INDEX To The APOCALYPSE EXPLAINED of Emanuel Swedenborg Volume 2 Index of Words P To Z Samuel H. Worcester Swedenborg Foundation New York 1955

INDEX
TO "THE
i\POCALYPSE EXPLAINED
OP
EMANUELSWEDENBORG
PREPARED FOR THE AMERICAN SWEDENBORG PRINTING AND PUBLISHING SO
CIETY BY
SAMUEL
H. WORCESTER
VOL. II
jJnbe~ of l.tlorb6-~ to
Z.
mable6 of iJjebrew, QI:~albe, anb lr.e.ek tllorb6 of tI)e

Sacreb Scripture, witl) t~.eir tatin renberings
as given in tl)i6 work
jJnbe~
of Scripture lllas9ags
1955
SWEDENBORG FOUNDATION
Incorporated
NEW YORK
Organized in 1850 as
The American Swedenborg Printing and Publishing Society
Printed in the United States of America
INDEX OF WORDS.
Pagana
Paganiam (Paganirmus).-By" the end of Babylon" is meant the end of the church that has become Babylon. Not that their idolatrous worship, together with themselves, is to be destroyed, for this is to continue; not, however, as the worship of any church, but as the worship of pagan ism: wherefore also these come after death among pagans, and no longer among Christians (n. 1029C). They who are in worship according to that religious system, and not in dominion, while they live according to the Pope~tes, and acknowledge him as the Lord's vicar, and observe the holy things of worship according to their appointment, are not unlikewe11 disposed pag~s (n. 1062).
(Pagan;), (Dolor).- There is a distinCtion between grief of soul and grief of heart, like the distinCtion between truth and good. "Weeping" (Apoc. xviii. IS) is from grief of soul, and" mourning" is from grief of heart (n. II64).
Pain, Grief, Sorrow
The torments of the evil from an influx of divine good and divine truth, are signified (Isa. xiii. 8) by, cc Pangs and sorrows take hold of them, as a woman in labor do they travail" (n. 412f).
" D%r (pain, grief,) " represents

CHEBHEL,
Iso. xiii. 8 (n. 412ft 721&);
Hos. xiii. 13 (n. 7100);

!t"EBH, Isa. xvii. II (n. 91I0);
MAKH'OBH, Isa. liii. 4 (n. So56(ill.;
Lam. i. 18 (n.8I1a).
"Dolore affici (to be grieved)" is the rendering of
CHALAH,
Amos vi. 6 (n. 3764, 448&).
"D%re corriPi (to be pained)" is the rendering of

CHIL, Iso. xxiii. 5 (n. 275 a, 406&).
- - (Mol&stia Pains (PONOS)" (Apoc. xvi. II) denote loathing
o ).-"
for genuine truths and goods, arising from falsities (n. 992; compare n. 990).
Painting, Picture
(Pitlura).-(See
Portray.)
There are in the spiritual heaven magnificent palaces, within which all things shine with precious stones, and with decora tions in forms that cannot be equalled by any painting in the world, and that cannot be expressed bywords (n. 831).
Palace
(Palatium).-(See
Houae.)
By "palaces" ('.fer. ix. 2 I) are signified the interior and con
6:;8
APOCALYPSE EXPLAINED.
sequently the more sublime things of the human mind (n. 652d): all things of thought and affeaion (n. 5556). "To distinguish her palaces" (Ps. xlviii. 13) signifies to per ceive the goods of truth; for "houses" are goods, and " palaces" are the nohler goods of truth (n. 4536). The palace is a representative of the understanding in which are truths in beautiful form; and they are in beautiful form when they are from affeaion for truth (n. 724C). "The palace" ('.ler. xxx. 18) is the understanding of spirit ual verities; for in the understanding spiritual verities are in their forms; and when they are so presented as to be seen, these appear like palaces (n. 724c). " Palaces" (Lam. ii. 7) are the things of doarine; "walls around the palaces" signify all proteaing truths (n. 391d). That truths are inscribed on those who are in celestial good, is signified (Ps. xlviii. 3) by, "God is known in her pal aces" (n. 405e). "Palaces of ivory" (Ps. xlv. 8) are truths from the rational man; thus rational truths (n. II46). "The palace" (Isa. xxxii. 14) signifies the whole church, as to truths from good (n. 4IOc). Where the angels dwell are paradises, gardens, palaces, all things in heavenly form and harmony (n. 417a); in the spiritual heaven are magnificent palaces, within which all things shine with precious stones and decorations in forms such as cannot be equalled by any painting in the world, and are inexpressible by words (n. 831). By "the pride of Jacob" and by "his palaces which Jehovah hateth" (Amos vi. 8), are signified love and faith of the false, with those who are of the church; by" pride" love of the false, and by " palaces" falsities themselves; which are called "palaces" because such persons are proud, and be cause their falsities in external form are so bedecked as to appear magnificent, although they are most vile (n. 6756). "Palatium (a palace)" represents
Isa. xiii. 22 (n. 714&) : Ps. xlviii. 3 (n. 405e); verse 13 (n.453 6); cxxii. 7(n. 3651); Isa. xxxiv. 13 (n. 714&); :Je1'. vi. 5 (n. 734d); ix. 21 (n. 555 6, 652d); Lam. ii. 7 (n. 391d) ; Amos vi. 8 (n. 6756): CHEKHAL, Ps. xlv. 8 (n. 1146).
'ALM'NOTH, 'ARMON,
Palate
(Gu/a).- They
who place all enjoyment in feasting and ban queting, and daily indulge their palates, are dull as to spir itual things, howsoever they may be able to reason con cerning the things of this world and of the body; whence after their departure from this world, they live the life of the wild beast rather than a human life (n. 617a).
INDEX OF WORDS.
Paleness (Pallor), Grow pale (Pallescere).~" All faces are turned Into paleness (pallor, YERAQON)" (yer. xxx. 6), signifies that there is nothing of good, because nothing of love and charity. "The face" signifies affections which are of the good of love; and consequently "paleness" signifies that these are extinct (n. 721c; compare n.381). That" pale (pallidus, CHLOROS) " signifies evil of life, and falsity therefrom, and that thus" the pale horse" (Apoe. vi. 8) signifies the understanding of the Word become null from evils of life and falsities therefrom, is for the reason that " paleness (pallor) " indicates and therefore signifies absence of life or its deprivation; by "the pale horse" is signified spiritual death (n. 381). That from evils of life and falsities of doctrine there was no understanding of the Word, was signified by "the pale horse" (n. 400a). "The faces of Jacob shall not wax pale (palleseere, CHAVAR)," signifies that they shall not be in evils and falsities, but in goods and truths: "paleness (pallor)" signifies the absence and deprivation of spiritual life (n. 381). Palm, Palm tree (Palma).~By "palms" in the supreme sense is signified the Lord's divine wisdom (n. 458a). "The palm" signifies the good of truth, or spiritual good (n. 458a,6); and this is the good of charity (n. 2776). Whereas "palms" signified spiritual good, and from this good is all joy of heart, for spiritual good is the very affection or love of spiritual truth, therefore men were formerly accustomed to attest the joy of their hearts, and to testify also that they were acting from good, by carrying palms in their hands (n. 4586). The fructification of good is meant (Ps. xcii. 12) where it is said, "He shall flourish like the palm tree" (n. 4586). In the spiritual world, in the paradises where those angels are who are in spiritual good, or the good of truth, there appear palm trees in great abundance; and from this it has been made plain that (, the palm" signifies the good of truth (n. 4586). " Palma (the palm)" represents Pale
(Pallidus),
TAMAR,
Exod. xv. 27 (n. 4586); Lev. xxiii. 40 (n. 4586); Num. xxxiii. 9 (n. 4586); .Dmt. xxxiv. 3 (n. 4586); :Judg-u i. 15 (n. 4586); Ps. xcii. 12 (n. 4586) ; 70el i. 12 (n. 4586) : TOMER, 7er. x. 5 (n. 4586):
..--::c--~---~--::.-----------
---- - - - -
TIMMORAIl. 1 PIlOINIX.
Kings vi. 29 (n. 45Ba) j Ezek. xli. 18--20. 25. 26 (n. 2776. 45S.):
John xii. 13 (n. 4586).
Palm wine.-(See Sieera.) Palmerworm (Eruca).-" The palmerworm" is the false. destroying (n4 0 3)' "Eruca (the palmerworm)" represents
GAZAM.
Amos iv. 9 (n. 430. 63&).

Pan (Sartago).-Truth falsified and adulterated, which is in itself the false, is signified (Ezek. iv. 3) by "the pan (MACIlCIl'BHATH) of iron," which the prophet put as a wall between himself and the city (n. 706d). Pangs (Tormina).-(See Bring forth.) The torments of the evil ft'om the influx of divine ~ood and divine truth, are signified (Isa. xiii. 8) where It is said, "Pangs (TZIR) and sorrows take hold of them, as a woman in labor do they travail" (n. 412/; compare n. 72Ic). Pannag.-By "the wheat of minnith and of pan nag (PANNAGH)" (Ezek. xxvii. 17) are signified goods and truths in generai (n. 375e(viii.); compare n. 433. 6190). Pant.-(See Cry.) Papal Consistory (Consistorium Papa/e).
(See articles n. 1075. 1076. 1078.1080.)
Jod ii. 25 (n. 5736):
Paps.-(See Breasts.) Parable (Paraoola).-In the parables (PARABOLE) the Lord spake by correspondences (n. 4550; compare n. 403c). Parae/ete, Comforter (Paracletus).-(See much more in the article Lord, under the head, THE PROCEEDING DIVINE.) The Divine Truth proceeding from the Lord is His Divine in heaven and in the church, in which He himself is, and which is Himself there. This Divine Truth the Lord calls" the Parac1ete, the Spirit of Truth" (n. 228). The Parac1ete is the Holy Spirit; and this is the Divine Truth proceeding from the Lord, and flowing-in with man as well immediately from the Lord as mediately through an gels and spirits (n. 1830). "Parade/us (the Parac1ete, or Comforter, or Helper,)" rep resents PARAKLUOS. John xiv. 16 (n. 16, 25); verse 26 (n. 1836) j xv. 26
(n. 27,228, 635); xvi. 7 (n. 1836, 228).
INDEX OF WORDS.
Paradise (Paradirlts).-By "the paradise (PARADEISOS) of God" (Apoc. ii. 7) is signified heaven, also the church (n. no; com pare n. 988). .
By " the paradise" treated of in the second chapter of Gen esis, is not meant any earthly paradise, but the heavenly paradise which those have who are in intelligence and wisdom from knowledges of good and truth (n. IlO). " Trees" signify men of the church, "gardens" intelligence, " fi-uits" goods of life, and" paradise" heaven (n. 988). Gardens of trees are called paradises (or parks) in the spirit ual man, groves and woods in the natural, and shady for ests in the sensual (n. 724a).
Paradoxes
(Paradora).-It is among the paradoxes which exceed all faith that man after death is something shadowy, like a breath, an unformed phantom of ether, that does not see, hear, or speak; and that so he is ever flying in the air, or is in where-is-it, and awaiting judgment (n. 988). (Paralldis1ltus).-Spiritual good flows-in immediately into natural good, but into natural truth mediately. Hence there is parallelism between spiritual good and natural good, but not between spiritual truth and nat ural truth (n. 4406).
Parallelism
Parch.-(See Dry.) Parchment.-(See Skin.) Parents (Parentes).-That" children shall rise against their parents \GONEUS) and put them to death" (Mark xiii. 12), signifies
that falsities of evil shall assault the goods and truths of the church, and shall destroy them (n. 31Sd; compare n. 366 ,7 2 40). By "parents," "brethren," "kinsfolk," and" friends" (Luke xxi. 16) are meant those who are of the same church, but are in evils and falsities (n. 813).
Pamassus.-(See Helicon.)
(See article n. 405;.)
Part
"a third part" is signified all truth. and by "a fourth part" is signified all good (n. 384; compare n. 506 , 57 2 ). "To be made into three parts (MEROS)" (Apoe. xvi. 19), and "to be divided into three parts." signifies to be dissipated (n. 1019). "The back parts," where hemorrhoids are seated (I Sam. v.
(Pars).-By
9, 12), signify the natural love which is with those who are not spiritual, and which is the love of the world (n. 7ooe).
Partaker (Particeps).-To become partakers (parNcipujieri. LAMBANO)" (Apoc. xviii. 4), when said concerning sins, signifies to come into them (n. I ro8). Partridge (Perdix).- By "the partridge (QOR') " ('Jer. xvii. I I) are meant those who learn many truths from the Word and from the doctrines of the church, but not for the sake of uses of life (n. 721b). Paschal.-(See Passover.) Pass, Cross (TrmlSir<).-(See Go through.) "To pass securely" (Micah ii. 8) is to live well (n. 39Sd). "Crossing the sea" (lsa. xxiii. 2) signifies the things that are in the natural man (n. 406c). By "waters that could not be passed" (Ezek. xlvii. 5) is sig nified celestial intelligence, that is called wisdom, such as the celestial man has, or the angel of the third heaven; and because this cannot be expressed by words. it is said that it was" a river which could not be crossed" (n. 629b). "Transire (to pass, to pass through, to cross, to bring through,)" represents
'ABHAR,
Gen. xv. 17 (n. 5406);
Lev. xxvi. 6 (n. 650/); Ps. dv. 9 (n. 405d); Isa. xxiii. 2 (n. 406c); xxxi. 9 (n. 4IIt); xxxiii. 8 (n. 2806); xliii. 2 (n. 504<. 5I8t); xlvii. 2 (n. 2400); '.l"'. ii. 6 (n. 730d); ix. IQ (n. 405k); xxxiv. 19 (n. 279a); Lam. iv. 21 (n. 2406); Ezek. xxxiii. 28 (n. 405g-); xlvii. 3, 4,5 (n. 6290); Micah ii. 8 (n. 395d, 5556); Zech. xiii. 2 (n. 4830) : PARRCHOMAI, JlIIatt. xxiv. 35 (n. 304g-).
Passing, Passage, Beyond (Transitus).-By "the passing (MAUBHAR)" (Isa. xxx. 32) signifies opening, and free re ception (n. 727b). By "the kings of the isle in the passing of (or beyond) ('BHR) the sea" ('Jer. xxv. 22), are signified knowledges of truth in the ultimate of the natural man, which is called the sensual-natural; for through this there is passage into the interiors of the natural man (n. 406d).
'BHR
'.ler. xlviii.
'ABHAR,
is also found in Isa. vii. 20 (n. 569<); 28 (0. 4IIe). Exod. xxxiii. 19 (n. 412<): Ap"c. xi. 14 (n. 680).
- - (PractClire).-" Praeterire (to pass)" represents

APRCHOMA'.
INDEX OF WORDS.
- - Pass through (TradJlure}.-" To pass ('ABHAR) the razor upon the head" (Ezek. v. 1) signifies to deprive of all intelligence in truth (n. 577a). " Traducere (to pass, to pass through,)" likewise represents
'ABHAR,
Ezek. xx. 31 (n. 504').
Passion.-(See Passive.) Passion of the cross (Passio crucis}.-(See Crucifixion.) By the crucifixion of the Lord were represented the adultera tion and destruction of the good of the church and of the Word (n. 6550). The passion of the cross was the Lord's last temptation, by which He fully subjugated the hells and glorified His Human (n. 476; compare n. 768;, 806). It is to be noted that all the particulars which are related in the Gospels concerning the passion of the Lord, involve and signify the manner in which the church at that time, which was with the Jews, had treated divine truth, and thus the Word (n. 19SC; compare n. 83,329', 627c, 8990). If it is assumed as the real truth that Michael overcame the dragon by means of the Lord's passion of the cross, it follows in consequence that the Lord thereby took away all the sins of the world, and thereby also moved His Father to compassion for mankind; when nevertheless neither of these ideas is in concordance with the divine truth that is with the angels in heaven, and they do not accord with the genuine understanding of truth (see much more, n. 748, 812). Passive (Passiv"m), Passion (Passio).-Action and re-action make all conjunction; action and mere passion make none; for the agent or the active, when it flows into the merely patient or passive, passes by and is dissipated, for the passive yields and retires; but when the agent or active flows into a passive which is such that it is also a re-active, then they are applied [to each other], and they both remain con joined (11. 616). Passover (Pasclta), Paschal (Paschalis).-The first state of the church when it is as yet in ignorance, is signified by the com mencement of the passover in the evening, when the sun set. By" the feast of the passover" was signified celebra tion of the Lord because of deliverance from damnation, which is effected by regeneration; and in the supreme sense it signified remembrance of the glorification of the Lord's Human, because deliverance comes from this (n. 40I (; cOmjJare n. 314c). By the paschal supper angels understand much the same as
by the Holy Supper instituted by the Lord; in which there are bread and wine instead of the paschal lamb (n. 3290 ; compare n. 252a).
"Pascha (the passover)" is the rendering of
PESACH,
Deu!. xvi. 6 (n. 401/).
Pastor.-(See Shepherd.) Pasture (Pawl1Im).-(See Feed.) " Pasture" signifies truths with which men are instruCted; also instruCtion (n. 482). By "good pasture" (Ezek. xxxiv. 18) is signified all that nourishes spiritually; primarily the \Vord, and knowledges of truth and good from the \Vord (n. 632): "pastures" are those knowledges, because they nourish the soul (n. 73 0b ). "Grass," like" pasture," signifies spiritual nourishment, and thus knowledge, intelligence and wisdom, which are spir itual foods (n. 644c).
By "pastures of the desert" which dried up ('Jer. xxiii. IQ), are signified knowledges of good and truth from the Word; " the desert" is the \Vord when it has been adulterated (n. 730b). "The pasture of flocks" (Isa. xxxii. 14), in the opposite sense, signifies the nourishment of evil from falsities (n. 4IQc).
"Pascumn (pasture)" represents

MIR'EH,
Isa. xxxii. 14 (n. 41OC, 7306); Ezek. xxxiv. 14 (n. 482); verse 18 (n. 632); :Jot'1 i. 18 (n. 650e); Nahum ii. II (n. 2780): MAR'ITH, Ps. c. 3 (n. 482);
Isa. xlix. 9 (n. 481, 482) ;
Ezel.:. xxxiv. 3J (n. 2806);
Has. xiii. 6 (0. 482):
NA'AH, Ps. xxiii. 2 (n. 375e(vUi.), 482); :Jer. xxxiii. 10 (n. 304e, 482).
- - (PratNm).-"The broad pasture (or meadow) (KAR)" (Isa. xxx. 23) is the Word, through which is divine influx and spir itual nourishment; it is called" broad" from the extension and multiplication of truth (n. 644C). "Pastures (or meadows)" (Ps.lxv. 13) signify the things'that belong to the spiritual mind, and thence to the rational, and" valleys" Signify the things that belong to the natural mind (n. 730C)' (See Courses.) Path.-(See Highway, Way.)
I"DEX OF WORDS.
Patience (Palientill).-(See Endurance, Expectation.)
The patience of the Lord in temptations, (and more than all men He endured those that were most grievous,) is de scribed in the words (lsa. liii. 7), " He was oppressed, and He was affliCted, yet He opened not His mouth; as a lamh" (n. 813). "Patience" signifies spiritual patience, which is patience In enduring temptations (n. 813; see also n. 893, 897).
"Patielltia (patience)" represents HUPOMONE, !:.ukt viii. IS (n. ~I3);

Apoc.
XIll.
xxi. 19 (n. 813);
10 (n. 813);
XIV. 12
(n. 893).
Patient.-( See Passive.) Patmos.-AII places mentioned in the 'Word signity things; and
the things signified are from the worsnip in the places, or from some memorable occurrence in them, or from their being situated in or near lands that signify the religious [system] of a nation. "Patmos" signifies revelation, from the memorable occurrence which took place there in the revelation made to John (n. 50).
The place where revelation was made to John is named by Swedenborg in the Apocalypse Rmealed, in its hldex, and in the Apocalypse Explained. In all the'e places we iii,,1 the word" Parmos," not Patmos. Following the example of Beyer and of Le Boys des Guays, the editor has restored the ordinary spell ing. The word came under Swedenborg's examination in the version by Schmid ius: there the letter" t" is so imperfect that the editor at the first glance thought that Schmidius's reading was Parmos,- but it is Patmos. Swedenborg indicated no change in the margin of his copy of Schmidius.
Pavements (Pavimmtum).-By "the wall round about," on which were seen portrayed the idols of the house of Israel (Ezek.
viii. 10), are signified the interiors everywhere in the nat ural man: for by "the roof" is signified the inmost, by "the floor" or "pavement" the ultimate, by the" walls" the interiors, and by "the house" the man himself as to the things which are of his mind (n. 650g).
Pavilion.-(See Tent.)
Pay (Exso/ven,).-" Exsolvere (to pay)" represents
SHALAM,
Ps. I. 14 (n.
APOOIOOMI,
741c) :
Matt. v. 26 (n. 1015).
Peace (Pax).-Peace is blissfulness of heart and soul, arising (rom

conjunCtion of the Lord with heaven and with the church, and this from the conjunCtion of good and truth with those who are therein. By" peace" in the supreme sense is meant the Lord, and in the respeCtive sen~e heaven and
the church, consequently good conjoined to truth with those who are there (see n. 36Sd). Peace, viewed in itself, is not heaven and heavenly joy; but these are in peace and from peace (see n. 36Sc). Peace has its principal seat in conjugial love. As innocence is the very esse of all good, so peace is the very esse of all enjoyment from good (see n. 997). " Peace" signifies the good of love to the Lord, and thence all things of the church (n. 3SSa); it is the enjoyment of the good of innocence and love (n. 22).
"Pax (peace)" represents

SHALOM, ElllENE,
in all the passages of the Old Testament to which refer ence is here made: in those of the New Testament.
(Passages of the Sacred Scripture may be found in articles n. 22, 3400, 355a, 357a, 36Sa-r, 3740, 4010, 4J2a, 695<, 997.)
- - Peace offerings (Paciflca).- Whereas, in its first origin, peace is from the union of the Divine itself and the Divine Human in the Lord, and thence is from the Lord in His conjunction with heaven and with the church, and with everyone there in the conjunction of good and truth, therefore sacrifices called peace offerings were commanded
(n. 36511).
"Pacifica (peace offerings)" is the rendering of

SHELEM,
xxiv. 5 (n. 36Sh);

3 (n. 3651');
Num. vi. 17 (n. 365't);
Ezek. xiv. 15 (n. 36Sh);
Amos v. 22 (n. 365")'
Ltv.
Ill.
E.~od.
- - Hold peace.-(See Silence.) Peacock (Pavo).-By "ivory," "apes" and" peacocks (TUKKIYYIM)" (I Kngs x. 23) are signified the truths and goods of the external church (n. SI46). Pearl
(Marg-arita).-By
"pearls" are signified knowledges of good and truth (n. 144; see also n. 840); also truths them selves (n. 4446, 840); knowledges of good, and also goods through which are truths (n. 1142, II67); truths of heaven and the church (n. 863a; compare n. 717c).
By" the one precious pearl" (Matt. xiii. 46) is signified knowl edge concerning the Lord (n. 1044); and acknowledg ment of the Lord (n. 840, 863a): "to buy this pearl" sig nifies to procure this divine truth (n. 840); that" going away, he sold all that he had and bought it," signifies that
INDEX OF WORDS.
he rejected proplium that he might receive life from the Lord (n. 1044).
"Margarita (a pearl)" represents

GABHISH, MARGARIT<S,
Matt. vii. 6 (n. 1044); xiii. 45, 46 (n. 444b, 840, 863a, 1044); Apoe. xvii. 4 (n. 1044); xviii. 12 (n. 1044, 1142); verse 16 (n. n67); xxi. 21 (n. 1044).
Job xxviii. 18 (n. 717c):
Pehble, Stone (Calc1tllts).-" A white pebble (PSEPHOS)" (Apoc. ii. 17) when given by the Lord, signifies that there is reception from Him, and influx: and because there are reception and influx from the Lord, there are also wisdom and intel ligence from Him (n. 147). (See Stone.) Peeled (Expilatus).-By " a people pulled asunder (distraflus) (the re vised version has' dragged away') and peeled (MARAT)" (Isa. xviii. 7), are signified those with whom truths have been taken away, changed, or perverted, by those who are in falsities of doctrine (n, 33Ia). Pen, Style (Slilus).-Falsity enrooted, is meant (Jer. xvii. I) by "written with a style (or' pen ') ('ET) of iron, and a graver (or' point') of diamond" (n. 39Ig). Penetrate (Pcnetrare).-"Penetrare (to penetrate)" represents
'ABHAR,
Jer.
xxiii. 9, which the English versions render" over come" (n. 376./).
Penifence.-(See Repentance.) Penny.-(See Denarius.) Penultimate.-(See Ultimate, next to the.) People (PoPulus).-(See Nation.) " A people" signifies those who are in truths: "nation" those who are in goods (n. 406b; compare n. 175h, 204h). By "the world (orhis) " (Ps. xcvi. 13) are meant those in the church who are in the good of charity, and by "peoples" those who are in truths therefrom (n. 612). "People" (Isa. xliii. 20) is said of those who are in truths of faith, and" chosen" of those who are in good of charity (n.65 0e ). By "peoples" in the Word are meant all who are in truths or in falsities, whether they are of the church, or outside of the church and of some religion; and by "tribes" in the Word are meant all who who are in truths or falsities of doctrine (n. 657). "Islands" (Isa. xlix. I) denote those who are in truths, and
"peoples from afar" denote those who are in goods; and in the abstract sense are thus meant truths and goods, both in the natural man: "peo~les" here signify goods, for they are designated by a different word ('UMMIM) in the original language, from that ('AM) by which" the peoples" are called that signify truths: and by this word ('UMMIM) are also meant" nations," by which are signified goods (n4060 ). By "a people" in the opposite sense are meant those who are in falsities (n. 40,Sg).
H
Populus (people)" represents words that have various renderings in the English versions:
Ps. ii. I (n. 6840) ; Isa. xlix. 1 (n. 4060) : L"OM, Gm. xxv. 23 (n. 331lJ); Ps. xliv. 14 (n. 33Ib); cxlviii. II (n. 388.); /sa. xxxiv. I (n. 3314); xliii. 9 (n. 3314): Iv. 4 (n. 3314): ... M (Chaldee), Dan. vii. 14 (n. 33Ia, 455a):
'AM, Gm. xxv. 8 (n. 659d); xxxv. 29 (n. 659<1); xlix. 33 (n.
659<1) ; Exod. xv. 13 (n. 328.); xxiv. 3 (n. 701c); Num. xiv. Il (n. 7060); xxi. 16 (n. 537a); verse 18 (n. 537a,
'UMMIM,
.Deul. xxvi. IS, 19 (n. 2040); xxxi. 12 (n. 696c); xxxii. 8 (n. 3314); xxxiii. 3 (n. 2040); verse 17 (n. 316d); Ps. iii. 8 (n. 340d); xviii. 43 (n. 331"); xxxiii. 10 (n. 1750, 3310); xlv. 12 (n. 2360, 412.1); xlvii. 3 (n. 331"); Ivii. 9 (n. 32300331a); Ixvii. 2,4 (n. 3314); Ixxiv. 18 (n. 650g); Ixxxv.8 (n. 365'); xcvi. 13 (n. 74lc); cvi. 4 (n. 33Ia); cxlviii. 14 (n. 316,,); Isa. ii. 3 (n. 7340); iii. IS (n. 412.1); ix. 2 (n. 3314); x. 6 (n. 3310) j xi. 10 (n. 33Ia); xiii. 4 (n. 5736); xiv. 6 (n. 3310); ~erse 20 (n. 3156,659.,697); xviii. 2 (n. 331a); xix. 25 ,n. 340d, 6540); xxv. 3 (n. 33Ia); xxx. 28 (n. 923); xxxiii. 3 (n. 3310); verse 19 (n. 4530, 4550); xlii. 5 (n. 2940); verse 6 (n. 331"); xliii. 20 (n. 650'); xlix. 22 (n. 33Ia); I. 4 (n. 328.); yer. i. 18 (n. 219); VI. 21 (n. 1750); verse 22 (n. 3310); xxxii. 21 (n. 706,,); xxxiv. 19 (n. 279a); I. 41 (n. 2750); Lam. i. 18 (n. 8634); Ezek. iii. 5 (n. 4556); xxvi. Il (n. 355d); verse 20 (n. 5384); xxxvi. IS (n. 3310); yoel ii. 16 (n. 412.1); iii. 16 (n. 601a) ; Amos ix. 14 (n. 3760, 405c); Mican ii. 8 (n. 395<1); iV.3 (n. 7340); vi. 2 (n. 405&'); Zepn. ii. 9 (n. 331"); Zecn. viii. 20,22 (n. 33Ia); X. 9 (n. 328d); xiv. 12 (n. 4550); Mal. ii. 9 (n. 412/): LAOS, Luke i. 68 (n. 3160, 340a); ii. 31 (n. 3314, 340a); Apoc. v. 9 (n. 3314); vii. 7 (n. 455a); x. 1I (n. 4550); xi. 9 (n. 4550, 657); xiv. 6 (n. 4550, 612); xvii. 15 (n. 4550, 1077); xviii. 4 (n. lI07).
72 7a );
Peor.-(See Saa/P80r.)
I:-iUEX OF WORDS.
Perception (Pcrccptio), Perceive (See Enlightenment.)
(Percip"e),
Perceptive
(Perceptivum).-
Angels of the third or inmost heaven have perception; angels of the second and of the ultimate heavens have enlightenment of the understanding. The distinction between them is, that perception is full confirmation from influx from the Lord, but enlightenment of the understanding is spiritual sight: enlightenment is with those who are in charity towards the neighbor and in faith therefrom, but perception is with those who are in love to the Lord (n. 30 7). It is a law of the divine providence that man should not have other sense and perception, and from sense and perception other knowledge, than that life is in him, thus that he thinks and wills from himself, and thence speaks and acts from himself; but nevertheless that he ought to acknowledge and believe that the truths which he thinks and speaks, and the goods which he wills and does, are from God, and thus are as from himself (n. II36; see more, n. 113 8). While man, by acknowledgment and by faith coming 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 the satisfaction and blessedness; and He likewise grants that man should feel and perceive this in himself as his own, and this from within and exquisitely; and the more exquisitely in proportion as man wills from the heart what he acknowledges in faith. The perception is then reciprocal: grateful to the Lord, that He is in man and man in Him; and giving satisfaction to man, that he is in the Lord and the Lord in him (n. II38). Truths from good, which are spiritual things, are seen in heaven as manifestly as objects before the eye, but yet very differently: for those truths are seen intellectually, that is, are perceived: this sight, or perception, cannot be described as to quality in human language; it can only be comprehended by knowing that there is in it from the inmost a consent and confirmation that so it is (see more, n.
260d).
Men are enlightened with variety; each according to the quality of his own affection and the intelligence from it. They who are in spiritual affection for truth are elevated into the light of heaven even so as to perceive the enlightenment (concerning which see the experiences of the Author n. II83).
(See al,o articles n. 229, 324". 506, 512, 616, 1080.)
Perdition (Interitns).--(See Destroy.) "To go away into perdition (APOL['A)" (Apoe. xvii. 8), signi fies not to be acknowledged, but rejected (n. 1055; com pare verse 1 I, n. 1067). Perfect, Whole (lnt~!{er).-" The perfect (TAM)," which is to be marked (Ps. xxxvii. 37), is said concerning good; and the" right," which is to be seen, is said concerning truth (n. 369).
"The days of the perfect (TAMIM)" (Ps. xxxvii. 18) signify the states of those who are in good and in truths therefrom, or who are in charity and in faith therefrom (n. 386d). See also Ps. xv. 2 (n. 7996). By "the stones," of which the altar and afterwards the temple were built, were signified the truths of doctrine, of religion, and of worship. That nothing from man's own intelligence should add itself to the truths of doctrine and to the wor ship therefrom, and consequently should be in worship, was therefore represented by the stones' being "whole (SHAL[M)," and not cut, of which they were built (n. 5856).
- - (Perjeflus).-"PeifeClus (perfect)" is the rendering of

TAMIM,
Euk. xxviii. 15 (n. 29).
Perfume.-(See Incense, Odor.) Perfumer.-(See Ointment-maker.) Pergamos, Pergamum.-By "the church in Pergamos (or Perga mum)" (Apoc. ii. 12) are meant those within the church who are in temptations (n. 130a). Peril (PeriC7tlum).-" To get bread with the peril of our souls" (Lam. v. 9), signifies the difficulty and danger of pro curing for themselves truths of life from the Word (n. 7306 ) .
.. Peril" has here no corresponding Hebrew word; it is implied, not ex pressed.
Perish (Perire).-" Lest He be angry, and ye perish ('ABHADH) in the way" (Ps. ii. 12), signifies lest evils invade you, and ye be condemned (n. 6846). "They that perish in the land of Asshur" (lsa. xxvii. 13) are those who have been deceived by faJse reasonings (n. 5026). Permit, Suffer (Permittere).-"Permt"ttere (to suffer)" represents
APHI[MI,
or, according to the text,, reaptus,
[AO,
Apoe. ii.
20
(n.
159)
Perpetual.-(See Age.)
INDEX OF WORDS.
Persecute (Persequi).-" To persecute (DIOKO)," when said of those meant by "the dragon" (Apoc. xii. 13), signifies to reject and to calumniate, from hatred and enmity (n. 758). (See Follow.) Persecutors (PerstCutorcs).-" Foes," "enemies," "those who fight against" and" those who rise against" one, "per secutors," and also "weapons of war," signify in the Word such things as belong to spiritual combat and to protec tion from things infernal (n. 734&). Person (Pcrsolla).-(See Lord.) The Divine itself called "the Father," the Divine Human called" the Son," and the proceeding Divine called" the Holy Spirit," belong to one Person (n. 343). The doctrine called the Athanasian Faith, by the Divine provi dence of the Lord was so written, that all things contained in it are truths, provided that, instead of three Persons, one Person be taken, in whom is a trine, and if it be believed that the Lord is that Person. It is also of providence that they are called Persons; for a person is a man, and a di vine Person is God, who is the Man (n. 1109). To love the Lord does not mean loving Him as to person, but it means living according to His precepts (n. 433a). The angels think abstractedly from person and from place; and thence they have wisdom (n. 472; compare n. 99, 100, 270, 3 2 5a). The idea of person limits thought, and its extension into heaven in every direction (see more, n. 724e). Persuade.-(See Counsel.) Persuasion (Pcrsuasio), Persuasive (Persuasivum).-(See Nephilim, Scorpion.) The persuasive [principle] has its seat in the sensual, which is the ultimate of the natural life; for this sensual, or the sensual man, is in the confidence of self, and in the faith that he is wiser than all others; and when he has per suaded himself of this, then in all things which he speaks there are this confidence and this faith. Hence the speech of the sensual man, because it has its tone from this con fidence and this faith, fascinates and infatuates the mind~ of others (n. 556a). The infatuating and suffocating persuasive [principle] signi fied by" scorpion" (Apoc. ix. 3), is such with the spirits in whom it is present, that it infuses itself into the outer and the inner minds (allimus et mms) of another, and lays asleep
6,52
and almost extinguishes his rational and his intellectual [parts] (see more, n. 544). The Nephilim, the Anakim, and the Rephaim, mentioned in the Word, were in dire persuasions of falsity more than others. Before the Lord's advent, by their dire persua sions they infested all in the other life, and almost extin guished their spirituallile (n. 544). In the spiritual world there is a communication of minds (animo,.,,,n) , that is, of thoughts and affections; and from those who are in this persuasive [principle], there is an infusion of them (n. 544). In the spiritual world such persuasion is severely prohibited (see more, n. 557).
(See also n. 544, 548, 549, 55 6.., 557)
Perversity, Perverseness (Ptrversitas).-" Perverseness ('AVLAH)" (Isa. lix. 3) is the evil of the false (n. 329/).
See Ezek. xxviii. 15 (n. 2946).
" Perversitas (perversity)" is the rendering of
'OLAH,
Ps. Ixiv. 6 (n. 3[36).
Pestilence (PtJlis).-" Pestilence" signifies consumption from de struction of truth (n. J 3 Ib; compare n. 1756). "Pestilences" are infections from falsities (n. 734e). By "pestilence" (Ezek. xiv. 2J) is signified extinction of spir ituallife (n. 386b). "Pestilence" ('.ler. xlii. 17) signifies devastation of all good and truth (n. 654k). "Pestis (pestilence)" represents
yer. xlii. 17 (n. 654k); Ezek. vii. 15 (n. 13[6); xiv. 21 (n. 3866): LOIMOS, Matt. xxiv. 7 (n. 179, 734'); Luke xxi. II (n. 1756, 734e).
DEBHER,
Peter (Petrus).-(See John.) In a general way, Peter, James, and John, represented faith, charity, and the works of charity; these three, more than all others, followed the Lord (n. 820a). By the apostle" Peter," in the Word of the Evangelists, is meant truth from good which is from the Lord, and also in the opposite sense truth se arate from ood; and whereas truth is of faith an goo IS 0 c anty, by "Pe ter" is also meant faith from charity, and also faith sepa rate from charity (n. 820a). vVhereas trut rom good which is from the Lord is the first [element] of the church, therefore Peter was called first, through Andrew his brother, and James and John were
INDEX OF WORDS.
called afterward; Peter was the first of the apostle~, because truth from good is the first of the church (n. 820a). Peter, by whom was represented the faith of the church, has been called the first of the apostles; when, notwithstand ing, John was the first, since by John was represented the good of charity (n. 229). From the confession, "Thou art the Christ, the Son of the living God" (Matt. xvi. 16), Peter represented divine truth from the Lord in the church; he was therefore ca e ep as, or a roe, ut 111 the Latin language "Petrus (Peter)," because it was given as a personal ap pellation(n. 4IId; compare n. 820a). (See Rock.) The signification of "the apostle Peter" is similar to that of "Reuben" and his tribe (n. 434a; compare n. 4440). The faith which is obedience is signified by " Peter" when he is called" Simon;" and the faith which is the affection for truth, is signified by "Peter" when he is called" Simon son of Jonas" (n. 443a; compare n. 4IId, 8200). By "the keys" given to Peter (Matt. xvi. 19) is signified ROW r er evils and falsities (n. 209; compare n. 9). By " Peter" when" nverted)" (Luke xxii. 32) is si nified truth from ood whic IS from the Lord (n. 746/; compare n. 9 . Of what quality faith would be during the earliest period of the church, and what its quality would be in the last, is described by the Lord. Its earliest time is meant where the Lord says concerning Peter (John xxi. 18), that when he was youns-er he girded himself, and walked whither he would; this sIgnifies that in the earliest time of the church men would drink-in truths from the good of charity and that they would act from freedom, for to act from freedom is to act from affection for truth from good. "When thou shalt be old, thou shalt stretch forth thy hands, and an other shall gird thee, and lead thee whither thou wouldst not," signifies that in the last time of the church men would no longer drink-in truths from the good of charity, cl d ( and thus would know them onl from their bein by another n. 9).
(Ma!!! things concerning Peter will be found in articles n. 8, 9, 19, 64, 195 6, 205. 206, 209, 250<, 3 J4 0 333. 4 lJd, 434", 443 a , 4440, 7060, 7400, 746/, 78~6, 817<, 820, 8210, 822, 1029a, 1067.)
Phantasy.-(See Fantasy.)
Phantom
(Larva).-It is among the paradoxes which exceed all faith, that man after death is something shadowy, breath like, an unformed phantom of ether; which neither sees, hears, nor speaks; and thus he is perpetually flying in
the air, or
9 88).
IS In
where-is-it, and awaiting judgment (n.
Pharaoh.-(See Egypt.) The signification of" Pharaoh" is similar to that of " Egypt ;" for the signification of a king is like that of a people; namely, the natural man, and the scientific therein (n. 5I3a; compare n. 714C). By "Pharaoh's house" ('}'er. xliii. 9) is signified the natural man as to scientifics therein (n. 540b). Whereas all the intelligence of the spiritual man is terminated in and is founded upon the natural man and its knowl edges and scientifics, therefore in ancient times, when the representative church was also in Egypt, the king of Egypt, or Pharaoh, was called (Isa. xix. 11, 13) "the son of the wise," and "the son of the kings of old;" and Egypt was called" the corner-stone of the tribes" (n. 654/).
" Pharaoh king of Egypt," in the opposite sense, signifies the natural man separate from the spiritual (n. 401c; compare n. 557) : also the scientific applied to falsities (n. 372a; com pare n. 538a).
(Passages of the Sacred Scripture may be seen, n. 355ff, 372a, 388c,/, 401c, 513a , 538a, 5400, 557, 627o, 6S4b,f,It,i,m, 714c, 962, 969, 1000.)
Pharisees (Pllarisaei).-(See Scribes.) The Scribes and Pharisees were in representative externals only, and not in internals (n. 746/). The works which the Pharisee recounted (Luke xviii. 10-14) were works from himself, and consequently also claimed merit (n. 794; compare n. 395d). Reason why the Scribes and Pharisees were called by the Lord, "blind leaders of the blind" (Matt. xv. 14) (n.
239 b ).
Reason why the Pharisees were called by the Lord" ser pents, offspring of vipers" (Matt. xxiii. 33; see revised ver Sion) (n. 58Ia).
(See also articles n. 7060, 960o.)
Pharmacy (Pkarmatica ars).-They who are skilled in the arts of botany, chemistry, medicine, and pharmacy, come after death into the knowledge of spiritual uses from the vege table produCtions in the heavens; and they also bring that knowledge into praCtice, and have the greatest possible delight in it (n. 1214). Philadelphia.-" The church in Philadelphia" (Apoc. iii. 7) signi fies those of the church who are in the faith of charity (n. 203).
INDEX OF WORDS.
655
Whereas in what is written to the angel of this church they are treated of who are in love toward the neighbor, or in charity and in faith therefrom, which love is spiritual love, it is therefore said (verse 8; see revised version), "Thou hast a little power" (n. 209).
Philistia
(P/,ilisthaca), Philistines (Philisthat't).-The Philistines repre sented and thence signified, those who make no account of the good of love and of charity, and thus of the good of life, by placing the all of religion in knowledge, lower and higher; thus they were like those of the present day who make faith alone, that is, faith separate from charity, to be the essential of the church and the essential of sal vation. They were therefore called uncircumcised; for by "uncircumcised" is meant void of spiritual love, and thus of good (n. 700c). All the wars which the sons of Israel carried on with the Phil istines represented the combats of the spiritual man with the natural man; and thence also the combats of truth con joined to good against truth separated from good, which in itself is not the true but the false. Wher,eas faith sep arate from charity is with all, in the churches, who love to live natural life, therefore in the Land of Canaan the Philistines were not subjugated like the other nations of that land; and therefore there were many combats with them (n. 8I7d). Their religious [system] was represented by their idol (n. 8I7d). (See Dagon.) "Daughters of the Philistines" are affections for the false (n. 8I7d). By " the sea of the Philistines," on which were Tyre and Si don, are signified knowledges of truth and good from the sense of the letter of the 'Word (n. sI8b).
(See articles n. 275b, 315c, 386b, 433b,c, 518b,c, 539b, 581b, 65, 700c, 7271>, 734<, 817a,d, 1029c.)
Phineas
(Pinchasus).
See Num. xxxi.
1-8
(n.
5021.
Phylacteries (Phylatlcria).-By "the phylacteries (PHULAKTERION)," which they make broad (Matt. xxiii. 5), are signified goods in external form; for they were upon the hands, and by "hands" are signified deeds (n. 39sd). Picture.-(See Painting.) Piece
(Particula).-"
The legs and a piece (BADHAL) of an ear" (Amos iii. 12), are the good things which are in the natural man, and the measure of apperception of truth that is from them (n. 163).
- - I Scgmcllta).-" The torch of fire" (Gen. xv. 17) signifies the heat
of cupidities; "passed between the pieces (GEnA)," signi fies which cupidities made separation from the Lord (n. 539a; compare n. 5400, 70Id).
- - Piece of cloth
(Pam'iclI!us).-Whereas by Ha garment" is sig nified truth, the Lord compares truths of the former church, which was a church representative of spiritual things, to a piece of an old garment (Luke v. 36); and truths of the new church, which were spiritual truths them selves, to a piece (EPI8LEMA) of a new garment (n. 1950).
- - Piece of money.-(See Money, Stater.) - - Piece of silver.-(See Drachma.) Pierce, Bore through (Peiforare); Piercing through.) "Pe1jorare" represents
NAQA8H,
(Pe1ftssio).-(See
Thrust
Hao. iii. 14, where the revised versIon has "pierce" (n.
72 7a ).
"Pe1jossio" represents
MACHTEAETH,
Jer. ii. 34, where the revised version has "breaking in" (n. 329/).
- - (Trallsjigcrc).- They
who wholly deny the Lord kill Him and pierce Him in themselves (Apoc. i. 7); they are also those who are meant (Jolzn xix. 34-37) by Hthe soldier who pierced His side" (n. 38).
EKKENTEO,
"Transjigere (to pierce) " represents

John
xix.
34 (n. 38);
Ajoc. i. 7 (n. 38).
Piety
piety is to act in every work and in every function from what is sincere and right, and from what is just and equitable, and to do this because it is so com manded by the Lord in the Word (n. 325a). Piety consists in thinking and speaking piously, in devoting much time to prayer, in behaving with humility during that time, in frequenting temples and listening devoutly to the preaching there, in observing the Sacrament of the Supper frequently every year, and in observing likewise the other things belonging to worship according to the appointments of the church (n. 325a). They who place all divine worship in oral piety and not in actual piety, very greatly err (n. 325a). Heaven is insinuated by the Lord into a man's actual piety, and not into oral or external piety separate from actual (n. 3256).
(Picta.I}.-Actual
INDEX OF WORDS
Pi/ate Pile
(Pilatu.). Sef' John xviii. 37 (n. 635).
(Rogus).-" The
pile (M'DHURAH). the fire, and the wood" (Isa. xxx. 33), signify evils of every kind that belong to the dreadful and cruel love of destroying all the true and good things of the church (n. 578).
(Columna).-(See
Pillar, Column
Statue.)
"To make firm the pillars ('AMMUDH) of the earth" (Ps. Ixxv. 3), signifies to give support to those truths on which the church is founded (n. 219). Similar also is the signification of the" two pillars" which Solomon erected in the porch of the temple (1 Kings vii. 2, 6, 15-22) (n. 219).
"Columna" is likewise the rendering of
'AMMUDH,
Exotl. xxvii. 10-12, 14-17 (n. 219);

Job ix. 6 (n. 219);
J~r. i. 18 (n. 219).
"Blood" (')'oel ii. 30) is the truth of the Word falsified, "fire" is its good adulterated, and" columns (TIMROTH) of smoke" are mere and dense falsities from these (n. 539b). "To set up signs and place columns (TAMRURIM)" (')'er. xxxi 21; the authorized version has "high heaps," the revised version has .. guide-posts "), signifies instruction in such things as are the fundamentals of the church (n. 219). By "pillar (STULOS)" (Apoe. iii. 12) is signified divine truth upholding. Divine truths upholding or sustaining- are in general lower truths, for these support the higher (n. 219; compare n. 597).
See also Apoe. x.
I
(n. 597).
Pillows, Little cushions

K',ATHOTH,
(Pulvilli).-" Pulvilli
(pillows, little cush
ions, pads,)" is the rendering of

Euk. xiii. 18 (n. 7SOd).
- - Pillow (Pulvinar).-Idleness is, as it is also called, the Devil's

pillow (n. 831).
- - (Capitalia, Subcapiialia).
"Capitalia or Subeapitalia (pillows, head-rests,)" represents

M'RA'''HOTH,
Gen. xxviii. u (n. 375-(i..
Pilot
(Nau;l~rus).-By "pilots (CHO.HEL)" (Ezek. xxvii. 27) are sig mfied leaders (antistites) who lead and teach (n. .'38b; com
pare n. II70).
By "pilots" are signified those who are wise through knowl edges from the Word (n. sI4a). They are those who carry and who communicate knowledges of truth and of good (n. 637b).
(Gubernatm).-They
who teach, lead, and rule, are meant by" pilots," "shipmasters," "rowers," and" mariners" (n. sI 4a ).
By" pilot (KUBERNETES)" or" master of the vessel" (Apoe. xviii. 17) are signified those who are in wisdom (n. II70).
Pine
(Taeda).- The
things of the church that are in the spiritual or internal man, are signified (lsa. xli. 19) by" the shittah cedar, the myrtle, and the oil tree;" and the things of the church that are in the natural or external man, are signi fied by "the fir tree, the pine (TIDHHAR), and the box" (n. _37se(viii.); compare n. 109): "the fir tree" is higher nat ural truth, "the pine" is lower natural truth, and "the box" is the understanding of the good and the truth in the natural man (n. 730c).
Pine.-(See Waste away.)
Pinions, Feathers
('EBHER),
(Pennae).-" Great in wing-s, long in pinions full of feathers" (Ezek. xvii. 3), signifies abun dance of knowledges and cognitions of truth and good
(n.
28Ia).
"The wings of a dove covered with silver" (Ps. lxviii. 13), signify spiritual truths; "pinions ('EBHRAH) with the yellow of gold," signify spiritual good, from which are those truths (n. 283b).
Pipe
(Tibia),
Piper (Tibicen).-Stringed instruments signify spiritual things, and wind instruments signify celestial things, and correspond to affections. But what is specincally signi fied by "the voice of the harp," "of the pipe," and" of the trumpet" (Apoe. xviii. 22), can be manifest only from the affections. These are of twofold origin; they are spiritual and celestial,-the spiritual from truths and the celestial from goods. They are also of threefold degree; they are inmost, intermediate, and outmost,-inmost such as are in the inmost heaven, intermediate such as are in the middle heaven, and outmost such as are in the ulti mate heaven (n. 1185).
SALPISTES,
" Tibieen (a piper, a flute-player,)" represents
Apoe. xviii.
22
(n. 1185).
- - (Fistu/a).-In
Isaiah (v. 12), by "harp, psaltery, tabret, pipe
INDEX OF WORDS.
(CHALIL),
and wine," in the opposite sense, are signified exultations and boastings from falsities of evil (n. 323C).
- - Pipings.-(See Hissings.) Pit, Well, Cistern, Hole

(Fovea).-By "pit (putms) " and by "well' (fovea) " is signified the Word, also the truth of doctrine;
and in the opposite sense the Word falsified. and the falsity of doctrine therefrom. In some passages the signification of "pit" and "well" is similar to that of "fountain." "The pit (fovea)" is also the lower earth, where they who are in falsities from ignorance were detained even to the coming of the Lord (n. 5370). The devastation of all truth is signified (Zeph. ii. 9) by "the salt pit" (n. 6530).
"Fovea (well, pit, cistern, hole,) " is the rendering of

Num. xxi. 17, 18 (n. 537a); Ps. lxix. IS (n. 5370, 5380) : BO(')R, :Jer. ii. 13 (n. 4830, 537b) : BOR, Exod. xxi. 33. 34 (n. 537b); Ps. xl. 2 (n. 666); lxxxviii. 4, 6 (n. 5380,65(0); Isa. xiv. 19 (n. 65ge); Ezek. xxxi. 14 (n. 654g) ; Zech. ix. II (n. 32ge, 537b, 81Id) : GUH, :Jer. xiv. 3 (n. 3720, 537b, 6440): GOBH (Chaldee), Dan. vi. 7 (n. I029c): GEBHE', ISIl. xxx. 14 (n. In): MIKHREH, Zeplt. ii. 9 (n. 653b): PACHATH, :Jer. xlviii. 28 (n. 4I1e): SHUCHAH, :Jer. ii. 6 (n. 5370): SH'CHITH, Lam. iv. 20 (n. 419c): SHACHCHATH, :Job ix. 31 (n. 4750); Ps. l~. 23 (n. 5370); ciii. 4 (n. 3284); Isa. h. 14 (n. 5370); Ezek. xxviii. 8 (n. 315c, 5370); :Jonah ii. 6 (n. 538b): BOTHUNOS, Matt. xv. 14 (n. 5370): PHREAR, Luke xiv. 5 (n. 537 a ) ; Apoe. ix. 2 (n. 537a).
B"ER,
~ (Puteus).-"
A pit (p"teus) " signifies the \,yord and the truth of doctrine; for pits contain waters, and "waters" signify truths (n. 537a). In the opposite sense, by "the pit" is signified the hell ill which and from which are falsities (n. 537b).
B"ER,
" Puteus (a pit, a well,) " represents

Gen. xxi. 25 (n. 537a); xxvi. IS, 18-22, 25, 3 2 (n. 537"); Num. xxi. 16-18 (n. 537a); Ps. lxix. IS (n. 5370) : PEGE, :Jolm iv. 6 (n. 537a): PH REAR, Luke xiv. 5 (n. 537 a ): Apoe. ix. I (n. 535, 536); \'ers~ 2 (11. 517", 539"- 54 1 ).
660
APOCALYPSE EXPLAIl\ED.
Pitch (Pix).-By "burning pitch (ZEPHETH)" (Isa. xxxiv. 9) is sig. nified all evil springing from the love of self (n. 3040; compare n. 578). Pitcher.-(See Bott/e.) Pity (c/ementia).-The Lord's pity (or clemency) lxiii. 9) is of His divine love (n. 4120).
(CHEMLAH)
(Isa.
Concerning "having pity (dementia uti, CHU,) on the gourd" (Yonah iv. 10, 11), and "on Nineveh" (n. 40U).
- - To pity (Miseran).-That "the bows of the Medes shall dash the young men to pieces, and shall have no pity (AACHAM) on the fruit of the womb" (Isa. xiii. 18), signifies that falsities of doctrine shall destroy all understanding of truth and all good of love (n. 710&). See also Jer. vi. 23 (n. 734d). Place (Lo&us).-Spaces, places, and distances, in the spiritual world, in their origin are states of life; they appear in deed altogether as in this world, but still they are differ ent in this respect, that the quality of every one is known from the place where he dwells, and that the place where one dwells is known from his quality: it is from this that "place" in the Word signifies state (n. 731).
By "the place (MAQOM) of the soles of the feet of Jehovah" (Ezek. xliii. 7), is meant the church (n. 63&; compare n. 606).
See also Ps. dv. 8 (n. 405d) ; Isa. xxxiii. 21 (n. 514C); !iv.
2
(n. 6000); Ix. 13 (n. 606).
"Locus (place)" also represents

YADH,
TOPOS,
Ps. cxli. 6 (n. 4U.f.) : Luke xi. 24 (n. 731);

John xiv. 3 (n. 731);
Apoe. xii. 14 (n. 760).
"Locus derelz'{lus (a place abandoned to)" represents MIMSHAQ, Zeph. ii. 9, this is rendered "breeding" in the author
ized version, and "possession" in tbe revised (n. 6536).
- - To place (Colloeare).-(See Set.) "I will place (VANACH) you in your own land, that ye may live" (Ezek. xxxvii. 14), signifies that they must be regenerated, that the church may be made from them (n. 4190; com pare n. 659&). - - Place oneself, Present oneself, Stand (Consistere).-" C011Sis tere" is the rendering of VATZABH, Judges xx. 2 (n. 4176):
INDEX OF WORDS.
NATZABH, AMADH.
661
Ps. xlv. 9 (n. 242,.6845.8636. H2O):
Amos ii. 15 (n. 355', 357&)
Plague.-(See Smite.) - - Plagues.-(See Miracles.) Plain

the spiritual world. as in our earth, there are mountains, hills. rocks, plains, valleys (n. 417a). In the plains, or below the mountains and hills. dwell those who are in the ultimate heaven (n. 4496).
(Planities).-In
By "the plain" (Ezek. xlvii. 8) are signified the interiors of the natural and the sensual man, and by "the sea" its ex teriors (n. 513a). By "the plain" ('}'er. xvii. 26) are signified good and truth in the natural man (n. 4496). "The valley" and "the plain" ('}'er. xxi. 13) are the ulti mates of the Word (n. 41I.f). By "the plain and the sea" (Ezek. xlvii. 8) are signified the ultimates of the church, or the parts where they are who are in ultimate truths and goods (n. 422c; compare n. 3426). " Cities of the plain and cities of the south" (yer. xxxiii. 13) are truths of doctrine which they have who are in the Lord's spiritual kingdom (n. 223C). cc The plain of the desert" (Isa. xxxv. 6) is where there is not intelligence (n. 518a).
cc Planitz'es
(a plain)" represents
xxxiii. 13
IN'. xxi. 13 (n. 411/): Et:d. xlvii. 8 (n. 342,J. 422<'. 513/1): SH'PHLAH, Je". xvii. 26 (n. 449<S) i xxxii. 44 (n. 4496);
MISHOIl. "IlABHAH,
(n. 223&. 4496).
"Planities desertz' (the plain of the desert)" represents

"IlABHAH,
Isa. xxxv. 6 (n. 51811).
To make plain, To make straight (Complana"e).-" When he hath made plain (BHAVAH) the face of the ground, doth he not cast abroad the fitches?" (Isa. xxviii. 25,) signifies when he hath made ready through the Word (n. 374c). "Make plain (VABHAIl) a path for our God" (Isa. xl. 3; the Eng
lish versions have" Make straight in the desert a highway for our God "),
signifies that they are to prepare themselves to receive the Lord (n. 40SK).
Plank, Bench, Deck (Asser).-ccThey have made thy planks (QEIlItSH) of ivory" (Ezek. xxvii. 6 ; the English versions have" thy benches;" the revised version has "thy deck" as a marginal reading), signifies that [principle] in the understanding from which one is led, which is the rational (n. 1146).
662
Plant
To plant a vineyard" signifies to establish the church in what pertains to truths (n. 734C). "To plant a vineyard" signifies to receive truths with the un derstanding (n. 386d). ., To plant a vine" signifies to establish the spiritual church (n. 40Sc; compare n. s69b).
(Pla1ltan).-"
"Eating and drinking" (Luke xvii. 28) signifies living for themselves and the world, and appropriating to them selves evils and falsities; "buying and selling" signifies procuring these for themselves, and communicating them to others; "planting and building" signifies confirming themselves in them, and living in them (n. 840).
"Plantare (to plant)" represents

Deut. xx. 6 (n. 734C); Ps. Ixxx. 8 (n. 405&, 5690, 654C); cvii. 37 (n. 386d); Isa.lxv. 21 (n. 617b); Amos ix. 14 (n. 3760): SHATHAL, Euk. XIX. 10 (n. 727a); verse 13 (n. 73ob): PHUTEUO, Luke xvii. 28 (n. 840).
NATA',
- - Plants (Pla1ltae).-(See Olive.) "Plants (SHATHIL)" (Ps. cxxviii. 3) signify truths, and" olives" goods (n. 340C)' Plaster, Daub (I1lcrustare); Plastering, Daubing (I1lcrustatio).-(See Mortar.) "They that plaster (or 'daub') (!"'ACH) with untempered mor tar" (Ezek. xiii. II) signify those who confirm falsities so that they appear outwardly like truths (n. S03a): "plaster ing" means application, and thence an apparent confirma tion; "untempered mortar" is what is falsified (n. 237a; compare n. 644d). Plastic (Plasticus).- There is in all that is spiritual a plastic force, where homogeneous exhalations present themselves in Nature; and there is likewise in all that is spiritual a prop agative force; for it not only forms organs of sense and motion, but it forms organs of prolification by wombs or by eggs (n. 1201). Plate
(Braflea).- That" a
crown" is divine good from which is di vine truth, was represented by" the plate (TZITZ) of gold" from the face of the mitre which was upon Aaron (Exod. xxviii. 36-38), which plate was also called a "crown" and "coronet" (n. 272; compare n. 427b).
(Pat;1la).- The Lord named, "the cup and the platter" (Matt. xxiii. 25, 26), for the reason that the container has the same signification with the contents; thtls the signi
Platter
INDEX OF WORDS.
fication of" cup" is like that of "wine," and the significa tion of "platter" like that of "food" (n. 960b; compare n. 794, 1045).
" Patina (a platter, a dish,)" represents

P .. ROPSIS,
PIN .. X,
Matt. xxiii. 25,26 (n. 960h, 1045). (See Dishes, where the Greek word P.. ROPSIDES is used, instead of the Latin word "patinae.") Luke xi. 39 (n. 794).
Play (Ludere).-" Playing (S"CH"Q)" signifies what belongs to interior festivity, which is of the affection for truth and good (n.
223 b ).
That craft and malice shall not hurt those whom the Lord protects, is signified (.lsa. xi. 8) where it is said that" the sucking child shall play (SH...... ) on the hole of the viper, and the weaned child shall thrust the hand upon the basi lisk's den" (n. 581a; corn}are n. 31, 410C).
Plead, Dispute (Disceptare).-(See Strive.) "Disce}tare (to plead)" represents

V"KH"CH,
Micah vi.
(n. 405r).
Pleasant (Amoenum).-(See Desirable.) "Pleasant (N"'EM)" is said (Gen. xlix. IS) concerning the earth or land (n. 445).
"Pleasant (N.... M)" is said (Ps. lxxxi. 2) concerning the harp (n. 448c).
Pleasing.-(See Grateful.) Pleasure, Choice (Arbitrium).-(See Will.) "To bind His princes at His pleasure (NEPHESH), and to teach His elders" (Ps. cv. 22), means that the Lord, from His Divine, withholds the heavens from falsities and keeps them in truths, and so gives them intelligence and wisdom (n44 8d). - - Given to pleasures.-(See Delicate.) Plenteous, Opulent (Opulentus).-" Plenteous (SH"MEN)" (Isa. xxx. 23) is said concerning truths (n. 644c). Plough (Arare).-"To plough (CH"R"SH) for sowing" (Isa. xxviii. 24) signifies to learn (n. 374C). "Will one plough with oxen?" (Amos vi. 12,) signifies, Will there be any perception of good? (n. 355g:) it also sig nifies that where the false of evil is there is no will of good (n. 519a). "The ploughman shall overtake the reaper, and the treader
of grapes him that scattereth seed" (Amos ix. 13), signi fies that he who receives good and truth will also perform use, or make fruit (n. 3760). (See Ploughshare.)
- - Ploughman.-(See Husbandman.) - - Ploughshare (Ligo).-(See Mattock.) "Ploughshares ('ETH)" (Isa. ii. 4; Micah iv. 3) are good things of the church, cultivated by truths; for the field, that is tilled by the ploughshare, is the church as to good of life (n. 7340). Pluck out (Eruere).-(See Deliver.) By "the right eye that causeth to stumble" (Matt. v. 29) is signified the understanding, thinking evil: "to pluck it out (EXAIREO) and cast it away" is not to admit this, but to reject it (n. 152). Plunder, Make a spoil (Diripere).-(See Prey.) "To plunder (or make a spoil of) (SHALAL) riches" (Ezek. xxvi. 12), signifies to destroy the knowledges of truth (n. 652&, r 145). Point, Graver, Burin (Scalprum).-Falsity that is enrooted is meant (yer. xvii. I) by what is "written with a style of iron, and a point (or graver) (TZIPPOREN) of diamond" (n. 39 Ig). - - Points.-(See Sharp points.) Poison, Venom (Venenum).-" Poison," in the Word, signifies deceit (n. 866). By "the poison of the creeping things of the earth" (Deut. xxxii. 24) are signified falsities from the sensual, which by the fallacies of the sensual man craftily pervert things that are true (n. 650g): they also signify false things coming from evils, that kill and utterly extinguish spiritual life (n. 556a). "The poison of dragons" and "the gall of asps" (Deut. xxxii. 33) signify the enormous falsity which exist., from truths of the Word that are falsified (n. 433'; compare Ps. lviii. 4; yob xx. 10, n. 58Ia).
" Venenum (poison)" represents

CHEMAH,
Deut. xxxii. 24 (n. 5564, 6Sor; verse 33 (n. 433'); Ps. lviii. 4 (n. 5814): RO(')SH, JOo xx. 16 (n. 5814).
Poison-making (VC1tqfcium).-By "poison-making (or' sor ceries ') (PHARMAKEIA)" is sillnified very nearly the same as
INDEX OF WORDS.
665
by "enchantment" in the Word; and this signifies such persuasion that one has no perception whatever but that the thing is so (n. IIgl). (See Enchantment.) .
PolI.-(See Shave.) Pomegranate (Malogranatum), Pomegranate tree (Malus Punica).-By "the pomegranate (malogrmllltmn, RIMMON)" are signified in
general things which pertain to knowledge and to per ception; and specifically, the knowledges and perceptions of good and truth (n. 436; compare n. 374c, 388c, 403c). "The pomegranate (malusjmnica, RIMMON)" (Joeli. 12) signi fies sensual good and truth, which is the ultimate of the natural (n. 4586; compare n. 436). By" pomegranates (KAPHTOR)" in which the cormorant and the bittern (platea et anataria) shall pass the night (ZejJh. ii. 14), are signified the knowledges of truth from the Word, falsi fied (n. 650/; the authorized version instead of" pomegraoates" has
" upper lintels," with" knops .. and "chapiters" in the margin; the revised version has .. chapiters .. in the text.)
Pontiff(Pontifex), Papists (Pontijicii), Pontifical; Papal (Pontijicia).-(See Pope.)
Christian churches have been divided, generally, into the papal and the evangelical. In the papal they are wholly igno rant of truths; for they who are in it do not depend on the Word, and thus upon the Lord 'who is the Word, that is, the divine truth, but upon their Pontiff (n. 376a; com pare n. 10gl). The papists have transferred to their primate all the divine authority which belongs to the Lord even as to the Human (n3 I 5a ). By "the woman," mentioned in Genesis (iii. IS), the papists understand Mary, and her worship; wherefore the reacl mg in their Bibles is not He, but "it" and "she" (n. 7686).
(See also articles n. 161, 805b(viL), 1031, 1063.)
Pool, Standing water (Stagnum).-By "a pool of waters" (Ps. cxiv. 8) are signified knowledges of truth (n. 40SC).
"A pool of waters" and a fountain of waters" signify good, because there is truth; for all spiritual good is procured by truths (n. 304d).
"Stagnum (a pool, standing water,)" represents

"GHAM,
Ps. eviL 35 (n. 386d); cxiv. 8 (n. 405c); Isa. xxxv. 7 (n. 714c); xli. 18 (n. 30, 483", 730c); xlii. 15 (n. 405", 5ISd).
666
- - (Pircina).-"The
pool (KOLUMBETHRA) of Siloam" (John ix. 7) signifies the Word in the letter (n. 2395); by "its waters" are signified the truths of the Word (n. 4755).
"The pools (B'REKHA)" in Jerusalem (lsa. xxii. 9) signified truths such as are in the outer sense of the Word and in the inner; "the waters of the upper pool," truths such as are in the inner sense of the Word: and "the waters of the lower pool," truths such as are in the outer sense, which is that of the letter of the Word (n. 4535).
Poor (Pauper), Poverty (Paupertas).-( See Needy, Depressed, Wasted.) " Poverty" is acknowledgment of the heart that we know nothing of ourselves (n. 118). That he who is spiritually" poor," still is "rich" (Apoc. ii. 9),
is because he is in spiritual affection for truth (n. 118).
"The poor" are those who are in ignorance of truth, but de
sire to be instructed (n. 412.1). "The poor" (lsa. xiv. 30) signify those who are not in truths, but still desire them; and" the needy" signify those who are not in goods, but still in heart wish for them (n. 8r7d; compare n. 48r, 483a). By" the poor" are signified those who have not the Word, but still desire truths (n. 118; compare n. 2365, 836). "The miserable" and" the poor" are in some passages named together; and by "the miserable" are meant those who are in want of knowledges of truth, and by "the poor" are then signified those who are in want of knowledges of good (n. 238). At the present day it is hardly known what charity is, and consequently what good works are; except only to give to the poor, to relieve the needy, to do good to widows and orphans, to make contributions for the building of churches, and hospitals for the sick and for the stranger (n933)
"Pauper (poor)" represents words that have considerable variety in the English versions:
ix. 18 (n. 238); xx~v. 10 (n. 238); xx~~ii. 14 (n. 238); xl. 17 (n. 238); IXlx. 33 (n. 238); IxxII. 4, 12 (n. 238); verse 13 (n. 238, 242e); Ixxiv. 21 (n. 238); eix.I6 (n. 238); exl. 12 (n. 238); Isa. x~v. 4 (n. 481); xxix. 19 (n. 238): D-, Isa. XIV. 30 (n. nS, 8174') : 'ANAV, Isa. lxi. I (n. 612, 8I1e) : 'ANI, Isa. iii. IS (n. 412/); xli. 17 (n. u8, 483a): PTOCHOS, Matt. v. 3 (n. uB); xi. 5 (n. u8); Luke vi. 20 (n. u8); vii. 22 (n. 1I8); xiv. 21 (n. 118, 223", 252a, 65 2d); Apoe. iii. 17 (n. 238); xiii. 16 (n. 836).
'EBHYON, Ps.
INDEX OF. WORDS.
667
"Pauper/as (poverty)" represents
PTOCHEIA,
Apoe. ii. 9 (n. 1I8).
Pope (Papa).-(See Pontiff, Vicar.) There is implanted within everyone from heaven the desire to see what he regards as the Divine, and this indeed under Human Form. The extirpation of this implanted [conception] from the Christian world had its origin with the Babylonish nation, which separated the Human of the Lord from the Divine in order that their chief might be acknowledged as the vicar of the Lord's Human (n. 52). To the dictates of the Pope there has been ascribed a sanctity equal to that of the Word; yea, actually superior to it (n. 1029a; compare n. 1033, 1044, 1054, lOSS, 1062, 106], 10]0, 1091, II30). Concerning those who are in truths from the Word, who ac count the Word and it alone as holy, and acknowledge it for divine truth, and who do not so regard the dictates of the Pope (n. 1041, 1062, 10]4, 10]9). The Babylonians have transferred the Lord's authority over heaven and the church to their sovereign pontiff (n. 1091 ; compare n. II4, I II8). They say that the dictates of the Pope are equally holy with those which belong to the Word, and that all things of the church are to be accommodated to its state, and con sequently that they are to be changed when the state of t~e church requires, and that such accommodations and changes are effected from inspiration with the Pope (11. 113 0 ). - - Popery (Papismus).-Popery mentioned among the heresies (n. II]6). - - Papal Consistory (Papale Consistorium).
(See articles n. 1075, 1076, 1078,1080).
- - Pope 8enedict XIV. (Papa Benediftus XIV).-(See 8enedict XIV.) Pope BenediCl: openly declared that, when he lived in the world, he believed that the Lord had no authority, be cause He had transferred it all to Peter, and thus to his successors. Because he claimed divinity to himself after death also, after some days he was cast into hell (n. I I 4). Poplar (Populus).-" The poplar (LIBHNEH) and the oak" signify the lowest goods of truth and truths of good of the natural man; in the opposite sense (Hos. iv. 13) they signify its evils of the false, and falsities of evil (n. 324e). Porch (Porlicus).-(See Court.) By "the two columns (or pillars)" which Solomon erected in
668
the porch of the temple (I Kings vii. 21) were signified ultimate truths, that sustain the higher. The" porch ('ULAM)" signifies the things which belong to the ultimate heaven, which sustains the two higher heavens (n. 219). By "the porch" and" the court" (Ezek. xl. 15) are signified all things which are outside of the church, but which still look to it; such are all things which, with the man of the church, are in his natural man (n. 629a).
Porpoise-skin.-(See Badger's skin.) Portion (Portio).-" PorHo (portion)" represents

CHELEQ,
.... H .. H.
Zuh. ii. 12 (n. 4336):

Ps. xvi. 5 (n. 9606).
Portray, Paint (Pingere).-By "men portrayed (CHAQAH) upon the wall, images of the Chaldeans portrayed (CHAQAQ) with ver milion" (Ezek. xxiii. 14), are signified fantasies from fal lacies of the senses (n. 654/). Possess (Possidere).-" To possess (QAH"H) the reins" (Ps. cxxxix. 13) signifies to purify truths I'om falsities (n. 7106 ; compare n. 167). "Possidere (to possess)" also represents
V"R"SH. Iso. xiv. 21 (n. 741d, I029d).
- - Possession.-(See Place.) - - Possessions (Facultates).-(See Faculty, Riches, Wealth.) " Possessions" in the Word mean spiritual riches and wealth (n. 2360). "Possessions (or wealth) (CHAYIL)" ('.lob xxxi. 25) are knowl edges of good and truth, by means of which is intelligence; "because my hand had found them great," is the inquiry whether he had gained them from proprium (n. 40Ie). "To forsake all one's possessions (or' all that he hath ') (HUPARKOHTA)" (Luke xiv. 33), is to attribute nothing of intelligence and wisdom to himself. One who does not forsake what he has, cannot be instructed by the Lord, that is, cannot be His disciple (n. 2360). Post, Lintel (Suptrliminare).-" Superliminare (post, lintel,)" repre sents
'AYIL,
EfUR. xli. 3 (n.629'").
Potsherd, Sherd.-(See Earthen-ware.) Pottage (Pul1nentum).-By "the pottage (HUIDH)" into which they put the bitter colocynth (or "wild gourds") (2 fangs iv. 38-41) is signified the Word, falsified (n. 618).
INDEX OF WORDS.
Potter (Pip/us), Potter's vessels (Figulina, Fiflilla).-From His forming man by truths, the Lord Himself is called the Potter in the Word (n. 177).
"A potter's vessel," or "an earthen vessel," signifies what is false, for the reason that the potter is the one who forms, and the vessel is that which is formed; when man forms the vessel, it is what is false; but when the Lord forms it, it is what is true (n. 177; compare n. 242d, 727e).
"Figulus (a potter)" represents

YATZAR,
Ps. ii. 9 (n. 177, 7276); Isa. xxix. 16 (n. 177); xxx. 14 (n. 177); xlv. 9 (n. 177); lxi". 8 (n. 177); :Jer. xviii. 2, 3, 4 (n. 177); xix. I, II (n. 177); Lam. iv. 2 (n. 242d).
Apoc. ii. 27 (n. 177).
"Fillilia (the vessels of a potter)" represents

KERAMIKA,
Potter's earth (Argilla).-(See Clay.) "Argilla" represents

CH'!APH
(Chaldee), Dan. ii. 33, 34. 35, 41, 42, 43, 45 (n. 176, 2376, 4116, 577", 10296); but in verse 32 .. lutum" is used at least in one instance (n. 70).
"Iron" signifies. natural truth, and" potter's earth of clay 11 signifies natural truth; but here (Dan. ii. 43) "potter's earth" signifies good adulterated, and "iron" truth such as it is in the external sense of the Word (n. 4116): "potter's earth of clay" (in English versions" miry clay") also siglifies the false which is from man's own intelligence (n. 2376).
Pound.-(See Mina.) Pour out (Li6are), Li6ation, Drink-of1erilJ(J (LilJamen).-(See Mingle.) By "the libation (or' drink-offering ')," which was wine, is signified the truth of the church (n. 6376; compare n. 340C ). "To pour out libations (or 'drink-offerings ') to the gods," signifies to worship from falsities (n. 555d; compare n. 376 g).
"Libamen (a libation)" represents

MIM'!AKH, NE'EKH,
:Jot! i. 13 (n. 6376).
:J". vii. 18 (n. 55511);
Isa. lxv. 11 (n. 435j):
"Libare (to pour)" represents

NA'AKH,
yer. vii. 18 (n. 5SSd); Hos. ix. 4 (n. 376<1).
67 0
Power, Potency (Potentia), Powerful (Potens).-(See Might, Strength.) "Power," when predicated of the Lord, is omnipotence (n. 40 5b ). All the power that angels and that men have, against evils and falsities, is from the Lord; and they have power in the measure in which they receive the Lord: he who believes that there is power against evils and falsities from anything that is man's own, is greatly in error. They who are in celestial love have much power; they who are in spiritual love have some power (n. 209). All power belongs to tlle truth from good; hence it is said (Zech. x. 6,7), "They shall be as the powerful Ephraim;" by" Ephraim " is signified the understanding of truth from good; and so he is called" powerful" from its multiplica tion (n. 376d). " Power" is said concerning divine truth, and "might" of divine good; by the two together, therefore, "power and might" (Apoc. vii. 12), is signified omnipotence by divine truth from divine good (n. 467). To falsities from evil there is no power at all, for all power be longs to truths from good. Falsities, however, have a power over falsities, because like has power with like; this may be plain from the power that evil spirits have over one another: but still they have no power whatever against truths; so absolutely none that they have no power at all (n. 783; compare n. 776). .
Angels are in constant power (muck concerning tMs, n. 992).
"Potentia (power)" represents words that are rendered ".power," "might," and" strength," in the English ver sIOns :
G'BHURAH,
Ps. Ixv. 6 (n. 40505); :Jet'. xlix. 35 (n. 357d) : DUNAMIS, Matt. vi. 13 (n. 48); xxvi. 64 (n. 36); Apoe. iii. 8 (n. ~?9); vii. 12 (n. 467); xi. 17 (n. 691); xii. 10 (n. 745); XIII. 2 (n 783); XIX. I (n. 1198).
" Patens (powerful)" represents

GIBBOR.
Ps. xlv. 3 (n. 28805, 298b); cxxvii. 4 (n. 724C); Zech. x. 7 (n. 376d, 448c) : 'AZ, Isa. xxv. 3, where the English versions have "strong" (n. 69 6f) : 'ARITZ, Isa. xxv. 3, where the English versions have" terrible" (n. 175a): .. .
'ATTUDH, :rsa. xiv. 9 (n.'304d):
DUNATOS, or according to another reading, ISCHUROS, Apoe. vi. 15 (n.408).
"Reddere potentem (to render powerful, to strengthen,)" rep resents

GABHAR.
Zeeh. x. 6 (n. 376d, 448c).
INDEX OF WORDS.
(Potestas).-When it is said that the Lord has "power (OUNAMIS)" (Apoc. v. 12), it is meant that He has all power, which is omnipotence (n. 338; compare n. 1093) All divine power (OUNAMIS) (see Apoc. iv. 11) regards salvation as its end. The Lord has power over all things, because He alone is God; but the salvation of the human race is the principal [end and work] of the power, because heav ens and worlds were created for the sake of this salvation, and it is the reception of the proceeding Divine (n. 293). "The powers (OUNAMIS) of the heavens," which shall be shaken (Luke xxi. 26), signify the Word in the sense of the letter, since this sense is the foundation of the spiritual verities which are in the heavens (n. 34/).
Authority
In Babylon they have transferred to their chief, and from him to those who are under him, the Lord's Ilower over heaven and over earth (much concerning this, n. 1064-1066). By "the power (or' authority,' as in the revised version,) (nousIA) of the beast," received from the dragon (Apoc. xiii. 4), are signified the strengthening and corroboration of the do~ ma of faith separate from charity, by invented modes of conjoining faith with works (n. 789).
"Potestas (power)" represents

'OUNAMIS, EXOUSIA
in passages given above: (authority), 1l1att. xxviii. 18 (n. 639, 678, 726(L), 957) : :John xvii. 2 (n. 678); Apoe. ii. 26 (n. 17~a, 7276); iv. 11 (n: 293); v. 12 (n. 338).;..vj 8 (n. 384); IX. 10 (n. 56[); Xl. 6 (n. 645. 647); XIlI. 4 (n. 789); ,,:erse 5 (n 796); v.~.rse 7 (n. 803a); verse 12 (n. 819); XIV. 18 (n. 916); XVIII. I (n. 1093).
Praise
(Laudare, Laus).-" To praise" is to worship (n. 419d);
"praise" is predicated of truth (n. 4550). "To praise Jehovah" signifies worship (n. 376e; compare n. 401e, 630e, 6506). "To praise God" is to confess and worship Him (n. 1210).
"Laudare (to praise)" represents

Ps. cxxxv. I (n. 63oe); cxlviii. 2-4 (n. 40U); verse 7 (n. 388e, 4056. 419d, 6506); cl. 3 (n. 5026); ha. lxii. 9 (n. 376e); lxiv. 11 (n. 2206): SH'BHACH (Cbaldee), Dan. v. 4 (n. 373. 376d) : AINEO, Apoe. xix. 5 (n. 1210).
HALAL,
"Laus (praise)" represents

T'HILLAH,
Ps. c. 4 (n. 630e); cxlviii. 14 (n. 316a); ha. xlii. 10 (n. 3266, 4066); verse 12 (n. 4066); Ix. 6 (n. 324&)
- - Praised (Collaudatus).-" To be great and highly praIsed (HAUL)" (Ps. xlviii. I), denotes the spiritual truth which is from
spiritual good (n. 40Se).
Prancing.-(See Clap.) Pray Praye,. (Oratio).-In the Lord's Prayer, "Hallowed be thy name" means that the Divine Human is to be re garded holily, and is to be worshipped (n. I02b). That what proceeds from the Lord and is received is His kingdom, may be evident from the passages in the 'N ord where mention is made of the kingdom of God: as in the Lord's Prayer, where it is said, "Thy kingdom come, thy will be done, as in heaven so also in the earth" (Matt. vi. ro); it is plain that by "kingdom" is here meant recep tion of divine ~ood and divine truth which proceeci from the Lord, and 111 which the Lord is, with angels of heaven and with men of the church; for the next words are, "Thy will be done, as in heaven so also in the earth ;" God's will is done when divine good and truth are received in heart and soul, that is, with love and faith (n. 683). "Thy kingdom come" is a petition that truth may be re ceived; "thy will be done," signifies that it is ]'eceived by those who do the will of God; "thine is the kingdom, the power, and the glory," signifies that divine truth is from God alone; it is said, "power and glory," because to the divine truth is all power and glory (n. 48).
(Orare),
"To pray (PALAL) for him continually" (Ps. Ixxii. IS), signifies that they will continually be withheld from falsities, and held in truths (n. 32ge). They who" pray (PROSEUCHOMAI) in secret" (Matt. vi. 6), pray , from love or affection, and thus from the Lord (n. 69Sb). "To pray (OEOMAI) at all times" (Luke xxi. 36) is to prepare themselves (n. r87b). (See also articles n. 325b, 4ILi).
A prayer recommendedfor certain persons by the Author : But let them pray thus: That the Lord may be with them continually, and may lift up and turn His faces to them; may teach, enlighten, and lead them, since of them selves they cannot do anything that is good, and may grant that they may live: that the devil may not seduce them and implant evils in their hearts. (For they know that while they are not led by the Lord the devil leads them, and inspires evils of every kind, in hatred, revenge, cunning, deceit, as a serpent infuses poison; for he is present, excites, and continually accuses; and wheresoe\'cr
INDEX OF WORDS.
he meets a heart turned away from God, he enters in, dwells there, and drags the soul to hell.) 0 Lorrl, deliver us (n. 1148).
- - (Preeari),
Praying (Precatio).- The essential of worship is a life of charity, and gestures and praying (preeatio) are its in strumentalities (n. 325a). Whereas divine worship consists primarily in life, and not in prayers, therefore the Lord said (Matt. vi. 7-9) that when praying (preeari. PROSEUCHOMAI) they should not use vain re petitions and much speaking (n. 3250).
PROSEUCHOMAI,
"Preeari (to pray)" likewise represents
Mark xi. 24 (n. 3256).
"To watch at every season" (Luke xxi. 36; see revised version.) signifies to procure spiritual life ; it is therefore said, "pray ing (DEOMAI)" because praying (preeatio) is an effect of that life, or its external, which is efficacious so far as it proceeds from life (n. 3250). "The house of praying (or prayer) (preeatio, TfPHILLAH)" (Isa. lvi. 6), or the temple, denotes the heaven where spirit ual truths are (n. 39Ie).
See also Ps. Ixix. 13 (n. 295c).
"Preeatio (praying)" is the rendering of

PROSEUCHE,
illatt. xxi. 13 (n. 3256; but in n. 4IOC, the rendering is "precis ").
- - Prayers (Preces).-By "prayers" in the internal sense are meant all things of worship; by "the prayers (PROSEUCHE) of the saints" (Apoe. v. 8) is signified worship from spir itual good (n. 325a; compare n. 324d). Because worship was performed in the temple at Jerusalem, it was therefore called" the house of prayers" (Matt. xxi. 13); "prayers" signify worship (n. 4IOe).
"Preees (prayers)" represent

T'PHILLAH, Ps. cxli. 2,5 (n. 3254): PROSEUCHE, Matt. xxi. 13 (n. 4Ioc);
Apoe. viii. 3 (n. 493); verse 4 (n. 3 2 4d , 3 2 5a, 494).
Preach, Proclaim (Praedieare).-" To preach (or' proclaim') (KERU.SO)" (Apoe. v. 2) here signifies search, to determine whether anyone can know the states of life of ail in heaven, and on earth (n. 302). By "the captives," to whom liberty should be preached (or "proclaimed ") (QARA) (lsa. Ixi. I), are signified those whc have been secluded from truths and the goods from them;
674
to whom truths will be opened, and who will through truths be imbued with goods (n. 81 le; in many other places the reading is 'procla1nar~." not "pra~dieQ1'e "). The Word is in every heaven, and with almost every angel, in its proper sense, and is read daily: preachings also are made from it, as on earth (n. I024).
Precept
(Praeceptum).- The precepts of the decalogue, in general (n. I024-I028). The precepts explained :-first (n. 950-952, 954-957) ; second (n. 959, 960, 962,963) ; third (n. 965) ; fourth (n. 966) ; fifth (n. 967, 96cr979); sixth (n. 981-986, 988-<)93, 995-IOIO); seventh (n. 1012-1017); eighth (n. IOI9, I020); ninth (n. I02I); tenth (n. 1022). Religion with man consists in a life according to the divine precepts, which are contained in sum in the decalogue. Everyone who makes those precepts to be of his religion, becomes a citizen and an inhabitant of heaven. Most na tions (or gentiles) know those precepts, and also make them to be of their religion, and live according to them because God so wills and has so commanded: by this means they have communication with heaven, and COIl junCtion with God; and they therefore are saved (n. 948).
The ten precepts of the decalogue are all things of the W orc!, in sum (n. I024). In each precept there are three inner senses (much concerning tMs, n. 1024). In eight of the precepts are presented evils that are to be shunned; but in the other two, the third and fourth, are contained some things which are to be done (n. 949; com pare n. 965). With the sons of Israel, their laws were called judgments, precepts, and statutes. By" precepts" are meant laws of life, especially those in the decalogue; by "statutes" are meant laws of worship, which are chiefly concerning sac rifices and holy ministrations; and by "judgments" are meant civil laws (n. 946).
(See also articles n. 213, 3886, 6966, 70Iil.)
Precious
(Pr~tiosus).-(See
Rare.)
"The precious things of the sun" (Deut. xxxiii. 13-16) are truths from the celestial kingdom; "the precious things of the months" are truths from the spiritual kingdom (n. 4480); by" the precious things of heaven, the dew and the deep," are signified spiritual-celestial things in the internal and the external man (n. 401~): "the precious things of .the earth" are the spiritual good things and the truths
It\DEX OF WORDS.
from them, belonging to the church (n. 295&); by" the precious things of the hills of an age" are signified genuine goods, both of love to the Lord and of charity towards the neighbor (n. 405/). Spiritual affections for truth are called" precious ones" (Ps. xlv. 9; the English versions have "honorable women,") when the truths are genuine (n. 6846).
"Pretiosus (precious)" represents

Ps. xlv. 9 (n. 298o, 6846); Euk. xxvii. 22 (n. 717&); xxviii. 13 (n. 294, 717o): MEGHEDH, DelIl. xxxiii. 14 (n. 401e, 405/, 448o); verse 16 (n. 295c, 44 8b ) ; TIMIOS, Apo&. xvii. 4 (n. 717d, 1043); xviii. 12 (n. 717d, II42); verse 16 (n. 717d, n67); XXI. 19 (n. 7170)'
YAQAR,
"Pretiosus esse (to be precious)" represents
YAQAR,
Ps. Ixxii. 14 (n. 328d).
Prefects, Prefecture.-( See Superintendents.) Prepare

(Parare).-" Prepare ye the way of Jehovah" (Isa. xl. 3), signifies that they should prepare themselves to receive the Lord (n. 40.:;g).
To "the sheep who were on the right hand," it was said (l/fatt. xxv. 33, 34, 41) that they should possess as a her itage " the kingdom prepared for them (rom the founda tion of the world;" and this for the reason that, in the heavens, at the right hand is the south, where are all who are in truths from good; for in the southern quarter is the proceeding Divine itself of this quality, and this is what is meant by "the kingdom prepared fr0111 the foundation of the world :" but concerning" the goats. at the left hand," the expression "prepared from thefoundallon of the world" is not used; but, "eternal fire prepared for the devil and his angels," because the evil prepare for themselves their own hell (n. 6ooa).
"Parare (to prepare, to make ready,)" is the rendering of

'ARAKH,
ha. xiv. 21 (n. 1029d): 71!r. vi. 23 (n. 734d) : PANAH, Isa. xl. 3 (n. 40Sr) : HETOIMAZO, Matt. xxv. 34, 41 (n. 6ooa); 70hn xiv. 2,3 (n. 731); Apoc. viii. 6 (n. 500); ix. IS (n. 571); xvi. 12 (n. 997) ; xix. 7 (n. 1220).
KUN,
- - (Praepararl!).-"To
be prepared," meaning prepared by the Lord, signifies to be provided. What man does, this is prepared; but what the Lord does, this is provided (n.
73 1 ).
APOCALYPSE EXPLAI!'ED.
"Praeparare (to prepare)" represents KUN, Ps. xi. 2 (n. 357e); lxv. 9 (n. 644&); cxlvii. 8 (n. 405'.
5946) ;
HETOIMAZO,
Apoe. xii. 6 (n. 731).
Prepuce.-(See Foreskin.) Present (Pra,sells), Presence (Praesmtia).--( See Before.) When there is not the idea of divinity, the Lord is indeed present, but not with divine omnipotence in man; for faith makes the Lord present in man according to the quality of the perception respecting Him (n. 8156). There is a perpetual presence of the Lord with all who are in heaven and in the church; and this is a peace-giving, tranquil, preserving and supporting presence, by which all things in the heavens and in the earths are constantly kept in their order and connection, and reduced to it; and so, too, there is a presence in the hells. But the presence which is meant by His" standing upon Mount Zion" (Apoe. xiv. I), is an extraordinary, aCtive presence of the Lord, for the end that His Divine may flow-in through the heav ens into lower [regions], and may there separate the good from the evil, and cast down the evil from their places where they have formed for themselves a semblance of heavens (n. 850"). - - Present oneself..:-(See Place oneself.) Preserve (C01zscrvare).-(See Keep.) "Conservare (to preserve)" is the rendering of
SUNTEREO,
Matt. ix. 17 (n. 376,).
- - Preserver (Servator).-(See Saviour.) The Lord is called" Preserver (VASHA')" or "Saviour" from the good of love (n. 6546). Press, Drain out, Suck out, Close (Exprimere).-" Exprimere (to press, to press out,)" represents ZUR, Isa. i. 6, rendered in the English versions" closed" (n. 962):
MATZAH,
Ezek. xxiii. 34, where the authorized version has "suck out;" the revised has "drain out" (n. 960<.
- - Pressed.-(See Stumhle.) - ' - Press down.-(See Sink.) - - Pressed down.-( See Depressed.) Prevail (Praevalere).-Whereas the hells avail nothing against the divine truth proceeding from the Lord, and avail not against any man who has in him divine truth from the
INDEX OF WORDS.
Lord, therefore the Lord declares (Matt. xvi. 18) that "the gates of hell shall not prevail (KATI8CHUO)" (n. 4IId). "They prevailed (18CHUO) not" (Ajoc. xii. 8) signifies that they succumbed in the combat (n. 736).
"Praevalere (to prevail)" represents

GABHAR,
:fer. ix. 3, where the authorized version has "are 'Valiant," and where the revised version has "are grown strong"
Y'KHIL
(Cbaldee), Dan. vii.
(n. 357e):
21
(n. 316e).
Prevarication, Transgression (Praevaricati()), Prevaricators, Trans gressors (Praevaricat(),es).-The cruel temptations of the Lord are meant (Isa. liii. 5), where it is said that" He was pierced for our prevarications (or' transgressions ') (PE8HA') and bruised for our iniquities," and that" the chastisement of our peace was upon Him" (n. 365e). "Because of the prevarication of Jacob is all this, and because of the sins of the house of Israel" (Mi"cah i. 5), signifies that it is on account of things evil and false (n. 405h). "When the prevaricators (or' transgressors ') (PASHA') have come to their height" (Dan. viii. 23), signifies when there is no longer what is true and good, but what is false and evil (n. 412/). Prevent, Come hefore (Praevenire).-" Praevenire (to prevent, to come before,)" represents
QADHAM.
Ps. xxi. 3 (n. 34041).
Prey
The prey (!EREPH) " over which the lion roareth (Isa. xxxi. 4), signifies liberation from hell (n. 60Ia). The dissipation of things false and evil is signified (Num. xxiii. 24) by "eating the prey" (n. 2786). "Prey" (Nahum iii. I) is the violence brought by what is false (n. 355e).
(Rapina).-"
Spoil (.Praeda), Spoilers (Praedat()res).-By "the prey" from which he goeth up (Gen. xlix. 9), is signified the dissipa tion of falsities and evils (n. 2786). By "the spoil" (Deut. xiii. 16) is signified falsification of truth (n. 652d). "Praeda (prey, spoil,)" represents
1EREPH,
Ellek. xxxiv. 28 (n. 650/):

Gen. xlix. 9 (n. 2786);
Ps. lxxvi. 5 (n. 3SSe) :
M'SHI"AH, :fer. xxx. 16 (n. 8ue):
SHALAL, Dmt. xiii. 16 (n. 652d); xx. 14 (n. 7256).
BAZ,
"Praedatores (they that spoil) "represents
SHA~A~.
:fer. xxx. 16 (n. 8ue).
- - (Direptio), They that prey (Direptores).-"Direph"o (prey)" rep resents

BAZ,
yer. xxx. 16 (n.
8I1e).
"Direptores (they that prey)" is the rendering of
BAZAZ,
yer. xxx. 16 (n. 8ue).
- - (Captura).-" Shall the prey (MALQOACH) be taken from the mighty, or shall the captivity of the just be seized?" (lsa. xlix. 24,) signifies that they were secluded from truths by those who sharply confirmed falsities; and that still they were liberated by the Lord (n. SIIC).
Price, Recompense (Prdium).- That heaven will be received accord ing to the love and the affeetions for good and truth from the Lord, is meant (lsa. lxii. I I) where it is said that" the price of His work (the revised version has' recompense: the author ized bas 'work') is before Him" (n. 6956; comjJare n. 328c). "Without silver and without price" (Isa. Iv. I) signifies with out man's own intelligence (n. 6176). "Without price" (Isa. xlv. 13) signifies gratuitously, from di vine love (n. 706c; compare n. SIIC).
"Pretium (price)" represents
M'CHIR,
Isa. xlv. 13 (n. 706e, 8ue); Iv. I (n. 6176).
"Pretium operae (the price of work, recompense,)" is the rendering of P"ULLAH, Isa.lxii. II (n. 328e); the same word is rendered by"pre. tium operis," Isa. xl. 10 (n. 6956); Ixii. II (n. 6956).
Pride (Fastus).-They who have lived in pride from their own intel ligence, and have confirmed themselves from the Word in such things as favor the loves of self and the world, occupy traets and mountains in the spiritual world, and there make to themselves a semblance of heaven, believing that they have heaven more than others: but when their time has passed, they are ejeeted from their places (n. 448c).
- - (Superbia).-(See Magnificence.) By "pride" (Ezek. xvi. 49) is meant the love of oneself (n. 653 a ). By "the pride of Jacob" (Amos vi. S) is signified love of what is false, with those who are of the church (n. 6756). Boasting and elation of'mind from falsities that are said to be truths, is signified (Ezek. xxxiii. 28) by "pride ofstrength" (n. 4056").
"Superbia (pride)" represents
GA'ON,
Ezek. xvi. 49 (n. 653a); xxxiii. 28 (n. 40Sr); Amos vi. 8 (n. 6756);
INDEX OF WOKUS.
Zech.. x. I l (n. 538a, 727h): GE'UTH, Isa. xxviii. I (n. 376.1): ZADHON, Obad. verse 3 (n. 4IOh).
- - Lifting up, Elation, Raging (Elatio).-By "the ptide (GE'UTH) of the sea" (Ps. Ixxxix.9; the authorized version has" raging '") is signified the state in which the natural man opposes itself to the Divine, by denying those things which are of the church (n. 27Sa). "Elation (ROKHE,)" (Ps. xxxi. 20) is said of the evil, because it is of the love of self (n. 4I2b). - - Proud (Superbus).-By "the waters of the proud (ZEDHON)" (Ps. cxxiv. S), are signified falsities that favor the love of self, and confirm it (n. SI8e). Thev have not reached the first degree of wisdom who are proud of their knowledge, and regard themselves as most intelligent from it (n. 117). Priest Priesthood (Sacerdotium).- The Lord as Priest is the divine good (n. 179). By the two names, "Jesus" and" Christ" are signified both the priestly and the royal [characteristics] of the Lord; by "Jesus" the divine good, and by "Christ" the divine truth (n. 310).
(Sacerdos),
The celestial kingdom is called the Lord's priestly kingdom, and the spiritual is called His royal kingdom (n. 3Ia; compare n. ISS). The priesthood was a representative of the Lord as to the work of salvation, for this was from the divine good of His divine love. The priesthood of Aaron, of his sons, and of the Levites, was a representative of the work of salvation, in successive order. Thus by "priesthood" and "priesthoods" in the Word is signified the good of love, that is from the Lord (n. 3Ib). By "priests" are meant those who are in good of love; these constitute the Lord's celestial kingdom (n. 3Ia; compare n. IS5). " Priests" signify such good as is in the celestial kingdom
(n. 3Ib).
The high priest represented the Lord as to priesthood, by which was signified the divine good (n. 768d). Priests are called" ministers" (Isa. lxi. 6) because they represented the Lord as to the good of love; "ministering" is predicated of the good of love, and by "ministry" is signified all that is done from the good of love, and thus it signifies that good (n. ISS; compare n. 444b, 527).
680
APOCALYPSt;: t;:XPLATNEO.
The priesthood was given to the tribe of Levi, because the tribe of Levi represented love and charity, and it therefore signified love and charity (n. 444a). " Priests" mean those who teach life, and who lead to good; "prophets" mean those who teach truths by which men are to be led. In the abstract sense, by " priests" and by " priesthood" is meant good of love, consequently also good of life; and by "prophets" is meant the truth of doctrine, and consequently the truth which leads to good of life: in a word, prophets are to teach, and priests are to lead (n. 624'). By" the chief priests and scribes" (Matt. xx. 18) are signified aclulterations of good and falsifications of truth (n. 659). From all conjunction of evil and the false in the spiritual world there flows forth a sphere of adultery: but this only from those who are in falsities as to doctrine and in evils as to life. This flows forth especially from priests who have taught falsely and lived wickedly; for they have adulterated and falsified the Word (see much more, n. 1007)
"Sacerdos (priest)" represents

Ps. ex. 4 (n. 179); exxxii. 9 (n. 684<); Isa. xxviii. 7 (n. 235. 260, 376./, 624<); Ixi. 6 (n. 155); Jcr. i. 18 (n. 219); ii. 8 (n. 624<); verse 17 (n. 63<); verse 26 (n. 624<); iv. 19 (n. 624<); v. 31 (n. 624<); viii. I (n. 659<); ve~~~ 10 (n. 624<); xviii. 18 (~. 624<); xix. 1 (n. 177); XXlll. 33. 34 (n. 624<); XXX111. 18 (n. 4440); verse 21 (n. 527); xxxiv. 19 (n. 279a) ; Lam. i. 19 (n. 750<); iv. 13 (n. 2390. 329/); verse 16 (n. 4 12/) ; E~ck. vii. 26 (n. 237a, 624<); xliv. 15 (n. 951); Joe! ii. 17 (n. 630&); Zcph. iii. 4 (n. 624<) : HIEREUS, Apoe. v. 10 (n. 31a, 332).
KOHEN,
"Sacerdos magnus (great priest, high priest,)" represents

KOHEN.
modified by the adjeClive
GAOHOL,
meaning high.
"Sacerdos princeps (chief priest) " represents
ARCHIEREUS,
Matt. xx. 18 (n. 6550);

Mark x. 33 (n. 6550).
"Sacerdotu1Jl (priesthood, priest's office,) " represents

KAHAN,
Exod. xl. 13 (n. 375iv.;

Num. iii. 3 (n. 444a).
Primate
(Primas).- Those of the papal nation have transferred to their primate all the divine authority which belongs to the Lord, and as to the Human (n. 315a).
Primitive (Primitivus).-(See First-fruits.)
INDEX OF WORDS.
681
" The primitive (or' first-ripe ') (BI~K.URAH)" (Ho~. i?" 10) sig nifies the natural good from spIrItual good, m mfancy (n. 40 3c). Concerning that first-born and primitive [element] which is represented and signified by "Cain," on whom Jehovah placed a mark, that no one might slay him (n. 427a)..
Primogeniture.-(See First-horn.) Prince (Princeps).-(See King, Willing ones.) The Lord is called "the Prince of the kings of the earth" (Apoc. i. 5), because all truth is from Him (n. 29). The" Prince of the army" (Dan. viii. II) is the Lord as to the Divine Human, because from that proceed all the truths and goods that make the church (n. 316c). "Messiah the Prince" (Dan. ix. 25) is the Lord as to the Divine Human (n. 37y(vi.)).
" Princes" are primary truths (n. 279b; compare n. 29), from which is intelligence (n. 412/). "Princes of the earth" signify the principal truths of the church (n. 329d) ; also affections for truth (n. 617d). " Princes of the sea" are primary scientific truths (n. 395d) ; also knowledges of truth, and those who are in them (n. 687b). By "princes" in the opposite sense are signified the principai falsities (n. 540a; compare n. 195b). By "the prince of Tyre" are meant those who bring forth falsities from their own intelligence (n. 537b).
"Pn'nceps (prince) " represents

Dan. ix. 25 (n. 375e(vL): Ps. cxlvi. 3 (n. 63): NASI', Num. xvii. 2 (n. 7270); Euk. xxvi. 16 (n. 395d, 4060, 6870); xxvii. 21 (n. 3140); xxxiv. 24 (n. 409c); xxxix. 18 (n. 329d, 617d, 650e): RABH, ha. xix. 20, where the authorized version has" a great one," and where the revised version has" a defender" in the text, and" a mighty one" in the margin (n. 6540): SAR, Num. xxi. 18 (n. 537a, 727a); Isa. xxxi. 9 (n. 411e); Jer. i. 18 (n. 2(9); viii. 1 (n. 65ge); xxxiv. 19 (n.279a); xlix. 3 (n. 237a, 6370); Lam. ii. 2 (n. 3160); v. 12 (n. 4l2/, 655a) ; Dan. viii. 25 (n. 316c); Dos. vii. 3 (n. 540a); AlJIos ii. 3 (n. 315c); Zeph. i. 8 (n. 1950): SARAH (feminine), rendered" queen" in the text of the English versions, lsa. xlix. 23 (n. 17 Sa): ARCHON, Apoc. i. 5 (n. 29).
NAGHIDH, NADHIBH,
682
" Principes facere (to make princes) " represents
SUR,
Hos. viii. 4 (n. 279b).
Principal things (PritlCipalia).-It is to be noted that there are two principal things of the church; namely, the acknowledg ment of the Divine of the Lord in His Human, and mak ing truths from the Word to be of one's life: no one can be in one of these unless he is at the same time in the other (n. 209). Principiates (Pritlcipiata).-(See Beginning.)
(See article n. 775.)
Principle.-(See Beginning.) Prison (Carcer).-( See Guard.) That the nations are to be led out of ignorance and out of falsities, is signified (Isa. xlii. 7) where it is said that" He will bring out the bound from the prison (MA~GER)" (n.
239 b).
See Ps. cxlii. 7 (n. 750d).
By "prison (PHULAKE)" (Matt. v. 2S) is meant hell (n. I01S; compare n. 7SOd).
Privy, Draught (Latritla).- Whereas the falsities and evils which enter ft'om without into the thoughts enter from the hells, and if not received by man with the affeCtions of the will are rejeCted into the hells again, it is therefore said that "they are cast-out into the draught (APHEDRON)" (Matt. xv. 17); for by "the draught" is signified hell (concerning whch more may be seen, n. 622a).
It is to be known that falsities and evils of every kind cor respond to unclean and foul things which are in the nat ural world; the more dreadful falsities and evils to things corpse-like and also to stinking excrement; the milder, to things of the swamp. Hence the abodes of those in the hells who are in such falsities and evils appear like pits and graves; and, if you are willing to believe it, such genii and spirits also dwell in the sepulchres, privies and swamps which are in our world, although they do not know it (n.
6S9 b).
Proceed.-(See Come forth.) Proclaim.-(See Preach.) Procreation (Procnatio), Procreate (l'rocreare).- When the procrea tions of the human race take place through marriages in which the holy love of good and truth from the Lord
INDEX OF WORDS.
reigns, then it is done on earth as it is done in the heavens (see more, n. 988). It is to be noted that goods and truths procreating are in the spiritual man, and that goods and truths procreated are in the natural man (see much more, n. 724a).
Prodigal (Prodigus).-By "the prodigal son" (Luke xv. 13) are meant those who waste spiritual riches, which are knowl edges of truth and good (n. 279a). Prodigy.-(See Wonder.) Produce (Producere), Productions (Produfliones), Products (Produfla). -ProduCtions, which are chiefly animals and vegetables, are continuations of creation. It matters not that the continuations are effected by means of seeds; it is still the same creative force which produces. The experience of certain persons would say that some [new] seeds are still produced (see more, n. 1209). "ProduCla (products, or 'that which cometh out,')" is the rendering of TZE"TZA'IM, Isa. xlii. 5 (n. 304/);
GEAESH.
Deut. xxxiii. 14. where the authorized version has "put forth." and where the revised has "growth" (n. 40u,
44 8b ).
"Producere (to produce, to bring forth,)" is the rendering of

VATZA',
Gen. i. 24 (n. 750"); Num. xvii. 8 (n. 727b).
(See Come forth.) Profane (Profanare), Profanation (Profanatio), Profaners (Profana/ores), The profane (Profani).-(See Damn.) He profanes who commixes the false with truth, or truth with the false (n. 1116). To profane is to believe in God, the Word. eternal life, and other things that are taught in the sense of the letter of the Word, and still to live contrary to them (n. 232). There is profanation that is interior and not exterior, and there is profanation that is interior and at the same time exte rior. and there may be also a sort of profanation exterior and not at the same time interior. Interior profanation comes through the life, and exterior through the speech (much more, n. 962). The first and most grievous kind of profanation :-When truths of the Word are acknowledged in faith and are confirmed in life, and the man afterwards recedes from faith and lives wickedly; or when he does not recede from faith. but still lives wickedly(n. 1047,1049-1051).
A second kind of profanation of holy things:-With those who have domination for their end; and who hold the holy things of the Word, of the church, and of worship, as means lto that end] (n. 1053-1057). A third kind of profanation :-With those who with devout gestures and with pious lips adore divine things, but deny them in heart and spirit (n. 1058, 1059). A fourth kind of profanation : -To lead a life of piety, and yet to make no account of the precepts of life (n. 1061-1063). A fifth kind of profanation : -To make jokes from the Word, and about the Word (n. 1064). The profanations which are signified by "abominations" are perversions of the holy things of the church; thus con versions of its good things into evil things, and of truths into falsities (n. 1045). The lot of the profaners in the other life is the worst of all (n. 232): all things which they have known from the Word are taken from them, and they are thenceforth left to the thought and the love of their own spirit; they become the most stupid of all, and in the light of heaven they appear as dried-up skeletons, with some covering of skin about them (n. 233): their lot is terrible; they are not in hell, but beneath hell (of which much more, n. 1158; compare n375 0).
(See also articles n. 375"04344'.)
Profit (Prodme);-"Prodesse (to profit)" represents

VAtA&., Hab. H. 18 OPHEU:O, Matt. xvi.
(n. 5870):
26 (n. 3281);
Mark viii. 36 (n. 3281).
Progression
(Progmsio), Progress (Progressus).-It is to be noted that the Lord, while in the world, from infancy even to the last day in the world, progressed by successive steps to union with the Divine Itself which was in Him ftom con ception (n. 918).
Prolification (Prolijicatio), To produce of/spring (Prolijicare).-From the

marriage of good and truth there exists the love of fruc tifying, namely, good by truth, and truth from good; from which love descends the love of producing offspring, in which is all enjoyment and pleasure (n. 991 ; compare n. 1203). It is provided by the Lord that the enjoyments of adultery shall not ascend into heaven, and that the enjoyments of marriage shall not descend into hell; but nevertheless that
INDEX OF WORDS.
685
there is some correspondence of heaven with the prolifica tion in adulteries, but none whatever with the enjoyment in them (n. 990).
Prolong (Pr%ngare).-(See Draw out.)
"To prolong," when said concerning the Lord, signifies dura tion to eternity (n. 7686). "Long," and thus "to prolong," is predicated of good (n.
900).
"Prolongation of days" signifies the felicity of eternal life (n. 966; compare n. 304e).
"Prolongare (to prolong)" represents 'ARAKH, Exod. xx. 12 (n. 304e);
Isa. liiL
10
(n. 7686,900).
Proof.-(See Confirmation.) Prop.-(See Fulcrum.) Propagate (Propagare), Propagative (Propagatrix).-(See Plastic.) In every spiritual thing there is propagative force (much more, n. 1201 ; compare n. 1203).
Prophet (Prop/uta), Prophecy (Propketia), To prophesy (Propketare).
By "prophet" in the supreme sense is meant the Lord as to the Word; and in the respective sense, one who teaches the Word; but in the abstract sense, the Word itself, and likewise doctrine from the Word: "to prophesy" therefore signifies to teach the Word, and also doctrine from the Word (n. 6240; compare n. 624d, 6536, 746d, 999) The prophets represented the Lord as to the doctrine of di vine truth, and thus as to the Word, for the Word is the doctrine of divine truth (n. 375e(v.. The prophets of the Old Testament represented the Lord as to the doctrine of divine truth; the principal prophets, as Moses, Elijah and Elisha, represented the Lord as to the Word itself, from which is the doctrine of divine truth; so, too, did John the Baptist: and whereas the Lord is the Word, that is, the divine truth, therefore He was called the Prophet, in the supreme sense (n. 624e). When the prophets were anointed, from that moment they were representative (n. 375d). All the prophets, also, represented the church, as to doctrine from the Word (n. 8 11 a) : it was from divine order for the prophets to represent the state of their church, so that the quality of those of the church might thence be known;
686
the Lord Himself, who was the greatest Prophet, repre sented in Himself how the Jewish Church treated with con tumely divine truth, or the Word, for He was Himself this truth (n. 805b(iiL)). " Prophets" in the Word signify teachers of truth; and, in a sense abstracted from persons, truths themselves (n. 100; compa1'e n. 102b, 131b, 141b, 160, 223b, 236b, 237 a, 329/' 372a, 37 6/, 3 86b , 39 1e, 395 b, 40ge, 4 1ge, 537 b, 577a, 624b-e, 653b, 655 b, 6Sge, 69Sa, 706a ,d, 805b(iiL), 866, 975, II79, 1193) By "prophets" are signified do&ines of divine truth (n. 219, 644b ). By "prophets" in the spiritual sense are meant all who are wise from the Lord, and this whether they teach or do not teach (n. 624d). The prophets were instructed by the Lord by the living voice (n. 706a). The Lord spake to the people through the prophets, and through them the Lord dictated the Word. They were not enlightened as to the understanding; but they merely received by the hearing the words which they were to utter or to write; indeed they did not understand the in terior meaning of the words, still less the spiritual (n. 624d). A man, when in the body, does not see such things as are in heaven, unless the sight of his spirit be opened; and when this is opened then he sees. Thus did John see the things described in the Apocalypse: and so, also, did the proph ets see; and they were therefore called seers, and were said to have their eyes open (n. S3; compare n. 471).
- - Prophetess (Prophetissa).-By "a prophetess (PROPHETIS)" (Apoc.

ii. 20), as by "a prophet," is signified one who teaches truth; and, in a sense abstracted from person, the doc trine of truth is signified. In the opposite sense by "a prophetess" is signified one who teaches falsities; also the doctrine of all falsities (n. 160).
- - Fa/se prophet (Falsi propheta,
Pseudoprophtfta).-By "false proph ets," and by "false Christs and false prophets," are not meant prophets according to the common understanding of the term; but all who pervert the Word and teach falsities (n. 624b). "False prophets (pu"doproplzetes) in sheep's clothing, who in wardly are ravening wolves" (Matt. viii. IS), are those who teach falsities as if they were truths, and to all appear ances lead moral lives; but who, with themselves, while thinking from their own spirit, think of nothing but them
INDEX OF WORDS.
selves and the world, and study to deprive all of truths (n. 195 b). "From the mouth of the false prophet" (Ajoc. xvi. 13), sig nifies the doctrine of fc'lith separate from life, and of justifi cation through it, confirmed from the Word falsified. "The false prophet" here has similar signification with "the beast ascending out of the earth (n. 999).
See also Apoe. xix. 20 (n. 54&, 706ti).
"Projheta (a prophet)" is the rendering of

Exod. vii. I (n. 624~); Num. xii. 6 (n. 624~); D~ut. xiii. I (n. 706a); xviii. IS (n. 624~. 746d); I Ki'''gs xviii. 4, 13 (n. 160); xix. 16 (n. 375~(v.); Ps. lxxiv. 9 (n. 706d); Isa. iii. 2 (n. 727b); ix. IS (n. 624Ji); xxviii. 7 (n. 624~); xxix. 10 (n. 376/, S77a. 6244'); :J~r. ii. 8, 26 (n. 624~); v. 13 (n. 4I9~. 624d); verse 31 (n. 624~); vii. 25 (n. 6244); VIii. I (n. 659~); verse 10 (n. 624~); xiii. 13 (n. 376./); xiv. 13 (n. 13Ib. 3866); verse 14 (n. 866); verse IS (n. 13Ib. 386b, 6S2d, 6S9~); xxiii. 14 (n. 14Ib. 6S3b); verse IS (n. 6244'); verse 16 (n. 6244, 866); verses 33, 34 (n. 624~); xxviii. 8, 9 (n. 6244); xxxviii. 9 (n. 5376); Lam. iv. 13 (n. 329./); Ez~k. vii. 26 (n. 237a, 62); xiii. 2, 3 (n. 624~); xxii. 25 (n. 644b); Da". ix. 10 (n. 409C); verse 24 (n. 62); Hos. ix. 7,8 (n. 624c); JCii. 10 (n. 2366); verse 13 (n. 624&); Amos iii. 7 (n. 409C, 624J); Mieah iii. 6 (n. 624c); Zepn. iii. 4 (n. 624~); Zecn. xiii. 2 (n. 483b); Mal. iv. 5 (n. 62) : PROPHETES, .Matt. x. 41 (n. 102.~. 624J, 6956); xiii. .17 (n. 624J); XXI. II (n. 624~); XXII. 40 (n. 2SOC); XXlll. 30, 31 (n. 624d); verse 34 (n. 6S5b); verse 37 (n. 6244); Luke iv. 17 (n. 375e(vi.); vii. 16 (n. 624~); xi. 49 (n. 100); verse S0 (n. 39Ie); xiii. 33 (n. 6244); :John vii. 40, 41 (n. 624'); ix. 17 (n. 624~); Apoe. xi. 10 (n. 662); verse 18 (n. 6246); xvi. 6 (n. 975); xviii. 20 (n. 62. II79); verse 24 (n. II93).
NABHI',
"Projheta1-e (to prophesy)" represents

NABHAl,
:Jer. ii. 8 (n. 624e); v. 31 (n. 62); xiv. 14 (n. 866); verses IS, 16 (n. 386b. 6524', 6S9~); xxiii. 16 (n. 624d. 866); xxviii. 8. 9 (n. 6244); Ezek. xiii. 2 (n. 624c);
:Jod ii. 28 (n. 6246);
Amosiii. 8 (n. 624b); vii. 16 (n. 624&);
Zech. xiii. 3 (n. 624~); verse 4 (n. 3951):
PROPHETEUO, Matt. vii. 22 (n. 6246); Apoe. x. II (n. 624a) ; xi. 3 (n. 636).
(1'1"0/,11<'11,,).-"
- - Prophecy
Prophecy" is doctrine (n. 14).
688
That" the testimony ofJesus is the spirit of prophecy" (Apoc. xix. 10), signifies that confession of the Lord and acknowl edgment of His Divine in His Human are the life of every truth, both in the Word and in doctrine from the Word (n. 392e; compare n. 649). By "the prophecy" of the two witnesses (Apoc. xi. 6) is sig nified prediction concerning the Lord, and concerning His adveBt, and concerning the good of love to Him and the truths of faith in Him (n. 644a). "Prophefia (prophecy)" is the rendering of PROPHTIA, Apoe. i. 3 (n. 14); xi. 6 (n. 6444); xix. 10 (n. 392e,
62, 6444, 649).
Prophetical (Propketicum).-( See Word.) The historical sayings of the Word conceal the spiritual sense more than the merely prophetical (n. 471). "Prophetcum dElum (a prophetical saying)" represents
MASSA',
yer. xxiii. 33, 34, where the English versions have "bur den." See Index Bibiicus, s. v. Lingua, Onus, where we have" OltUS," a burden, which agrees with the Eng lish versions (n. 6244).
Propitiation (Propitiatio), Propitiate (Propitiare).-God cannot be re conciled by any other means than the repentance of man himself. To be saved by the Lord, and also by the pas sion of the cross, and so saved of the Lord, is propitiation and expiation (n. 8056(i.). They who are in truths perceive that by "propitiation through the blood of the Son" is meant that they who go to the Lord and supplicate Him, from truths which are in the Word, are received and also heard with clemency; "the blood of the Lord" not only signifies His passion of the cross, but also the Lord's divine truth which IS in the Word (n. 810). The Lord did not come into the world to propitiate the Father and to move Him to mercy (more may be seen, n. 806). Propitiatory, Mercy-seat (Propitiatorium).-Reasons why the pro pitiatory (or mercy-seat) was placed upon the ark, and that over it were sculptured two cherubim (n. 392c). The Lord is the Propitiator (n. 392&). By "the propitiatory" is signified removal of the falsities that are from evil loves, and then reception and hearing (n. 7006). By "the propitiatory" are signified the hearing and reception of all things of worship that are from the good of love, and then expiation (n. 283d).
INDEX OF WORDS.
68 9
"Propitiatorium (the propitiatory, the mercy-seat,)" represents

KAPPORETH,
Exod. xxv. 17-22 (n. 283a, 3921:) j LnJ. xvi. 13 (n. 392C); Num. vii. 8g (n. 7006).
Proprium, Own.-(See Flesh.) Falsities from evil are signified where it is said ('.John viii. 44), "When he speaketh a lie, he speaketh from his own (IDID.):" "his own" signifies evil of the will; and" a lie" signifies what is false, from that evil (n. 740b). "To speak from one's own" means to speak from what is inborn (n. 433e): man's own (or man's proprium) is nothing but evil; for it is his hereditary evil itself (n. 1032). By "flesh," in many passages of the Word, is signified the proprium of man's will (or that which is man's own, in the will); and this, viewed in itself, is evil (n. 1082): man's voluntary proprium is meant by "flesh," and his intellectual propnum by "blood" (n. 329d). "The will of flesh" (Yohn i. 13) is all the evil from the loves of self and the world; and it is man's voluntary proprium, which in itself is nothing but evil. "The will of man (vir)" is intellectual proprium; and when it exists from voluntary proprium which in itself is nothing but evil, intellectual proprium is nothing but falsity (n. 151). He who loves himself above all things, sinks his affections and thoughts in the body, and so in his proprium, and thus he cannot be uplifted from it by the Lord: and he who is immersed in the body and in his proprium is in corporeal ideas, and in pleasures which are merely of the body, and thence he is in thick darkness as to those things which are above. The case is similar with him who loves the world; though in a less degree, for the reason that the world cannot be loved as much as the proprium is loved; and the world is therefore loved from the proprium, and for the sake of the proprium, because it is serviceable to it (n. 950). Natural love separate from spiritUal is man's proprium, which viewed in itself is nothing but evil (n. 817d). Man's voluntary proprium is evil; and his intellectual proprium, from the voluntary, is falsity: ther~fore whatever is from proprium is against wisdom and intelligence; what is against wisdom is folly, and what is against intelligence is insanity (n. 318; compare n. 28Ib). Man's proprium has its seat in the sensual and the natural man; therefore that which is concluded from these alone is concluded from proprium or from man's 0\\'11 il1le .. gence (n. 4836; compare n. 617b).
690
APOCALYPSE EXPLAINE().
So far as man acts from proprium, he :lcts from hell (n. 693) ; to be led by his proprium is to be led by hen (n. 1032). Natural good separate from spiritual is good trom the pro prium; but viewed in itself this is not good, but it is an enjoyment of some desire, coming chiefly from the love of self and the \vorld (n. 458b). From man's proprium nothing but evil can he produced; for the proprium of man is that into which he is born, and that which he afterwards draws to himself by his own life: and whereas his proprium, from very birth, has been made up from mere evils, therefore man must as it were be cre ated anew, that is, regenerated, that he may be in good, and may thus be able to be received into heaven. While he is being regenerated, the evils which are from proprium are removed, and goods are implanted in place of them; this is done by truths (n. 962; compare n. 1032). When man thinks of what is good, and wills and does good, from proprium, this is only for the sake of himself and for the sake of the world, which are the ends of his works. He cannot be withdrawn or elevated from his proprium, unless he looks to the Lord in the matters of life: by this looking he is conjoined with heaven; and spiritual affec tion is given him by the Lord, from heaven (n. 242c). He who believes that there is from man's proprium power against evils is greatly deceived (n. 209). Man comes into temptations when he is let into his proprium (n.246). When man is in the acknowledgment, from the heart, that all good is from the Divine, and that from himself there is nothing but evil, he then comes as it were out of himself, and hence he falls upon the face: and when he is thus out of himself, he is also removed from proprium, which in itself is mere evil; and when this is removed, the Divine fills him, and lifts him up (n. 77). When man is in humiliation, then he is removed from his proprium; man's proprium does not receive and acknowl edge anything of good and of truth from the Lord; for it is nothing but evil (n. 291 ; compare n. 653a). When man acknowledges in heart that there is nothing of good in himself, and that he can do nothing from himself, and on the other hand that all good is fi'om the Lord, and that the Lord can do an things, he then removes his pro prium which belongs to the love of himself (n. 1210). They who lead a moral life from religion, and, within the church, they who do this from the "Vord, are elevated above their natural man, and thus above their proprium (n. 19Sa).
INDEX OF WORDS.
A man is in his proprium when he is in the natural external only; but he is elevated from the proprium when he is in the spiritual internal. Man does not sensibly perceive that he has been elevated from the proprium, except from ob serving that he does not think evils, and that he is averse to thinking them, and also that he is delighted with truths and with good uses (n. 945). Intelligence from a man's proprium is from himself, but in telligence from what is not proprium is from the Lord: all have intelligence from proprium who are in the love of self, for the love of self is the very proprium of man; but all have intelligence from the Lord who are in spiritual affeCtion for truth. It is said that their intelligence is not from proprium, but from the Lord, because they are ele vated from their proprium while they are reading the Word, and this even into the light of heaven, and are thereby enlightened (n. 714b(iiL)). Ability to see how man's proprium is distinguished from what is not his proprium, has also been given; this can be seen in the light of heaven. The proprium has its seat inte riorly, but what is not the proprium has its seat exteriorly : the proprium is veiled over, and is also hidden, by what is not the proprium, and it does not appear until the veil has been taken away; it is taken away with all after death (n.
1170 ).
Every man retains his proprium after death: but the angels are withheld from evils which are of their proprium, and are held in goods by the Lord (n. 304a). When therefore man shuns and is averse to evils as sins, and has been elevated by the Lord into heaven, it follows that he is no longer in his proprium, but is in the Lord (n. 946). They who are in love to the Lord, and in love towards the neighbor, do not love their proprium; for they love the Lord above themselves, and the neighbor apart from them selves; they are also withheld from their proprium, and are held in the proprium of the Lord, which is divine (n. 758): the proprium of the Lord's Divine Human is the divine good of the divine love; and it is that which in the Holy Supper is called the Body (n. 1082). "To see God from one's flesh" ('.lob xix. 26) signifies to see Him from one's voluntary proprium, made new and thus good by the Lord. Where it is said, "I will make flesh to come up upon them" (Ezek. xxxvii. 5), here, too, by "flesh" is signified the proprium of the will, made new and thus good by the Lord (n. 1082).
P"ospecf.-(See Sight.)
Prosper (Prosperata).- That "she prospered (TZAlEACH) even to a kingdom" (Ezek. xvi. 13), signifies that so it became a church; "kingdom" is the church (n. 375e(viii.); compare n. 6I7b). Prostrate (Prosternere).-" To be prostrate (YAKHAH) at thy foot, and to receive of thy words" (Deut. xxxiii. 3; the English versions have" sat down at thy feet "), is a holy reception of divine truth in ultimates (which is the Word in the sense of the letter), and instruction therefrom (n. 204b). Protect (Protegere).-" To protect (GANAN)" (Isa. xxxi. 5; see revised version.) signifies divine providence in what pertains to safe guard (n. 282). Protestants (Protestantcs).
(See article n. !O70.)
Proud.-(See Pride.) Provide (Prospicere).-Every one ought to provide for himself and for those dependent upon him the necessaries and requi sites of life, and to do this from love, but not from the love of himself (n. 1193). Providence (Providentia).-Divine good united to divine truth, pro ceeding from the Lord, is received in the third or inmost heaven as divine providence, in the second or middle heav en as divine wisdom, and in the first or ultimate heaven as divine intelligence (n. 4S8a). Divine providence is operative in every single thing with man, and in the most minute particulars of all things, for his eternal salvation; for the salvation of man was the end of the creation of heaven and earth; for the end was, that from the human race there should be formed a heaven in which God should dwell as in His own home. The salva tion of man is therefore the all in all things of the divine providence (n. 1135).
Laws of the Divine Providence may be seen set forth in a se ries(n.II36,II38, 1139,1141-1148, 1I5Q-IIS6,1158-1160, I r62-1 168, II70, II71, II73- II 77, II79, 1180, II82, II83, rr8S-II91).
Provoke (Provocare).-(See Re6el.) To provoke Jehovah to anger before His faces" (Isa. Ixv. 3), signifies to sin against the truths and goods of the Word, and to recede from the worship commanded therein (n. 659 a ).
INDEX OF WORDS.
"Provocare (to provoke)" represents

!lAAf. Dmt. xxxii. 16 (n. 586);
Isa. lxv. 3 (n. 6S9a);
Dos. xii. 14 (n. 624c).
Prudent (Prudens).-By" the five prudent (PHRONIMOS) virgins" (Matt. xxv. 2) are signified those of the church who are in faith from love (n. 2525; compare n. 375e(viii.), 840; see also Matt. vii. 24, n. 6240). Pruning hooks (Cultri putatorit).-That from the agreement of all, combats will cease, is signified (Isa. ii. 4) by, "They shall beat their swords into ploughshares. and their spears into pruning hooks (MAZMEROTH)" (n. 7345). Psalm Sing praise, Sing psalms (Psallere).- The truth of good is expressed (Ps.lvii. 7, 9 ; cviii. I) by "singing praise (psallen, ZAMAR)" (n. 3235). Goods, and truths from them, are what" exult," "shout for joy." "break forth into singing," "chant," "sing psalms," that is, rejoice, from influx out of heaven; and man's heart rejoices from them (n. 326c).
(Psalmi),
The Psalms (ZIMIR, ZIMRAH, MIZMOR,) of David are called" psalms" from the Latin psallere [and the Greek psallo, meaning to strike or to play upon some stringed instrument, as the cithara or harp]; they are also called "songs;" for they were played and sung, with the added sound of various instruments (n. 326a.d).
Psaltery (Nablium), Psaltery of ten strings (NaMium decackordit). "Stringed instruments" signify spiritual thins-s, or things that are of truth; and" wind instruments" sIgnify celes tial things. or those that belong to good. Whether you say affections for truth. or spiritual things, the meaning is the same; and also whether you say affections of good, or celestial things, it is the same thing (n. 3235).
By "the harp." "the psaltery," "the tabret," the" pipe." and also by "wine" (Isa. v. 12), are signified exultatlons and boastings from falsities of evil (n. 323c).
"NabHum (the psaltery)" represents

NEBHEL,
and NEBHEL, 2 Som. vi. 5 (n. 323c); Ps. xxxiii. 2 (n. ~235, 3265); lvii.. ~ (n. 3265); lxxi.. 22 (n. 3235); lxxxI. 2 (n. 448c); XCII. 3 (n. 3235); Cl. 3 (n. 3235, 3 26d) ; Isa. v. 12 (n. 323c); xiv. 11 (n. 1029d) ; Amos vi. 5 (n. 448c).
Whereas" the harp" signifies confession from spiritual truths. it is therefore said (Ps. xxxiii. 2), "Let us make confession
to ]ehovah on the harp:" the" psaltery of ten strings (na. blium decackordii, NEeHL 'ASOft) " signifies correspondent spir itual good; it is therefore said, "Sing psalms unto Him on the psaltery of ten strings" (n. 323b). "The harp" and the" psaltery" are predicated of those who are in spiritual good (n. 326b).
Publicans (Publicant).-(See Sinners.) The Lord" ate wiih publicans (TELONES) and sinners" (Mark ii. IS, 16) for the reason that the gentiles, who are meant by "publicans and sinners," received the Lord, drank-in His precepts, and lived according to them; and through this the Lord appropriated to them the good things of heaven, which is signified in the spiritual sense by His "eating with them" (n. 617d). Pudenda.-(See Shame.) Pull asunder.-(See Draw forth.) - - Pull out.-(See Draw out.) Pulse, Pulsation (Pulsus).-(See Heart.) When the pulsation of the heart ceases, the SPlflt IS sepa rated; because the heart corresponds to love, which is vital heat (n. 167). Punish.-(See Visit.) Punishment (Poena).-Evils are removed from man by punishments, or by temptations and consequent turning from them, or by affections for truth and good. Evils are removed by punishments with those who are not reformed; by temp tations, and consequent turning from them, with those who are to be reformed; and by affections for truth and good with the regenerate. When an unreformed or evil person undergoes punishment, which takes place in hell, he is kept under punishment until it is perceived that of himself he wills not the evils; nor is he liberated till this is the case; and thus he is compelled of himself to re move evils; if he is not punished even to such intention and will, he remains in his evil: nevertheless, however, the evil is not extirpated, because he had not compelled himself; it remains within, and recurs when the fear ceases (n. 1164). Evil does not recede under compulsion by punishments, and afterwards by the fear of them (n. I ISI). Punishments do not take away the will, the intention, and the consequent thought of evil; they take away the acts only (n. rr6s).
INDEX OF WORDS.
The evil spirit is reduced to such a condition by punishments that he does not speak evil, and does not do evil; and he remains in this condition so long as he is in a place where the punishment is directly present to his mind; but as soon as the fear of punishment recedes, he is evil as be fore: his internal is not amended by punishments; it remains no less evil than before; wherefore as soon as the fear of punishment recedes, he returns into his own evils, which are interiorly in him, and which belong to his spirit and to the life from the spirit (n. 1133). They who do not perform a use are sent into hells where they are forced to their labors by a judge; and if they refuse to labor no food is given them, nor clothing, nor a bed to lie on (see much more, n. 1226). The appearance is that all evil of punishment is from God, because He is omnipotent and does not avert it: but to avert the evil of punishment is contrary to order; for if it should be averted, evil would increase until there would be no good remaining (n. 638c). The Lord God is not the cause of evil with anyone; and He who is not the cause of evil is not the cause of punish ment; but the evil itself which is with man is the cause (n. 647). Fear in regard to the punishments of hell is an external fear of the thought and the will; but fear in regard to having no grace with God is an internal fear of the thought and the will, and it is a holy fear which adds itself to love and conjoins itself with it, and which at last makes one essence with it (n. I I so). With the Jews there were two kinds of punishment by death, namely, crucifixion and stoning. By" crucifixion" were signified condemnation and the curse on account of the destruction of good in the church, and by "stoning" were signified condemnation and the curse on account of the destruction of truth in the church. "Wood," upon which was the suspension, signified goods, and in the opposite sense evil; and" a stone," employed in stoning, signified truth, and in the opposite sense the false (n. 655a).
Pure (Purus).-(See White.) "The pure (BAil) in heart" (Ps. xxiv. 4) is one who is in good from love (n. 340b).
By "a pure (HAPLOUS) or single eye" (Luke xi. 34) is signi fied the understanding of truth from good (n. 526b). "Purus (pure)" also represents
lAHOR,
Ps. xii. 6 (n. 257).
69 6
APOCALYPSF. EXPLAINED.
Purification (PuriJicatio), Purify (Purijicare).-(See Clean.) Spiritual purification is purification from falsities and evils (n.
2756 ).
"To be washed" signifies to be purified from evils and falsi ties, which is to be regenerated (n. 666).
(See also articles n. 475", 939, 940.)
"Punjicare (to purify)" represents

ZAQAQ. Ps. xii. 6 (. 257).
Purse (Crumena).-By "purse (BALANTION) " and "scrip" (Luke xxii. 36) are signified spiritual knowledges, thus truths (n. 131a, 840). Push, Pushed.-(See Strike, Stumble.) Put.-(See Set.) - - Put away, Let go (Dimillere).-The reason why Moses per mitted to put away a wife (n. 7IOC).
The reason why whosoever has put away his wife, except for fornication, and has married another, commits adultery; and that he who marries her that has been put away com mits adultery also (n. 71OC).
"Dmttere (to let go)" represents
BHALACH,
Isa. xlv. 13 (n. Snc) ;
:Jer. I. 33 (n. SIlC) :

APOLUO, Mall. xix. 3, rendered" put away" (n. 7Ioc). Put on.-(See Clothe.) Put off, Strip (Exuere).-The Lord put off the human from the mother, and put on a Human from the Father, which is the divine Human (n. 205, 899C). (See Lord.)
To strip" in the Word signifies to deprive of truths (n. 444c; compare n. 2406, 654/).
"Exuere (to put off)" represents CHALATZ, Isa. xx. 2, rendered "put off" in the English versions
PASHA!,
(n. 2406): Ezek. xxiii. 26, rendered "strip" (n. 654/): PATHACH, Isa. xx. 2, rendered "loose" (n. 2406); but in Doc. of the Lord, n. 15. and in Doc. of the Sac. Scripture. n. 16, we find "disso!vere (to loosen)." See CHALATZ above, in this article: EKDUO, Luke x. 30, rendered "strip" in the English versions (n. 444&).
PUfrefy, Stink (Computrescere).-Evils of the will, which are evil works, are said to" putrefy (BA'ASH) and waste away because of foolishness" (Ps. xxxviii. 5 j the English vcrsiO'b ... . d .. ,'i'll<
INDEX OF WORDS.
and are
COtTUpt "), when doing them is the enjoyment of the will and thence of the thought (n. 962).
Pyropus.-(See Fiery stone.) Pythons (Pytlzones), Pythonists (Pytlzonici).-There were formerly py thonists and also magicians in Egypt and in Babylon, who were called wise because of their conversing with spir its, and on account of the operation of spirits upon them, that was sensibly felt: but the worship of God was thus turned into the worship of demons, and the church perished (n. I182).
"Pythones (pythons or pythonists)" represents

'08H,
Lev. xx. 6, where the English versions read "having familiar spirits" (n. J4I6).
Qeri, Keri.
For marginal readings, see Ps. c. 3 (n. 482); :J06 ix. 30 (n. 4756).
Quail (Coturnix).-Because they loathed the manna, by which is signified spiritual nourIshment, there was given to the sons of Israel the flesh of quails (SILAV) (Num. xi. 6, 8, 20, 31, 33), by which is signified natural nourishment (n. 750e). Quaxers (Qua'luenl, Quaxerism (Quaquemmus).-None but Quaker spirits operate upon Quakers (n. I182). Quakerism mentioned among heresies (n. 1176). Quality, of what (Qualis).-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). Quarters (Plagae).-(See East, West, South, North.) The whole spiritual world is made up of four quarters, the eastern, the western, the southern, and the northern; for thus is that world divided. Those who are in the good of love to the Lord dwell in the eastern quarter; they likewise dwell in the west; those of the east, however, are in clear good of love because in that which is interior, but those of the west in obscure good of love, because in that which is exterior. In the southern quarter dwell those who are in clear light of truth, in the northern those who are in obscure light of truth. These quarters are also meant in the Word by "the four winds," and also by "the four corners" (n. 417a; compare n. 652a). Into two of the quarters, the eastern and the western, the
Lord flows-in with divine good more powerfully than with divine truth; and into the other two, the southern and the northern, with divine truth more powerfully than with divine good (n. 4180.). The quarters in the spiritual world are determined from the Sun which is the Lord: where this Sun is, there is the east; opposite to it is the west, to the right is the south, and to the left the north. Moreover, there are quarters in the spiritual world differing from the quarters just men tioned, at a distance of about thirty degrees from them, and under the auspices of the Lord as a Moon; for the Lord appears as the Sun to those who are in love to Him, but as a Moon to those who are in charity towards the neigh bor and in the faith therefrom: in this eastern quarter and this western quarter dwell those who are in the good of charity towards the neighbor; and in this northern and southern, those who are in truths from that good, which are called truths of faith. These are the quarters which are sometimes meant in the Word, where it treats of such truths and such gooe! (n. 422").
(See D. 304', 4174,4184, 422o.-c, 584, 6526, 665, 971.)
Queen
"the queen (SHEGHU) who stands at the right hand, in the best gold of Ophir" (Ps. xlv. 9) are signified heaven and the church, which are in divine truths from divine good (n. 863b; compare n. 298b, 684b, II20): the Lord's celestial kingdom is meant, which is in the good of love (n. 242e). "The queen (M'LEKHETH) of the heavens" (J'er. xliv. 17) sig nifies falsities in all their complex (n. 324e): "the queen of the heavens" signifies all evils in their complex, for " queen of the heavens" has similar signification with" host of the heavens" (n. 555d).
(R,g-ino.).-By
Quench (E:rstinguere).-" Exstinguere (to quench)" is the rendering

of
KABHAH,
ha. xlii.,3 (n. 50, 6274, 951).
Quicken.-(See Vivify.) Quickly

(Cito).-" Quickly" signifies what is certain and what is full (n. 7, ro6). " Quickly" signifies what is certain and full, for the reason that 111 the Word all things which belong to time signify states; and thence" quickly" and "speedily" signify a present state of affection and of thought therefrom; hence certain, and full (n. 216). "To come quickly" denotes certainly at hand, and coming to pass (n. 680; compare n. 144, 6950).
INDEX OF WORDS.
"Cito (quickly) " represents

TACHOS, Apoe. i. 1 TACHU, Apoe. ii. 5
(n. 7):
(n. 106); verse 16 (n. 144); ill. II (n. 216); xi. 14 (n. 680); xxii. 12 (n. 6956).
Quiet.-(See Rest, Tranquil.) Quiver (Pkaretra).-(See Arrow, Bow.) By "the quiver ('ASHPAH)" is signified the Word, also doctrine from the Word (n. 3570, 695e); also doCtrine from truths (n. 724C).
See Ps. cxxvii. 5 (n. 3576); Isa. xlix. 2 (n. 3576, 695c, 72).
Raamah (Raama).-By "Sheba and Raamah" (Ezek. xxvii. 22) are signified knowledges of truth and good (n. 717c): they also are meant who are in these knowledges (n. 242a). Ra66ah (Ra66a, Raooak. Ra66ath).-" Rabbah of Ammon" signifies falsificatiolls of truth (n. 163; compare n. 4350, 504'). Rabbah, Heshbon, and half of the land of Amman were given to the tribe of Gad for an inheritance; by those lands, therefore, are specifically signified the things which are signified by "Gad" in general (n. 4350). By "daughters of Rabbah" are signified affeCtions for truth, in the natural man (n. 4356; compare n. 6376). Ra66i.-By "rabbi (RHUSI)" and "teacher" is signified one who teaches truth, thus in the abstract sense doCtrine of truth, and in the supreme sense the divine truth, which is the Christ. That He alone is the divine truth, is meant (Matt. xxiii. 8) by "Be unwilling to be called rabbi; for one is your Teacher, the Christ" (n. 684a; compare n. 746,).
Raca.-Three degrees of hatred are described in Matthew (v. 22): the first is that of wrong thought, which is " to be angry;" the second is that of wrong intention from that thought, which is "to say Raca (RHAKA);" and the third is that of wrong will, which is "to say Fool." "To say Raca" signifies to regard the good of charity as an empty thing, and thus of little worth (n. 746f).
Rachel.-Rache1 represented the internal church, which is spirititual; and Leah the external church, which is natural (n. 439; compare n. 4346). That there were idols in various nations of the countries of
700
APOCALVPSE EXPLAINED.
Asia, may be evident from the gods of Laban the Syrian that Rachel the wife of Jacob carried away (Gen. xxxi. 19, 20); from the calves and other idols in EgyptL which was an Asiatic power]; and so on (n. 827a).
Rage.-(See Mad, to be.) - - Raging.-(See Pride.) Rahab

(Raclltlb).-It
was customary in ancient times, when significa tives were in use, to tie a scarlet thread in memory of a thing, or to bring it to remembrance; as is recorded con cerning the harlot Rahab, (Jos. ii. 18, 19,) that she tied in the window a scarlet thread, that those who were sent as spies might remember their promise (n. 1042).
Rain
(P'"via).-By
"rain" is signified divine truth, going forth or flowing down, from which is the all of doctrine (n. 644b).
"Rain," as water, signifies divine truth from heaven; but " hail" signifies divine truth changed into infernal falsity, which change is effected on the way in its descent from heaven (more mal' be seen, n. 1026). By "sending rain (BRECHO) on the just and on the unjust" (lWatt. v. 45), is signified divine truth inflowing; for the proceeding Divine, which is "the Father in the heavens," flows-in equally with the evil and the good; but the re ception must be by man as of himself (n. 644c; compare n. 40Ie). By "the early rain" or "morning rain" (Deut. xi. 14) is sig nified the influx and reception of divine truth in a spirit ual state; and by "the latter rain" or "evening rain" is signified its influx and reception in a natural state (n. 6440 ). "Pluvia (rain)" represents
Gen. vii. 12 (n. 6330); Ps. Ixviii. 9 (n. 388e, 644c); cv. 32 (n. 40Y); Isa. Iv. 10 (n. 644C); :Jer. v. 24 (n. 644b); xiv. 4 (n. 6440); E:uk. xiii. Il (n. 644d); verse 13 (n. 419/); xxxiv. 26 (n. 34OC, 644c); xxxviii. 22 (n. 578, 6W) ; Hos. vi. 3 (n. 644c); Zech. xiv. 17 (n. 6440): MA!AR, Deut. xi. n (n. 6440); verse /4 (n. 376c); verse 17 (n. 6440); xxxii. 2 (n. 644b); 2 Sam. xxiii. 4 (n. 4%, 644c, 70Ib); :Joo xxix. 23 (n. 644c); Ps. Ixxii. 6 (n. 644c); Isa. iv. 6 (n. 5040); v. 6 (n. 5940); xxx. 23 (n. 644<, II59)i Zech. x. I (n. 644c): HUETOS, Apoe. xi. 6 (n. 6444).
GESHEM,
INDEX OF WORDS.
701
"Cuipluvia (to which is rain, or rained upon,)" represents

GOSH EM,
Euk. xxii.
24
(n. 6440).
"Pluvia seroHna (the latter rain)" represents

. MALQOSH,
7e,'. iii.
3 (n. 6440);
70el ii. 23 (n. 375e(viii.), 644<').
"Pluvia tempestiva (the former rain)" represents
MOREH,
70el ii. 23 (n. 375e(viii.), 644c).
- - To rain (Pluere).-" To rain" signifies influx (n. 644a,6). " Pluere (to rain, to send rain,)" represents
Cm. xix. 24 (n. 578);
Exod. xvi. 4 (n. 146);
./Sll. v. 6 (n. 6440) ;
Ezek. xxxviii. 22 (n. 530);
Amos iv. 7 (n. 6440) :
BRECHO, Apoe. xi. 6 (n. 64410).
MATAR;
- - Shower (Im6er).-By "floods of waters" and by "rains" in the

\Vord, are signified temptations (n. 4IIe, 41ge, 644d). "It is straightway said that a shower (OMBROS) cometh" (Luke xii. 54), signifies that there is then an influx of divine truth (n.644e).
" Imber (rain)" represents

BROCHE, OMBROS,
Matt. vii. 25, 27 (n. 4IIc, 41ge, 644d): Luke xii. 54 (n. 644c).
Rainbow, Bow in the cloud
(b-is).-" The rainbow" signifies inte rior divine truth, such as is the Word in the spiritual sense, for the reason that the light of heaven, like the light of the world, according to its incidence upon objetts and the modification in them, presents variegations of colors, and also rainbows (n. 595).'
By "the bow in the cloud (QESHETH)" (Gen. ix. 13), or the rainbow, is signified spiritual divine truth, translucent through natural divine truth; which translucence has place with those who are being reformed and regenerated by the Lord through divine truth and a life according to it: in the heavens the translucence also appears as a rainbow (n. 595) "The bow in the cloud" signifies regeneration; which is effetted by divine truth and a life according to it; and for this reason that bow was taken for the sign of covenant (n. 70Id). That" from the loins downward there was the appearance as of the shining of fire, as the appearance of the rainbow" (Ezek. i. 27, 28), signifies the spiritual divine love which
702
A I'OCALYPSE EXPLAINED.
reigns in the lower heavens; it is the divine truth from the divine good of love which shines, and presents the appearance of a rainbow (n. 595). "A rainbow (IRIS) round about the throne" (Apoc. iv. 3), sig nifies divine truth around it (n. 269; see also Apoc. x. I, n. 595). The reason why" the rainbow" signifies divine truth in the heavens in its order, and thence in its beauty, is that there are infinite varieties of truth from good in the heavens; and when they are represented by colors they present the aspeCt: of a beautiful rainbow (n. 269). Raise, Set up, Lift up (Erigere).-(See Rouse.) " Erigere (to raise, build up,)" represents
KUN,
QUM,
:fer. x. 20 (n. 7990); Da". vii. 5 (n. 78Id); Hos. vi. 2 (n. 532): RUM, rendered" lifteth up" in the English versions, second clause (n. 741&).
the English versions have" prepare," Ps. cviL 36 (n. 386d): rendered in the English versions" raise," "raise up," "set up," 1 Sam. ii. 8 (n. 741&); Isa. xliv. 26 (n. 433&);
Sam. ii. 8,
Ram (Aries).-By "rams ('AYIL)" are signified internal goods (n. 39IC); spiritual goods (n. 336b); the goods of charity (n. 405c): "the ram" signifies faith conjoined to charity, and
thus it signifies charity (n. 632). By "the rams of Nebaioth," which shall minister (Isa. Ix. 7), are signified the truths which from spiritual affection lead the life (n. 282). By "the ram" (Dan. viii. 2) is signified the good of charity and the faith therefrom (n. 3I6c); they are signified also who are in faith from charity (n. 8I7e); they also who are in truths of doctrine because they are in good of life (n. 734 e ). "To offer rams with incense" (Ps.lxvi. 15) signifies worship from the good of spiritual love (n. 324d). By" lambs," "rams," and" he goats" (Isa. xxxiv. 6), are sig nified the three degrees of the good of innocence (n.
3 1 40 ).
By "a ram" for a burnt offering (Lev. xvi. 5). from corre spondence is signified the natural man as to the good of charity (n. 730e). Ramath-Mizpeh
(Ramatl. Mispae). See :fosh. xiii. 26 (n. 4350).
Raphael.-By" the angel" in the Word is not meant a single angel,
INDEX OF WORDS.
73
but a whole angelic society; as by "Michael," "Gabriel," "Raphael" (n. 302). By "the angels" named in the Word, as by "Michael" and " Raphael," are meant ministrations and funCtions, and in general determinate and certain parts of the administra tion and function of all the angels (n. 735).
Rat'e
(Rarus).- That
there is to be a cessation of spiritual affection for truth, and the wisdom from it, is signified (Isa. xxiv. 6) where it is said, "Man shall be left rare (MIZIAR)" (n. 280o; compare n. 3040, 3150,4000).
YAQAA,
"Rarum reddere (to make rare)" represents
Isa. xiii.
12,
see revised version (n. 4(06).
Rashly
(Temere).-"
EIKE,
Temere (rashly)" represents
Matt. v. 22; the authorized version has "without cause;" the revised version omits the word, following the Vati can and the Sinaitic codices (n. 693).
Ratio (Ratio).-There is no ratio between the wisdom of the angels

and the divine wisdom of the Lord, for there is no ratio between the finite and the infinite (n. 1131).
Rational (Rationalis), The t'ational (Rationale), Rationally (Rationaliter).

-It is to be noted that man's natural part is trinal, consist ing of the rational, the natural, and the sensual; the ra tional is here the highest, the sensual is here the lowest, and the natural is the middle. The genuine rational is from influx out of the spiritual world, the sensual is from influx out of the natural world, and the intermediate nat ural is either of the rational or of the sensual (n. 1147). The rational is in the natural, that is, its thought [is in the natural]; the spiritual is above the rational, and passes through the rational into the natural, into the knowledges and scientifics of its memory (n. 569a). By tl uths scientifically and naturally understood, each one prepares for himself a rational, into which the spiritual can flow-in and operate; for man takes-in the light of heaven, which is spiritual light, by means of the rational which be longs to his understanding; and through the rational en lightened by the spiritual he looks into knowledges and scientifics, and chooses from them what are concordant with the genuine truths and goods of heaven and the church, and rejects those which are discordant; and thus does man found the church in himself (n. 654C). Spiritual affection for truth, adjoined to knowledges from the Word, makes man's rational, and enlightens it according to the quality of the truth that is conjoined to good, and according to the quality of the conjunction (n. 208a).
Every man with whom the church is to be implanted is first to be instructed in matters of knowledge; for without the instruction of the natural man by things belonging to knowledge, which also include the varied experiences from things of the world and its associations, man cannot be come rational; and if he does not become rational, he cannot become spiritual; for man's rational conjoins itself on one part with the spiritual, that is, with heaven, and on the other part with the natural, that is, with the world (n. 654c). When one reaches youth and early manhood, the sensual is opened more interiorly; from which he thinks rationally, and if he is in the good of charity and of faith, spiritually, and he is also affected rationally and spiritually: this thought and affection are what is called the rational and spiritual man (n. 543101). Those who are rational drink-in from the sense of the letter of the Word such things as are of doctrine; the sensual abide in the letter alone (n. II47). The rational is given to everyone according to the uses which are of his love (n. 569101). To be rational is one thing, and to be spiritual is another. Every spiritual man is rational also; but the rational man is not always spiritual (n. 569101). It is to be noted that the rational does not introduce anyone into the spiritual; it is said to do so, only because such is the appearance: for the spiritual flows-in into the natural by means of the rational, and thus it gives introduction (much more, n. 569101). The spiritual man, by means of the rational man, sees its spir itual things in the things of knowledge; and it recognizes itself in them, that is, its own truths and goods; and this, in addition to the confirmation of its spiritual things by knowledges and scientifics, both those with which he is acquainted from the "Word and those which he has from the world (n. 569101). Every rational is cultivated by things of knowleds-e, and is formed by truths; he, therefore, is called a ratIOnal man who is led by truths, or whom truths lead (n. 569c). Man is enlightened in the rational; for this proximately un derlies the internal spiritual, and receives therefro'l light fi'om heaven and transfers it into the natural purified from evils, and fills this with knowledges of truth and good, and also adapts to them the things known that are from the world, that they rnay confirm and may agree: thence man has the rational, and thence also he has understanding. He is in C1T0r who belie,"es that man has the rational and understanding- before his natural has been purified from evils (n. 94 I).
INDEX OF WORDS.
If the way from heaven be closed, man does not become ra tional; for he does not see truth; and yet truth from the light of heaven makes the rational (n. 208a).
Ravagers, Robbers (Eversores).-In Obadiah (verse 5) falsities are called" thieves," and evils are called" robbers (or ravag ers) (SHADHADH) by night" (n. 193a): by" grapegatherers are signified falsities, by "thieves evils, which devastate the truths and goods of the church; but by "robbers (or ravagers) are signified both falsities and evils (n. 919).
l) l) l)
Rave.-(See Mad.) Raven (Corvus).-" Sons of the raven (Ps. cxlvii. 9; the are natural men, who are in a darkened light (lumen) from fallacies respecting divine truths (n. 6500).
('OREBH)"
English versions have" young ravens ")
The ridiculous proposition that a raven is white (n. 824).

Ravenous (Rapax).-That" no ravenous (PARITZ) wild beast shall go up thither" (Isa. xxxv. 9) signifies that there will be no cupidity for destroying (n. 388b). Ravines.-(See Channels.) Ravish (Comprimere).-"Comprimere (to ravish)" represents
'ANAH. :2
Sam. xiii. 14 (n. 5776); Lam. v. II (n. 863")'
Razor (Novacula).-The deprivation of wisdom, and of spiritual in telligence from it, is signified (Isa. vii. 20) where it is said that "the hairs of the head and of the feet should be shaved with a hired razor (TA'AR), and the beard consumed" (n. 569C; compare n. 577a). Reach (Pertingere).-"Pertingere (to reach) M'TA'. Dan. iv. u (n. 650d).
l)
represents
Reaction (ReaElio), React (Reagere), Reactive (ReaElivum).-(See Ac ti()fl. ) Everywhere in the spiritual world there is equilibrium between heaven and hell; and where there is equilibrium. there two forces are continually aCting against each other; one aCts, and the other reacts; and where there is continual action and reaction, there is continual combat; but equili brium is provided by the Lord (n. 5730). Action and reaction make all conjunction, and aCtion and mere passion none: for when an agent or acHve flows-in into what is merely patient or passive, it passes by and is dis sipated, for the passive falls back and flees; but when the
agent or active flows-in into a passive of such a character that it is also a reactive, they then become at.tached (OY applied to each other), and the two remain conjoined (n.
616).
Read (Lcgcrc).-" To read (ANAGINOSKO) (Apoc. i. 3) has similar sig nification with "to see, for he who sees reads; and" to see signifies to perceive from enlightenment (n. 13).
J) J) J)
See also Apoe. v. 4 (n. 306).
Reap (Mclcre).-(See Harvest.) "The hour for reaping has come (Apoc. xiv. IS), signifies that it is the time of gathering together the good, and of separating them from the evil (n. 91 la).
J)
"Me/ere (to reap)" represents

QATZAR,
ha. xvii. 5 (n. 9IIb);

Jcr. xii. 13 (n. 340,374,1);
THERIZO,
Amos ix. 13 (n. 376,1):

Jolm iv. 36 (n. 9I1c); Apoe. xiv. 15 (n. 911"); verse 16 (n. 912).
J)
- - Reaped (Dcmcssa).-" The earth was reaped (THERIZO) (Apoc. xiv. 16) signifies that the church was devastated (n. 912). - - Reapers (Mcssorcs).-(See Harvest.) "The reapers (THERISTES) are the angels (lV.fatt. xiii. 39) sig nifies that divine truth from the Lord makes separation (n. 91 la).
J)
Reason, to
(Ratiocinari), Ratiocination (Ratiocillalio), Reasoning (Ra lioeinium).-Genuine reasonings concerning spiritual things
exist from the influx of heaven into the spiritual man, and thence through the rational into the knowledges of out ward and of inward things, which knowledges are in the natural man, and through which the spiritual man confirms itself. This way of reasoning concerning spiritual things is according to order. But the ratiocinations concerning things which take place from the natural man, and still more those which take place from the sensual man, are altogether contrary to order; for the natural man cannot flow into the spiritual man, and from itself see anything there; still less can this be done by the sensual man; for physical influx is not given: but the spiritual man can flow into the natural, and from this into the sensual, since spiritual influx is given (n. S69a). Ratiocinations from the spiritual man are rational; and they are therefore rather to be called conclusions from reasons and from truths, because they are from the interior and from the light of heaven: but ratiocinations from the nat
INDEX OF WORDS.
77
ural man about spiritual things are not rational, howsoever they may be in moral and civil things that are apparent before the eyes, for they are from natural light (lmllC1/.) alone; and reasonings from the sensual man about spiritual things are irrational, because they are from fallacies, and from ideas which are false that come from the fallacies (n. 569C). By ratiocination are quite often meant thought and argumenta tion from fallacies and from falsities; but by what is ra tional are meant thought and argumentation {i'om things known and from truths (n. 569c). The Word cannot be falsified without reasonings fi'om the natural man (n. 8Ig). Concerning Ratiocination (n. 208a, 569a,c, 782, 802a); con cerning Reasoning (n. 569a-c, 774, 776, 778, 780, 783, 786, 7goa, 802a, 8Ig).
- - Reasons (Rationes).- Truths from good, which are spiritual, are as plainly visible in heaven as objeets before the eyes, but still with much difference; for those truths are seen in telleetually, that is, they are perceived. The quality of this sight or this perception cannot be described by human words; it can be comprehended only by this, that there is in it consent, and confirmation from the inmost that so it is; for there are confirmatory reasons in great abun dance, which present themselves as one thinS" inintelleetual vision; this one thing is as it were a conclUSIOn from many things; these confirmatory reasons are in the light of heaven which is the divine truth or the divine wisdom proceeding from the Lord, and which is operative in every angel ac cording to the state of his reception. This is spiritual sight or understanding (n, 260). Rehecca.
See Gen. xxv.
21, 22
(n. 33Ia).
Rehel
(Rebellare).-"To
rebel against (or 'provoke') (MARAH) the eyes of His glory" (Isa. iii. 8), signifies to be opposed to divine truth (n. 412/).
Rehuild (Reaediftcare).-That" he should be accursed who should rebuild Jericho," and that" he should found it in place of his firstborn, and should set up the gates in place of his youngest" (70S. vi. 26), signified profanation of divine truth from its first to its last, if instruetion in it were rep resented elsewhere than in Jerusalem, by which was to be represented the church as to doetrine of truth and good, and as to instruetion from the Word (n. 700d) .. (See Jericho.)
Rebuke (Objurgatio).-Grief of heart and of mind is signified (Isa. xxxvii. 3) by" a day of straitness, and of rebuke (TOKHECHAH) and of contumely" (n. 72U).
- - (Inerepare), Robuking (Inerepatio).- That there is destruction from
the hatred and fury of the evil against divine things, is sig nified (Ps. xviii. IS) where it is said, "At Thy rebuke, 0 Jehovah, at the blast of the breath of Thy nostrils." By "rebuke" and "the breath of the nostrils of J ehovah," nearly the same is signified as in other passages of the Word by "His anger and wrath" (n. 74Id). That one ought to beware of the scientific falsely applied, coming from the natural man separate from the spiritual, is meant (Ps.lxviii. 30; see revised version.) by, "Rebuke the wild beast of the reed" (n. 6276).
"Increpare (to rebuke)" represents
GA'AR, Ps. Ixviii.30 (n. 439, 6276);
Zuh. iii. 2 (n. 740&):
EPITIMAO, Jude, verse 9 (n. 735).
"lnerepaHo (rebuking, a rebuke,)" represents
G"ARAH, 2 Sam. xxii. 16 (n. 74Id);
Ps. xviii. 15 (n. 741.1);
Isa. I. 2 (n. 27512, 342&).
- - (Arguere).-" To rebuke
(ELEGCHO) and chasten" (Apoc. iii. 19), when said of those who procure good, and through this receive truths, signifies to admit into temptations (n. 246).
- - (Corripm).-(See Seize.)
"He shall judge among the nations, and shall rebuke (VAKHACH) many peoples" (Isa. ii. 4), signifies that then evils of life and falsities of doctrine shall be dissipated (n. 7346).
See also Ma'eah iv. 3 (n. 8506).
Receive (Suseipere).-"To receive (DECHOMA') a prophet in the name of a prophet" (Matt. x. 41), signifies to love truth of doc trine because it is true, or to receive truth for its own sake. (, To receive a just man in the name of a just man" signi fies to love good and to do it because it is good, thus to receive it of the Lord from the heart's love or affection n. 62 46)
- - (Recipere).-(See Bear, Take.)
"To receive (DECHOMAI) a prophet in the name of a prophet, a just man in the name of a just man, and to give drink in the name of a disciple" (Matt. x. 41,42), signifies to love truth for truth's sake, and good for the sake of good, and to exercise charity from faith in what is true (n. 1026).
:NDEX OF WORDS.
Receptacle (RecePiaculum).-Memory has been given to man as a receptaCle from which may be taken things that are to be servIceable to the life; and they are serviceable to the life when he wills them and does them (n. 105). The will is the subject and receptacle of charity, as it is the subject and receptacle of good; and the understanding is the subject and receptacle of faith, because it is the subject and receptacle of truth (n. 7c)oo; compare n. 329d). Receptions (Receptiones).-So far as angels and men are receptions of divine truth from the Lord, so far they are powers (n. 726 (iv.. Reciprocal (Redprocus, Redprocum).-" God, thy God" (Ps. xlv. 7), signifies the reciprocal unition of the Human with the Divine and of the Divine with the Human (n. 6840).
He who hangs down his hands and waits for influx, receives nothing, and has no reciprocal conjunction with the Lord; consequently he is not in the covenant (n. 70Ia). Reception cannot be &"iven if man does not attend to his thoughts and intentIOns, and to the deeds from them, and then desist from evils and do good; which is done when he looks to the truths with which he has become acquainted from the Word, and lives according to them: unless this is done, there is nothing reciprocal (n. 239a).
Recline
(Acc1i1/1.bcre, Discumoere).-" To recline (disc/l1Jlocre, ANAKLINO) in the kingdom of God" (Luke xiii. 29), "with Abraham, Isaac and ]acob" (Matt. viii. II), is to be conjoined with the Lord and to be consociated with each other by love (n. 252). See also Luke xii. 37 (n. 1870).
(rendered' sit down' in the English ver-
"Discumbere (to recline) sions) represents

II
ANAKLINO,
Matt. viii. 11 (n. 252); Luke xii. 37 (n. 1876) ; xiii. 29 (n. 252a).
(See Lie down, Supper.)

Recompense, Retribution (Rctriblttio),. To recompense (Rciriouere).(Set' Price.) They who do good to the neighbor with recompense as their end (Luke xiv. 12-14), do not do it for the sake of good and of truth, and thus they do not do it from the Lord; but [or the sake of themselves and the world, and thus from hell (n. 6950).
By
"the days cif visitation and of recom.pense" (Hos.
ix:.
7)
710
are signified the days of last judgment, when the evil shall receive punishment, which is recompense (n. 624&).
"Retribztlio (recompense)" represents
SHILLUM,
Isa. xxxiv. 8 (n. 578);

Hos. ix. 7 (n. 624e).
Luke xiv. 14 (n. 6956).
"Retribuere (to recompense)" represents
ANTAPODIDOMI,
Reconciled, to he (Reconcilia,'i).-" To be reconciled (DIALLATTOMA') to the brother" (Matt. v. 23, 24), is worship from charity (n. 39 I c): it signifies the dissipation of anger, of unfriendli ness, or of hatred, and the consequent conjunction by love (n. 746}). Re-creation (Recrcatio), Recreations (Re&reati01us).-All who come suddenly from their own proper life into some spiritual life, are at first afraid, but they are re-created (or revived) by the Lord. The re-creation (or revival) comes for them by the accommodation of the divine presence (and fear on account of it) to their reception. If the presence is excessive, there comes anguish and tremor; but re-crea tion comes by accommodation to the reception. This re-creation is what is signified in many places where it is said, " Fear not." This re-creation when presented in visible form, appears in the spiritual world like a cloud (see more, n. 80).
It is proper to interrupt one's work by various pursuits in consort with others, that are recreations, and thus are also uses (n. 1194).
Red (Ruoer).-By "red" and" purple" is signified good, and in the opposite sense evil, of every kind (n. 67). It is to be noted that the color "red" not only signifies the quality of a thing as to good, but also the quality as to evil; for that color exists from the flamy light which is fi'om the sun of heaven, and it also exists from what is flamy in hell, from the fire there which is like the fire of charcoal: the red in heaven is therefore absolutely a dif ferent red from that in hell (see much more, n. 364a,6).
"Red (CHAKHLILI) in the eyes above wine" (Gen. xlix. 12), sig nifies that the intellectual [part] of the Lord was divine truth from divine good (n. 556&; compare n. 3640).
"Rubra esse (to be red)" represents
'ADHAM,
Isa. i. 18 (n. 3646).
- - (Ruoicundus).-The
violence brought against the Word br the
INDEX OF WORDS.
7I l
Jewish nation, is signified (lsa. Ixiii. 2) by, "Wherefore art Thou red ('ADHOM) in thine apparel, and Thy garments like his that treadeth in the winepress?" " Red as to the apparel" is said with reference to the violence brought against the divine good of the Word, which was meant earlier in the chapter by "Edom i" Edom means red (see more, n. 922b i compare n. 195c).
_ . - (Rufus).-" Red" is said concerning love, in both senses; that
is, respecting celestial love which is love to the Lord, and in the opposite sense concerning diabolic love, which is the love of self (n. 714a). "The red horse" (Apoc. vi. 4) signifies the understanding of the Word destroyed as to good: this kind of red, or the red of this horse, has its name in Greek from the word meaningfire (n. 364a; compare n. 381).
" Rufus (red)" represents

'ADHOM.
Num. xix. 2 (n. 3640); Zeeh. vi. 2 (n. 3556) : PURRHOS, Apoe. vi. 4 (n. 3644); xii. 3 (n. 714a).
- - To 6e reddish, To 6e ruddy (Rubmere).-The good of truth is signified (Lam. iv. 7) where it is said, "His bones were
ruddy ('ADHAM) above pearls" (in place of" pearls," the English versions have" rubies ;" in the margin of the revised version is the suggested
reading
11
corals;" in A. C. n. 3300. and elsewhere, the reading is
11
gemmae
rubentes, reddish gems ") (n. 364b).
Among the appearances in leprosy are mentioned spots "somewhat reddish ("DHAMDAM)" (n. 962).
- - Red Sea (Mare
Supl.).-(See
Egypt.)
" Mare Suph" is the name by which Swedenborg calls that which is called "the Red Sea" in our English versions. Thus he leaves the common Hebrew name untranslated. \Vhere the Hebrew word SUPH is translated in the author ized version, it is rendered" weeds" and" flags."
By" the boundaries of the Land of Canaan" (Exod. xxiii. 31) are signified the ultimates of the church, which are scien tific truths, knowledges of truth and good from the Word, and things rational. By" the Sea Suph" is signified scientific truth; by "the sea of the Philistines," on which were Tyre and Sidon, are signified knowledges of truth and good from the sense of the letter of the Word; and by "the river Euphrates" is signified the rational (n.
5 18b- e ).
In the opposite sense, by "Pharaoh and his host" are signi fied those who are in falsities from evil, and by "the Sea Suph" is signified the hell where those falsities are (n. 53 8a ).
7 12
Those who abuse the things that they know, in confirming evils and falsities, are deprived after death of all knowl. edge of truth and good; and when deprived of them, they are cast into hell; which also was represented by the drowning of the Egyptians in the Sea Suph (n. 654/).
(See articles n. 4ooe, 405c, 503a, 504e, 5146, 5186--d, 538a, 569c, 654/.1, 70Ie .)
Redeem (Rcdimere).-" To redeem," where said concerning the Lord, signifies to vindicate from evils, and to free from falsities, and so from hell: thus it signifies to reform and regenerate (n. 860; compare n. 328/).
"Redimere (to redeem, to ransom,)" represents
":.. .5 z. 'Y
Exotl. vi. 6 (n. 328e); xv. 13 (n. 328e); Ps. Ixix. 18 (n. 32&,d); Ixxii. 14 (n. 328d); ciii. 4 (n. 328d) ; evii. 2 (n. 3 2 &,d); Iso. xliii. I (n. 328C~)' 22 (n'9; lii. 3 (n. 328d); xliv. Ixiii. 9 (n. 328c 412 ; Hos. xiii. 14 (n. 32&, . PADHAH, nfU!. Vii~. 328e); Job v. 20 (n. 388d ; d); xxvi. 11 (n. 328d); xxxi. 5 (n. 328d); Ps. xxv. 22 ( . xliv. 26 (n. 328d); xlix. 15 (n. 328d); Iv. 19 (n. 328d); Ixxi. 23 (n. 328d); exix. 134 (n. 328d); exxx. 8 (n. 3 28 d) ; Jt:r. xv. 21 (n. 328d); Mieoh vi. 4 (n. 328e); Zcch. x. 8 (n. 328d) : AGORAZO, Aloe. v. 9 (n. 328a,6).
GA'AL,
A,
- - Redeemed (Redemptus).-" The redeem~d" are those who have b~egenerated by the Lord (nZ~ compare n. 328/).
"Redemptus (one redeemed, one ransomed,)" represents

GA'AL,
Ps. eviL 2 (n. 3 28e ,d); Iso. xxxv. 9, 10 (n. 32....ck li. Ixiii. 4 (n. 328c,~.
10
n. 538a ; Ixii. 12 (n. 328c);
- - Redeemer (Redcmptor).- The Lord is called" the Redeemer" from the regeneration which is effeCted by divine truth (n. 41 le). The Lord is called "the Redeemer," as to the Divine Hu man (n. 328.r. 860).
"Redemptor (redeemer)" represents

GA'AL,
Ps. xix. 14 (n. 328~; Iso. xli. 14 (n. 328/)';~~ 14 (n. 328/); xlvii. 4 (n. 328/); xlviii. 17 (n. 328/); xlix. 7. 26 (0.328/); \iv.5 (n. . . 328/); Ix. 16 (n. 328/); IXIII. 16 (n. 328/); Jer. I. 34 (n. 328/).
-_. Redemption (Redemplio).-By "redemption" is meant vindica
INDEX OF WOR OS.
tion from evils and liberation froll1 falsities, thus liberation from damnation (n. 328e; compare n. 340,,). Redemption is simply this :-the Lord has redeemed from hell those who believe in Him and do His precepts: these, however, could not be saved without His coming into the world; for without His coming they would not have been able to believe in Him, and to do His precepts, and thus to live from Him (n. 805b(vi.).
"Redemptio (redemption)" represents

Exod. viii. 23, see margin of English version (n. 328,); Ps. cxi. 9 (n. 328,); cxxx. 7 (n. 328d); .lsa. I. 2 (n. 328d) : LUTRON, Matt. xx. 28, where the authorized version has "ransom" (n. 328/): LUTROSIS, Luke i. 68, see revised version (ll. 340a).
P'DHUTH,
"Pretium sufficiens redemptionis (the sufficient price of re demption)" represents

ANTALLAGMA,
where the authorized version has" in exchange for" (n. 328,).
Reduce (Redigere).- The vastation of the church is meant (Jer. xii. IQ) by "reducing (or making) (NATHAN) the field into a desert of solitude" (n. 388b).
By "reducing (or laying) (SUM) the vine into a waste" (Joel i. 7) is signified destroying spiritual truths (n. 556a).
"Redigere (to reduce, or to make,)" represents
SIM,
:fer. vi. 8 (n. 750/).
Reed (Arlllulo).-(See Flag, Cane, Rush.)

The Latin words arundQ and calamus seem often to be used interchangeably; they are used as the rendering of the Hebrew QANEH, and the Greek KALAMOS.
By "flag" or "reed" (I Kings xiv. IS) is signified the truth of the sensual man, which is ultimate truth; and this truth, when separated from the light of the spiritual man, is 1:1.lsity (n. 627b). That "the inhabitants of Egypt were a staff of reed to the house of Israel" (Ezek. xxix. 6), signifies reliance on the scientifics of the sensual man, which are fallacies to men of the church (n. 654i). By "the wild beast of the reed" (Ps.lxviii. 30, revised version), is signified the scientific of the natural man, perverting the goods and truths of the church (n. 439); the natural man separate from the spiritual (n. 627b); since the natural man separate from the spiritual is carried away into falsi ties of every kind, and becomes hurtful (n. 388c).
Reel, Stagger
NUX" Isa.
(Mllarc).-" Nu/are (to xxiv. 20 (n. 4006).
nod, to reel,)" represents
Re-estahlish, Replace (Restituere).-(See Estahlishment, Institute.) "To replace (or' establish,' or 'raise up ') (OUM) the earth" (Isa. xlix. 8) signifies to re-establish the church; and" to inherit the devastated heritages" signifies to restore the goods and truths of the church that have been destroyed (n. 70ID; compare n. 304d).
By "the flesh that was replaced (or'that came again ') (SHUBH)" (2 f(i"ngs v. 14), is signified spiritual life, such as they have who are being regenerated by divine truths (n. 4750).
Reform
(Riformare).-No one can be reformed, that is, withdrawn from falsities and from evils, except through truths (n.
357 d ).
Reformation, the (Riformatio), The Reformed (Riformati).-" Yet He shall confirm the covenant one week" (Dan. ix. 27) siS- nifies the time of the Reformation, when there would agam be reading of the Word, and acknowledgment of the Lord, that is, acknowledgment of the Divine in His Human; this acknowledgment, and thence conjunction of the Lord by means of the Word, is signified by "the covenant," and the time of the Reformation by" one week." "But in the midst of the week He will make the sacrifice and the meat-offering to cease," signifies that still interiorly with those reformed there will not be truth and good in their worship; by "the midst of the week" is not signified the middle of the time, but the inmost state with the Reformed (see more, n. 684e). With very many from the Reformed in the Christian world there has been found the same kind of emptiness as there is with the Papists (n. 8056(vii.); compare n. 26). Concerning those who have altogether receded from the papal. dominion, and are therefore called Protestants and Re formed (n. I070). Refractory (Rifraflarius).-"Refrallarius (refractory)" represents
~"R"BHIM,
~"R"R, Isa. xxx. I, where the authorized version has" rebellious"
Ezek. ii. 4, where the authorized version has "briers" in the text, but in the margin" rebels" (n. 544) :
(n. 654.1).
Refuge (Rifugium).-Salvation and safe-keeping are signified (Joel iii. 16, see revised version,) where it is said that "Jehovah is a refuge (M"CH~EH) to His people, and a strong hold to the sons of Israel" (n. 60Ia). Refuse
(Reprobare).- That" The
land shall be forsaken before [the
INDEX OF WORDS.
child] knoweth to refuse (MA'A~) the evil and choose the good" (Isa. vii. 16), signifies that there would not be any thing of the church in the whole world, when the Lord should be born (n. 304e).
- - (Ren1tere).-"Renuere (to refuse)" represents MA'EN, :fer. Hi. 3 (n. 4276); ix. 6 (n. 3136).
Regard (Rep1ttare).-" He regardeth (CHASHABH) not man" (Isa. xxxiii. 8) signifies that wisdom is made of no account (n. 2806;
see also n. 223c).
Regeneration (Regeneratio), To regenerate (Regenerare), Regenerate (Regenerati).-As the Lord glorified His Human, so He re generates man; that is, as the Lord united His Divine 0 the Human and the Human to the Divine, so He cor.Jows the internal to the external and the external to the internal with man (n. 178).
The intellectual faculty is separate from the voluntary faculty with all who have not been regenerated; and with those only who have been regenerated, do they act as one (n. 140 ). Regeneration is the conjunction of spiritual goods with truths, and of truths with goods (n. 7246; compare n. 555c). Where the Word treats of spiritual generation, which is called regeneration, it is described by natural generation and birth. The man who is being regenerated, is as it were conceived, carried in the womb, born, and educated, much as he was conceived of the father, carried by the mother and born of her, and afterwards educated (n. 72Ia; com pare n. 7IOa). Regeneration was represented and signified by washings; also by the baptism of John (n. 7246). With the people of Israel, all thing-s of man's regeneration were represented by external thmgs; especially by sacri fices (n. nOe). It was shown to some in the spiritual world that baptism is not regeneration, but that by "water and the spirit" are meant truths and a life according to them; also that no one can enter into heaven who has not been regenerated I by them (n. 2360). Regeneration is accomplished by means of the goods of love and of charity, and the truths from those goods (n. 7IOa). Thespiritual are reformed and regenerated, and become angels by a different way from that of the celestial (much more may be seen, n. 831). The man who is being reformed and regenerated, even so that
:~6
the church may be in him, is reformed and regenerated little by little. This is accomplished so far as evils and the falsities from them are removed; and this is done not in a moment, but through the marked course of his life (n. 6so/; compare n. ssse). When man is being regenerated, truth is in the first place, and good in the second, not aCtually but apparently. But when he has been regenerated, good is in the first place and truth in the second, aCtually and perceptibly (n. 434a). Man comes into the heavenly marriage when he is being re generated and becoming a church; and man has been regenerated and has become a church when he is in good, and in truths from the good (n. S55e). Reign (Regnare).-(See King, Kingdom, Rule.) "Reigning" signifies the power which belongs to the Lord alone, through divine truth united to divine good; from this they have power who are in the Lord's spiritual and His celestial kingdom (n. 333). "To reign" signifies to be in truths and goods, and thence in power from the Lord to resist evils and falsities which are from hell (n. 333). Throughout the vVord are found the two terms, "dominion" and" kingdom ," also" to have dominion" and" to reign:" in such passages, "dominion" is predicated of good, be cause the Lord is called" Lord (Dominus) " from good; and " kingdom" is predicated of truth, because the Lord is called" King" from truth (n. 685).
"Regnare (to reign)" represents
MALAKH, BAS'LEUO,
Isa. Hi. 7 (n. 612):

Apoe. v. 10 (n. 3Ia, 333); xi. IS (n. 685).
Reins, Kidneys (Renes).-By "the reins" are signified purification and separation. By" the reins" are signified truths of faith, and their purification from falsities, for the reason that purification of the blood goes on in the reins (or kid neys), and by "blood" in the Word is signified truth; the organ by which it is purified has a similar signification. It is fr0111 correspondence that" the reins" signify truths of faith, examining, purifying, and rejeCting falsities hom themselves (n. 167). To try the reins and heart" signifies to explore the exterior and the interior things of man; for the reason that spir itual good, which in its essence is truth, and which is specifically signified by "the reins," is exterior good; but celestial good, which is specifically signified by " the heart" is interior good (n. 167).
U
INDEX OF WOR DS.
'/17
"To possess the reins" (Ps. cxxxix. 13) signifies to purify truths from falsities (n. 7100). "The fat of kidneys of wheat" (Deut. xxxii. 14) genuine good (n. 3140; compare n. 374 c, 376c).
"Renes
signifie~
(reins, kidneys,)" is the rendering of
TUCHCHOTH.
Ps. H. 6, where the English versions have" inward parts" (n. 167): . K'LAY,?TH, Exod. xxix. 13 (n. 167); Lev. iii. 4. 10, 15 (n. 167); iv. 9 (n. 167); Deu/. xxxii. ]4 (n. 3146,374&. 376c); Ps. vii. 9 (n. 167); xvi. 7 (n. 167); xxvi. 2 (n. 167); H. 6 (n. 167); Ixxiii. 21 (n. 167); cXXXiX.13 (n. 167); yer. xi. 20 (n. 167) ; xii. 2 (n. 167); xvii. 10 (n. ]67); xx. ]2 (n. 167):
NEPHROB, Apoe. ii. 23 (n. 167).
Reject
(Rejicere).-"Rejeere (to reject)" is the rendering of EKBALLO, Apoe. xi. 2 (n. 630a). Where the chapter is given in full, we find" eJiee (cast out)."
Rejoice (Gaudere).-(See Joy, Gladness, Exult.) In many passages of the Word the expressions" rejoice (gau derc) " and" be glad (lacta";) " are used, and this for the sake of the marriage of good and truth; for "joy (gattdi1lm) " is predicated of good, because it is predicated of love, for it IS properly of the heart and the WIll; and" gladness (lacti lia) " is predicated of truth, because it is predicated of the love of it, for it is properly of the outer mind (ani1Jl1ls) and its thought (n. 660).
"To rejoice (EUPHRAINO)" (Apoe. xii. 12) signifies joy because of salvation (n. 751). Where it is said, "Let us rejoice (CHAIRO) and exult" (Apoe. xix. 7; see revised version), "to rejoice" signifies joy from the affection for truth (n. 1218).
"Gaudere (to rejoice)" represents

GI L,
BIS,
Ps. xcvi. II (n. 326c) :

Isa. Ixii. 5 (n. u89);
Lam. iv. 21 (n. 960a).
Relieve, Enrich (Opit1llari).-At this day it is hardly known what 'charity is, and consequently what good works are; except only to give to the poor, to relieve the needy, and the like (n. 933). Religion
(Rcligio).- They who do not live well fi'om religion can not be conjoined with heaven: for it is religion that makes man spiritual. To live welI from religion, is to think, to will, and to do, because the precepts of the Word so re
quire. and because the Lord has commanded this. That gentiles are saved comes solely from their looking to re ligion; for they think and say that they ought to do in a certain way and not in another, because it is contrary to the laws of their religion, and thus contrary to what is divine: and so thinking, and acting accordingly, they become imbued with spiritual life which is of such a char acter with them that they afterwards receive truths in the spiritual world more than those Christians who have no thought from the Word, or from the doctrine of the church which is from the Word, while they are doing any thing (n. l0 7) Religion with man consists in a life according to the divine precepts, which are contained in a summary in the deca logue; everyone who makes these to be of his religion. becomes a citizen and inhabitant of heaven. Most of the gentiles have a knowledge of these precepts, and also make them to be of their religion, and live according to them because God so wills and has so commanded: by this means they have communication with heaven and con junction with God. and therefore they are saved (n. 948). The ten precepts are universals. given for the end that man may live from religion while living from them; for by a life from religion man is conjoined with heaven (n. 967). No one has religion except from revelation; and revelation with us is the Word (n. 963). It is acknowledged in every religion that God is omnipres ent, and that He is omniscient (n. 1216). Every religion has life for its end; for it teaches of evils which are to be shunned. and of goods which are to be done. A religion which has not life for its end cannot be called a religion (n. 847). Since therefore everyone. in every religion, knows of evils and falsities from them which must be shunned, and while shunning them knows of goods that are to be done and truths that are to be believed, it is plain that this has been provided by the Lord as the universal medium of salva tion with every nation that has a religion (n. u8o).
Religionism, Religious system, Religious establishment (Re/igio sum).-All who live outside of the church in some faith and charity according to their religious system.-who fear God. and live in mutual love, ill uprightness of heart and sincerity from their religious system,-are consoci ated with angels of heaven, and thus are conjoined with the Lord, and are saved (n. 696a). In many passages of the Word by the term" desert" is sig nified the state of the church with the nations who have
INDEX OF WORDS.
been in ignorance of truth, and still have been in good of life according- to their own religious system, from which they have desired truths (n. 73oe). Because doctrine fi'om the Word makes the church, therefore when the doctrine is discordant with the Word, there is no longer the church, but there is religionism that COUIlterfeits the church (n. 786); so where it is taught that the works of life do nothing, but faith alone (n. 847). Babylon is not a church, but it is a religious establishment devastated of all the truth and good of the church (n. 1038): because a church in which there are no longer good and truth is not a church, it is therefore called a religious establishment (n. 1037; compare n. 1056).
Re/ish.-(See Savor.) Remain.-(See Abide.) Remains, Remnant (Reliquiae).-By "remains (or the remnant)" (Ezek. v. 10) are the true and good things that the Lord
has stored up with man from his infancy and childhood (n7 2 4e ).
"Reliquiae (remains, remnant,)" is the rendering of

'.Jer. xlvii. 4 (n. 406d); Ezek. v. ID (n. 724e); xxv. 16 (n. 2756); Amos v. IS (n. 448e); Miealt v. 7 (n. 2786): SH"AR, Isa. xi. 16 (n. 569c): P'LTAH, Isa. iv. 2 (n. 304d). In this passage the English versions have" them that are escaped;" the authorized version gives" the escaping," in the margin; fully agreeing with this, we find" evasio," A. C., n. 5897; we find the similar reading" ereplio," which is also the rendering of Schmidius, A.C., n. 348.
SH"RITH,
- - - - Rest, Things which remain

SHA'AR, SH"AR
(Reliquus).-" Reliquus (remnant, rest, things which remain,)" is the rendering of
Isa. xxiv. 12 (n. 2086) : (Chaldee), Dan. vii. 7 (n. 556a): LOIPOS, AjJoe. iii. 2 (n. 188); ix.20 (n. 584); xi. 13 (n. 677); xii. 17 (n. 768a).
Remaining, Left (Resid"us).-By "them that are left from Asshur" (.lsa. xi. 16), are signified those who have not
\ perished through reasonings from falsities (n. 56ge). " Nor shall there be one remaining or that has escaped" ('Jer. xlii. 17), signifies that absolutely nothing of truth and of good will survive (n. 654k). Bv "those left in the midst of the land" (.lsa. vii. 22) are - meant those who are inwardly and also outwardly good
from the Lord, consequently those who receive the good which proceeds from the Lord in truths (n. 619a).
"Residuus (remaining, left,)" represents

Isa. xi. 16 (n. 569<):
7er. xlii. 17, where we find "superstes (a survivor),"
A.C., n. 2588 (n. 386b, 619a); 7er. xlvii. 4 (n. 406d) ; Lam. ii. 22 (n. 413b) : YATHAR, Isa. vii. 22 (n. 619a):
SH"ERITH, Isa. xiv. 30, where we find "re/i'luiae," A.C., n. 2851
(n. 3[5<, 386b, 817d).
SHA'AR, SARI OH,
Remaliah.-By "the son of Remaliah" (Isa.vii. 4), who is also called" Ephraim," is signified the perverted intellectual (n. 559). Rememher (Recordmi).-(See Mindful.) "Recordari (to remember)" represents
ZAKHAR,
Ps. lxxviii. 35 (n. 4II<); Lam. ii. 1 (n. 413b).
Remission (Remissio), Remissly (Retnisse).-" Holding back the four winds of the earth" (Apoc. vii. I) signifies a remission of the divine influx proceeding from the Lord. Divine good and divine truth flow forth from the Lord as a Sun, into all the heavens, with accommodation to the reception by the angels; they therefore flow forth, now with less and now with greater intensity: when with less intensity, the good are separated from the evil; but when with greater intensity, the evil are rejected. When therefore a last judgment is at hand, the Lord at first flows in remissly (or with little intensity) (see much more, n. 418a; com pare n. 419a). Remit, Forgive (Remitlere).-Charity towards the neighbor is meant (Luke vi. 37) where it is said, "Remit (APOLUO), and it shaH be remitted unto you" (the authorized version reads" For give;" the revised has" Release ") (n. 629c).
"To remit (or forgive) (APHIEMI) seven times if the brother re turn seven times" (Luke xvii. 4), means to remit as often as he returns (n. 257).
Removed (Di11loveri).- The church which the Lord is about to es tablish, and keep in safety forever, is signified (Ps. xciii. I) by "the world that shall be established, and shall not be removed (MOT)" (n. 741&).
See also Ps. civ. 5 (n. 275b);
Isa. liv. IQ (n.4051,).
- - Take away (Removere).-" The extremities of the earth," which
INDEX OF WOR OS.
72f
were removed (RACHAQ), (Isa. xxvi. IS,) signify the falsities and evils infesting the church, from which they were puri fied (n. 304d).
"Removere (to take away)" is the rendering of
~UR,
Zulz. ix. 7 (n. 556&).
To he removed (Transferri).-" To flow away," and "to be removed ('ATHAQ) out of the place," (Job xiv. 18,) signify to perish (n. 41 If). (lIfigratio).-"To remove (GOLAH) from the place" (Ezek. xii. 3, 4, 7, II) signifies rejection; by"ves sels for removing" are signified truths of do&ine (n. 8IIa). - - (See Depart.) - - (See Ahomination.) Remuneration (Remuneratu,).-(See Reward.) "Issachar" (Gen. xlix. 14, IS) signifies reward or remune ration for works (n. 445). Rend (Rumpere).-(See Break apart, Cleave, Tear.) "To rend (QARA') the heavens and come down" (Isa.lxiv. I), signifies to visit and judge (n. 405h). Render (Reddere).-(See Repay.) "To keep the feasts," and" to render (or' perform ') (SHALAM) the vows" (Nahum i. IS), signifies to rejoice on account of the advent of the Lord, and thus to worship Him (n. 433b ). " Render (APODIDOMI) unto her even as she rendered unto you" (Apoe. xviii. 16), signifies infernal punishment correspond ing to the evil deeds. To render to anyone as he has rendered or done, is to make retribution according to the law of retribution (n. I I 14). "He hath broken the covenant (or rendered it void) (irrimm redden. PARAR)" (Isa. xxxiii. 8), signifies that there is no con junction with the Lord (n. 2800; compare 'Jer. xxxiii. 20, n. 527).
By "a man (virum-hominem, "NOSH)" (Isa. xiii. 12) is signified intelligence, and by "a man (homi,um. 'ADHAM)" wisdom: that they are to fail, is signified by its being said that "they shall be rendered rare (rarum redden, YAQAR)" (n. 280b); compare n. 30).
--
(M~~are), Removing
- - Rendering.-(See Translate.)
722
Renewed, to he (Renovari).-"To be renewed (CHADHASH) like the eagle" (Ps. ciii. 5) means as to intelligence (n. 2810). Renounce.-(See Deny.) Rent (Disn,plus).-(See Cleave.) The destruction of the church as to the good of love and the truth of faith, which make it, is described Usa. xxiv. 19) where it is said that" the earth is utterly broken down, rent asunder (or clean dissolved) (PARAR), moved exceed ingly," etc. (n. 3040).
That" the veil of the temple was rent (SCHIZO) in twain, from the top to the bottom," after the Lord had suffered (Matt. xxvii. 51), signified the union of the Lord's Divine Hu man with His very Divine (n. 220a, 400d).
Repay, Render (Rependere).-" To repay (SHALAM) the calves of the lips" (Hos. xiv. 2), signifies to make confession and to give thanks from the good things of doctrine (n. 279a). Repentance, Penitence (Paenilenlia), Repent (Pamilmliam agen).-Sins are not abolished except by repentance of life by him who has sinned (n. 8050(iii..
"To repent" (pamilenliam ag"'e, METANOEO)" is actually to turn oneself away from evil (n. 585a). See Apae. ix. 20 (n. 585"); verse 21 (n. 589).
- - - - (Resipiscmtia, Resipiscere).-There is not repentance with anyone unless he actually separates from the things of which he repents; and he then separates himself from them when he shuns them and is averse to them; this is repentance or penitence (n. 143; compare n. 162): "to repent" is to turn oneself from evils and the falsities from them (n. 986). It is to be known that man remains to eternity such as he is as to his whole life, even to its end, and not at all such as he is [merely] in the hour of death: repentance at that hour does nothing with the evil, but with the good it confirms (n. 194). "Respisce1-e (to repent)" is the rendering of METANOEO, Apoe. ii. 5 (n. 105, 106); verse 16 (n. 143); verse 21
(n.162); verse 22 (n.165); iii.3 (n. 191); verse 20 (n. 247); xvi. 9 (n. 986); verse Il (n. 993).
Rephaim.-(See Nephilim.) The Nephilim, the Anakim, and the Rephaim, mentioned in the Word, were in dire persuasions of falsity, more than others (n. 544).
INDEX OF WORDS.
72 3
"The Rephaim (R'PHA'IM)" whom hell stirred up (Isa. xiv. 9), are those who are in the dire persuasions of falsities, and who from this are called" the powetful ones of the earth"
(n. 304d; comjJare n. I029d; in this passage the English versions have" dead;" the revised version gives" shades" in the margin).
By "the Rephaim" (Dett'. iii. 11) were signified those who were in the love of self more than others, and were thence in the highest measure natural; and, from the persuasion of their own eminence above others, were in falsities of every kind (n. 163; here the authorized version has "giants;" but
the revised gives the un translated "repkaim ").
Replace.-(See Re-estahlish.) Report.-(See Fame.) Representations

(Rcpmmntationcs).-Spiritual things, variously rep resented, were seen by the prophets through whom the Word was written, in order that the Word in its ultimates, which are the things contained in the sense of its letter, might consist of such things as are in the world, which would be representations and correspondences of celestial and spiritual things; and that it might thus serve the spir itual sense for a basis and a foundation (n. 278a). Knowledge of representations is the same with knowledge of correspondences (n. 827a). (Rcpramntativa).-( See
Representatives
Appearances.)
All the affections which flow from angelic minds, are imaged before their eyes by animals of every kind that there is on the earth, in the air, and in the sea; likewise also by sub jects of all things that are in the vegetable kingdom of the earth, and by subjects of all things that are in the earth's mineral kingdom. Such representatives exist in the spiritual world, because in that world there are interior spiritual things and there are those that are exterior: in terior spiritual things are all those that belong to affection and the thought from it, or the intelligence of truth and the wisdom of good; and exterior spiritual things have been so created by the Lord as to clothe or invest interior spiritual things; and when these have been clothed and in vested, such forms then present themselves as there are in the natural world; into which therefore interior spiritual things ultimately close, and in which they exist ultimately. It is in consequence of this that such things in our world have been made representatives of celestial and spiritual things (n. 582; comjJare n. 828). vVhen a man is let into the state of his spirit, the things in the spiritual world then appear to him as distinctly as objects
]24
in the natural 'world; but the things which thus appear, as they are of spiritual origin, are in themselves spiritual, and such things as are of heavenly wisdom are presented as it were in natural imagery. So are divine things presented in visible forms before the eyes of spirits and of angels. Hence it is that all things seen in heaven are representa tives and significatives, as were also the things seen by John and told-of in the Apocalypse (n. 53). All the historical parts of the Word contain a spiritual sense also. This is eminently the case with the prophetical histories, of the things that appeared and that were said to the prophets when they were in the vision of the spirit; for all these things were representative and significative (n47 1 ). The churches which existed before the Lord's advent were representative churches; and at last the church was such as was instituted among the sons of Israel (n. 700g). Among the ancients, all things of the church consisted of representatives of spiritual things in natural things (n. 401 g). Whereas the. ancient churches were representative, therefore the men of those churches made for themselves sculptures and images of various real things which represented and thence signified heavenly things; and the ancients de lighted in them on account of their signification. But when the men of those churches from internal became external, then the celestial and spiritual thing-s which were represented and thence were sig-nified remamed as tradi tions with their priests and wIse men, who were called magi and diviners; and thence the common people. on account of the religious [representation] which their fathers saw in these things, began to worship them and to call them their gods (n. 827a,o). Among the sons of Israel all things were representative and significative of spiritual things (n. 79): the state of heaven and the earth, according to the state of the church, was represented among them by the face of the land of Canaan where they dwelt, changing according to the states of the church with them, but only as to the harvest and the rain (n. 876). (See more under the head Church.) All things of worship, among the sons of Israel, were repre sentative of the divine things which proceed from the Lord, called celestial and spiritual things; and whereas the worship was principally celebrated on the altar and in the temple, therefore these were representatives of the Lord Himself (see more, n. 3910,c, 490, 5850, 700g, 9.15). The Sabbath was the principal representative of all things of worship in the Israelitish Church; for" the Sabbath" sig.
INDEX OF WORDS.
nifies the union of the Divine itself and the Divine Human in the Lord, also His conjunction with heaven and the church, and from this the marriage of good and truth in the man who is becoming regenerate. Because such things were represented by the Sabbath, it was therefore the prin cipal representative of worship, and was most holy beyond the rest. At the present day, however, the Sabbath is not representative, but is a day of instruction (see much more, n9 6 s) Because the sons of Israel were in externals, and not at all in internals, they turned all representatives into things idol atrous (n. 6sog). The Lord was at that time present in representatives. But when the Lord came into the world, then the externals that represented were abolished, for the reason that the Lord Himself was He whom the representatives of the church foreshadowed and signified; and whereas they were externals and as it were veilings within which was the Lord, therefore when He came the veilings were withdrawn and He Himself appeared manifest with heaven and the church, in which He is the all in all (see much more, n. 7 00g). Whatever was done by the Lord in the world was repre sentative; and whatever He spake was significative; He was in representatives and significatives when in the world, so that He might be in the last things of heaven and the church, and at the same time in their first things, and so might rule and dispose last things from first things, and all intermediate things from firsts by lasts; representatives and significatives are in lasts (or ultimates) (n. 40Sd). Whereas representatives were the ultimates of heaven and the church, and all prior things (which are things rational, spiritual, and celestial,) enter into ultimates and are in them, and because all strength is in ultimates, therefore the Lord subjugated all the hells, and reduced all things in the heavens to order, from first things by ultimates; and it was in consequence of this that the Lord's whole life was representative, even to all the things told in the Gospels concerning His passion; these represented the quality of the church at that time, in opposition to the Divine, and in opposition to the good and true things of heaven and the church (n. 6S4d). The thing-s witnessed at the sepulchre, indeed, were repre sentative of the Lord's glorification, and also of intromis sion into heaven by Him (n. 687c).
Reproach.-(S.ce Calumniate.)
Reserved (Rmrvati).-Those who had been in good, but who had
'1 26
not yet thus been in truths, were held in reserve, up to the last judgment; and meanwhile they were instructed and prepared for heaven (mueh on tMs subjeEl may be seen, n. 39 Ia , 39 2a , 394, 397, 430e ). Resistance (Renisus).-SO far as man loves what is sincere, right, and just, so far he acts from the Lord; and so far the Lord removes insincere and unjust things as to the inten tions and the will, where the roots of them are; and ever with less resistance and combat, and thus with easier work, than in the beginning (n. 973).
Resound.-(See Roar.) Respiration.-(See Breathing.) Responses.-(See Answer.) Rest, Quiet (Quies).-(See Tranquil.) "He shall see rest (M'NUCHAH), that it is good" (Gen. xlix. IS) signifies good works, apart from remuneration, full of felicity (n. 44S). "Tranquil rests (or resting places')" (Isa. xxxii. 18) are the enjoyments of good and the pleasantnesses of truth (n.
36 Sg).
By" the tranquillity of quiet (or (idleness,' or (ease ') (SHAQAT)" (Ezek. xvi. 49) in the opposite sense, is signified [a sense of] security, and no anxiety on account of any evil (n. 6S3 a ). That" the Redeemer will give rest (daM/ quie/em, RAGHA') to the earth" ('Yer. 1. 34), signifies protection from falsities (n.
8IIe).
" Rest on the Sabbath day" signifies the state of the union of the Divine with the Human in the Lord, and a state of conjunction of good and truth with man (n. 70Ie). When evil spirits are in "the caves and the rocks" (Ajoe. vi. 16), the agonies and the tortures which they suffered from the influx of the light of heaven then cease; for there is quiet to them in their evils and the falsities from them, because these have been their enjoyments (n. 4IIa).
- - Resting (Quieseentia), To rest (Q"ieseere).-" The resting of the ark" (Num. x. 36) was significative of the state after temptations, when evils and falsities have been remo\'ed
(n. 7000).
cc Quieseere
(to rest, to become quiet,) " represents
Num. x. 36 (n. 700b);
NUACH,
INDEX OF WORDS.
-!sa. vii: 19 (n. 4IOC);

Zech. VI. 8 (n. 3556):
SHAQAT, Iso. xviii. 4 (n. 594&); Ivii. 20 (n. 2756).
- - Quiet
(Quieti).-They who are in peace (Ps. cxxii. 6) are called" quiet (SHALAV)" (n. 365/; the English versions have," They
shall prosper," instead of" May they be quiet ").
- - (Requies).-"
To have no rest (ANAPAUSIS), by day or by night" (Apoc. iv. 8), when said of the Lord's divine providence and watchfulness, signifies that these are universal and perpetual; for the Lord's divine providence and watchful ness rest not and cease not, for ever (n. 285).
"And they shall have no rest, day or night" (Apoc. xiv. 11), signifies that they are infested by evils and the falsities from evils (n. 890).
To rest (Requiescere).-" And it was said unto them that they

should rest (ANAPAUO) yet a little season" (Apoc. vi. 11), signifies that there was still to be some continuance in that state (n. 396). That the truths of the literal sense of the Word are meant by "the rod of foundation" (lsa. xxx. 32; see the margin of the revised version), is because that sense is the foundation of the spiritual sense of the Word; and because the spiritual sense rests upon it, it is said, "upon which Jehovah shall cause to rest (faciet req"iesccrc, NUACH)" (n. 7270).
"Requiescere
(to rest)" represents
Zeph. ii. 14 (n. 388c).
(Restaurare).-(See
RABHATZ,
Restoration (Restauratlo), Restore Institute, Re-establish.)
Establishment,
Concerning the restoration of the church, see

Ezek. xxxix. 17-21 (n. 329d); Zech. x. 10, II (n. 654c); lsa. li. 1-3 (n. 7216).
Resurrection (Resurrdtio), Rise again (Rcmrgcrc).-ResurreCtion takes

place with everyone immediately after death; the resur reCtion of life with those who have done good things, and the resurreCtion of judgment with those who have done evil things (n. 8990). Natural death is nothing else than resurreCtion, for when the body dies man rises again as to his spirit, and thus death is only continuation of his life. By" dying" may be un derstood resurreCtion, because angels (who are in the spir itual meaning of the 'Word) do not know anything of n<ttural death such as takes place with men at thp.ir decease.
but they know about such spiritual death as there is with those who are being regenerated by the Lord through temptations; with whom evils and falsities from them are being subdued and given up to death (n. 899a). By "sepulchre" in the spiritual sense is signified resurreCtion and also regeneration; and this is eminently the case with "the sepulchre where the Lord lay" (n. 687&). Whereas "burial" in relation to man signifies resurreCtion and also regeneration, therefore in relation to the Lord " burial" signified the glorification of His Human: for the Lord glorified His whole Human, that is, made it divine: wherefore He rose on the third day with the Human glori fied or made divine; if He had not done so, no human being would have been able to rise again to life; for resur reCtion to life man has solely from the Lord (n. 659d; compare n. 400d). ResurreCtion into life takes place through reformation and regeneration, and these take place through removal and separation of the evils which condemn man. ResurreCtion into life is salvation (n. 899b). Whereas" to be buried" and" burial" signify both resurrec tion into life and regeneration, therefore by "not being buried" and by "being taken out from the tomb" is sig nified no resurreCtion to heaven and no regeneration, but resurreCtion to hell and consequently damnation (n. 65ge). The first death and the second death are also called the first and the second resurreCtion (n. 899&; c011zpare n. 430&). Regeneration, which is also a resurreCtion from the dead, was represented (Ezek. xxxvii. 1-14) by the vivification of the bones (n. 899&).
"Resurreflio (resurreCtion)" is the rendering of
ANASTASIS,
John v. 29 (n. 8996); xi. 25 (n. 8996).
Retaliation (Talio).-It is according to order that the works of every

one should follow him and judge him; to everyone, there fore, it is done as he did [in the world] (n. 977). The heavenly law, and consequently the Christian law, is that which the Lord taught in the Gospels .. "All things what soever ye have willed that men should do to you, do ye even so to them; this is the Law and the Prophets" (Matt. vii. 12; Luke vi. 31). Because this is the law in heaven, and from heaven in the church, therefore every evil has with it a corresponding penalty, which is called the pun ishment of the evil; and it is as it were conjoined to the evil. From this follows the punishment of retaliation, which was declared to the sons of Israel because they were external and not internal men (n. 556b).
IXDEX OF WORDS.
\Vhereas the sons of Israel were external men, and thence were only in representatives of celestial things and not in celestial things themselves, and thus were not in charity, mercy, patience, or in any spiritual good, therefore they were under the law of retaliation (n. 5660; compare n. 977) Retrihution.-(See Recompense.)
Return (Redire).-(See Bring again.) The resting place of the ark (Mtm. x. 36) was significative of the state after temptations, when evils and falsities have been removed: "Return (SHUSH) 0 Jehovah," signifies the Lord's presence then; for in temptations the Lord appears to be absent (n. 7000). - - (Reverti).-"Reverti (to return, to come again,)" is the rendering of
SHUSH,
Ps. civ. 9 (n. 405d) ; 3 (n. 537o); xviii. 4 (n. 177); xxxi. 16 (n. 695<) ; verse 21 (n. 555a) ; .Dan. xi. 13 (n. 5730) ; Has. ix. 3 (n. 654i); xiv. 2 (n. 279a); Joel ii. 14 (n. 34OC).
Jer. xiv.
Reuhen.-In the original language, Reuben means sght; and " sight" in the spiritual sense signifies the understanding of truth, and in the supreme sense the divine foresight (n.
4340 ). "Reuben," and thus the tribe named from him, in the supreme sense signifies the Lord as to foresight or foreknowleds-e; in the internal sense, spiritual faith and understandmg of truth; and in the external sense, sight (n. 434 0 ). The three sons of Leah, born in succession,-Reuben, Simeon, and Levi,-signify the first and primary essentials of the church, in a series; namely, truth in the understanding, truth in the will, and truth in aCt: the signification is similar to that of the Lord's three disciples, Peter, James, and John (n. 4440).
Because Rellben poJlllted the bed of his father, the primogeniture was taken from him and given to Joseph (Gen. xlix. 4): by "Reuben " is here meant faith alone (n. 2370; compare n. 8I7c).
(See articles n. 229,2370,431<, 434a--d, 435a,o, 436, 440a, 443a,0, 4440, 693, 8170.C.)
Reveal (Revelare), Revelation (Rcvdatio).-" The revelation of Jesus Christ" (Aj;oc. i. I) signifies predictions from the Lord concerning the last times of the church (n. 5).
730
"To send" (Apoc. i. I) means to reveal, because all that is sent from heaven is revelation; for that is revealed which is in heaven, and this is something spiritual which con cerns the church and its state (n. 8). "To reveal the secret" (Amos iii. 7) signifies to enlighten, and to open the interiors of the Word (n. 60Ia). That all things of the church, as to its truths and its good things, were upturned from the foundation, is signified (Ps. xviii. 15) where it is said, "The channels of waters ap peared, and the foundations of the world were revealed :" "the channels of waters" are the truths of the church, and "the foundations of the world" are its good things; "to appear" and" to be revealed" signify to be upturned from the foundation (n. 74Id). "To reveal (or uncover) the hairs and the thigh" (Isa. xlvii. 2), means to be deprived of the intelligence of truth and the will of good (n. 2400). "Revelare (to reveal, to uncover, to disclose, to discover, to show,) " represents
GALAH,
Ps. xv:ii. IS (n. 74 Id) , .rsa. xxvi. 21 (n. 3I5d); xlvii. 2 (n. 2400); xlix. 9 (n. 481); yer. xxxiii. 6 (n. 365c); Ezek. xxiii. 10 (n. 654Z); Amos iii. 7 (n. 601a).
Apoe. i.
I
"Revelafio (revelation)" represents

APOKALUPSIS,
(n. 5).
Inmost divine truths were revealed to those who were of the Most Ancient Church; but more external divine truths were revealed to those of the Ancient Church; and outer most or ultimate divine truths to the Hebrew Church and afterwards to the Israelitish; with which church at last all divine truth perished: but after the end of that church, interior divine truths were revealed by the Lord for the Christian Church; and now are revealed truths still more interior, for the church which is coming: these more in telior truths are what are in the interior or spiritual sense of the Word (n. 948). The successive states of the church since the end of the Jew ish Church, or from the time of the Lord even to the present day, have been as those of a man who is growing in intelligence and wisdom, or is becoming regenerate. For the sake of this end, interior things of the Word, of the church, and of worship, were revealed by the Lord when He was in the world; and now, still more interior things are revealed again; and so far as interior things are revealed, man may become wiser; for to become more in terior is to become wiser, and to become wiser is to be come more interior (n. 641).
INDEX OF WORDS.
73 1
The church which is called Christian has at this day reached its end; wherefore arcana of heaven and the church have now been revealed by the Lord, to serve the new church which is meant in the Apocalypse by "the New Jerusa lem" for doCtrine of life and of faith (n. 670; compare n. 946). The divine truths which lie stored interiorly in the Word could not be manifested till aftel- the last judgment was accomplished. The reason is, that before the judgment the hells prevailed, but since the judgment the heavens have prevailed; and man is placed in the midst, between the heavens and the hells; and therefore when the hells prevail, then the truth of the Word is either perverted, or contemned, or rejeCted; but the contrary is the case when the heavens prevail. It may be plain from these consid erations why it is that divine truths have now first been disclosed, and the spiritual sense of the Word revealed (n957) It has now pleased the Lord to reveal many arcana of heaven; especially the internal or spiritual sense of the Word, which up to the present time had been wholly unknown; and together with this sense He has taught genuine truths of doCtrine: which revelation is meant by the coming of the Lord" (n. 641). A door opened in heaven" (Apoc. iv. I) signifies arcana of heaven revealed, for the reason that then, [when the door has been opened,] those things appear which are in the heavens, and to prophets those things appear which are arcana of the church; in the present case, arcana concern ing the things to exist in conneCtion with the last judgment; which have not all been revealed as yet, and which could not be revealed before the last judgment was accomplished; and which could be revealed only through some person ill the world gifted by the Lord with ability to see them, and to whom at the same time has been revealed the spiritual sense of the Word (n. 26oYz). Whereas such things do not full into anyone's understanding except by living revelation, and knowledge therefrom con cerning the influx of higher things into lower in the spir itual world, and whereas these things have been revealed to me, and thence are known, I wish briefly to set forth this arcanum (n. 702). How the Lord flows-in, and how man is thus led, cannot be known from any other source than the spiritual world. This is to be revealed, for the reason that it is not known that the divine providence is continual, and in every par ticular of man's life, even the most minute; and this, be cause it is not known how it is so (n. 1174).
(l (l
73 2
Revenge, Revenger.-(See Vengeance.) Revive, Live (Rtvivtrt).-"Rl!vz"vere (to revive, to live,)" represents
CHAVAH,
E:uk. xxxvii. 10 (n. 4186, 665, 666).
Reward, Hire (MtrCts).-(See Gift.) By "reward" in the Word is signified heaven, which those have who are in spiritual love for truth and good (n.
695 d ).
By" Issachar," in the prophecy of Israel concerning his sons, are meant those who in mind look for reward because of the good things that they do, and thus place merit in works (n. 445). Whereas by "reward" in the opposite sense is signified hell as to the affeCtion for the false from evil, therefore falsifica tion of truth everywhere in the Word is called "meretri cious reward" (n. 695d).
"Menes (reward, hire, wages,)" is the rendering of

Eztk. xvi. 33 (n. 1416, 695d):
/sa. xlix. 4 (n. 695c); lxi. 8 (n. 6956):
SAKHAR, Dmt. xxiv. IS (n. 695d);
Ps. cxxvii. 3 (n. 695c);
Isa. xl. 10 (n. 6956); Ixii. II (n. 328c);
'.J". xxxi. 16 (n. 695c);
Zteh. viii. 10 (n. 695c);
Mal. iii. 5 (n. 695d) :
MISTHOS, Matt. v. 12 (n. 695c); vi. 2, 5 (n. 6956); x. 41, 42 (n. 62 46,695 6) ; Mark ix. 41 (n. 6956) ; Lukt vi. 35 (n. 6956) ; '.John iv. 36 (n. 695c); Apoe. xi. 18 (n. 695a); xxii. 12 (n. 6956).
NEDHEH,
P"ULLAH,
"Merccs meretriCa (meretricious hire or reward)" is the ren dering of

'ETHNAH, 'ETH NAN,
Hos. ii. 12 (n. 4036): ha. xxiii. 17, 18 (n. 304d);

Hos. ix. I (n. 695d);
Mieah i. 7 (n. 587c, 695d).
Rezin (Rtzinus).-" Rezin" and "Syria" (Isa. vii. 4) signify the rational (n. 559). Rib (Costa).-" Three ribs (Ckaldu, "u') in the mouth of the beast, between the teeth" (Dan. vii. 5), are all things of the Word (n. 556a): they are knowledges of truth from the Word in abundance, which are being perverted by re3. sonings from fallacies (n. 78Id; compare n. 722). Riches (Divitiat).-(See Wealth, Poor, Needy.)
INDEX OF WORDS.
733
By "riches" are signified spiritual riches, which are knowl edges of truth and good (n. 72Ib).
"Divitiae (riches)" is the rendering of
'OSHR,
yer.
PLOUTOS,
xvii. 11 (n. 72Ib):

Apoe. v. 12 (n. 338); xviii. 17 (n. 1168).
- - Rich (Dives).-By "the rich" are signified those who have the
Word, and thence can be in knowledges of truth and guod (n. lI8, 236b, 836). "To be rich" signifies to possess knowledges of truth and good, and thence to be intelligent and wise (n. 236a). By" the rich man," clothed with purple and fine linen (Luke xvi. 19) is meant the Jewish nation, which was in posses sion of the Word, and thence could be in knowledges of truth and good; and by "the poor man" are meant the nations which had not the Word, but nevertheless desired knowledges of truth and good (n. lI8). By "the rich," whom He would give, in their deaths, (Isa. liii. 9,) are meant those of the church who are in falsities from evil; falsities from evil are signified by "deaths" (n.
659 b ).
"Dives (rich)" is the rendering of

'ASHIR,
Ps. xlv. 12 (n. 4l2/, 863b); ha. liii. 9 (n. 659b); Mieahvi.12 (n. 8(6): PLOUSIOS, Luke xvi. 19 (n. 118, 962, 1I43) ; Apoe. ii. 9 (n. u8); iii. 17 (n. 236a); vi. IS (n. 408); xiii. 16 (n. 836): PLOUTO (participles), Luke i. 53 (n. n8, 23~, 386d); Apoe. xviii. IS (n. U62).
- - Become rich (Ditarc).-" That thou mayest become rich (PLOU TEO)" (Apoc. iii. 18), signifies that he may be able to re
ceive truths of faith (n. '242a). "To be made rich by reason of her costliness" (Apoc. xviii. 19), is to make gain by the things that are named (n. 1176; compare n. 1034, 1104). It does not conduce to salvation to enrich the memory from the Word, and from the dochinals of the church, unless the things that are learned are brought into the life (n.
617e).
- - Gotfen riches.-(See Ent'iched.) Ride

(Equitare).-"
To ride," when said concerning Jehovah or the Lord, signifies to enlighten the understanding (n. 594b) ; to give understanding, and to enlighten the inmost heaven (n. 529).
734
"To ride upon the word of truth" signifies to instruct and to fight by the doctrine of truth (n. 68).
"Equitare (to ride)" represents

AAKHABH,
in the passages of the Old Testament to which reference is now given. Passages of the Sacred Scriptures may be seeh in the follow ing articles :-n. 175b, 208b, 223b, 275b, 282, 283b, 288b, 298b, 314 b, 355 a ,c,dJ,c, 357C, 374c, 4 IJc, 4 19d, 5184, 5 29, 577 a , 5946,6176, 619b, 684b, 7344, 8Soa, 1024.
Zech. xiv. 2 (n. 5556).
Rifle (Deripere).-"DerijJere (to rifle)" represents

SHA~A~,
Right (ReCl1J",), Right, Straight (ReClm).-(See Truth.) The truth of good is signified (Ps. xxxiii. 4), by "The Word of Jehovah is right (VASHAA)" (n. 3230). "The right (or 'upright') in heart" (Ps. xi. 2) are they who are in truths from good (n. 357c). "Right" (Ps. xxxvii. 37) is predicated of truth (n. 365c). "A right (or straight) foot" (Ezek. i. 7) is the natural, as to good (n. 279a). "Right (VASHAA)" ('.ler. xxvii. 5) signifies truth and the affec tion for it (n. 304/; see revised version). - - Right hand (Dex/a).-" Right hand," when said of the Lord, signifies both omnipotence and omniscience; the reason (n. 298a). "The right hand of God" is the divine omnipotence; and" to sit at the right hand" is to be in divine omnipotence by the Human (n. 1087). "The right hand," when said of men, signifies both power and knowledge (n. 2980). "Right hand" when. said of angels and men, means the wis dom and intelligence which they have from the divine good through the divine truth proceeding from the Lord (n. 298c). The south is on the right hand in heaven, and divine truth is there in light, and they who are there are in intelligence and wisdom (n. 298a). All things in man that are on his right have relation to good, from which is truth (n. Il20). That Jehovah is said to have sworn by His "right hand" (Isa. lxii. 8) signifies by the divine verity (n. 608a). Benjamin was called" Son of the right hand," for the reason that by "son" is signified truth, and by "right hand" is siRllified the power of truth from good: and all the power
1l\\)EX OF WORDS.
735
of the spiritual man is in the natural and by the natural, which was represented by Benjamin (n. 449a). By "the man of the right hand," for whom was His hand, and by "the Son of man," upon whom ]ehovah had placed strength for Himself (Ps.lxxx. 17), is signified the truth of the Word in the natural sense and the truth of the Word in the spiritual sense (n. 724d). The Lord's commanding that they should cast the net" on the right side of the boat" ('.John xxi. 6), signified that all things are from the good of love and charity; for" the right" signifies that good from which they are (n. 513c). When the evil are spoken of, the right hand signifies the false. and the reasoning and combat from it against the truth; for the quarters with those who are in evil are opposite to the quarters with those who are in good, and thus at their right truths are as in thick darkness, but falsities are as in the greatest light (lumen) (n. 298c). That" Satan stood at the right hand" (Zeclz. iii. I), signifies that he fought against divine truth (n. 740c).
"Dexter (the right)" represents

Y'MANI.
Exod. xxix. 20 (n. 298c, 600c); Lev. xiv. 14, 17, 25, 28 (n. 6ooc).
"Ad dextram abire (to go away to the right)" represents

'AMAN,
Isa. xxx. 21 (n. 6000).
"Ad dexlram recedere (to turn to the right hand)" is the rendering of
YAMAN, 2
Sam. xiv. 19 (n. 6ooc).
"Ad dextram vertere (to turn to the right)" is the rendering of

YAMAN,
Ezek. xxi. 16 (n 6000).
"Dexter (the right)" represents

YAMIN,
in all other passages of the Old Testament to which refer ence is here made: DUIOS, in all passages of the New Testament which are here re ferred to. (Passages containing the word" dexter, the right," will be found in the following articles :-n. 36, 63, 72, 79, 88, 96, 15 2, 212,297, 298,33, 31Je, 316c, 319, 33 60 , 3S7d, 386o, 449", SI 3c, S18d, SS60, S87o, 600a--c, 608a, 6290, 6840,6870, 724c,d, 740c, 761, 7680, 799o,8S0d, 8636,906, I057, 1087, H20.)
(:Jus Regis).
Right of the king
(See articles n. 638c, 654ft.)
73 6
Righteous.-(See Just.) - - Righteousness.-(See Justice.) Ring (Annulus).-By "a ring (DAKTULIOS) upon the hand" (Luke xv. 22) is signified the conjunction of truth and good in the internal or spiritual man (n. 279a). - - Jewel (Monile).-Rings [for the nose] and earrings are repre sentatives of perception and obedience (n. 1950).
By" a ring (NEZEM) upon the nose" (Ezek. xvi. 12) is signified perception of good (n. 272); by" a ring upon the nose" is signified perception of truth from good (n. 577a).
Rise, Rising (Oriri, Exoriri).-(See East.) Of them that love the Lord, it is said ('fttdges v. 31), "As the rising (or going forth) (oriri, YATZA') of the sun in his power;" by which is signified the Lord's divine love in them (n. 4016).
"On'n (to rise)" is the rendering of
ZARACH, 2 ANATELLO,
Som. xxiii. 4 (n. 179):

Luke xii. 54 (n. 644c).
"Exoriri (to rise)" is the rendering of

ZARACH. ANATELLO.
Isa. lviii. 10 (n. 386d); Ix. 2 (n. 391C, 422<): Matt. v. 45 (n. 40Te).
- - (Consurj'ere).-(See Arise.) "Children shall rise (EPANISTAMA') against their parents, and shall put them to death" (Mark xiii. 12), signifies that falsities of evil shall fight against the goods and truths of the church, and shall destroy them (n. 315d). - - Rise against (Insurj'cre).-That falsities and evils are to fight against truths and goods, and truths and goods against falsities and evils, which is the case when man comes into temptations and is being reformed, is signified in the Gospels (Matt. x. 21; Mark xiii. 12; Luke xii. 53) by the division of those who are akin, and their rising against (EPANISTAMAI) each other (n. 7246). "Foes," "enemies," "those who fight against," and "those who rise against" one, and also" weapons of war," sig nify in the Word such things as belong to spiritual com bat and protection (n. 734&). Rituals (Ritus).-" Testimonies are mentioned in many passages in the Word; and at the same time" the law,"" precepts," "commandments," "statutes," and" judgments;" and by " testimonies" and "commandments" are there signified
INDEX OF WORDS.
737
teachings concerning life, by "the law" and by" precepts " those things that teach doctrine, by "statutes" and"judg ments" those which teach rituals (n. 392"). When the end of the Jewish church was at hand, the Lord Himself opened and taught the interior things of the Word; and He especially revealed the things that were foretold in the Word concerning Himself. When these were opened and revealed, the externals of the church were abrogated, which consisted chiefly of sacrifices, and of rituals and statutes which foreshadowed Himself, and which represented and thence signified the interior things of the church that were then revealed by Him (n. 641 ; compare n. 700g).
River, Stream, Flood (Flumm).-" River (jltlvius, NAHAA) " (Isa. xxxiii. 21) signifies wisdom, "a stream (jlumen, VHo ..) " signifies in telligence (n. SI4c; compare n. SI8a).
By "floods (jlu",m, NAHAR)," thrice named (Ps. xciii. 3), are signified all things of man's intelligence in the internal man, and all in the external (n. SI8c). "An overflowing stream (jlumm, NACHAL)" (Jer. xlvii. 2; see revised version,) signifies vastation (n. 2230); compare n. 5 18,,). "To come to the Lord and drink" (John vii. 37.38) signi fies to receive the truths of doctrine and their faith; that from these come spiritual intelligence, is signified by, "Out of his belly shall flow streams (POTAMOS) of living water;" " living water" is divine truth, which is wholly from the Lord; "streams" are the things that belong to intelli gence; and" the belly" signifies thought from the mem ory (n. SI8d). "Flumen" represents
in the following passages also :-Exoti. vii. 17, 21 (n. SI34); Isa. xix. 7 (n. SI8d, 6S4-4); 7"r. xlvi. 7 (n. SI8&) ; Zech. x. u (n. S18d, S38a): NAHAR in the following passages also :-Ps. xxiv. 2 (n. 27Sa,304c, SI8d, 7410); Ixxviii.16 (n. SI8d); xcviii. 8 (n. 326&, 518c); ba. xviii. I (n. 304d); xix. 6 (n. SI8d, 654-4); xlvii. 2 (n. 2400, U82) ; 7". xlvi. 7 (n. 518&); E."k. xxxi. IS (n. 3720); 70nah ii. 3 (n. 518&, S380); Nahum i. 4 (n. 518d); Z"ch. ix. 10 (n. S6go) : N'HA" (Chaldee), Dan. vii. 10 (n. 3360): NACHAL in the following passages also :-Ps. xxxvi. 8 (n. uSg); ex. 7 (n. SISd);
VE'OR
APOCALYPSE
ha. !xvi.
EXPLA~D.
POTAMOS
12 (n. 365g-) : in the following passages also :-Ma/t. vii. 25 (n. 5I8e); AjJoe. ix. 14 (n. 569a); xii. IS (n. 763); verse 16 (n. 764); xvi. 4 (n. 329/).
Whereas all spiritual temptations are occasioned by falsities that make their irruption into the thoughts, and infest the interior mind, and thus by reasonings from them, there fore temptations are signified by" floods of waters," and by "the overflow of streams" and of " torrents" (n. 5 I 8e).
- - (Fluvius).-"
Rivers" signify the understanding of truth, also intelligence, because" waters" signify true things, and the understanding is the receptacle and the complex of truths, as a river is of waters; and because thought from the un derstanding, which is intelligence, is like a stream of truth (n. 518a). Where Zion and Jerusalem are called a place of rivers (jlu vius), of the stream (jlumen), and of breadth of spaces (Isa. xxxiii. 2 I), "rivers" signify wisdom, "the stream" intel ligence, "breadth of spaces" truths from good in their multitude and their extension (n. 514e). "The river out of Eden" (Gen. ii. 10) signifies wisdom from love (n. 518b). "The river of Egypt" or the Nile, and "the river of Assy ria" or the Euphrates, signified terminations of the church and also introduCtions into the church. By" the river of Egypt" are signified knowledges and sciences which in troduce into the church; for without knowledges and sciences one cannot be introduced into the church, nor can he have a perception of the things that belong to it : but" the river of Assyria" signified the rational, because man is introduced into the church through the rational: by "the river Jordan" was signified entrance into the in ternal or spiritual church (concerning which much more may be seen, n. 569a; comjJare n. 577 a, 62 70, 995).
By "rivers" in the opposite sense are signified reasonings from falsities against truths (n. 504e). The words" My river is mine, and I have made me" (Ezek. xxix. 9), involve pride in one's own intelligence: by" riv er" is here signified man's own intelligence (n. 654i).
"Fluvius (a river)" represents

YC>OIl,
Isa. xix. 6 (n. 518<>" 6270); xxiii. 10 (n. 304<>'); xxxvii. 25 (n. 518<>'); Euk. xxix. 3 (n. 654i); verse 5 (n. 388&); verse 10 (n. 6S4i) i xxx. 12 (n. S18d) :
Gen. ii. 10 (n. SISO) ; xv. Exod. xxiii. 31 (n. 51gb);
18
NAHAR,
(n. 56gb);
Ml". xxiv. 6 (n. 5186) ;
INDEX OF WORDS.
739
.Dmt. i. 7 (n. 5690); xi. 24 (n. 5690); YDS. i. 4 (n. 5690) ; yob xiv. II (n. 518d); Ps. xlvi. 4 (n. 518d); lxxii. 8 (n. 406d) ; Ixxiv. IS (n. 4830); Ixxx. II (n. 518b, 5690, 654); Ixxxix.25 (n. 518c); cv. 41 (n. 518d) ; cvii. 33 (n. 7300); Isa. vii. 20 (n. 569c, 577a); viii. 7 (n. 518a, 569c); xviii. 2 (n. 518e); xix. 5 (n. 275a, 518d,e); xxxiii. 21 (n. 514c, 518a); xli. 18 (n.483a, 518a, 730C); xlii. 15 (n. 4051t, 518d); xliii. 2 (n. 504e, 518e); verse 19 (n. 518a, 73OC); verse 20 (n. 650e); xliv. 27 (n. 538a); xlviii. 18 (n. 365d); I. 2 (n. 518d, 7300) ; ye... ii. 18 (n. 518e, 569C); xlvi. 2 (n. 569C); verse 6 (n. 518e,
Ezek. xxxi. 4 (n. 5180); Mieah vii. 12 (n. 5690); Hab. iii. 8 (n. 518d); Zuh. ix. 10 (n. 518c): HACHAL, .Deut. viii. 7 (n. 374, 518a); Ps.lxxiv. IS (n. 4830); lxxviii. 20 (n. 518d); dv. 10 (n. 405d, 483a, IIOOC); Isa. vii. 19 (n. 410C); xxxv. 6 (n. 4550, 518a); Ivii. 5 (n. 411/); E:uk. xlvii. 6, 7 (n 518a); verse 9 (n. 750It); verse 12 (n. 518a ) : NACHLAH, Ps. cxxiv. 4 (n. 518e): POTAMOS, Apoe. viii. 10 (n. 518a); xvi. 12 (n. 569c, 995); xxii. I (n. 253a).
5 6 9c );
- - Water courses, Brooks (Rivi).-"Rivers (or 'water courses') ('APHIQ) and valleys" (Ezek. xxxvi. 6) are the truths and goods that are the ultimates of the church; "rivers" are truths of doctrine (n. 304e). By" Judah" is signified the celestial kingdom of the Lord, and also the Word; by its "rivers" (the revised version has "brooks,") Clod iii. 18) are signified the particulars thereof (n. 376b; compare n. 119, 405b, 433c).
"A high mountain" (Isa. xxx. 25) signifies where they are who are in love to the Lord; "a hill that is lifted up" signifies where they are who are in charity towards the neighbor; "rivers (PELEGH)" signify wisdom, and" streams of waters" intelligence (n. 450; compare n. 40IC).
"Rivus (a river)" represents

PELEGH
in the following passages also:-Ps. xlvi. 4 (n. 51Sd); lxv. 9 (n. 644): "'LAGCAH, yob xx. 17 (n. 619a): NACHAL, Micah vi. 7 (n. 3360) ; HELEKH, I Sam. xiv. 26, meaning" a dropping" (n.6I9).
Roar
(Rugire),
Roaring (Rugitus).-" To roar" and" the roaling of a lion," when said concerning Jehovah (Amos i. 2) is signified ardent zeal for protecting heaven and the church, and for saving those who are therein (n. 850d; compare n.6014).
740
By "lions" (Ps. civ. 21) are meant the angels of heaven; and by "roaring" their desire (n. 2780). " Roaring" si~nifies the effects of grief because of the deso lation of divine truth in the church (n. 60Ia). In the opposite sense, "to roar" and" the roaring of a lion" signify an ardent desire to destroy and lay waste the church (n. 601a; compare n. 304e, 6010, 706d).
"Rugi1'e (to roar)" represents

HAGHAH, SHA'AGH,
Isa. xxxi. 4 (n. 6ora): Job xxxvii. 4 (n. 601a); . Ps. xxxviii. 8 (n. 601b); lxxiv. 4 (n. 706d); dv. 21 (n. 2780); /sa. v. 29 (n. 601b); xxxi. 4 (n. 6ora); Jer. ii. IS (n. 6oro); xxv. 30 (n. 601b); H. 38 (n. 6010); Hos. xi. 10 (n. 601a); Joel iii. 16 (n. 601a) ; Amos i. 2 (n. 6oro, 8s0d); iii. 8 (n. 6oIa): MUKAOMA', Ajoe. x. 3 (n. 601a).
N'HAMAH,
"Rugitus (roaring)" I'epresents

Ps. xxxviii. 8, where the English versions have "dis quietness" (n. 6010): SH"AGHAH, Job iii. 24 (n. 6010); Ps. xxxii. 3 (n. 6010); Isa. v. 29 (n. 601b); Euk. xix. 7 (n. 34<, 6010).
- - Resound (ReS01lare).-" To roar (HAMAH) as the sea," and "to ride upon horses" (J'er. vi. 23), mean to persuade from fallacies of the senses and by reasonings from them (n. 1750; compare n. 355d). "The sea and the billows roaring (EKEO)," (Luke xxi. 25,) sig nifies the reasonings and attacks of truth from the sense of the letter of the Word improperly and perversely applied (n3 0 4;) - - Breaking (Fragor).-The glorification of the Lord because of His coming, and the consequent salvation of the hu man race, is signified (Ps. xciii. 3) by" the floods' lifting up their voice and their roaring (O'KH')" (n. 5 I8e; see revised
version, r:nargin).
Robbers (Latrones), Rob (Latroei1la1i).-(See Ravagers, Thief.) They are called "robbers" who steal truths from the Word, and pervert them, and apply them to things false and evil, and thus extinguish them (n. 4IOe). Robbers are those who make the truths and goods of the church their booty, and thence make gain for themselves (n.84 0 ). A church where there is evil of life from falsities ofcloCtrine, is called (J'er. vii. 1 I) "a den of robbers (PAR'TZ)" (n. 4 Ior ).
INDEX OF WORDS.
74 1
"Latro (a robber)" is the rendering of
LESTES,
Matt. xxi. 13 (n. 410&);

Luk. X. 30 (n. 375&(viiL), 444&).
Hos. iv.
"Latrocinari (to rob)" represents
GANABH,
(n. 650&).
Robe (Slola).-(See Clothing, Garments, Coat, Mantle.) As spirits and angels are clothed according to intelligence, and all intelligence belongs to truth, and angelic intelli gence to divine truth, therefore they are clothed accord ing to truths. On this account" garments" signify truths: the garments that are worn nearest to the body, and which therefore are inner garments, signify interior truths; but garments which are worn over the inner garment,;, and encompass them, signify exterior truths: so the robe, the coat, and the cloak, which. are general coverings, sig nify truths in general (n. 39Sa). By "the first (or 'best') robe" (Luke xv. 22) are signified general and primary truths (n. 279a). "5tola (a robe)" represents
"TO LE,
Luk. xv. 22 (n. 279a); Apoe. vi. II (n. 395a); vii. 9 (n. 457); verse 13 (n. 472); verse IS (n. 475a, 476).
- - (Chlamys).-"
A robe" signifies the divine truth in the spirit ual kingdom (n. 3Ib).
- - Cloak (Pallium).-The robe (or cloak) (jallium), as well as the mantle (toga), was a common (or g-eneral) covering; for it encompassed the tunic (or coat) which was an inner garment (n. 39Se). "The robe (or cloak)" means all truth, because it means truth in general [form] (n. 39Sd).
" If anyone choose to bring thee to trial, and to take away the tunic (or coat), let him have the robe (or cloak) (HIMA TION) also," (Matt. v. 40,) signifies that if anyone wishes to take away the inner truth that is with thee, he be allowed to take exterior truth also; for" the tunic" signifies inner truth and" the robe" exterior (n. SS6b).
"Pallium (a robe)" represents

M''1L, I
Sam. xv. 27, which in the English versions is rendered "robe," "cloak," "mantle," (n. 395&); xviii. 4 (n. 395&); xxiv. 4,5 (n. 395&) ; yob ii. 12 (n. 395d); Isa. !ix. 17 (n. 395'); !xi. 10 (n. 395'); EZl'k. xxvi. 16 (n. 395d).
(RobttSllls).-He
Rohust, Strong
is often called" robust (or strong)"
74 2
APUCALYPSE EXPLAINED.
in the 'Vord, who trusts to himself and his own intelli gence; for he believes himself to be so (n. S04e). Whereas things that are false have power over those who are in falsities from evil, and such falsities reign at the end of the church, therefore those who are in falsities are called in the Word "powerful," "strong," "robust," "mighty," etc. (n. 783). "Robust (or strong)" Clod i. 6) is predicated of the power of evil (n. SS6a).
"Robustus (robust, strong,)" represents

'ABBOR,
"MUTZTZI M
viii. 16 (n. 355/): (plural), Zech. vi. 3, where the authorized version has " bay" in the text, and" strong" in the margin (n. 3550, 3 64 0 ). CHA~ON, lsa. i. 31 (n. 504e):
'ATZUM, J0eti. 6 (n. 556a):
'ARITZ, lsa. xxv. 3, where the English versions have "terrible"
(n. 331a: in n. 2230, we find "fortis;" in n. 175a, "po tetlS;" in A.C., n. 696c," validus;" in A.C., n. 402, "for midabilis ").
JC/'.
Bock (Petra).-(See Peter, Stone.)

"The Rock" signifies the Lord as to truths from good, or faith from charity (n. 9; comjJare n. 176, 374c, 41Id, SI8d). "The God of Israel," and" the Rock of Israel" (2 Sam. xxiii. 3), is the Lord as to the Divine Human, and divine truth proceeding therefrom (n. 179; compare n. 40Ib, 422c, " Stones which are cut out of the Rock" (Isa. li. I), signify truths from the Lord (n. 4llc). " Rocks" signify truth from spiritual good, also the "truth and good of faith; that" rocks" have this signification, is from the appearances in the spiritual world, and thus from cor respondence (n. 41 Ib). "The rock (rupes)," and" rock of the rock (or 'flinty rock ') (saxumpetrae.) " (Deu!. xxxii. 13,) are the truth of faith from the Lord (n. 37Se(viii.): "the rock (rupes) " is external di vine truth from the Lord, which is for the natural man; and" rock of the rock (or 'flinty rock ') (saxum petrae) " is internal divine truth from the Lord, \vhich is for the spirit ual man (n. 4llc). "To lift up upon a rock" (Ps. xxvii. S) signifies to instruCt in interior truths (n. 799b). By "the rock" (Ps. cxiv. 8) is signified the natural man as to truth, before regeneration; and by "the flint," the nat ural man as to good, before regeneration (n. 40SC). By "rock" in the opposite sense is signified the false in gen
644c, 7 0Ib ).
INDEX OF WORDS.
743
era!. This signification of" rock" is from correspondence, as may be evident from the appearances and the things presented to view in the spiritual world, where all have their habitations in accordance with the correspondences of the interiors belonging to the mind and the life. They who have been in faith alone as to doCtrine and as to life, and thence in falsities of faith and evils of life, dwell there among rocks, in caverns and cellars there (n. 4 Il/). Hardness is expressed by" rock," because of the correspond ence of rock with truth from good. \.\Then truth is aCt ing against falsity from evil, then good is blunted and truth that remains aCts hardly (n. 4 Ilj).
"Petra (a rock)" represents

TU R (Chaldee), Da1l. ii. 35 (n. 4IIo) : KEPH, yob xxx. 6 (n. 4100, 4IJa./) ; yer. iv. 29 (n. 355d): ~ELA', Num. xx. 8 (n. 4I1c); Ps. xlii. 9 (n. 4IIC); Ixxviii. 16 (n. 4I1c); cxxxviii. 9 (n. 4IT/); cxli. 6 (n. 411./); Isa. vii. 19 (n. 4IOc); xxii. 16 (n. 411<); xxxi. 9 (n. 411e) ; Ivii. 5 (n. 4II./); yer. v. 3 (n. 4II./); xvi. 16 (n. 405c); xxiii. 29 (n. 411<\; xlviii. 28 (n. 4IIC); xlix. 16 (n. 4100); Ii. 25 (n. 405ft); Euk. xxiv. 7 (n. 411c); xxvi. 14 (n. 3230, 4IIC) ; Obad. verse 3 (n. 4100) : nUR, Exod. xvii. 6 (n. 4IIC); Dl!ttl. xxxii. 13 (n. 3140, 374c); verses 18, 30, 31 (n. 4I1C); 1 Sam. ii. 2 (n. 4I1C); 2 Sam. xxiii .. 3 (n. 179, 4010 ); yob xiv. 18 (n. 4II./); xix. 24 (n. 411./); Ps. xviii. 2 (n. 3160); verses 31,46 (n. 4ITc) ; xix. 14 (n. 41IC), xxvii. 5 (n. 7990); xxviii. 1 (n. 41lc); Ixxviii. 15 (n. 411c, 518d); verses 20, 35 (n. 411C); Ixxxii. 16 (n. 4IIc); Ixxxix. 26 (n. 41IC); xcii. 15 (n.4IIc); xcv. I (n. 411C); cv. 41 (n. 411c); cxiv.8 (n. 4I1c); Isa. ii.l0 (n. 411/); verse 21(n. 4100); xlviii. 21 (n.4Ilc); H. 1 (n. 411C); yer. xviii. 14 (n. 4II./); xxi. 13 (n. 4Il./); Nahum :. 6 (n. 4000, 4Il/) ; Dab. i. 12 (n. 4IIC): TZOR, Ezek. iii. 9 (n. 411./): TZAR, Isa. v. 28 (n. 411./): PTRA, Mall. vii. 24, 25 (n. 212, 4IIC); xvi. 18 (n. 9); Luke vi. 48 (n. 4IIC) ; Yohn i. 42 (n. 4Ild) ; Apoe. vi. 15 (n. 41Qa, 41la).
- - Rocky places
(Petrosa).-By "rocky places (pctrodu)," upon which the seeds fell (Matt. xiii. 5; see revised version), is sig nified historical faith, which is another's faith, in oneself; for one believes a thing to be true, not because he sees it in himself, but because another whom he trusts has said so (n. 4011).
744
- _ . Cliff (Rupes).-" Rock (petra)" and" cliff (r"pes, TZUA) (revised ver sion has' strong rock,')" (PS. xviii. 2,) are said with reference
to divine truth (n. 316b). "Rocks (rupes, petra, saxum,) " signify truths (n. 314b). "The rock (rupes, ~ELA') " and" rock of the rock (' flinty rock ') (sax,"n pe/rae) " (Deut. xxxii. 13), signify truth of faith from the Lord (n. 375e(viiL). The ways of access to certain hells appear as clefts of rocks and fissures of cliffs (rupes); "rocks (petrae) " and" cliffs (rupes) " also signify falsities of faith and doctrine (n. 4IOb).
- - (Saxwn).-"
Rock" corresponds to truth of faith, and thence signifies it (n. 4IIb). " Rock (saxum, CHALLAMISH) of the.rock (pe/ra) " is truth of faith from the Lord (n. 375e(viiL); compare n. 314b, 374c, 4IIc).
Rod ( Virga), Staff(Baculus), Staff, Stay (Scipio).-( See Sceptre, Wood.) Miracles were performed by stretching forth the staff (baculus) , because "the staff" from correspondence signified the Lord's power by divine truth (n. 727a). That" rod (virga) " and" staff (bac"l"s) " signify power, and in deed the power of divine truth, is principally because they were branches or boughs of trees, which signified knowl edges of good and truth, which are the truths of the nat ural man; and they also signified power because they supported the body. The same is the signification of" a rod of iron," for the further reason that" iron" in like manner signifies the truth of the natural man; and, from its hardness, power that is irresistible (n. 727a).
It is to be observed that the word tribe is expressed in He brew by the same word (MAITEH) with which staff is often expressed: hence by "twelves staves" (Num. xvii. 6) are signified the same things as by "the twelve tribes" (n. 7 2 7b ). Aaron's staff flowered and brought forth almonds, for the reason that his staff represented and thence signified truth from the good of love (n. 727b). "The staff (MAITEH) of strength" ('.ler. x.lviii. 17) is divine truth in the natural sense, and" the staff (MAQQEL) (English versions 'rod,') of beauty" is divine truth in the spiritual sense (n. 727a). In Isaiah (iii. I) it is said, "Behold the Lord, J ehovah Zeba oth, doth takeaway from Jerusalem and from Judah the staff (baculus, MASH'EN) and the staff (scipio, the feminine MASH'ENAH) ; the whole staff (bamlus. MISH'AN) of bread, and the whole staff (baculus, MISH'AN) (here. however, we find" scipio" in n. 433<,) of
INDEX OF WOR DS.
745
water." Whereas "staff (bawlus) " signifies the power of divine truth, it also signifies the power of resisting falsities and evils. By" removing the whole staff of bread and the whole staff of water" is signified to take away aB the good and truth of the church; and when these are taken away there is no longer any power to resist evils and falsi ties (n. 727b); "to remove all the staff (bacillus) of bread and all the stay (sciPio for bacul"s) of water" signifies all the good of love and truth of faith; "staff (bawlus) " and" staff (sciPio) " are the powers and hence all things of spiritual life (n43Y) "To lean upon the staff (baculus, MISH'ENETH) of a bruised reed" (Isa. xxxvi. 6) signifies to trust one's own power of per ceiving truths, and of reasoning about them from proprium (n. 627b; compare n. 727b). "The staff (or sceptre) (baculus, SHEBHq) of wickedness" (Ps. cxxv. 3) signifies the power of the false from evil (n. 727b). By" a staff (bawlus. RHABDOS)" which" the reed" was like (Apoc. xi. I), is signified power (n. 627a).
"Baculus (staff)" further represents

Exod. vii. 9, 10 (n. 654m); verses 9. 10, 12, 15, 17. 19, 20 (n. 727a); viii. 5. 16, 17 (n. 727a); ix. 23 (n. 727a); x. 13 (n. 727a); xiv. 16 (n. 727a); xvii. 5, 9 (n. 727a); Lro. xxvi. 26 (n. 7276) ; Mml. xvii. :2, 3 (n. 431a, 7276); xx. 8,9. II (n. 727a); Ps. cv. 16 (n. 7276); ex. 2 (n. 727a); ba. xiv. 5 (n. 7276); Ezek. iv. 16 (n. 7276); v. 16 (n. 3866,7276); xiv. 13 (n. 7276); Hab. iii. 14 (n. 727a) : MAQQEL, Has. iv. 12 (n. 376" 7276) : SHEBHq, /sa. xxx. 31 (n. 7276);
Jer. x. 16 (n. 727a); li. 19 (n. 727a);
Zech. x. Il (n. 518d, 654e, 7276).
MA!TEH,
"The rod (virga, SHBHET) of the mouth of ]ehovah," which shall smite the earth (lsa. xi. 4) signifies truth in ultimates which is the truth of the sense of the letter of the Word (n3 0 4d ). " To pass under the rod (SHEBH~T)" (Ezek. xx. 37) is to suffer hard things (n. nOd). "Thy rod (virga, SHEBHEy) and thy staff (baCIllus, MISH'NETH) will comfort me" (Ps. xxiii. 4). signifies that spiritual divine truth together with natural divine truth will protect, because they have power: "the rod" is spiritual divine truth, "the staff" is natural divine truth; and they are named together, " with reference to the power o~,protecting- (n. 72~a).. . Rods (virga, MATIEH) of strength (Ezek. XIX. II) slgmfy di vine truth in respect to power (n. 727a).
" A rod" and" a staff" in the opposite sense, also signify the power of the infernal false: and thus they signify the in fernal false as to power (n. 7276). " A rod (virga. MA!TEH) of branches" (Ezek. xix. 14) is the false of doctrine, in which falsity is evil (n. 504e). " A rod (vi,-ga. RHABDOS) of iron" (Ajoe. xii. 5) is the power of natural truth from spiritual (n. 726; eomjare n. 176).
" Vrga (a rod)" further represents

Ps. ii. 9 (n. 7276); lsa. ix. 4 (n. 7276); x. 5,24 (n. 7270); xi. 4 (n. 727a); xiv. 5, 29 (n. 72 76); Lam. iii. 1 (n. 7276); ,J1ieal, v. 1 (n. 727a); vii. 14 (n. 727a): MAITEH, lsa. xxx:. 32 (n. 7276): .
RHABDOS, Apoe. 11. 27 (n. 176); XlX. 15 (n. 176).
SHEBHET,
Roll ( VoI"mm).- Wherever the word" book" occurs in the Word, by it is meant a roll; for in ancient times they wrote on parchments which were rolled up; and a parchment was called a book, and a roll (or volume) of a book (n. 299). (See Book.) " Volumen (a roll)" represents
M"GHILlAH,
Zeeh. v.
~EPHER,
Ezek. ii. 9 (n. 2220,299); 2 (n. 6756): lsa. xxxiv. 4, where the English versions have "scroll" (n. 299).
Roll, Wallow (Volvere).-Grievous mourning and pain on account of the loss of the good and truth of the church, are sig nified (':fer. vi. 26) by "girding themselves in sackcloth, and rolling (or' wallowing ') (PALASH) in ashes" (n. 6376). - - Roll down, Roll away (Devolvere).-Destruction and damnation through fcllsities of evil, is signified (':fer. li. 25) by "I will roll thee down (GALAL) [JOm the rocks" (n. 40Sg, 4IIe).
That" an angel rolled away (APOKULIO) the stone from the door, and sat upon it," (Matf. xxviii. 2,) signifies that the Lord moved away all the false that had closed the way of access to Himself, and that He opened the divine truth (n. 400d).
- - To be rolled together (C07lVOlvi).-That "the heavens shall be rolled together (GALAL) as a scroll" (Isa. xxxiv. 4), signifies their dissipation (n. 4036; comjare n. 404).
"The heavens departed as a book (or scroll) that is rolled up (EILlSSO)" (Ajoc. vi. 14), signifies that the spiritual man was closed up (n. 404).
Rolls, Balls
(;Iomem. (;lomeres).-By
"rolls (balls or bales)
(GILOM)
of
INDEX OF WORDS.
747
blue, and broidcred work" (Ezek. xxvii. 24; the authorized version has " clothes," margin" foldings;" the revised version has" wrap pings," margin" foldings "), are signified all spiritual and nat ural truths (n. 576; compare n. I9Sb).
Rome
Romans (Ro1Jla1li).-In regard to "the seven moun tains" upon which the woman was seen sitting (Apoc. xvii. 9), there is the belief that they are the seven mountains of Rome, where the papal throne is; but admitting that Rome also is meant, still by "the seven mountains" are signified the good things of the Word, adulterated and profaned; for the Word is spiritual in every part, and this is the spiritual in it (n. 1062). Because" fire" in the supreme sense signifies the Lord's di vine love, it was therefore commanded that fire should burn continually upon the altar, and that they should take of that fire for the incense. From this cause, with the Greeks and the Romans a perpetual fire was among their religious [ordinances] of which the vestal virgins had charge (n. 5040). By "J erusalem " is meant the church as to doCtrine; and by "J erusalem compassed with armies" (Luke xxi. 20) is meant the church occupied by falsities. There is the be lief that these things were said concerning the destruCtion of Jerusalem by the Romans; but from the particulars in the chapter it is evident that it treats of the destruCtion of the church in its end. Nevertheless this does not pre clude the meaning of the destruCtion of Jerusalem, in the sense of the letter; but that destruCtion represented and thence signified the destruCtion of the church in its end (nS73 b).
(Roma),
Roof, Housetop
(TeCl"m).-" A house" signifies a man as to all the interior things of the mind: and therefore "the roof of the house (CCMA)" (Mark xiii. IS) signifies the intelligence that is frol11 genuine truths, and likewise the genuine truths through which there is intelligence (n. 405/).
Root
David might represent the Lord as to divine truth, the Lord was pleased to be born of the house of David, and also to be called" the Son,"" the Root (stirps)," and" the offspring of David;" also" the Root (radix) of lesse" (n. 205). The Lord, as to the Human, is called" the Root (radix) of David," for the reason that all divine truth is from Him, as all things have existence and continue in existence from their root; for the same reason also He is called" the Root of Jesse," Jesse being put for David, because he was Da vid's father (n. 3 TO; compare n. T75n, 278&.307).
(Rodix).-That
By "roots" (Ezek. xvii. 6) are signified sciences, and by "branches" knowledges of truth and good (n. 28Ia). By "a tree planted by the waters" (yer. xvii. 8) is meant the man with whom there are truths from the Lord; "it send eth out its roots by the river" signifies the extension of intelligence from the spiritual man into the natural man (n. 481). "To kill the root with famine" (Isa. xiv. 30) signifies to per ish utterly, from the absence of good; "the root" is all that from which one lives (n. 315c). "The serpent's root" (Isa. xiv. 29) is faith separate from charity (n. 3860).
"Radix (a root)" represents

SHoREsH,Isa.
RHIZA,
Euk. XVll. 6 (n. 28la): Apoe. v. 5 (n. 27&, 310).
7". xvii:. 8 (n. 481);
xi. 10 (n. 175/1); xiv. 29 (n. 3860); verse 30 (n.315&);
- - Enroot (Radicare).-Whereas the internal of the church is founded upon its externals, and the internals are thence multiplied and made fruitful, it is said (Isa. xxvii. 6) that "]acob shall enroot (SHARASH) them that are to come, and Israel shall blossom and flourish" (n. 74Id). - - (Stirl$).-That David might represent the Lord as to divine truth, the Lord was pleased to be born of the house of David, and also to be called" the Son," "the Root (IlHIZA)," and "the offspring" of David (Apoc. xxii. 16) (n. 205; compare n. 179). - - Root up (Eradicare).-" Lest haplywhile ye gather up the tares . ye root up (EKRIZOO) the wheat together with them" (Matt. xiii. 29), signifies that so truth from good, and its increase would perish also (n. 91 la; compare n. 426). Rot.-(See Fall away.) Rotten rags.-(See Worn out.) Roundabout, Circuit (Circuitus).-(See Around.) By" the places roundabout (!ASHISH)" (Ezek. xxxiv. 26) is sig nified that which is without or below (n. 340&; compare
n.644 c). By "the places roundabout Jerusalem" (yer. xvii. 26) are signified truths of doctrine in the natural man (n. 4490). By "the places roundabout the hill of ]ehovah" (Ezek. xxxiv. 26) are meant all who are in truths of doctrine and thence in the good of charity (n. 644C). "To be gathered together from roundabout" (Ezek. xxxix.
INDEX OF WORDS.
i49
17; the English versions have" on every side "), signifies that they who are without the church are to be gathered together from all sides (n. 650e).
See also 7~r. xxxiii. 13 (n. 4530) ; ElUk. xvi. 33 (n. 695d); xxxvii.
21
(n. 4330).
"Six wings in circuit (or' roundabout ') (KUKLOTHEN)" (Apoc. iv. 8), denotes the spiritual Divine as around the celestial Divine (concerning which see much more n. 283a).
See also
AjJoe. iv. 3 (n. 269).
Rouse, Raise, Awake (Exeitare).-(See Shake.) "Excitare (to rouse)" represents words that have various
renderings in the English versions: it is the rendering of
'UR,
Ps. Ivii. 8 (n. 3230); . Isa. xli. 25 (n. 401e); xlv. 13 (n. 706e, 8ue); H. 17 (n. 724d, 1057); lii. I (n. 850d); 7". I. 41 (n. 2750): QUM, Gm .. xlix. 9 (n. 2780); Hab. I. 6 (n. Sua): RAGHA', Iso. li. 4 (n. 4060).
Rowers
(Remig~s).-(See
Oar.)
They who teach, lead, and rule, are meant (Ezek. xxvii. 27, 28) by "the shipmaster," "pilots," "rowers (sHuT)" and "mariners;" by" those that hold the oar" (verse 29) are signified the intelligent (n. 5 I4.a).
Royalty
(R~gium).-The spiritual heavens constitute the Lord's royalty; but the higher heavens, where the celestial angels are, constitute His priesthood; for His royalty is divine truth, and His priesthood is divine good (n. 831 ; compare n. 27, 155, 850a).
Ruby (Ruohms).-(See Fiery stone.)

The ruby has its name from a word meaning red. From this "the ruby" signifies truth of celestial good (n. 364b).
"Rubinus (the ruby)" represents

'ODHEM.
Exod. xxviii. 17. where the authorized version has "sardius" in the text, and "ruby" in the margin (n. 3640); xxxix. 10 (n. 3640); E:uk. xxviii. 13 (n. 3640).
(POlMAlNO)"
Rule (R~g~r~).-" To rule

tise (n. 176).
(Apoc. ii. 27) signifies to chas-
Ruler of the feast (ArekitriclimlS).-By "the ruler (or governor) of the feast (ARCHlTRlKLINOS)" (John ii. 8, 9), they are meant
who are in knowledges of truth (n.
376~).
Ruminating.-(See Stomach.)
75
APOCALYPSE EXPLAll\EIJ.
Run
(Curren).-"Currere
RUTZ,
(to run)" is the rendering of
Da". viii. 6 (n. 316e);
Joel ii. 7 (n. 783).
By "running (TRECHO) to war" (Apoc. ix. 9) is signified zeal for fighting (n. 558).
See also Matt. xxvii. 48 (n. SI9a).
- - (Discurren).-By
"running (SHAQAQ)" (NallUm ii. 4) is signified to wander (n. 6520).
"To run (sHuT) through the streets, and to seek in the villages of Jerusalem" (J'er. v. 1), is to see and to explore in the doctrinals of that church (n. 141b).
- - Running over (SujJerjluC1ls).- That the quantity and the quality

of the spiritual affection that man has, will be filled to eternity, is meant (Luke vi. 38) where it is said, "Good measure, pressed down, shaken together, and running over (HUPEREKCHUNOMA'), shall be given into your bosom" (n.
629c).
Rush
(Jullcus).-By
"rush ('AGHMON)" (Isa. xix. IS) is signified the sensual scientific, which is ultimate truth (n. 559; compare Isa. xxxv. 7, n. 714C).
" ')Uncus (a rush)" represents

GOME', Isa. xxxv. 7 (n. 714<).
Sahhath
(Sabbatu1Jl).-(See
Lord's Day.)
By "the Sabbath" is signified the union of the Divine itself and the Divine Human, in the Lord; it also signifies con junction of the Lord with heaven and the church, and thence marriage of good and truth with the man who is being regenerated (n. 965; compare n. 54, 208b, 2230,
39 1e , 4490, 70re ).
As such things were represented by the Sabbath, it was there fore the principal representative of all things belonging to worship in the Israelitish Church, and most holy com pared with the other representatives; for primary in all things of worship is the acknowledgment of the Divine in the Human of the Lord (n. 965; compare n. 365ft). The Sabbath had its name from quiet, or peace (n. 36511). Quiet (or rest) on the day of Sabbath, signified the state oj union oj the Divine itselj and the Divine Human in the Lord; because in this union the Lord had rest, and thereby there is peace and safety in the heavens and in the
INDEX OF WORDS.
75 1
earths. In the relative sense, rest on the Sabbath day sig nified conjunC1:ion of man with the Lord, because when there is this conjunC1:ion man then has peace and safety (n. 965; compare n. 3651t, 701e). The Lord had two states: His first state was when He was Divine Truth, and fought from this against the hells and subjugated them; the second was when He became Divine Good, by union with the Divine itself that was in Him. The Jormer state was signified in the supreme sense by "the six days of labor;" and the latter by "the Sabbath." The man who is being regenerated has two states: the first is while he is in truths, and by truths is being led to good, and into good; the other is when he is in good. vVhen man is in the first state, he is then in combats or temptations; but when he is in the other state, he is in the tranquillity of peace. The former is the state signified by "the six days of labor" preceding the Sabbath, and the latter is the state signified by "rest on the Sabbath day" (n. 965; compare n. 3651t, 701e). After the Lord united His Divine with His Human then this holy representative ceased, and the day was made a day of instruC1:ion (n. 54): at this day the day of the Sabbath is not representative, but is a day of instruction (n. 965) : the Lord's day is the day of the Sabbath (n. 54). "To do work on the Sabbath day" signified not to be led by the Lord, but by oneself; and thus to be disjoined from the Lord (n. 965). By "falling into a pit" (Luke xiv. 5) is signified falling into what is false, and into the evil of what is false; "to be drawn out on the Sabbath day" signifies to be instructed, and thus to be led out of the false and the evil; the" Sab bath day" here signifies the Lord in what belongs to in struC1:ion and doctrine; wherefore He calls Himself" the Lord of the Sabbath" (n. 537a).
"Sabbatum (Sabbath)" represents
SHABBATH, SABBATON,
Exod. xx. 8 (n. 965):

Mark ii. 28 (n. 537"),
(SaObatarius annus).
- - Year of Sabbath
(See articles n. 304,g-, 388e.)
$abeans (Sabaei).-Knowledges of truth and good are signified by "the Sabeans" (Isa. xlv. 14), who are called "men of length" (in the English versions" men of stature ") from good (n. 654e).
75 2
Sa6re.-(See Sword.) Sachariah.-(See Zechariah.) Sack, Sackcloth (Saccus).-In ancient times, when the externals of the church consisted of mere correspondences and thus of representatives of spiritual things, mourning was repre sented by many things that were significative. "Rending their garme:lts and putting on sackcloth" signified mourn ing because of the desolation of truth and good in the church, and because of the absence of their reception; for "garments" in general, signified the truths of the church; and consequent1y "the rending of garments" signified grief that the truths of the church were hurt, and as it were torn by falsities: and "putting on sackcloth" signified mourning because of the deprivation of good and truth, and thence the vastation of the church (n. 637"). "Saccus (sack, sackcloth,)" is the rendering of
SAQ,
Gen. xxxvii. 34 (n. 637"); 5"m. iii. 31 (n. 637"); I Ki1lgs xxi. 27 (n. 637"); 2 Ki1lgs vi. 30 (n. 637"); xix. I (n. 637"); Job xvi. IS (n. 6376); Ps. xxx. II (n. 6376); xxxv. 13 (n. 6376); Ixix. II (n. 6376); Isa. iii. 24 (n. 6376); xv. 3 (n. 6376, 652c); xx. 2 (n. 2406); xxii. 12 (n. 617', 6376); xxxvii. I, 2 (n. 637"); Iviii. 5
2
(n. 6376); iv. 8 (n. 6376); vi. 26 (n. 6376); xlviii. 37 (n. 6376); xlix. 3 (n. 6376); Lam. ii. 10 (n. 6376); Ey;~k. vii. 18 (n. 6376); xxvii. 31 (n. 6376); D,,". ix. 3 (n. 637"); Jot! i. 8, 13 (n. 6376); Amos viii. 10 (n. 6376) ; J01lah iii. 5,6, 8 (n. 637"): SAKKOS, Matt. xi. 21 (n. 6376); Luk~ x. 13 (n. 6376) ; Af>oc. vi. 12 (n. 3726, 40ra); xi. 3 (n. 637"),
J"'
Sacrament of the Supper (Sacramentum Cena~).-(See Holy Supper.) Exhortations to those who are coming to the Sacrament of the Supper are found in the Latin editions of this work, quoted in their original English (n. 250b, 254; see also n.
376~).
Sacred Repository, Shrine (Sacrarium).-Divine truth, such as it is in the heavens, and from which the angels have wisdom, lies concealed in the sense of the letter of the Word as in its sacred depository (n. 1067). Sacred Scripture (Scriplura &cra).-(See Word.) Sacred Scripture. or the Word. is divine truth proceeding
INDEX OF WORDS.
753
from the Lord; and the proceeding Divine is the Lord Himself in heaven and in the church: therefore when it is said that "the Scriptures (GRAPH E) testify of Him" (John v. 39), it means that the Lord bears witness of Himself (n. 635).
Sacrifice (Sacrificium).-Sacrifices were begun first by Eber, and were afterwards in use with his posterity (n. 3910,11). The Ancient Church had no knowledge of sacrifices; and when they were instituted by Eber, it regarded them as abominable (n. 39U). Sacrifices were not of commandment; they were permitted only (n. 39U). . Sacrifices of animals of various kinds were permitted on ac count of their signifying spiritual things, and natural things from spiritual origin (n. 650d). In the Jewish Church worship consisted chiefly in sacrifices, or in gifts to be offered on the altar (n. 39Ie). After the coming of the Lord, sacrifices were wholly abolished (n. 3910; compare n. 4440). " Burnt-offerings" were significative of worship from the good of love, and" sacrifices" of worship from truths that were from that g-ood (n. 39Ie); "burnt-offerings" signified ce lestial things, and" sacrifices" signified spiritual things (n.
7 2 50). By "burnt-offerings and sacrifices" is signified all representa tive worship, from the good of love, and from the truths therefrom (n. 314C).
By "the great sacrifice" (Ezek. xxxix. 17) is signified wor ship of the Lord from faith and love; for this was repre sented in a general way by sacrifices (n. 650e).
"Sacrificium (a sacrifice)" represents

nBHACH, Ezoa. xxiii. 18 (n. 3294);
LnJ. iii.
y". xvii. 26 (n. 3244', 4496, 491); xxxiii. 18 (n. 4446); EluR. xxxix. 17 (n. 3294, 388/, 6174, 650e).
- - To sacrifice
(Sacrificare).-"To sacrifice" and "to offer in cense" signify worship (n. 324d,e; compare n. 34Od).
I, 3, 6 (n. 7250); Ps. H. 19 (n. 3914); Isa. xliii. 23 (n. 3244);
In the opposite sense, "to sacrifice" and "to offer incense" signify worship from falsities of doCtrine, which are from man's own intelligence (n. 324d; compare n. 7256). "To sacrifice a man" (Hos. xiii. 2), signifies to destroy spir ituallife (n.587c).
754
APOCALYPSE
EXPLAI~ED.
"Sacrijicare (to destroy)" represents

ZABHACH,
Isa. Ixv. 3 (n. 324d);

Ezek. xxxix. 19 (n. 329d);
Hos. xiii. 2 (n. 587c);
Jlfal. i. 14 (n. 725b).
Sad (Tristis).-" Shall be sad ('ABHAL)" and" languish" (.!sa. xix. 8). signifies hard labor (n. 654"; in A.C., n. 99I, we find" 11lgcre"
which corresponds with" shall mourn," the rendering of the revised ver
sion).
Safeguard, Protection (T1t1e/a).-By "cherubim" in the Word are meant guard and protection, that the holy things of heaven may not be violated, and that the Lord may not be ap proached except by love: by" cherubim," therefore, is signified the sense of the letter of the "Vord, for this guards and protects (n. 1088; compare n. 7 1 7c, 739b). (See Cherub.) Safely.-( See Confidently.) Safety
(Saltts).-( See
Save.)
Sailor, Mariner (Nauta).-By "the master" or "pilot" (Apoc. xviii. 17) are signified those who are in wisdom; by" those do ing business on ships," those who are in intelligence; and by "sailors (NAUTES)" those who are in knowledge (n. !I7 0 ). "Nauta Ca sailor, a mariner,)" represents
MALLACH,
Ezel:. xxvii. 27.29 (n. 538b).
Salem
"Salcm" is signified peace. From the word meaning peace, Jerusalem was also called SH'LOMIM; and Melchizedeh, who was priest to God Most High, was king of Salem (n. 365/; compare n. 376e). By "Salem" is signified the spiritual kingdom, where is gen uine truth (n. 357d).
(Schale1ll).-By (Sal),
Salt
Saltness (Salsugo).-By "salt" is signified the desire of truth for good, from which comes conjunction of the tw\> (n. 701e).
"To go to salt" (Ezek. xlvii. I I), signifies not to receive spir ituallife, but to remain in life merely natural (n. 342b). "Saltness" (Ps. cvii. 34; see margin of authorized version) is de vastation of truth by falsities (n. 730b). The devastation of all truth is signified (Zeph. ii. 9) by "the pit of salt" (n. 653b).
"Sal (salt)" represents
MELACH,
Lev. ii. 13 (n. 71-);
INDEX OF WORDS.
755
Euk. xlvii. u (n. 3425);

Zeph. ii. 9 (n. 6530).
"Salsugo (saltness)" represents
M'CECHAH,
Ps. evii. 34 (n. 7300).
Salute
(Salutar~).-"Salutare
ASPAZOMAI,
(to salute)" represents
Matt. x. 12 (n. 3650).
Samaria.-By "Samaria" is signified the spiritual church, or the

church in which charity and faith make one (n. 39Ig, 576).
By "Samaria" where the Israelites were, is signified the spir itual church in which is spIrItUal good, which is the good oT chanty towards the neighbor; but by " eruSalem") where the Jews were, is signified the celestial urc, in wluch celesbal gOQd IS the essentIal, whic IS t e good of love to the Lord (n.653a). By "Samaria ->rIS meant the spiritual church, as to truths of doctrine (n. 695d).
After it had become perverse, then by "Samaria" was si ni fied_the church in which charity was separate rom aith (n. 39Ig). By "Samaria" is meant the church as to falsities of doctrine (n. 695d). Because by " the calf" is signified the good of the natural man, and its truth which is scientific, therefore after they applied the scientifics of the church to what was magical and idol atrous, they turned the calf into an idol: hence there was the calf in Samaria (n. 279b).
(See n. 160, 163, 193a, 223c, 2400 , 279 0, 3140, 355/, 3746, 3916'/-, 4 830, SlY, 555 6, 576, 637 a, 653 a, 654 /, 695 d, 714c, 724',)
- - Samaritans (Samaritani).-" A city of the Samaritans" (Matt. x. 5,6), which the disciples were not to enter, signifies the false doctrine of those who reject the Lord (n. 223e).
- - Samaritan (Samarita).-By "the Samaritan woman" (Luke x. 33) are meant the nations (or gentiles) that were in the good of charity towards the neighbor (n. 375~(viii.); com pare n. 376., 444e, 4586, 4836). - - Samaritan woman (Samaritis).-By "Samaritans" (John iV.) 5-20) the Le-d meant the nations (of' gentiles) that were t.QJecewe diVine ~m; an<rDY" the samart tan woman" He mea!1Uhe church from these. By'i}acob's fountain" He meant divine truth from Himself, that is, the Word (n. 4836). Samson.-By the Naziriteship, Samson represented the Lord as to the IIltim;lte natural (see mm'e, n. 61ge).
Power in ultimates was represented with the Nazirites by their hair; so with Samson (see more, n. 1086).
Samue/.-By" Moses and Samuel" (Jer. xv. 1), in the representa

tive sense, is signified the Word (n. 750/).
(See articles n. 395&, 8ub, 951.)
Sanctify (Santlijicarc), Sanctification (Santlijicatio).-(See Holy, Holi ness.)

"To be sanctified" is predicated of those who receive divine truth (n. 228). "To be sanctified" (John xvii. 17, 19) is manifestly said con cerning truth; and they are called "the sanctified" who receive divine truth from the Lord (n. 204b). Reasons why inaugurations and sanctification were effected with oil (n. 329c; compare n. 37Se). The temple and the altar (Matt. xxiii. 16-22) were most holy ; and from these was all sanctification (n. 391C). The third and fourth precepts of the decalogue[, commonly called the fourth and fifth, where English is spoken,] con tain those things which are to be done, namely, that the Sabbath is to be sanctified, and and that parents are to be honored. The sanctification of the other precepts depends on these (n. 965). "SanClificare (to sanctify)" represents
and QADHESH, Exod. xxix. 33 (n. 2046); verse 37 (n. 391&); Lro. viii. 10, I1, 15 (n. 204b); xx. 7 (n. 204b); HAGIAZO, 1I.r4~~. xxiii. 17. 19 (n. 391&); John x,,~1. 17,19 (n. 204b, 228); Apoe. xxii. u (n. 204").
QADHAS ..
Sanctuary (Santluarium).-" fhe sanctuary" (Ps. cxiv. 2) in the supreme sense signifie:.' the Lord Himself (n. 433d). By" the sanctuary" (Ps. cll.iv. 2) in the relative sense is sig nified worship from the Lord (n. 433d). By "the sanctuary," is signified the very holiness of heaven and the church (n. 405c). By" the sanctuary," which will be profaned (Ezek. xxiv. 21), is signified the Word from which the church is; for this is the very sanctuary, because it is the divine truth (n. 7 2 4d ). By "the sanctuary" (Lev. xx. 3) is signified the truth of heaven and the church (n. 768.). "Sanctuary" is said (Lam. ii. 7) of the church as to truths (n. 391d; compare n. 204a, 288b).
"SanCluarium (the sanctuary)" represents
MIQDASH, Lev. xx. 3 (n. 768e);
INDEX OF WORDS.
757
Ps. Ixviii. 35 (n. 204"); lxxiv. 7 (n. 5041); xcvi. 6 (n. ~886);
ha. Ix. 13 (n. 69);
:Jer. xvii. 12 (n. 204a);
Lam. ii. 7 (n. 204", 391d) ;

Euk. ix. 6 (n. 270); xxiv. 21 (n. 724d); xxxvii. 26 (n. 365d,
701c) ; Dan. viii. II (n. 316c): QODHESH, Ps. xx. 2 (n. 850d); Ixviii. 17 (n. 3366); Ixxiv. 3 (n. 706d); cxiv. 2 (n. 405c, 433d) ; Dan. ix. 26 (n. 6841).
Sand
"the sand (CHO~) of the sea" (7cr. xxxiii. 22) are signified knowledges in the natural man (n. 4440). That they will destroy all truths by falsities, is signified (Hab. i. 9) by "gathering the captivity as the sand" (n. SIIa).
(Arena).-By
By him" who built his house upon the sand (AMMOS)" (Matt. vii. 26), are signified those who are in faith separate from charity (n. 212); by "sand" is meant divine truth re ceived only in the memory, and from this in some measure in thought; whence it is scattered and unconnected, being intermixed with falsities, and falsified by the ideas that are held (n. 644d). By "the sand of the sea" (Apoc. xiii. 1) is signified barren ness, such as there is with those who indeed think about faith but not concerning the life of faith which is charity: by "the sand of the sea" is therefore signified the state of those who are meant by "the dragon" (n. 77 1).
Sapphire
(Sappkirus).-That the throne was seen" as the appear ance of a sapphire stone" (Ezck. i. 26), was because" the sapphire" sIgnified divine truth proceeding from divine good; and thus spiritual truth, pellucid from spiritual good (n. 253a). "The sapphire" signifies that which is translucent from truths (n. 196); also translucence from internal truths (n. 3296).
"Sappkirus (the sapphire)" represents

fAPPIA,
Euk. xxiv. 10 (n. 69, 3296, 701c, 717C); xxviii. 18 (n. 7176); :J06 xxviii. 6 (n. 717C);
Isa. !iv. II (n. 717a): Lam. iv. 7 (n. 196); Euk. i. 26 (n. 253a); x. I (n. 253a); xxviii. 13 (n. 717c): SAPPHEIAOS, Apoe. xxi. 19 (n. 7176);
Sarah.
(See article n. 659d.)
Sardis
(Sardes).- The church in Sardis (n. 182-201). "The church in Sardis" signifies those who lead moral lives, but not spiritual; because they place little value on knowl edges of spiritual things, and the intelligence and wisdom that are ft'om them (n. 182).
"Thou hast a few names even in Sardis that have not defiled their garments" (Apoc. iii. 4), signifies those who lead moral lives from spiritual origin, by applying knowledges of truth and good, from the Word, to the uses of life (n.
I95 a ).
Sardius, Sardine stone (Sardi1ts).-(See Fiery stone.) By "the sardius (or' sardine stone ') (SAADIOS)" (Apoc. iv. 3)
is signified celestial love of good (n. 268) : it is said, "the sardius," because by that stone is signified good; in this case, divine good, because the Lord is spoken of. This is the stone that is called the pyropus (or fiery stone) be cause it shines as from fire (n. 268).
Satan
(Satanas).-(See
Devil.)
By " Satan" is signified the hell whence come falsities. This hell is called" Satan," because all who are in it are called satans (n. 740a). There was no devil and satan before the creation of the world, who had been an angel of light, and who was afterwards cast down into hell with his crew (n. 740a). They who have lived according to nothing at all that is the Lord's, have been inwardly conjoined with hell. These are called" the Devil" and" Satan," because they have defiled the truths of the Word by a life of the love of self, and of the love of the world (n. 737).
" Satanas (Satan, a satan,)" represents

yob i. 6, 7, 8, 9 (n. 740<); ii. 6, 7 (n. 740<); Ps. cix. 6 (n. 740c); Zed:. iii. I, 2 (n. 740C) : SATANAS, Luke x. 18 (n. 7406); xxii. 31 (n. 7406); Apoe. xii. 9 (n. 740a); xx. 2, 7 (n. 740<).
SATAN,
Satisfy, Satiate
(Satiarc).-" To satisfy every living thing with what is well-pleasing" (Ps. cxlv. 16; see margin of revised version), signifies to enrich all who receive life, with divine truth from love (n. 29Se). "In the days of famine, they shall be satisfied" (Ps. xxxvii. 19), signifies that they shall be sustained by truths when they are tempted and infested by falsities (n. 386d). "Not to be satisfied" (Amos iv. 8), signifies not to find that in itself is truth (n. 532).
That the Lord found nothing' but falsities and falsified truths in the church, which was then with the Jews, is signified (Lam. iii. IS) where it is said that" they sated him with bitternesses, and make Him drunken with wormwood , (nS I 9a ).
INDEX OF WORDS.
759
"Satiare (to satisfy, to satiate, to sate, to fill,)" represents

SABHA'
and SABHEA', Lev. xxvi. 26 (n. 6170); Deut. xi. 15 (n. 6170); Ps. xxxvii. 19 (n. 386d); cxlv. 16 (n. 295c); Lam. iii. 15 (n. 519"); Ezek. xxxix. 20 (n. 329d, 6I7d); Amos iv. 8 (n. 532); Dab. ii. 16 (n. 960a).
- - Satiety, Fulness, Enough (Satictas).-" Satiety (or (enoug-h ')," which they do not know (Isa. Ivi. rr), signifies reception of good; for (( enough" is here predicated of food, by which is signified spiritual nourishment (n. 376/). (( To eat to satiety" (Isa. xxiii. 18) signifies to receive knowledges of good, to perceive, and to appropriate enough for the nourishment of the soul (n. 6176). "Satietas (satiety, fulness, enough,)" represents
SOBHA', SOBH'AH,
Lev. xxvi. 5 (n. 6176) : Esa. xxiii. 18 (n. 6176); lvi. 11 (n. 376/); Ezek. xxxix. 19 (n. 617d).
"Ad satietatem (to fulness, to be full,)" represents

SABHEA',
Deut. vi. 11 (n. 6176).
- - Fill (Satllrare).-(See Fulness.) That they who are affected towards truths are fully instruCl:ed, is signified (Ps. xvii. 14) where it is said, (( Their sons are full" (n. 622a; see margin ofauthorized version). "The earth is satisfied 'with the fruit of Thy works" (Ps. civ. 13), signifies that from the divine operation the church with man grows continually; it is said (( to be satisfied" by continual growth (n. 40Sd). "Not to be satisfied" (Isa. ix. 20), means to be in deprivation (n. 3866). "Saturare (to satisfy, to fill,)" represents
and SABHEA', Ps. xvii. 14 (n. 622a); !xiii. 5 (n. 1159); lxv. 4 (n. 2046); civ. 13 (n. 405d); verse 28 (n. 294b); Esa. ix. 20 (n. 3866); lviii. 10 (n. 386d) ; yer. xxxi. 14 (n. 1159): CHORTAZO, Matt. v. 6 (n. 118, 386J); Luke vi. 21 (n. 118).
SABHA'
Satyrs
(Satyri).-Falsified
truths are" daughters of the owl" (Isa. xiii. 21); adulterated good things are (( satyrs (SA'IR)" (n. 102ge): by co wood demons" or "satyrs" are signified merely corporeal cupidities (n. S87a; compare n. 1037).
Saul (Saulus,
Scltaulus).-By "Saul," as king (2 Sam. i. 24), is signified truth fighting against falsity, and guarding the church (n. 1950, 278c, 2816).
Saul, when the evil spirit was upon him, represented- the fal sities opposite to spiritual truths; these were dissipated by the sound of the harp, because" the harp" was signi. ficative of spiritual affection for truth (n. 323e). "The rending of the skirt of his robe" (I Sam. xv. 27. 28; xxiv. 5,6, 12, 21) is signified the rending of the kingdom from Saul (n. 395e).
(See also articles n. 3576, 951).
Save
Saviour (Salvator), Salvation (Salvatio).- The Lord is called" Saviour" from the good of love (n. 654b; com pare n. 654e, 7066). The Lord has power (or authority) (potestas) over all things, for He is the only God; but the salvation of the human race is the principal thing in this power, since for the sake of that the heavens and the worlds were created: and salvation is reception of the proceeding Divine (n. 293).
(Salvare),
Without the Lord's divine power (potentia) no man can be saved (n. 689) No one can be saved by immediate mercy, but by that which is mediate; but still they are saved from pure mercy who receive divine truth from the Lord with soul and heart. Those cannot be saved who do not wish to he reformed and regenerated by the Lord (n. 745). It is to be noted that all are being saved who are let into temptations (n. 474). (See articles n. 86, 433&, So56(v1.).)
"Salvator (Saviour)" represents

YASHA',
SOTER,
Isa. xliii. 3 (n. 6541):

Luke ii. 11 (n. 7066).
"Salvari (to be saved)" represents
YASHA',
:Jer. xxiii. 6 (n. 433&); xxxiii. 16 (n.433&).
- - Salv~tion, Safety, Health (Salus. Salutare).-Whereas divine truth and divine power, belonged to the Human of the Lord, it is called (Ps. lxxxix. 26) "God," and" the Rock of salvation (or safety)" (n. 684&; compare n. 205,4IIe).
"The horn of salvation in the house of David " (Luke i. 69) signifies omnipotence in saving, through divine truth from divine good (n. 316b). Liberation from evils by the Lord, and salvation (or saving) (sa/vat;o) , are meant (Ps. xiv. 7) by, "Who will give the salvation (or safety) (sa/us) of Israel out of Zion?" (n. 81 le.) Safety (sa/us) is eternal life (n. 1198) ; safety (salt,,) is salvation (sa/vaNo) (n. 745).
INDEX OF WORDS.
" Salus (salvation, safety,)" represents

Ps. xiv. 7 (n. 460, 8ue); xlii. II (n. 412/); xliii. 5 (n. 412/); liii. 6 (n. 46o, 8I1e); lxxxix. 26 (n. 205, 4Ile, 684C); xcvi. 2 (n. 340<.; cxix. 166 (n. 365d); ha. xii. 3 (n. 3266,4836); xxv. 9 (n. 460); xlix. 6 (n. 46o): YE.HA', 2 Sam. xxii. 3 (n. 3166); Ps. xviii. 2 (n. 3166) ; Isa. xlv. 8 (n. 304/); li. 5 (n. 4066); lxii. II (n. 328e, 46o, 695 6) : T'SHU'AH, Ps. cxlvi. 3 (n. 63);
Isa. xlvi. 13 (n. 46o):
SOUR'A, Luk~ i. 69 (n. 3166);
AjJoe. vii. 10 (n. 460); xii. 10 (n. 745); xix. I (n. II98): SOTERION, Luke ii. 30 (n. 3404).
V'.HUtAH,
"Salutare (salvation)" is the rendering of
SOURION, Luk~
ii. 30 (n. 33Ia).
(Sap~r~);
Savor, Relish (Sapor); To savor, To relish dus).-(See Wisdom.)
Savory
(Sapi
Since "to eat" signifies to perceive the quality of a thing, and this is perceived by the savor, it is therefore from correspondence that in human languages the terms" sa vor" and "to savor" are used concerning the percep tion of a thing; and in the Latin language the word that means wisdom (sapient;a) is derived frol11 the word mean ing to savor (sapere) (n. 6I7~). . Man cannot understand truth and relish good from himself, but from the Lord. Two terms, wisdom and intelligence, are used; for the reason that wisdom C'sapicntia," akin to sapere. meaning to savor, to relish.) belongs to truth that is from good, for when in this man has a relish for the good in the truth; but intelligence belongs to the truth through which there is what is good, for when man is in this he has not yet a relish for the good that is in truth, but is affected towards the truth because it is truth (n. 318). " Relish" and" taste" signify affection for knowing and for being wise (n. 5I9a). (See Taste.) " Savory" signifies what is enjoyable and pleasant in wisdom
(n. 5I9a).
"Sapor (savor)" represents

rA'AM,
Exod. xvi. 31 (n. /46);

Num. x. 8 (n. 146).
Saviour.-(See Preserver, Salvation, Save.) Say

(Discere).-" To
say" in the vVord, when it is s<\id of the Lord signifies to instruct, to enlighten, and to provide (n. 200).
"To say" involves that which is believed (n, 236,,).
"To say" in the spiritual sense signifies to think, for what is said goes forth from the thought; and thought is spiritual because it is of man's spirit, and the saying and the dis course thence are natural because of the body. Hence" to say" in the Word is significative of many thmgs (n. 236a).
"Dicere (to say)" is the rendering of

Ps. xcvi. 10 (n. 74Ic);
Isa. liii. 7 (no 365e);
and in very many other passages of the Old Testament: EPO. Apoc. xvii. 7 (n. 1053): LEGO, 70hn xiv. 8, 9 (n. 200); Apoc. ii. 1 (n. 100); and in very many other passages of the New Testament.
'AMAR,
Scales
(Libra).-Justice,
in its meaning of the estimation and ex ploration of men according to the quality of the good and truth in them, is expressed throughout the Word by " balances," "scales," and other instruments of weighing; and injustice by " scales and balances of fraud and deceit" (n. 373; compare n. 629b).
M'OZNAYIM,
"Libra (scales, etc.,)" represents

PI:LE'!,
LnJ. xix. 36 (n. 373, 629&): Isa. xl. 12 (n. 373).
Scales (Squamae).-" Then shall the fish cling to the scales (QASQESETH)" (Ezek. xxix. 4), signifies that there will be knowledge in the sensual man without life (n. SI3a). Seal!
(Porrigo).- The
effects of the profanation of truth are various; these are signified (Lev. xiii. I to the end,) by the appear ances in leprosy, among which (verses 30-37) are men tioned "scalls (NETHEQ)" (n. 962).
Scar, Bruise (Cicatrix).-" The wound and the scar (CHAUUIIAH) and the fresh sore" (Isa. i. 6), are evils of the will, and falsities of the understanding from them (n. 962).
Here Swedenborg has, with Schmidius, "cicatrix (which means scar);" but in A.C., n. 7524, is found the reading of his choice," livor (bruise)," which agrees with the English versions.
Scarlet
(Coccinum, Coccincus),
DouhJe-dyed (Dibap/.mn).-Whereas red in heaven has its origin from a fiery or Ramy [element], and this is there from the love of good, the "purple" therefrom signifies good from celestial origin. But scar let draws its color from the Rarny and from shining-white together; and" the shining-white," from light, signifies truth: hence "scarlet" signifies the truth of celestial good (n. 1042): or truth from celestial origin, such as is the truth of the Word in the sense of the letter, or in the
ll\DEX OF WORDS.
natural sense (n. 1038); or good ham spiritual origin 1144,1166).
(n.
Things" double-dyed" signify truth from good (n. 67; com pare n. 700a). "Scarlet double-dyed" signifies the truth of celestial good (n. I042). "To be brought up in scarlet" (Lam. iv. 5) signifies to be instructed from infancy in truths from celestial good (n. 104 2 ). By "the scarlet beast" (Apoc. xvii. 3) is signified the Word, as to its holy things, which have been profaned by Baby Ion (n. I038, 1054). By "scarlet" in the opposite sense is signified the false oppo site to truth from celestial origin (n. 1042).
"Coccinum (scarlet)" represents

LnJ. xiv. 4 (n. 1042); Num. xix. 6 (n. 1042) : TOlA', Lam. iv. 5 (n. 1042): KOKKINON, Apoc. xvii. 4 (n. 1042); xviii. 12 (n. 1144); verse 10 (n. 1166).
SH'NI THOlA'ATH,
"Coccineus
(the adjective
scarlet)" represents
Num. xv. 38, in article n. 1042; but in article n. 576 the same word is rendered" hyacinthinum," blue: TOlA'ATH SHAN', 70S. ii. 18 (n. 1042): SHAN'. lsa. i. 18 (n. 1042): KOKKINOS. Apoc. xvii. 3 (n. 1038,1054).
T'KHLETH,
"Coccineum dibaphum (scarlet double-dyed)" represents

TOlA'ATH SHAN',
Exod. i. 18 (n. 1042); Num. iv. 8 (n. 1042).
Scatter, Disperse (Disjicere).-(See Cast out, Dissipate.) The dissipation of all things of the church is signified (Ezek. xxx. 23) where it is said, "I will scatter (ZARAH) them through the lands" (n. 6545"). - - Sprinkle (Spargere).-" To sprinkle clean waters upon them" (Ezek. xxxvi. 25), signifies to purify from falsities (n. 587c).
" Spargere (to sprinkle, to scatter,)" represents
ZARAQ,
Exod. xxix. 16 (n. 329C);

Lev. viii. 24 (n. 329c);
Ez.k. xxxvi. 25 (n. 587c) ;
NAZAH, Lev. iv. 6, 17 (n. 329c);
Isa. Ixiii. 3 (n. 195c).
(.SpnrslIs).- Things
--- Scaitersd, Disconnected
that appear dis
conneCted in the sense of the letter are connected ill 1"11C internal sense (n. 89; compare n. 17).
Sceptre (Sceptmm).-(See Rod, Staff.) The sceptres of kings wel-e short staves, from some significa tive tree. By" sceptres" (Ezek. xix. 14) is signified di vine truth as to dominion (n. 727a; compare n. 43111). "The sceptre of uprightness" (Ps. xlv. 6) is divine truth, hav ing power and kingdom (n. 684&). "Sceptrum (sceptre)" represents
6HEBHE!,
Judges v. 14, where the authorized version has "pen," and the revised has "staff" (n. 447); Ps. ii. 9, where the English versions have "rod" (n. 177);
xlv. 6 (n. 6840) ;

Ezek. xix. I4 (n. 7274).
Scientific, Scientifics, Matters of and for knowledge, Known facts (Scimtiji&um).-(See Knowledge, Cognition.) Man must first be instructed in scientifics; for without the in struction of the natural man by scientifics, which are also the various experiences from worldly things and associa tions, man cannot become rational; and if he does not become rational, he cannot be made spiritual (n. 654&). By scientific truth is meant every matter of knowledge by which spiritual truth is confirmed; and it has life from spiritual good (see much more, n. 507). When truth and good, which come from heaven, do not have a receptacle in the cognitions and the scientifics with man, but when falsities and evils, which are from hell, have their receptacle in them, then scientifics are not alive, but dead
(n. 507). The truths of the natural man are scientific truths, that are under the inspection of the rational man; and also cogni tions of truth, that are under the inspection of the spiritual man. Cognitions of truth are what the natural man knows from the Word; scientific truths are what the natural man sees from the rational, and by which he is accustomed to confirm the truths of the church (n. 406a). All truth in the natural man is called scientific. What is scientific, belonging to the natural man, is the container of. rational and of spiritual verities ; for these, when they have been thought-of and perceived, are laid up in the memory, and are called scientifics. Because of this, by "vessels" in the Word are signified cognitions ; and these, so far as they are of the natural man, and laid up in the memory, are scientifics (n. II46). The truths that are in the natural man, and are called cogni tions and scientifics, are the common [or general forms] of truth (n. 275b).
IKDEX OF WORDS.
By means of truths scientifically ano naturally understood, everyone prepares a rational, into which what is spiritual can flow-in and operate; for through the rational, man takes-in the light of heaven, which is spiritual light, and by means of the rational enlightened by the spiritual he looks into cognitions and scientifics; and from these he chooses out what are concordant with the genuine truths and goods of heaven and the church, which are spiritual, and rejeets those which are discordant: thus it is that man lays the foundation of the church in himself (n. 654c). The natural man, when brought into subjeetion, is serviceable in supplying scientifics that are concordant (n. 439). Natural scientifics are serviceable to the spiritual as means of intelligence (n. 559). By scientifics from the Word are meant all those things be longing to the sense of the letter in which what is doc trinal is not apparent; but by cognitions of truth and good are meant all those things belonging to the sense of the letter of the Word in which and from which is what be longs to doetrine (n. 545). The sensual (or sensuous) scientific is ultimate truth. When this is not conjoined with spiritual intelligence, it becomes the false scientific, or the scientific applied to the confirma tion of falsities; this is the sensual scientific such as the sensual man has who sees nothing from the understanding (n559) Sensual scientifics become fallacies when man reasons from them about spiritual things (n. 581<1). Spiritual things ought not to be investigated by means of the scientifics of the natural man, nor by reasonings from them; but by the Word, and thus out of heaven from the Lord: for they who are in spiritual affeetion, and thought from it, see the scientifics of the natural man and the reasonings therefrom as below themselves; but no one can possibly see spiritual things from these (n. 569c). One who is in principles of the false applies to them the scientifics which he has imbibed from childhood, since his understanding sees nothing else: for the understanding is formed either from truths or from falsities; if formed from truths, it sees truths; if formed from falsities, it sees falsi ties i it sees them in the natural man, in the memory of which scientifics have their seat, from which it seleets what favors it; and the things that do not favor it, it either per verts or rejeets (n. 419'). Since by " Egypt" in the broad sense is signified the natural man, it therefore signifies also the true and the false scien tific (n. 654a). (See Egypt.)
Scoffing (SubSanllatio).-There are various kinds of blasphemy, and therefore there are various names for it; among these is scoffing (n. 778c). Scorch.-(See Heat.) Scorpion (Scotpio, Scorpius).-" Scorpions" (Deut. viii. 15) are per suasions (n. nOd).
What and of what quality is the persuasive element that is signified by the" scorpion," scarcely anyone has hereto fore known in the world, because it belongs to the spirit of the sensual man, in which he is when he becomes a spirit; not, however, while he lives as a man in the world. This power of persuasion, nevertheless, is such with spirits who possess it, that it infuses itself into the animus and the mind of another, and puts asleep and almost extin guishes his rational and intellectual; so that he cannot know otherwise than that that which he speaks is true, even if it be most false. Those especially are in this per suasive power who have imbued themselves with falsities from the love of self, and have believed themselves to be wise above others. This persuasive influence is called in fatuating, because it induces a stupor on the understanding; it is called suffocating, because it takes away another's power offree respiration (see much more, n. 544, 549, 559).
"Scorpio (a scorpion)" represents
'AQRABH,
Dl!Ut. viii. 15 (n. 730d).
"Scorpius (a scorpion)" represents

IJl!Ut. viii. 15 (n. 544); Ezek. ii. 6 (n. 544): SKORPIOS, Luke x. 19 (n. 544); Apoc. ix. 3 (n. 544); verse 5 (n. 549); verse 10 (n. 559).
'AQRABH,
Scortafion (Scortatio), To commit whoredom (Scorlanj.-(See Fornica tion, Whoredom.)
By "scortations
(often rendered' fornication' and' whoredom' in the English versions)," "whoredoms," and "adulteries," named
so often in the prophetical portions of the Word, are sig nified falsifications and adulterations of the truth and the good of the doctrine of the church, and thus of the Word (n. 862; compare n. 14Ia,b, 162, 51I, 695d, 805d): by "scortations" are signified falsifications of the truth of doctrine and of the Word (n. 654/). "To commit whoredom" in the spiritual sense signifies to im bue oneself with falsities, and also to falsify truths (n. I4Ia). "To commit whoredom with images" (Ezek. xvi. 18) signi fies to conclude falsities, through fallacies (n. 242d).
INDEX OF WORDS.
Eating of things sacrificed to idols, and whoredom with women of another race, among the sons of Israel, repre sented and involved abominable things against heaven and the church; for they involved profanation of the goods and truths of the church (n. 141b). "Daughters who commit whoredom" (Hos. iv. 13) are the goods of truth perverted (n. 141b). "Sons of whoredoms" (Hos. ii. 4) are all falsities in general (n. 240b). "Meretricious hire" (ha. xxiii. 17) signifies knowledges of truth and good applied to evils and falsities, by perverting them (n. 141b). That "Her merchandise and meretricious hire should be a holy thing to Jehovah" (ha. xxiii. 18), is because they signified knowledges of truth and good applied to things evil and false; and by means of these knowledges, viewed in themselves, man can be wise; for knowledges are means of being wise, and they are also means of being insane; they are means of being insane when they are falsified by application to things evil and false. Similar is the signifi cation of" making to themselves friends of the unjust (or 'unrighteous ') mammon," and of the commandment" to borrow from the Egyptians gold, silver, and garments, and carry them away from them" (n. 141b).
"Scor/atio (scortation, whoredom, fornication,)" represents

Z'NUNIM,2 .Kings ix. 22 (n. 161); Ezek. xxiii. II (n. 1410, 2400, 654l) ; Dos. i. 2 (n. 1410); ii. 2 (11. 2400, 7300); iv. 12 (n. 376g); Nahum iii. 4 (n. 1410, 355<): Z'NUTH, Num. xiv. 33 (n. 1410); ::Jer. iii. 2, 9 (n. 1410); xiii. 27 (n. 1410); Dos. iv. II (n. 1410, 376g); vi. 10 (n. 8I1d) : TAZNUTH, Ezek. xvi. 15, 26, 29,33 (n. 1410,2400); xxiii. 7,8,14, 17 (n. 1410, 2400, 654/) : PORNEIA, Apoe. ii. 21 (n. 162); xiv. 8 (n. 1410, 376g, 881); xviii. 3 (n. 1410, 376g, 1035, II02) :
PORNE, Apoe. xvii. 5 (n. 132, 1047).
"Scortari (to commit whoredom, to commit fornication,)" represents

ZANAH, Exod. xxxiv. 16 (n. 1410); Lev. xx. 6 (n. 1410); xxi. 9 (n. 1410); Num. xv. 39 (n. 1410); xxv. 1 (n. 14Ia); Isa. xxiii. 17 (n. 1410); Ivii.3 (n. 1410); :Jer. iii. I (n. 14[0); verse 6 (n. 1410, 405i) ; verse 8 (n. [410) ; V. 7 (n. 1410); Ezek. xvi. [5 (n. 1410, 2400) ; verse 17 (n. 1950, 242d, 324d) : verses 26, 28 (n. 14[0, 2400); xxiii. 3 (n. 1410, 2400,5550, 654 / ) ; verse 5 (n. 355/) ; Dos. i. 2 (n. [410, 8050(iii.)); iv. [0 (n. 1410); verse 13 (n. 14[0, 324<); verse 18 (11. 283'); ix. I (n. 654i, 695d); Amos vii. 17 (n. 624c) :
768
NA'APH,
Ezek. xxiii. 37, where the rendering of the English ver sions is" commit adultery" (n. 724'); PORNEUO, Aloe. ii. 14 (n. 1416); verse 20 (n. 161); xvii. 2 (n. 1416, 376g-, 134); xviii. 9 (n. II30). Deut. xxiii. 17, where it is rendered" Sodomite" in the text of the English versions; but see the margin of the revised version (n. 1416).
"Scortator (one who commits whoredom)" represents

QADH ESH,
Scotland (Scotia).- There are many within Babylon, in Holland, England, Scotland, and Ireland, who have not taken away from the Lord the power of saving men, and have not taken from the Word its divine holiness (n. 1070). Scourge (Flagellar.).-" To scourge (MASTIGOO)" (Matt. xxiii. 34) signifies to pervert (n. 6556). Scribe (Seri6a).-(See Pharisee.) By "scribes" (Matt. xxiii. 34) is signified the Word, from which is doctrine (n. 6556).
"Where is the scribe?" (Isa. xxxiii. 18,) signifies, Where is there intelligence? (n. 4536.) By "the chief priests and the scribes" (Matt. xx. 18) are sig nified adulterations of good and falsifications of truth, both of them fi'om infernal love (n. 6556).
" Scriba (a scribe)" represen ts

~APHAR,
GRAMMATEUS,
Isa. xxxiii. 18 (n. 4536):

in all places where it occurs in the New Testament.
(See articles n. 2220, 2396, 304,g", 395d, 453 6, 5376, 584,6556, 9 606 .)
Scripture
(Scriptura).-"
GRAPHE,
Scriptura (Scripture)" represents
John v. 39 (n. 635)
Sculpture, Engrave, Graving (Sw/per. Sc"tptura).-" To sculpture (or engrave) (PATHACH) the sculpture (orgraving) (PITTUACH)" (Zech. iii. 9), signifies a representative and significative (n7 I 7c ).
- - Sculptured image, Graven image (Sculj>til.).-(See Idols.) "Sculptured (or graven) images" signify falsities which are from man's own intelligence, and which are declared to be truths (n. 304'; compare n. 695d). By "a sculptured image" is meant falsity of doctrine, of reli gion, and of worship, in which there is nothing of spiritual life, because it is from man's own intelligence (n. 5876). "Sculj>tilia (sculptured images)" represents
P'~llIM,
Deut. vii. 25 (n. 587d); ba. x. IQ (n. 587d); xxi. 9 (n. 587d); xxx.
22
(n. s87d) ,
INDEX OF WORDS.
:fer. viii. 19 (n. 587c); 1. 38 (n. 34-, 355d, 587c); ilficah i. 7 (n. 1410, 587c, 695d); v. 13 (n. 587d).
"Sculptile (a sculptured image) " represents

PESEL,
Deu!. iv. 16 (n. 587d); xxvii. IS (n. 587d); .lsa. xl. 19 (n. 5870); verse 20 (n. 1145); xlii. 17 (n. 587d); xliv. 9 (n. 5876); xlviii. 5 (n. 587d); :fer. x. 14 (n. 5870); H. 17 (n. 5870); Hab. ii. 18 (n. 5876).
Sea
(Mare).-"
The sea" signifies common [or general forms] of truth; such as truth is in the ultimates of heaven, and with one in his natural man, which is called scientific truth. That "the sea" signifies these common [forms] of truth, is for the reason that in the sea is the gathering together of waters; and by "waters" are signified truths (n. 27 Sa; compare n. 326c, 3420, 406d, 447, 5II). By "the sea" is signified the natural man, into which descend the things that are in the spiritual man (n. 2750; compare n. 3426, 4060).
"The sea and its fulness" (Isa. xlii. 10) signify the natural man and all things which are therein (n. 4066; compare n5 II ). By "the sea great and broad in spaces" (Ps. civ. 25) is signified the natural itself (n. 6506); also the external or natural man, that receives goods and truths scientifically (n. 5 14 c). By "the eastern sea" (Zech. xiv. 8) is signified the natural man as to good, and by " the hinder sea" the natural man as to truth (n. 2756). By" the sea" (Apoc. xiv. 7) is signified the 'Word in the letter (n. 876). "The inhabiters of the sea" (Apoc. xii. 12) are the sensual (n75 2 ). "From sea to sea" (Ps. Ixxii. 8) signifies all things of heaven and of the church (n. 406d). Whereas" the sea" signifies common [or general forms or collections] of truth, therefore the great vessel which was for general ablution (I Kings vii. 23-26) was called the brazen sea (n. 2756). In the spiritual world there appear seas in various places, especially about the outmost borders, where the spiritual societies, or heaven itself, cease. Seas exist there for the reason that in. the borders of heaven, and beyond them, are such as were merely natural men; they also appear therein in deep places, where they have their abodeS: these natural men, however, are not evil (n. SI I ; compare
n. 342b, 406d, 538a.&).
77
By "the glassy sea (Apoc. iv. 6; xv. 2) is signified the Word in the sense of the letter, pellucent from its spiritual sense (n93 1). "The Lord's walking upon the sea" (John vi. 19) signified the Lord's presence and His influx into the ultimates of heaven and the church (n. 514d). "sea" in the opposite sense is signified the natural man separate from the spiritual (n. 316&). "To be cast into the sea" signifies to be cast down into hell (n. 405i; compare n. 418b, 514d, 538b, 659b, II82). The waves of the seas in which are the well disposed (probi) who are in the lowest heaven, are clear and pure; but the waves of the seas in which are the evil are thick and im pure: thus the seas are altogether unlike. They who are in these seas do not seem to themselves to be in the sea; but as in an atmosphere much like that which they were in while they lived in the world: they appear to be in the sea only to those who are above them (n. 342b).
:l3 y
"Mare (the sea)" represents

in the passages of the Old Testament to which reference is here given: THACASSA, in the passages of the New Testament.
YAM,
See articles n. I75h, 275a,b, 304&';; 316c, 326c, 342a--<, 355a, 357&, 36 5d, 37 6c , 386c, 395 d, 40 5c,d,g, 40M ,d, 4 I8h , 420, 425,426,447, SIT, 512, 514d, 518a,b,d, 538a-c, 6ooa, 606, 69, 6I5, 65 0b ,C", 659 b, 684<, 706d, 734 d, 74 1b, 75 2, 774, 8I5a, 863a, 876, 931, 934, 965, 967, 969, II82.
- - Billows
The sea and the open sea (or' billows ') which shall resound (Luke xxi. 25), are fallacies and reasonings from them (n. 175b; compare n. 304/).
(Salmn).-"
(SACOS)"
Seah
(Sea, Sealz).-Just
estimation and exploration of good and truth are expressed throughout the \Vord by "balances" and "scales," by "the ephah," "the omer," "the homer," "the seah," "the hin," etc. (n. 373).
What is here called" the seah" is the Hebrew word S"AH. The uniform rendering of this word in the English versions is "measure." It occurs in G~n. xviii. 6, n. IT53; there, however, it is translated by "satum," which is the Latin form of the Greek word SATON.
Seal
(Sig-illU1n).-"
To be sealed with seals" signifies to be con cealed; for what is contained in a book that is sealed up with seals, no one knows till it is opened and read (n.
300).
"To loose the seals" signifies to perceive things that have been wholly concealed from others (n. 33; compare n. 306 , 3 11 , 3 2 7, 35 2 , 3 61 , 369, 378, 390, 399, 486): it sig
INDEX OF \\'ORIJS.
nifies prediction and manifestation concerning the succes sive states of the church (n. 486). "To have the seal of the living God" (Apoc. vii. 2), is to have the divine command (n. 423).
"Sigillum (a seal)" represents

SPHRAGIS,
Apoc. v. 2 (n. 300); vii. 2 (n. 423); etc., etc.
To seal, To sign, To mark (Signare).-"To be sealed (or signed)" signifies to be reduced into such a state as to be known as to quality, so as to be conjoined with those in a similar state, and separated from those in dissimilar states. "To be sealed on their foreheads" (Apoc. vii. 3) signifies to be in good of love to the Lord, from the Lord, and by this to be distinguished and separated from those who are not in that love (n. 427a; compare n. 4 2 9, 433a). "Signare (to sign, to seal,)" represents
SPHRAGIZO,
Apoc. vii. 3 (n. 427a); verse 4 (n. 429); verse 5 (n. 433a); etc., etc.
To seal, To seal up (Obsignare).-" To seal (SPHRAGIZO)" (Apoc. x. 4) signifies to hold in silence, and to reserve for another time (n. 64; compare n. 300, 327).
"To seal (CHATHAM) the vision and the prophet" (Dan. ix. 24), signifies the end of the former church and the beginning of a new (n. 624e; compare n. 37Se(vi.)); "to seal the vision and the prophet," signifies for fulfilling all things which are in the Word (n. 684e).
Sealskin.-(See Badgers' skin.) Search (Scrulari).-" To search," when said concerning the Lord, signifies that He alone knows and explores (n. 167). "Scrufari (to search)" represents
CHAQAR, EREUNAO,
yer. xvii. 10 (n. 167):
Apoc. ii. 23 (n. 167).
- - Search out, Seek out (Invesligare).-By "searching out (TUR) rest" (Mtm. x. 33) is signified salvation, which is the end (n. 700b). Seat (Sedes), Sitting (Sessio).-(See Sit.) Standing and sitting belong to man's rest, and thence they signify the esse (or inmost being) of life, from which is its exisfere (or outcoming) (n. 687b). "The way" in which he is said" to stand" (Ps. i. 1) regards the intention, and" to sit in the seat (MOSHABH)" reo'ards the will, which is the esse of man's life (n. 687b). "
--
(Cathedra).~By "them
that sold and bought in the temple"
(Matt. xxi. 12), are signified those who make for themselves gain from holy things; by" the tables of the moneychangers" are those who make gain from holy truths, and by "the seats (KATHEDRA) of them that sold the doves" are signified those who make gain from holy goods (n. 840 ).
Seha.~By "the
kings of Sheba and of Seba" (Ps. Ixxii. 10) are meant interior and exterior good things belonging to the natural man; by " Sheba " interior good things, by " Seba " exterior (n. 406c).
Se6ulon.~(See
Ze6ulon.)
Second
(Secundus).~" The second (DEUTEROS) death" (AjJoc. xx. 6, xxi. 8,) is damnation (n. 128).
Secret (Suretum).-" Into their secret (~ODH) let not my soul come" (Gen. xlix. 6), signifies that spiritual good is not willing to know of the evils of their will (n. 443b). Secret, Covert (Abditum).-( See Hide.) "Secret (,ETHER)" (Ps. xxxi. 20) signifies what man (n. 455b). Secret place.-(See Adytum, Lurking places.) Security (Suuritas), Secure (SeCltrus), Securely (Secure).-By" peace" (Ps. iv. 9) is signified the internal enjoyment of heaven, and by "security (the English versions have' safety')" its external enjoyment (n. 365c). Protection and security from evils and falsities is signified (czek. xxxiv. 25) where it is said, "I will cause the evil wild beast to cease out of the land, that they may dwell securely (or' safely') in the wilderness, and sleep in the woods" (n. 365e). "Tents of securities" (the English versions have" sure dwellings ") (Isa. xxxii. 18) are the good things of love and of worship without infestation from evils and falsities that are from hell (n. 3656').
By" women secure (or' at ease ')" (Isa. xxxii. 9) are signified the cupidities which those have who care not that the church is laid waste (n. 555d).
IS
interior in
"Securitas (security)" represents BETACH, Isa. xxxii. 17, where the
authorized version has" assurance," and the revised has" confidence" (n. 36,Sg): MIBHTACH, Isa. xxxii. 18, where the English versions have" sure ,. (n. 36Sg-).
J~DEX
OF WORDS.
773
" SeCUntS (secure)" represents

BETACH,
Ps. iv. 8, where the English versions have" in safety" (n. 365<): BATACH, lsa. xxxii. 9, where the English versions have" careless" but the revised has "confident" in the margin (n. 555d).
"Secure (securely) " represents

BETACH,
rendered in the English versions, "safely," "in safety," "carelessly," Lro. xxvi. 5 (n. 365<, 3880, 650/): Deut. xxxiii. 28 (n. 4836); Isa. xlvii. 8 (n. 6876) ; yer. xxiii. 6 (n. 433c); xxxiii. 16 (n. 433<, 4440) ; Ezek. xxxiv. 25 (n. 365e); Micnh ii. 8 (n. 395d, 5556).
- - Securely.-(See Confidently.) Seduce, Mislead, Deceive (Seducere).-It is said "teach and se duce" (Apoc. ii. 20), because "to teach" is predicated of truths and falsities, and "to seduce" of goods and evils (n. 160). "Seducere" represents
yob xxxi. 27, where the English versions have "entice" (n. 401e) : ' TA'AH, ha. iii. 12 (n. 555d); xxx. 28 (n. 923): PLANAO, Apoe. ii. 20 (n.I60); xii. 9 (n. 74Ia); xiii. 14 (n. 826); xx. 8 (n. 734e).
PATHAH,
See
(Videre).-"
To see" signifies to know, to perceive, and to. un derstand (n. 657) j to understand from enlightenment (n. I I, 13) ; to understand, perceive and acknowledge (n. 37). "To see the Lord" is to believe in Him (n. 84). "To see the faces of Jehovah" (Exod. xxxiii. 20) signifies to see Him in the interior things of the Word, of the church, and of worship (n. 412d). "To hear" is to be obedient; "to see" is to be intelligent (n.249) By "them that see" (John ix. 39-41) are meant those who are within the church and have the Word, thus the Jews; by "them that see not" are meant those who are outside of the church, and do not know truths because they have not the Word; thus the gentiles (n. 2390). While man is in the body, he does not see such things as there are in heaven, unless the sight of his spirit be opened; but when this is opened, he sees. So John saw the things described in the Apocalypse,. and so were things seen by the prophets, who were therefore called "seers," and were said" to have their eyes open :" so, too, were angels seen in ancient times; and so, also, was the Lord seen by the disciples after the resurrection. This sight is man's spir itual sight (n. 53). .
774
" Videre (to see, to behold,)" represents

Gen. xlix. 15 (n. 445); Exod. xxxiii. 20 (n. 412d) ; Num. xiv. 22, 23 (n. 7060); Dm!. v. 24 (n. 412d); Judges xiii. 22 (n. 412d); Ps. xxvii. 13 (n. 671); exiv. 3 (n. 405c); exv. 5 (n. 5870); Isa. vi. 9, 10 (n. 152); xxix. 18 (n. 2390): xxx. 10 (n. 26o); xx~ii. 3 (n. 152, 26o); xl.,26 (n. 2940); xli. 20 (n: 2940); xIII. 18, 20 (n. 26o); xhv. 9, 18 (n. 5870); Ix!. 9 (n. 7 680 ) ; Jer. v. 21 (n. 152); Lam. i. 8 (n. 2400); Ezek. xii. 2 (n. 152,260); xiii. 3 (n. 624c); xvi. 6 (n. 2400): CHAZAH, Ezek. xiii. 8 (n. 624c): CHOZEH, Isa. xxix. 10, rendered" seers" in the English versions (n. Isz, 376.1): CH'ZAH (Chaldee), Dall. vii. 13 (n. 5940): RO'EH, .Isa. xxviii. 7 (n. 235; A.C., n. 1072, here has "itt visottc," whieh is like the English rendering) : EIDO, llfatt. xii. 38 (n. 7060); xiii. 14, 15 (n. 26o); Luke xxiv. 39 (n. 41); Johtt vi. 30 (n. 7060); ix. 1 (n. 2390); xii. 40 (n. 2390, 7060); Apoe. i. 12 (n. 61); verse 17 (n. 76); verse 19 (n. 87); verse 20 (n. 88, 91); iv. I (n. 260); v.6 (n. 3I3a); vi. I (n. 351); verse 9 (n. 39Ia); vii.! (n.4I6); verse 2(n. 422a); verse 9 (n. 452); viii.!3 (n. 529); ix. I (n. 535); verse 17 (n. 575); x. I (n. 593); xii. 13 (n. 757); xiv. I (n. 849); "erse 14 (n. 5940); xv. 2 (n. 931); XVI. 13 (n. 998): BLEPO, Matt. xiii. 14 (n. 260); Mark iv. 12 (n. 26o); viii. 18 (n. 26o); verses 23,24 (n. 2390); John ix. 39,41 (n. 2390) ; Apoe. iii. 18 (n. 245); xi. 9 (n. 657); xvi. IS (n. 1009): HORAO, John i. IS (n. 114); v. 37 (n. 114); xiv. 9 (n. 114) : OPTOMAI, llfatt. xxiv. 30 (n. 5940, 7060,849); John iii. 36 (n. 84); Apoe. i. 7 (n. 37, 5940); xii. 3 (n. 713); xiv. 14 (n. 5940): TH EO REO, Luke x. 18 (n. 535); John vi. 40 (n. 84); xiv. 19 (n. 84); Apoe. xi. 11 (n. 667).
RA'AH,
Seed (Scmm).-(See Sow.) By "the Seed of the woman" (Gen. iii. IS) is meant the Lord (n. 739b): it signifies divine truth, and all truth that is from good (n. 768b; compare n. S77b). By "the seed of David" which shall be for ever (Ps. lxxxix. 36), is signified divine truth (n. 40Ib; compare n. 684c) ; those also are signified who are in truths of doctrine from the Word (n. 768d). By "the seed of Abraham" is signified celestial divine truth, .by "the seed of Isaac" spiritual divine truth, and by" the seed of Jacob" natural divine truth: they, therefore, are signified who are in divine truth from the Lord (n. 768c). By "the seed of man" ('.Jer. xxxi. 27) is signified spiritual affection for truth, and by "the seed of beast" is signified
INDEX OF WORDS.
775
natural affection for truth (n. 280b; compare n. 433d,
768d ).
"'Fhe seed of man" (Dan. ii. 43) is the Word, where are truths and goods (n. 41Ib). By "the seed of the kingdom" (7er. xli. I) are signified those who are in the genuine truths of the church (n. 374b). "Good seed in the field" (Matt. xiii. 24) signifies truths of the church that are from good (n. 374d): by" seeds" are sig nified truths from the Word, or that man receives from the Lord (n. 40Ig). Productions, which are chiefly animals and vegetables, are continuations of creation. It matters not that the con tinuations are effected by means of seeds; it is still the same creative force that produces. It is according to the experience of certain people that some [new] seeds are still produced (n. 1209). In the heavens nothing springs forth from planted seed, but from seed that is created; and the creation there is in stantaneous (see much more, n. 121 I). The man communicates and joins his soul to his wife by actual love; his spirit is in his seed, and his wife receives it with the heart (n. 1004). The falsity of those who are in evils, is signified (Isa. i. 4) by "the seed of evil doers" (n. 768d). By "the seed of the adulterer" (Isa. Ivii. 3) are signified falsi ties from the Word adulterated (n. 768e).
"Semen (seed)" represents

ZERA',
Cm. iii. IS (n. 5770, 739b, 768b); i~: 9 (n. 768d); xiii. 1~. 16 (n. 768c); xv. 5 (n. 768c); xxu. 18 (n. 768c); XXVI. 3,4 (n. 768c); xxviii. 14 (n. 340d); xxxv. 12 (n. 768c); xlviii. 19 (n. 768d); Exod. xvi. 31 (n. 146); Lev. xviii. 21 (n. 768e); xx. 3 (n. 768e); xxi. IS (n. 768d); Num. xiv. 24 (n. 768d); xvi. 40 (n. 768d); Eml. i. 8 (n. 768c); iv. 37 (n. 768c); x. IS (n. 768c); xi. 9 (n. 768c); xxviii. 38 (n. 543c); Ps. xxi. 10 (n. 768d); xxii. 30 (n. 7680); lxxxix. 36 (n. 4010, 768d); cii. 28 (n. 7680); cvi. 27 (n. 768c); Isa. i. 4 (n. 768.); xiv. 20 (n. 768e); xli. 8 (n. 768c); xliii. 5 (n. 2396, 7680); xliv. 3 (n. 768c); xlv. 25 (n. 768c); liii. 10 (n. 7680); liv. 3 (n. 223c, 7680); Ivii. 3, 4 (n. 768e); Ixi. 9 (n. 7680); Ixv. 9 (n. 433<); verse 23 (n. 7680); Ixvi. 22 (n. 7680); ye1'. ii. 21 (n. 768d); xxii. 30 (n. 768d); xxiii. 8 (n. 768c) ; xxxi. 27 (n. 2800, 433d, 768d) ; verse 36 (n. 768d) ; xxxiii. 22 (n. 4440, 768d); verse 26 (n. 610, 768d); xli. I (n. 374 0 ) ;
Euk. xvii. 5 (n. 28Ia);
APOCAL YPSE EXPLAINED.
Zeeh. viii. 12 (n. 365e, 695&); Mal. ii. IS (n. 768b) : Z'I.... (Chaldee), Dan. ii. 43 (n. 176, 2376, 4U6): SPERMA, Mall. xiii. 24 (n. 374d, 9Ua); verse 38 (n. 31a, 63, 3744, 683, 768d, 9 IIa) ; John viii. 33 (n. 768&); Apoe. xii. 17 (n. 768a): SPOROS, Luke viii. 12 (n. 695&).
- - Seed-time (Semenlis).-By "seed-time
(ZERA')" (Gen. viii. 22) is described and signified the establishment of the church; by "seed-time and harvest" is signified the state of the church as to the implantation of truth and as to the fruc tification of good from it (n. 6IQ).
Seek (Qltae,ere).-" They that fear J ehovah," to whom there is no lack (Ps. xxxiv. 9, IQ), signify those who love to do the
Lord's precepts; and" they that seek Jehovah," who shall not want any good, sig-nify those who are therefore loved by the Lord, and receive from Him truths and goods (n. 386d; compare n. 205).
"Quaerere (to seek)" represents

Jer. xliv. 30 (n. 706d);
Lam. i. n (n. 750e);
Hos. iii. 5 (n. 205);
Mal. iii. I (n. 4446) :
DARASH, Ps. xxxiv. IO (n. 386d);
Jer. viii. 2 (n. 65ge):
ZETEO, Mall. vi. 33 (n. 683, II93);
Luke xv. 8 (n. 6756);
John viii. 37 (n. 76&);
Apoe. ix. 6 (n. 550).
BAQASH,
- - Seek out (Perqltinre).-(See Search out.) "Perquirere (to seek out)" represents
BAQAR,
Ezek. xxxiv. II (n. 482).
Seethe.-( See Cook.) Se;r.-" To go forth out of Seir, and to depart from the field of Edom" (Judges v. 4), when said concerning Jehovah signifies the enlightenment of the nations (or gentiles) by
the Lord when He assumed the Human (n. 594e).
Se;ze.-(See Rehuke.) Self-love (Sui a1Jlor).-(See Love.)

The loves of self and of the world are the roots from which evils and falsities of every genus and of every species send out shoots and are produced (n. 584; compare n. 982, I022). By the love of self is meant especially the love of exercising
INDEX OF WORDS.
777
command over others, simply from enjoyment in bearing rule and for the sake of eminence, and not from the enjoy ment in uses and for the sake of the public good (n. 950). Evils of every kind spring from the love of self. One who loves himself alone, loves his own proprium; and hence he immerses in proprium all things of his will and his un derstanding, even so that he cannot be uplifted from it to heaven and to the Lord (n. 653a). The love of self is a merely corporeal love, springing up from the ebullition and fermentation of obsolete parts, and their titillation inwardly in the body; whence the perceptive [faculty] of the mind, which requires a pure atmosphere, not only grows dull and gross, but even perishes. That the love of self is from this origin may be plain from its correspondence with human excrement (see more, n. 512). The hells where love of self reigns, are those that are more dreadful and malignant than others, and are in direct op position to the Lord (n. 65oa).
(See articles n. 159, 171, 394. 506, 512, 517, 584, 6504, 653a, 950, 951, 982, 1010, 1016, 1022.)
Sell (Vclldtre).-" To buy and sell" (Apoc. xiii. 17) signifies to pro
cure for themselves knowledges of truth and good from the Word, and to communicate them to others, or, what is the same, to learn and to teach; because by "wealth" and "riches" in the Word are signified knowledges of truth and good; and by "silver and gold," by means of which purchases and sales are effected, are signified the truths and goods of heaven and the church. It is from this that, throughout the Word, there is mention made of "buying," "selling," "dealin~ in merchandise" and" trad ing," and that by them are sIgnified spiritual buying and selling, dealing in merchandise, and trading (n. 840). "To sell" (Nahum iii. 4) is to estrange (n. 355c). That those of the Jewish Church were wholly deprived of truth and good is signified (Deut. xxxii. 30) where it is said that" their Rock sold them, and that Jehovah shut them up:" the term" Rock" is used of truth, and" J eho vah" of good; "to sell" and "to shut up" is to be de prived (n. 4IIc). "To be sold for nought" (Isa. lii. 3) signifies from oneself or from proprium to estrange oneself and to withdraw by falsities (n. 328d). That "Joseph was sold into servitude" (Ps. cv. 17), signifies that the Lord was esteemed as of little worth (n. 448d).
" Vendere (to sell)" represents

MAKHAR,
Deut. xxxii. 30 (n. 4IIc);

Ps. cv. '7 (n. 448d) ;
I.'a. lii. 3 (n. 328d, 840) ; Joel iii. 3 (n. 376d); Nahum iii. 4 (n. 355.): po LEO, Matt. xiii. 44 (n. 863"); xxi. 12 (n. 840); xxv. 9 (n. 840); Luke xxii. 36 (n. I3Ia); Apoe. xiii. 17 (n. 840).
Semblance, Like (hlStm).-(See Implanted.) Everything in which there is force wishes to produce its like (n. 1004). Seminaries, Nurseries (Seminaria).-How holy are marriages in themselves, that is, from creation, may be seen from this, that they are the seminaries of the human race; and as the angelic heaven is from the human race, they are also the seminaries of heaven (n. 988). Send
(Mittcre).-
To send" (Apoc. i. 1) is to reveal (n. 8). To be sent" and to send," when said concerning the Lord, are meant to go forth and to proceed (n. 183b).
SHALACH,
"Mittere (to send)" represents

Ps. xliii. 3 (n. 39Ib); xiv. IS (n. 386b); xvi. 16 (n. 405c): APOSTHLO, John iii. 34 (n. 183b); Apoe. i. I (n. 8) : BALLO, Apoe. viii. 8, rendered cast" in the authorized version (n. 5Il); xviii. 19 (n. II75): PEMPO, John xvi. 7 (n. I83b); Apoe. xi. 10 (n. 661); xiv. IS, rendered" thrust" in the au thorized version (n. 9Ila); verse 18, likewise rendered thrust" (n. 918).
Je,..
- - Send away (Emittere).-By the rich" (Luke i. 53) are signi fied those who have abundance of knowledges, and are iI' no desire: that they are deprived of them is signified by God's sending the rich empty away" (n. 386d).
"Emittere (to send away)" represents
9HALACH,
Ps. Ixxx. II (n. 51Sb, 654<); dv. 10 (n. 405d, 483", IIOOc); verse 30 (n. 294b); cxliv. 6 (n. 405h); Joel iii. 13 (n. 9IIb); Zeeh. ix. II (n. Slid) : APOSTHLO, Luke x. I (n. 365b); Apoe. v. 6 (n. 318): EXAPOSTHLO, Luke i. 53 (n. 3S6d); xx. 10 (n. 315d).
Sending (lmmissio).-By a sending (MIBHLACHCHATH) of evil angels" (Ps. lxxviii. 49; margin of revised version.) is signified the false of evil from hell (n. 503a).
- - - - (Missio).- That
the false and the evil shall not be with those who do good from the love of good, but that there shall be good both natural and spiritual, is signified (lsa.
INDEX OF WORDS.
7i9
vii. 25) where it is said that" there shall not come thither the fear of a place of briers and of thorns, but there shall be a sending forth (MISHLACH) of the ox and the treading of sheep;" or, thither shall oxen be sent, and sheep shall tread there: "the ox" signifies natural good, and "the sheep" spiritual good (n. 304c).
Senir.
See E:uk. xxvii. 5 (n. 514'0).
Sennacherih (SancJuribus).-By "Sennacherib," as king of Assyria (Isa. xxxvii. 17), is signified the perverted rational (n.
77 8c ).
(See also articles n. S18d, 6S4D, 706<.)
Senses
man's senses, namely, sight, hearing, smell, taste, and touch, are not in the man, but they are excited and produced from influx. In man there are simply organic forms that are recipients; these are of no sense until something fitting flows-in from without (n. 349a; comjJare n. 543a). (See Sensories.) Whoever investigates the subject somewhat deeply, may know that man, as to all the things belonging to him and as to every individual thing, is an organ of life; also that what produces sense and perception flows-in from without, and that the life itself causes man to have sensation and perception as from himself (n. 1122). There are two senses given to man that serve as means for receiving the things by which the rational is brought into form, and those things also by which man is reformed; namely, the senses of sight and of hearing; the other senses are for other uses. The things that enter through the sense of sight enter into man's understanding and enlighten it; those that enter through the sense of hearing enter into the understanding and into the will at the same time (n. 14). Those who reason and draw conclusions fi'om the fallacies of the senses, attribute all things to Nature (n. 575). (See
(Sensus).-All
Sensual.)
In the end of a church man talks about spiritual things, or things of heaven and the church, and reasons about them, frolll the corporeal-sensual, and so from the fallacies of the senses (n. 569a).
Sensitiveness (Smsitivum).- That toward which man is affected spiritually is not a matter of thought, and therefore he does not see it by thinking; but he perceives it by a certain sense that does not refer itself to sight, but to another kind of sensitiveness, which is called the sensitiveness of enjoyment. Because this enjoyment is spiritual, and above the
.\POCALYPSE EXPLAINED.
sense of natural enjoyment, a man does not perceive it ex cept when he has been made spiritual, that is, has been made spiritual by the Lord (n. 229).
Sensories (Smsoria}.-(See Senses.)

The whole body, with all its sensories, is but the instrument of its soul, or its spirit (n. 152). The whole face, where the sensory organs of sight, smell, hear ing, and taste are situated, corresponds to the affeCtions and the thoughts from them, in a general way. The eyes correspond to understanding, the nostrils to perception, the ear:; to hearkening and obedience, and the taste to the de sire of knowing and becoming wise (n. 427a). The senses of man, namely, sight, hearing, smell, taste, and touch, are not in the man, but they are excited and brought out from influx. In man there are simply organic forms that are recipients; these are of no sense until something fitting flows-in from without. With the internal sensories, belonging to thought and affection, which receive influx li'om the spiritual world, the case is similar to that of the external sensories which receive it from the natural world (n. 349a).
Sensual
(&msua/is).-The ultimate in man, which is the sensual natural, corresponds to the soles of the feet (n. 365b). The ultimate sensual, which also the Lord glorified or made divine, is signified (Num. xxi. 5-9; John iii. 14, IS) by the brazen serpent, set upon a standard (n. 58Ib): by "a serpent" is signified that which is the ultimate of life in man, which is called the external sensual. Whereas this ultimate was divine in the Lord, therefore a serpent of brass was made among the sons of Israel, which signified that they would again live if they would look to the Di vine Human of the Lord (n. 70; corn.j>are n. 805b(viiL)).
The sensual is the ultimate of man's life, adhering to his cor poreal part and inhering in it (n. 543b). By the ultimate sensual of man is not meant the sensual be longing to sight, hearing, smell, taste, an~ touch, for these properly belong to the body; but the ultImate of thought and affeCtion is meant, which is first opened with infants (see much more, n. 543a). Man's sensual is in the lowest place; and, as it were, it creeps on the ground, beneath man's other parts (n. 58Ia). Man is born first sensual, next he becomes natural, then ra tional, and at length spiritual; but he' who falsifies the truths of the church becomes natural again, and at last sensual (n. 654/). Sensual things ought to be in the last place, not the first
INDEX OF WORDS.
With the wise mall and the intelligent, they are in the last place, and are subject to what is more interior; but with the unwise man they hold the first place, and are dominant; and those in whom they hold the first place are those who are properly called the sensual (n. 543b). If sensual things aloe in the last place, through them is opened a way for the understanding, and truths are disengaged by a kind of extraction. These sensual parts in man stand out nearest to the world, and admit things that work-in from the world, and as it were strain them. The sensual parts thus minister in things that are of service to the in teriors that belong to the mind. There are sensual things that minister to the intellectual part, and there are those which minister to the voluntary part (n. 543b). Unless the thought be raised fmm sensual things, man has little wisdom; the wise man thinks above what is sen sual (n. 543b). Spiritual men rarely think from sensual things, for they think fmm things rational and intelleCtual; but sensual men, who have confirmed themselves in falsi ties against divine and spiritual things, when left to them selves, think from sensual things only (n. 559). With his spirit man can see things that are in the spiritual world, if he can be withdrawn from the sensual things which are from the body, and raised by the Lord into the light of heaven (n. 543b). There are sensual men who are not evil, because their inte riors have not been closed (n. 543b; compa1'e n. "1 r 4d). Those who are merely sensual in the world, but who still were well-disposed, dwell in the seas in the spiritual world (concerning which see n. 342b; compare n. 513a); also in the lower parts (n. 581a). The lowest natural are sensual. They do not lift themselves in thought beyond the sense of the letter of the \Vord (n.
355 b).
One is called a sensual man who judges of all things from the senses of the body, and who believes nothing that he can not see with the eyes and touch with the hands; saying that such things are something, and rejeCting all others
(n. 543b).
The ultimate of the understanding is the sensual scientific, and the ultimate of the will is sensual enjoyment (n. 543b). Sensual scientifics (or matters for knowledge) are such as enter from the world through the five senses of the body; and which consequently, viewed in themselves, are material, corporeal, and worldly, in comparison with interior things (see much more, n. 559; compare n. 58ra). With those who are in the truths of the Word with the affec tion of the love of self, the natural mind is closed; only
the ultimate of this mind is open, which is called the sen sual [part], and which proximately is inherent in the body, and proximately stands out to the world (n. 579). In the sensual man, which is the lowest natural, proximately standing out to the world, there are fallacies, and falsities from them (n. 5I3a). All the evils that a man derives I'om his parents have their. seat in his natural and sensual man, but not in the spirit ual; and consequently the natural man, and especially the sensual man, is opposite to the spiritual: and in the meas ure and according to the quality of the opening and the forming of the spiritual man, the evils of the natural and the sensual man are removed, and goods are implanted in place of them. As all evils have their seat in the natural and sensual man, it follows that falsities are there too (n. 5430); the sensual is the source of all evils and their falsi ties (n. 654/). Sensual men reason sharply and skilfully, because their thought is so near their speech as to be almost in it, and because they place all intelligence in speech from memory alone; but their reasoning is from fallacies of the senses (n. 5430; compare n. 552, 569c, 570, 58Ia). Those who reasoned from the sensual, and thus against the genuine truths of faith, were called by the ancients" ser pents of the tree of knowledge" (n. 5430). Sensual men hold their minds fixed on earthly things, very nearly like animals of the earth; and they also compare themselves to animals (n. 559). Sensual matters of knowledge have very great persuasive power (see much more, n. 556a, 559). (See Persuasion.)
(Concerning the sensual, examine the following articles: n. 7,3420,3550,365, 513a, 543a--d, 550, 55 2 , 55 6a , 559, 570, 58Ia ,o, 654 / , 7140 ,d, 719. 739 a ,o, 76 3.)
Separate (Separare).-" To separate (PAAADH) the sons of men, and set their bounds" (Deut. xxxii. 8), signifies to withdraw them from falsities and to endow them with truths (n. 33 Ia ). --- Separation (.)tpamtio).-By "the water of separation (NIDDAH)" (Num. xix. 9), prepared from the red heifer that was burned (verses I-IQ), is signified the truth of the nat ural man (n. 3640). .--- Separated (Separatus).-A man is in the separated state when he is merely kept in thought that belongs to the under standing, and not at the same time in affection that be longs to his will. But he is in the state that is not sepa rated, when he is kept in thought from the understanding, and at the same time in affection from the will (n. 997).
INDEX OF WORDS.
Sepulchre, Grave (Sepulcrtt1Jt).-(See Death, Tomb.)

By" a sepulchre" in the spiritual sense, and pre-eminently by "the sepulchre in which the Lord was," is signified resur rection, and likewise regeneration (n. 687c). From the dead bodies and bones in them, "sepulchres" sig nify things that are unclean, and accordingly things that are infernal (n. 659a). "To sit in the sepulchres" signifies to abide in filthy loves (n. 659 a). It is to be noted that falsities and evils of every kind corre spond to the unclean and foul things that are in the natu ral world; the more dreadful falsities and evils to things pertaining to dead bodies, and to fetid, excrementitious things; the milder falsities and evils to things of the swamp. It comes from this, that the dwelling-places of those in the hells who are in such falsities and evils, ap pear like pits and graves; and, if you are willing to be lieve it, such genii and spirits dwell in the graves, the privies, and the swamps, that are in our world, although they do not know it (n. 659b).
"Sepulcrum (a sepulchre, a grave,)" represents

Num. xi. 34 (n. 513a); xix. 16 (n. 659a); Kings xiii. 21 (n. 659d); xxii. 20 (n. 659d); xxiii. 16 (n. 659.1) j yob v. 26 (n. 659d); Ps. lxxxviil. II (n. 659b); Isa. xiv. 19 (n. 65ge, 1029d); xxii. 16 (n. 411e); lxv. 4 (n. 659 a ); yer. viii. 1 (n. 65ge); Ezek. xxxii. 22, 23 (n. 659a); xxxvii. 13 (n. 659c, 899c): TAPHOS, Matt. viii. 28 (n. 659b) j xxiii. 29 (n. 659b); xxviii. 1 (n. 195c, 400d).
QEBHER,
Seraphim.-(See Cherub.)
The signification of "seraphim" is like that of" cherubim," namely, divine providence as to protection (n. 282; com pare n. 285, 580).
"Seraphim" is the plural of the Hebrew word
SARAPH,
Isa. vi. 2 (n. 282,285,580).
Serpent (Serpcns).-(See Creeping things, Sensual.)

By" the serpent" is signified that which is the ultimate of the life in man, which is called the external sensual. Because this ultimate was divine in the Lord, therefore a serpent of brass was made among the sons of Israel, which signi fied that if they would look to the Divine Human of the
Lord, they should live again (n. 70; compare n. 5810.

8056(Yiii.)).
By "the serpent" is signified the sensual, which is the ulti mate of the understanding (n. 70, 3556). Whereas by "serpents" are signified sensual things, which are the ultimates of the natural man, and these are not evil except with those who are evil, and as dragons are called by the same word in Hebrew which means serpents that are not venomous, for these reasons" dragons," when mentioned in the vVord and meaning such serpents, sig nify sensual things that are not evil; or, applied to per sons, sensual men who are not evil (n. 714d). "Serpents" are the craftiness of the sensual man (n. 58111 ; compare n. 763). By " the old serpent" (Apoc. xii. 9) are signified the sensual (n. 739a). By "the serpent's head" (Gen. iii. 15) is signified all evil (n. 7396 ). By "the voice of the serpent" (:Jer. xlvi. 22) are meant craftiness and deceit (n. 1145).
"Serpens (a serpent)" represents

Gm. iii. I (n. 58Ia); verse 14 (n. 5816, 7396); xlix. 17 (n. 355b, 58Ib); Exod. iv. 3 (n. 581b, 714d); Num. xxi. 6, 7. 9 (n. 70. 58Ib); Dwt. viii. IS (n. 581b, 73Od); :Job xxv;. 13 (n. 58Ib); Ps. Iviii. 4 (n. 58Ia); ex!. 3 (n. 581a, 734d); Isa. xiv. 29 (n. 386b, S81b, 7276); xxvii. I (n. 275a, 58Ib); Ixv. 25 (n. 5816) ; :Jer. viii. 17 (n. 58Ib); xlvi. 22 (n. 5810, II45) ; Amos ix. 3 (n. 5816); jJ1icalt vii. 17 (n. 5816):
TANNIN, Exod. vii. 9,10, 12 (n. 5816):
OPHIS, klatt. x. 16 (n. 5816);
klark xvi. 18 (n. S81a, 706<);
Luke x. 19 (n. 544, 58Ia);
:John iii. 14 (n. 70, 5816);
Apoe. ix. 19 (n. S8Ia); xii. 9 (n. 581a, 739a); verse 14 (n.
761); verse 15 (n. 763); xx. 2 (n. S8Ia).
NACHASH,
- - Fiery serpent (Prestcr).-" The flying fiery-serpent (SARAPH)" .(lsa. xiv. 29), is reasoning from falsities (n. 386b; compare n. 581b, 727b); "whose fruit is the flying fiery-serpent," signifies that from the sensual is born faith separate from charity; this is meant by "the flying fiery-serpent" be cause it soars upward by reasonings and by confirmations from revealed things that are not understood, and so it kills things that are living (n. 817d).
Servant
(Serv1I.').-As
to His Divine Human. the Lord is called
INDEX OF WORDS.
Servant," because He served His Father by doing His will (see more, n. 4096,c; compare n. 65/). Because the Lord as to divine truth is called in the Word "Servant," from serving, therefore in the Word they are called servants" who are in divine truth from the Lord, and who through the truth render service to others (n.
409c).
In the Word, mention is made of serving" and of minis tering," also of "servants" and ministers." They are called servants" of the Lord, and are said to "serve" Him, who are in truths; and they are called" ministers" of the Lord, and are said to " minister" to Him, who are in good (n. 478; compare n. 155, 160). By "servant" is signified the external [part] of man that is called the natural man (n. 408) : with one who is regene rate, the natural man is equally free with the spiritual, for they act in unity as principal and instrumental; neverthe less the natural man, relatively to the spiritual, is called servant, because the natural man is of service to the spir itual by bringing into effect [what ought to be done]; but with those in whom the spiritual man is closed, and only the natural man open, the whole man is a servant, in a general sense (n. 409a). By the souls of men" (Apoe. xviii. 13) are properly meant slaves or servants; and by these in the spiritual sense are signified scientific truths belonging to the natural man, which are serviceable to the spiritual (n. 750e). By
servants" in the Word are also meant those who are led by themselves and the world, and thus bv evils and falsi ties; consequently, who are led by the natural man, and not at the same time by the spiritual (n. 409d).
"Servus (a servant)" represents

'E8HEDH,
Ps. Ixxviii. 70 (n. 409c); Ixxxvi. 2. 4. 16 (n. 409c); Ixxxix.3 (n. 409C); verse 20 (n. 3166. 409c); cii. 28 (n. 7686); CXIX. 17, 23. 65,124.125.135, 176 (n. 409c); Iso. xx. 3 (n. 409c); xxxvii. 35 (n. 409c); xli. 8 (n. 409c); xli.i. I, 19 (n. 4096); xliii. IQ (n. 4096); x!.iv. 12 (n. 409C); xhx. 3, 6 (n. 409c); J. 10 (n. 409c); I". 13 (n. 4096) ; liii. Jl (n. 4096); Ixv. 9 (n. 405c, 409c, 433<); verse 13 (n3 866 ); '.fer. ii. 14 (n. 6016); xxv. 4 (n. 409C); verse 9 (n. 409c); xliii. 10 (n. 409c) ;
Lam. v. 8 (n. 386c); Ezek. xxxiv. 23 (n. 650/); xxxvii. 24 (n. 205, 409c) ; verse
35 (n. 4 0 9c );
.Dan. ix. 10 (n. 409c) ;
Amos iii. 7 (n. 409c);
jJfal. iv. 4 (n. 409c):
DOULOS, Malt. xiii. 16 (n. 836); xx. 27 (n. 4096); Luke xii. 37 (n. 4096);
:lo/m viii. 34, 35 (n. 409d); xv. 15 (n. 409d); Apoe. i. I (n. 6,8); vi. IS (n. 409a); vii. 3 (n. 427a); x. 7 (n.612); xi. 18 (n. 695a); xiii. 16 (n.836); xix. 2 (n. 1202); verse 5 (n. 1210) : OIKETES, Luke xvi. 13 (n. 409d).
Serve
serve the Lord" is to be in truths, and in every thing to act sincerely and justly; for then the true, the sincere, and the just things that are with man, do them selves serve the Lord (n. 478). They are said to serve the Lord who are in truths; and they are said to minister to Him who are in good (n. 478). "Ministering" is predicated of those who are in the celestial kingdom, and" serving" is predicated of those who are in the spiritual kingdom (n. 155). The words of the Lord, " Ye cannot serve God and mammon" (Luke xvi. 13), are to be understood spiritually (n. 409d).
'ABHADH,
(Servire).-" To
"Servire (to serve)" represents

Deut. vi. 13 (n. 6960); 69 60 ); .Jsa. Ix. 12 (n. 208/):
DOULEUO, Luke xvi. 13 (n. 409d):
lATAEUO, Luke i. 74 (n. 204a);
AjJoe. vii. 15 (n. 478).
X.
12, 20 (n. 6960); xiii. 4 (n.
Service, military, Warfare
(Mililia).- The ministrations of the Le vites about the tent of meeting, were called "military service (TZABHA')," although they did not fight against the enemies of the land: and from this it is evident that the office of the priesthood is warfare, but a warfare against falsities and evils (n. 734d).
Servitude, Bondage
(Ser-"itlts).-When the natural man thinks and acts without being' under the auspices of the spiritual man, then it also is in a state of servitude; which servitude is signified (Ps. Ixxxi. 6) when it is said, "I removed the shoulder" of Israel" from the burden" of Egypt (n. 540b). From this, Egypt is called (Exod. xiii. 3, 14) "the house of bondage ('UHEDH)" (n. 54ob).
- - Servility, Slavery
(Ser-Jwn).-To believe what another says [merely because he says it], is servility; but to believe what one himself thinks from the Word is freedom (n. 195b). It is fi-eedorn to do good from the Lord; it is slavery to do good from oneself (n. 774(i.. It is freedom to think and to live from the Lord; and it is sla~ery to think and live from hell (n. 836). (Comtitllere).-"
(NATZABH)
Set, Make, Establish
of man, He set
When He sef}arnted the sons the bounds of the peoples accord
INDEX OF WORDS.
ing to the number of the sons of Israel" (Deul. xxxii. 8) signifies to alienate from falsities and to gift with truths (n. 3310): it also signifies that for them were all truths and goods (n. 724e; compare n. 4316).
NATZABH occurs also, ,),a. xxxi. 21 (n. 219).
"He hath proclaimed against me the set (MO'EOH) time" (Lam.
i.
15; the authorized version has, .. He hath called an assembly against
me;" the revised version has, .. He hath called a solemn assembly against
me "), signifies the last state of the church, when the Lord was to come (n. 863a); at which time all goods and all truths were devastated with the Jewish nation (n. 9226).
"Constituere (to set, to make, to establish,)" is also the ren

dering of YA'l'ZAGH, ,),er. li. 34 (n. 714e). KUN, .Alieah iv. ] (n. 403", 8509): NATHAN, Exod. vii. I (n. 624C): QUM, Ps. xl. 2 (n. 666).
- - (Appvllae).-" Set(sHITH)
thine heart towards the path (or high way), the way thou mayest go" ('.fer. xxxi. 21), signifies affection for truth leading to life (n. 219).
- - Place, Put (PO/I.erc).-" To place (or i make ') mountains for a

way" (n. 4056) ; "bounds" (n. 405d) ; "rivers into islands ,. (n. 405ft); "judgment" (n. 4066); "glory" (n. 4066) ; "our iniquities before Thee" (n. 4126); "hands" (n. 5776); "into a desert" (n. 7306); "into stagnant water" (n. 730c)'
"Ponere" represents
SUM and SIM, which have various renderings in the English ver sions,-Ps. civ. 3 (n. 5940); verse 9 (n. 40Sd); cix. 5
(n. 74OC); Isa. v. 20 (n. 5260); xiv. 17 (n. 7306); xli. 18 (n. 73oc); xlii. 4 (n. 4060) ; verse IS (n. 405"); xlix. II (n. 4056); uen. xii. 6 (n. 6000): SHITH, Gen. iii. IS (n. 7680); xc. 8 (n. 4120): TITHEMI, Apoe. x. 2 (n.6ooa).
- - Set over (Praejiccre).-(See Superintendents.)

'Whereas infernal evil and falsity prevail, it is said (Ps. cix. 6), "Set thou (PAQAOH) a wicked man over him, and let Satan stand at his right hand" (n. 740c).
- - Set up.-(See Raise.) Set on fire.-(See Burn.) Setting

(Occasus).-" From the rlsmg of the sun to its setting (MABHO')" (Mal. i. 1I), signifies wherever there is good (n. 324").
788
By "the setting- of the sun" is meant the good of love in ob scurity (n. 401'); the state of the church when it is in ignorance (n. 40If); the last time of the church (n. 179) ; the state of the church when it is in evils and falsities from them (n. 401/).
"Occasus (setting, going down,)" represents
MABHO',
Ps. J. 1 (n. 401e. 4226); cxiii. 3 (n. 40Ie, 4226); Mal. i. rr (n. 324c, 40Ie): Ps. cvii. 3 (n. 4226);
MA"RABH,.
MA"RABHAH, DUSM.
.Isa. IIx. 19 (n. 401e, 4226): .Isa. xlv. 6 (n. 40Ie, 4226):
Luk, xiii. 29 (n. 4226).
Seven
(Sept,m).-The
number "seven" in the Word, like "a week," signifies a beginning and an end, thus an entire period, and a full state; and because this number signifies what is full, it also signifies all persons, because all make up what is full: when magnitude is treated of in the Word, by "seven" is signified what is full; and when multitude is treated of, "seven" means all. The number "three" also signifies what is full, and all; but the number seven is used in the Word when it is treating of some holy thing, and three in other cases (n. 20).
From the number seven, arise fourteen, seventy, seven hun dred, seven thousand, seventy thousand; and all these numbers have similar signification with seven, because they arise from it (n. 430a). In the opposite sense the number" seven" signifies what is profane (n. 700d, 1040).
"Septem (seven)" represents

SHIBH'AH
(Chaldee), Dan. iv. 16 (n. 257,10296); verse 29 (n. 102 96) : SHI BH'AH (masculine), or SHUHA' (feminine), in all other passages of the Old Testament to which reference is here given: HPTA, in those of the New Testament. See articles n. 20, 24, 62, 72, 88, 89, 90, 9'. 96, 97. 183. 184, 256,257,274,300, 3'4 c, 316a , 3 17, 318, 3 27, 33 6a , 357 d , 391c, 40Ic,d. 430a, 475 6 486. 489, 489J!,. 500. 555a. 602. 603, 604. 658. 676, 68" 684e, 700d, 715, 717c, 761 , 775, 9 28 , 949. 95 1, 957, 959, 1040, 109 2.
- - Seven times
(Scptics).-" Seven times" signifies always, alto gether, fully (n. 257). That the priests were" seven" in number, and that they went around Jericho "seven" days, and "seven times on the seventh day" (')'os. vi. 4), signifies what was holy, and a holy declaration of divine truth; for "seven" signifies what is holy, and in the opposite sense what is profane;
INDEX OF WORDS.
wherefore because there was what was holy on the onc side, and what was profane on the other, the priests were seven, their trumpets were seven, and the city was com passed seven times (n. 700d).
"Septu (seven times) " represents

SHEBHA', SHIBH'ATHAYIM,
Ps. cxix. 164 (0.257): Ps. xii. 6 (n. 257): HEPTAKIS, Matt. xviii. 21, 22 (n. 257).
(SepI1Ip/um).-" Sevenfold"
--- Seven fold
signifies fully (n. 257).
"Septuplum (sevenfold) " represents

BHIBH'ATHAYIM,
Gm. iv. IS (n.427a); Ps.lxxix. 12 (n. 257); Isa. xxx. 26 (n. 40Ic).
Seveneh, Syene (Sevene).-" From the tower of Seveneh even unto the border of Cush (or Ethiopia)" (Ezek. xxix. IO), signifies from things first to things last, in the natural man (n. 654i). That falsities will destroy the understanding of truth, is signified (Ezek. xxx. 6) where it is said, "From the tower of Seveneh shall they fall by the sword" (n. 6546'). Seventy (Sepluaginla).-(See Seven, Week.) " Seven" and" seventy" signify what is full, from beginning to end (n. 684e). "Septuagnta (seventy)" represents
BHIBH'IM,
Exod. xv. 27 (0. 4586); Dan. ix. 24 (n. 6841): HEBDOMEKONTA, Luke x. 17 (n. 544).
- - Seventy times (Sepluagies).-" Seventy times (HEBDOMEKONTAIIIS) seven" (Matt. xviii. 22) means always, without counting (n. 257) ; it means continually (n. 391e). Sew
(Consuere).-"
They sewed (TAPHA") the leaf of the fig" (Gm. iii. 7), signifies that they then clothed themselves with natural truths, that they might not appear to be deprived of celestial truths (n. 7396).
TAPHA"
occurs also, Ezek. xiii. 18 (n. 750d).
Shaddai
(Sckaddai).-" God Shaddai" is the truth that rebukes in temptations, and which afterwards is consoling (n. 283c). "When Shaddai spreadeth" (Ps. lxviii. 14) signifies a state of temptations; for" Shaddai " signifies temptations, and consolations after them (n. 2830).
(See articles n. 2836,c, 386c, 4486, 959.)
Shade, Shadow (lhnora); Shady (Umorosus).-To be "a shade on the
79
right hand" (Ps. cxxi. 5), signifies to be a safeguard against evil and falsity; "a shade" here means that which gives a little shade, to keep from hurt (n. 2980; compare Lam. iv. 20, n. 684d). "Heat" (Isa. xxv. 4) is the lust of falsity, and "the shadow of a cloud" is protettion from it; for the shadow of a cloud tempers the sun's heat, and reduces the warmth (n. 4 81 ). "To walk in the shady (umo1'osus) valley" (Ps. xxiii. 4), in the spiritual sense, signifies a darkened understanding, to which truths are not apparent from light (n. 727a). The entire period of the duration of the Jewish Church was represented by the degrees of Ahaz (lsa. xxxviii. 7, 8). Its beginning was represented by the first degree, which is when the sun is in its rising; and its end by the last degree, in the setting. Hence it is evident that by the drawing back of the shadow is meant an extension of the period (n. 706c). By "the land of the pit and of the dark shadow" (J'er. ii. 6) is meant a state of ignorance of truth, and of falsity from this ignorance (n. 5370).
"Umbra (shade, shadow,)" represents TZU, Ps. cxxi. 5 (n. 2980);

Isa. xxv. 4 (n. 481); xxxviii. 8 (n. 706&); Lam. iv. 20 (n. 6844);
Euk. xxxi. 6 (n. 388/).
" Umbra densa (dense shadow) " represents
TZALMAVETH,
7e1'. H.6 (n.
5370).
" Umbra mortis (the shadow of death)" represents

TZALMAVETH,
Ps. xliv. 19 (n. 714&); but in Ps. xxiii. 4, the same Hebrew word is rendered by "umbrosus (shady, or full of shadow)" (n. 727a).
- - Shadowy, Shadow-like (U//lo1'ati/e).- That man after death is something shadowy, like a breath. an unformed phantom of ether, is mentioned among paradoxes (n. 988). - - Shadowed (Inumorata).-"The land shadowed (TZ'LATZAL) with wings" (Isa. xviii. r) is the church which is in thick dark ness as to divine truths (n. 304d; compare n. 650e). Deep shadow (Densae umo1'ae).-" A land of drought and 01 deep shadow (TZALMAVETH)" (:fer. ii. 6; the English versions have" shadow of death "), signifies the perception of good and the understanding of truth, obscured (n. 730d). Shaffs.-(See Nerves.)
INDEX OF WORDS.
79 1
Shake, Shake off, Cast (Excutm).-I< Thine olive shall cast its fruit (or be shaken) (NASHAL)" (Deut. xxviii. 40), signifies that good will perish (n. 638c).
I<
To shake
her wealth into the sea" (Zec/z. ix. 4; the signifies to cast falsities into hell (n. 5386).
(NAKHAH)
English versions have" smite her power in the sea "),
The disciples were commanded when departing I< to shake off (KTINASSO) the dust of their feet" (Matt. x. 14), by which was signified that what was accursed should not adhere to them (n. 3656).
"Excutere (to shake)" represents
NA'AR,
Iso. xxxiii. 9 (n. 73oD).
IS
Shake off (Discutere).-" Discutere (to shake off)" rendering of

N'THAR,
the
Don. iv. 14 (n. H006).
- - Shake, Move, Rouse (Commovere, Comtnotio).-(See Tremble.) Where it is said that" the earth was shaken (GA'ASH) and trem bled" (Ps. xviii. 7), this signifies that the church was per verted by the falsification of truths: and" the foundations of the mountains" are then said to tremble and to shake; for the goods of love, which are founded on the truths of faith, vanish (n. 304c): it is said that I< the earth is shaken" and I< is moved," and that" the foundations of the moun tains tremble," from the appearances in the spiritual world (n4006 ).
"The powers of the heavens shall be shaken (uu:uo)" (Luke xxi. 26), signifies that the power of divine truth was ready to fail (n. 74Id).
"C ommovere" is used as the rendering of several Hebrew and Greek words that are variously rendered in the Eng lish versions :
GA'ASH,
:fer. xlvi. 7 (n. 654"):

NUOH,
Ps. xviii. 7 (n. 304c, 4006, 405");
CHIL, Hob. iii. 10 (n. 401d): MO!, Iso. xxiv. 19 (n. 346, 400D); xl. 20 (n. 5876) :
Iso. xxiv. 20 (n. 346, 400D): 1sa. xix. I (n. 5946); Nahum iii. 12 (n. 40Y) :
RAGHAZ, Iso. xiii. 13 (n. 346, 4006);
Hob. Hi. 16 (n. 622a):
RA'ASH, Ps. xlvi. 2 (n. 304c); Ix. 2 (n. 4ooc); 1sa. xiii. 13 (n. 346, 400D); xiv. 16 (n. 697,7301,7414, 1029d); :fer. iv. 24 (n. 346, 405", llooc); Hagg. ii. 6, 7 (n. 4OOc): OIGIRO, John vi. 18 (n. 514d):
NU"',
SA
SEIO,
uuo, Luk~ xxi. 26 (n. 74Id): Matt. xxvii. 51 (n.400d).
- - Shake (Co"eut~rc).-That "the earth shall be shaken (IlA'ASH) out of its place" (lsa. xiii. 13), signifies that the church shall be removed from its former state (n. 3041); for the earth in the spiritual world is here meant; and the lands of the spiritual world are shaken from their place when a last judgment continues (n. 4130; compare Ps. xviii. 6, n.
4000 ). "To be shaken (St.o) with a great wind" (Apoc. vi. 13) sig nifies reasonings from falsities of evil (n. 403a).
- - Shaken (Quassata).- That there is grief to ultimates, is signi fied ('Yer. xxiii. 9) where it is said, "All my bones are shaken (IlACHAPH)" (n. 3130). Shame
the shame of nakedness" (Apoc. iii. 18) are sign,ified filthy loves, for these come into view when they have not been removed by love of good and the conse quent faith of truth (n. 244 ; compare n. 1009). They who are destitute of all good and truth, when they come among angels, are affected with shame and igno miny (n. 8110).
(Pudor).-By "
BOSHETH,
"Pudor (shame) " represents

A1SCHUNE,
xi. 13 (n. 8Ub): AjJoe. iii. 18 (n. 244): ASCHEMOSUNE, AjJoc. xvi. IS (n.l009).
7er.
- - Make ashamed (PlldifaCCle).-That" they shall make ashamed (VABHASH) them that ride upon horses" (Zech. x. 5; see the
margin of the authorized version; but see article n. 7344'. which agrees with its text), signifies the annihilation of the reasonings,
argumentations, and confirmations, that are from man's own understanding (n. 355/; compare n. 632).
- - To be ashamed (P1tdcfi~ri).-" They shall not be ashamed in the time of evil" (Ps. xxxvii. 19), signifies that they shall conquer when they are tempted by the evil (n. 386d). "To be ashamed and affected with ignominy" ('Yer. xxii. 22), signifies to be left destitute of all good and truth (n. 8 IIo). "Pudejieri (to be ashamed, to be made ashamed,)" repre sents
BOSH,
Ps. xxxvii. 19 (n. 386d); cxxvii. 5 (n. 724C); xiv. 4 (n. 644b); xv. 9 (n. 401d); xvii. 13 (n. 4830); xxii. 22 (n. 8IlO) : VABHASH, 7o~1 i. I I (n. 376d); Z~C/Z. x. 5 (n. 7344; but see n. 355/' 632, where we find the aClive form "pu4ifaceye, to make ashamed ").
7~r.
I:->DEX OF WORDS.
793
Pudenda.-From scandals and from adulteries, the genital organs are called the pudenda (n. 1009).
"Pudenda" is the rendering of
ASCHEMOSUNE,
Apoe. xvi. 15 (n. is "pudor").
240<;
but in n. 1009 the reading
- Shamefully entreated.-(See Contumely.) Shammah

(Sehammah).-By "the city" (Ezek. xlviii. 35) is signified doctrine of truth from good of love; the city was there fore called" Jehovah-shammah," or "Jehovah there" (n.
438;
see margin of authorized version.)
Sharon
"Lebanon" (Isa. xxxiii. 9) is signified the church as to rational understanding of good and truth; by "Sharon, Bashan, and Carmel," the church as to knowledges of good and truth fi'om the natural sense of the Word (n. 730b). "The glory of Lebanon" (Isa. xxxv. 2) signifies the divine truth, and" the honor of Carmel and Sharon" the divine good, that are received (n. 288b).
(Scllaro1l).-By
Sharp
(Acutus).-" Sharp" signifies acting accurately, exquisitely,
and completely (n. 908).
"Acutus" is used to translate
Ps. lvii. 4 (n. 908);

Isa. xlix. 2 (n. 908);
Ezek. v. I (n. 908) :
SHANAN, Ps.. cxx. 4;,(n. 908):
oxus, Apoe. 1.16; 11.12; XIV. 14; xix. 15 (n. 908).
CHADH,
~harp
points, Stings, Hooks, Teeth (Awlei).-" Stings (KENTRON)" (Apoc. ix. ID) mean craftiness and subtilties, to persuade
to falsities (n. 560). That the nations of Canaan would be "sharp points (TZ'NINIM)" in the sides of the sons of Israel (Num. xxxiii. 5), signi fies that malignant falsities would bring hurt to the goods of the church (n. 560). Where it is said (lsa. xli. 15) that J acob should be "a thresh ing instrument having teeth (P'PHIVOTH), to thresh the moun tains and beat them sm<lll, and to make the hills as chaff," by these things is signified the destruction of the evils that spring from the love of self and the world, and also of the falsities therefrom (n. 405!J). "To take away with sharp points (or hooks) (TZINNAH)" (Amos iv. 2) signifies to lead away from truths by scien tifics from the Word and from the world, falsely applied (n5 60 ).
(See Fibres.)
794
Sharpen
APOCALYPSE EXPLAINED. (E.racu~re).-By "wars" (Ps. cx!. 2, 3) are signified rea sonings; wherefore it is also added, "They have sharp ened (SHANAN) their tongue like a serpent's" (n. 734d).
Shave, Shave oH, Cut oH (Radere,
Abradere).-(See Ba/d.) The reason why the Nazirite did not shave the hair of his head, because it was the naziriteship of God upon his head; and that when the days of his separation were fulfilled he shaved it off and consecrated it (Num. vi. 1-21) (n. 66). The reason that Samson's strength lay in his locks; and that when they were cut off he became weak (Judges xvi. 13-30) (n. 66).
By " the beard" is signified the ultimate of the rational man; and that" they should not shave the beard" signifies that they were not to deprive themselves of the rational (n. 577 0 ). "Radere (to shave, to cut off)" represents
""L"CH.
G.. OH
P.. R
Lev. xxi. 5 (n. 5770): isa. xv. 2 (n. 66, 5770) : Lev. x. 6. where the authorized version has "uncover ,. (n. 66).
"Abradere (to shave)" represents

GAlACH.
Num. vi. 9 (n. 66);

Judges xvi. 17 (n. 66).
- - Cut oH, Poll (To1Jdl'e).-" To shave the head," "to cut off the
beard," and" to induce baldness," signify to deprive of all truth and good; since one who is deprived of things that are ultimate is also deprived of things that are prior (n.66).
" TOlldere (to cut off. to poll, to shave,)" represents

uz. Jer. vii. 29 (n. 66);
Micah i. 16 (n. 724c):
GAL.. CH. D~ut. xxi. 12 (n. 555C).
G ..
Sheha
"Sheba" are signified knowledges of truth and good (n. 717c ; compare n. 242d, 324C). By "gold of Sheba," that shall be given (Ps. Ixxii. IS), is meant the good of love, into which the Lord will lead through knowledges (n. 242e); "gold of Sheba" is good of charity (n. 328d, 32ge). By "the kings of Sheba and of Seba" (Ps. lxxii. 10), are meant the inner and the outer goods of the natural man; by "Sheba " the inner goods, and by " Seba" the outer (n4 06c ).
(Scluoa).-By
(Sch~bna).
Shehna
(See article n. 206.)
INDEX OF WORDS.
795
Shechem
(Scltecltemus).-The citizens of Shechem were not willing that celestial good, which is "the olive tree," should reign over them (Judges ix. 7-16); nor the truth of that good, which is "the vine;" nor moral good, which is "the fig tree:" but they desired the evil of falsity, that appeared to them as good; which is "the bramble" (n. 638c).
- - (Secltem).- That" Simeon
and Levi slew Hamor and Shechem his son, and spoiled the whole city" (Gen. xxxiv. 25-27), signifies that those two sons of Jacob, that is, those things of the church that were represented by those two sons, extinguished the truth and good of the Ancient Church, of which there was still a remnant with the race of Hamor (n443) "the Chaldeans, the men of Shechem, from Shiloh and fiom Samaria" (Yer. xli. 5), are meant those who commit profanation; and in the abstract sense, pro fanations of every kind (n. 3740).
(:Sicltem).-By
Shed, Pour out (Effundere).-" To shed innocent blood" signifies to

destroy the good of love and charity (n. 32~). "To shed the blood of the just" signifies to falsify truths and to adulterate goods (n. 3 2 9f, 975).
"Effundere (to shed, to pour out,)" is the rendering of

YATZAQ,
Isa. xliv. 3 (n. 5184); Mieah i. 4 (n. 405"):

NAGHAR, Ps. Ixxv. 8 (n. 9604, IlI6):
IlUQ, Mal. iii. 10 (n. 675c): .
8HAPHAKH, Isa. lix. 7 (n. 329/);
Lam. ii. 4 (n. 7996); verse 12 (n. 376c); Amos ix. 6 (n. 2754): EKCHEO, Apoe. xvi. I (n. 9604); verse 3 (n. 329/' 965); verse 4 (n. 329/); verse 8 (n. 981); verse 12 (n. 995); verse 17 (n. 1012): EKCHUNO, Matt. xxiii. 35 (n. 329g-); xxvi. 28 (n. 778c).
Sheep
"the sheep" is signified spiritual good (n. 304c) : by" sheep" are signified those who are in charity (n. 212) ; also those who are in truths from good, thus who are in faith from charity (n. 261); those who are in love towards the neighbor, which love is charity (n. 3140); goods of charity (n. 388d); those who are in good of charity to wards the neighbor, and thence in faith (n. 600a). Those who are natural, and still in good of life according to their own religious system, are meant in John, where it is said, "and other sheep I have, which are not of this fold" (x. 16); these were not in heaven before the coming of the Lord, but were introduced by Him after He glorified His Humanity (see more, 11. 4.13/;).
(Ovis).-By
796
.. Ovis (a sheep)" represen ts

TZ'ON,
In". I. 6 (n. 40Sk);

EfUk. xxxiv. 6 (n. 388d, 40Sk);
SEH.
Zuk. xi. 4. 7 (n. 3IS<):

Isa. vii. 2S (n. 304<) :
PRO BATON, Matt. x. 6 (n. 223<); xviii. 12 (n. 40S/); xxv. 32 (n.
2SOC, 298<, 316<, 87S); verse 33 (n. 600a); Jokn X. 2. 3. 16, 26. 27 (n. 261, 864); xxi. 16, 17 (n. 3140); Apoe. xviii. 13 (n. US4).
She goat.-(See Goat.) She/omim (Schclomim).-(See Sa/em.) From the word meaning peace, Jerusalem was called Shelo mim (n. 365f). Shem (Schcmus).
See Gm. ix. 21-23 (n. 2400).
Shepherd, Pastor (Paslor).-" My Shepherd" (Ps. xxiii. I) is the Lord (n. 375e(viii.); compare n. 3140. 864). The Lord is called" the Shepherd, the Stone of Israel" (Gen. xlix. 24). from the doctrine of charity and the faith there from, which is from Him (n. 357a; compare n. 448b). " Shepherds" are those who teach truths, and lead to good by them (n. 315c; compare n. 388b, 41ge, 482, 60Ia, 700g). By "shepherds" are signified those who lead to good by truths; and in an abstract sense, by 11 shepherds" are signified the truths themselves, through which is good (n.
3 88d). It is a custom derived from the Word to call those who teach shepherds (or pastors), and to call those who are learning a flock (n. 482): the" shepherd and his flock" (:fer.E. 23) are signified those who teach and those who learn (n. 863a). By "shepherds" (7er. xxii. 22) in the abstract sense are sig nified the goods of the church, and by " lovers" its truths (n. 8 IIb). "The habitations of shepherds" (Amos i. 2) signify all the goods of the church (n. 60Ib).
By" the shepherd of nought, that forsaketh the flock" (Zech. xi. 17 ; the revised version has" the worthless shepherd "), are meant those who do not teach truth and thereby lead to good of life, and who care not whether they teach truth or fal sity (n. 600b; compare n. 376f). By " the shepherds who have destroyed the vineyard" (:fer. xii. 10), are meant those who teach falsities, and by them lead to evil of life; by" shepherds" are here mean t pas tors of the church, and not shepherds of the flock (n. 3 88b ).
INDEX OF WORDS.
797
"Pastor (a shepherd, a pastor,)" represents

Gm. xlix. 24 (n. 357a, 4486); Ps. xxiii. I (n. 375c(viii.), 482); ha. xiii. 20 (n. 102ge); xl. II (n. 3146); lvi. II (n. 376/); 'Jer. iii. 15 (n. 700g); xii. 10 (n. 3886); xxii. 22 (4Ige, 8U6); xxiii. 2 (n. 482); Euk. xxxiv. 5 (n. 388d); xxxvii. 24 (n. 409c, 70IC); Amos i. 2 (n. 6016); Zech. xi. 3 (n. 315<): RO", Zuh. xi. 17 (n. 6006): POIMEN, 'John x. 2 (n. 864).
R .. .. H,
(See Feed.) Shield.-(See Bucklef'.) Shihof' (Scllichor).-By "the waters of Shihor," or of Egypt (:Jer. ii. IS) are signified false scientifics, or scientifics that con firm falsities (n. SI8e). To investigate spiritual things by the scientifics of the natural man, is signified (:Jer. ii. 18) where it is said, "What hast thou to do with the way of Egypt, to drink of the waters of Shihor?" (n. S69C:) this signifies instruCtion solely from the natural man, whence are mere falsities (n. 6S4j). Shiloh (Schilo, Scl,iloh).-Shiloh is among the names of the one God (n. 959). By "Shiloh" (Gen. xlix. 10) is meant the Lord (n. S56c; compare n. 119) : "Until Shiloh come" signifies the Lord's advent, and the tranquillity of peace then (n. 433a). By" the habitation of Shiloh" (Ps. lxxviii. 60) is signified the church which is in the good of love (n. 8IIa). By" Gedaliah," whom the king of Babylon set as governor in the land, and by "the Jews" who were with him, and by "the Chaldeans" and" the men from Shechem, from Shiloh, and from Samaria" (:Jer. xli. 1-8), are meant those who profane; and in the abstraCt sense, profanations of every kind (n. 3746). Shine (Lucere).-(See //Iumine.) By "the faces of J ehovah" (Num. vi. 25) is signified the di vine love; "to make them shine" signifies influx of divine truth (n. 34(6): divine truth, with which the Lord flows in, and from which is all intelligence and wisdom, is meant by "Jehovah make His faces to shine upon thee" (n. 36 sc ). "Lucere (to shine)" represents
'OR,
PH'" NO
Num. vi. 25 (n. 3406, 365c):

.4l>oc. viii. 12 (n. 527): xxi. 23 (n. 40110).
- - (Fulgere).-The
face of the Lord shone, when He was trans formed (or transfigured), because" the face" signifies the interiors, which were divine (n. 64).
Don. xii. 3 (n. 72):
Matt. xvii. 2 (n. 64);
PHA1NO, Apoe. i. 16 (n. 74,410).
ZAHAR, LAM PO,
"Fulgere (to shine)" represents
- - Shine forth (Effulgm).-Divine truth in which the Lord is in His glory, is meant (Ps. I. 2) by, "Out of Zion, the per feCtion of beauty, God will shine forth (VAPHA')" (n. 850d).
- - (Sjlmdere).-"To
make the darkness to shine" (Ps. xviii.
28) signifies to dissipate the falsities of ignorance with the
light of truth (n. 274).
"Splendere (to shine, to enlighten,)" represents

NAGHA';l. LAMPO, ST'LBO,
Ps. xviii. 28 (n. 274) ; Isa. xiii. 10 (n. 401c, 526a):
Matt. xvii. 2 (n. 195c, 4010):

Mark ix. 3 (n. 195c).
- - Shining, Brightness (Splmdor).-" Shining (or' brightness ')" (Isa. lix. 9) signifies the good things of truth; for" light" signifies truth, and truth shines (or is resplendent) from good (n. 5260).
"Splendor (shining, brightness,)" represents

2 Sam. xxiii. 4 (n. 4010) ; Isa. iv. 5 (n. 594c); J'oe! ii. IQ (n. 4000, 401c); iii. 15 (n. 40lt, 526a); Hab. iii. 4 (n. 3(60); verse II (n. 401d): N'GHOHOTH (plural), Isa. lix. 9 (n. 5260) : ZIZ (Chaldee), Isa. lxvi. 11, see margin of authorized version (n.
NOG HA';',
36Sg-).
- - - - (Splmdidus).-"
Shining" things (Apoe. xviii. 14) are things that are true, and from this, magnificent; that this is the signification of "shining" things, is because shining is of light, and the light of heaven is divine truth, or divine wisdom. It comes from this that all things in the heavens are resplendent with a brightness such as is not found in the world (n. II59).
LAMPROS,
"Splendidus (shining, bright,)" represents

Apoe. xv. 6 (n. 950); xviii. 14 (n. u59); xix. 8 (n. 1222).
- - Shining-whiteness, Bright-whiteness (Candor); Shining-white, Bright-white (Candidus).-" Whiteness (aloedo) " and" shin ing-whiteness (candor) " signify truth, from the transparency of the light (n. 67).
I:\DEX OF WORDS.
799
"Whiteness" and" shining-whiteness" signify divine truth (n. 196). By the Nazirites was represented the Lord as to the Divine Human; wherefore by them in a relative sense was signified the good of celestial love. The truth of this good is signified (Lam. iv. 7), by "Her Nazirites were whiter (a/bus) than snow, and shining-white (eandidus, TZACHACH) above milk" (n. 364b; compare n. 196, 372b).
"Candidus (shining-white) " represents

CHIVVAR
LEUKOS,
(Chaldee), Dan. vii. 9 (n. 67): Mark ix. 3 (n. 67); Apoe. i. 14 (n. 67).
Ship (Navis).-(See Boat.) By " ships" are signified knowledges of truth and good, also doctrinals (n. II7o). By "ships" in the strict sense, in which they are regarded as containing [vessels], is signified the Word and doctrine from the Word; because the Word and doctrine ther'efrom contain cognitions of truth and good, as ships contain riches (n. 514a).
By "ships of Tarshish" (Isa. Ix. 9) are meant general knowledges of truth and good, in which there are many in particular (n. 242d). By "the ship (or' boat ') (PLOION) of Simon" (Luke v. 3) are signified doctrinals of faith (n. 514d). "A ship (or 'galley') \vith oars" (Isa. xxxiii. 21) is intelligence from proprium, because such a ship is propelled by men by means of oars; and" the magnificent (or' gallant ') ship" is wisdom from proprium, because of such a ship man is boastful and proud (n. 514e).
"Navis (a ship)" represents

"NI,
1 Kings ix. 27 (n. SJ4D); x. 22 (n. SI4b): Gm. xlix. 13 (n. 447, 514&); Deu!. xxviii. 68 (n. SI4&); Judges v. 17 (n. SI4c); Job ix. 26 (n. SI4c); Ps. xlviii. 7 (n. St4b); civ. 26 (n. SI4C); cvii. 23 (n. SI4c); Isa. ii. 16 (n. 410b, SI4b); xxiii. 1 (n. 304d, 406c, S14b); xliii. 14 (n. SI4c); Ix. 9 (n. 242d, SI4b); Ezek. xxvii. 2S, 29 (n. SJ4a); Dall. xi. 40 (n. 3SSd, SI4c): TZI, Num. xxiv. 24 (n. SI4c); Isa. xxxiii. 21 (n. SI4c): PLOION, in all the passages of the New Testament in which "na vis" is found in this work (see n. SI4c,d, 1I70); but PLOION is sometimes represented by "navigium (a boat)."
"NIYYAH,
~oo
Shittah (SchWa), Shittim (Schittim).-By" the cedar of shittah (SH'TIAH),"

"the myrtle," and" the tree of oil" (Isa. xli. 19) are sig nified spiritual good and celestial good. By every" tree" is signified in the Word something of the good and truth of the church; those things which are in the spiritual or internal man are signified by "the cedar of shittah, the myrtle, and the tree of oil" (n. 37Se(viii.; "the cedar [of shittah]" is the higher rational truth (n. 730c) ; "the cedar of shittah " signifies genuine truth (n. 294b).
See also IslZ. xli. 19, as given in n. 109, where is the plural
fOlm "sltit/im."
By" shittim wood" (Exod. xxvii. I) is signified the good of justice or of merit, which belongs to the Lord alone (n. 39If). "A fountain shall go forth from the house of Jehovah, and fill the water-course of Shittim" Cloe! iii. 18), signifies that there shall be truth of doCtrine from the Lord out of heaven, which shall enlighten those who are in higher and lower knowledges (n. 433c); enlightening the scien tifics and the knowledges which are in the natural (n. 483a); that" it shall fill the water-course of Shittim " sig nifies enlightenment of the understanding (n. 5I8a).
Shoe
(Calcms),
To shoe (Calceare), Barefoot (Discalccatlts).-By" shoe" is signified the lowest of the natural, which is the sensual (n. 438; compare n. 70).
By "shoes (HUPODMA) upon the leet" (Luke xv. 22) is signi fied conjunCtion of truth and good in the external or nat ural man (n. 279a). That it is said of Asher that" his shoe (MIN'AL) shall be iron and brass" (Deuf. xxxiii. 25) signifies that the ultimate of the Word is natural truth and good (n. 438; compare n. 70). "To put off the shoe (NA'AL) from the foot," or to make bare the soles of the feet (Isa. xx. 2), signifies to reveal the filthy things of nature (n. 24Ob) ; when Isaiah was com manded to go "naked and unshod (discalceatus. YACHPH) three years, for a sign and a wonder," he represented by this that there were no longer any truths in the church (n. 805b(iii. ; or that it was without truth and good (n. 53 2 ,655 b). "I clothed thee with broidered work, and shod (calccare. NA'U) thee with faxus" (Ezek. xvi. ro), signifies to instruCt with knowledges of truth and good from the sense of the letter of the vVord, or the ultimate sense (n. 375e(viii..
For the Hebrew word which Swedenborg here renders "taxt<s," the author ized English version gives" badgers' skin;" the revised version has ., seal-skin"
INDEX OF WORDS.
801
in the text, and suggests "porpoise-skin" in the margin. Swedenborg does not designate the animal that is here meant, in any of his puhlished works; but in his posthumous Index Bib/icus, s. v. Taxus, and Me/is, when explaining this same verse, he says that laxus is the skin of the nu/is. In his posthumous Adversa ria, when explaining Exodus xxv., where the same Hebrew word occurs, Swe denborg renders the name of the animal by" mdis," and says, "Meles sunl ma res haedorum," that is, "Mdes are male kids" (Adver. on Exodus, n. 1297). (See also the same work, n. 4363; also Index B'b/icus, s. v. Oris.)
(See
Badgers' skin.)
Shoot, Branch, Springing (Germen).-" The Branch (or Shoot) (TZEMACH) of David" (7er. xxxiii. 15) is the Lord (n. 433c,
"The Branch (or Shoot) (see margin of revised version) of Jehovah," which shall be for beauty and for glory (Isa. iv. 2), signi fies the truth of the church (n. 304d). "The shoot of the field" (Gen. xix. 25; .. that which grew upon the ground," in the English versions,) signifies the nascent truth of the church (n. 578). "To bless the shoot" (Ps. Ixv. 10; "the springing," as in the Eng lish versions,) signifies to produce truths anew continually, and to make them to spring forth (n. 644C).
See also
- - (Surcu/us).-By"
4440 ).
In'. xxiii. 5 (n946).
the vine" and" the shoot (or' branch ') (BEN)" which Jehovah hath planted, (Ps. Ixxx. IS,) is signified the spiritual church, represented by the sons of Israel (n. 7 2 4d ).
By "the head of the shoots (or' young twigs,') (V'NIQOTH)" (Ezek. xvii. 4) are signified primary cognitions (n. 281a). "An abominable shoot (or 'branch ') (NETZEA)" (Isa. xiv. 19) is truth falsified (n. 65ge; compare n. 1029d).
- - Shoots, Branches (Propagines).-(See Bough.) "To send forth shoots (QATZIA)" (Ps. Ixxx. 11; see revised ver sion) signifies multiplication and extension (n. 518c); also increase of intelligence (n. 654c). "Propagnes (branches)" represents
N'!ISHOTH,
Jer. xlviii. 32 (n. 376c).
- - Germinate, Bud (Germinarc), Spring forth (Progcrminare), Budding (Gmninalio).- The beginning of a new church is signified by the drying of the earth after the forty days (Gen. viii. 6, 14), and by its germinating anew (n. 6330).
"To water the earth, and make it put forth and bud" (Isa. Iv. 10) signifies to vivify the church, so that it may yield the truth of doctrine and of faith and the good of love and of charity (n. 644c).
802
"Germinare (to shoot)" represents

TZAMACH, with its variolls renderings, Ps. cxxxii. 17 (n. 3161);
cxlvii. 8 (n. 405c, 5940); Isa. Iv. 10 (n. 644C) ; Ezek. xvii. 6 (n. 28/a): BLASTANO, Mark iv. 27 (n. 864).
"Progerminare (to spring forth)" represents
TZAMACH, Isa. xliii. 19 (n. 518a).
- - Shoot forth
(Protntdere).-That a new church is to begin, which in its commencement will be external, is signified (Luke xxi. 29, 30) where it is said, "Behold the fig-tree and all the trees, when they have shot forth (PROBALLO)" (n. 403c).
Short
(Brevis),
Shorten (Abbreviart).-By "Is My hand shortened (QATZAR)?" (Isa. 1. 2,) is meant, Is there not in Him power to deliver? (n. 328d.)
In the Apocalypse (xvii. 10) it is said, "The other is not yet come; and when he cometh he must continue a short time (OLIGOS)." This may be seen explained, n. 1066.
Shoulder (Humerus).-" Shoulders" signify power of every kind (n. 43Ia). "The shoulder (KATHEPH, Ezek. xxix. 7; BHIKHMAH, yob xxxi. 22)" signifies power or ability to understand truth (n. 627b). "To dwell between the shoulders (KATHEPH)" (Deul. xxxiii. 12)
is to be in security and in power (n. 449b). KATHEPH is likewise found, Exod. xxviii. 12 (n. 431a); Im. xxx. 6 (n. 654....);
Ezek: xxxiv.
21
(n. 316d).
"Humerus (shoulder)" also represents

SH'KHEM, Ps. lxxxi. 6 (n. 5400);
Isa ix. 4 (n. 7270).
Shout, Sing aloud, Sing for joy, Cry out (7ubilare).-(See Hedad.) "To shout (or' cry Ollt,' or' sing for joy,') (RANAN)" (Ps. Ixxxiv.
2) signifies worship from the enjoyment in good (n. 39Id).
See also Ps. Ixxxi. 1 (n. 3230); Iso. xii. 6 (n. 3260); xxiv. 14 (n. 4060).
":Jubilare (to shout)" represents
RUA', Isa. xliv. 23 (n. 304f. 4050).
- - Cry
(Vocijerari), Shouting (Vocijeratio).-By "shouting and ac c1amation" (70S. vi. 20) was signified consent and confir mation (n. 700d). Lamentation is sig-nified (l/Ih'cah iv. 9) by "Why dost thou cry with crying (or 'cry aloud ')?" (n. 7216.)
IKDEX OF WORDS.
" Vociferari (to shout, to cry,)" represents

RUA', Miealz iv. 9 (n. 7216):
SH ......,
Isa. xxix. 9 (n. 376/).
" Vociferatio (shouting, crying,)" represents

REA', Mieah iv. 9 (n. 7216):
T'RU'''H,
70S. vi.
20
(n. 700d).
Show (Ostmdere).-"To show (DEIKNUO)" (Apoe. iv. I) signifies to instruct to the life (n. 264). - - (Monstrare).-" Monstrare (to show)" represents DEIKNUMI, Apoe. xvii. 1 (n. 376r, 1032). Shower.-(See Rain.) Shrine.-(See Adytum, Sacred Repository.) Shun (JiUgere).-Evils which are to be shunned as sins (n. 949). He who does not shun evils as sins is not a man (n. 948). (See Flee.) Shut up (Concludere).-(See Close, Smear.)
The Hebrew words that are represented by the Latin word" eoncludere," are rendered" deliver up," "give over," and "give up," in the English ver sions.
"Concludere" is the rendering of

~"GH"R,
~"KH"R, Isa. xix. 4 (n. 6541').
Lam. ii. 7 (n. 39Id); Amos vi. 8 (n. 6756) :
Ps. Ixxviii. 48 (n. 503a); verse 62 (n. 8634);
Si6mah.-By "Jazer, the vine of Sibmah," and by" Heshbon and Elealeh" (Isa. xvi. 9), are signified the men of the exter nal church, who explain the Word to favor the loves of the world; for these places were given to the Reubenites and Gadites for an inheritance, and by these was repre sented the external church, because they were beyond the Jordan: the" vine of Sibmah" signifies their church (n. 9116; compare :Jer. xlviii. 32). Sicera, Strong drink (Sicera).-" Sieera," answering to the Greek SIKER.. of the Septuagint, represents SHEKHAR, M,m. vi. 3 en. 918);
Isa. v. Il (n. 376$); verse 22 (n. 376r, 618); xxiv. 9 (n. 376d, 618): xxviii. 7 (n. 235,376/); xxix. 9 (n. 376/); Ivi. 12 (n. 376/). In all these passages, the English versions have the rendering" strong drink." It seems probable that it often means drink expressed from fruits other than the grape; perhaps commonly from the date. But the explanations given below, particularly of Isa. xxviii. 7, possibly imply that sicera was sometimes made from
APOCALYPSE EXPLAl!'\EIJ.
wine, or from the grape: "They wander through wine, and they go astray through sicera," we are told, signifies through falsities (the wine), and through thou things that are/rom them (tlu sicera).
\Vhatsoever appears in heaven, appears altogether like what exists in our material world, from its threefold kingdom; and to the eyes of the angels, these things appear alto gether like the things of these kingdoms before the eyes of men of the world. There appear there paradises, gar dens, forests, fruit-trees of every kind, lawns, fields of grain; plains, full of flowers, herbs, and grasses of every kind: there are also things th~t are derived from these, as oils, wines, sicerae (or drinks from the juices of fruits), and other things that belong to the vegetable kingdom (see much more, n. 926). "Wine" and" sicera" (Isa. v. 22) are truths of the Word (n. 618). "Wine" (Isa. xxix. 9) specifically signifies the truth of the spiritual man, and of the rational man from this; and " sicera" signifies the truth of the natural man therefrom (n. 376;). That they will be averse to all things that are concordant with truths, is signified (Isa. xxiv. 9) where it is said, "Sicera shall be bitter to them that drink it;" "sicera" signifies those things that are from truths, and that are concordant with them (n. 376d). "Sicera shall be bitter to them that drink it" signifies that the truth of good is un delightful, from falsification and adulteration of it (n. 618). Concerning the Nazirite's abstinence from grapes and from wine, it is thus said :-" He shall ahstain from wine and sicera; he shall drink no vinegar of wine or vinegar of sicera; yea, he shall not drink of any maceration of grapes; grapes, also, fresh or dried, he shall not eat: all the days of his Naziriteship shall he eat nothing that is made of the grape of wine, from the seeds even to the skin" (Num. vi. 3, 4). This was the law for the Nazirite before he had fulfilled the days of his Naziriteship, because he was then representing the Lord as to His first state (see more, n. 918): that it was afterwards allowable for him to eat grapes and drink wine, is plain from verse 20, of the same chapter, where it is said, "Afterwards the Nazirite shall drink wine lJ (n. 918). "Wine" and" sicera lJ through which they err (Isa. xxviii. 7) signify truths mixed with falsities (n. 235): "They wander through wine, and they go astray through sicera," signifies through falsities. and through those things that are from them (n. 376/).
INDEX OF WORDS.
80 5
"To follow sicera," and "to be inflamed with wine" (Isa. \'. I I), signifies to bring forth doctrinals from themselves: "to drink wine" (verse 22) is to take in falsities, and" to mix sicera" is to confirm falsities (n. 3766'). Because they love falsities and things falsified, it is therefore said (lsa. lvi. 12), "Come, I will take wine, and we will be made drunk with sicera" (n. 376/).
Sick
"a sick man" are signified those who have transgressed and sinned: therefore the Lord said to the sick man (ASTH~NON) at the pool of Bethesda (7ohn v. 7, 14), "Behold thou art made whole; sin no more, lest a worse thing befall thee" (n. 163). Three reasons why the sick were healed through faith in the Lord (n. 815b).
(Acgrotus).-By (Falx).-By
Sickle
"a sharp sickle" is signified divine truth ex quisitely exploring and separating, for the reason that" the harvest" signifies the last state of a church, that precedes a last judgment (n. 908).
J,r.1. 16 (n. 9IIb); Joel iii. 13 (n. 911b) : DREPANON, Mark iv. 29 (n. 9I1c); Apoe. xiv. 14 (n. 272, 908); verse 15 (n. 911a); verse 16 (n. 912); verse 17 (n. 914); verse 18 (n. 917,918); verse 19
MAGGAL,
"Falx (a sickle)" represents
(n9 19)
Side
destruction of evils which are not known to be evils, is signified (Ps. xci. 7) by the" thousand that shall fall at the side;" and the destruction of falsities that are not known to be falsities, by the" ten thousand that shall fall at the right hand;" moreover by " the side," at which they shall fall, is signified good; and by " the right hand," the truth of good (n. 336b). By" the side" (lsa.lxvi. 12) is signified spiritual love, and by "the knees" celestial love (n. 3656'). "The sides of the north" (Ps. xlviii. 2, and elsewhere), are truths from celestial good (n. 405'; compare n. 7216). "The sides of Lebanon" (Isa. xxxvii. 24) are where goods are conjoined to truths (n. 405'). "The sides of the earth" (7er. vi. 22) signify things that are of the church; they signify evils remote from the goods of the church (n. 1756; compare n. 355d, 7216).
(Lalus).-The
"Latus (side)" represents

YARKHAH.
Gen. xlix. 13 (n. 514) ; Ps. xlviii. 2 (n. 45-); cx)(viii. 3 (n. 340e); fm. xiv. 13 (n. 405e); xxxvii. 24 (n. 405'); Jer. vi. 22 (n. 1756, 357c); xxxi. 8 (n. 72Ib); 1. 41 (n. 275b); Ezek. xxxviii. '5 (n. 355d) :
806
TZADH,
APOCALYPSE EXPL\f:\IED.
Mml. xxxiii. 55 (n. 560);

Ps. xci. 7 (n. 3360);
Isa. Ixvi. 12 (n. 36.sc) :
PLEURA, John xix. 34 (n. 329<).
- - Every side (Circumquaquc).

See
Jer.
vi. 25, where the Hebrew reads
!!ABHIBH
(n. 721&).
Sidon
Zidon (Zidoll), Sidonians (Sidouii).-All the persons concerning whom the vVord was to be written, and those through whom it was to be written, were led to places that 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, into Tyre and Sidon, to Jerusalem, and to the Mount of Olives there; He also was carried when an infant into Egypt (n. so). The Ancient Church extended through a great part of the continent of Asia, that is, through Assyria. Mesopotamia, Syria, Ethiopia, Arabia, Lybia, Egypt, [which was then an Asiatic power,] Philistia even to Tyre and Sidon, through the Land of Canaan on both sides of the Jordan (n. 391h, compare n. 422d). The ultimate [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 Sldon were situated (n. 518c): "the sea of the Philistines," on which were Tyre and Sidon, signi fied knowledges of truth and good, I'om the sense of the letter of the Word (n. 518b). By" Sidon and Tyre" (Isa. xxiii. 4) are signified knowledges of good and truth from the Word (n. 721a; compare n. 27 Sa, 406c,d) : they also mean the church as to knowledges of good and truth (n. 863a). "To Sidon" (Gen. xlix. 13) signifies to knowledges of what is good (n. 514C).
(Sidoll),
By "Tyre and Sidon" (:loel iii. 4) are meant those within the church who are in knowledges of truth and good; here are meant those who have perverted them and ap plied them to falsities and to the evils of falsities (n. 242d; compare n. 433c, 556c). The tabernacle and the temple, in which all things were re presentative, were given to the sons of Israel that they might not turn back to the idolatrous and magical things that there were at that time among the various nations in Asia; as in Egypt, Syria, Assyria, Babylon, Tyre and Sidon, Arabia, Ethiopia, Mesopotamia, and especially in and around the Land of Canaan (n. 827")'
INDEX OF WORDS.
80 7
Concerning Jezabel, daughter of the king of the Sidonians, much may be seen (n. 160).
Siege (Obsidio, ODridium), Lay siege (Obsidere).-"To lay siege to (obsi dere) Jerusalem" (Ezek. iv. 2, 3) signifies to straiten it by evils and falsities (n. 633b). Whereas falsified truth is hard, exclusive, and admits no genuine truth, it is said (Ezek. iv. 3), "that it may be for a siege (i1t obsidio1tem, MATZOR)" (n. 706d).
"To draw the waters of the siege (obsidium, MATZOR), and strengthen the fortifications" (Nahum iii. 14), is to fortify falsities against truths in various ways (n. 177).
Sieve (Cribrttm), Sift (Cribrare).-Whereas the faith of the false is as chaff before the wind, it is therefore said (Luke xxii. 31) that" Satan demanded them, that he might sift (SINIAZO) them as wheat" (n. 74ob; compare n. 820b). Sigh (Sttspirare).-(See Groan.) "Those mourning and sighing ('ANAQ) over the abominations" (Ezek. ix. 4, where it reads" cry" in English), are those who are not in evils and falsities from them; "mourning and sighing" over them, si&,nifies their aversion and pain be cause of them (n. 427a).
"He sigheth (or gaspeth) (VAPHACH), and stretcheth out the hands" (J'er. iv. 31) signifies pain (n. 31SC).
Sight (Visus).- Two senses have been given to man which serve him as means for receiving those things by which the rational is formed, and also the things by which a man is reformed; these are the senses of sight and of hearing; the other senses are for other uses. The things which enter by the sense of sight enter into man's understand ing and enlighten him; and for this reason by "sight" is signified an enlightened understanding, for the under standing corresponds to the eye-sight, as the light of heaven corresponds to the light of the world. But the things which enter by the sense of hearing enter into the understanding and at the same time into the will; and for this reason by" hearing" is signified perception and obe dience (n. 14). "The eyes" signify the understanding, because all the sight of the eyes, with men and with angels, is ft'om it. That all the sight of the eyes is from the understanding, appears like a paradox to those who do not know the interior causes of things, from which effects have place in the body. Those who have not a knowledge of these causes believe no otherwise than that the eye sees of itself, that the ear
808
heals of itself, that the tongue tastes of itself, and that the body feels of itself: when yet man's inner life, which is the life of the spirit, (and this life is the life of his understand ing and will, or of thought and affeCtion,) feels through the organs of the body things that are in the world, and so perceives them naturally (n. 152). The sight of man's thought, which is called understanding, corresponds to the sight of his eyes (n. ro80). " Sight" in the supreme sense, in which it is attributed to the Lord, sigoifies foresight; but in the internal sense it sig nifies faith, because spiritual sight is sight from faith, and because the things that are of faith are seen in the spirit ual world (n. 4340). The sight of knowledges (which is supposed to be of faith,) departs fiom man gradually, as he begins to think wick edly from willing wickedly; and it also recedes after death, when a man becomes a spirit, if the knowledges were not enrooted in his life (n. 242a). The Lord flows-in with good, and from this forms truth, which is the truth of faith, and causes man's spiritual sight to look to Him and to the neighbor (n. 242a). The spiritual sight, or the understanding, operates into the sight of the eyes with angels, and presents the truths of the understanding in corresponding forms (n. 260; com pare n. 759). The Lord appears in heaven to the angels, but then under angelic form; for He fills an angel with His sight (or look) and thus with His presence from afar, and this in various place, but everywhere in accommodation to the good of love and faith with those where the appearance is. Thus was the Lord seen by Gideon, by Manoah and his wife, also by Moses and the people of Israel (n. 412d). In the spiritual world all sight and thought from acknowledg ment conjoins; but looking to the Father gives conjunc tion to no one (n. 8050(viii.)). Those in the heavens that are under the Lord as a moon can not enter into the heavens which are under the Lord as a sun, because their interior sight or understanding has been formed for receiving the lunar light there, and not for receiving the solar lig-ht there. Comparatively, they are not unlike those birds that see in the night, and not by day; and therefore when they come into the solar light which they have who are under the Lord as a sun, their sight is darkened (n. 708). 'vVhen man is in the body, he does not see such things as are in heaven, unless the sight of his spirit is opened; but
INDEX OF WORDS.
80g
when this is opened, then he sees (n. 53; compare n. 505) The sight is intromitted into heaven when the sight of the eyes of the body is made dim, and then the sight of the eyes of the spirit is enlightened (n. 260Yz). As the sight of the body has extension into the natural world and there spreads itself about, so the sight of the spirit, which is thought from affection, has extension into the spiritual world and there spreads itself about (n. 388a). By "looking" and "sight" is signified understanding, and thought from it; and in the understanding all is manifested as present which is thought of. And from this it is that in the spiritual world those appear present with whom one desires to converse, provided that in the world he had from the sense of sight some idea of the person with whom he wishes to speak; and especially if both parties have had such ideas (n. 25). Thousands of bands of evil spirits may be led, restrained, bound, dispersed, by a single angel by means of truths from the Lord, and this merely by looking at them, from intention of the will. Such power was sometimes granted to Swedenborg (n. 783).
- - Prospect (Prospct?us).-By "the sight (Ch"ldu, CH'ZOTH) even to the end of the earth" (Dan. iv. II), is signified extension even to the ultimates of the church (n. 650d). Sign (Sigml11.).-(See Miracle, Seal.) "To be signed (or sealed)," and" a sign," in many passages of the Word, signify to be reduced into such a state as to be known as to quality, so as to be conjoined with those in a similar state, and separated from those in dissimilar states (n. 42711). What is signified (Gen. iv. IS) where it is said that "Jehovah placed a sign on Cain, that no one might kill him" (n. 427a; compare Ezek. ix. 6, n. 3I5b).
"A sign (or standard) upon the mountains" (lsa. xviii. 3), signifies convocation to the church (n. 74Ib). In many passages of the Word, mention is made of" sign" and of" miracle;" and by "sign" is meant that which indicates, which testifies, and persuades concerning the matter in question; but by "miracle" is meant that which rouses, which strikes, and which brings amazement: thus the sign moves the understanding and the faith; but the miracle moves the will and its affection (see much more, n. 706a -d). .. A sign" (Apoc. xv. r) is revelation (n. 926; compare n. 713).
810
APOCALYPSE
EXPLAI~ED.
"Signs': (Apoc. xiii. 13; xvi. 14) are testifications and per suasIOns (n. 824, 1002).
"Signum (sign, mark, token,)" represents

Gm. iv. 15 (n. 427a); ix. 13 (n. 706d); xvii. Il (n. 706d); Exod. i--:. 8, 9, 17 (n. 7066); vii. 3 (n. 706a); x. I, 2 (n. 7066); Num. XIV. If, 22 (n. 7066); Deut. iv. 34 (n. 706a); vi. 22 (n. 706a); xiii. 1,2 (n. 706a); :fudges vi. I7 (n. 706d); I Sam. ii. 34 (n. 706d); xiv. IQ (n. 706d); Ps. Ixv. 8 (n. 706d); Ixxiv. 4, 9 (n. 706d); Ixxviii. 43 (n. 706a); Ixxxvi. 17 (n. 706d); cv. 27 (n. 706a); cxxxv. 9(n7 06a ); Isa. vii. 11 (n. 706c); xviii. 3 (n. 7416); xxxvii. 30 (n. 706c); xxxviii. 7 (n. 706c); verse 22 (n. 706d); xliv. 25 (n. 706d); Ixvi. 19 (n. 427a); :Jer. x. 2 (n. 706d); xxxii. 20, 21 (n. 706a); xliv. 29 (n. 706d); Ezek. iv. 3 (n. 706d); xx. 12, 20 (n. 706d): TAY, Ezek. ix. 6 (n. 3156) : SEMEION, 1l1'att. xii. 38, 39, see revised version (n. 7066) ; xvi. I, 4 (n. 706d); xxiv. 3 (n. 7066); verse 24 (n. 706a) : verse 30 (n. 7066); 1l1'ark viii. 11, 12 (n. 7066); xvi. 17 (n. 706c); Luke ii. 12 (n. 7066); xxi. 11, 25 (n. 7066); :John ii. 18 (n. 7066); vi. 30 (n. 7066) ; Apoe. xii. I (n. 706a); verse 3 (n. 713); xiii. 13 (n. 706d,824); verse 14 (n. 706d); xv. I (n. 926); xvi. 14 (n. 706d); xix. 20 (n. 706d).
'OTH,
"Signum (standard, ensign,)" represents

NE~,
Isa. xi. 10, 12 (n. 706d); xviii. 3 (n. 7416); :Jer. 1. 2 (n. 706d); li. 12, 27 (n. 706d).
"Signum (sign, waymark,)" represents
TZIVVUN,
:Jer. xxxi. 21 (n. 706d).
In article n. 706c, we find" signa" (Isa. xli. 23; chap. xlv. 11): Schmidius has the same. This accolds with the Syriac, but it is not in agreement with the textus reaptus.
Significatives (Sig-Ilijieativa).-Whatever was done by the Lord in the world was representative; and whatever He spake was significative. He was in t'epresentatives and signifi catives in the world, so that He might be in the ultimates of heaven and the church, while at the same time in their firsts; and so might rule and dispose ultimates from things first, and all intermediate things from firsts by means of ultimates: representatives and significatives are in ulti mates (n. 405d).
All things seen in heaven are representative and significath'e (n. 53): so all the things seen by the prophets when they were in the vision of the spirit (n. 47 I).
I:\DEX OF WORDS.
8n
The ancients, who well knew correspondences, made repre sentative and significative figures (n. 6sog). Among the sons of Israel all things were representative and significative of spiritual things (n. 79).
Sihor.-( See Shihor.) Silence

(Silmtium),
To be silent (Silerc).-" There was silence (SIGE) in heaven" (Apoc. viii. I), signifies amazement that the church is such, and that its end is at hand. "Silence" sig nifies many things; in general, it signifies what causes it (n. 487).
'VVhere it is said, "Be not silent (CHARASH) from me," and it is said again, "Lest thou be silent from me" (Ps. xxviii. I), one of these expressions has relation to divine good, and the other to divine truth (n. 41 le).
To keep silence
(Co/lticcsccrc).-" The elders of the daughter of Zion keep silence (DAMAM)" (Lam. ii. IQ), signifies grief of mind (n. Il7S); grief because of the devastation of divine truth in the church (n. 863a): to sit on the ground, to keep silence, to throw dust upon the head, and to make the head descend to the earth, all were signs represen tative of mourning and grief on account of the vastation of the church by evils and falsities (n. 6370). (Taeerc).-"
- - Keep silence
DAMAM,
Tacere (to keep silence)" represents
Lam. ii. TO (n. 5776): CHASHAH, Isa. lxii. 1, where the English versions have" hold peace" (n. 148, 272, 5776).
Silk
Silk" (Ezek. xvi. 13) signifies truth resplendent from interior good (n. 242d; comjxwe n. 1956); truth from spiritual origin (n. 6196, 1143; compare n. Il44). "The flax of Seric" (that is, Chinese or silken fabrics) (lsa. xix. 9), is spiritual truth (n. 65411).
(Scriwm).-"
"Sericum (silk, silken, Seric,)" represents

Ezek. xvi. 13 (n. 1956, 242d, 6196, II43, II44): fsa. xix. 9 (:I. 654h): SERIKON, Apoe. xviii. 12 (n. II44).
MESH',
$ARIQ,
Siloam.-The pool of " Siloam" signifies the Word in the sense of the letter (n. 2396; compare n. 47Sb). Silver (A,-gmtum).-(See Gold.)
" Gold" in the \Vord signifies celestial good; "silver" signi fies its truth, and this is spiritual good (n. 70, 242d,e): "gold" signifies the good of the internal man, and" sil ver" its truth (n. 176). .
812
By "silver" is signified divine truth (n. 502a); truth from the Word (n. 4580, 5400); the truth of good (n. 1950, 6170); truth from good (n. 447, 502a). By "silver spread [into plates] from Tarshish" (yer. x. 9) are signified truths of the Word in the sense of its letter (n. 5850). By "their silver and their gold with them" (Isa. Ix. 9), are signified knowledges of truth and good (n. 242d). By "silver" is signified truth from the Divine; "purified seven times" (Ps. xii. 8) signifies wholly, and completely pure (n. 257). By "gold" in the opposite sense is signified the evil of the love of self, and by "silver" the false therefrom (n. 242e, 6170, II4 I ). The silver age was the time of the Ancient Church, because then reigned truth from the good of love (which truth is spiritual good) and intelligence therefrom (n. 70, 176).
"Argentum (silver)" represents

(Chaldee), Dan. ii. 32 (n.70, 176. 577a, 1029b); vel1;e 35 (n. 4I1b, 1029b); v. 2,4 (n. 220b); verse 23 (n. 102ge) : KE~EPH, in the other passages of the Old Testament: ARGUROS, illatt. x. 9 (n. 242e); Apoe. xviii. 12 (n. 717d, 1044. I140. II41): ARGURION, Matt. xxv. 27, in the English versions rendered" mo ney" and" pieces of silver" (n. 193b); but in Luke xix. 23 the same word is rendered "pecunia (money)" (n. 193 b).
K'~APH
"Argenteus (adjeClivc) (silver)" represents

ARGUROUS,
Apoe. ix. 20 (n. 583, 587a). (See passages of the Sacred Scripture. n. 70,176, 236b. 242d.e. 257. 279 6, 3 28a', 357'. 374 e,d. 37 66 d , 41 1b, 433 e, 439, 447. 45 8b 5[4 0 , 537 b, 53gb, 540b , 57 6 5 8 5b 587, 617b, 6226,6276. 654 k ,i. 700'. 71OC, 75',7996. 8Ub, 827b. 840, 887, II40, I145. I186.)
- - Piece of silver.-(See Drachma.) Simeon.-(See Simon.)

By" Simeon," and by his tribe, when named in a good sense, in the supreme sense is signified providence, in the inter nal sense faith in the will, in the interior sense obedience, and in the external sense hearing (n. 4430). By "Simeon and his tribe are signified those who are in obedience, because Simeon, the father of the tribe, was named from hearing, and "to hear" signifies to obey. As obedience is signified by" Simeon," faith also is signi fied ; for f~lith becomes faith in man when he obeys ann does the precepts (n. 443a.o).
II
INDEX OF WORDS.
81 3
"Simeon" (Zech. xii. 13) signifies truth and good, in respeCt to perception and obedience (n. 555b). The three sons of Leah born one after another, "Reuben," "Simeon," and" Levi," signify the first and primary es sentials of the church, in series; namely, truth in the un derstanding, truth in the will, and truth in aCt; the signi fication is similar to that of the Lord's three disciples, Peter, James and John (n. 444b).
(See articles n. 340a. 411d, 434d. 438. 440a, 443a,b. 4446, 445. 693.)
Simon.-(See Peter, Simeon.) By Simon in Hebrew is signified hearing and hearkening,

and consequently obedience. By" Peter" when called "Simon." is signified the faith which is obedience; by "Peter" when he is called" Simon, son of Jonah," is sig nified the faith which is affeCtion for truth (n. 443a). By "the ship (or boat) of Simon" (Luke v. 3) are signified dOCtrinals of faith: that the Lord taught" from the boat" signified that He taught from doCtrine (n. 5I4d).
(See articles n.
41Id.
443a, 5I4d, 820a,b.)
Simple, Single (Simplex).-" The good eye" is mentioned in Matthew

(vi. 22); in the original language it is called "the simple (or 'single') (HAPLOUS) eye," and "simple" signifies what is a one; and there is then a one when there is truth from good, or when there is understanding from will. By" the right eye" is signified understanding of good, and by "the left eye" understanding of truth; and when these make a one, there is "the simple (or single) eye," and thus "the good eye" (n. 3 I 3c; compare n. I S2).
(ro.:_.. -----" ~taneous (Si",,./taneus).-(See Order, Succession.)

Simultaneous order exists in lower things, and it shows itself in fulness in the lowest; for higher things let themselves down and place themselves in the order that is called simultaneous. In this order, the pure and perfeCt things, which were the higher, are in the midst or at the centre: and the things less pure and perfeCt, which were the lower, are in the circumferences (n. 1086; compare n. 595). All interior or higher things have co-existence in the ultimate as in their simultaneous [arrangement] (n. 666; compare n. 822).
Sin.-By "Egypt," "Sin," and" No" (Ezek. xxx. IS, 16), are
signified scientifics and fallacies that belong to the natural man and that are obstacles in the way of man's reformation by truths from the Word (n. 72Ib).
8q
(hall/lim ) . - ( See
Sin
Crime.) "Sins" (Apoc. xviii. 4) are evils that spring from the love of self and of the world (n. 1108; compare n. 1111). "Sin" is hell because it is from hell (n. 409d). " Iniquity" (/sa. vi. 7) is said concerning the life of the false, or concerning a life against truths; and" sin" is predicated of the life of evil, or is said concerning a life against good (n. 391c; compare n. 475b, 7 lOb). Sins are not abolished except by repentance of the life of him who has sinned; taking them away by dravving them from another upon oneself, is a dogma of the papists, in whicr there is no truth (n. 805b(iiL)). The sins from which man must desist, and which he must flee from, and become averse to, are especially adulteries, frauds, illicit gains, hatreds, revenge of various kinds, false hoods, blaspheming, conceit (see more, n. 803a). If evils have not been removed because they are sins, the things that a man thinks, speaks, wills, and does, are not good nor true before God, however they may so appear before the world (see more, n. 803b). It is to be noted that every man who is beginning a spiritual life because he wishes to be saved, is in fear of sins because of the punishments of hell; but he afterwards fears them on account of sin itself, because in itself it is abominable; and at last he fears them, on account of the truth and the good which he loves, and thus for the Lord's sake (n. 93 6 ). It is plain that whosoever believes in the Lord flees from evils as sins; and conversely, that whosoever f1ees from evils as sins believes; fleeing from evils as sins is therefore a sign of faith (n. 936).
"Peccafum (sin)" is the rendering of CHAHATH, Ps. Ji. 2 (n. 475b); [sa. vi. 7 (n. 391c, 580);
(n. 391g-) ; (n. 7IOb); Mican i. 5 (n. 4051.); vii. '9 (n. 538a). HAMARTIA, Joh .. i. 29, (n. 805b(iii.; viii. 34 (n. 409d) ; Af>oc. xviii. 4 (n. 1108); verse 5 (n. UIl).
Hos. xiii.
Jer. xvii.
12
- - Sinners (Pcccatom).-(See Publicans.) That the Lord" ate with publicans and sinners (HAMARTOLOS) " (Mark ii. IS, 16), is because the gentiles, meant by "pub licans and sinners," received the Lord, drank-in His pre cepts, and lived according to them; through which the Lord appropriated to them the goods of heaven, which is signified in the spiritual sense by " eating with them" (n 617d).
INDEX OF WORDS.
81 5
Sinai.-" Sinai" in the Word signifies heaven, where the Lord is, from whom is divine truth, or from whom is the Law in the striCl: and in the broad sense (n. 2046; compare n.
3296, 3366, 70Ie). By "Sinai" in the Word is signified divine truth from divine good (n. 405e).
(See arlicleli n. 78, 20, 3296, 3366,45-,54", 539a, 5944, 6964, 700a , 701e, 902, 9 06, 937, 939)
Sincere
(Sincerus).- The sincere is moral good and truth; the just is civil good and truth (n. 794; compare n. 204a).
Sinews.-(See Nerves.) Sing

(Ca/ure),
Chant (Can/are), Singing (Can/us), Song (Call/ieum). AffeCl:ions of various kinds, from which is confession and glorification of the Lord, are expressed by various kinds of sounds and of instruments; for every affeCl:ion, be cause it is of love, when it falls into sound, sounds in a manner proper to itself (n. 3236).
ZAMAR,
"Canere (to sing)" is the rendering of

Ps. xlvii. 7 (n. 326d); Ixxi. 22 (n. 323a"); xcii. I (n. 3236): :Job xxxviii. 7 (n. 5026); :Jer. xxxi. 12 (n. 3746): ADO, Apoe. v. 9 (n. 326a); xiv. 3 (n. 857, 936); xv. 3 (n. 936): PHONEO, :John Xlii. 38 (n. 750&).
RANAN,
By" singing" or" chanting (eaft/are) " (Ps.lvii. 7) are expressed confession and glorification from the good of truth, or from spiritual good (n 3236). " Can/are" is the rendering of
ZAMAR,
Ps. vii. 17 (n. 3266); xxxiii. 2 (n. 3266); xcviii. 5 (n.
3236, 5026 ) ; Isa. xii. S (n. 3266): RANAN, Ps. xx. S (n. 8S0d); Isa. xxxv. 6 (n. 4S5O); xliv. 23 (n. 326e); Iiv. I (n. 721a); Zeph. iii. 14 (n. 5026): RI N NAH, /Sa. xliv. 23 (n. 304/' 40S6); xlix. 13 (n. 304J) :
SHIR, Ps. lvii. 7 (n. 3236, 3266); Ixviii. 25 (n. 326d, 34Qa , 8636j;
xcvi. I (n.. 326&, 3404); xcviii. I (n. 326&); cv. 2 (n. 3266); cxhx. I (n. 3266); Isa. xlii. 10 (n. 3266,&,4066, 730&).
By" singing (eal1tlls) " (Isa. xxiv. 9) is signified testification ol gladness from affeCl:ion for truth (n. 3236). " Can/us" may be seen as the rendering of
Ps. lxxxi. 2 (n. 3236,3264); xcviii. S (n. 3236, 5026); ha. H. 3 (n. 3266) : N'GHINAH, Lam. v. 14 (n. 3266): RINNAH, Ps. xlii. 4 (n. 3266); x1vii. I (n. 326d);
ZIMRAH,
816
Isa. xxxv. 10 (n. 8506); xliv. 23 (n. 304/); xlix. 13 (n. 304d); !iv. 1 (n. 72Ia); Iv. 12 (n. 4056)' SHIR, lsa. xxiv. 9 (n. 3236); Amos vi. 5 (n.448c).
By " a song (canlicum) " is signified acknowledgment and con fession from joy of heart (n. 326a). By " a new song" is signified acknowledgment and confession that to the Lord, as to the Divine Human, is all authority in the heavens and on earth (n. 326a, 854, 857,859). " They sang the song of Moses the servant of God, and the song of the Lamb" (Apoe. xv. 3), signifies acknowledg ment and confession of the precepts of the Word in the Old Testament and the New, and also acknowledgment and confession of the Divine of the Lord in His Human (n. 936). The Song of Deborah and Barak (Judges v.) treats of the desolation of truth in the church, and afterwards of its re establishment (n. 6526; see also articles n. 355.f. 422d, 434&, 439, 447)
"Canticum (a song)" represents

ZIMRATH, SHIR,
lsa. xii. 2 (n. 3266)' Ps. xxviii. 7 (n. 3266); xxxiii. 3 (n. 3236, 3260); Ixix. 30 (n. 3266); xcvi. I (n. 326c, 3404); xcviii. 1 en. 326c); , cxlix. 1 (n. 326c); it is found in the titles of the follow ing psalms,-xlv., xlvi., Ixv.-lxix., lxxv., Ixxvi., Ixxxiii., Ixxxvii., lxxxviii., xcii., cviii., cxx.-cxxxiv. (n. 326a); lsa. xlii. IQ (n. 3266,c, 4066); Ezek. xxvi. 13 (n. 3236, 326<) : ODE, Apoe. xiv. 3 (n. 857. 859); xv. 3 (n. 93 6 ).
- - Sing aloud.-(See Shout.) - - Sing for joy.-(See Shout.) Singly

ethers and airs when brought into action in volume give heat; but when modified singly, they give light. The spiritual auras or atmospheres when brought into action in common, show heat; and when modified singly they show light; this heat, which in its essence is love, and this light, which in its essence is wisdom, are specifically called the divine truth (n. 726). (See Light, Heat, Modify.)
(Sil/gillatim).- The
Sink~ Su'hmerge, Overflow (Sub;'~rgere).-" To pass through the waters and through the rivers, and not to be submerged" (Isa. xliii. 2), signifies that falsities, and reasonings from falsities against truths, will not corrupt (n. SI8e; compare n. 504e).
" Deliver me out of the clay, that I may not sink" (Ps. Ixix.
INDEX OF WORDS.
81i
14), signifies that I may not perish from the evil of falsity (n. 5371i; compare '.ler. li. 64, n. 56gc).
"Submergere (to sink, to flow,)" represents TABHA', Ps. Ixix. 14 (n. 5371i) :
SHATAPH, SHAQA',
J~r.
Iso. xliii. 2 (D. 504c, 5I8c): li. 64 (n. 569c).
- - brown (Dcmcrgcrc).-" To be sunk (KATAPONTIZOMAI) in the depth of the sea" (Matt. xviii. 6; see revised version), signifies to be cast into hell (n. 1181).
TABHA',
See also Matt. xiv. 30 (n. 5I4d) : Job xxxviii. 6, see margin (n. 6290) : SHAQA', Job xli. I, where the English versions have "Ieltest down" and" press down" (n. 4550).
Sisera.-By "Sisera" ('.Judges v. 20) in the spiritual sense is

meant falsity from evil destroying the church (n. 434c; compare n. 355.f. 447) Sister (Soror).-The names of relationship by blood, and of affini ties, signify spiritual things which have relation to spirit ual nativity which is regeneration, and to the heavenly marriage, which is that of good and truth (n. 166). By "the disciples," over whom the Lord stretched out the hand (Matt. xii. 49, 50), are signified all who are of His church; by His" brethren" are signified those who are in the good of charity from Him; by "sisters (AOELPHE)" those who are in truths from that good; and by "mother" is signified the church composed of these (n. 746d). Love of self, and love of the world from it, are" father" and " mother;" the cupidities thence arising, and their evils and falsities, are" the children," that are" brothers" and "sisters" (n. 7240).
Sit
(Sedcrc).-"
One sitting on the throne," means the Lord, in what pertains to last judgment (n. 267; compare n. 268, 28g, 2g0, 2g7, 303, 3 19, 343, 4 12a, 462 , 479) " Sitting on a cloud" signifies the Lord in the divine truth or the Word that is from Him (n. g06, gI0). "He that sat on the white horse" (Apoc. xix. 11) was the Lord as to the Word; for it is said (verse 13) "and He that sitteth upon him is called the Word of God" (n. 355c; compare n. 356, 365a, 373, 382). In the spiritual world, all things that pertain to man's mo tions and to his rest are significative of things that belong to his life, for they proceed from it. Walking and jour neying belong to man's motion, and they therefore signify progression of life, or progression of thought, from the
818
intention of the will; but standing and sitting belong to man's rest, and thence they signify the esse (or inmost being) of life from which is its existere (or outcoming). and thus they signify the making to live (n. 6876). "To sit at the right hand," when said concerning the Lord, is omnipotence (n. 63, 6876, 8S9d). "To sit in the ways" ('.Jer. iii. 2) is to lie in wait (n. 7306).
"Sedere (to sit)" represents

YASHABH,
which is rendered in the English versions" to sil," "to abide," "to endure," Gen. xlix. 24 (n. 357a); JUdges xx. 26 (n. 687C); xxi. 12 (n. 687c); Ps. i. I (n. 6876); ix. 7 (n. 6876); xxvi. 4 (n. 6876); xxix. 10 (n. 6876); xlvii. 8 (n. 6876); ex. I (n. 298b, 687b, 85od); cxxxix. 2 (n. 6876); Isa. xiv. 13 (n. 405e, 6876); xlii. 7 (n. 687b); xlvii. I (n. 6876); verse 5 (n. 5266, 6876); verse 8 (n. 687b); lii. 2 (n. 68 76 ) ; Jer. xv. 17 (n. 6876); Lam. ii. 10 (n. 6376); Ezek. xxvi. 16 (n. 6876); Joel iii. 20 (n. 1I9, 433c) ; Micah iv. 4 (n. 403C); v. 3 (n. 6876) : KATHEMAI, l/llalt. xxii. 44 (n. 2986); xxvi. 64 (n. 63, 2986,6876); xxviii. 2 (n. 687c); Mark xii. 36 (n. 2986, 6876); xiv. 62 (n. 2986, 6876); xvi. 5
(n. 687c);
Luke i. 79 (n. 6876); xx. 42 (n. 298b, 687b); xxi. 35 (n. 6876); xxii. 69 (n. 63, 2986, 6876); Apoe. iv. 2 (n. 267); verse 3 (n. 268); verse 4 (n. 270); verse 9 (n. 289); verse 10 (n. 290); v. I (n. 297); verse 7 (n. 319); verse 13 (n. 343); vi. 2 (n. 356); verse 4 (n. 3650); verse 5 (n. 373); verse 8 (n. 382); verse 16 (n. 412"); vii. 10 (n. 460); verse 15 (n. 479); xi. 16 (n. 6870); xiv. 14 (n. 63, 906); verse 15 (n. 910); xvii. I (n. 1033): KATHEZOMAI, John xx. 12 (n. 687e): KATHIZO, Matt. xix. 28 (n. 270, 6876); xx. 21,23 (n. 6876); xxv. 31 (n. 63, 6876); 1JIlark x. 37,40 (n. 6876); Luke xxii. 30 (n. 6876); Apoe. iii. 21 (n. 254).
~-
Abide, Remain
(Collsidere).- That there shall be what is right and just, is signified (Isa. xxxii. 16) by" Judgment shall dwell in the desert, and justice shall sit (eomidere. YASHABH) in the fruitful field" (n. 730c).
"Considere (to sit)" is the rendering of

KATHEZOMAI,
John iv. 6 (n. 537")'
- - Sif down.-(Sce Recline.)
INDEX OF WORDS.
8rg
Six (Sex).-The number" six" has similar signification with" three,"

namely, truths in a whole complex (n. 627a). The number "six" signifies all, and is predicated of truths (n. 376e). " Three" signifies full, the whole, altogether; "six" and" nine" signify all things in the complex (n. 4ord). The number six is composed of the two factors, two and three, multiplied together: the number two is predicated of goods, and in the opposite sense of evils; the number three is predicated of truths, and in the opposite sense of falsities; a composite numb!'r has similar signification with the numbers of which it is composed: and thus it is that "six" signifies all truths, and all goods from them, in the complex; and in the opposite sense, all falsities, and the evils from them, in the complex (n. 847).
(See also articles n. 2536, 283a, 532, 684e.)
"Sex (six)" represents

SHESH HEX,
(masculine), SHISHSHAH (feminine), in passages from the Old Testament: in passages from the New Testament.
Six hundred sixty and six
(Sexct1lta sexagi1tta et sex).-The number of the beast, "six hundred sixty and six" (Apoc. xiii. 18), signifies that the quality is from all falsities, and ail evils from them, in the complex (n. 847).
Sixteen
(Sedecim).-The number" sixteen" has similar signification with" four" and with" two." All these numbers are preclicated of things that are good, and in the opposite sense of things that are evil; for the greater numbers produced by multiplication have similar signification with the smaller and simpler numbers from which they are produced by multiplying (n. 924).
Sixth
(&~tus).- That" there
came darkness over all the land" for three hours, namely, "from the sixth (HEKTOS) hour to the ninth" (Luke xxiii. 44, 45), signified that there was mere falsity, and absolutely no truth whatever: for the number "three" signifies full, the whole, and altogether; and" six" and "nine" signify all things in the complex, in this case all falsities and evils (n. 40Id). with reference to the implantation of truth; the signification is similar to that of" three" and of "six" (n. 684e; compare n. 532, 847).
Sixty (Sexag'i1tta).-The number" sixty" signifies full time and state,
"Sexaginta (sixty)" represents

SHISHSHIM, HEXEKONTA,
.Dan. ix. 26 (n. 684e) : AjJoc. xiii. 18 (n. 847).
820
Sixty-two (Scrag';JI!" et dllo).-" Sixty" and" two," taken together, signify the marriage of truth with some little good (n. 684c). Skies, Upper clouds, Clouds (Aetlures).-" Thy truth reacheth unto the skies (SHACHCHAQ)" (Ps. lvii. 10; cviii. 4; see also Ps. xxxvi. 5), signifies that divine light reaches even to the highest heaven, where it is in the supreme degree (n. 541). "The skies (or the upper clouds) sent out a voice" (Ps. lxxvii. 17), means influx out of the heavens (n. 594c); truths from the spiritual sense of the Word are also meant (n. 273).
See also Ps. Ixxviii. 23 (n. 541).
Skin, Parchment (Mcmbra1la).-In ancient times they wrote on skins (or parchment), which were rolled together; and a parch ment was called" a book," and" the roll (or volume) of the book" (n. 299).
- - (Cu!is).-"
Skin," from correspondence with the Greatest Man or heaven, signifies the natural man (n. 386c).
The shining of the skin of the face of Moses (Exod. xxxiv. 28 to the end), was significative of the internal of the Law, for this is in the light of heaven. That he veiled the face when he would speak with the people was because the in ternal of the Word was covered, and so obscured to that people that they could not bear any of the light there from (n. 937). "ShaH the Ethiopian change his skin ?" (7er. xiii. 23,) signi fies that evil cannot change its nature: "the Ethiopian" is evil in form, because he is whoHy black; and" the skin," because it is the outmost of man, and corresponds to his sensual, means his nature (n. 78ob).
"Cutis (skin) " is the rendering of

BASAR, 'OR,
Lev. xvi. 27 (n. 7301) ; Ezek. xxxvii. 8 (n. 659<, 665. 666) : ye... xiii. 23 (n. 78ob); Lam. v. 10 (n. 386<,5404, 863a).
Slcirt, Flap, Wing (A/a).-By "the wing (or flap, or skirt) (KANA"H) of the cloak" (1 Sam. xv. 27; 7er. ii. 34), is signified di vine truth in ultimates, or all divine truth in general (n. 395'; compare n. 3 2 9/). "To take hold of the skirt of a man that is a Jew" (Zeck. viii. 23), is meant the desire of knowing truth (n. 433d). (See Wing.) - - Train, Border, Hem (Fimbriae).-By "skirts," when said con
INDEX OF WORDS.
821
cerning the Lord, is signified His divine truth in ultimates (n. 220"): therefore they who touched the skirt (KRASPEDON) (authorized version "hem," revised version" border .. ) of H is gar ment (Matt. ix. 20, 21) were healed (n. I95e, 8I5b).
"Fimbriae (skirts, or hem, or train,)" represents SHUL, Exod. xxviii. 33 (n. 1042);
Isa. vi. I (n. 22Da, 2534, 285).
Slaughter (eader, Oeeisio).-(See Kill.) "The slaughter (eaedes. HEREG) of them that are slain" (Isa. xxvii. 7) signifies perdition thmugh falsities (n. 3I5e). "The day of great slaughter" (Isa. xxx. 25) signifies the last judgment, when the wicked are damned and perish (0. 3I5e; compare n. 405b).
See also Ezck. xxvi. 15 (n. 406b).
By "slaughter (eaedes,
2;
and its" storm" (Isa. XXVIII. are signified the evils which destroy the goods of the church (n. 304b).
QETEBH)"
the English versions have" destroying storm.")
By "the sheep of the slaughter (oeeisio. H'REGHAH), whose pos sessors slay them" (Zech. xi. 4, 5. 7) are signified those who are in good, but are seduced by falsities of doctrine (n3 I 5e ).
Slavery.-(See Servitude.) Slaves (Maneipia).-By "souls of men" (Apoc. xviii. 13) are prop erly understood slaves or servants; and by these in the spiritual sense are signified scientific truths of the natural man, which render service to the spiritual (n. 750e). "Slaves (or' bodies ') (SOMATA)" are scientific truths which are from the natural man; and "souls of men" are goods corresponding to these truths, which are in general affec tions for knowing. "Slave" signifies scientific truth, for the reason that the scientifics of the natural man are at tendants and servants to the rational man in thinking (n. Il56). Slay (Maflare), Slaughter (Maflalio).-(See Kill, Smite, Thrust through.) "To slay (m"flare, SHACHAT) the sons" (Isa. lvii. 5) signifies to extinguish truths (n. 41 If).
"To prepare slaughter (maflatio. MATBEACH) for the sons" (Isa. xiv. 2 I) signifies their destruction (n. I029d; compare n. 30 4 d, 3 I 5d, 7 24 c).
".1"!allato (slaughter)" also represents
TEBHACH.
Isa. xxxiv.
(n. 451.).
822
(Somlllu), Deep sleep (Sol1molmtia), To sleep, To sluI7}6er (Do~ mire, Dormitare), To put to sleep (Obdormire).-WhI1e man IS
Sleep
in spiritual life, he is in a state of watching (or wakeful ness); but when he is in natural life separate from spirit ual, he is in a state of sleep; and the things that are then seen are like things that one sees in a dream: to lead a life of this kind is also meant by "sleeping" and" slum bering" in the Word (n. 1006 j compare n. 355c). "To sleep (dormire, YASH~N) the sleep (S01ll1mS, SH~NAH) of an age, and not to awake" (:Jer. li. 39) sign ifies that they will not perceive truths, to eternity (n. 48 I). "The spirit of deep sleep (sol1wolC1ltia, TARDEMAH)" (Isa. xxix. 10) means no perception (n. 376/). As "to watch" (or "to be awake ") signifies to receive spirit ual life, "to sleep" signifies natural life without spiritual (n. 187b, 355c). "To lie down and sleep (dormire)," and" to dwell" (Ps. iv. 9), signifies to live (n. 365c). That" they shall sleep (dormire) in the woods" (Ezek. xxxiv. 25), signifies that falsities will not infest (n. 365e). "The chariot" and" the horse" (Ps. lxxvi. 6) signify the doc trine of the church and its understanding j these are said "to sleep" (obdormire) (English versions have, "cast into a dead sleep ") when they are without truths, and when conse sequently the man of the church is without spiritual life through truths (n. 1870) j the intellectual is in a sleep, be cause it has become merely natural (n. 35SC).
"Dormire (to sleep)" is the rendering of

YASHEN
(verb), Ps. iv. 8 (n. 365c); xiii. 3 (n. 187b);
'Jer. Ii. 39, 57 (n. 1870);
Ezek. xxxiv. 25 (n. 365') : (adjeCtive). Hos. vii. 6 (n. 54oa): KATHEUDO. Malt. viii. 24 (n. 514d); xiii. 25 (n. 1870, 3744); xxv. . 5 (n. 1870) ; Mark xiii. 36 (n. 187b): KOIMAOMAI, il1'alt. xxvii. 52 (n. 659d, 8990).
YASHEN
"Dormitare" represents
NUM,
Ps. Ixxvi. 5, rendered" to sleep" in the English versions (n. 1870, 355c). Ps. Ixxvi. 6. rendered in the English versions "cast into a dead sleep" (n. 1870, 355c) .
"Obdormire" represents
RADHAM,
. Slum6er.-(See Sleep.) Small.-( See Little.)
INDEX OF WORDS.
Small catfle.-(See Cattle, small.) Smear, Blind (Oblinere).-" To smear (SH ...... ) the eyes, lest they see" (.lsa. vi. IQ; '.John xii. 40), is to darken the under standing, lest 't understand (n. 152). SmeIJ.-(See Odor.) Smite (Percutere).-(See Throw down.) "I will smite His haters" (Ps. lxxxix. 23) signifies combat, with viCtory, against falsities and evils, and thus against the hells (n. 684e).
"To be smitten" signifies to perish (n. 525): it signifies to be damned (n. 427a). "To smite a man" signifies to rejeCt and deny truth (n. 340d).
"Percutere (to smite)" represents
2 (n. 700e): rendered" to smile," "10 slay," "10 plague," "10 beat upon," in the English versions, Exod. vii. 17, 20 (n. 727a); ix. 25 (n. 503a); Deut. xiii. 15 (n. 13(0); xx. 13 (n. 7250);
Ps. iii. 7 (n. 556a); Ixxxix. 23 (n. 684c); cv. 33 (n. 403e);
Isa. xi. 4 (n. 304d); xxxvii. 38 (n. 1310); xlix. 10 (n. 386d,
481); Ix. 10 (n. 295C); Ixvi. 3 (n. 340d); Ezek. ix. 5 (n. 427a); Jonah iv. 8 (n. 401/.) ; Zech. xii. 4 (n. 2390) ; O~RO, Luke xx. 10, II (n. 315d) : p .. nsso, Apoe. xi. 6 (n. 646, 647): PL~SSO, Apoe. viii. 12 (n. 525). N.. GH .. PH, I
N"KH"H, variously
Sam. iv.
- - (Alapam impingere, Alapam inJligere).- Where it is said, "Whoso ever shall smite (RHAPIZO) thee on thy right cheek" (Matt. v. 39), by "smiting" is signified to bring injury (n. 556b). Smoke
fire" signifies love in two senses, both heavenly love and infernal love, and the" smoke" there ham signifies that which flows forth from love,-the false that flows from infernal love, and the truth which flows from heavenly love,-therefore "smoke" in the good sense signifies holy truth; this is the signification of" the smoke" from the fire of incense-offerings (n. 539b; compare n. 494) Guard, to prevent injury from too much light or too much shade, is signified (.lsa. iv. 5) by "a cloud by day," and by " the smoke and shining of the flame of fire by night" (n. 504b). \Vhere it is said, " And the temple was filled with smoke from the glory of God and frolll His power" (Apoc. xv. 8), by
(FuII'''s).- Whereas"
" smoke" is signified the understanding of the Word in the natural sense. The signification of "smoke" is simi lar to that of" cloud," and to that of" the smoke of in cense-offerings" (n. 955). In the opposite sense, by "smoke" is signified dense falsity. When those hells are looked upon in which the loves of the things of earth and of the body reign, they appear like furnaces glowing with fire, and over them are seen clouds of smoke such as ascend from furnaces and such as are seen at conflagrations (n. 540a).
"Fumus (smoke)" represents

...SH ... N.
Gm. xv. 17 (n. 401/' 5394, 70Id); Exotl. xix. 18 (n. 5394); Ps. xviii. 8 (n. 539b); xxxvii. 20 (n. 539b); lxviii. 2 (n. 53gb); ha. iv. 5 (n. 504b, 539b, 594&, 955); vi. 4 (n. 539 b, 955) ; xiv. 31 (n. 539b, 889); xxxiv. 10 (n. 578); H. 6 (n. 539b); Hos. xiii. 3 (n. 539b) ; Joelii. 30 (n. 539b); Nahum ii. 13 (n. 539b) : QITOR, Gm. xix. 28 (n. 53ga): K ... PNOS, AjJoe. viii. 4 (n. 324". 494. 539b); ix. 2 (n. 5394, 541); verse 3 (n. 5434); verse 17 (n. 539b, 578); verse 18 (n. 579); XIV. II (n. 539b); xv. 8 (n. 22ob, 539b, 955); XIX. 3 (n. 539b, 1204).
To smoke
(Fumigare).-"The smoking (KEH"'H) flax will He not extinguish" Usa. xlii. 3) signifies that the Lord will not destroy the divine truth that is beginning to live from some little good of love, with the simple and with little children; for" flax" signifies truth, and" smoking" signi fies living from some love (n. 627a; compare n. 951).
"To touch the mountains so that they smoke (.... SH ... N)" (Ps. cxliv. 5) signifies by presence to destroy those who are in the evils of the loves of self and the world. and thence in falsities: "to smoke" signifies to be let into the evils of those loves, and into their falsities; for "fire" signifies those loves, and" smoke" signifies their falsities (n. 405")'
See also Ps. civ. 32 (n. 539b).
Smyrna.-By "the angel of the church of Smyrna" (Apoc. ii. 8) are meant those within the church who wish to understand the Word, but do not yet understand it; and who, there fore, still are very little in knowledges of truth and good, which they nevertheless desire (n. II2; compare n. 130a). Snake (An,f{uis).-(See Serpent.) By "the bite of a snake (N"'CH"'SH) (rendered' serpent' in the English versions)," is signified falsification; here from the interior dominion of the false from evil (n. 78 I d).
INDEX OF WORDS.
Snare (Laqtlells).-"Snares (PACH), fire and brimstone" (Ps. xi. 6), are evils of the false and falsities of evil (n. 578; compare n9 60a ). Snof'ting (Rkonektls).-The confirmation of falsities, from the sense of the letter of the \\ford, is meant (7er. viii. 16) by "the snorting (NACH'RAH) of horses" (n. 355f; A. c.. n. 3923. has
"fremitus ").
Snow
Snow" (7er. xviii. 14) signifies truths that are cold (n. 41 If). That" snow" means truth in ultimates is from the water from which it is, and from its whiteness and its shining (n. 67).
(Nix).-"
The forms of the particles of snow are emulous of vegetable forms (n. 1208).
"Nix (snow)" represents

SHLE:GH,
Ps. cxlvii. 16 (n. 67); cxlviii. 8 (n. 419d); ha. i. 18 (n. 67); Lam. iv. 7 (n. 3640, 3720): T'LAGH (Chaldee), Dan. vii. 9 (n. 67): CHION, Apoe. i. 14 (n. 67).
Society (Soeictas).- The whole heaven is distinguished into societies, and these are arranged according to the affections for good and truth, generally and specifically. These societies cor respond to those on earth that are in similar affections for good and truth (n. 90). Heaven is distinguished into societies according to the varie ties of affeCtions and of thoughts from them; wherefore unless the affections and the thoughts from them are spir itual,-and such are formed solely from acknowledgment of the Lord and life according to His precepts,-they can not be admitted into any society of heaven; for they are repugnant (n. 865; compare n. 78, 133,837). The angels of the second heaven, like the angels of the third heaven, dwell distinguished into societies; but the soci eties of those of the third heaven are above the societies of those of the second (n. 831). Every society in the heavens has been so formed as to pre sent the image of one man (n. 4030): a society when it appears at a distance, and when it is presented so as to be seen as a unit, appears as one angel (n. 90; see ti;.o1'e, n. 1222). The idea concerning- the Lord is clear with angels who are in the middle of the societies of heaven, and it is less clear with those who are in the parts round about, according to the degrees of their distance frolll the middle (Il. 957>. It has been told frol11 he~\\'e:1 that. \"ith tho~e o( '.he \:;1; .:,,;,'
826
times, there was a correspondence of families on earth with societies in the heavens (n. 988). In the spiritual world, names of persons are not given as in the natural world: in the spiritual world all are named according to the quality of their lives; and thus with a difference within societies and outside of>them. Within societies, the quality of the state of life with each one is constant; for everyone there dwells in a quarter, and also at a distance from the centre, in accordance with the qual ity of his affection and his intelligence: but outside of societies, the naming, following the quality of one's state of life, is not constant; for before a spirit-man comes into any society, he passes through many states (see more, n.
676).
When societies are being purified in the spiritual world, which takes place as often as the evil, especially hypocrites, have insinuated themselves into them, and have commingled themselves with the good there, (signs of the presence of such are darkening of the understanding, a loss of percep tion of good, a dulness in the affection for truth, and the like,) then influx from hell is let-in, at which the evil rejoice, but the good are troubled in mind, and turn away; thus they are separated (n. 677): after the accomplishment of this, all those who constitute the life of the society have been seen as one man; but those who do not constitute it, are outside of this man; these are removed, and the others remain (n. 1222). Whereas man when born is not in any society, either heavenly or infernal, and nevertheless is born for an eternal life it follows that in process of time he either opens heaven to himself or opens hell, and enters into societies, and be comes an inhabitant either of heaven or of hell, and this while still an inhabitant of the world (see more, n. 1094). In quality man is altogether such as is the quality of his con junction with the societies of the spiritual world; his qual ity as an angel is in accordance with the quality of his conjunction with the societies of heaven; his quality as a devil is in accordance with the quality of his conjunction with the societies of hell (n. I092). Since by the thoughts of his love a man has been inducted into societies of heaven or of hell, therefore when he passes into the spiritual world, which he does immediately after death, he is known as to quality simply from his reaching into societies. Everyone is explored in this way. Man is also reformed by the admission of his thoughts into societies of heaven; and he is condemned by the immer sion of his thoughts into societies of hell (see muc1t more n. I093; compare n. 889, 109 2, II74, II75).
INDEX OF WORDS.
Man's affections, from which are his thoughts, have extension into the societies there, round about; into more or into fewer in accordance with the quantity and the quality of the affection (n. 1174). In a word, there cannot exist even the least of thought that has not its reception in some society; not with individuals, or the angels of a society, but with the affection of love from which and in which that society is: the angels, therefore, in their turn do not know of the influx; nor does the influx disturb the society in any way (n. 1093). Everyone, evil and good alike, is judged immediately after death, on his entrance into the spiritual world, where he is to lead his life to eternity; for man is then immediately designated as for heaven or for hell. One who is assigned to heaven is tied to the heavenly society into which he is to come afterwards; and one who is assigned to hell is tied to the infernal society into which he is to come after wards: but still some time intervenes before they come to their societies, chiefly that they may be prepared (see more, n4 1 3a ). When an angel passes from his own society into one not his own, his respiration becomes labored, because he does not think from similar affection [with those among whom he comes]. If an infernal spirit ascends into an angelic so ciety, he then comes into a state of anguish as to respira tion, and thence into pain, or into fantasy, or into blind ness as to thought (n. 1012). The Lord is able to separate all, or as many as He pleases, and remove them from infernal societies, and thus from evils; and He can also pass them into heavenly societies, and thus into goods: but this lasts only for some hours; afterwards the evils return (n. 1164). Things of the vegetable kingdom appear in the heavens, fol lowing the affections of the angels; and they also repre sent them, even so that in them as in their types the angels see and recognize their own affections as to their quality: they are also changed according to the affections, but this occurs outside of the societies. In the spiritual world, societies and affections make one (n. 1212). Since the judgment, many societies have been instituted by the Lord from those in Babylon who look to the Lord, regarding the Pope only as the head of the church, and who are in some affection for truth; such persons indeed are in Babylon, but they are not of it (n. ro62).
~ocl;'ians.The
Socinians and Arians who, though not denying the Lord, stilI deny His Divine [ nature], are outside of
heaven, and cannot be received by any angelic society (set
the reason, n. 7780).

If they had not accepted a trinity of persons, they would at that timeL that is, in the time of Athanasius,] have become either Arians or Socinians, and the Lord would thence have been acknowledged as only a man and not God; and by this the Christian Church would have perished, and heaven would have been closed to the man of the church (n. 1109).
(See also articles n. 8150, 957. U82.)
Sodom
the destruCtion of all good by the love of self, and" Gomorrha " signifies the destruCtion of all truth that is from good (n. 102ge): "Sodom and Gomorrha" signify evils from the love of self and the fal sities from them (n. 357c). By "Sodom and Egypt" are signified the two kingdoms into which the hells are divided; they also signify the evils themselves, and the falsities from them, that have their rise from infernal love (n. 655a).
(See articles
D. 223&. 357&. 4 IO c. 433&, 5190. 539", 578, 627", 649. 65 2 ,.,d. 653,.,0, 655 a 714&. 918, 1029")
(Sodollla).-" Sodom "signifies
Sodomite.-(See Scortation.) Soften, Faint

(Emollescere).-"
Emollescere (to soften;
the English ver
sions have' to faint')" represents IIAKHAKH, D~t. xx. 3 (n. 734&).
Sojourn
(Peregrinari).-" To
sojourn" signifies to be instruCted (n.
3 28d).
"Peregrinari (to sojourn)" represents
GUll,
Gm. xii. 10 (n. 654&) ;

Isa. lii. 4 (n. 328d).
- - Sojourner, Stranger
(Peregrillus).-By "sojourners (or stran gers) " are signified those who are outside of the church, and who wish to be instruCted and to receive the do&i nals of the church and to live according to them (n. 386d).
"Peregrinus (a sojoumer, a stranger,)" represents

GEII,
XENOS,
Dcut. xxiv. 14 (n. 695 d ); xxviii. 43 (n. 559); Matt. xxv. 35 (n. 386d).
IS
"Peregn'nus fieri (to become a sojoumer, to sojourn,)"

the rendering of
GUll.
Ps. cv. 23 (n. 448d).
Solar, Sun, Out-door
(Solares, SuOdiales).-" Solar statues (or' sun images ') (statuae solares, CHAMMANIM)" (Isa. xxvii. 9: ,..,./;-: version.) signify worship from natural truths (n. 391d).
INDEX OF WORDS.
By "groves and out-door statues (statuae subdiales, CHAMMANIM) " (lsa. xvii. 8) are signified religious [observances] from falsities and evils from them; by "groves" those from falsities, and by "out-door statues" those from the evils offalsity (n. 391g). Soldiers (MilittS).-By "soldiers (STRATIOTES)" (Jolzn xix. 35-37) are meant those who are of the church, and who should fight for the Lord; [here] in general, all of the church who are in falsities from evil (n. 38; compare n. 64, 195e, 375e). Soles (Plalltae).-(See Foot.) By "the feet" are signified the natural things in man; and by "the soles of the feet" those which are in ultimates (n.
2406).
" The soles of the feet" correspond to the lowest natural things, and therefore in the Word they signify them (n. 3656).
(See also articles n. 279a, 632, 717c.)
- - Sole (Vola).-" From the sole (KAPH) of the foot to the head there is no soundness" (!sa. i. 6), signifies that natural things, and also spiritual things, have been destroyed (n.
9 62 ).
Solicitude (Sollieitudo), Solicitous (Sollicitlls).-" SolliCtudo (solicitude, carefulness,) " represents

D"AGHAH,
Ezek. xii. 19 (n. 304c).
"Sollicitus esse (to be solicitous, to be anxious,)" represents MERIMNAO, Matt. vi. 25 (n. 75oe).
Solid (Solidllm).-Appearance like good formed by truths, is signified ('.fer. x. 5) by, "Like a palm tree, something solid (MIQSHAH) are they" (n. 4586; the authorized version has" upright l " the revised has
H
turned work ").
Solitary, Alone (Solitarius).-" To dwell securely, solitary (or alone) (BADHADH) at the fountain of Jacob" (Deut. xxxiii. 28), signifies to live without infestation from evils and falsities, and to be led of the Lord alone by divine truth (n. 376e; compare n. 4836). Solomon (Salomo).-Solomon represented the Lord as to both kingdoms, the celestial and the spiritual. As every man of the church has a spiritual, a rational, and a natural [part], therefore Solomon built three houses, the House of God or the Temple for the spiritual, the House of the Forest of Lebanon for the rational (for" the cedar," and thence" Lebanon," signifies the rational), and the House 1()r the Daughter of Pharaoh for the natural (n. 654/). The reason why Solomon took the daughter of Pharaoh to
wife, and took her to the city of David (I Kings iii. i) (n.654/) Because Solomon not only procured for himself horses from Egypt, but also took many wives, and also heaped up silver and gold, he therefore became an idolater, and after his death the kingdom was divided (n. 654.k).
(See also articles n. 219, 2206, 2.36, 2776, 316,{, 5146, 6546, 7oor.)
Son, the (Filius), Son of God (Filius Dei), Son of Man (Filius Hominis). (See Lord.)
Whereas the Lord was conceived of J ehovah, therefore He is so often called "the Son of God" in the Word, and Jehovah is called His" Father" (n. 1069). The Lord's Human is what is called" the Son of God" (n. 85 2a.6).
(See also articles n. 200, 411,{, 815c.)
By "the Son of Man" is meant the Lord as to divine truth (n. 850d). By" the Son of Man" (Luke xii. 10) is meant divine truth such as is in the earths; thus the Word such as it is in the natural sense; and by" the Holy Spirit" is meant the Lord as to divine truth such as is in the heavens, thus the Word such as it is in the spiritual sense (n. 7786,c).
(See articles n. 63, 77, 131a, 146, 151, 200, 267, 272, 2946, 297, 2986, 33 1a, 376,{, 455 a , 5044, 655 6, 6876, 659C.
815c, 851, 87')
By "the beloved Son" is meant the Lord as to divine truth, who is also called from this" the Word:" that" they cast Him out of the vineyard and slew Him" (Luke xx. IS), signifies that they did this not only to Him but also to all divine truth that is from Him (n. 315d; compare n. 83, 594d ).
(See also n. 18JC, 309, 3406,c, 409,{, 4U,{, 460, 6176, 619a, 6846, 7066, 80SO(i.,ii.,vii.,viii.), 8156, 8504, 85 2a ,6, 8996,
906, 907, 9 22C.)
- - (Filills).-(See
Born, Daughter, Male.) Since by "woman" is signified the church, it follows that by "sons" and" daughters," because they are births, are sig nified the truths and goods of the church; by "sons" its truths, and by "daughters" its goods; in a word, that by all names which belong to marriage and thence to pro creation on earth, are signified such things as belong to the marriage of good and truth (n. 724a).
The Lord's riding on a colt (or son) of an ass, was signifiea tive of royal m~2'nificence (n. 3Ib; compare n. 918).
11\DEX OF WORDS.
The Lord glorified His Human; that is, He put off the hu man that was from the mother, and put on a Human from the Father which is the Divine Human. It was from this that He was not David's son; and for the same reason He was not Mary's son, and therefore did not call her His mother (n. 205). ]3y "sons of God" ('.Job xxxviii. 7) are signified divine truths (n. 502b; compare n. 81Y). By "sons of youth" (Ps. cxxvii. 4) are signified the truths of the Ancient Church, which were natural truths from spiritual (n. 724c). "Sons of the herd" ('.Jer. xxxi. 12) are natural truths (n. 3740). They are called" sons of delights" (Mi'cah i. 16; see revised version) from the love of truths and from the enjoyments thence arising (n. 724C). By "the barren that hath not borne," and by "the desolate," who shall have many sons (Isa. liv. 1), are meant the na tions (or gentiles) with whom a church was to be estab lished by the Lord (n. 721a); "the sons of the desolate" are the truths which they were to receive (n. 223C). Jacob's youngest son was called" Benjamin," that is, "the son o[ the right hand," because by "son" is signified truth, and by "right hand" is signified the power of truth from good; and in the spiritual world all power belongs to truth which is from good in the natural man, which truth was represented by Benjamin (n. 449a). "The son of a fruitful one by a fountain" (Gen. xlix. 22), signifies fructification from truths which are from the Word (n. 448b, 4830). "Sons of sons" (Ps. cxxviii. 6) signify truths of doctrine and their multiplication to eternity (n. 365/). "Sons of the flock" ('.Jer. xxxi. 12) signify spiritual truths (n. 3740). "Sons of Jerusalem" ('.Joel iii. 6) are truths of the Word (n. 433C ). By "sons of man" (Ps. xlix. 2) are signified spiritual truths which are from the Lord through the Word, whith are doctrinals (n. 724d; compare n. 376d): in the opposite sense, "sons of man" (Ezek. xxxi. 14) are they who are in their own intelligence (n. 654g).
(See also articles n. 63, 2800,4580, 507, 6840, 750e, 768d.) By the sons of Israel was represented the Lord's spiritual kingdom (n. 433b): by their wandering in the wilderness was represented every state of temptations into which they come who are being regenerated (n. 730d). (See also articles n. 405'", 569'", 654e,h, 700<", II45)
APOCALYPSE EXPLAIl\ED.
By "sons ofJacob and of Jose ph " (Ps. lxxvii. IS) are meant those who are in the good of life according to their own . religious system; by "Jacob" in the Word is meant the external church which is with those who are in the good of life; by "Joseph" are here meant Manasseh and Ephraim, and by them are meant those who are in good and truth as to the external man, and thus as to life (n. 44 8c ). " Sons ofJudah" (Joel iii. 6) are the goods of the Word (n. 433 c). By "son of J onah " (John xxi. 15-17) is signified truth from good (n. 443a; compare n. 41 Id). By "the sons of Levi" (Mal. iii. 3) are meant all who are in the good of charity, and thence are in the good of faith (n444 b ). "Sons of light" ('.John xii. 36) are those who are in truths (n. 724e). " SOIlS of the married wife" (/sa. liv. 3) are truths with those who are in the church (n. 223c, 72Ia). By " a male son" (" a man-child" in the English versions) (Apoc. xii. 5) is signified the doctrine of truth which is for the new church called" the New Jerusalem" (n. 707, 724a-e, 725"). "Sons of nuptials" (Mark ii. 19) are those who are in the
marriage of truth and good ft'om the Lord (n. 724e).
"A son of oil" (Isa. v. I) is truth from good (n. 37Se(viiL),
918, 9 22c ). By " sons of the east" in the Word are signified knowledges of good and truth (n. 422d; compare n. 654.1). They who have received the things that are the Lord's, or which are of peace, are meant (Luke x. 6) by "the sons of peace" (n. 36Sb). "The Father in the heavens" (Matt. v. 45) is the proceeding Divine; all who receive this are called "sons of the Father" (n. 644c) . ., The father's sons" (Gen. xlix. 8) are all the truths of the church (n. 433a). Since" sons" signify truths, the seeds which fell into good ground are called by the Lord "Sons of the kingdom" (n. 724e): but" the sons of the kingdom" who" shall be cast out into outer darkness" (Matt. viii. 12), are they who are of a church where not truths but falsities reign (n. 48).
(See also articles n. 373, 683, 9Ull.)
"How say ye unto Pharaoh, I am the son of the wise, the son of the kings of old!" (Isa. xix. 11,) signifies that the wisdom and intelligence of the natural man from the spir itual had perished (n. 6S4h; compare n. 844). By" sons of thunder" (Mark iii. 17) are signified truths from celestial good (11. 82Ib).
INDEX OF WORDS.
By "sons of a man" ("ji/ios viri," rendered in the English versions "high ") (Ps. xlix. :1) are signified rational and natural truths, which are from the understanding; thus the un derstanding of the Word (n. 724d). By "sons of Zion" (Joe! ii. 23) are signified those who are in genuine truths, through 'which they have the good of love (n. 644C; compare n. 6soe, 8S0d, 922c). By "sons of the raven" (Ps. cxlvii. 9) are sig-nified natural men who from fallacies are in a shady life respecting divine truths (n. 65(0). By "sons" in the opposite sense are signified falsities (n. 166). "Sons of the Greeks" (Joel iii. 6) are falsities (n. 433c). "Sons of Asshur" (Ezek. xxiii. 9) are reasonings against truths and goods (n. 654/). "Sons of Babel" (Ezek. xxiii. 17) are falsities of evil from the love of self (n. 654/). By "sons of Ammon" are signified those who are in natural
good and who falsify the truths of the church (n. 6370).
By "sons of the stranger" (Ps. cxliv. II) are meant falsities
(n. 724c; compare n. 376c). The tares are the sons of the evil [one]" (Matt. xiii. 38). sig nifies the falsities with those who are in evil (n. 9IIa). "Filius (a son)" represents BAR, Ps. ii. 12 (n. 6840): BAR (Chaldee), Dan. vii. 13 (n. 36): NIN, Isa. xiv. 22 (n. 724e):
BEN,
in all other passages of the Old Testament that are here re ferred to: HUlos,"in all passages of the New Testament to which reference is here given. (See passages of the Sacred Scripture in the following arti cles :-n. 48, 63,166, 175",0, 1956, 205, 223c, 2400, 242d, 275 6, 279", 2806, 282, 2940, 3150, 316a, 3400,c, 357a,o, 3 65o,d, 373, 3740, 375-(viii.), 376d, 40Ie,h, 403c, 405c, 4 0 9d , 4Ud ,_, 4 12/, 4 22d, 433~, 438, 443a, 4446, 4486,c, 4494,45 86, 5026, 54-, 507, 532, 5556,d, 569c, 586,617-, 6226, 6240, 6306, 6376, 6W, 6506,_, 652d, 654--h,I, 659d, 68 3, 6840, 700c, 707, 71~, 7 21a , 7 2---, 7254, 730d, 741d, 750., 7686,d, 7996, 8uo, 8156,d, 8216, 840, 844 85 OC ,d, 8990,908, 91Ia, 918, 922&, 1082, u33, II45, n89.)
Song.-(See Sing.) Soothsajer.-(See Sorceries.)
Sorceries (Praestigiae), Sorcerer, Soothsajer (Praesiigiaior), Sorcer ess (Praesiiginirir).-(See Enchantment, Magic.) "Sorceries (or witchcrafts) (K'SHAPHIM)" are falsities of evil (n.
355 e ).
See
Isn. xlvii. 9 (n. 1029-);

Nahum iii. 4 (n. 355-).
By "sons of the sorceress ('ANAN)" (Isa. lvii. 3) are signified falsities, from the Vlord falsified (n. 768e). Balaam was in heart a sorcerer; and when he rode upon the ass, he continually meditated the use of sorceries for the destruction of the sons of Israel (n. 140). (See Balaam.)
Sore, Ulcer (Ulcus).-By "sores" are signified evil works that are from man's proprium, and thus falsifications of truth and good (n. 992). Sores and wounds have their existence from some lesion of the flesh and the blood, and evils and falsities have theirs from lesion of divine good and divine truth; and" flesh" corresponds to good, and hence signifies it in the Word, and" blood" to truth, and hence signifies it (n. 962). Ulcerated swellings (or boils, or blotches,) are mentioned among the appearances in leprosy (n. 962).
It is of eternal statute, or from divine order, that, where there are not good works there are evil works; these, there fore, are what are signified (AjJoe. xvi. 2) by "the sore, great and noisome" in the earth, or in the church, with those who are in faith alone both in doctrine and in life (n. 963). "Ulcus (ulcer, sore, boil, blotch,)" represents
SH'CHIN,
Exod. ix. 10,
II
(n. 962);
II
Lev. xiii. 18, 19 (n. 962);
HELKOS,
Deut. xxviii. 27 (n. 962):

Apoe. xvi. 2 (n. 962); verse
(n. 992).
Sorrow (Maeror).-(See Anxiety, Bring forth.) "Maeror (sorrow)" is the rendering of

YAGHON,
Ps. evii. 39 (n. 6500).
Soul, Breath, Life (Anima).-I. "Soul" in general signifies man. 2. "Soul" specifically signifies the life of the body. 3. By "soul" is signified the life of the spirit of man, which is called his spiritual life. 4. By "soul" is signified the life of man's understanding, hence faith and understand ing. 5. By" soul" is signified divine truth. 6. Whereas by "soul," when said of the Lord, is signified divine truth, therefore by "soul" is also si~nified spiritual life from truth. 7. By" living soul" is SIgnified life in general (n. 75 0b - h ). Whereas the Divine that proceeds from the Lord makes the life of all, therefore this is signified by "soul" in the celes tial sense (n. 750h).
Wherever in the \Vord it is said" soul and heart," by "soul"
INDEX UF WORDS.
835
is signified the life of the understanding, and also the life of faith: for" soul" [which also means breath] is said with reference to the respiration; and by " heart" is sig nified the li1e of the will, also the life of love (n. 6220, 6960,745,75): by "soul"in the Word is signified the life of faith (n. 328d, 6220, 6960): by "soul" is signified the truth of doctrine and of faith (n. 6960). ]ehovah is said "to swear by His soul (NEPHESH) (see margin of English Bible)" (J'er. li. 14), when He confirms by His own divine truth; for" to swear" sig'nifies to confirm, and" the soul of ]ehovah" signifies divine truth (n. 750/). "The soul of man" (Ezek. xxvii. 13; the English versions have "persons of men ") is the truth of life (n. 70): also knowledge of truth in the natural man (n. 75oe): also scientifics that serve (n. 1156). "A soul having appetite" (lsa. xxix. 8) signifies faith in the false, from truth's not being understood (n. 750e).
The passages io which the Hebrew word NEPHESH occurs are very nume~ ous. The word N'SHAMAH is found in the passages that now follow; in the first of these it occurs in connection with NEPHESH: in these passages the rendering :n the English versions is uniformly" breath" or "breathe."
"The soul
of lives" (the English versions have" The breath and "a living soul (NEPHESH)" (Gen. ii. 7), are spiritual life (n. 4190; compare n. 183,75).
(N'SHAMAH)
of life "),
N'SHAMAH
is found in the following passages also :-Deut. xx. 16 (0. 7500); Ps. cl. 6 (n. 750d, II97); Isa. xlii. 5 (n. 2940, 304/' 750/): PSUCHE, which the English versions sometimes render" soul" and sometimes" life," is found in the following passages, and in many others :-Matt. x. 28 (n. 696d, 750d); verse 39 (n. 750d); xvi. 25 (n. 750d); verse 26 (0. 328e, 750d); xx. 28 (n. 328/, 750c); xxii. 37 (n. 250c, 597, 7850); Mark viii. 35 (n. 612); Luke i. 46 (n. 750d); ii. 35 (n. 750d); ix. 56 (0. 750d); x. 27 (n. 75oe); xii. 19 (n. 617-, 750C); verse 20 (n. 75OC); xiv. 26 (n. 7240); xxi. 19 (n. 750d); John x. 11 (n. 695d, 750c); verse 17 (n. 900); xii. 25 (n. 750d); verse 27 (n. 806); xiii. 37, 38 (0. 750C); xv. 13 (n. 750c); Aj>oc. vi. 9 (0. 392a); viii. 9 (0. 513a); xii. II (n. 75oa); xvi. 3 (n. 967); xviii. 13 (n. II56); verse I4 (0. II58); xx. 4 (n. 39 2 -).
The soul of beasts (n. 1201). It should be known that the souls of beasts are not spiritual in the same degree in which the souls of men are: the difference (n. 1201). The vegetative soul (n. 1203).
(Passages of the Sacred Scriptore in which the word" anima
occurs may be seen, n. 70. 2941>, 304/' 328d, 355c, 365c, 386c d, 4091>, 4191>, 4431> 447, 448d, 5I3 a , 6171>, 622a, 654<, 706d, 721a,c, 75ob-h, 768/>,900, IJ56.)
Sound, Tone (SO?l"s).-(See Clang.)

Sound corresponds to the affections; and in heaven the affections are perceived from the tones. And as there are various affections. and as various sounds are given forth by musical instruments, therefore from correspondence and consequent concordance musical instruments signify affections. In general, stringed instruments signify such things as belong to affections for truth, and wind-instruments such things as belong to affections for good; or, what is the same, some instruments belong to the spiritual class, and some to the celestial class. Discrete tones rouse affections for truth, and those that are continuous excite affections for good (n. 323a). One who has knowledge of the internal sense of the Word, and at the same time of the sounds of the instruments named therein, is able to know what affection is there signified and described (n. 326d).
(See also articles n. 856, n85, 1216.)
Sour grapes.-(See Wild vine.) South

(Ausler).-By
"the south (TEMAN)" (Job xxxix. 26) is signified the life of intelligence (n. 2810).
"And when ye have seen a south wind (NOTOS) blowing, ye say that there will be scorching heat, and it cometh to pass" (Luke xii. SS), signifies preaching concerning the advent of the Lord, and then an influx of divine good (n.
644 c ).
- - Noon
(Meridies).-All the quarters in the spiritual world are determined from the east, where is the Lord as a sun. All angels and spirits dwell there in quarters accordant with the quality of their good and truth. They who are in the good of love to the Lord dwell in the east and the west there; and they who are in truths from that good, dwell in the south and the north (n. 422a). "The south" is where the truth of faith is in clearness; "the north," where it is in obscurity (n. 239/. "The south" is a state of light (n. 223/; thus of inrelligence (n7 I 7d ). "The south" signifies those who are in spiritual good, and thence in the light of truth (11. 449/.).
"The noon" (Amos viii. 9) signifies where there are knowledges of good, anct "the (Lt,- of light" (or" the clea.
IXDEX OF WORDS.
day") signifies where there are knowledges of truth (n. 401d). "To stumble at noonday as in the twilight" (Isa. lix. IQ), is to wander in falsities, although there is ability to be in light from the Word (n. 2390).
"Meridies (the south, also noon, noonday,)" represents
Num. xxxv. 5 (n. 417a); Kings vii. 39 (n. 600e); Jer. xiii. 19 (n. 2230); xxxii. 44 (n. 223c); xxxiii. 13 (n. 223 c, 4490) ; Ezek. xx. 46 (n. 412/); xlviii. 28 (n. 417a); Don. viii. 9 (n. 316c); xi. 5,6 (n. 3Ia); verse 25 (n. 5730); verse 40 (n. 355d); Zulz. xiv. 4 (n. 405d): TZOHAR, Ps. xci. (, (n. 3360); Isa. Iviii. 10 (n. 386d, 75oe); \ix. 10 (n. 2390); Amos viii. 9 (n. 40ld) : TEMAN, Isa. xliii. 6 (n. 239b, 724d);
E:uk. xx. 46 (n. 504e);
Zecn. ix. 14 (n. 357a, 419/) :
NOTOS, Luke xiii. 29 (n. 252a).
NGHBH,
SOW, SOW
seed (Si!mi1tare).-(See Seed.) By" the man sowing seed" (Matt. xiii. 24) is meant the Lord (n. 426). "To sow seed" signifies to flow-in, and to receive; thus it also signifies to instruct (n. 344d).
ZARA',
"Seminare (to seed, to sow seed,)" represents
JI!Y. xxxi. 27 (n. 433d, 768d) ; E:uk. xxxvi. 9 (n. 768d); Hos. ii. 23 (n. 3046, 375e(viii.), 768d) ; Zeclz. x. 9 (n. 768d) : S~IRO, Mall. xiii. 23 (n. 108); verse 24 (ll. 374d, 426);. verse 27 (n. 374d); verse 37 (ll. 31a, 374d).
- - (SeYm).-"
To sow fields" (Ps. cvii. 37) is to be instruCted and to receive truths (n. 386d).
ZARA',
"Serere (to sow)" represents

Ps. cvii. 37 (n. 386d); Iso. xxviii. 24 (n. 374c); xxxvii. 30 (n. 706c); Jer. xii. 13 (n. 3040, 3740).
(Coltseyeye).-" Conserere (to sow)" represents ZARA', De..t. xxix. 23 (n. 578, 6530);
Isa. xxx. 23 (n. 644c);
Ezek. xxxvi. 9 (n304').
Space
(Spatium).- The
Divine is not in space, and extended; but it makes spaces and extensions to exist in the ultimates of creation, in the heavens apparently, in the world aCtu ally. But still spaces and extensions are not such be
fore God; for He is in His own Divine, everywhere (n.

1222).
Material things in themselves are fixed, stated, and measur able; fixed, because they are permanent, howsoever the states of men are changed; stated because they constantl~ recur in their turn; and measurable, because they can all be defined, as spaces by miles and furlongs: but in the spiritual world all things are as if fixed, as if stated, and as if measurable; but still, in themselves they are not so. An accessory [element], as an outer covering, has been given from the sun of the world to the things that are in the natural world, from which they have been made ma terial, fixed, stated, and measurable (n. 1218). The sight is present with the object that is seen. That this appears far off or at a distance, is from the intermediate objects that are seen at the same time, and which can be measured as to space. In the spiritual world spaces are themselves appearances arising from diversity of affections and the thoughts from them: wherefore when persons or things appear far away, and an angel or spirit wishes to meet those who are there, or to examine the things that are there, forthwith he is present there (n. 282).
(See articles n. 25, 870, 1219.)
Span
(Spitkama).-JUst
arrangement and estimation of all things ill heaven and the church, according to the quality of their good and truth, are described (lsa. xl. 12) by certain measures (n. 373): "the handful (01- 'hollow of the hand ')," "the span (ZEAETH)," and" the measure by three (the Vulgate reads . trilms digitis' with three fingers)," have a simi lar signification with "measures," and also with "the hand;" namely, the quality of a thing, and one's own power. "To mete out (exaequare, TAKHAN.) heaven with the span," signifies to arrange the heavens (n. 629b).
Spare
the false destroys good, is meant (lsa. ix. 19) where it is said, "They will not spare a man his brother" (n. 386b). " Parcere (to spare)" is the rendering of
(Parcere).- That
CHU~.
CHAMAL,
ha. xiii. 18 (n. 71OC, 724C) :

ha. ix. 19 (n. 386b);
'Jer. H. 3 (n. 573b).
Spark, Fiery shafts
(Scintilla).-As man's proprium takes-in all evil and falsity, and bymeans of them destroys all that is good and all that is true, it is therefore said (Isa. i. 31), "The strong shall be as tow, and his work as a spark (NITZOTZ) and they shall both be burned tog-ether" (n. 504( j.
INDEX OF WORDS.
"There brake He the fiery shafts (AESHEPH) of the bow, the shield and the sword and the battle" (Ps. lxxvi. 3; see revised version), signifies the dissipation of all the combat of falsities of doctrine against good and truth (n. 365/; see also n. 357d, where instead of" scintillas," we find "nervos," sinews).
Sparrow (Passer).-" Five sparrows (STAOUTHION)" are mentioned (Luke xii. 6, 7), because thereby is meant what is small in
number and of little value, in comparison with men; for it is next said that men" are of more value than many sparrows" (n. 548). Speak (Loqni), Speech (Loquela).-"Speaking" signifies affection, thought, doctrine, and preaching. The reason why "speaking" signifies these things, is, that all man's speech is from affection and the thought therefrom; the affection itself is expressed by the sound (or tone), and the thought by the expressions of the speech (n. 817a; compare n. 1216). The tone manifests both the quality and the measure of the affection; and this more clearly in the spiritual world than in the natural (n. 393). In the case of some who are confirming by the Word the separation of faith from life, there flows-in something holy into the natural love of the one speaking or preaching from the Word, which love excites the thought that is nearest to speech (n. 832). Spiritual speech is not like human speech. All things are expressed according to the ideas, concerning things and concerning persons; and the ideas fall into words (n. 148). It is believed by many that man may be taught by the Lord through spirits speaking with him; but they who believe this, and wish to have it so, do not know that it is joined with danger to their souls. As soon as spirits begin to speak with man, they come out of their spiritual state into the man's natural state; and then they know that they are with the man, and they conjoin themselves with the thoughts of his affection, and speak with him from those thoughts. None but spirits who are like the man speak with him, or manifestly operate upon him; for manifest operation is coincident with speech. When a man believes that the Holy Spirit is speaking with him, or is operating in him, the spirit also believes himself to be the Holy Spirit (of which more may be seen, n. 1182).
(See also articles n. 228, 262, 365e, 602, 63, 794. In the passages of the Old Testament which are quoted in these articles, "toqui," to speak, represents OABHAA; in the passages of the New Testament, it represents LA LEO- \
Spear (Hasta).-(See Lance.) "Weapons," "shield," "buckler," " bows," "javelins," "hand staves," and "spear (ROMACH)" (Ezek. xxxix. 9), are all things that belong to doCtrine (n. 257; compare n. 357d).
By "spear" in the opposite sense is signified the false of evil destroying good (n. 357e), That there will not be combat from any falsity of evil, is signi fied (Ps. xlvi. 9) where it is said that" the spear (CH'NITH) shall be cut off" (n. 357d). "The lightning of the spear (or' the glittering spear ')" (Hab. iii. I I) signifies illusive goods, which in themselves are evils of the false (n. 40Id).
" Hasta (a spear)" is the rendering of
CH'NITH, KIDHON, :J~r.
Ps. xxxv. 3 (n. 7340); lvii. 4 (n. 13Ib):

vi. 23 (n. 357e).
Speech, Word (S~rmo).-(See Speak.) "The speech of ]ehovah" (Ps. cv. 19) signifies divine good from which is divine truth (n. 44Bd). C'The spirit of ] ehovah and His speech" (2 Sam. xxiii. 3) sigmfy divine truth (n. 4IIe). "The words (or discourses) of the mouth" (Ps. xix. 14) sig nify understanding of truth (n. 4IIe). "Giving discourses of eloquence (or C goodly words ')" (Gen. xlix. 21) signifies gladness of mind (n. 439). "Senna (speech, discourse, word,)" represents
'EMER,
Gm. xlix. 21 (n. 439); Ps. xix. 14 (n. 411&) : 'IMRAH. Ps. cv. 19 (n. 8d): MILLAH, 2 Sam. xxiii. 2 (n. 41le).
Spelt (Zea).-" Spelt (KU'lIEMETH)" (Isa. xxviii. 25) signifies know! edges (n. 374e). Sphere (Spl,aera).-(See Atmosphere, Extension.) ',<-ound about the Lord there is a divine sphere: near the Lord this sphere appears as a sun, which is His divine love; this sphere is the proceeding Divine (n. 392a): this Divine is called divine truth, and this is Himself (n. 941). (See Sun.)
Every angel and every man is his own love; and a sphere flowing forth from his love encompasses every man and angel. This sphere consists of the good of his love and the truth of his love, for love produces both of these. This sphere has extension to the heavens, every way, ac cording to the quality and the quantity of the love, if the
Il\'DEX OF WORDS.
man or the angel is good; but into the hel1s, every way, if he is a wicked man or an evil angel. But the sphere of the love of a man or an angel has limited extension, only into a few societies of heaven or of hell; but the sphere of the Lord's love, because it is divine, has infinite extension, and it creates the heavens themselves (n. 1076 ; compare n. 419}; 707, 889, 941). All spirits may be known as to their quality simply from the spiritual sphere that flows forth from them; and according to their spheres they have conjunCtion with societies which are of similar love, and thence of similar truth or falsity (n. 889; compare n. 707, 941). All things that are in the world, both animate and inanimate, pour out from themselves a sphere, that is in some cases felt far away (n. 889). Things which belong to the wisdom and to the love, with the angels, when they descend into the lower sphere in which the angels are as to their bodies and their bodily sensa tions, are presented in forms and types that are corre spondences (n. 926).
Spherules
(Sphaerula,,).-Concerning substances that appear like little spheres, and which anatomists call the cortical and the cineritious substance (n. 775). (A,-omala),
Spices, Aromatics
Spice merchants
(Aromalorii).-By
"spices" are signified truths which are grateful, because they are from good (n. 242d, 281a). By "the aromatics (BESEM)," of which the holy oil for anoint ing was prepared (Exod. xxx. 23, 24), which were noble myrrh, aromatic cinnamon, sweet calamus, and cassia, was signified divine wisdom (n. 1150). "He set it in a city of spice merchants (AAKHAL)" (Ezek. xvii. 4; the English versions here have" merchants;" but see the same word rendered" spice merchants," I King'S x. IS,) signifies among truths from good (n. 281a).
Spider (Aranca).-By "the spider's Spies, Explorers
('AKKABHISH) web" (Isa. lix. 5) are signified falsities full of craftiness (n. S81a).
(Explorlllores).- Those who were sent to spy out the Land of Canaan (n. 918).
Spirit (Spirilus).- When the term" spirit" is used with reference to

the Lord, it means the Divine that proceeds from Him (n. 183a). (See Spirit of God, Holy Spirit, Spirit of Truth.) When man is treated of, by "spirit" is signified the divine
truth that is received in life; thus it means man's spiritual life (n. 183a). "Spirit" in the spiritual sense signifies truth, and man's life from truth, which is intelligence (n. 183a). "In the spirit" (Apoe. xvii. 3) signifies in vision (n. 1037).
"Spiritus (spirit, breath,)" represents

Exad. xxviii. 3 (n. I83a); Deut. ii. 30 (n. I83a); 2 Sam. xxiii. 2 (n. 4IIC); Jab iv. 9 (n. 183<); Ps. xviii. 15 (n. I83c, 74Id); xxxiii. 6 (n. 183<); H. 10 (n. 1834,2940); verse 17 (n. 1834); Ixxviii. 8 (n. I83a); elv. 4 (n. 183<); verse 29 (n. 1834) ; Isa. iv. 4 (n. 329/' 4750); xi. 2 (n. 1830, 696c); verse 4 (n. I83c); xxv. 4 (n'48I); xxviii. 6 (n.I83<); xxix. 10 (n. 376.1); xxx. 28 (n. 923); xxxiii. II (n. 1834); xlii. I (n. 1830. 4090); xliv. 3 (n. 183c, 507. 5184. 768c); !ix. 19 (n. 1830); Ixi. I (n. 1830, 375'(v;,; Lam. iv. 20 (n. 183<. 684d); Euk. ii. 2 (n. 666); iii. 24 (n. 666); xiii. 3 (n. 1834); xviii. 31 (n. 183a); xx. 32 (n. 1834); xxi. 7 (n. 1834); xxxvi. 26 (n. I83a); xxxvii. 5 (n. 1834); verse 8 (n.4190); verse 9 (n. 1834, 4190, 6(5); verse 10 (n. I83a. 665); verse 14 (n. 183c); Has. iv. 12 (n. 376g) ;
Jad ii. 28 (n. I83c);
Amas iv. 13 (n. 450);
Mieah iii. 8 (n. 183<);
Zeeh. xiii. 2 (n. 4830);
Mal. ii. 15 (n. 7680) :
RUACH (Chaldee), Dan. v. 12, 14 (n. 1834): PNEUMA, Matt. iii. u (n. I83C); Luke i. 80 (n. 1834); ii. 40 (n. I83a); viii. 55 (n. I83a); xxiv. 39 (n. 41 ); John iii. 5 (n. 71, 126, I83a, 475a); verse 8 (n. I83a); verse 34 (n. 1830); iv. 23 (n. 1834); vi. 63 (n. 1830, 831); vii. 39 (n. 1830, 518d); xiv. 26 (n. 1830); xv. 26 (n. 228); xvi. 13 (n. 1830,228); xx. 22 (n. 1834); Apoe. i. 4 (n. 24); verse !O (n. 53); ii. 7 (n. !O8); verse Jl n. 127); i~j. I (n. I83a); verse 13 (n. 225); verse 22 n. 225); IV. 2 (n. 266); verse 5 (n. 183c, 274}; v. 6 n. I83c); xi. u..<n. I83a, 665); xi~~: IS (n. 831 ; x~i. 13 (n. 1000); XVll. 3 (n. 1037); XVlll. 2 (n. 1099 ; XIX. 10 (n. 10, 183c, 392', 624<); xxii. 17 (n. 71).
RUACH,
Spirits and angels are all human beings, both' in face and in body (n. 837). The spirit of a man appears after death in a human form cor responding to the quality of the life of his affection in the world; beautiful, if he was in the life of heavenly love: unbeautiful, if he was in the life of earthly love (n. IS7). While man is living in the world, as to his spirit he is in the midst of spirits; and yet the spirits do not know that they
INDEX OF WORDS.
are with the man, nor does the man know that he is with the spirits (reasons of tMs, n. 1182). A man's spirit is actually in the spiritual world, although the man does not know it (n. 324"). A spirit and a man can be nowhere else than where his life's love is (n. 537a). Every man is conjoined with spirits who are in the world of spirits, and who are like himself in quality (n. 537a). When such things as exist in heaven appear to a man, they do not appear before the sight of his body, but before the sight of his spirit; for a man's spirit has eyes as well as his body; but the eyes of his spirit see things that are in the spiritual world (see much more, n. 1037). As soon as spirits begin to speak with a man, they come out of their spiritual state into the man's natural state; and then they know that they are with the man, and they con join themselves with the thoughts of his affection, and speak with him from these: they cannot enter into any thing else; for similar affection, and thought from it, con joins all, and that which is unlike separates (see much more, n. 1182). A man's whole spirit is nothing but his will; and on this ac count a man, when he becomes a spirit, cannot but resist anything that is contrary to his will (n. 105). As soon as anyone assaults the love of those in whose com pany he is, he vanishes with his whole body, even when sitting shut up in a chamber with them (n. 837). The face of the earth in the spiritual world is altogether like the face of the church with the spirits and angels there (n. 4 1 7a ). Every man becomes a spirit, after death; and he is then im mediately connected with infernal societies or with heav enly SOCieties, according to his life in the world: and all spirits, before they are cast down into hell or raised into heaven, are first in the world of spirits, and are then \"ith men who are living in the world; evil spirits are with evil men, and good spirits are with the good; and through these spirits man has communication and conjunction either with the hells or the heavens (n. S37a). The hells are opened only when evil spirits are entering, which takes place when they have fulfilled their time in the world of spirits: for it is not allowable for any evil spirit to go forth fi'om hell after he has been once cast in : if he goes out, he at once falls back (n. S37a).
Spirit of God Truth
(Spiritus Dei), Holy Spirit (Spiritus Santltts), Spirit of (Spiritus Veritatis).-In many passages of the Vlord
occur the expressions, "Spirit of God," "Spirit of Jeho vah," "the spirit (or breath) of His nostrils," "the spirit (or breath) of His mouth," "the Spirit of truth," "the Spirit of holiness," and" the Holy Spirit;" and by each of these is meant the divine truth proceeding from the Lord; both that which proceeds from Him immediately, and that which proceeds mediately through angels and spirits (n. 1830).
Concerning" the Spirit of God," see articles n. 108,183<, 274, 294<, 318. Concerning "the Holy Spirit," see articles n. 84, 183,<, 2044, 2830, 343, 374d , 455<, 5044, 622a, 7 1Oc, 748. Concerning" the Spirit of Troth," see articles n. 16, 25, 27. 84, 1830, 2044, 228, 476.
(See
PROCEEDING DIVINE,
under the head Lord.)
Spiritual (.Sp/ri/aalc, spiritlta/is).-(See Heaven, Celestial.) All that proceeds from the sun that is divine love, is called spiritual; and all that proceeds from the sun that is fire, is called natural. From its origin, the spiritual has life in itself; but the natural, from its origin, has nothing of life in itself. And whereas from those two founrains of the universe, all things that are in either world have existed and do now subsist, it follows that the spiritual and the natural are in every created thing in this world,-the spir itual as the soul and the natural as the body, or the spirit ual as the internal and the natural as the external, or the spiritual as cause and the natural as effect (n. 1196; com pare n. 1201). Spiritual life is from love to God and from love towards the neighbor (n. 182). They who are in the Lord's celestial kingdom are in the good of love to the Lord; they who are in the spiritual king dom are in the good of charity towards the neighbor (n. 283a): they are in wisdom who are in the celestial king dom, but they are in intelligence who are in the spiritual kingdom (n. 318). (See Heaven.) The spiritual heavens constitute the Lord's royalty (n. 831). The spiritual heavens correspond to the eyes (n. 831). That spiritual angels, from the spiritual love which makes their life, are affections for truth, and not affections for good, is because they are reformed and regenerated and become angels by a different way from that of the celes tial angels; for spiritual angels first admit truths into the memory, and from this into the understanding, which is thus formed by them (see much more, n. 831). From the spiritual or internal man and its intellectual [faculty] 111:111 ,",pes the truths which are of the church, from the
INDEX OF WORDS.
\'Vvrd; but he receives them only so far as he 100"es them even so that he wills to do them. When a man so wills, then the internal or spiritual man calls forth from the nat ural and its memory the truths which are there, aIid raises them to itself, and conjoins them to the love that belongs to its will. In this way the internal spiritual man is opened, where is the interior and higher mind of man, and is successively filled and perfeCted (n. 162). Spiritual affeCtion for truth, which is loving truth because it is truth, has place with those only who have been con joined to the Lord by acknowledgment of His Divine in the Human and by faith in it (n. lIS; compare n. lIS, 41 If). Sp;ritual affeCtion for truth is loving the truth itself, and es teeming it above all the good of the world, because through it man has eternal life ; for eternal life is implanted in mall by no other means than truths (n. 444b). They who read the Word from spiritual affeCtion for truth, see truths therein, and rejoice in heart when they see them. The reason is, that they are in enlightenment from the Lord (n. In). The light of the sun of the angelic heaven is divine truth; and the heat of that sun is divine good; together, these are life. Thence is the origin of all life in heaven and in the world. The spiritual which flows into Nature, and gives life there, is from no other source; but it gives life in accordance with the reception (n. 186c). Heaven flows into the natural or external man through the spiritual or internal man, and not immediately into the natural or external: into this, the world then flows im mediately (n. 163). When the term spiritual man is used, the spiritual mind is meant, which is man's higher or interior mind. The spir itual mind is opened by truths applied to life; thus by goods (n. 404; compare n. 406a, 408). All the good that the natural man has flows-in from the Lord through the spiritual; and apart from this influx there is given no good in the natural (n. 440b). So far as the spiritual or internal mind is opened, spiritual light, which is the light of heaven, flows through it, from the Lord, into the natural or external man, and enlightens it, and gives intelligence (n. 408). The spiritual or internal mind is being opened with those who apply the goods and truths of the vVord to life; and it is not being opened with those who do not apply those goods and truths to life, but only the natural or external mind is opened: these last are thence called natural men; but the others, spiritual (n. 408).
Reasonings from the spiritual man are rational: they are therefore rather to be called conclusions from reasons and from truths, because they are from the interior, and from the light of heaven. But reasonings from the natural man about spiritual things, are not rational (n. S69c). It is to be noted that all the evils which man derives from his parents, which are called hereditary evils, have their seat in his natural and sensual man, and not in the spiritual. It is from this that the natural man, and most of all the sensual man, is opposite to the spiritual man: for frol11 infancy the spiritual man is closed; and it is opened and brought into form only through divine truths received in understanding and will: and according to the measure and the quality of its opening and formation, the evils of the natural and sensual mind are removed, and goods are . implanted in their place (n. 543b). All evils and the falsities from them have their seat in the corporeal-sensual; and therefore, if man does not become spiritual, and think from the spiritual, he thinks falsities from evil, altogether (n. 632). Both the internal or spiritual man and the external or natural man must be purified, that the man may be purified. The internal man is purified before the external (n.
47S a).
When the internal or spiritual man, in which is the interior or higher mind, has been opened, the Lord then subdues the evils and disperses the falsities which are in the exter nal or natural man (n. In): the spiritual man must be first opened, before the hell that is in the natural man can be removed by the Lord out of heaven (n. 730t). By creation the spiritual man has been given the power of seeing all things of the natural man, and at the same time of seeing the agreement and the disagreement of the nat ural with itself, so that it may be able to rule it, and to ad mit things that are concordant, and rejeCt the discordant
(n. 650c).
The men of the Most Ancient Church, because they were in love to the Lord, had divine truths inscribed on them; and thence they knew from influx the corresponding things in the natural man that are called scientifics: in a word, there was spiritual influx with them, thus influx from the spiritual mind into the natural, and thus into the things that are in the natural (see more, n. 6I7c).
Spiritual-moral sense (SmS1ls spiritutllis l1loralis).-All things of the \Vord involve two internal senses, beside rhe supreme sense, which is a third; one which is the proximate sense, and which is called the spiritual-moral sense; another that
INDEX OF WORDS.
is more remote, and is called the celestial-spiritual sense (see more, n. 1012). (See Word.)
Spiritual sense (Sensus Spiritualis).-The spiritual sense of the Word is for the second heaven (n. 1066). (See SPIRITUAL SENSE, under the head Word.) Spit (ExsPuere).-"Exspuere (to spit)" represents
PTUO,
John ix. 5 (n. 2395, 304C).
Spitefully entreated.-( See Contumely.) Spittle (Sputum).-By "clay from spittle (PTUSMA)" ('.John ix. 6) is signified sensual (or sensuous) truth, such as there is in the Word for those who see only things that are apparent to the external senses (n. 4755; compare n. 2395, 304g). Spoil (Spoliutn).-(See Prey, Plunder.) " To be for a prey and a spoil (SHALAL)" ('.Jer. xlix. 32) signi. fies devastation (n. 4175; compare n. 419<).
- - (Spoliare), Spoiled (Spoliatus).-" Spoiled (or' stripped ') (SHOLAL)" (Micah i. 8) signifies to be without good (n. 714C; com pare n. 695d). "Spoliare (to spoil)" aIso represents
BAZAZ,
Isa. xxiv. 3 (n. 340).
- - Prey (Depraedari, Depraedatio).-" A nation trodden down," to whom the ambassadors should go, and whose land the rivers have spoiled (BAZA') (Isa. xviii. 2), signifies those without the church who are in falsities from ignorance; "rivers" are truths of doctrine, and in the opposite sense falsities (n. 304d).
"Fallen by captivity and by spoil (BIZZAH)" (Dan. xi. 33) sig nifies deprivation of all things of truth and good (n. 8Il5).
"Depraedari (to spoil)" also represents
BAZAZ. Ezek. xxvi. 12 (n. 1145).
- - Spoilers (Vastatores).-(See Vastate, Waste.) " Spoilers" signify the evils and falsities through which good and truth perish (n. 3745). "The spoilers in the desert" ('.Jer. xii. 12) signify evils from things that are not true (n. 730b).
" Vasfafor (spoiler)" represents SHADHADH. 7er. xii. 12 (n. 131a, 345, 3740, 7305); xv. 8 (n. 257);
xlviii. 32 (n. 376c, 9225).
Sponge (SPoll.J?ia).-Every one's affection receives and drinks-in
things that are fitting to itself, as a sponge takes up water (n. 1I8; compare n. 69Sd). Because they gave the Lord vinegar to drink, by which is signified what was falsified, they therefore placed a sponge (sPOGGos), filled with it, on a reed (Matt. xxvii. 48), by which is signified falsity in extreme (or most external) things (n. 627c).
Spot, Spotless.-(See Blemish.) Spread (Dif1,mdere).-" That the horsemen spread themselves (PUSH)" (Hab. i. 8) signifies that the truths of the Word by adul teration become heretical (n. 7800). Spreading.-(See Expansion, Luxuriant.) Spring (Ver).-" Times" in the Word, and things that belong to time, signify states of life (n. 673).
The heat of heaven which is love, and the light of heaven which is the understanding of truth from that love, pro duce in the subjects of life things similar to those which are produced by the heat of the world and its light in subjects not of life: that they produce similar things is from correspondence. But production takes place, in the case of each, in the spring-time. It is the time of spring for man when he enters heaven; this takes place when his spiritual internal is opened; before that it is for him the time of winter (n. 942; compare n. 691, 70Ie).
Spring (Scat1lrigo).-(See Fountain, Shoot.) "A spring" (Hos. xiii. IS) is doctrine, and" the fountain" is the Word (n. 7300). "The spring" or "fountain" (Isa. xlix. ro) is the Word (n. 3 86d). "Scaturigo (a spring)" represents
MOTZA',lsa. xli. 18 (n. 71, 304d, 483a, 73OC; in A.C., n. 2702, and some other places, we find" exitus," outgoing) : MABBU)(', Isa. xxxv. 7 (n. 483a, 7[4c); xlix. 10 (n. 386d): MAQOR, Hos. xiii. 15 (n. 4830, 730b).
Sprinkle (Aspcrgt1'e), Sprinklings, Droppings, Breaches (Aspersioncs). Purification of the externals of the church was represented (Num. viii. 6, 7) by sprinkling' (NAZAH) the water of expi ation (n. 47Sa).
That" Jehovah will smite the great house with sprinklings (R'~I!?IM)" (Amos vi. I I; English versions" breaches," margin "droppings "), signifies much falsification of truth among the learned; by "sprinklings" are here signified truths de strO\'ed bv f~lbities (n, :;' 9").
INDEX OF WORDS.
SpU8, Vomit (Evomere).-" To spue (QAYAH)" (fer. xxv. 27) signifies altogether to cast out things falsified (n. 235).
That truth is cast out by the false, is signified (Job xx. IS) by "He hath swallowed down riches, and he shall vomit (QU') them up" (n. sI9b). "To spue (EMEOj" (Apoe. iii. IS), when said by the Lord, means separation: not that the Lord separates them from Himself, but that they separate themselves from Him. It is here said "to spue," because the lukewarm is treated of; and this causes vomiting in the spiritual world (n. 235).
Stacte.-"StaEle" represents NATAPH, Exod. xxx. 34 (n. 324/; see also n. 654/,). StaR (Scijio).-(See Rod.) "The rod" and" the staff (MASH'ENAH)" (Isa. iii. I) are powers
(n433 e).
Stagger, Reel (Nutare).-"Nutare (to nod, to reel,)" represent'>

NU);:',
Isa. xxiv.
20
(n. 4000).
Sfall (Sw:illarium).-" To eat calves out of the midst of the stall (MARBEQ)" (Amos vi. 4) signifies to acquire knowledge of external good, or of the natural man (n. 279"). Stammerer (Balbus).-" The stammel-er (lfLLEGH)" (/~a. xxxii. 4) means those who can hardly grasp the truths of the church (n. 4s5b). Stand (Stare).-(See Place oneself.) The presence which is meant by standing upon Mount Zion" (Apoe. xiv. I) is an extraordinary, active presence of the Lord, to the end that His Divine may flow through the heavens into lower parts, and may there separate the good from the evil, and may cast the evil down from their places where they have formed to themselves the semblance of heavens. Such is the presence which is signified in other passages, also, in which the Lord is spoken of as "standing" (n. 8soa; compare Zeeh. xiv. 4, n. 40sd; Isa. iii. 13, n. 639). "To stand" signifies to be (n. 4I4). "To walk" (Ps. i. I) belongs to the life of the thought from intention; "to stand" belongs to the life of intention from the will; and "to sit" belongs to the will (n. 687b). "To stand before God" is to be conjoined to Him (n. 489,Vz); it also means to be from Him, and to be in divine truth (n. 639). "To stand," like "going forth," is predicated of truth (n.
tl
33 6b ). "Stan (to stand)" represents 'AMADH, Jos. x. 13 (n. 40Id);
Kings xxii. 19 (n. 639);

Ps. xxxi. 8 (n. 666); civ. 6 (n. 405<1);
Isa. ill. 13 (n. 414, 639) ;
Jer. xxxv. 19 (n. 639);
Euk. ii. 1 (n. 666); x. 19 (n. 422C); xi. 23 (n. 422c);
Nahum i. 6 (n. 414);
Zeeh. iv. 14 (n. 639);
Mal. iii. 2 (n. 414):
NATZABH, Ps. xlv. 9 (n. 639; in n. 6840, and elsewhere, we find "eonsistil;" and in A. C., n. 490, "ads-islil"); Ixxxii. 1 (n. 414, 639) : QUM, Dan. vii. IQ (n. 336o): HISTEM., Luke xxi. 36 (n. 3250,414,639); Apoe. v. 6 (n. 314a); vi. 17 (n. 414, 639); vii. 9 (n.456); verse 11 (n. 462,639); viii. 2 (n. 639); verse 3 (n. 490); x.5 (n. 606); verse 8 (n. 615); xi. 4 (n. 639); verse 11 (n. 666); xiii. 1 (n. 771); xiv. I (n. 850a): PAR'STEMI, Luke i. 19 (n. 44, 639)'
I
- - (Conslare).-" Their
sons also shall be as aforetime, and their congregation will stand (or' be established ') (KUN) before Me" (,'yer. xxx. 20) signifies that the truths of the church will be as they were with the ancients, and that their forms will remain in close conjunction, as with them (n. 724e). (to stand)" represents
YATZABH, NATZABH,
- - (Consislere).-" Consistere
Judges xx. 2 (n. 4170) :

Ps. xlv. 9 (n. 24U, 6840, 863, H20).
- - Standing, Stations
(Stationes).-Walking and journeying be long to man's motions, and they therefore signify life's progression, or the progression of thought from the inten tion of the will; but standing and sitting belong to man's rest (or state of quietude), and they thence signify the esse (or inmost being) of life, from whicll is its existere (or outcome) (n. 6871.
Stand near (Adstare).-" The angel stood near (HISTEM')" (Apoc. xi. I) denotes the will of the Lord; for the reason
that in the spiritual world thought of another, with the purpose and wish to see him, to speak with him, and to give a command, causes him to be present, that is, to stand near (n. 628).
Star
(Std/il).-(See
Constellation.)
By" the morning star" (Apoc. ii. 28), are signified intelligence and wisdom fi'om the Divine Human of the Lord (n. 179). That stars signify knowledges of good and truth, and that they thus signify goods and truths, is from the appearance in the spiritual world; for there the Lord appears as a sun, and the angels in the distance appear like stars. The an gels so appear from their reception of light from the Lord as the sun, thus from their reception of the divine truth
INDEX OF WORDS.
which is from the Lord; for this is the light of heaven (n. 7 2 ). By "stars II (Isa. xxiv. 21) are signified knowledges of good; by "constellations II knowledges of truth (n.401&). Those who are in the fourth kind of profanation, after death, appear at first with face of human color, with many wan dering stars floating around it; but when they are brought into the light of heaven, the stars vanish (n. 1063).
"Sfella (star) II represents
KOKHASH,
Gm. i. 16 (n. 401e); Num. xxiv. 17 (n. 72); Judges v. 20 (n. 72.447); :Job xxxviii. 7 (n. 5020); Ps. exxxvi. 9 (n. 401d); exlvii. 4 (n. 72.4530); exlviii. 3 (n.
72, 4 01e , 573 a ); Isa. xiii. IQ (n. 72. 3040, 401<, 5264); xiv. 13 (n. 405', 6870); :J,.r. xxxi. 35 (n. 2750, 40Ie); Ezek. xxxii. 7 (n. 72,3724,401<); Dan. viii. IQ (n. 72, 535, 632); :Jod ii. 10 (n. 72. 4000, 401<. 5264); iii. 15 (n. 72. 401<. 526a ) : ASTER. Matt. ii. 2,9 (n. 72. 422d); xxiv. 29 (n. 401c. 402, 526a, 535) ; Apoe. i. 16 (n. 72); verse 20 (n. 88); ii. I (n. 96); verse 28 (n. 179); iii. 1 (n. 184); vi. 13 (n. 72, 402, 535); viii. 10 (n. 72,5[7); verse 11 (n. 519a); verse 12 (n. 401<.525); ix. I (n. 72, 535); xii. 1 (n. 4010. 4300. 709); verse 4 (n. 72, 535. 718); xxii. 16 (n. 72).
- - Stars
State
(Astra).-By "signs in the stars (ASTRON) II (Luke xxi. 25) are signified knowledges of good and truth (n. 1750).
in the spiritual world are determined and distinguished in no other way than by states of life, par ticular and general (see muclt more, n. 610). Man remains for ever of a quality like that of the life that he led even to the end (n. 194). With spirits and with angels there is an alternation of states (n4 31 ).
(Stattts).-Times
Of man's thoughts, there are two states; one when he is in thought about truths from the Lord, and another when from himself. When he is in thought about truths from the Lord, his mind is elevated even into the light of heaven; thence he has enlightenment and a just percep tion of truth. But when he is in thought about truths from himself, then his mind falls into the light of the world; and this light, in respect to spiritual things, or in respect to those things that belong to hea yen and the church, is in thick darkness (n. 517).
There are two states with the man who is being regene rated; the first, when he is in truths, and through truths is being led to good and into good; the second when he is in good. When man is in the first state, he is in com bats or temptations; but when he is in the second state, he is in the tranquillity of peace. The earlier state is what is signified by the six days of labor that precede the Sab bath; and the later state is that which is signified by rest on the Sabbath day. There were also two states with the Lord; the first, when He was the divine truth, and fought from this against the hells and subjugated them; the other, when He became the divine good, through union with the Divine itself that was in Him: His earlier state was signified in the supreme sense by the six days of la bor, and His later state by the Sabbath (n. 965; compare n. 288b). The state of thought from the memory of the body is sepa rate from the state of thought from the spirit (see more, n. 193a). Let it be known that man is in one state when he is thinking and speaking from doctrine, and in another when thinking and speaking apart from it (see more, n. 114). Concerning the state of faith, and thence of life, of men with in the church, from doctrine; and also concerning the state of faith, and thence of life, of men of the church, from the 'Word (see much more, n. 233): it is to be noted that there are very few who live from the doctrine concerning faith alone, and of justification by it, although the preach ers believe that all who hear their discourses do so; and it is of divine providence that there are very few (n. 233). Man is in the separate state while merely held in the thought that belongs to the understanding, and not at the same time in the affection which belongs to his will; but his state is not the separated state when he is held in thought from the understanding, and at the same time in affection from the will (n. 997). The successive states of the church were represented by the statue seen by Nebuchadnezzar in a dream (n. 577a, 1029c). (See Statue.) The successive states of the church since the end of the Jew ish Church, or from the time of the Lord even to the pre sent day, have been like a man's growth in intelligence and wisdom, or his progress in regeneration (see much more, n. 641). "Opening the seal" (Apoc. vi.. vii., viii.) signifies the mani festation of the state of those of the church: and as there were seven sea!;:, ::lnd an opening took place seven times
INDEX OF WORDS.
853
j
their successive states are signified thereby (n. 361 pare n. 351, 352, 369, 378, 390, 399, 486).
com
Stately.-(See Ancient.) Stater, Piece of money (Stater).-As the natural are servants, and are therefore meant by "those who pay tribute" (Matt.
xvii. 24-27), the Lord did not pay tribute, nor did Peter, but "the fish," by which was signified the natural man (n. 513d j compare n. 820a).
"Stater" here represents the Greek word of money" in the English versions.
STATER,
which is rendered" piece
Statue, Pillar
(Statua).-By "a statue (or 'pillar')" (Isa. xix. 9) is signified worship from truths of faith (n. 391d; compare Ezek. xxvi. 12, n. 652&).
The successive states of the church, even to the coming of the Lord, are meant by the" gold," "silver," "brass," and "iron," of which the statue was composed, that was seen by Nebuchadnezzar in a dream (n. 176; compare n. 4116, 577a, 10290). (See Nebuchadnezzar.) "Solar statues" (or" sun-images," see revised version) (Isa. xxvii. 9) signify worship from natural truths (n. 391d). By "statues" in the opposite sense is signified worship from falsity (n. 39Ig).
"Statua (a statue, a pillar,)" represents

Gen. xxviii. 22 (n. 375'(;'; Exod. xxiv. 4 (n. 4300) ; Isa. xix. 19 (n. 39Ia', 6546); Eluk. xxvi. 1I (n. 652.); Dos. x. I, 2 (n. 391&) : TZ'LEM, flan. ii. 31 (n. 176); verse 34 (n. 4IIO, 10296).
MATZTZEBHAH,
"Statuae solares (solar statues, sun-images,)" represents

CHAMMANIM.
ha. xxvii. 9 (n. 39Ia'); Esek. vi. 3,6 (n.39Ir).
(See Solar statues.) Statutes

(SJatuta).-" Precepts" (yer. xliv. IQ) are laws of internal worship, and" statutes" are laws of external worship (n. 696&). By "precepts" in many passages are meant laws of life; but by "statutes" are meant laws of worship, which with the sons of Israel related principally to sacrifices and to sacred ministrations; and by "judgments" are meant civil laws (n94 6). By "testimonies" and "commandments" are signified those things which teach life; by" the law" and by "precepts,"
those which teach doctrine; and by "statutes" and "judg ments," those which teach rituals (n. 392e). By "the statutes of heaven and earth" (fer. xxxiii. 25) is signified conjunction of the Lord with those who are in divine truths, in the heavens and the earths (n. 768d). By" the statutes of the moon and the stars," from which was the law of the night (fer. xxxi. 35), are signified truths from spiritual good and from knowledges, from which is intelligence (n. 2750; compare n. 401e, 768d). The Jews so adulterated and profaned all the statutes, judg ments, and laws, that were representative of good of love and truth of faith, that nothing of good and truth any longer remained (n. I02ge).
"Statuta (statutes)" represents

CHOQ. CHUQQAH,
Ps. cxlvii. 19 (n. 419d):

Lev. xx. 8 (n. 2040); xxvi. 3 (n. 3880. 70Id); verse 15
(n. 70Id); :fer. xxxi. 35 (n. 2750. 40Ie. 768d); xxxiii. 25 (n. 768d).
Stay.-(See Rod.) Stay.-(See Tarry.) Steal (Furari).-(See Theft, Thief.) See the explanation of the precept, "Thou shalt not steal" (n. 967-979). "Furari (to steal)" is the rendering of GANUM, Exod. xx. IS (n. 967);
Deut. xxiv. 7 (n. 1I56);

Obad. verse 5 (n. 1934, 919) :
KLlPTO. Matt. vi. 20 (n. 1934);
Mark x. 19 (n. 893).
Steep place.-(See Descent.) Stench (Nidor).-(See Stink.) Nothing is more enjoyable than cadaverous stenches to those' who have been assassins and poisoners, likewise to those who have found enjoyment in the violation of women ; and there is nothing more enjoyable than excrementitious stenches to those who have been devoured by the love of ruling imperiously, also to those who have found enjoyment in adulteries and none in marriages; and nothing gives more enjoyment than a stench like that of the marsh, and that of urine, to those who have confirmed themselves in falsities, and have extinguished in themselves the affec tion for truth (n. 659b).
INDEX OF WORDS.
8SS
Steps, Goin!!.~ (Gres.rus);,- The advent of the Lord is sig-nified (Ps. Ixvl1l. 24) by HIs steps (or goings) (H'LIKHAH) In the sanc tuary" (n. 8636).
"T~ey have hunted our steps"
In
(TZA'ADH), that we cannot go the streets" (Lam. iv. 18), signifies leading astray, so that one does not know how to lIve (n. 6S26).
"Gressus (steps)" represents
"8HUR,
Ps. xliv. 18 (n. 714&).
Steps.-(See Degrees.) Stercoraceous (Slercorea).-The love of self corresponds to hu man excrement. They who are consumed by this love, in the other life, more than others, love stercoraceous filth (n. 512; compare n. 1057). "Excrement" signifies infernal evil (n. 617'; compare n.
6Sge).
"Stercus (excrement)" represents
DOMEN,
GELEL.,
7er. viii. 2 (n. 659-):

Ez.k. iv. 12, '5 (n. 617e).
- - Dunghill (Sterquilinium).-" Dunghills" signify falsities of evil

(n.6S26).
"Sterquilinium (a dunghill)" represents

'A8HPOTH,
Ps. cxiii. 7 (n. 721.1);

Lam. iv. 5 (n. 652b).
Stings.-(See Sharp points.) Stink (Pulor).-(See Putrefy, Stench.) They are called" carcasses" in the Word who have perished by evils, and their" stink (."08H)" (Isa. xxxiv. 3) signifies damnation (n. 40Sk). - - To stink (Pulmcere).-" The fish will stink (U'ASH)" (Isa. I. 2), signifies that the scientifics of the natural man will be with out any spiritual life (n. 27Sa). Stomach (Venlriculus).-Certain animals first gather their supplies offood into stomachs for ruminating, and afterwards grad ually take it out and chew it, and so nourish the blood; thus the food is appropriated to their life. To these stomachs corresponds the memory in man. Into the memory man first gathers spiritual meats, which are knowl edges, and afterwards takes them out by a process like rumination (n. 242a). Stone (Lapis).-(See Pebble.) " Stone" in the supreme sense signifies the Lord in respeCt
to divine truth; thence it signifies in a lower sense truth from good (n. 4IIb). "The Stone of Israel" is the Lord as to divine truth (n.
40 9c ).
By "the stone which smote the statue" (Dan. ii. 34, 35) is meant divine truth from the Lord; that" it became a great rock and filled the whole earth" signifies that the Lord is to have dominion over heaven and the church through the divine truth (n. 4Ilb). "The stone of the corner" signifies all divine truth upon which heaven and the church are founded; and whereas the foundation is the ultimate, on which the house or temple rests, it therefore signifies all things (n. 4I7b). Whereas by "the stone of the corner" is signified all divine truth on which the church is founded, therefore the Lord also is signified, as to the Divine Human, because all di vine truth proceeds from this (n. 417b). "The stone of the corner" (')'ob xxxviii. 6) is the truth of the natural man which is called scientific truth, upon which is founded the truth of the spiritual man, or spiritual truth (n. 62 9b). Egypt is called" the corner stone of the tribes" (lsa. xix. 13) ; for by "the tribes" are signified all the truths and goods of the church in the complex, and by "the corner stone" is signified their foundation (n. 654/). By "stone" is signified natural truth (n. S87a, 828). That an altar, if built of stones, should be built of whole stones, and not of stones cut by some iron tool, was for the reason that" whole stones" signified truths formed from good, or goods in form (n. 391/); for by "stones cut out" are sig nified those things that belong to man's own intelligence (n. 78Id). The weights of the balance were stones, or were made of stone, for the reason that" stones" signified truths (n. 373, 629c): "a perfea: and just stone (or' weight '), and a per fea: and just ephah (or 'measure')" (Deut. xxv. IS), sig nify truth and good; and together they signify justice (n. 30 4e ). By "a mill-stone," by which wheat is ground into flour, or barley into meal, is signified the produa:ion of truth from good, or the production of fabity from evil (n. 1182). (See Mill.) What is remarkable, stones are not found in the third heaven; the reason is, that" stone" signifies natural truth (n.828). In the opposite sense, by "stones" are signified falsities (n. 50 3b , 6551%)
INDEX OF WORDS.
The destruction of the church is described by 11 placing the

stones of the altar like chalkstones that are scattered" (Isa. xxvii. 9): 11 stones of the altar" are truths of worship; 11 like chalkstones that are scattered" means like falsities that do not cohere (n. 391d). Because 11 stones" in the opposite sense signify falsities, and great hail seems to consist as it were of great stones cast down from heaven, destroying the harvest and the plants of the field and the smaller animals also, as would be done by stones, the term 11 hailstones" is therefore used (n. 536; compare n. 644d, 704).
- - Precious stones
(Lapides pretiosi).-" Diadems" or "precious stones," are divine truths in the ultimate of order; these are the truths of the sense of the letter of the Word (n. 7 1 7a , 777) That the truths of the sense of the letter of the Word appear like diadems, may be evident from the diadems in the spiritual world. In the palaces of the angels in heaven, many things are refulgent with precious stones; and more over precious stones are sometimes sent down from them to regions below, and presented to those who have done something good (concerning which more ma)! be seen, n. 7 1 7a ).
Precious stones" signify truths from good; thus 11 the twelve precious stones" of Aaron's breastplate signified all truths which are from good in the church and in heaven (n. 43 1a ). By" the twelve precious stones" of which the foundations oi the city New Jerusalem consists, are signified ultimate divine truths, which are the truths of the sense of the letter of the Word (n. 7176). By 11 precious stones" are signified truths that are beautiful because they are from good (n. 242d). "Precious stones" are knowledges of truth from the Word (n. II4 2 ). "Precious stone" signifies divine truth in ultimates, translu cent from interior truths (n. 717c). All 11 precious stones" are significative of truths from good. Their color, their brilliancy, and their fire, indicate the quality of the truth from good (n. 401e). "Stones of desire" (Isa. liv. 12) are truths from good, giving pleasure and enjoyment (n. 401e).
11
(See articles n. IIO, 242d, 268, 2776, 2940, 4011, 436, 4314, 717 a -d, 777, 1043, II4 2.)
- - Of stone (Lapideus).-When a false doctrinal is confirmed by natural things of the Word, such as belong to the sense
of its letter, it then becomes an idol of brass or of stun. (n. 587a). (See Idol.)
"Lapis (a stone)" represents

'BHEN 'BHN, LITHOS,
(Chaldee), Don. ii. 34, 35 (n. 176, 4116, (0296): in all the other passages of the Old Testament t~.at are here referred to : in all the passages of the New Testament to which refer ence is here made.
Lam. iii. 9 (n. 781d).
"Lapis excisus (hewn stone)" represents

GAZITH,
"Lapis angularz's (corner stone)" represen ts

PINNAH,
Isa. xix. 13, see revised version (n. 654./). (Passages of the Sacred Scripture may be seen, n. 176, 2206, 2226, 268,2940, 304e,g-, 3156, 357a, 36Sg, 373, 375 e(i.), 39 fd /, 4OOd, 4 01d ,e, 409c, 4 IJo , 4176, 4486, 536, 585". 587.1, 644d, 654/' 655a, 704, 781d, 828, 1029", IJ45}
To Stone (Lapidare), Stoning (Lapidatio).-(See Crucifixion.) \Vith the Jews there were two kinds of punishment by death, namely, crucifixion and stoning. By" crucifixion" were signified condemnation and the curse on account of the destruction of good in the church, and by " stoning" were signified condemnation and the curse on account of the destruction of truth in the church. "vVood," upon which was the suspension, signified good, and in the opposite sense evil; and" a stone," employed in stoning, signified truth, and in the opposite sense the false (n. 655a).
"They shall stone (AAGHAM) thee with the stone" (Ezek. xvi. 40) signifies that it was about to perish through falsities (n. ':1406). See also Ezek. xxiii. 47 (n. 3156).
"Lapida1'e (to stone)" represents

L1THOBOLO,
Matt. xxi. 35 (n. 122); 70hn viii. 5 (n. 2226).
To gather out stones (E/apidare).-By "enclosing the vineyard and gathering out the stones (!AQAL)" (Isa. v. 2) is signified to guard the church from falsities and evils (n.
918,922c).
Stoop.-(See Bend.) Stop, Harden (06t1irare).-" Obfurare" is the rendering of

Isa. xxxiii. IS, where the English versions have "stop" (n. 329./): llAKHAA, Ps. Ixiii. II, where the English versions have "step" (n. 6086) :
'ArAM,
l:-':DEX OF WORDS.
POROO,
859
7o/m
xii. 40, where the English versions have" harden"
(n. 239b, 706b).
Store (Reeondere), Hidden things, Stores, Treasures (Reeondita)."Recondita (stores, treasures,)" represents
MIKHMANNIM,
Don. xi. 43 (n. 654.1).
Marriage is an image of heaven, and love truly conjugial is an image of the Lord: adultery is an image of hell, and the love of adultery is an image of the Devil. Conjugial love appears in the spiritual world as an angel, and the love of adultery appears in form as a devil. Reader, store this with yourself; and after death, when you are living as a man-spirit, inquire whether it is true, and you will see (n984) Storehouse (Promptllarium).-In order that the spiritual mind may be opened and formed, it is necessary for it to have a storehouse from which it may draw its supplies; for otherwise the man would be as it were empty; and there can be no divine operation upon what is empty. This storehouse is in the natural man and its memory, in which every thing of which there can be knowledge may be stored up, and from which it may be drawn forth. For the formation of the spiritual man there must be in this storehouse truths which are to be believed, and goods which are to be done; both of them from the Word, and from doctrine and from preaching from the Word: man must learn these even from his infancy (see much more n79 Ob ).
Stories.-(See Degrees.) Stork (Cieonia).-"Ciconia (stork)" is the rendering of

CH'~I DHAH,
Ps. civ. 17 (n.
llooe).
Storm (Procella).-Storms in the spiritual world exist from the influx of the Divine into the lower parts, where those are who are in things evil and false (see more, n. 419f).
By "inundations" and by "rains" are signified temptations; so also by "storms of wind " (n. 4IIe).
"Procella (a storm)" represents words that are rendered with some variety in the English versions:
Ps. xi. 6 (n. 419/' 578, g60a); Lam. v. IQ (n. 386c, 540a): ~UPHAH, Iso. xxix. 6 (n. 419.1); 7er. iv. 13 (n. 355d); Hos. viii. 7 (n. 419.1); Nahum i. 3 (n. 4 19/' 5940): -;A'AR, Isa. xli. 16 (n. 4051" 419.1);
ZAL'APHAH,
860
Euk.
'!"AftAH,
yer. xx!!!. 19 (n. 419/); xxv. 32 (n. 304e);

XIII. 13 (n. 419/);
Zech. ix. 14 (n. 357a, 419/) :

Ps. evii. 25 (n. 419/).: Ps. I. 37 (n. 419/).
"Procellaflabit (the tempest shall blow)" represents

SA'AR,
- - (7i,rbo).-"
A great storm (LAILAPS) of wind, so that the waves beat into the ship" (Mark iv. 37), signifies spiritual temp tations (n. 419/).
When the Divine is sent forth mightily from the Lord as a sun, and flows into the dense and dark clouds that are round about the evil, there arises a storm, which the spir it" who are there perceive as men do the storms on earth. From this it may be plain what "storms," "tempests," and "stormy winds," signify in the Word (see '.ler. xxiii. 19) (n. 419/).
Straight, to make (RcflYfcare).-By "His ways," which shall be made straight (VABHAft) (Isa. xlv. 13), are signified truths
proceeding from.good (n. 81 le).
(See Right, Uprightness.) - - (Co1llPlatlarc).-(See Plain, to make.)
"Make plain
(PANAH) a path for our God" (Isa. xl. 3; the En glish versions have, "Make straight in the desert a high way for our God "), signifies that they are to prepare themselves to re
ceive the Lord (n. 405g).
"Complanare (to make plain)" also represents
SHAVAH,
Isa. xxviii. 25 (n. 374e).
Straitne8S, Strait, Adversity, Anguish, Distress, Trouhle, Trou blous (Ang1lstia).-" To redeem Israel from straits (or straitnesses) (English versions' troubles ') (TZARAH)" (Ps. xxv.
22), signifies to free those of the church from the falsities that straiten them (n. 328d). See also Isa. viii. 22 (n. 386e); xxx. 6 (n. 654r);
7er. vi.
24 (n. 72Ie).
" Straitness (TZAR) " (the English versions have" adversitj' ") and" op pression" (the English versions have" affliCtion ") (Isa. xxx. 20) signify states of temptations (n. 600b). "In straitness of times (TZOG) " (the English versions read" troublous times ") (Dan. ix. 25) signifies hardly and with difficulty (n.
684c).
Where it is said (Luke xxi. 23), "There shall be great strait ness upon the earth, and anger in the people," by "strait
INDEX OF WORDS.
861
ness (ANAGKE)" (rendered" distress" in the English versions) is here meant dominant evil, and" anger" is the dominant falsity from evil (n. 693; compare n. 7210). "Upon the earth straitness of nations (auNocHE)" (rendered" dis tress" in the English versions) (Luke xxi. 25) does not mean upon those on earth in the natural world, but in the spirit ual (n. 304/).
Stranger, Foreigner Sojourner. )
(Alienigma, Alienus),
Strange
(A/ienus).-(See
"A stranger (a/imigma, NOKHRI)" (Zeplt. i. 8) signifies those who are out of the church, and do not acknowledge its truths (n. 1950). By "a man a stranger (alienigena)," who should not be set as king (Deut. xvii. IS), is signified one who is not of the church (n. 746d): by" a man a stranger" is also signified a religious system that is not conconJant; also the false in which there is not good (n. 654/')' " Strangers" (Obad., verse I I, where the English eigners ") are falsities of doctrine (n. 8110).
versions have" for
By "the strange (alienus, NEKHAR) god," whom the king should acknowledge, and whom his fathers knew not (flan. xi. 39, 40 ), are meant the truths of the Word falsified, which in themselves are falsities, and not acknowledged by those who were of the church (n. 7I7d). "The sons of the stranger (alienigena) " (Ps. cxliv. Il) are fal sities (n. 724C).
See also ha. Ixii. 8 (n. 376c).
"The vanities of strangers" ('.ler. viii. 19) signify falsities of religion (n. 587c). "Strangers (a/imigma, ZUR)" ('.loel iii. 17) are falsities of evil (n.85 0d). " Strangers (alienus, ZUR)" are falsities (Ezek. xxx. 12, n. 5 I 8d : xxxi. 12, n. 388c): they are falsities which destroy truths (Ezek. xxviii. 7, n. 5370; Obad. verse Il, n. 8Ilo): they are falsities of evil (Ezek. xxx. 12, n. 65<M'): they are fal sities from evil (Isa. xxv. 5, n. 481). "Strange (alienus) waters" (Yer. xviii. 14; the authorized version
has" that come from another place;" the revised version has " that flow down from afar "), are falsities (n. 4II/).
By" a strange man who was not of the seed of Aaron" (Num. xvi. 40), is signified the falsities of doctrine (n. 768d). "Incense from strange fire" (Lev. x. I) represented worship from other love than the divine (n. 496. 504d).
862
"Strangers (alimi, ALLOTAIOS)," of whom tribute is taken (Matt. xvii. 25, 26), are the natural; these are servants, and hence are meant by "those who pay tribute" (n. 5I3d). (See Other.)
- - Houses for strangers (XmoaodLia).-At the present day it is scarcely known what charity is, and thus what good works are, with the exception only of giving to the poor, reliev ing the needy, doing good to widows and orphans, and making contributions for building temples, hospitals, and houses for the reception of strangers (n. 933). Straw
(Slramm).-By
"straw (TEBHI:N)" (Isa. xi. 6) is signified the Word in the letter (n. 78Id).
Streams (FI"mta).-(See Courses, Rivers.) By "pouring streams (NAZAL) (the authorized version has floods: the revised has 'streams') upon the dry ground" (Isa. xliv. 3), sig nifies to give intelligence to those who are in the desire for truth, from good (n. 518a). Streets (Platcae).-(See Path, Way, City.) By "the streets of the city" are signified truths of doctrine (n. 223o,c, 376c); verities (n. 4170); do&inals (n. 863a); truths that lead (n. 652a). "The head of the streets" or their beginning, signifies en trance to truth, and thus all truth (n. 6S2d). "To play in the streets" signifies to be glad and to rejoice from doctrinals (n. 863a).
By "street" in the opposite sense is signified falsity that leads (n. 6S2a). By "the clay," "the mire," and" the filth" of the streets, is signified the falsity of evil love (n. 6S2d).
"P/atea (a street)" represents

CHUTZ, 2
Sam. i. 20 (n. 652d); 70b v. 10 (n. 652C); Ps. xviii. 42 (n. 652d); cxliv. 13 (n. 3366, 652&); Isa. v. 25 (n. 652d); x. 6 (n. 652d); xxiv. II (n. 6520); li.
(n. 652d, 724d) ; vi. I l (n. 652d); vii. 17 (n. 652&); xi. 13 (n. 324c, 652&); xiv. 16 (n. 3866, 652d); xliv. 9 (n. 652&); Lam. ii. 19 (n. 652d); verse 21 (n. 863a); iv. 5 (n. 6526); verse 8 (n. 3726, 6526); verse 14 (n. 329.f. 6526); Ellek. xi. 6 (n. 6520); xxvi. II (n. 355d, 652&); Micah. vii. 10 (n. 652d); Nah.um iii. 10 (n. 652d); Zeph.. iii. 6 (n. 2236,4176,6520); Zech. x. 5 (n. 355/): Il'CHOBH, "Gen. xix. 2 (n. 652d);
Deut. xiii. 16 (n. 652d);
7er.
20
INDEX OF WORDS.
86 3
Isa. xv. 3 (n. 652&); lix. 14 (n. 65 20 );

yer. v. I (n. 1410, 6520); ix. 21 (n. 652d); xlviii. 38 (n. 652&);
xlix. 26 (n. 6520, 734d); 1. 30 (n. 6520); Lam. ii. II (n. 376&); verse 12 (n. 75oe); iv. 18 (n. 6520); Euk. xvi. 24 (n. 652&); IJan. ix. 25 (n. 652e, 684e); Amos v. 16 (n. 652&) ; Nahum ii. 4 (n. 6520) ; Zed. viii. 5 (n. 2230, 652&): PLATIA. Matt. vi. 5 (n. 65.2d); Luke xiii. 26 (n. 652d); xiv. 21 (n. 22Je, 652d) ; Apoe. xi. 8 (n. 652a); xxi. 21 (n. 652d); xxii. 2 (n. 652d).
Strength, Power (Vis).-(See Fame, Force, Might.) "For the tree maketh her fruit, the fig tree and the vine will give their strength (CHAYIL)" (.Toe! ii. 22), signifies that they will have natural good and spiritual good; for "strength" here means the produCtion of fruit (n. 403b). "From all the powers (or strength, or 'might ') (M"ODH) and all the mind" (Deut. vi. 5), signifies over all things (n. 75 0e ). " Vis (strength) " represents
KOACH,
yob xxxi. 39 (n. 37).
- - (Fortitudo).-"
To take horns by our own strength (CHOZEQ) " (Amos vi. 13) signifies by the powers of one's own intel ligence to assume falsities by which truths will be destroyed (n. 316d).
CHt'N
"Fortitudo" represents
(Cbaldee). IJan. iv. 30, where the English versions have "power" (n. 10290).
Strengthen (Corrobo,arc).-( See Firm, to make, Confirm.) "I have strengthened ('AMATZ) thee, I have also helped thee" (Isa. xli. 10), signifies to give power and intelligence from omnipotence and omniscience, which divine good has by divine truth (n. 298b). "Mine arm shall strengthen Him" (Ps. Ixxxix. 21). signi fies omnipotence, from union with the Divine itself (n.
684&).
Stretch (Extmderc).-" To stretch forth the heaven, and to lay the foundation of the earth" (Zech. xii. I) does not mean to stretch forth the visible heaven and to found the habitable earth, but the church as to its internals and its externals (n. 1057). "Extendere (to stretch, to stretch forth, to stretch out, etc.)" represents
NA!AH,
Exod. xiv. 16 (n. 727"); Isa. xl. 22 (n. 799b); xlii. 5 (n. 2940, 304.1);
yer. x. 12 (n. 304.f. 644<=); Euk. xxv. 16 (n. 2756); Zeph. ii. 13 (n. 38&); Zech. xii. I (n. 1057) : NA!ASH. /sa. xxi. 15 (n. 7346):
RAQA', :Je.-. x. 9 (n. 1186):
EKTEINO, Matt. xii. 49 (n. 746d);
:John xxi. 18 (n. 8206).
- - Stretch forth.-(See Expand.) - - Stretching out.-(See Fluttering.) Strife, Controversy (Lis).-" The strife (or' controversy') (RIBH) of Zion" (Isa. xxxiv. 8) signifies rejection of the truth and good cfthe church (n. 4IY). "The strife of tongues" (Ps. xxxi. 20) is the false of religion, from which there are reasonings against truths (n. 4550; compare n. 4120).
See also :Jer. xxv. 31 (n. 6016, 659'); 1. 34 (n. 811&) ; Micah vi. 2 (n. 40,Sg').
- - Strive (Litigare).-" To strive (or' plead ') (RIBH) their strife (or' cause ')" C.!er. 1. 34) signifies visitation, and judg ment on those who oppress with falsities, and thus libera tion from them (n. ~;IIC).
- - (Rixatio),
Strive (Rixari).--They who separate and exclude good from truth, are in strife about the truths of faith: this was represented and sigr.:f.ed (Gen. xxi. 25; xxvi. IS, 18-22, 25,32) by the strife of the servants of Abimelech with the servants of Abraham, and with the servants of Isaac, about the wells (see more, n. S37a).
RIBH.
"Rixari (to strive)" is the rendering of
Gen. xxvi. 20 (n. 537a).
Strike (Pu/sarc).-(See Clap, Knock.) "To take the harp, walk in the city, strike (or play) (NAGHAN) elegantly, and multiply the song" (Isa. xxiii. 16), signi fies the exultation and glorying of the false, over the de !'ltruction of truth (n. 323C).
That" a voice was heard out of heaven, as the voice of harp ers striking (or harping) (KITHARIZO) on their harps" (Apoc. xiv. 2) signifies glorification of the Lord from the spiritual kingdom, and thus by truths from the good of love (n. 856).
- - Push (Ferire).-" To strike (or push) (NAGHACH) with the horns" (Deut. xxxiii. 17; Dan. viii. 4) signifies to destroy by falsities (n. 3I6c,d).
INDEX OF WORDS.
865
"To strike (or make) (KARATH) a covenant" (Hos. ii. 18) sig nifies to be conjoined (n. 388e, 7346, 11006).
- - Strike against, Stumhle, Smite
(Impingere).- That they had wandered away from truths of doCtrine, and that conse quently there was no truth in the life, which is the good of life, is signified (Isa. lix. 14) where it is said. "Truth has stumbled (KASHAL) in the street. so that reCtitude can not come" (n. 6526). "To depart from the way and to stumble in the law" (Mal. ii. 8), signifies to live contrary to divine truth (n. 70U).
"Whosoever shall have smitten (impingere alapam, IlHAPTIZO) thee on thy right jawbone, turn to him the other also" (Matt. v. 39), signifies that if anyone wishes to bring injury to the perception and understanding of interior truth. it be permitted to the extent of the attempt (n. 5566).
Stringed Instruments
(Chordacea instrumenta).-By "stringed instru ments" and by "songs" is described the gladness of those who are of the spiritual kingdom (n. 8636): these signify such things as belong to affeCtions for truth (n. 3236, 3260., 1185).
Strip.-( See Put off.) Stripe, Plague

(Plaga).-By "forty" is signified the end of evil, and likewise the beginning of good; wherefore if the brother were smitten with more than forty stripes (Deut. xxv. 3). the beginning of good. or reformation. would not be signified (n. 6336). "The wound, the scar, and the recent stripe" (Isa. i. 6; see margin of the revised version), signify evils of will, and thence falsities of thought (n. 962). "The plague of death" (Apoc. xiii. 3) is discordance with the Word (n. 786; compare n. 822). By "plagues" in the Word are signified such things as de stroy spiritual life with man, and consequently destroy the church; thus things that induce death understood in the spiritual sense, which in brief refer themselves to the cu pidities springing from the loves of self and the world (n. 584; compare~. 646, 949, 1109, I 124) By "the plague of hail" (Apoc. xvi. 2 I) is signified falsity that is pre-eminently infernal (n. 1027. 1028). "The plagues of Egypt" signified the changes that precede a last judgment; this signification was nearly the same as that of the plagues mentioned in the Apocalypse,. last judgment and damnation were represented by the drown ing of Pharaoh and the Egyptians in the Red Sea (Mare Sot/h) (n. 5030.).
P66
APOCALVPSEEXPLAINED.
"Plaga (stripe, sore, wound, plague,)" represents

MAKKAH,
Zed. xiv. 12, 15 (n. 584, 65oe): Deut. xxv. 3 (11. 633b); xxviii. 59, 61 (n. 584); Isa. i. 6 (n. 962); '.Jer. xxx. 12,14, 17 (n. 584); xlix. 17 (n. 584); I. 13 (n. 584): MASTIX, Luke vii. 21 (n. 584): PLEGE, Luke x. 30 (n. 584); A/oe. xv. I (n .. 928); verse 6 (~: 949, 951, 9604); verse 8 (n. 957); XVI. 9 (n. 985); xVll.4 (n. 1109).
MAGGEPHAH,
ftrong (Validus).-(See Mighty, Robust.)
By "Saul" as king, and by "J onathan" as the king's son (2 Sam. i. 23), is signified the truth of the church: and because intelligence is from this, and also power, it is said that they were "swifter than eagles, and stronger than lions" (n. 28Ib). . Falsities have power against those who are in falsities from evil; and therefore those who are in falsitie are called in the Word" powerful,"" strong," "l11ig-hty,"" heroes" (n. 783).
" Validus (strong, mighty,)" and" Validusesse (to be strong)"
represent
GABHAR,
'.Jer. v. 15 (n. 783) : 2 Sam. i. 23 (n. 281~): CHAZAQ, Ezek. xxvi. 17 (n. 2754): KABBIR, Isa. xxviii. 2 (n. 30): 'ATZAM. '.Jer. v. 6 (n. 78oJ);
'.Joe! ii. 2 (n. 783) :
'ARITZ, Isa. xxv. 3 (n. 696.-).
'ETHAN,
- - Make strong (Confortare).- By "the son (the English versions read

'branch')
that He had made strong
('AMATZ)
for Himself"
(Ps. Ixxx. 15), is signified truth of doctrine from the

Word (n. 724d).
Strong drink.-(See Sicera.) Struggle (Collidere).-" Collidere (struggle)" is the rendering of
RATZATZ,
Gen. xxv. 22 (n. 7IOb).
Stub6le.-(See Chaff.) "Stij;ula (stubble)" represents

QASH,
Isa. xli. 2 (n. 357b). Obad., verse 18 (n. 448c).
Stumble (Offendere), Stumbling-block, Cause of stumbling (Offmdicu lum).-(See Fall.)
"To stumble (KASHAL) at noonday as in the twilight" (Isa.lix. 10) is to wander in falsities, although they can be in light from the Word (n. 239b). "Before our feet stumble
(NAGHAPH)"
('fer. xiii. 16), signifies
INDEX OF WORDS.
86 7
lest falsities and evils from them rush in from the natural man (n. 405k). That there is no infestation from evils and falsities, is signified (Ps. cxix. 165) by their having" nothing to cause stum bling (MIKHSHOL)" (n. 365d; see revised version). Among the laws and statutes given to the sons of Israel was one that forbade" placing a stumbling-block before one that was blind" (n. 239c). That the evil are to be separated from the good, and are to be cast into hell, is signified (Matt. xiii. 41) where it is said that "the angels shall gather all things that cause stum bling (SKANDALON), and them who do iniquity" (see revised version) (n. 540a).
- - - - (-Scandalum),
Cause to stumble (Scandalizare).-To those who are in faith without charity, it is as a stumbling block that the Lord suffered Himself to be crucified. This there fore is also called" a stumbling block" (Matt. xvi. 23; Mark viii. 33) (n. 740b). "To cause one of the little ones that believe in Jesus to stum ble" (Matt. xviii. 6; see revised version), signifies to lead astray those who acknowledge the Lord (n. II82).
" Scandalum (a stumbling-block; the authorized version has offence')" represents

SKANDALON,
Matt. xvi. 23 (no 74005). Matt. xviii. 6 (n. 1182).
"Scandalizare (to cause to stumble)" represents
SKANDALlZO,
- - (ImPUlsi).-They
(KASHAL)"
are said "to be pressed on (or to stumble) (r Sam. ii. 4) who are pressed by the falsities of ignorance (n. 357d).
- - Stagger (Titubare).-" To stumble in judgment" (Isa. xxviii. 7) signifies insanity (n. 235, 260).
"Ttubare (to stumble)" represents
PUQ, Isa. xxviii. 7 (n. 235, 260): NU"', Iso. xxiv. 20, where the authorized
version has" reel to and fro," and the revised "stagger" (n. 30405); xxix. 9, where the English versions have" stagger" (n. 376/).
Stupendous (Stupend",n).-" Stujendum Ca stupendous thing, a won derful thing,)" represents

SHAMMAH,
:fer. v. 30 (n. 624e).
Stupor,
Astonishment (Stuj!or).-" Stupor (or 'astonishment ') (Zech. xii. 4) is said of the understanding when it has no perception of good; ::nd "blindness" is
(TIMMAHON)"
868
predicated of it when it has no apperception of truth (n. 355a; compare n. 2390).
"Stupor" represents
Ytr. xlii. 18 (n. 3860); H. 37, in which passages the English versions have" astonishment" (n. 714c) : SH'MAMAH, Eztk. vii. 27, where the English versions have" desola tion" (n. 1750): SHIMMAMON, Ezek. iv. 16, where the English versions have "aston ishment" (n.7270)'
SHAMMAH,
Stygian (Stygius).-Reasonings in favor of adulteries ascend out of the stygian waters of hell (n. 982). Style, Pen (Stillls).-Falsity enrooted is meant ('J'er. xvii. I) by "written with a style (or' pen,') ('Er) of iron, and a graver (or 'point') of diamond" (n. 391g). Suhmerge.-(See Sink.) Suhtle (Astutlls).- The serpent is called" more subtle ('ARUM) than any beast of the field" (Gen. iii. I), for the reason that man out of the sensual [part] reasons from fallacies, and from the enjoyments of the loves of the world and the body, and this with much readiness and subtlety (n. 7390) : the subtlety of the men of the Most Ancient Church in reasoning about divine things from the sensual [part], is described by the reasoning of the serpent with the wife of Adam, whereby they were deceived (n. 581a). Suhsistence (S1l0SistC1ltia).-Sustentation is a perpetual creation, as subsistence is perpetual existence (n. 1215). Suhsist (S1tosistere).- The world cannot subsist without a church in which the Word is, and in which the Lord is known (n. 665). Suhstance (Sllostalltia).-(See Cortical, Medullary.)
"Substantia" is the rendering of

'ETZEM,
Exod. xxiv. (n. 69).
10,
where the English versions have "body"
Suhstantiates, Suhstantiated (Sllostalltiata).- The understanding and the will (called by a single term, the mind), and conse quently intelligence and wisdom, have their seat in the brains; they are there in their first [principles]. The organs that have been formed for receiving sensations (sensus), and for executing movements, are derivations from these; just as streams are from their fountains, or as principiates from their principles, or as substantiates from their substances (n. 775).
INDEX OF WORDS.
Su6ur6s
(Suburbia).-By "Jerusalem," in its midst, (Zech. ii. 4,) is signified the church of those who are to receive the Divine that proceeds from the Lord inwardly; and by "the suburbs" the church from those who are to receive it outwardly; the spiritual are meant by those who are" in the midst" of Jerusalem, and the spiritual-natural by those who are" in the suburbs" (n. 629a).
"Suburbia (suburbs)" represents

P'RAZOTH,
r"
Succes~sucaSSiVUS).-(See
Zech. ii. 4, which is rendered" towns without walls," and "villages without walls," in the English versions (n. 62 9 a ).
T~~~s successive order, and
Order, Simultaneous.)
there is order that is simultaneous. In successive order, pure and perfect things appear above, and the less pure and perfect appear below. The three heavens are in successive order, one above another; and in die igher heavens all things are pure and more perfect, while in the lower they are less pure and perfect. Simultaneous order exists in lower things, and it shows itself in fulness in the lowest; for higher things let themselves down, and place themselves in the order that is called simultaneous. In this order the pure and perfect things, which were the higher, are in the midst or in the centre; and the things less pure and perfeEt, which were the lower, are in the circumferences. It comes from this, that in ultimates all things are together (or are simultaneous) in their order, which existed in successive order (n. 1086; compare n. 595, 660, 822).
If the successive states of the churches on our earth are reviewed, it becomes plain that they have been like the successive states of a man who is in the process of reformation and regener.ltion (see much more, n. 641). (See Church.)
Suck
(S'~.rere).-By
"the sucking child" and" the weaned child"
(.lsa. xi. 8) are signified those who are in the good of innocence, and these are they who are in love to the Lord (n. 58Ia). "To suck oil out of the flinty rock" (Deut. xxxii. 13) signifies to be imbued with good, through truths of faith (n. 375 e (>'iii.).
"Sugere (to suck)" represents

. YANAQ,
D~u/. xxxii. 13 (n. 314b, 374&, 375e(viii.), 4JJc); ha. xi. 8 (n. 410<, 58Ia); Ix. 16 (n. 175a); Ixvi. Il (n. 365g).
To give suck, Suckle (Latlare).-" They that carry in the womb (OY 'that are with child ')" (Matt. xxiv. [9). 'Ire
they who receive the good of love; and "they that give suck" are they who receive the truths of that good; for "milk" which is given, signifies truth from the good of love. It is said, "Woe unto them," for the reason that they who receive goods and truths are not then able to guard what they receive (n. 7IOa; compare n. 721&). "To carry in the womb" and" to suck the teats" (Luke XI. 27) signify man's regeneration (n. 7IOa).
Sucking (Laflms).-Innocence of various kinds is signified
(Isa. xi. 7, 8) by "a sucking child" or an infant of the first age, and by "a weaned child" or an infant of the follow ing age, and by "a boy (or' little child ')" (n. 31 ; com pare n. 376&, 410&, 652d) .
. iurses (Laflatrices).-Whereas man is regenerated and is also '
nourished by the truths which are signified by "kings," and by the goods which are signified by" principal women (or princesses)" (ha. xlix. 23) it is therefore said, " And kings shall be thy nourishers, and princesses thy nurses (YANAQ)" (n. 175a).
"LaElare," in its different forms, represents
YANAQ,
'UL,
Deut. xxxii. 25 (n. 863a):

Isa. xl. Il (n. 482):
Nfatt. xxiv. 19 (n. 710a, 721&);

il1ark xiii. 17 (n. 710a);
Luke xi. 27 (n. 7Joa); xxi. 23 (n. 710a).
TH HAZO,
"LaElens" represents
Isa. xi. 8 (n. 3J40; but in n. 410&, we find" sug-ms"); Lam. ii. Il (n. 376&, 652d): 'UL, Isa. xl. JI (n. 3140). The kindred words faClalts and faClms are here used Without careful dis
YANAQ,
crimination. They properly represent different forms of the same Hebrew word. In Dmt. xxxii. 25, for example, we have "faClans" in article n. 863; but in Arcana Cadestia, n. 3J83, 5694, we have the more accurate" laClms." In Isa. xl. JI, we have "faCla1lS" in n. 482; but in n. 3146 we have "lallms."
- - (See Drain.) - - Suck out.-(See Press.) Suffer.-(See Permit.) Summer.-(See Autumn.) Sun (Sol).-(See Heaven, Moon, Light, Heat.)
There are two suns; the sun of the spiritual world, and the sun of the natural world (n. 1196) Round about the Lord, there is a divine sphere: near the Lord, this sphere appears as a sun, which is His divine
INDEX OF WORDS.
love; from this the sphere proceeds into the whole heaven, and fills it, and makes the light that is there. This sphere is the Divine that proceeds from the Lord (n. 392a). Nature has its beginning from the sun of the world; and life has its beginning from the sun of heaven (n. 1207). The sun of the world is pure fire; and the sun of heaven is pure love (n. 1207). From the sun which is the divine love, all the work of crea tion had its beginning; and by the sun \vhich is fire it has been accomplished. All that proceeds from the sun which is divine love is called the spiritual; and all that proceeds from the sun which is fire is called the natural (n. II96; compare n. ]26(iL), 944, 1207). From His divine love, the Lord appears in the angelic heaven as a sun; and from this sun proceed light and heat. In the heavens the heat from the Lord as a sun is the divine good of love, and the light from the Lord as a sun is di vine truth (n. 540; compare n. 254, 3400, 422, 981). To the angels of the interior heavens, the Lord appears as a sun (n. 412a; compare n. 527); but the heavens that are in natural affection for truth behold the Lord as a moon (n. 527; compare n. 708). The east in heaven is where the Lord appears as a sun; and because the sun is constantly there, it is also ever in its rising (n. 422a; compare n. 610). In many passages of the Word, by "the sun" is signified the Lord as to the divine love; and thus is also signified di vine love from the Lord (n. 72; compare n. 304O.e, 401a;{, 481,77,78, 7 24 a, 7990, 997) "The sun" signifies the good of love, and "the moon" the truth from that good (n. 365c; compare n. 372a.o, 401a-j; 453 6, 5 25, 573 a, 637 a, 709) In the opposite sense, by " the sun" is signified the love of self (n. 401g; compare n. 27,481).
"Sol (the sun)" represents

8HEMESH.
Gen. xv. 12, 17 (n. 401/); Num. xxv. 4 (n. 40:rg); Deut. xvi. 6 (n.401/) j xxxiii. 14 (n. 401e); yos. X. 12, 13 (n. 401d) ; Judges v. 31 (n. 4010); 2 Sam. xxiii. 4 (n. 179); 2 Kings xxiii. 5, II (n. 401r); Ps. xix. 4 (n. 7996); I. I (n. 401e); lxxii. 5, 17 (n. 4016) j lxxiv. 16 (n. 527, 610); Ixxxiv. IX (n. 401e): Ixxxix. 36 (n. 4010, 684C, 768d); dv.22 (n. 2780); cxiii. 3 (n. 40Ie); cxxi. 6 (n. 2980, 40Ir); cxxxvi. 8 (n. 40Id, 527); cxlviii. 3 (n. 4 01e, 573 a );
Isa. xiii. 10 (n. 340, 401<, 52Ea); xli. 25 (n. 401<); xlv. 6 (n. 401<); xlix. 10 (n. 386d); liv. 12, where the author. ized version has" windows" (n. 401<); !ix. 19 (n. 40rc); Ix. 19 (n. 4016); verse 20 (n. 4010,<); Jet'. x~: 9 (n. 401d); xxxi. 35 (n. 2756, 401<, 610, 768d); xlm. 13 (n. 40Ig); . Ezek. viii. 2 (n. 40Ig); xxxii. 7 (n. 372a, 401<, 526a); Jod ii. IQ (n. 3720, 4000, 401<, 526a); verse 31 (n. 329ft 4 01 <, 526a) ; iii. 15 (n. 4000, 401<, 526a); Amos viii. 9 (n. 401d); Jonah iv. 8 (n. 4011,); A1icah iii. 6 (n. 372a, 401d) ; Hab. iii. n (n. 401d); Mal. i. II (n. 324<, 40U); iv. 2 (n. 279a, 2836, 401<): CHAMMAH, Isa. xxiv. 23 (n. 270, 401d); xxx. 26 (n. 401<, 527): HELlOS, Matt. v.45 (n. 401<); xiii. 6 (n. 40Ig); verse 43 (n. 4016, 9 IIa ); xvii. 2(n. 64,4010,4120); xxiv. 29 (n. 41Oc, 526a); Luke xxi. 25 (n. 1750, 4010); xxiii. 45 (n. 401d); Apoc. i. 16 (n.4010, 4126); vi. 12 (n. 401a, 637a); vii. 2 (n. 422a); verse 16 (n. 401g, 481); viii. 12 (n. 401<, 525); ix. 2 (n. 401<); x. I (n. 4016,596); xii. J (n. 410,77); xvi. 8 (n. 401g, 98IJ; verse 12 (n. 997); xxi. 23 (n. 4 01"); xxii. 5 (n. 4 01").
(See Solar.) Sunrising.-(See East.) Superadded (Superaddi).- That spiritual affection, which is called
charity, will remain after death, and in accordance with its quantity and its quality, is meant (Mark iv. 24) where it is said, "With what measure ye mete, it will be meas ured to you again;" and that this quantity and this quality will be filled to eternity is meant by its being said, "Unto you that hear shall the measure be superadded (or' shall more be given') (PAOST'THEM') ;" and also (Luke vi. 38) "Good measure, pressed down, shaken together, and running over, shall be given into your bosom" (n. 629C).
Superintendents, Those placed in charge, Managers (Praifetli), Government, Prefecture (Praifeflura).-(See Leader.)
There are in the societies of heaven superintendents, higher and lower, all arranged by the Lord, and subordinated, according to their wisdom and intelligence. The highest, who is wiser than the rest, dwells in the midst, in a palace so magnificent that none in the whole world can be com pared with it (n. I191). "Prefecture (or government) the kingdom (n. 365f").
(P'QUDDAH)"
(Isa. lx. 17) signifies
By" superintendents (or those placed in charge) (PECHAH) and leaders" (J'er. li. 23) are signified principles of the false
INDEX OF WORDS.
and of evil (n. 863a;
the authorized version has" captains and rulers ;" the revised version has " governors and deputies ").
(See Set over
(Praejicere).)
Superior, Higher (Superior), Ahove (Supra).- The third or inmost heaven is conjoined with the second or middle through intermediate angels, called celestial-spiritual and spiritual celestial angels. These intermediate angels, together with the angels of the third or inmost heaven, constitute the higher heavens; but the rest of those in the second or middle heaven, together with those in the first or ultimate heaven, constitute the lower heavens (n. 322). In the higher heavens are causes; and effects corresponding to them show themselves in the lower heavens (see more, n. 682).
In the Word, by "higher," and by "in the midst," are signi fied interior things; and by "lower" and by" roundabout" are meant exterior things (n. 283a) : "above" and" higher" signify within, and what is interior (see more, n. 595).
"Supra (above, upon.)" represents

MA'AL,
EPI,
Apoe. x.
Ezek. i. 26 (n. 595):

I (n. 595).
Supernumerary (Supernumeraria).-Angels said that it is impossible tor them to think, from any intention concerning a super numerary (or additional) wife or woman, because this would be to change heaven into hell: wherefore an angel while he merely thinks of such a thing falls from heaven (n. 1004). Supper Sup (Cmare), Holy Supper (Sanfla Cma).-" Banquets," "feasts," "dinners," and "suppers," in the Word, signify consociations by love, and hence communion in the enjoy ment,> which are of love (n. 252a) . .. To sup (OEIPNEO)" signifies communion in the goods of heaven (n. 252a). Heaven and the church are likened to a supper (OEIPNON) and to nuptials, because heaven is conjunction of angels with the Lord through love, and consociation with each other by charity, and hence communion in all enjoyments and felicities; and so, too, the church (n. 252a). By "the great supper" (Luke xiv. 16) is signified heaven and the church as to spiritual nourishment or instruction (n54 8). By" the supper of the great God" (Apoc. xix. 17) is signified instruction in truths, and thence perception of good from the Lord (n. 35511).
(Cma),
By the supper of the passover was represented the glorifica tion of the Human of the Lord (n. 314c). Whereas there is correspondence between spiritual things and natural, and such correspondence that when bread and wine are in a man's thought the good of love and the good of faith are in the thought of angels. and whereas all things of heaven and of the church have relation to the good of love and the good of faith, for this reason the Holy Sup per was instituted by the Lord; so that through it there may be conjunction of the angels of heaven with the men of the church (n. 376e). In the Holy Supper there are bread and wine, in place of the lamb of the passover (n. 329a). By "the marriage supper of the Lamb" (Apoe. xix. 9) is sig nified conjunction with the Lord and hence communion with those who are of the church which is meant by "the New Jerusalem" (n. 1225).
(See also articles n. 146, 4750, 617c, 6950, 741a, 8210, 1082.)
Supreme sense (Sensus sup,-e",us).-All things of the Word involve two internal senses, beside the supreme sense, which is a third (n. 1012). (See Inmost sense.) (See CELESTIAL SENSE, under the head Word.) Suspend, Hang (Suspendere).-(See Crucify, Hang.) By "crucifixion" were signified condemnation and the curse, on account of the destruction of good in the church; and by "stoning" were signified condemnation and the curse on account of the destruction of truth in the church. "vVood," on which there was suspension, signified good, and in the opposite sense evil; "a stone," employed in stoning, signified truth, and in the opposite sense falsity (n. 655a).
Suspendere (to suspend, to hang,)" represents
TALAH,
Gen. x.!. 19. 22 (n. 655a); xli. J3 (n. 655a); Deu!. XXl. 22 (n. 655a); Jos. viii. 29 (n. 655a); x. 26 (n. 655a); Lam. v. 12 (n. 4J2/, 655a): YAQA', Num. xxv. 4 (n. 4OJg, 655a).
Sustentation (Sustelltatio).-(See Uphold.) Sustentation is a perpetual creation, as subsistence is perpetual existence (n. 1215). Swaddling clothes (Ft>sciae).-" Swaddling clothes" (Luke ii. 12) signify first truths, which are truths of innocence, and which also are truths of divine love (n. 7060).
INDEX OF WORDS.
"F",sciis involutus (wrapped in swaddling clothes)" is the

rendering of
SPARGANOO,
Luke ii.
12
(n. 706b).
(D'ROA)"
Swallow (Hirttlldo).-By" the swallow Swallow
(Ps. Ixxxiv. 3) is sig

represents
nified natural truth (n. 39Id).

(Deglutire).-" Deglutire (to swallow)" BAlA', 7er. li. 34 (n. 7!4c) :
KATAPINO, Apoe. xii. 16 (n. 764).
- - Swallow up.-(See Blot out.) Swamps.-(See Marshes.) Swarm

(Examen).-"
('EDHAH)
In the carcass of the lion he found a swarm of bees, and honey" (Judges xiv. 8), signifies that after faith separated fi'om charity has been dissipated, in its place succeeds the good of charity (n. 6rge).
Swear
Oath (Jurammtum).-"To swear," when said by Je hovah, signifies confirmation from Himself, or from His Divine (n. 608a)., "To swear" signifies asseveration and confirmation, and when predicated of the Lord it denotes the truth (n. 608,,). "To swear by God" signifies to speak the very truth (n. 608b). That" every tongue shall swear" (Isa. xxxiii. r9), signifies that all shall confess Him who are in good from religion (n. 455b). "To swear" (Isa. Ixv. r6) signifies to instruct oneself in divine goods and to apply them to life (n. 340d). "An oath" in the internal sense signifies confirmation with man, and conviction that a thing is so (n. 340d). The ancients who were in the representatives and significa tives of the church, were allowed to swear by J ehovah God, in order to attest the truth: the sons of J acob were espe cially allowed to do this, as they were wholly natural and external men; and mere external or natural men wish to have the truth of a thing confirmed and attested by oaths; but internal or spiritual men do not desire this, and indeed are averse to oaths and shudder at them, especially those in which God is 8.ppealed to, and the holy things of heaven and the church, and they are content with saying and with having it said that a thing is true, or that the case is so (n. 608b). Whereas swearing does not belong to the internal or spiritual man, and the Lord when He came into the world taught men to be internal or spiritual, and for that end afterwards abrogated the externals of the church and opened its in
(Jurare),
temals, therefore He also prohibited swearing by God and by the holy things of heaven and the church (n. 6080).
(See also articles n. 205, 684e.)
"'Jurare (to swear)" represents

in all the passages of the Old Testament that are referred to in these articles: OMNUM', Luh i. 73 (n. 608a); Apoe. x. 6 (n. 608a).
SHABHA',
" 'Juramentum (an oath) " represents

SH'BHU'AH,
7e1'. xi. 5 (n.608a);

Zech. viii. 17 (n. 6080):
HORKOS, ilEatt. v. 35 (n. 6080).
Swedenhorg.
Here are coIletled many things made known by Swedenborg, from tbings heard and seen in the spiritual world; also a few brief statements concerning himself, and the work that the Lord gave him to do.
"Men are enlightened variously, everyone according to the quality of his affection and the intelligence from it. Those who are in spiritual affection for truth are elevated into the light of heaven, so as to perceive the enlightenment. It has been given me to see this, and from it to perceive distinctly what has come from the Lord and what from angels; what has come from the Lord has been written, and what has come from the angels has not been written. It has, moreover, been given me to speak with angels, as man with man, and also to see things that are in the heavens, and that are in the hells. The cause of this has been, that the end of the present church has come, and the beginning of a new church is at hand, which will be "the New Jerusalem~ and to this church it is to be revealed that the Lord rules the universe, both heaven and the world; alsothat there is heaven and that there is hell, ana what is the quality of each; that men live still as men after death, in heaven those who have been led of the Lord, in hell those who have been led of themselves; that the Word is the Lord's Divine itself, in the earth; it is also to be revealed that the last judgment has been accom plished, that man may not be forever expecting it in his own world; besides other things that belong to the light that is now rising after the darkness" (n. 1183). " As regards myself, I can testify that for fifteen years I have manifestly perceived that I do not t!}.!.M: '!.nd will anything fi'om myself; also that all evil and falsitYt1gw-in from infernal societies, and all good and truth from ti1eLOra : certain spirits observing this, said on this account that I do not live: btlt it was given me to reply_that I live
INDEX OF WORDS.
more than they~do, because I am sensible of the influx of and truth from the Lord, and see and perceiy~e enlightenment; also that, from the Lord, I per~ive the evils and falsities from hell; not only that the evils are from hell, but also from whom they come; (it has also been given me to speak with those from whom they come, to rebuke them, and to reject them with their evils and falsities, from which I have thus been freed;) it has further been given me to say that now I know that I live, while before it was not so. From these things I have been fully convinced that all evil and falsity are from hell, and all good and truth, t~ether with-tne perception6f them, are from the Lord; and moreover that I have had freedom, and thence tne perception as if from m self. It has also been granted me to see, witn my own eyes, that all evil and falsity are from hell. There appear over the hells as it were fires and smoke; evils are fires, and falsities are smoke; these are continually-eXhaled and risingup; and the spirits who are tarrying in the midst, between heaven and hell, are affected by them according to their loves" (see much more, n. 1I47; compare n. 536, 518a). "I can also testify before the world that all things of my thought and will have flowed-in; goods and truths through heaven from the Lord, and evils and falsities from hell: it has been given me to perceive this, for a long time" (n. 1I34; compare n. 86). "That Jehovah was seen by many, as we learn from the Word, was because they were then surrounded by a col umn of spirits, and so were preserved; thus also ha~e Lord been seen by me, several times" (n. 78). "In the heavens there appear beautiful animals, and similar vegetables; but in the hells noxious animals, and vege tables like them: and the angels and the spirits are known from the appearances of the animals, and in like manner from the appearances of the vegetables; there is plenary concordance with their affections, even such that an ani mal can be changed into a concordant vegetable, and a vegetable into a concordant animal. The an&!ls of heaven k~w what [element] of affection is represente_d in one and the other; and I have been told, and have also perceived, that it is similar in them both. I have also been enabled to know manifestly the correspondence not only of the animals but also of the vegetables with societies of heaven and with societies of hell, and thus with their affections; for societies and affections in the spiritual world make one thing" (n. 1212).
gooa
"It has been revealed to me that all things which proceed
immediately from the Lord, least as well as greatest, are in human form" (n. 1119). "It has been granted me to see a society consisting of thou sands of angels, as one man o[medium stature; also to see societies consisting'of fe\.ver in Iik~~ler" (n. 1222). "When a man's evils and falsities have been removed, then temptations are completed; and when these have been completed, joy flows-in through heaven from the Lord, and fills his natural mind: this joy is the consolation that all receive who undergo spiritual temptations; I speak from experience" (n. 897). " It has been granted me to see many things in heaven, many things in the world, and many things in the human body; and it has been revealed that every thing in them, both great and small, was created from use, 'in use, and for use; also that the parCill wnich tl1isJaSt, its being .for use, ceases, is separated as harmful, and is cast out as accul'sed " (n. 1194). " All these things that are seen in the animal kingdom are to me arguments and proofs of a spiritual influx into natural things; and I greatly wonder that they can be used as arguments and proofs of the operation of Nature alone, as they are by some who are infatuated with their own intel ligenc~" (n. 1198). " All things of man, and everyone of them, both of his mind and his body, are forms of !o'{e in wonderful series; and the organs of the brain and the face, also the members and the viscera of the body, are perpetual interlacings, corr~ sponding to the affections qf h~'y.en, in which its societies are" (n. 837; compare n. 889). "I can assert positively, from all experience in the matter, that all things that man thinks and wills are from heaven or from hell" (n. 86). "That there is an extension of all things of man's thought into societies of the spiritual world, and that there can be no thought apart from this extension, has been so attested by the experience of many years, that I can assert it, with all faith" (n. 1092; comp'a1'e n. 8:37, 889). "So far as man compels himself, by resisting evils, infernal societies are removed f(om him; and, on the other hand, if man does not compel himself to resist evils, he remains in those societies. That it is so l1aS'been made known to me by much experience in the spiritual world" (n. IISI). "Man is led of the divine providence to such things as do not mislead, and which serve for eternal life. That the case is so, may be evident from things that have been seen by me in the heavens" (n. 1190).
INDEX OF WORDS
879
.. Man can be ma~~ spiri!Yal, or can receive s iritual life, only by a life accof mg tOJeligi!?n, from tIle ord. That this is so~1 liavebeen assured from angels of the third or inmost heaven (see more, n. 902). That man has communication with societies of heaven by means of his garments (llustrated by experience, n. 95r). It was revealed from heaven, what was the quality of the men of the Most Ancient Church; it was also granted to converse with them, and to be informed (n. 739b). It was said from heaven that with the most ancient people there was a correspondence of families on earth with societies in the heavens; and it was said also that at that time they had an inward horror of adulteries, as for the abominable things of hell (n. 988). It was made known from heaven who were meant by .. Enoch " (Gen. v. 24), and what was signified (n. 728). (See Enoch.) It was shown how Babylon has its beginning and how it ends (n. I029a). (See Bahy/on.) "I have also heard angels saying that when they are permitted to look upon the church, and see those who believe themselves to be intelligent from doctrine, they see mere thick darkness, and those persons as it were deep under the waves (n. 235). Every man after death undergoes preparation for heaven or for hell; from the man who is being prepared for heaven evils are removed; and from one who is being prepared for hell goods are removed; and all the removals are effected as if by themselves (n. 97r). All who pass from earth into the spiritual world are recognized as to their quality from their being able or not being able to resist evils as from themselves. They who can do so, are saved; but they who cannot, are not saved (see much from experience, n. r r65). "It was granted me to converse with some who lived ages ago; and they were found to be of similar life to that described in the histories about them: it was also granted me to converse with some who believed that they had faith, but who did not live the life of faith, which is charity; and it was found that they were shut out of heaven. It has also often been told me from heaven that his life awaits the man; and that faith separate from life is nothing" (n. 79 2 ). "They who do not acknowledge the Divine Human of the Lord, and do not live according to His precepts in the Word, cannot be in fellowship with angels of heaven; that this is so, has been made eVIdent to me by much experience (n. 865).
880
Concerning certain spirits who believed eternal life to be merely intromission into heaven (n. 865). Many were allowed to recall the acts of their lives in the world, and to recount the good things that they then did; but when their internal was opened, it was found to be full of all evil and falsity from It; and it was then revealed to them that the good things that they enumerated they did from themselves, because they did them for the sake of themselves and the world (n. 794; compare n. 803b). At times he was amazed, when he heard certain spirits who were able to think and to reason; believing that more than others they could be led to receive faith (n. 650a). There is not a thought, with a spirit or a man, that does not communicate with some society by the outgoing sphere (n. 889; compare n. 837, 1092). " Those skilled in botany, in chemistry, in medicine and in pharmacy, come after death into a knowledge of spiritual uses from the plants in the heavens; and they also make use of this knowledge, and find great delight in it. I have conversed with them, and have heard from them wonder ful things" (n. 1214). "The ideas of the thought of those who are natural, and think from scientifics alone, are turned into the forms of fishes; from this also, there appear many kinds of fishes in the seas, which I have often been permitted to see" (n. 513a). "I will also relate something from experience. Certain spir its, who, while they lived in the world, were regarded by others as men of erudition, were explored to ascertain whether they knew what spiritual faith is. They said that they knew. They were therefore sent to those who were in that faith; and when communication with them was established, they perceived that they had not faith, and that they knew not what faith is. Wherefore they were questioned as to their belief in regard to faith alone, on which the whole doctrine of their church is founded: but they were silent with shame" (n. 236b).
Concerning a certain one, seen in the spiritual world, who had thought out hundreds of methods of conjoining all things in faith alone (n. 786). An idol was made in the spiritual world by certain ones who separated faith from good works (n. 78oa). In certain places in the spiritual world there are continual combats of those who are in falsities, with those who are
INDEX OF WORDS.
88r
like and with those who are unlike themselves. It was seen that the evil conquered by their falsities, and that falsities have power against those who are in falsities (n. 77 6). The separation of the good and the evil appears in the spir itual world like a net cast into the sea, drawing the fishes together, and bringing them to the shore (n. 513d). "It was sometimes granted me to have perception of storms, and also of the east wind by which the evil were scattered, and cast into the hells, when the last judgment was in progress" (n. 419/). "That a change of the state of the church is signified by 'earthquake,' is plain from many passages in the Word. That this is the signification of 'earthquake' comes from appearances in the spiritual world. In that world there are lands, valleys, hills, mountains, as in the natural world; and societies of spirits and angels dwell in them. These places, before the new heaven was formed upon them, were seen to undergo remarkable changes; some of them appeared to settle down, some to be shaken and moved, and some to be rolled together like the roll of a book (or manuscript), and to be borne away; and some to be vio lently shaken and to tremble as fi'om a great earthquake. I often saw these things before the new heaven was formed, and they were always indications that the state of the church was there greatly changed" (n. 400a). "That by 'Sodom and Gomorrah' are meant all evils and falsities that flow from the love of self, was told me from heaven i for when those who are in evils from this love are perishing (as was the case in the day of the last judgment), there has been an appearance as it were of brimstone and fire coming down from heaven as rain; I have also seen this" (n. 6530). "The idea of God as Man has been implanted from heaven in every nation in the whole world; but, what I lament, this has been lost in Christendom" (n. 1097). ,- The idea of the angels respecting God from eternity draws nothing from a rise or a beginning, but from state,-that the state is eternal; thus that all is eternal which is God, and which proceeds from God; thus that the Divine in itself is eternal. That this is so, it has been given me to perceive by an elevation above the natural idea into the spiritual (n. 1130). In the spiritual world an indeterminate idea of God is no idea of Him: wherefore an idea is determined to some oue, either sitting on high, or somewhere else, and who gives answers (n. 954; compare n. 1097, 11 15).
882
"God's omnipotence shines forth from the heaven that is above or within our visible heaven, and from the orb there which is inhabited by angels, as ours is by men. There are stupendous testimonies of divine omnipotence there; and because these have been seen by me and revealed, it is allowable to mention them" (n. II33). "Spiritual things which are believed appear in light to those who are in charity; I say this from experience" (n. 232). Many things which have been revealed, and which thus are known, respecting the influx of higher things into lower in the spiritual world (n. 702). "The sense of the letter of the Word is most holy; indeed it has power more than its spiritual sense: this has been made known to me from much experience in the spiritual world" (n. 816). "Whatever appears in heaven appears wholly similar to what exists in our material earth, out of its threefold kingdom. There appear there animals of the earth, flying things of the heaven, fishes of the sea, creeping things, and these of every kind, and so resembling those which are on our earth that they cannot be distinguished; I have seen them, and have been unable to distinguish them" (n. 926).
"It has been given to see how resemblance of state conjoins, and contracts the extension of space, or distance; and how dissimilitude separates, and produces extension of space or distance" (n. 1219).
"In the spiritual world there appear candlesticks (or chande liers) of great magnificence, by which their heaven is represented; these I have been permitted to see" (n. 62). "It has sometimes been given me to see seas [in the lowest heaven], and also to speak with those who are in them" (see much more, n. 342b; co'mpare n. 513n,d, 653b). "It has often been shown me that the spiritual things of heaven, such as those things that the angels think and speak of, fall into numbers" (see more, n. 429). Many things, from those that have been heard and seen, con cerning the delights and pleasantnesses in love truly conju gial, and concerning the marriages of angels in heaven (n. 992; compare n. 1(00). "Divine truth descending from heaven is turned into infer nal falsities with the evil, and this conversion gives rise to many appearances; there is the appearance as of hail and fire flowing down, when neverthless these things are not out of heaven from the Lord, but are from those who are
INDEX OF WORDS.
in the falsities of evil, who turn the influx of divine truth and good into the falsity of evil. It has also been granted me to have an apperception of these conversions: when divine truth out of heaven flowed down into some hell, it was successively turned on the way into falsity of evil, such as there was with those to whom it descended" (see more, n. S03b; compare n. SI8a, 1147) The malignant loves of infernal societies have communication with the effluvia of corpses, of dung, and of urine (from experience, n. 1201). "In the deserts and in the hells, I have seen many of noble stock, who in the world gave themselves up to idleness, who courted office, and who also performed its duties, not for the sake of uses, but for the sake of honors or gains, which were their only uses" (n. 1226). "The hells which are in falsities from the evils of those loves [of self and of the world], appear in fire as of a great fur nace, from which ascends dense smoke mingled with fire. I have seen these things, and it has been evident that those loves present the appearance of such fire, and that the falsities flowing forth present the appearance of the smoke on fire" (n. S39a). "That the doctrine of faith separate [from charity] destroys the church as to all its good things and its truths, .... has been abundantly apparent to me from those of this char acter with whom I have spoken after their death. The followers and defenders of faith separate, who only cleansed the outside of the cup and the platter, and not the inside, after their time was accomplished, rejected all which in the world they said and believed to be of their faith; and they recognize as gods either themselves, or others who excel in power by arts well known in hell: they even laugh at the truths of the Word which they called holy when they were in the world" (n. 796). "All those who are in faith separate from charity, both in doctrine and in life, are merely natural. That these are meant in the Word by 'goats,' has been shown me to the life, in the spiritual world" (n. 8I7e). " As regards faith separate from charity; in the spiritual world it is perceived as the adultery of a son with his mother, also with a step-mother. . ... That there is an apper ception of such adultery from faith separate from charity, in the spiritual world, has been manifest to me from the correspondences in the spiritual world" (n. 8I7c). " That they [who are merely natural and sensual, and never
theless are in the knowledge of things that are spiritual in themselves,] constitute' the dragon,' and that the adul teration and destruction of the verities of the Word is meant by his' tail,' it has been granted me to see, two or three times, in the spiritual world" (n. 7I4b). "That those meant by , the dragon and his angels' were sepa rated from heaven, and were condemned to hell, while the last juclg-ment \Vas in progress, and also later, I \\ as per mitted to see as an eye witness" (n. 742 ; compare n _4. Iq r). Shown from experience that infernal spirits have no power against truths; so absolutely none that they have none whatever (n. 783). Experience from certain devils from the hell in which are the Nephilim, who were permitted to flow-in (n. 544). "That the evil are so opposed to those whom the Lord holds in safety, it has been given me to know from much expe rience; for they have continually labored with all their might and in every possible way. to deprive me of truths and goods, but in vain" (n. 556b). "That the dragons then stood around, and vehemently and with all their might opposed, and this even to the cryi.ng out and the torment of those who were for that doctnne, I can testify" (n. 7 I I). "To everyone who is of sound reason, the Lord can give affection for truth, and thence faith, and affection for good, and thence love, and this by withholding him fi'om the evil loves which are of his proprium; for so far as a man is withheld from these, he is in the understanding of truth and in the will of good. I have seen devils themselves reduced to such a state; and when they were in it, they spoke true things from understanding and faith, and did good things from will and love. They were reduced into this state because of their clenial that they were not able to understand true things and do good things. But as soon as the detention from their own proper loves was relaxed, and they returned into the cupidities of their own loves, they had the faith of falsity in place of the faith of truth, and the love of evil in place of the love of good. This was often proved, and in the presence of many" (n. II58; compare n. II70). "This is fi'om experience. When one who is not reformed or who is evil undergoes punishments, and this takes place in hell, he is held under punishment until it is perceived that of himself he does not will them [that is, the evils] ; he is not liberated sooner; thus he is compelled of him self to remove the evils. If not punished even to this intention and will, he remains in his evil. But still the
INDEX OF WORDS.
885
evil is not rooted-out, because he had not compelled him self; it remains within, and it recurs when fear ceases" (Il. 1164).
Sweep
(Verrm).-(See Broom.) "To sweep (SAROO) the house" (Luke xv. 8) signifies to pass through the whole mind, and to survey every thing there in (n. 6750).
- - (Everrere).- That
no ,ruth at all will remain, is signified (Isa. xiv. 23) by, "It shall be swept (Tu') with brooms in destroy ing (or' with the besom of destruction ')" (n. 724e).
Sweet
Sweet signifies the enjoyment from the good of truth and the truth of good (n. 618). "Du/cis (sweet)" represents
(Dulcis).-"
GLUKUS,
Apoe. x. 9 (n. 619a). Exod. xv.
"Dukes /aflae (made sweet)" represents
MATHAQ,
25 (n. 1145).
- - Sweet odor
Fragrance.) It is to be noted that the good of love and of charity pro duces sweet odor, or fragrance, but by means of truth; it does not do this from itself, apart from truth; still less does the truth which is called the truth of faith, without good (see more, n. 324a).
(Suaveolentia).-(See (Celer).-"
Swift
The swift
(QU)
of foot shall not deliver himself"
(Amos ii. IS), signifies that he who knows how to reason

readily and skilfully from doctrine and from the memory which belongs to the natural man, cannot provide for his own safety, and stand in the day of judgment (n. 357c). (L"vis).-" A swift (QU) cloud" (Isa. xix. I) signifies truth (n. 5940): here is described a searching inquiry as to the quality of the natural man; inquiry is made by the divine truth; "the swift cloud" signifies spiritual-natural divine truth (n. 6541'). "The horses are swift (QUU) beyond leopards" (Hab. i. 8) signifies the desire of seducing by reasonings, and a con sequent skill in seducing: the desire and the skill are sig nified by their being "swift" and "quick" (n. 7800). - - (Velox).-" Velox (swift)" represents
QAL,
Ira.
Lam.
QUUU,
16 (n. 355e) ;
19 (n. 2810);
2 Sam. .;. 23 (n. 2810).
IV.
x~x.
Swift beasts, Dromedaries (Veredarii).-By "swift beasts (KIRKAROTH)" (Isa.lxvi. 20; A.C., n. 2360 has" dromades," dromecla"ies),is sig
886
nified the external rational, which is natural (n. 355&;
compare n. 433'): by "swift beasts" are signified things

rational, in respect to goods (n.
IIss).
Swine
"swine (CHOIAOS)" (Matt. viii. 31-33) is sig-ni fied sordid avarice (n. 6s9b). By "swine" (Matt. vii. 6) are signified foul loves (n. 1044).
(Porci).-By
- - Sow (sus).-In the brothels that are in hell there seem to be

stenches of every kind; and when light is let into them from heaven, adulteresses are seen, with adulterers, like swine lying in their filth; and, what is wonderful, like swine they are in their delights when in the midst of filth (n.
105) Sword
by "wars" in the Word are signified spiritual wars, and spiritual wars are those of truths against falsities and of falsities against truths, therefore all weapons of war also as "sword" "spear" H bow" and others signify/some'special things belongi~g to sp/ritual combat; especially" the sword," because in wars fighting is done with swords (n. I3Ia). That" the sword" in the Word signifies truth fighting against the false, and the false fighting against the true, and thence the dispersion of falsities, and also spiritual temptation, may be evident from many passages thereof (n. I 3Ia; compare n3 6 7)
(Gladius).- Whereas
By "a sword upon the thig-h" (Ps. xlv. 4) is signified divine truth fighting from divine good (n. 288; compare n. 684b).
"StriCli gladii (drawn swords)" is the rendering of

P'THICHOTH,
Ps. Iv. 21 (n, 5376).
"Gladius (sword)" represents

CHEAEBH,
in all the passages of the Old Testament which are here referred to: MACHAIAA, Matt. x. 34 (n. 13Ia); xxvi. 47 (n. IJ45); verse 52 (n. 13 16 ) : Mark xiv. 43 (n. II45); Luke xxi. 24 (n. 1316,1756); xxii. 36 (n. 131a); verse 52 (n. II45) (See articles n. 73,131",6,152, 175b, 177,235, 238,2406, 275a, 277",6, 280b, 2886, 2986, 304b,g, 3146, 3156,d, 355d,e, 357b-d, 3 6 5c,e./, 367, 3746, 3866,c, 387, 388b,d, 391g, 401d, 4 0 Sg', 406d, 4 11e, 4 1ge, 4556, 504', 518d, 519a , 537 6,5396, 543 c, 556",590,6006,6'6,6376, 650/' 652c,d 654g,i,l, 659",e, 6846, 721c, 724c,e, 7256, 7306,d, 811",6, 812, 840, 844, 863", 866, 908, 9IJc, 960'" 102ge, u006, II45 )
- - Sabre, Dagger (MachaC1a).-By "a sword
(gllldius) " is signified in a general way truth fighting against the false, and in
INDEX OF WORDS.
the opposite sense the false fighting against the true; by a sword (or sabre) (mllchllera), which belongs to the arm, is signified the combat of truth from good, and of the false from evil (n. 367).
" Machaera" represents

M'KH ERAH, MACHAIRA,
Gm. xlix. 5, see revised version (n. 4436): Apoe. vi. 4 (n. 13Ia); xiii. 10 (n. Sue, 812).
Two-edged sword (Romp/IIlM).-By "a sword (romp/lIlca) " which is called" two-edged" (Apoc. i. 16), is signified the com bat of truth from doctrine against the false, and of the false from doctrine against the true; for this sword is said to go forth from the mouth (n. 367).
"Romphaea" represents
RHOMPHAIA,
Luke ii. 35 (n. 750d); Apoe. i. 16 (n. 73); ii. 12 (n. 13Ta); verse 16 (n. 144); vi. 8 (n. 385); xix. 15, 21 (n. 131a).
Sycamore, Sycamine (Sycomorlls).-By "the sycamore (SHIQMAH)" (Ps. lxxviii. 47) is signified the natural truth of the church (n. 503a). "The fig," or "sycamore," signifies the natural man as to goods and truths therein (n. 815b).
By "the sycamore (or sycamine tree) (SUKAMINOS)" (Luke xvii. 6,) in the opposite sense, is signified the faith of the love of evil (n. 8150).
Syene.-(See Seveneh.) Syria, Syrian, Aram.-" Syria" signifies the church in respect tb knowledges of truth and good (n. 1950). The king of Syria (lsa. vii. I) represented the external or natural of the church (n. 706c).
Kephah, in Syriac, signifies rock (n. 41 Id).

"Rezin" and" Syria" (Isa. vii. 4) signify the perverted ra tional (n. 559).
(See articles n. 1956, 39Th, 4IId, 422d. 4750, 559, 706&, 717e, 827a, 840 .)
Tahernacle (Tabm,"cul1tm).-(See Hahitation, Tent.) " A tabernacle" signifies the church in respect to doctrine and worship; for those of the church in the most ancient times dwelt in tabernacles and in tents, and with these they also journeyed from plac.e to place; for they were then for the
888
most part shepherds, and the father of the family taught those who were descendants of his house the precepts of charity and the life of charity from these precepts, and he did this in tabernacles, as was done in temples in later times. Thus it was that" a tabernacle" had similar sig nification with" the house of God," which is the worship of God according to doctrine; and so it signified the church, for the church is the church from life according to doctrine, and life according to doctrine is worship. Theirs was a celestial church; and a celestial church is distinguished from a spiritual church by being in love to the Lord, and in worship from this love; while the spirit ual church is in love towards the neighbor, and in worship from this love (n. 799a; compare n. 1145). In some passages of the Word (see Num. xxiv. 5), mention is made of both tabernacles and tents; and by "taberna cle" is signified the church from those who are in the good of love to the Lord, and by "tent" is signified the church from those who are in truths from that good: and because doCtrine and worship from it make the church, therefore by " tabernacle" is si~nified doctrine of the good of love, and by "tent" doctrme of the truth from that good; hence also by "tabernacles," in the plural, the good things of the church and of doctrine, and by "tents " the true things of the church and of doctrine (n. 799b; compare n. 431&, where the reading is .. tabernacles and dwelling.
places" or .. habitations ").
Whereas the church was celestial with the most ancient peo ple, and the doCtrine of love to the Lord was taught in tabernacles, and consequently tabernacles were loved by the Lord more than temples, therefore by command ment of the Lord on Mount Sinai a tabernacle was built in which the nation of Israel might hold holy worship; and afterwards, in remembrance of that holiest worship in tab ernacles, the Feast of Tabernacles was instituted (n. 799a) ; by "the Feast of Tabernacles" was signified implantation of celestial good or love (n. 109). The tabernacle, as well as the temple, in the supreme sense signified the Lord, in the respeCtive sense heaven and the church, and thence the holiness in worship (n. 700a). The tent, or tabernacle, represented the form of heaven. In conneCtion with the court, it represented the three heav ens: the holy of holies, which was the inmost part, where was the ark in which were the tables of the Law, repre sented the third or inmost heaven; and from this the tab ernacle was called" the dwelling-place of Jehovah God," as heaven itself is called (see more, n. 700n).
INDEX OF WORDS.
889
By "the tabernacle" in which He hides them (Ps. xxxi. 20) is signified the divine truth (n. 4550).
Where it is said, "The temple of the tabernacle of the testimony" (Apoc. xv. 5), it sig-nifies interior divine truth (n. 948); also the Word in which is both natural and spiritual divine truth (n. 959). "Tabernaculum (tabernacle)" represents
Num. xxiv. 5 (n. 431&(i.), 799b); Ps. xv. 1 (n.799b; A.C., n. 10545, has "tentorium "); xix. 4 (n. 799b; A.C., n. 414, has "tentorium"); xxvii. 5 (n. 799b; A.C., n. 414, has "tentorium"); lii. 6 (n. 799b; Index Bibl. has " tento"ium"); Ixi. 4 (n. 799b; A. c., n. 1005, has" tentorium "); Ixxviii. 6 (n. 799b; n. 8ua has" tentorium"); xci. 10 (n. 799b; A.R., n. 657; has " tmtorium "); cxx. 5 (n. 799b; A. c., n. 3268, has" tmtoriU1Jl") ; Isa. xvi. 5 (n. 799b; A.C., n. 414, has" tentorium"): xxxiii. 20 (n. 799b; A.C., n. 414, has" tentorium") ; xl. 22 (n. 799b; A.C., n. 7673, has" tenton'um"); liv.2 (n. 799b; n. 600b has "tentorium"); Jer. iv. 20 (n. 799b; A.C., n. 414, has "tentorium"); vi. 3 (n. 799b); A.C., n. 414, has "tmtorium"); x. 20(n. 799b; A.C., n. 414, has "tmtorium"); xxx. 18 (n.799b; n. 724&, 8u&, have" tentorium"); xlix. 29 (n. 799b; A.C., n. 414, has" tentorium"); Lam. ii. 4 (n. 799b; A.C., n. 414, has "tentorium"); Hos. ix. 6 (n. 799b; A.C., n. 273, has "tmtorium"); xii. 9 (n. 799b); Zech. xii. 7 (n. 799b; n. 205 has" tentorium"): MISHKAN, Lev. xxvi. II (n. 799b) : ~OKH, Ps. lxxvi. 2 (n. 365/); ,=UKKAH, Lev. xxiii. 42, 43 (n. 109, 799&); Ps. xxxi. 20 (n. 455b);' Isa. iv. 6 (n. 504b) : SKENE, Matt. xvii. 4 (n. 799b, 820a); Mark ix. 5 (n. 799b, 820a); Luke ix. 33 (n. 799b, 820a); Apoe. xiii. 6 (n. 799a); xv. 5 (n. 948); xxi. 3 (n. 799b).
'OH EL,
Table
(Mensa).-" Tables"
signify all things which nourish spiritual life; for by "tables" are meant the articles of food that are on them (n. 235; compare n. 375c(\'iii), 519a).
"To eat and drink at the Lord's table, in the kingdom of God" (Luke xxii. 30), is to be conjoined to the Lord by love and faith, and to be in the fruition of heavenly blessedness (n. 252a). "Tables" (Ps. cxxviii. 3) are instructions (n. 340&). " To prepare a table" (Ps. xxiii. 5) signifies to be spiritually nourished (n. 727a). By "the bread" (Lev. xxiv. 5, 6) was signified the good of love; and by "the table" its reception, and so also truth in general. because this is the recirient-o( good (n. 430b).
890
By "them that sold and bought in the temple" (Matt. xxi. 12) are signified those who make gain for themselves from holy things: by "the tables of the money-changers" are signified those who do this from holy truths; and by "the seats of them that sold doves" are signified those who do this from holy goods (n. 840). By "tables full of the vomit of emptying" (Isa. xxviii. 8), are signified truths and goods falsified and adulterated (n. 235)
"Mensa (a table)" represents

LnJ. xxiv. 6 (n. 43(6); Ps. xxiii. 5 (n. 375e(viii.), 727"); lxix. 22 (n. 519"); cxxviii. 3 (n. 34OC ); Iso. xxviii. 8 (n. 235): TRAPEZA, Matt. XXI. 12 (n. 840) ; Luke xxii. 30 (n. 252a).
SHULCHAN,
(Tabu/a).-Whereas by the law which was promulgated by
the Lord from Mount Sinai in the broad sense is signified the Word, therefore the tables on which that law was in scribed are called" the tables of the covenant." By those "tables," that is, by the law written upon them, is meant divine truth, by which is conjunction with the Lord; and from this conjunction they are called "the tables of the covenant." And as all conjunction, like a covenant, is effected on the part of one and on the part of the other, thus by two parties each in his turn, therefore there were two tables, and they were of stone; they were of stone, because by "stone" also is signified divine truth in ulti mates (n. 701c; compare n. 222b, 392d). On one table were written precepts of love to the Lord; and on the other table were written precepts of love towards the neighbor. The first three precepts are those of love to the Lord, and the last six are those of love towards the neighbor; and the fourth precept, which is, " Honor thy Father and thy Mother," is the mediating precept; for by" Father" is here meant the Father in the heavens, and by "Mother" is here meant the church, which is the neighbor (n. 1026).
It will of course be noticed that the division of the Commandments does not here correspond with that which is most common with those wbospeak Eng lish.
While man conjoins himself to the Lord by the last six pre cepts, as of himself, the Lord then conjoins Himself to man by the first three precepts; these are, that man ac knowledges God, believes in the Lord, and keeps His name holy. There is not faith in these precepts, with man, howsoever he may believe that there is, unless he
INDEX OF WORDS.
89~
abstains from those evils as sins that are forbidden in the other table, that is, in the last six precepts (n. I027). "Tables (or 'boards,' or 'planks')," "oars," and "mast" (Ezek. xxvii. 5, 6), signify the various things from which is doctrine (n. 514a). Evil that is enrooted, is meant ('.fer. xvii. I) by "graven on the table of the heart, and on the horns of the altars" (n. 39 I g).
"Tabula (table)" represents

LUACH,
Exod. xxxi. 18 (n. 222b); xxxiv. 28 (n. 392d); Dmt. iv. 13 (n. 222b); ix. 9 (n. 392d, 701C); verse 10 (n. 222b); verse II (n. 70Ic); verse IS (n. 392d); 7er. xvii. I (n. 391g) ; E:uk. xxvii. 5 (n. 514a).
Tahor
(Tllabor).-By
"Tabor and Hermon" (Ps. lxxxix. 12) are signified those who are in divine good and in divine truth (n. 298b).
Tail
(Cauda).- The
outgrowths of the animals of the earth, called tails, are continuations from the spinal cord, which is a continuation of the brain; and by "the brain" is signified intelligence and wisdom, in like manner as by "the head ;" for the reason that intelligence and wisdom have their seat there in their beginnings: and as tails are the last things or ultimates of the brain, therefore by them are signified sensual scientifics, for these are the last things of intelligence and wisdom (n. 559; compare n. 714b(ii.),
7 18).
Motions of the tail are effects flowing out of the enjoyments of the loves in which the sensual man is (n. 718). By "tail" are signified natural scientifics, which are service able to the spiritual, for intelligence (n. 559). By "tails" are also signified falsities confirmed by scientifics (n. 559).
"Cauda (tail)" represents

'ALYAH,
Exod. xxix. 22 (n. 559); Ln;. iii. 9 (n. 559); viii. 25 (n. 559); ix. 19 (n. 559): UNABH, Exod. iv. 4 (n. 559); Dm!. xxviii. 13, 44 (n. 559); ba. vii. 4 (n. 559); ix. 14, IS (n. 559); xix. IS (n. 559): OURA, Apoe. ix. 10 (n. 559, 560); verse 19 (n. 559, 581a); xii. 4 (n. 559. 718).
Take, Receive (Summ).-All good flows-in; both that of which man thinks, and that which he wills and thence does; and as this is known from the doctrine of the church which
89 2
teaches that all good is from God, a man ought therefore to believe that he does not do good of himself, although he does it as of himself. This is meant by what the Lord taught in Jol11l (iii. 27), "No man can receive anything unless it be given him from heaven" (n. 864; compare n. 802b).
"Sumere (to take, to receive,)" represents

:fer. xiii. 4 (n. 4Ioe);
Ezek. xxiii. 26 (n. 6S4l) :
LAMBANO, :foh" iii. 27 (n. 8026).
LAQACH,
Take away (Altjerrc).-(See Draw out, Remove.)

Some time elapses before spirits come into their own societies, chiefly that they may undergo preparation; according to the words of the Lord in Matthew, "Whosoever hath, to him shall be given, that he may have more abundantly; but whosoever hath not, from him shall be taken away (AIRO) even that which he hath" (xiii. 12; xxv. 29): the delay also occurs, that the affections may be adjusted, and may be reduced to the reigning love (n. 413a).
Take hold.-(See Apprehend.) - - Take out, Take up.-(See Draw out.) Talent
(Ta!enIJtIlt).-"
Talents," "mince (or' pounds ')," and" mon eys," signify knowledges of truth and good from the 'W 0rd. That these knowledges are taken away from those who have not made their lives spiritual by them, is meant in the parables of the Lord concerning the talents and the mince given to the servants that they might trade and make profit, and concerning the servant who did not trade, and who gained nothing (n. 1936).
The quality of falsities is compared to a talent (Apoc. xvi. 2 I), because in the reckoning of pieces of money, .and in weighing silver, the talent was a very large sum; and by "silver" is signified truth, and in the opposite sense (;l)sity (n. 1026).
" Talenlum (a talent)" represents
TALANTON,
llfatl.
xxv. IS, 20, 24, 28, etc. (n. 1936).
"Pondo talenti (the weight of a talent)" represents
TALANTIAIOS.
Apoe. ni.
21
(n.
1026).
Tallness
f !'n'l'tril,t.r).-" Proreritas (tallne~s)" repre~ents

Q:),\o1AH.
/.rI1. xxxvii. 24, !'.ee margin of authorized vprston In. 40'c).
IXDEX OF WORDS.
Tainar Tares
(Tho.mo.r).
See
(Zizallio.).-"
2 Sam.
xiii. 19 (n. 5771.
Tares (ZIZANIA)" (Matt. xiii. 38, 40) signify fal sities of doCtrine, of religion, and of worship, which are from evil; they therefore are also called "sons of the evil one:" and because evil produces them, it is said that" he who sows them is the Devil" (n. 7400; see muclt more, n.
gIIo.).
(See also articles n. 374d, 397, 426, 62411, 683, 849.)
Tarry, Stay (CUllt1o.ri).-Wonder at the great stupidity is described (Isa. xxix. g) by, "Tarry ye (MAHA';I), wonder, be amazed" (n37 6 j} - - Pitch tent (Morari).-( See Abide.) "Morari (to tarry)" represents
'AHAL,
Isa. xiii.
20, where the English versions have" to pitch the tent" (n. 102ge).
Tarshish (Tharschisk).-" Tarshish " signifies the natural man as to knowledges; for in Tarshish were gold and silver, and ships carried them from it (n. 406c). "Tarshish" (Isa. xxiii. 6) signifies interior good and true things, in the natural part (n. 406c). By "the kings of Tarshish" (Ps. lxxii. 10) are meant the in terior truths of the natural man (n. 406c). By" ships of Tarshish" (lsa. xxiii. 1) are signified the knowl edges of good from the Word (n. 406c). "Silver spread [into plates] from Tarshish" (')'cr. x. g) signi fies the truths of the Word in the sense of its letter (n. 5850; compare n. 587b).
(See articles n. 242d, 304d, 406c,d, 4100, 5140, 576, 5850,
5870 . )
Tartan
(Tlwrtall).-By
"the king of Assyria" (2 Kings xviii. 9, 17-35; Isaiah, chapter xxxvi.) is signified the perverted rational, or the rational which perverts the truths and the good things of the church, and destroys them by falsities. All the words of Tartan, an officer of the king of Assyria, involve such things (n. 6370.).
Task-masters, Exactors, Oppressors (E.r:at1ures).-" Task-masters (NAGAS)" (lsa. iii. 12) are those who violate truths (n. 555d).
See also Iso.. xiv.
2
(n. 8Ud); Ix.
17
(n. 365r).
Tassef.-(See Fringe.)
Taste
Taste" signifies appetite, desire, and affeCtion (n. 4550). "The tong-lie," ao; ;\11 organ of taste. ;.;ig-nitie;< natllral percep
(GuStIlS).-"
APOCALVPSE EXPLAIJSED.
tion of good and truth; the sense of smell, however, siO" nifies spiritual perception of good and truth (n. 990 ). b Spirits and angels have taste as well as men; but with spirits and angels it comes from a spiritual origin, while with men it is from a natural origin (n. 618).
Taught, Accustomed (Edofli).-"EdoEli (taught)" represents

L1MMUDH,
,),e1'. xiii. 23, rendered "accustomed" in the English versions (n. 7800).
Tax.-(See Toll.) Teach

(Docen).-"To
teach" is predicated of truths and falsities
(n. 160).
The Lord teaches no one immediately, but mediately, by means of those things which are with the man from hear ing and seeing (n. IIn).
"Docere (to teach)" is the rendering of

Deut. viii. 3 (n. 730d):
Ps. Ixxxvi. u (n. 696c);
Isa. ii. 3 (n. 7346):
LAMADH, Ps. xviii. 34 (n. 3576);
,),e1'. ix. 20 (n. 5556) :
LIMMUDH, Isa.. Jiv. 13 (n. J65d):
DIDASKO, Luke xiii. 26 (n. 212);
Aloc. ii. 20 (n. 160).
YADHA', YARAH.
Teacher
(Doflor).- Whereas by "a father" is signified good, and by "the Father in the heavens" the divine good, and whereas by "a teacher" or " rabbi" is signified truth, and by "the Teacher, Christ" the divine truth, it is therefore said (I/fatt. xxiii. 8, 9) for the sake of the spiritual sense, which is in all things of the Word, that" they should not call a father on earth Father, nor anyone Teacher ;" this in the spiritual sense, not however in the natural (n. 74 6e ).
"DoElor
(teacher)" is the rendering of
YARAH,
ha. xxx. 20 (n. 6006);

Hab. ii. 18 (n. 5876):
KATHGETES. lJiIatt. xxiii. 8 (n. 684",746.).
Teaching.-(See Doctrine.) Tear Shedding of tears (Lacrilllatio).-" Tears" from the eyes signify grief of mind on account of falsities, and from falsities, because by "the eye" is sig-nified the understand ing of truth; and hence" tears" sIgnify grief on account of there being no understanding of truth, and consequently on account of falsities (n. 484; C0172parp. n. 695&) It is to be ohsel ved that both" shedding tears (Ioc,.i",olio) ,. and
(Lacrimal,
INDEX OF WORDS.
895
"weeping (fie/us)" signify grief on account of falsities and from falsities; but" shedding tears" signifies grief of mind, and "weeping" signifies grief of heart on account of them (n4 84) "Lacrima (a tear)" represents
DIM'AH,
in the passages of the Old Testament that are referred to in these articles: DAKRUON, in the passages of the New Testament.
Teeth.-(See Sharp points.)

Tekel (Tkekel).
See Dan. v. 25, 27 (n. 373).
Tell
(Ellarrare).-"
That ye may tell (~APHAR) it to the generation following" (Ps. xlviii. 13) signifies permanence to eternity (n. 453b, 850c).
(RmUll/iare).-The
things that belong to man's part in the covenant are meant, in brief, by the words of Jehovah and the judgments which Moses, descending from Mount Sinai, told (~APHAR) to the people (Exod. xxiv. 3) : to which the people said with one voice, "All the words that Jeho vah hath spoken, will we do, and we will hearken to them" (n. 701c).
Teman
(Tkemall).-By
"Edom" and" the inhabitants of Teman" are signified the evils and falsities that are opposite to the goods and truths of the celestial kingdom (n. 4ooc).
('.fer. xlix.
20)
Tempest (Tempestas).-In many passages of the vVord, by "storm"

and "tempest" is signified the dispersion of falsities and evils, for the reason that those who are in falsities of evil are cast down into hell by a stormy wind (n. 419/). Because divine truth in ultimates is little understood unless it be enlightened from heaven, and there is therefore dispute and controversy about it, it is therefore meant by "the storm and tempest," in which is the way of Jehovah (Nahum i. 3): spiritual storm and tempest are disputes about the genuine sense; which is nevertheless enlightened by the Lord, by means of influx, with those who desire truth (n. 594b).
" Tempestas" represents

Ps. Ixxxiii. IS, where the English versions have "storm" (n. 419.1) ; Amos i. 14, where the English versions have "whirlwind" (n. 419.1): "'ARAH (i11.v.l?), /sa. xxix. 6, where the English versions have "tempest" (n. 419.1):
':UPHAH,
896
S"ARAH
(i1;;ti;J) Hah. i. 3, where the English versions have "storm" (n. 4 19/' 594<1).
Tear, Rend, Tear asunder (Discerpere).-\Vith profaners there is a conjunction of good and truth which are of heaven with evils and falsities which are of hell; these cannot be sepa rated, but they must be torn asunder; and when they are torn asunder, the all of spiritual life is destroyed (n.
3750).
"Discerpere (to tear)" represents

TARAPH,
Kings ii. 24 (n. 781<): :fer. v. 6 (n. 7800): SHA~A', :Judges xiv. 6 (n. 619<).
BAQA', 2
Tear apart, Tear up, Break (Ev<llcre).-" All my cords are torn apart (or broken) (NATHAQ)" ('.Jer. x. 20), signifies that there is not conjunction of truth with good (n. 724c; compare n. 799b).
It is not according to divine order that every one should have what he seeks for, if he but have faith; nor that the moun tain and the tree should be torn up from their places, and cast into the sea. How these things are to be understood (n. 815b).
- - Break off, Tear off (Divdlere).-" The rods of her strength were torn off (PARAQ), and they withered" (Ezek. xix. 12) signifies that all divine truth was dissipated, whence that church had no power against the hells (n. 727a). Temple (Templwn).-(See Tabernacle.) "The temple" in the supreme sense signifies the Divine Hu man of the Lord, and in the respective sense heaven; and as it signifies heaven it also signifies the church, for the church is the Lord's heaven in the earths. And as "the temple" signifies heaven and the church, it also signifies the divine truth proceeding from the Lord, for the reason that this makes heaven and the church (n. 220a; com pare n. 219, 242d, 630b).
The three divisions of the temple, namely, "the courts," "the temple" itself, and" the adytum," signify the three heav ens, following their degrees (n. 630c): the temple built by Solomon, with its courts, represented the three heavens; there was therefore nothing in the temple, nor outside of the temple where the courts were: that did not represent something belonging to heaven (n. 700g; compare n.
277b).
From the testimony that was in it, the ark was the holy of
INDEX OF WORDS.
holies, both in the tent (or tabernacle) and in the temple; and from this the tent was holy, and also the temple (n.
39 2d).
By "the temple," in the Word, is signified the church as to truth; and by "the house of God" the church as to good; for the temple was built of stones, but in earlier times the house of God was built of wood; and "stones" signify truths, and "wood" signifies good (n. 629a; compare n. 1145) By " the temple" is sig-nified the church that is in the truths fi'om good, which IS called the spiritual church (n. 3136). By "the temple" is signified the worship that proceeds from truths that are from the good of love (n. 391C). By "the new temple" is signified the new church that was to be established by the Lord (n. 400c). The ancients built their temples so that the front parts, where the adytum was situated, should look to the east; the reason of this: also that the same is done at the present day, from ancient usage (n. 422d).
"Templum (a temple)" represents

(Chaldee), Da1t. v. 2, 3 (n. 2206, and elsewhere): in all other passages of Ihe Old Testament that are here referred to: HIRON, Matt. xxi. 12 (n. 840); xxiv. I (n. 2206,636); Mark xiii. I, 3 (n. 2206); Luke ii. 46 (n. 43OC); xviii. 10 (n. 794); xix. 45 (n.840); xxi. 5 (n. 2206, 6306); verse 37 (n. 638c); J'o/m viii. 2 (n. 2226):' NAOS, Matt. xxiii. 16, 17,21 (n. 39[C, 6086); verse 35 (n. 6244); xxvi. 61 (n. 3916, 532); xxvii. 40 (n. 532); verse 51 (n.
HKHAL HKHAL,
4ood);
Mark xv. 38 (n. 220a); J'ohn ii. 19 (n. 220a, 7066); verse 20 (n. 220a); verse 21 (n. 220a, 6306); Apoc. iii. 12 (n. 219); vii. 15 (n. 477); xi. I (n. 629a); verse 2 (n. 630a); verse 19 (n. 700a); xiv. 15 (n. 909); verse 17 (n. 914); xv. 5 (n. 948); verse 6 (n. 949); verse 8 (n. 955); xvi. 1 (n. 959); verse 17 (n. 1013); xxi. 22 (n. 220a). (See articles n. 68, 219, 220a,6, 242d,e, 253a, 2776, 3136, 3294", 388c, 39 1c ,e, 39 2d, 400c, 403d, 4 22d, 458a, 478, 58 76,d, 600c, 6086, 629a, 630a-c, 699, 7oog, 909, 914, 915, 933.
948, 949, 959. 1013.)
Tempt
(Tmlari).-" To be tempted
(PIRAZO)"
(Apoe. ii. 10) signi
fies to be infested by falsities (n. 123).
Temptation (Tentatio).-By the Lord's being in the wilderness forty days, was represented the duration of all the tempta tions that He endured and sustained,-He more than all (Jtlwr~ ill the 11Ili\'er~al round of earths; and temptations the
89 8
most cruel of all: not that He was tempted only then, but from childhood to the very last of His life in the world; His last temptation was in Gethsemane. For by temptations He subjugated all the hells, and also glorified His Human. And whereas temptations exist through evil spirits and genii who are from hell, and thus exist through the hells from which evils and falsities and their cupidities and lusts arise, therefore by" the beasts," with which the Lord then was, are not meant beasts, but the hells and the evils ris ing from them; and by "angels," who ministered unto Him, are not meant angels, but divine truths, through which, from His own power, He conquered and subju gated the hells (n. 650g): .by His" fasting" there is signi fied affliction, such as there is in the combats of tempta tions (n. 730d; compare n. 740b). The three temptations described in the Gospels (Matt. iv. 8 ; Luke iv. 8) signif)r and involve all the temptations which the Lord sustained while He was in the world; for through temptations from the hells, admitted into Himself, and by victories, the Lord then reduced all things in the hells into order, and He also glorified His Human, that is, made it divine. That all the Lord's temptations were described in so few words is for the reason that He revealed them in no other way; but stilI, they are largely described in the internal sense of the Vlord (n. 405i; compare n. 448d, 53 8b ). The Lord's temptations were most grievous, and were against all the hells; for the Lord subdued them all through temptations admitted into Himself; but the temptations of men are against evils and falsities that are with them, from the hells; and in these the Lord fights, and not man except against some sorrows (n. 893). The Lord's temptations are described as to their quality (Ps. lxxxviii. 4-6, II), that He seemed to Himself to be as it were in hell, among the damned: so cruel and of such enormity were the temptations that the Lord sustained (n. 659b). The last temptation of the Lord was in Gethsemane and upon the cross; then also there was complete victory, by which He subjugated the hells, and at the same time glorified His Human (n. 900). A man comes into temptation when he is let into his proprium; for then spirits from hell adjoin themselves who are in the falsities of his principle and in the evils of his love, and they hold his thoughts in these, but the Lord holds his thoughts in the truths that are of faith and the good things that are of charity; and because he is then constantly thinking about salvation and about heaven, thence comes
INDEX OF WORDS.
899
his interior anxiety of mind, and thence combat, that is called temptation. Those, however, who are not in truths and goods, thus who are not in any faith from charity, cannot be let into temptations; for there is nothing in them which fights with falsities and evils: because of this there are few who are tempted at the present day, and it is little known what spiritual temptation is (n. 246; compare n. 247). We pray that God will not lead us into temptation; and this is so said because the appearance is that God does lead into temptations, when yet the truth is that He leads no one into them (n. 631). Through His divine truth the Lord leads men, and keep!'. them safe from the falsities and evils that are from hell, especially in temptations; these are specifically signified by the journeyings of the sons of Israel in the wilderness, forty years (n. 7000). In temptations the Lord appears to be absent (n. 7000). In all temptations there is freedom, but the freedom is interiorly with man from the Lord; and he therefore fighte and wills to conquer, and not to be conquered, and this without freedom he would not do (n. 900). When a man comes into spiritual temptation, he is then among- those spirits who are in falsities. These bind his thoughts, and hold them as it were bound in prison, and they continually infuse scandals against the truths of faith, and call out the evils of his life. But the Lord continuually holds man in safety by flowing-in from within, and thus he keeps man steadfast in resisting. Such are spiritual temptations (n. 138). By temptations the loves of the proprium are broken. Thus the body is bruised and is made weak (n. 900). The principles of the falsity concerning faith alone and justification through it, can be abolished only through temptations (n. 246). Something shall now be said concerning consolation after temptations. All who are being regenerated by the Lord undergo temptations, and have joys after temptations; but whence the temptations are, and the joys that succeed them, which are meant by consolations, is not yet known in the world, for the reason that there are few who have spiritual temptations, because few are in knowledges of good and truth, and still fewer in the marriage of good and truth, that is, in truths as to doctrine and at the same time in goods as to life: and no others are let into spiritual temptations; for if others were let into them, they would fall in them; and if they were to fall, their last state would be worse than the first. The genuine reason why
none can be let into spiritual temptations who are not in the marriage of good and truth, is, that the spiritual mind, which properly is the internal man, cannot be opened with others; for when that mind is opened, then temptations exist: the reason is that heaven, that is, the Lord through heaven, flows-in by man's spiritual mind into his natural mind: heaven has no other way, that is, the Lord through heaven has no other way, into man; and when heaven flows-in, then it removes the hindrances, which are evils and the falsities from them, having their seat in the nat ural mind, or in the natural man ; and these cannot be removed except by a living acknowledgment of them by man, and grief of mind on account of them: hence it is that in temptations man has anguish from the evils and talsities that rise up into the thought; and so far as he then acknowledges his sins, regards himself as guilty, and makes supplication for liberation, so far temptations are made serviceable to him. From these considerations it is plain that man has spiritual temptation when his internal, which is called the spiritual mind, is being opened, thus when he is becoming regenerate. When therefore the evils and falsities of a man have been removed, then temp tations are finished; and when they are finished, joy flows-in through heaven from the Lord, and fills his nat ural mind; this joy is what is here meant by consolations. All who undergo spiritual temptations receive these con solations: I say this ftom experience. Man receives joys after temptations, for the reason that after the temptations he has been admitted into heaven; for by temptations man is conjoined to heaven and is let into it; and he therefore has joy similar to that which the angels have in heaven (n. 897). No one can be imbued, as to the life, with knowledges of truth and of good, and be steadfast in spiritual affection for truth, without undergoing temptations (n. 130a). Temptations effect an increase of desire [for truth J, and thus an increase of truth (n. 123). Those in whom truths have been implanted by the Lord through temptations, are constantly held in them, by an influx of divine good into the truths (n. 479). By means of temptations in which man conquers, there comes enlightenment and perception of truth and good: after temptations truths increase immensely (n. r 23). Those within the church who are in temptations, are signified in the Apocalypse (ii. 12) by "the church in Pergamum" (n. 130")' And here something shall be said concerning the temptations
INDEX OF WORDS.
91
which they undergo in the spiritual world who are in falsities from ignorance. Only those undergo tempta tions there, who have in the world lived well according to their religion, in which there were falsities of doctrine that they believed: for by temptations the falsities are shaken off, and truths are implanted, and so they are prepared for heaven; for all who are to come into heaven must be in truths; and falsities must therefore first be removed, ancl they can be removed only through temptations (see mort n474) They are let into temptations in the spiritual world, after the life in the body, because they could not be tempted in the world on account of the falsities of the religion in which they were, and which were reigning every where. It is to be known that all those who are admitted into tempta tions are saved; the evil, who are in falsities from evil, are not tempted (n. 474). " Tentatio (temptation)" represents
PEIRASMOS,
Apo&. iii. 10 (n. 215).
Ten
(Decem),
Tenth
(Duimus).-(See
Tithe.)
All numbers in the Word signify things or states, and with variety according to their relation to other numbers. The number" ten," without reference to other numbers, signi fies full or much; but when used with reference to a larger number, it signifies as much as use requires (n. 124; com pare n. II2). "Ten" signifies all persons, and many (n. 675a); all persons and all things (n. 3746, 675a,&, 716, 1069); many persons and many things (n. 675a, 716, 1069); much and all (n. 548, 675b); much and full (n. II2); all things (n. 316&, 1024); all things in the whole complex (n. 548); much (n. 675a,b, 1041); much, and thus an abundance (n. 777). By "the ten virgins" (Matt. xxv. I) are meant all who are of the church; by "five" are meant some of them (n. 18 76 , 25 26 , 54 8). By " ten times" is signified whenever and always (n. 6756).
"Decem (ten)" represents

(Chaldee) (masculine), and "SAR (feminine), Dan. vii. 7. 20, 24 (n. 6756) : "SAFlAH (masculine), and 'ESEFI (feminine), in all passages of the Old Testament to which reference is here given: OEKA, in all passages from the New Testament.
'ASRAH
"Decimus (tenth)" is the rendering of

OEKATOS,
Apoe. xi. 13 (n. 675a). See articles n. 223', 336a, 375e(viii.), 433d, 5550, 6330, 706&, 77 6 . '79
90 2
Ten strings.-(See Psaltery.)

Ten thousand (Dccics millcni).-(See Myriad.)
"Decies milleni" represents
RABHABH,
Ps. cxliv. 13 (n. 652c).
Tent (Tmtorhl11.).-(See Tabernacle.) By "tent" ('7er. x. 20) is signified the church in what per
tains to the good of love, and worship from it: for in an cient times all worship was performed in tents, and after wards in the Tent of Meeting; in remembrance of which things the Feast of Ten to:;, or of Tabernacles, was instituted (n. 724c). " The tabernacle" signified heaven and the church in respect to the doctrine of the good of love, and" the tent" signi fied the church in respect to the doctrine of truth from that good; and this came from the holy worship of the Lord by those of the earliest times (n. 799c). The tent or the tabernacle represented the form of heaven, so that in connection with the court it represented the three heavens; and the holy of holies, which was the in most part, represented the third or inmost heaven; and the Law or Testimony represented the Lord Himself (n. 700a; compare n. 392d, 1042): the ark also, from the testimony that was in it, was the holy of holies, both in the tent and in the temple; and from it the tent was holy, and likewise the temple (n. 392d). By "tabernacles," in the plural, are signified the good things of the church and of doctrine, and by "tents" the truths of the church and of doctrine (n. 799b). By "the tent of J ehovah" (Ps. xxvii. 5) is signified divine truth, and by "tabernacle" divine good (n. 799b). By" the tents of Judah" (Zech. xii. 7) is meant the celestial kingdom (n. 205).
"Tentorium (properly tent)" represents

'OH EL,
E.>.:od. xxx. 26 (n. 375e(;iL; Lev. xxiv. 3. see revised versIOn (n. 3240) ; Num. ii. 2 (n. 447); vii. 89. see revised version (n. 2770) j xxiv. S (n. 7990) ; I Kings viii. 4 (n. 700g); Ps. x~vii. S (n. 7990) ; lxxviii. 60 (n. 8ua); cxxxii. 3 (n. 684&) j Isa. hv. 12 (n. 223<); yeI'. x. 20 (n. 724c) ; Zed,. xii. 7 (n. 20S) : MISHKAN, Ps. xliii. 3 (n. 799b; n. 3230, 3910, have" habitaeu lu"."); xlvi. 4 (n. 7990; n. 223c. S18d, have" habita tio"); Ixxiv. 7 (n. 7990; n. 504e has haMtaculu", "); Isa. xxii. 16 (n. 7990; n. 4Ue has "habitaculu", "); xxxii 18 (n. 365g); yer. ix. 19 (n. 7990);
INDEX OF WORDS.
Euk. xxv. 4 (n. 7990); Hau. i. 6 (n. 7990); in several of these passages the render. ing of the English versions is "dwelling," "dwelling place" : ~UKKAH, Ps.xxxi. 20, where the English versions have "pavilion" (n. 4120); Amos ix. II (n. 7990).
To pitch tent.-(See Tarry.) Terminate (Ter11lintlri).-Every man's life is from his works; for the affection which is of the will, and the thoug-ht which is of the understanding, terminate in works and thus exist; for without termination, they perish. For the will does not come-out into existence unless it becomes active; and if there be not will, understanding perishes, and there re mains only the faculty of understanding (n. 831). The natural is the foundation; for in the things which are there, the good things and the true things of the spiritual man are terminated (n. 40Ie). Terrible (Terribilis).-(See Dreadful, Robust, Violent.)
" Terribitis (terrible)" represents
'EMTHANI,
Dan. vii. 7 (n. 556a, 65og).
Terrify, Make afraid (Terrefacere).- It is said in the Word, in many places, that they were" terrified," were" thrown into con sternation," and the like; such expressions are used con cerning the good and the evil: and by "terror," and "consternation" is signified the state of the outer mind (a";11I#s) that is moved and is changed from imminent or manifest danger to life. But the case is different with the good and the evil (see more, n. 677).
"Terrifacere (to terrify, to make afraid,)" represents
CHAAADH, EXISTEMI,
Zeph. iii. 13 (n. 677): Luke xxiv. 22, where the authorized version has" make astonishecl," and the revised has" amazed" (n.677).
- - (Terrere).-That through the truths and the good things in which they are, they shall be safe from evils and falsities, is signified (Micah iv. 4) where it is said, "They shall sit everyone under his vine and under his fig tree, and none shall make afraid" (n. 403d). "Terrere (to make afraid)" represents
CHATHATH,
Mieah iv. 4 (n. 403d); 7er. xxx. 10, where the rendering of the English ver sions is "be dismayed" (n. 677): EMPHOBOS, Apoe. xi. 13, where the English versions have" af frighted" (n. 677).
CHAAADH, CHAAADH,
- - - - (Territare).-By "not making afraid" (territare,
904
7er. xxx. IQ; terre/aure, CHARADH, Zeph. iii. 13), is signified that nothing of evil and falsity from hell will infest (n. 677).
Te,.ro,. (Tenor).-(See Fea,..) There are various cornmotions of the ollter mind (animus) which are specifically signified by "trepidation of the heart," "terrors of death," "trembling," and" horror." By" ter ror" and" dread" are meant various corn motions of the animus, from the influx of things that cause amazement, but conjoined also with joy (n. 677). By "terror," in the spiritual sense, is signified terror on ac count of evils and falsities that are from hell; for these terrify the spiritual man, since they are opposed to goods and truths which the spiritual man loves, and the loss of which he fears (n. 677). The holy tremor which seizes the inner parts of the head, and causes them to quiver and be convulsed, when the Divine flows-in and fills them, is also called "fear," "terror," "dread" (n. 677).
"Terror" (Isa. xvii. 14) signifies destruction (n. 9Ilb). "Terror" (:fer. vi. 25) is spiritual death (n. ]21e).
" Terror (terror)" represents

'EMAH,
Gen. xv. 27<)a);
12,
where the English versions have" horror" (n.
Ps. Iv. 4 (n. 677);

BALLAHAH,
Isa. xxxiii. 18 (n. 4530) : Iso. xvii. 14, see revised version (n. 677, 9110):
CH'RADHAH, MAGHOA,
Ezek. xxvi. 16, where the English versions have " trembling" (n. 395d) : :fer. vi. 25, see revised version (n. 72IC).
Testament (Testament"",).- The Word which was before the advent of the Lord is called the Old Covenant; and that which was after His advent is called the New Covenant. It is also called the Old Testament and the New; but it should be called Testimony (n. 392d). As all things in the Old Testament contain a spiritual sense, so likewise do all things in the New Testament, which are those in the Gospels and the Apocalypse (n. 514e). As the divine truth that proceeds from the Lord is signified by "His blood," and likewise by "wine," and conse quently by "the cup," therefore it is said (lV/aft: xxvi. 28), "This is My blood;" and as the Lord's conjunction with the church is through divine truth, it is therefore said, "that of the New T estamen t," or "the New Covenan t" (n9 6ob ).
"Testamentum (testament)" represents
DIATHEKE,
Matt. xxvi. 28 (n.
9~);
INDEX OF WORDS.
Mark xiv. 24 (n. 9600) ; Luke xxii. 20 (n. 9600).
Testify, Bear witness (Testari).- To bear witness of such things as exist in the world, is to bear witness from knowledge, or from memory and thought, because the witness has so seen or heard. The case is different, however, with spir itual things, for these fill the whole life and make it. The spirit of man, in which man's life has its primary seat, is nothing else than his will or his love, and hence his under standing and faith, and in the Word" the heart" signifies the will and love, and understanding and faith therefrom. From this it is plain whence it is that" bearing witness" means in the spiritual sense to acknowledge in heart (n. 10). "To bear witness of the Light" (John i. 7) signifies acknowl edgment of the Divine Human of the Lord, from which divine truth proceeds (n. 27). "To bear witness" is to acknowledge and confess the Lord (n.635) vVhereas all acknowledgment and confession of the Lord, and principally the acknowledgment and confession of the Divine in His Human, is from the Lord Himself, and be cause "to bear witness" signifies to acknowledge and confess this, therefore "to bear witness" is said by the Lord concerning Himself, meaning to acknowledge and confess (n. 635; compare n. 228, 1050).
"Tesfar (to bear witness, to testify, to bear record,)" repre sents

MARTUREO,
John i. 7,34 (n. 27); iii. 32 (n. 27); v. 33 (n. 27); verse 39 (n. 635); viiI. 14 (n. 27); verse 18 (n. 635); xv. 26 (n. 27, 228); verse 27 (n. 635); xviii. 37 (n. 27); xix. 35 (n. 10); xxi. 24 (n. 10); Apoe. i. 2 (n. 10).
TestimonJ (Testimo1lium).-( See Testament, Testify.) That" the Testimony" signifies the Lord, and that with man " testimony" signifies confession of the Lord from the heart, and in particular the acknowledgment of the Divine of the Lord in His Human, may be evident from these considerations ;-that the law which was given on Mount Sinai, and written on two tables, and afterwards deposited in the ark, is called" the Testimony;" whence also the ark was called" the ark of the testimony" and the tables likewise were called "tables of testimony;" and because this was most holy, therefore the propitiatory (or mercy seat) was placed upon the ark, and upon the propitiatory were sculptured two cherubim, between which ]ehovah, that is, the Lord, spake with Moses and with Aaron : hence
906
it is evident that cc the Testimony" signifies the Lord Him self; if this had not been the case, the propitiatory would not have been placed UpC!1 the ark, nor would the Lord have spoken with Moses and .L\aron between the cherubim that were upon the propitiatory (n. 392e). That cc the Testimony" signifies the Lord is also evident from con sidering that that which covered the ark was called the propitiatory; and the Lord is the Propitiator (n. 392d). That" the testimony ofJesus is the spirit of prophecy" (Apoc. xix. 10), signifies that confession of the Lord and acknowl ed~ment of His Divine in His Human is the life of every truth, both in the Word and in doctrine from the Word (n39 2c ). It is also called the Old Testament, and the New; but it should be called Testimony (n. 392e). In many passages "testimonies" are mentioned, and at the same time cc the law" "precepts" "commandments" " statutes," and "judg~lents;" and there by "testimonie;" and cc commandments" are signified those things that teach life, by "the law" and by "precepts" the things that teach doctrine, by "statutes" and "judgments" those that teach rituals (n. 392e).
" Testimonium (testimony)" represents

Ps. cxix. 2, 152 (n. 392e); cxxxii. 12 (n. 392e): Exod. xxv. 16 (n. 392e, 7004,6); verse 22 (n. 2776, 392c, 7006); xxxi. 7,18 (n. 392e); xxxii. IS (n. 392C); xl. 20 (n. 392c, 7006) ; L .. 'J. x,i. '3 (n 39 2C) , Num. vii. 89 (n. 277&, 2834, 7006); xvii. 4 (n. 392.); /'s. xix. 7 (n. 392e); Ixxviii. 5 (n. 392e); Ixxxi. 5 (n. 44&); cxix. 88 (n. 392<); cxxii. 4 (n. 392e): MARTORIA, :foh1t i. 7 (n. 27); v. 34 (n. 27); viii. 14 (n. 27); xix. 35 (n. 10); xxii. 24 (n. 10); Apoe. i. 9 (n. 52); vi. 9 (n. 3924); xi. 7 (n. 649); xii. I l (n. 329/' 392e, 749); xix. 10 (n. 10, 392e, 624<, 649); xx. 4 (n. 392e):
MARTURION, Aloe. xv. 5 (n948).
'EDHAH, 'EDHUTH,
Tefter (Viti/igo).- Tetters Thanksgiving
(BOHAQ) mentioned (Lev. xiii. 39) among the appearances in leprosy (n. 962).
(Atlio gratiarllm).-(See
Grace, Confess.)
By "thanksgiving (EUCHARISTIA) (Apoc. iv. 9) is signified glori fication of the Lord; which is reception, and acknowledg ment in heart that all good and all truth are from the Lord; and hence all intelligence, wisdom and felicity (n. 288a; compare n. 466).
Theft
(F1Irt1lm).-(See Thief.)
By "thefts" are not only meant manifest thefts. but also thm:('
INDEX OF WORDS.
that are not manifest (concerning which much may De seen, n. 967). He who abstains from thefts as understood in the broad sense, and indeed, he who shuns them from any other cause than religion and for the sake of eternal life, is not purified from them (n. 972).
"Furtum (theft)" is the rendering of
KLEM MA,
Apoe. ix. 12 (n. 591).
Thief (Fur).-(See Robber, Steal, Theft.) "I will come upon thee as a thief" (Apoc. iii. 3) signifies the unexpected time of death, when all knowled~es gathered from the Word, that have not acquired spintual life, will be taken away (n. 193a): it is said of the Lord that He takes away the knowledges of good and truth, and that He devastates the church, as a thief takes away treasures and robs a house (n. 1002): by" coming as a thief," when said of the Lord, is signified His advent, and then the last judgment (n. 1005).
"Fur (a thief)" represents
Jer. xlix. 9 (n. 919);

Hos. vii. I (n. I93a);
Joel ii. 9 (n. I93 a );
Obad. verse 5 (n. 193a, 919):
KLEPTES, Matt. vi. 20 (n. (930); xxiv. 43 (n.1930); Apoe. iii. 3 (193a, 1005); xvi. IS (n. I93a, 1005).
GANNABH,
Theology (The.;l~rria).-There is the thought that belongs to light concerning God and concerning divine things,-these are called in heaven celestial and spiritual things, and in the world ecclesiastical and theological things,-and there is thought that is not of light concerning them (see more, n.
I rOOd).
Where are the truths that should be of faith, and where are the good things that should belong to life, which must make up genuine doctrine from the Word, and the theol ogy from this doctrine, in the Christian world? Because these have no place in faith that is separate [from charity], it follows not only that the faith is empty and void, but it is also a faith of what is not true. Many in the spiritual world, and all in heaven, wonder that the theology of the Christian world has been reduced to such insanity and vacuity that at last it has all been brought within the com pass of an expression of thought that may be made ever.. by the evil in the hour of death, from fear of hell (n.
80Sb(vii.)).
That the ark was set, with gifts, upon a great stone ne:u
go8
which the kine stopped (r Sam. vi. r4), was because "a stone" signifies divine truth in the ultimate of order. The priests and diviners of the Philistines counselled that this should be done, for at that time a knowledge of corre spondences and representations ,vas common; for this was their theology, well known to the priests and diviners, who were their wise men (n. 700').
Thick.-(See Interlaced.) Thick darkness, Gross darkness (Cali.go).-(See Darkness.) "Thick darkness (or' gross darkness ') (UPHELAH)" (Isa. VUI. 22, n. 386c; lviii. TO, n. 386d, 750') is dense falsity (n. 386c); also the ignorance of the natural mind (n. 386d). By "the thick darkness" which was in all the land of Egypt for three days (Exod. x. 2r-23), are signified the falsities of evil (n. 526b).
" Caligo" is the rendering of
'OPHEL, "RA PH EL,
Isa. xxix. 18 (n. 239b):

Joel ii. 2 (n. 372b).
Thigh
Thighs (FemoJ'cl. Fellliluz).-" The loins" and "the thighs signify the good of love (n. 3SSg). "The womb" or "belly" signifies spiritual conjugial love, and" the thigh" that which is natural (n. 6r8).
(Fmlttr),
II
By "the thigh" is signified the conjunction of good and truth; and by "the dislocation of the thigh (VAREKH)" (Gen. xxxii. 3r) is signified that with Jacob and his posterity there was no conjunction of truth with good (n. 7JOb). "To gird the sword upon the thigh (Ps. xlv. 4), signifies divine truth fighting from divine good (n. 298b; compare n. 684b).
II
VAREKH
is likewise llsed in .Num. v. 27 (Il. 618).

(fe11li1la.
CH'LATZAVIM)
II
By "the thighs
rendered" reins" in the English versions)
of the Lord (Isa. xi. 5 ; are meant those who are
in love to Him (n. 78ob). "To uncover the thigh

(SHOQ),
2; the revised version has" leg "),
crossing the rivers" (Isa. xlvii. signifies to adulterate goods
by reasonings (n. rr82).

"Femur (the thigh)" also represents
MEROS,
Apoe. xix. 16 (n. 195c).
Think (Cogitar,), Thought (Cogitatio).-( See Affection, Understanding.) Thought is man's internal or spiritual sight (n. 282). Man's thought is interior and exterior; it is spiritual, natural, and sensual (n . .)80).
INDEX OF WORDS.
There are two states of man's thought:;; one when he is in thought concerning truths from the Lord, and the other when he is in thought from himself: when he is in thought from the Lord concerning truths, his mind is then elevated even into the light of heaven; and hence he has enlightenment and a just perception of truth; but when he is in thought from himself concerning truths, his mind then falls into the light of the world, which light as to spiritual things is thick darkness (n. 517). Spiritual thoughts and affections have place with those who think from God concerning God and concerning divine things; but only natural thoughts and affections have place with those who do not think from God concerning God and concerning divine things, but only think from themselves or from the world concerning themselves or concerning the world. The thought of the sensual man is what is called materia! thought (n. 543a). Sensual thought is the lowest thought of all, and is material and corporeal. In this thought are all who are in evils as to life, and thence in falsities as to doctrines (n. 580). Infants learn to think by means of the senses, and to be affected towards obje& according to the things which have pleased the senses; wherefore the first internal [part] that is opened in them is that sensual which is called man's ultimate sensual and also the corporeal sensual: but after ward, as the infant grows older and reaches the age 01 boyhood, the more interior sensual is opened, from 'Nhich he thinks naturally, and is also affected naturally; at length, when he becomes a youth and a young man, his still more interior sensual is opened, from which he thinks rationally; and if he is in the good of charity and faith, spiritually; and he is also affected rationally and spiritually. This thought and affection is what is called the rational and the spiritual man; but the earlier is called the natural man, and the earliest the sensual man (n. 543a). The first and primary thought of all, and that which opens heaven to man, is thought concerning God; for this is the head and the sum of all thoughts and loves, celestial and spiritual (n. 1096). There is thought from light, and there is the love's thought; through the thought from light man has presence in heaven, but not conjunction with heaven (n. 1096). Every man has implanted in him the faculty of thinking about God, and likewise of understanding those things which are of God, and this from the light of heaven; but the thought alone of that light, which is intellectual thought, merely constitutes a presence of the man before the Lord and before the angels (n. 1096).
910
As thought concerning God primarily opens heaven, so thought against God primarily closes heaven (n. 1096). Thought concerning one God opens heaven; on the other hand, thought of more than one God closes heaven (n. 1097). Thought of the true God opens heaven; on the other hand, thought of a false God closes heaven (n. 1097). Thought of God the Creator, Redeemer, and Enlightener, also thought of God infinite, eternal, uncreate, omnipo tent, omnipresent and omniscient,-opens heaven; on the other hand, thought concerning a living man as a God, of a dead man as a God, and of an idol as a God, closes heaven (n. 1097). Simple thought concerning God as a Man in whom is a divine trinity, opens heaven; on the other hand, thought con cerning God as not a Man,-which thought is presented to appearance as a little cloud, or as Nature in its least things,-closes heaven (n. 1097). The thought is rendered more full from the knowledges of truth which are of faith, and of good which are of love, drawn from the Word (n. 1098). The reason why thought fi'om love makes the conjunction of man with heaven (n. 1099). So long as man lives in the world he is in natural thought; and natural thought derives its ideas from spaces and times, and also from numbers and measures; but spiritual thought is without the fixed idea of space, time, number and measure (n. 548). All thought which proceeds from affection for truth, makes its way through heaven in every direction, nor is it ter minated except as light passes into shade; but when per son is at the same time thought of, then the idea is termi natec:i (n. 724e). The angels, who are in the spiritual sense of the Word, in every thing which they think and speak, have no idea of person or of place, inasmuch as the idea of person or of place limits and confines the thoughts, and by this means 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. 78Ib ). Man does not think the least thing I'om himself, but he thinks either from hell or from heaven, and he thinks according to the determination of the affections 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).
INDEX OF WORDS.
So far as man's thoughts and intentions are turned to his in herited proprium, so far they are turned away from heaven (n. IS9). As the eye takes the quality of its sight from objects in the natural world, according to its determinations, so the un derstanding takes the quality of its thought from truths which are its objects 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 everyone 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 affections, and sometimes of thoughts (n. 674, 67Sa). In heaven the thoughts and affections 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, DIALOGIZOMAI,
Ps. xxxv. 20 (n. 866); cxl. 2 (n. 73#): Luke xii. 17 (n. 750c).
"Cogitatio (thought)" represents
Ye,.. iv. 14 (n. 355d);

Ps. cxxxix. 2 (n. 6870):
SEACH, Amos iv. 13 (n. 4050).
MACH'SHEBHETH, REA',
Third (Tertius).-(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. s06).
"And the third day shall rise again" (Matt. xx. 19) signifies plenary glorification of the Lord's Human (n. 6SSo). "Tertius (third)" represents
Exod. xix. IT, 16 (n. 532);
Hos. vi. 2 (n. 532);
Zech. xiii. 8, 9 (n. 532):
SHILLESHIM (plural), Exod. xx. 5 (n. 532): TRITOS, ilEatt. xx. 19 (n. 6550); Apoe. viii. 7 (n. 506); verse 8 (n. 512); verse 9 (n. 513a, 514a); verse 10 (n. 516, 518a); verse II (n. 520); verse 12 (n. 5 25, 527); ix. 18 (n. 579); xii. 4 (n. 72, 718).
SH'LISHI,
Thirst (Sitis).-Spiritual hunger and thirst are affection and desire for good and truth; and spiritual eating and drinking are
4 12
instruction, 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 fi'om affection they re ceive from the Lord good and truth, and have perception of them, and appropriate them to themselves by their lives (n. 61 7c). "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).
"Sitis (thirst)" represents

.rsa. I. 2 (n. 275", 342C);
Ezek. xix. 13 (n. 504. 72711);
Hos. ii. 3 (n. 2406, 73ob);
Amos viii. II (n. 386c) :
TZAMAH, .fsa. v. 13 (n. 386c).
TZAMA'
(Sitire).-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. 1) is to desire truths from the Word (n. 840). "To hunger and thirst" signifies to be in spiritual ignorance and want (n. 386e).
To thirst, Thirsting
"Sitire (to thirst)" represents

TZAME'
DIPSAO,
(verb), Isa. xlix. 10 (n. 386d); lxv. 13 (n. 3866): Matt. v. 6 (n. u8); xxv. 35. 42 (n. 3864'. 617c); Apoc. vii. 16 (n. 48o). (adjective), Isa. xxix. 8 (n. 75oe); xxxii. 6 (n. 238. 386d); Iv. I (n. 3766, 6J76, 840).
"Sitiens (thirsting, thirsty,)" represents

TZAME'
Thirsty
(Sitib,mdus).- 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. 730d). - - (Sitiwloslls).-vVhere falsities and evils were before, is signified (Isa. xxxv. 7) by "a clry and thirsty (TZIMMA'ON) place," also by "the habitation of dragons," and also by "the reed and the rush" (n. 714c; compare n. 483<1).
Thirty (Trigillla).-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
(Trii",III.,).- That"
the thj"tlp
Q{'T7'
(r,"d" ..,-" "horn'
ill
the Eng
INDEX OF WORDS.
and the thorn shall go up upon their altars" Nos. x. 8), signifies that truth falsified and evil from it are in all their worship (n. 39Ig).
lish versions)
- - (Carduus).-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. 714c: here the authorized version has" thorns," "net
tles." and" brambles;" the revised has" thorns,'" " nettles," and" this tles ").
That the false shall destroy all truth, is signified (Nos. ix. 6) by, "The desirable thing of silver, the thistle (QIMOSH) shall possess" (n. 799b; 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. 365e). Thorn (Spina).-" Thorns" (Nos. 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. 730b).
"Spina (thorn)" represents
Isa. xxxii. 13 (n. 304&, 730b);
Jer. xii. 13 (0. 374.1);
Hos. x. 8 (n. 391g):
,'R, Isa. xxxiv. 13 (n. 714c); Hos. ii. 6 (n. 237a): CHOACH, Job xxxi. 40, where the English versions have" thistle" (n. 374c):
AKANTHA, Luke vi. 44 (n. 403C)'
QOTZ,
- - Thorny, Full of thorns (Spinosus).- Those who admit no truth are called (Ezek. ii. 6) "thorny (SALLONIM)" (n. 544).
- - (Vepm).-By
"the brier and the thorn (SHAYITH)" (Isa. v. 6) are signified falsities of evil (n. 644b).
- - A place of thorns (Vepret,m,).-" 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, 'OBHEKH,
/sa. vii. 24 (n. 304c, 357C); x, 17 (n. 504d): Jer. iv. 7 (n. 223.1).
- - Thicket (Vir/f'Ultum).-" Thorns (or thickets) (NA"TZUTZ)" (Isa. vii. 19), are knowledges of truth, and "water-courses" are perceptions, that are falsified (n. 410C). (See Sharp points.)
Thought.-(See Think, Cogitative.)

Thousand (Mille), Thousands (Millia, Chiliades).-(See Myriads, Ten thousands. ) The signification of "a thousand" is like that of" hundred ;" and the signification of" a hundred" is like that of" ten" (n. 6330). (See Ten.)
By " ten thousands" and by" thousands" are signified very many; thus plenty, and abundance (n. 316d). 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,0, 7000). "Five thousand men beside women and children" (Matt. xiv. 2 I) signify all who are of the church, in truths from good (n. 430c). 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. 430a) ; 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).
"1I1'z1le (a thousand) " everywhere represents

'ELEPH
in Hebrew, and
CHILIOS
in Greek.
"Chiliades and MilHa (thousands)" represent

'ELEPH
and
CHILlADES.
Thread, Cord, Ribband (Filrun).-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. 104 2 ). "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. 37411). By" three" in the Word is signified full and complete, and thus an entire pel-iod, greater or less, from beginl1lng to end (n. 532; compare n. 658).
INDEX OF WORDS.
By "three" is signified altogether, and merely (n. 1000). By "three" is signified full, the whole, altogether; and" six" and" nine" signify all things in the complex (n. 40Id; compare n. 194). From the simple number three, many composite numbers draw their significations (n. 532; compare n. 430a). By "two three" (lsa. 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

(masculine) and SH'LOSHAH (feminine), Exotl. x. 22 (n. 532); xxiii. 17 (n. 7256); Lev. xix. 23 (n. 532) ; 1 Sam. xx. 20,41 (n. 532); 2 Sam. xxiv. 12 (n. 532); 1 Kings xvii. 21 (n. 532); Isa. xvi. 14 (n. 532); xvii. 6 (n. 532); xx. 3 (n. 532); Jonah i. 17 (n. 532); T'LATH (Chaldee), Dan. vii. 5 (n. 556a); verses 8, 24 (n. 316c): TAEIS, Matt. xii. 40 (n. 532); xviii. 20 (n. 41ld, 532); xxvi. 61 (n. 532); Luke xii. 52 (n. 532); xiii. 7 (n. 403<); Apoe. vi. 6 (n. 374a); xi. 9 (n. 658); xvi. 13 (n. 1000); verse 19 (n. 1019).
SHALOSH
Three and a half (Tria et dimidi1tm).-By "three days and a half" (Apoc. xi. 3) is signified the end of the old church,
when they absolutely will not receive any good of love and truth of doctrine, 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 from 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. I I) 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, "timl's " 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 re<lson that" three" signifies what is full, so like wise" three and a half," and also" seven;" but" seven" signifies wh<lt is full. when holy thing's 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).
T.hreefold (Triplica""n).-By "threefold" is signified altogether, also full, from beginning to end (n. 847). Thresh
(Triturare).-"To
thresh" (Miean iv. 13) is to dissipate (n.
3 16b ).
"Triturare (to thresh)" represents

DUSH,
Micah iv. 13 (n. 3166);

Isa. xli. IS (n. 405").
- - Threshing instrument (Tribula).-Comparison is made with a new threshing instrument (CHARUTZ and MORAGH), having teeth (lsa. xli. IS), because the threshing instrument sep arates the wheat, the barley, and other grains, from the spike (n. 405h). Threshold (Limm).-By "drought in the threshold (~APH) " (ZejJn. ii. 14; see margin of revised version) is signified total desola lation of truth (n. 650/). Throat (Guitu,).-(See Neck.) "A chain on the throat (or' neck ') (GARON)" (Ezek. xvi. I1) signifies conjunction of interior truths and goods with ex terior, or of spiritual with natural (n. 242d).
That the interior is hell, is signified (Ps. v. g) by "Their throat is an open sepulchre" (n. 65gb).
Throne
"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; and in an abstract sense, divine truth proceeding from the Lord, because this makes heaven: consequently" throne" is said with reference to judgment, for all judgment is effected from truths (n. 253a).
(Thronus).-By
"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 wil1
INDEX Of! WORDS...
sit upon thrones; but by their" thrones" are not me~Jll thrones, but divine truths (n. 2530). .. 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 apostles" 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 respect 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 are the most closely around the Lord (n. 277a). "To stand around the throne" (Apoc. vii. 11) signifies con junction with the Lord (n. 462). "To be before the throne" (Apoc. viii. 3) signifies conjunction 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 K'z'ngs x. 18) was signified judgment, which is from truths that are from good; it also represented divine truth from divine good (n.4306). 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. 2536). In many passages of the Word, by "thrones" are signified false dochinals (n. 988).
" Thronus (a throne)" represents
KOR'!E' (Chaldee), Dan. vii. 9 (n. 67, and elsewhere): K',!!,EH, 1 Kings x. 19 (n. 2530) :
KI!'!'E', in the many other passages of the Old Testament to which
THRONOS,
reference is here given: in the passages from the New Testament. See articles n. 25,205,2086, 253a,o, 254,258,267,270, 275a, 277 a , 27 8e , 28 5, 289, 292, 297, 313a, 319,335, 33 6o , 343, 376;; 39 2-, 395 d , 410 , 45-, 4 12a, 4300, 456, 460, 462, 463, 477, 479,482 , 493, 504'>. 594, 608o, 63OC, 684, 687a,o, 7101J, 74Ie, 768d, 783, 858,867, 946, 988, 1013, 1207, 129
9 18
Throw down, Overthrow (Evertere).-(See Destroy.) That" the mountains shall be thrown down (HARAS)" (Ezek. xxxviii. 20), signifies that all good of love will perish (n. 4OOc; compare n. 4056').
"Evertere (to overthrow)" is the rendering of

Hag. ii. 22 (n. 355e): Ezek. xxvi. 12, for which the English versions have "destroy" (n. 1145): 'AVAH, Isa. xxiv. I, rendered" tum 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. 391g) : PANAH, Zepn. iii. IS, rendered" cast out" in the English versions; Schmidius here has "everrit," not ever/it (n. 850b): QALAL, 'Jer. 4, rendered" moved lightly" in the authorized version, and" moved to and fro" in the revised (n. 1l00c): SHACHATH, Ezek. xxvi. 4, rendered "destroy" in the English ver sions (n..pIe).
HAPHAKH, NATHATZ,
Thrust.-(See Drive.) - - Thrust through, Slay, Pierce (Confodm), Slain, The pierced, Those thrust through (Co1lfossi).-(See Cleave.) "Those thrust through" are those within the church who have destroyed truths in themselves (n. 13Ib); with whom the truths of the church have been extinguished by falsi ties (n. 31Sb, 406b, 6S4f); with whom the truths and goods of the church have been extinguished (n. 304c); who perish by falsities (n. 3S5 e, 391g, 40SIt, SI8d, S37b, 6S2b, 6S9a,e); who perish spiritually from deprivation of truth (n. 376c; who have been condemned to the hells on account of falsities (n. 6S9a).
"Confodere (to thrust through)" is the rendering of

ha. xiii. 15 (n. 13Ib, 3I5d); Zech. xiii. 3 (n. 624e) : CHALAL, Isa. liii. 5 (n. 365e): rA'AN, Iso. xiv. 19 (n. 3I5b, 589, 65ge, I029d').
DAQAR,
"Confossi (those thrust through, the slain, the pierced,)" is the rendering of
CHALAL,
Deut. xxxii.
Num. xix. 16 (n. 13Ib, 659a) ; 42 (n. 8Ub); 2 Som. i. 22 (n. 357b); 'Job xxxix. 30 (n. 28Ib); Ps. Ixxxviii. 5 (n. 659b) ; Isa. xxii. 2 (n. 734d); xxxiv. 3 (n. 4051,); 'Jer. xiv. 18 (n. I3Ib); xxv. 33 (n. 304c, 315b); Lam. ii. 12 (n. 376c, 750e); Ezek. vi. 7 (n. 8I1a); verse 13 (n. 39Ig); xi. 6 (n. 652b); xxvi. IS (n. 406b); xxviii. 8 (n. 3'5c, 537b); xxx. 11 (n. 5111d); xxxi. 18 (n. 654g); xxxii. 20, 24 (n. 659a);
INDEX OF WORDS.
9 19
Nahum iii. 3 (n. 355') ; Z.ph. ii. 12 (n. 406d).
Thumb, Great toe (Pollex).-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 act (n. 600e): by "the great toe" is signified what is full (n. 298e).
Thummim.-(See Urim.) Thunder

(Tonilru, Tonitrus, T01titruum).-Voices descending from the celestial kingdom are heard as thunder (n. 855; compare n. 353,8216).
"Thunder" (Apoe. xiv. 2) signifies glorification of the Lord out of His celestial kingdom (n. 855). "Thunders" (Apoe. xix. 6) are the good things of love giving out their sound (n. 1216; compare n. 82Ib, 8SS). 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 perception (n. 273). By "sons of th under" (Mark iii. 17) are signified truths from celestial good (see more, n. 8216). By "voices, lightnings and thunders" (Apoe. 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 strict sense, by "lightnings" (Apoe. xi. 19) is signified darkening of the understanding, by "voices" are signified reasonings, and by "thunder" conclusions of falsity from evil (n. 702).
"Tonitru, Tonitrus, Tonitruum (thunder)" represent

RA'AM.
BRONTE,
Ps.lxxvii. 18 (n. 273); Ixxxi. 7 (n, 273); civ. 7 (n. 40S.r): Mark iii. 17 (n. 273. 8216); yohn xii. 29 (n. 273); Apoe. 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 (rl. 273. 702); xiv. 2 (n. 273,855); xvi. 18 (n. 1014); xix. 6 (n. 273, 1216).
APOCALYPSE EXPLAll\lED.
- - To thunder (Tonare).-" Tonare (to thunder)" represents

AA'AM,
2 Sam. xxii. 14 (n. 273) j

Ps. xviii. 13 (n. 273).
Thyaiira.-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, ISO, 256). Thyine (Tkyinum).-" Thyine (THUINOS) wood It (Apoc. xviii. 12) sig nifies good conjoined to truth in the natural man (n. 1145) Till.-(See Culiivate.) Timbrel (1jrmpanum).-By "the timbrel (TOPHi" (Isa. xxiv. 8) is sig nified joy in spiritual good (n. 3230), "Timbrels and harps" (Isa. xxx. 32) signify enjoyments in affection for truth (n. 7270). "Harp,"" psaltery," "timbrel," "pipe," and likewise "wine," in the opposite sense signify exultation and glorying from falsities of evil (n. 323c). - - Playing with timbrels (Tympanizantes).-By the virgins" sing ing" (Ps.lxviii. 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. 8630; compare n. 340a). Time (Temjms).-(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 respect to times; for progressions by spaces are also progressions by times. That these likewise are appearances of states, is because the !>un 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 contracted in the enjoyments of the affections, 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
IN DEX OF WORDS. .
g2.1
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 affections of the angels, unless the thoug-ht passes from these to the ultimates. But it is other wise 111 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. 1219). Omnipotence, omnipresence and omniscience, cannot be comprehended by the understanding, unless spaces and times are removed from the ideas 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 like times in the natural world, are distinguished by the states of life. There are changes of state there, as to love and faith, from which there can be no notion of the inter vals into which our times are distinguished; although times have progression there, as in the natural world (n. 571 j compare n. 610). "Time" signifies existing state, when said concerning men; but that which exists perpetually, when said of Jehovah (n. 295c). "Times" in the Word do not signify times, but states of life: when the Lord is treated of, they therefore signify infinite state, and infinite state as to time is the eternal (n. 23). That he has "little time" (Apoe. xii. 12), signifies that the former state is changed (n. 755). It is said, "time, times, and half a time" (Apoe. xii. 14), be cause by "time" in the singular is signified the state of good, by "times" in the plural the state of truth, in re spect to their implantation, and by "half a time" the holy [principle] of the church (see much more, n. 761 j com pare n. 610). "The time of loves" (Ezek. xvi. 8) signifies the state when there can be reformation (n. 2836). "The time of the end" (Dan. xi. 40) signifies the last time of the church, when there is not truth because there is not good (n. 514C). "That time shall be no more" (Apoe. x. 6), signifies that
there will no longer be understanding of divine truth, or any state of the church from it (n. 610).
"Tempus (time)" represents

Dan. vii. 25 (n. 610) :
Dan. vii. 25 (n. 610):
'ETH, 70b xxxix. 18 (n. 3556);
Ps. xxxvii. 19 (n. 386d); lxix. 13 (n. 295c);
Euk. vii. 7 (n. 610); xvi. 8 (n. 2836);
Dan. xi. 40 (n. 514c);
Zuh. xiv. 7 (n. 405d):
KAIROS, Apoe. i. 3 (n. 16); xi. 18 (n. 694); xii. 12 (n. 755): verse 14 (n. 610, 761) : CHRONOS, Apoe. x. 6 (n. 610).
Z'M"'N,
'100"'N,
"Tempus statum (stated time)" represents

MO'EOH,
Gen. i. 14 (n. 610);

Dan. xii. 7 (n. 610).
Times (Viees).-" Seven times (P....... M)" (2 Kings v. 10, 14) signifies what is full, and it is said of holy things, such as divine truths (n. 4756). Tin
(Stamwm).-Things
that belong to the sense of the letter of the Word, are signified (Ezek. xxii. 20) by" brass, tin (B'OHIL), iron, and lead;" for by these are signified good and true things belonging to the natural man, for which man are those things of the Word which are contained in the sense of its letter (n. 5406).
Tinge
(Tingere).-"
BAPTO,
Tingere (to tinge, to dye,)" represents
Apoe. xix. 13 (n. I95c); the revised version seems to have followed another reading.
Tip.-(See Ea!'.)
Tithe
(Decimare),
Tithing (Decimatio), Tenths (Decimae).-Whereas "ten" signifies all persons and all thing-s, it follows that "a tenth part" signifies the whole. Tithes and tithing had their origin from this; and they signified that all was holy and blessed when the tenth part of the corn and the wine was given to the Levites; so, too, for the Levites, when the tenth part was tithed again, and its tithe given to Aaron (n. 675c).
M ....SER,
"Decimae (tithes or tenths)" is the rendering of

Cen. xiv. 20 (n. 675c);
Num. xviii. 24, 26, 28 (n. 675c);
Mal. iii. 10 (n. 675c).
Cen. xxviii. 22 (n. 675c);
Deu!. xiv. 22 (n. 675c).
"Decimare (to tithe)" is the rendering of

.... SAR,
INDEX OF WORDS.
"Dare decimas (to give tithes)" is the rendering of

APODEKATOO,
Luke xviii. 12 (n. 794).
To-day, This day (Hodie).-(Su Day.) Where it is said, "I will tell of the decree: ] ehovah said unto Me, Thou art my Son; this day (HAYYOM) have I begotten Thee" (Ps. ii. 7), it is known that this is said concerning the Lord, and that" this day" means from eternity: "to morrow" however, in the 'IN ord where the Lord is treated of, signifies to eternity (n. 23; compare n. 68+~). "Hodie (to-day)" represents
SEMERON,
jYfall. xi. 23 (n. 6530); xvi. 3 (n. 7060); Luke ii. II (n. 612, 7060); iv. 21 (n. 375e(vi.; xiii. 32 (n. 532); xxii. 34 (n. 746./).
Toe, great.-(See Thumb.) Togarmah, house of (Bdhogarma).-" They of the house of Togar mah" (Ezek. xxvii. 14) are they who are in internal wor ship (n. 355c). Toll, Tax, Custom (Cmms).-" To pay tribute and toll (KENSOS)" (Matt. xvii. 24) signified to be subject and to serve (n. 5 1 3d ). Tomb, Monument (Mommuntum).-(See Sepulchre.) What is meant by "going forth from the tombs (MNEMEION)" (n. 659C). That after the passion of the Lord, "the tombs were opened, and many bodies of them that slept, from their tombs, entered into the holy city and appeared to many" (Matt. xxvii. 52, 53), signifies regeneration and the resurrection of the faithful unto life. Not that the bodies themselves, which lay in the tombs, rose again; but that they ap peared (n. 659d; compare n. 8990).
See also Mall. xxviii. 8 (n. 677); Mark xvi. 5 (n. 677) ; John v. 28 (n. 659c): in all of these passages the authorized version has "sepulchre" or" grave," instead of tomb or monument.
Tongs (Forceps).-" To work iron with the tongs (M ....TZ .. DH), and to labor upon it with coals" (lsa. xliv. 12), signifies to work out falsities that favor one's own loves (n. 5876; compare n.3866). (See Fashion.) Tongue, Language (Lin,,<T1Ja).-" The tongue" has various signifi cations, because it is an organ both of speech and of taste. As an organ of speech it signifies confession, thought,
Al'OCAL YPSE EXPLAINED.
doctrine, and religion; as an organ of taste it signifies natural perception of good and truth (n. 990). By "tongue" is signified thought, because the tongue gives utterance to what a man is thinking (n. 412/). In many passages of the Word, mention is made of "lip," "mouth" and" tongue;" and by "lip" is signified doc trine, by " mouth" thought, and by "tongue" confession. The cause of this signification is, that lip, mouth and tongue are external parts of man by which internals have expression; and the internals are what are signified in the internal or spiritual sense (n. 455a). By "tongue" is signified confession from good of heat-t, thus those are signified who are in the good of doctrine (n. 87 2 ). By " tongues" are signified confession from religion (n. 455") ; also those who are in life according to doctrine (n. 427a); and also goods of doctrine and thence of religion (n. 657). "Tongues of the nations" (Zech. viii. 23) are religious [sys tems] (n. 67 Sb); and those who are in various religions (n. 4551/); also those who are in various confession and perception of good (n. IOn). By " the tongue" whose cord was loosed by the Lord, is sig nified confession of the Lord and of the truths of the church (n. 45SC); in like manner by "speaking with new tongues" (Mark xvi. 17) is signified to confess the Lord, and the truths of the church which are from Him (n. 455 c). In the opposite sense, by "tongue" are signified falsities of religion (n. 4550). fa "make long (or' draw out ') the tongue" (lsa. lvii. 4) is signified enjoyment in teaching and publishing falsities (n. 7 68e ). .. The strife of tongues" (Ps. xxxi. 20) is the falsity of reli gion, from which there is reasoning against truths (n. 4550; compare n. 4120). "To bite the tongue" (Apoc. xvi. IQ) signifies not to be will ing to perceive and know genuine goods and truths; .. to bite the tongue" means holding it (n. 990). "To cool the tongue with water" (Luke xvi. 24) signifies to allay the thirst and cupidity for perverting truths, and for confirming falsities by them (n. 4550).
.. Lingua" represents
in the passages of the Old Testament that are here referred to: GLOSSA, in those of the New Testament. Passages of the Sacred Scripture may be seen in articles n. 330, 33 1a , 4120 ,/, 4 2 7a , 455a-c, 581a , 62 5, 657, 675 0,
LASHON,
768,,803", 866,872,990, 177.
INDEX Ol- WORDS.
For references to the Arabic language, see n. 1010. The Greek language, see n. 41 la', II4S. The Hebrew language, see under the head He6rew. The Syriac language, see n. 4IIa'.
Tooth (Dens).-(See Molars.)

By "teeth" are signified sensual things, which are the ulti mates of natural life, as to understanding and as to knowl edge (n. Ss6a). "White as to the teeth from milk" (Gen. xlix. 12), signifies that the essential of the Lord was divine truth from divine good (n. SS6c). "Teeth" in the Word also signify ultimate truths (n. 5S6c). All things connected with the mouth,-throat, mouth, lips, jaws, teeth,--signify such things as belong to the percep tion and understanding of truth, for they correspond to them (n. SS60). The tooth corresponds to the ultimate of man's life, which is the sensual (n. 650g). By "teeth" are properly signified things that are only of the memory, and which are taken from it ; for the things that are in the memory of the sensual man correspond to the bones and the teeth (n. 5S6a). "Teeth" signify the ultimates of the life of man, which are the external sensual things, and reasonings from them (n.
4SS o ).
Whereas teeth correspond to the ultimates of angelic life, which are called sensual, therefore good spirits and angels have teeth as well as men (n. SS6c). "Eye for eye and tooth for tooth" (Matt. v. 38), signifies that so far as anyone deprives another of the understanding of truth and the sense of truth, so far they are taken away from him: by "eye" is signified the understanding of truth, and by "tooth" the sense of truth (n. SS60). In the opposite sense, by "tooth" is signified the false in the sensual (n. SS60). By "the teeth of a lion" (')'oel i. 6) are signified the falsities of evil (n. 4030; compare n. SS6a). By "the tooth of beasts" (Deut. xxxii. 24) is signified the sensual as to cupidities (n. 6sog). By "the gnashing of teeth" in the hells are meant the con tinual disputation and combat of falsities with each other and in opposition to truths (n. SS6c; compare n. 783,
9 IIa ).
Whereas with the evil the teeth correspond to the falsities that al"e in the ultimates of their intellectual life, therefore spirits of this kind appear deformed in the face, of which the teeth constitute a great part (n. 556c).
"Dens (a tooth)" represents

Gm. xlix. 12 (n. 3640, 376c. 433", 556c); Dl!Ut. xxxii. 24 (n. 556". 650,) ; :Job xvi. 9 (n. 556c); xix. 20 (n. 556c); xxix. 17 (n. 556c) ; Ps. iii. 7 (n. 556a); xxxv. 16 (n. 556c); xxxvii. 12 (n. 556c); Ivii. 4 (n. 4550. 556a. 98); lviii. 6 (n. 556a); exii. 10 (n. 556c); exxiv. 6 (n. 556c); :fer. x.:o:xi. 29, 30 55 6c ); lam. H. 16 (n. 556c); Ezek. xviii. 2 (n. 556c); :Joel i. 6 (n. 4030, 556,,) ; Amos iv. 6 (n. 556c); Micah iii. 5 (n. 556c); Zech. ix. 7 (n. 556c) : SHEN (Chaldee), Dan. vii. 5. 7 (n. 556", 78Id, 1029c):
ODOUS, Matt. xiii. 42. 50 (n. 556c, 9ua); xxii. 13 (n. 556c); xxiv.
51 (n. 556c); xxv. 30 (556c, 783) ; Mark ix. 18 (n. 556c) ; Luke xiii. 28 (n. 556c).
SHEN,
en.
Top
(Fastigium).-"
Because he was lifted up in height, and set his top among the in twined [branches]" (Ezek. xxxi. 10), signifies because he gloried in intelligence, and in the science which is of the natural man: "to set the top (TZAMMERETH)" is to uplift himself (n. 388c).
- - Crown, Crown of the head (Ve,tex).-" The top (or crown of the head) of him that was chosen (or the separated) of his brethren" (Gen. xlix. 26), is the spiritual which flows into all the truths and goods of the spiritual church (n. 163). "The top of the Nazirite (or of him that was separated) of his brethren" (Deut. xxxiii. 16) signifies the intelligence and knowledge that belong to the external man (n. 295c; com pare n. 4480, 577a). "The crown of the head" in sacrifices (Deut. xxxiii. 20) sig nified internal truths (n. 4350).
" Vertex (the top, the crown of the head,)" represents

QODHQODH,
Gen. xlix. 26 (n. 163. 577"); Dl!Ut. xxxiii. 16 (n. 295e, 448o, 577"); xxxiii. Isa. Hi. 17 (n. 2400): RO('lSH, Hos. iv. 13 (n. 3241);
Amos i. 2 (n. 601b).
20
(n. 4350);
Topaz
(Topazius).-The
breastplate of judgment was fashioned of precious stones, that by it they might draw answers from heaven. These were presented in the breastplate and from it by variegations in the eolors that shone forth from
INDEX OF WORDS.
these stones; in accordance with the representations of divine truths in the heavens, where divine truths which flow down from the Lord through the heavens towards things that are lower, are exhihited by variegations of colors. From these things it may be plain that by those "precious stones" were also signified divine truths in ul timates. Among these is named the topaz (n. 7176).
"TojJazius (the topaz)" represents

Exod. xxviii. 17 (n. 7176);
EUR. xxviii. 13 (n. 717c) :
TOPAZION, A/Of:. xxi. 20 (n. 717").
PITDAH,
Topheth.-" Topheth" (Isa. xxx. 33) signifies the hell where reigns
the dreadful and cruel love of destroying all the truths and the good things of the church, and especially the cruel lust for destroying the good things of innocence (n.578). "Topheth" and "the valley of Hinnom" Cler. vii. 31, 32) signified the hells; "Topheth" the hell behind, that is called the Devil, and" the valley of Hinnom " the hell in front, which is called Satan (n. 659fl. Similar to the signification of" being burned with fire" (Apoe. xvii. 16), is the signification of" Topheth in the valley of Hinnom," where they burned their sons and daughters, by which things in the spiritual sense is also signified the profanation of the truths and the good things of the church; by "sons" its truths, and by "daughters" its good things (n. 1083; compare n. 177).
Torch
(F=).- There
appeared to Abraham "a furnace of smoke (UPPIDH) of fire" (Gen. xv. 17); and by "the smoking furnace" was signified the dense falsity, and by "the torch of fire" the dire evil, in which the posterity of Jacob would be (n. 701d; compare n401 /).
(or a smoking furnace) and a torch
See also Exod. xx. 18 (n. 539'");

Zuh. xii. 6 (n. 433c).
Torment
two prophets tormented (USA them that dwell on the earth" (Apoe. xi. ID) signifies anxiety of heart in the vastated church, because of them (n. 662). The woman's" being in labor, and in torment to bring forth" (Apoe. xii. 2), signifies non-reception by those in the church who are natural, and their resistance (n. 7II): and thus that spiritual truths and goods which are from the Word could be received only with the greatest diffi culty and with straitness, because of the resistance of the evils and falsities which were then in the church, and which
NIZO)
(Cruciare, Cruciatus).-" The
held possession of their outer l11inds applied to religion (n. 721C).

U
U
(animus)
that were
U U
Torment (8ASANIBMOS) " (Apoe. xiv. II) is the direfulness of hell, and thus it is hell; the smoke of their torment, ascending unto the ages of the ages," is the dense ialsity that encompassed them, and that continually issued from their loves (n. 889). Torment" (Apoe. xviii. 7) is infernal punishment (n. 1II9). The fear of torment" (Apoe. xviii. IO, II) is dread because of infernal punishments (n. II33, II61).
See also Apoe. ix. 5 (n. 548,549); xiv. 10 (n. 888); xviii. 10 (n. 1133, 1161); verse IS (n. 1163).
Touch (Tallus).-(See Sensories, Senses.) All man's senses, namely, sight, hearing, smell, taste, and touch, are not in the man, but they are excited and pro duced from influx. In man there are these simply organic forms that arc recipients; these are of no sense until some thing fitting flows-in from without (n. 349a; compare n.
543 a).
"Touch" signifies communication and transfer to another, and reception by the other (n. 79).
- - To touch (Tangere).-u To touch" signifies to communicate, to transfer, and to receive (n. 78). Spiritual power lies in willing another's good, and in willing to transfer to another, as far as possible, what is with oneself; this power is what is signified in the spiritual sense by the hand ;" and the communication and transfer are sig nified by U touching with the hand" (n. 79). "Tangere (to touch)" represents
U
Exod. xix. 12 (n. 78); xxix. 37 (n. 79, 39Ic); xxx. 29 (n. 79); Lev.v.2,3 (n.79); vi. 18, 27 (n.79); vii. 21(n. 79); xi. 31 (n. 79); xv. 5, 7, 10, I1, 12, 21,22, 27 (n. 79); xxii. 4 (n. 79); Num. ~vi. 26 (n. 79); xix. 11,13,16,21, 22 (n. 79); Ps. cxhv. S (n. 405"); ha. vi. 7 (n. 39Ic); lii. u (n. 79); :ler. i. 9 (n. 79); Lam. iv. 14 (n 79, 2391); verse IS (n. 79); Dan. x. 10, 16,18 (n. 79): Hos. iv. 2 (n. 79); Hag. ii. 13 (n. 79): HAPTOMA" Matt. viii. 3, IS (n. 79); ix. 29 (n. 79); xiv. 36 (n. 79); xvii. 7 (n. 79); Mark x. 13 (n. 79); Luke vii. I4 (n. 79); viii. 44-46 (n. 79); xxii. 51 (n. 79)
NAGHA',
Tow (Sluppa).-Since man's proprium draws-in all evil and falsity,
INDEX OF WORDS.
and by them destroys all good and truth, it is therefore said (Isa. i. 31), "The strong shall be as tow (NUORETH), and his work for the spark, and they shall both burn together" (n5 0 4e).
Towel.-(See Linen.) Tower (Turris).-(See Corner.) "To number" (Ps. xlviii. 12) is to see and to consider the quality, and" towers" are higher or interior truths (n. 4S36).
By "towers," in the opposite sense (Isa. xxx. 2S), are signified doctrines of the false (n. 31SC); by "towers that shall fall" are meant those who are in evils and in falsities from them; specifically, those who are in the love of exercising domination by means of the holy things of the church (n. 40rc): "the towers which shall fall" are falsities of doctrine that are from the love of self and of the world; that these are signified by "towers" is from appearances in the spiritual world; for those who seek through such falsities to have dominion over the things of the church, there build for themselves towers on the heights (n. 40So).
"TurYZs (a tower)" represents

MIGHDAL,
fsa. ii. 15 (n. 4106); v. 2 (n. 922C); xxx. 25 (n. 31Sc, 40lc,
4 0 56) :
MIGHDOL, PURGOS,
Ps. xlviii. 12 (n. 4536);
Ezek. xxx. 6 (n. 6S4g) : Matt. xxi. 33 (n. 922C).
Trade (Mercari, Negotiari).-" To trade (negotiari) " and" to be a merchant (mercari)," in the Word signify to procure and to communicate knowledges of truth and good (n. 35Sc; compare n. r95O, 37Se(viii.), 840).
"Negotiayz' (to trade)" is the rendering of

Euk. xxvii. 9 (n. 5144, 840): Luke xix. IS (n. 840); ERGAZOMAI, Matt. xxv. 16 (n. 840).
'ARA8H, DIAPRAGMATEUOMAI,
Trading, Traffic (Negotiatio).-By "trading" is signified the procuring of knowledges of truth and good (n. SI4a).
By "traffickings" in the opposite sense are signified receptions and appropriations offalsities (n. 840).
"Negotiatio (trading, traffic,)" is the rendering of

Ezek. xvi. 29 (n. 6541, 840); xvii. 4 (n. 28Ia): Ezek. xxvii. 9 (n. 5144); verse 13 (n. 35Sc, 840): '1ZZAIIHON, Euk. xxvii. 14 (n. 355c, 840); verse 16 (n. 717c): R'KHULLAH, Euk. xxviii. 5 (n. S14a, 840).
K'NA'AN, MA"RA8H,
--, Trader, Merchant (Negotiator, Negotiatrix, Mercator).-By" traders
93
(negotiator) " are signified those who procure knowledges of truth and good, and communicate them to others (n. 31,
375 e(viii.),37 6d).
A "merchant (menator)" is one who procures these knowl edges and communicates them to others (n. 275a): "mer chandise" or "wares" signify those kno'wledges (n. 840; compare n. 617b). "Merchants" (Apoc. xviii. 23), in the opposite sense. are those who procure such things as serve in their exercise of rule, from which things they not only gain honors but also the wealth of the world (n. 1190).
"Mercator (a merchant)" is the rendering of

Isa. xxiii. 2 (n. 275a. 406&. 5I); verse 8 (n. 840); Ezek. xxvii. 16 (n. 840):
RAKHAL. Ezek. xxvii. 15 (n. 840);
Nanum iii. 16 (n. 543'):
EMPOROS, Apoe. xviii. 3 (n. 1104); verse I I (n. 1138); verse IS (n. U62); verse 23 (n. 1190).
~ACHAR;
"Negotiator (a trader, a trafficker,)" is the rendering of

K'NA'AN, RAKHAL,
Isa. xxiii. 8 (n. 840):

Ezek. xxvii. 17 (n. 375e(viii.); verse 22 (n375e(vill.). 717'):
EMPOROS. Matt. xiii. 45 (n. 44#, 840, 8634).
Ezek. xxvii. 16 (n. 195.5, 717'); verse 18 (n. 376d): Elsek. xxvii. 20 (n. 195.5).
"Negotiatrix (a trader, fern.)" represents

~ACHAR,
RAKHAL,
Traditions
(Traditiones).- The Jews perverted all things that were written in the Word concerning the Lord, and also all the essentials of the church, and they falsified them by their traditions (n. 56ge; compare n. 120, 433e).
Concerning certain ones that were obsessed by demons (Matt. viii. 28, etc.), who were in falsities from evil, or in knowledges from the Word which they made dead by applying them to the confirmation of evils, and also to destroying the genuine truths of the church; especially the truths concerning the Lord, the Word. and the life after death; which dead knowledges are called in the Word" traditions" (n. 65gb).
"Traditio (tradition)" represents

PARADOSIS,
Matt. xv. 6 (n. 120,4331); Mark vii. 3. 5. 8, 9, 13 (n. 120, 4331).
Train.-(See Skirts.) Trample, Tread (Calcan), Treading (See Tread.)

(Calcati#),
Treader
(Ca/cator).
The prostration of the hells. and of the falsities from them
INDEX OF WORDS.
93 1
by the Lord's own power, is signified (Isa. Ixiii. 3), by, "I have trodden (DARAKH) the wine-press alone, and of the peoples there was no man with Me;" casting into the hells those who are in dire evils and falsities therefrom, is signifie9. by, " I trod (calcar~, DARAKH) them in mine anger, and trampled (conculcar~, RAMA~) them in my fury" (n. 9220). "Thou shalt tread upon the lion and the asp" (Ps. xci. 13), signifies not merely to destroy evils and falsities, but also not to be harmed by them (n. 632; compare n. 7I4c). "The ploughman shall overtake the reaper, and the treader (calcator) of grapes him that draweth forth the seed" (Amos ix. 13), signifies that he who receives good and truth will also do the use or bring forth the fruit; so that these shall be together, in the man of the church (n.
37 60 ). "Calcare (to trample, to tread,)" likewise represents

Isa. xvi. 10 (n. 376c);
33 (n. 9226);
Lam. i. IS (n. 863a, 9226);
Mieah i. 3 (n. 4051');
Dab. iii. 15 (n. 355a):
RAM A" Nahum iii. 14 (n. 5406):
PAno, Luke x. 19 (n. 581a, 632);
Apoe. xiv. 20 (n. 9224).
DARAKH,
yei'". xlviii.
"There shall not come thither the fear of the place of briers and of thorns, but it shall be a sending forth of oxen and a treading (ealcatio, MIRMA!) of sheep (or, thither shall be sent oxen, and sheep shall tread there)" (Isa. vii. 25), sig nifies that with those who do goods from the love of good, there shall not be the false and the evil, but both natural and spiritual good (n. 304&).
-
(Con&U/care), Treading down (Con&II/catio).-"To trample (concut care)" signifies to reject. altogether (n. 1044); to lay waste
(n. 3880); to destroy (n. 632); to destroy utterly (n. 316e); to dissipate and wholly destroy (n. 734d). "Treading down (eoncu/catio) " is full destruction (n. 632).
"Conculcare (to trample)" represents words which are va riously rendered in the English versions, namely,
BUS,
Ps. xliv. 5 (n. 632); lx. 12 (n. 632); cviii.I3 (n. 632); ha. xiv. 19 (n.6591); hiii. 6 (n. 4136, 632); verse 18 In, 63 2 ); yei'". xii. 10 (n. 632, 7306); Eeck. xvi. 6 (n. 329/); Zed,. x. 5 (n. 355/, 63 2 , 7344): DUSH (Chaldee), Dan. vii. 23 (n. 697):
IURfEM, Ps. Ixxx. 13 (n. 3886):
.'BHU,AH, ha. xviii. 2 (n. 3044); verse 7 (n. 331<1) I
93 2
liALAH,
v. 5 (n. 632):
Ps. c:dx. lIS (n. 866):
tA~A~, Mal. IV. 3 (n. 632) :
RAMA~, Ps. vii. 5 (n. 632); xci. 13 (n. 632, 714&);
Isa. xxviii. 3 (n. 376.r. 632); Ixiii. 3 (n. 359,9226); Ezek. xxxiv. 18 (n. 632);
.Dan. viii. 7 (n. 316c, 632); verse 10 (n. 573D', 632);
Micah v. 8 (n. 2786) :
RAPHA~, Ps. Ixviii. 30 (n. 439, 6276) : R'PHA~ (Chaldee), .Dan. vii. 7 (n. 556D, 1029c): SHUPH, Gen. iii. 15 (n. 7396,7686): KATAPAno, Matt. vii. 6 (n. 1044): PAno, Luke x. 19 (n. 632); xxi. 24 (n. 8IID); AjJoc. xi. 2 (n. 632).
MIRMA~, Isa.
"Conculcatio ( a treading)" is the rendering of

MIRMA~,
Isa.
v.
5 (n. 433');
x.
6 (n. 632);
Micah vii. 10 (n. 632).
Tranquil (Tranquil/us), Tranquillity (Tranquillitas).-" Tranquil (or quiet) (SHAUNAN) resting-places" (Isa. xxxii. 18) are the enjoyments of good and the pleasant things of truth (n.
3 6 5g).
By" the tranquillity (SHALVAH) of quiet" (Ezek. xvi. 49), in the opposite sense, is signified security, and no anxiety on ac count of any evil (n. 653a).
Transgression, Transgressors.-(See Prevarication.) Translate, Render, Interpret (Interprctari), Translators (Interprctes). Whereas the idea of fierceness and ferocity adheres to the Latin wordfera (commonly translated wild beast), therefore translators have [sometimes] put "animals" (n. 388e).
In Exodus (vii. 9-12), the same word is used for serpent that is elsewhere used for dragon" so that it would be allowable to interpret this passage as saying that the staff of Moses, when cast before Pharaoh, was turned into a dragon (n. 714d). "Dragons" ('.ler. xiv. 6), are called by the same term by which whales in the sea are named; and therefore it is allowable to render this passage, "They puffed wind like whales" (n. 714d).
Travail.-(See Bear, Bring forth.) Treacherous

(Pct:fidi),
(SAGHAOH)"
Treacherously (Perjide).-" The treacherous ('.ler. ix. 2) are those who falsify knowledges
of good (n. 357c). "To deal treacherously (BAGHAOH)" (Isa. xlviii. 8,) signifies to act against revealed truths (n. 710b),
INDEX OF WORDS.
933
Treasures
(Thesauri}.-By "treasures" (7er. li. 13) are signified divine truths (n. 1033). "Treasures" are knowledges (n. 13Ia). "Treas.ures" (Matt. vi. Ig, 20) are knowledges of truth and good; "to lay them up in heaven" means to lay them up in the spiritual man (n. 193a).
"Riches" and" treasures" (Isa. xxx. 7) in the opposite sense are scientifics that are false, because they are from man's own intelligence (n. 6546').
" Thesauri (treasures) " represents

'OTZAR, Ps. xxxiii. 7. where the English versions have "store
houses" (n. 2750); exxxv. 7, where the English versions have" treasuries" (n. 419d) ; Isa. xxx. 6 (n. 654g);
:fer. x. 13 (n. 419d); I. 37 (n. 131a, 355d); li. 13 (n. 1033);
Ezek. xxviii. 4 (n. 2360, 840):
TZAPHIN, Ps. xvii. 14 (n. 622a):
THEl;AuRos,llfatl. vi. 19 (n. I93a); xiii. 44 (n. 863a).
Tree
"tree" in the Word are signified knowledge and perception of truth and good, and thus the man in whom these are (n. 481): the man of the church, and in the universal sense the church itself (n. 51Sa, 650e, I I OOb ,c). By "trees" are meant perceptions and knowledges (n. 5180). By "trees" are signified the interiors of man, which belong to his internal and his external mind; and by the things which are on the trees, namely, the leaves and fruits, are signified such things as are /i'om those interiors (n. 109. 420): "twigs" and" leaves" are those things which be long to the knowledges of truth and good, and" fruits" are the goods of life (n. 109). The most beautiful and fruitful trees correspond to the inte riors of angels and spirits who are in the good of love, and thence in wisdom; trees less beautiful and fruitful, to those who are in the good of faith; but trees that bear leaves only, and not fruits, to those who are only in knowledges of truth; and trees loathsome, with noxious fruits, to those who are in knowledges and irr evils of life (n. 109. 545). "Trees" signify perceptions where the celestial man is treated of, and knowledges where the spiritual man is treated of (n. 6540). By "the tree of life," in the first chapters of Genesis, is signi Iled the good of love to the Lord, and celestial joy there from, in which they were who were then of the church; and by "the tree of knowledge" is signified the enjoy ment in knowledges without any use. but for the sake of being called learned and of having the reputation of eru dition merely for the sake of honor or gain (n. 109),. hy
(Arbor).-By
934
"the tree of lives" is signified perception from the Lord, and by " the tree of knowledge of good and evil" percep tion from the world, which nevertheless in itself is merely cognition and knowledge (n. 7390, 617c, 1310, 280c). By "leaves" are signified truths from the sense of the letter of the Word (n. 386e). "To send out roots" (:Jer. xvii. 8) signifies extension of in telligence from the spiritual man into the natural (n. 481).
"Arbor (a tree)" is the rendering of
'ILAN
'ETZ,
(Chaldee), Dan. iv. 10, Il, 14 (n. 65011,10290, llooo): in nearly all the passages of the Old Testament to which re ference is made in this article: DENDRON, in the passages of the New Testament. Passages of the Sacred Scripture may be seen, n. 109, 1310, 212, 2390, 277a, 28oc, 304/' 326&, 375, 391 430, 4050, g', 4ll/, 420, 4 26 , 4300, 4580, 481, 5030, 541, 518a ,0, 545, 617&, 6290, 650d, 6540, 73OC, 739a,o, 933, llOOo.
Tremble (Trcm;scere), Shake (Contremircere).-That all the knowledges which man has imbibed from the Word from infancy, and all the scientific truths by which he has confirmed them, are disturbed, are moved from their place, and that they recede, is signified (Ezek. xxvi. 15, 16, 18) where it is said, "The islands shall shake (contrem;scere. RA'ASH), and all the princes of the sea shall come down from their thrones ;" also, "The islands shall tremble (tremircere. CHARADH) in the day of thy fall, and the islands that are in the sea shall be troubled" (n. 406f).
- - (Contremircere).-" The
earth trembled (RA'ASH)" (:Judges v. 4) signifies that the state of the church was then completely changed (n. 594C). "The whole earth trembled" Cler. viii. 16) signifies that the church is vastated (n. 355/). "The islands shall tremble" (Ezek. xxvi. 15) signifies that the knowledges in the natural man will then be disturbed, which have been derived from the Word from infancy, and also the scientifics by which these have been con finned (n. 4060).
Other passages in which RA' ASH occurs may be found in articles n. 341, 4000,&, 518d, 5390, 6ola, 65oe, HId, 85011.
- - Make to tremble (Treme(acere).-The falling away of the church, and thence the perversion of truth and the irruption of falsity, are signified (Ps. Ix. 1,2) where it is said, "Thou hast made the earth to tremble (RA'ASH), Thou hast broken it;" also that the earth" is shaken" (n. 400c; compare n. 30 4C). - - Tremor, Trembling (Tre'nor).-The holy tremor which seizes
Il\OEX OF WORDS.
935
the inner parts of the head, and causes them to quiver and be convulsed, when the Divine flows-in and fills them, is also called "fear," "terror," "dread" (n. 677). Where temptation is treated of, and the straitness then (Ps. Iv. 5), "fear and trembling (RA'ADH)" signify that straitness (n. 282).
(Tnpidare),
Trepidation (Tnpidafio).- The good are terrified and tremble because of dangers that threaten their souls, thus from the irruption of evils into the thoughts and the intentions of the will. There are therefore various commotions of the animus, that are specifically signified by "trepidation of heart" "the terrors of death " "fear" "trembling," and "horr~r" (n. 677). "
The earth is said to have been" shaken," and to have" trem bled" (Ps. xviii. 6, 7), when the church is perverted through the falsification of its truths: and then "the foundations of the mountains" are said to tremble and shake, for the goods of love, that are founded on truths of faith, vanish (n. 304c), Those who are in falsities are signified ('.foel ii. 6) by "the peoples that tremble" (n. 412/).
" Trepidare (to tremble)" represents CH I L, ./tiel ii. 6, where the authorized
version has "much pained," and the revised has "are in anguish" (n. 412/) : CHARADH, .fsa. xli. 5. see revised version (n. 677): RA'ASH, Ps. xviii. 7 (n. 304<).
Trespass offering.-(See Offering for sin.) Tribe

(Tribus).-As
a representative church was to be instituted with the sons of] acob, it was therefore provided by the Lord that they should be twelve in number, and that sig nificative names should be given them; so that twelve tribes descended from them, and designated by the same names, might signify all things of the church that they were to represent, and that each tribe might signify some universal Lprinciple] of the church (n. 430b).
The two Hebrew words rendered" tribe," mean also sceptre and staff; and by "sceptre" is signified divine truth in respeCt to government, and by "staff" divine truth in respeCt to power (n. 431a). In the inmost sense, the several tribes signify the Lord respeCt to some attribute and work of His (n. 435a).
111
Because all things of the church refer themselves to truths
from good, therefore by "the twelve tribes" are signified truths from good in their whole complex (n. 431a). The twelve tribes of Israel represented all truths and good things in the aggregate (n. 330) : .the names of the twelve sons of Jacob, or of the twelve tribes, signify all the true things and the good things of the church in the aggregate (n. 9; compare n. 39, 431a): each tribe represented and therefore signifies in the \Vord some universal essential of the church (n. 434a). By the names of the sons of Israel, they themselves are not meant, but those who are in truths from good, and thus who are of the church: by the twelve tribes, all who are of the church; and by each tribe some specific truth and good belonging to those who are of the church (n. 39). The tribes were caIIed "armies," because the twelve tribes taken together represented all the truths and good things of the church, and each tribe some universal essential of it (n. 573a). The arrangements of the tribes represented the arrangements of the angelic societies in the heavens; and it came from this that they represented all things of the church, for the church and heaven aCt as one. The representation of heaven and the church follows the order in which they are named; and the first name, or the tribe named first, is the index from which are determined the things that follow, thus the things of heaven and the church with variety (n. 431C). The signification of the tribes, in the order of the series in which they are named in the Apocalypse (chap. vii.) will be found in articles n. 432-450. Here all those are treated of who are in heaven and who are coming into heaven: and because the heavens are three, the third or inmost, the second or middle, and the first or ultimate, it is there fore here treated distinCtly of those who are in the third, in the second, and in the first. Those who are in the third or inmost heaven, and who are coming into it, are signi fied by "Judah, Reuben, and Gad.:' who therefore con stitute the first class of them that are sealed; those who are in the second or middle heaven, and who are coming into it, are signified by " Asher, Naphtali, and Manasseh," who therefore constitute the second class of the sealed; but they who are in the first or ultimate heaven, and who are coming into it, are signified by "Simeon, Levi, and Issachar," who therefore here constitute the third class of the sealed (n. 443a): by "the tribe of Zebulon" is signi fied the conjunCtion of those who are in the third heaven with the Lord; by" the tribe of Joseph " the conjunCtion of those who are in the second heaven with the Lord;
INDEX OF WORDS.
937
and by "the tribe of Benjamin" the conjunction of those who are in the ultimate heaven with the Lord (n. 447) "AIl the tribes of the earth" (Matt. xxiv. 30) signify all the truths and good things of the church; which are said to "wail," when they are no more (n. 34/; compare n. 43 Ib ). By "tribes" in the opposite sense are signified all falsities and evils in the aggregate (n. 39; compare n. 657).
.. Trz'bus (a tribe)" represents
Exod. xxviii. 21 (n. 39,4314); Num. xxiv. 2 (n. 431C(L; Ps. Ixxiv. 2 (n. 4310); cxxii. 4 (n. 4310); Isa. xix. 13 (n. 4310); Ixiii. 17 (n. 4310); 7~r. x. 16 (n. 4314); H. 19 (n.43[0; here we find" saptrum," A.C., n. 2547): MATTEH, Num. i. 4 (n. 573"): PH~~E, Matt. xix. 28 (n. 9.4310); xxiv. 30 (n. 4310); Lu/u xxii. 30 (n. 9, 4310) ; Apoe. i. 7 (n. 39,4310); v.9 (n. 330); vii. 4 (n. 4304); verse 5 (n. 4344); verse 6 (n. 438); verse 9 (n. 454); xi. 9 (n. 657); xiii. 7 (n. 8034); xiv. 6 (n. 872); xxi. 12 (n. 43 10 ).
SHEBHE!,
Tribulation
(Trwulatio).-By "tribulations" and" afflictions," when said of the good, are meant temptations (n. 474; com pare n. 452).
"Trz'bulatio (tribulation)" represents
THLIPSIS,
Apoe. vii. I4 (n. 474).
Tribute (TriOutum), Tributary (Trioularius).-By "one under tribute" (Matt. xvii. 24-27) is signified the natural man (n. 820a) ;
"to pay tribute (THOS) and custom" signified to be subject, and to serve (n. 513d).
Trine
(Trinum).-That
there is a trine in the Lord, namely, the Divine itself, the Divine Human, and the proceeding Di vine, is an arcanum from heaven, and for those who are , to be in the Holy Jerusalem (n. 224).
Whereas there is a trine in the single particulars of the Word, one thing within another, and this trine is like effect, cause, and end, it fo11ows that there are three senses in the Word, one within another; namely, the natural, the spiritual, and the celestial (n. 1083). There is this trine,-end, cause, and effect,-in every heaven, from creation ; the end is the good of love, the cause is the truth from that good, and the effect is use (n. 1082).
Troop (Turma).- Gad in Hebrew, sig-nifies a troop; and by" a troop" in the spiritual sense are sig-nified works (n. 435b).
By "a troop" is sig-nified g-ood casting- out evil, and in the opposite sense evil casting- out good (Hos. vii. I) (n. 193b).
By "a troop (or multitude) of camels, and dromedaries of Midian and Ephah" (.lsa. Ix. 6), are sig-nified knowl edges of truth and of good in abundance (n. 324&; com pare n. 242d).
"Turmae (troops, bands,)" represents
"GHAPPIM,
Ezek. xii. 14 (n. 419-):

(n. 193b) :
'tTurma (a troop)" represents
G'DHUDH,
Hos. vii.
"Turma (a troop, a multitude,)" represents
SHIPH'AH,
Isa. lx. 6 (n. 242d, 324&).
In troops (Turmatim).-" Turmafim venerunt (they came in troops)" represents GADHADH, Jet'. v. 7 (n. 78ob). Trouble, Troublous.-(See Badness, Straitness.) To be troubled (Turbari).-" To be amazed," "to shudder," and" to be troubled (RA'AM)" (Ezek. xxvii. 35) sig-nifies to be wholly changed as to state (n. 406b).
By "waters" (Ps. xlvi. 3) are signified truths of the church. which are said to be "troubled (CHAMAR)" when they are being falsified (n. 34&; cornjJare n. 5I8d).
Trumpet (Tuba).-(See Cornet.) That" a trumpet" or " horn" signifies divine truth about to be revealed from heaven, is because when divine truth is flowing down from the Lord throug-h the heavens to man, it is sometimes heard as a trumpet-sound; for it gathers strength in the descent, and so it flows-in. But it is so heard only at the beginning by those through whom divine truth is to be revealed in the ultimate sense, which is representative of the interior senses; later, it is heard as a human voice. Because" the trumpet" signified divine truth, therefore when this was to be re vealed for the first time before the people of Israel, sounds of the trumpet were heard from Mount Sinai (E.xod. xix. 16). Therefore sounding the trumpet was made a representative among them, employed when they were called tog-ether, when they journeyed, and also in their solemnities in the beg-inning of months, at burnt-offerings
INDEX OF WORDS.
939
and eucharistic sacrifices (Num. x. 1-10). They also sounded trumpets when they went to battle against the Midianites (Num. xxxi. 6), and when they took the city Jericho (70S. vi. 4-20); for their wars and combats sis-nitied spiritual combats, which are those of truth agamst falsity, and of falsity against truth (n. 55).
"Tuba (a trumpet)" represents

xix. 16 (n. SS); 5, 6, 8, 9, 13. 16 (n. SS) : CH'TZOTZ'RAH, Num. x. 2,8,9,10 (n. SS); xxxi. 6 (n. SS): BALPIGX, Apoe. iv. I (n. 262); viii. 2 (n. 13ob); ix. 14 (n. 568).
BHOPHAR.
70S. vi. 4,
- - (Buccina).-(See Cornet.) That" the trumpet (or cornet) (tu6a) " or "the trumpet (or horn) (6uccina) " signifies divine truth which is about to be revealed from heaven, is for the reason that divine truth, when it is flowing down from the Lord through the heavens towards man, is sometimes heard as a trumpet: but it is so heard only in the beginning; later, it is heard as a human voice (n. 55; compare n. 262, 273, 489,Yz, 5026,611,681). That" to sound with cornets" and" with trumpets" signifies revelation of divine truth and its manifestation, is manifest from the sound of the trumpet heard when Jehovah descended upon Mount Sinai and promulgated the Law (n. 5241; compare n. 326d, 51, 5026. 566, 6rr). "To sound with cornets" and" with trumpets" signifies influx from heaven, and thence changes of state and separations (n. 500, 566). "The trumpet sounding" also signifies divine truth calling together and saving (n. 5026). By" the sound of the trumpet" is signified divine truth making glad the heart (n. 5026). "Voices of the trumpet" and "sounds of the comet" signify divine truths descending from heaven and terrifying the evil and scattering them (n. 5026).
" Buccina (trumpet)" represents

BHOPHAR,
50~, 700d); vii. 16. IS, 19, 20, 22 (n. 50~); Ps. xlv!!: 5 (n. 326d); lxx~i. 3 (n. 44Bc); cl. 3 (D. 5021); ba. XVIII. 3 (n. 7416); XXVII. 13 (n. 6541); 7~r. vi. I (n. 4496); xlii. I4 (n. 654k); Jod ii. I (n. 5026); Z~It. i. 16 (n. 4176, 5026); Zult. ix. 13 (n. 35741).
Judg~s
70S. vi. 4. 5, 6, 8, 9, 13. 16, 20 (n.
Exod. xix. 16, 19 (n. 273, 50241);
Trust, Trustlul.-(See Confide, Confidence.)
94
TI'uth, Yel'ity (Veritas).-By "the truth" which makes free (John viii. 32) is meant the divine truth which is from the Lord (n40 9d). "Mercy" (Ps. xxxvi. 5) signifies divine good of the divine love, and" truth" signifies divine truth (n. 541).
In the Old Testament the wordfaz'th is nowhere found; but, in place of it, truth (n. 813).
In the English versions, the word" faith" may be seen .Dad. xxxii. 20; but it represents 'EMUN, which is rendered "truth," ha. xxvi. 2.
It would be better to drop the word faz'th, and to say truth in its stead (n. 895).
" Veritas (truth)" represents

"YETH,
Ps. xliii. 3 (n. 323b); xlv. 4 (n. 29gb); Ixxxvi. 11 (n. 696&); [sa. lix. 14 (n. 6526); :Je1'. ii. 21 (n. 7684) ; Dan. viii. 12 (n. 316&); Zech. viii. 16, 19 (n. 365e); Mal. ii. 6 (n. 7016): "YUNAH, Ps. xxxvi. 5 (n. 541); Ixxxix. 2, 5 (n. 205); verse 24 (n. 3166);
:Je1'. v. 1 (n. 6526) ;
Hos. ii. 20 (n. 946):
ALETHEIA, :John iii. 21 (n. 196); viii. 32 (n. 409d); xiv. 6 (n. 1I4, 196); xvi. 7,13 (n. 183b).
TI'ue (Verus).-" Holy, true (ALETHIN08)" (Apoc. iii. 7), when said concerning the Lord, signifies that He it is from whom come charity and faith. He is called" the Holy" because charity is from Him, and" the True" because faith is from Him (n. 204a; compare n. 394). "Just and true are Thy ways" (Apoc. xv. 3) signifies that all the truths of heaven and the church are from Him (n. 940). The tl'ue (Verum).-Divine truth in its descent proceeds ac cording to degrees, from highest or inmost to lowest or outmost (or ultimate). In the supreme degree, divine truth is in quality such as is the Divine that proximately proceeds from the Lord, thus such as is the divine truth above the heavens: because this is infinite, it cannot come to the perception of any angel. But diYine truth of the first degree is what comes-through to the perception of )\ an e1s of the inmost or third heaven and is called celes tial divine trut ; rom It IS e WIS om 0 t ose angels. DIvine truth of the second degree is what comes-through to the perception of angels of the middle or second heaven, and makes their wisdom and intelligence, and is called spiritual divine truth. Divine truth of the third degree i.~ what comes-through to the perception of the angels of the
INDEX OF WORDS.
94 1
I(
ultimate or first heaven, and makes their intelligence and knowledge, and is called celestial-natural and spiritual natural divine truth. But divine truth of the fourth degree is what comes-through to the perception of men of the church, living in the world, and makes their intelligence and knowledge; this is called natural divine truth; the ultimate (or outmost) of this is called sensual (or sensuous) divine truth. These divine truths (or kinds of divine truth) are in the Word, in the order of their degrees; and divine truth in the ultimate degree or in the ultimate of order, is in quality such as is divine truth in the sense of the letter of the Word (n. 627a). By the divine truth is meant givine good with it, for they pro ceed from the Lord united (n. 130a). In the Word, which is divine truth, there is everywhere the marriage of divine good and divine truth; and divine g-ood III united to divine truth is th.e Divine that proceeds trom the Lord, whIch IS called thellOTy Spirit (n. 7IOc). From the Lord as a sun go forth both heat and light; but the heat is divine f{ood, and the light is divine truth. The light, which IS aivme truth, flows-in and enters With every angel of heaven and likewise with every man of the world, and gives internal sight which is understanding (n. 997). Truths teach how a man is to live; and when he is affeCted towards truths for the truths' sake, which is the case when he loves to live according to them, he is then led by the Lord, and there is given him conjunCtion with heaven, and he becomes spiritual, and after death an angel of heaven ~ but still it is to be noted that truths do not produce these things, but that good produces them through truths; and the good is from the Lord (n. 820a). Truths that are from the Word, with angel and with m.v~, are in their memory. Out of this the Lord calls them forth, and conjoins them with good, so far as the angel or the man is in spiritual affeCtion for truth; and he has this when he is living according to truths from the Word (n. 292). All truths which are made of the life are from the Lord; this is the case with those who acknowledge the Divine in His Human. Truths become of the life when man loves them, and thus when he wills them and does them; for he who loves them, wills them and does them also: in a word, they become of the life when man from affeCtion lives ac cording to them. That these truths are from the Lord, is because the Lord flows into the love with man, and through the love into the truths, and so makes these to be of the life (n. 209). That divine power is through 'U"uth from good in the natural, is because the natural is the ultimate, into which flow
94 2
,\POC\LYPSE EXPLAINED.
things interior which are spiritual and celestial, and where they are together and have their continual existence to gether; they are therefore there in fUlges, and all divine )~) operation is in what is full and from w at is full (n. 440b). I) Truth that in itself is truth is not given unless there be spir itual life in it; and there is then spiritual life in it when it is formed from the good of charity (n. 242a). Truth is the form of good; and good is the esse (or inmost being) of truth, and thus is alsQ..the hfe of It (n. 242a). I) Truths which are from ood are~enuine tru~ (n. 405b):9 o receiv genume trut rom attechon IS gTven to no man but by t e Lord alone; for they are from the Lord (n. 243). Truths are what open communication with heaven, and the) goods of truth are what I"l1"ii'ki conjunetion (n. 536). Everymannas a laculty lor understm dmg truths; for this is the faculty by which man is distinguished from beasts: and this also is left with every man, even the evil, for it is the spiritual [element] of man, and is itself the very me dium of his regeneration. It was found [by experiment] that the infernal spirit understood the truths of heaven as well as the good spmt, when be heard them; but that stIll he was unwilling to understand, for he was averse to them (n. 970; compare n. 559,874,996,997).
Ij)'
Il
The truth of good is the truth that proceeds from ~ood; and the good of truth is the good that is produce(f through truth (n. 323b). Thegood of truth, when it is with anyone, is the good of Ilfe; for truth becomes good by a life according to the truth (n. 458a): the truth with him becomes spiritual good (n. 492). The will itself transforms the truth into good (n. 458a). The truth appears from good, and good appears by truths (n. 365a). 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. 40S"). 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 affeetion for truth, which is given with those only who are in good of life, that is, who do the Lord's precepts (386d). The truths that are afterwards to become truths of faith are first acquired and stored in the memory. Truth does not become truth of !"aith until man wills it and does it; and
INDEX OF WORDS.
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 act, 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.
47 8).
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 affection falsifies them (n. 5I I). All things of the Word are truths. But when they are diverted, ~ and applied to confirm evils of life and false rind les f of reli~ion, t en t e trut sot e or are comm1l1g ed With fa slties 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 11 who are 111 truths merel* defend; but in regard to the Lord, He does not even ght in return, but only protects Jhings that are true (n. 'Z34e)' By truth adulterated is sigmtled 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. 618). 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. 502b): in the end of a church there is scarcely any understanding of truth; they then indeed speak truths
944
from the Word with the mouth, but still they have not any idea of truth (n. 614).
Try
(Explorare).-By 24 2a d ).
"gold tried (PUROOMAI) in the fire" (Apoe. iii. 18), is signified the good of love purified from evils (n. try (BACHAN) the reins" (:Jer. xvii. 10) is to purify the true by separating the false (n. 167).
(Prooare).-"To (1Izuoal).-By
Tubal
the 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. 355&): "Javan and Tubal" signify representative external worship (n. 75 0e ).
Tumors (Tumores).-Tumors (or swellings) named among the symp toms in leprosy (n. 962). Tumult (Tumu/tus).-(See Noise.) By "the tumult of the seas" and" the tumult of the waves" (Ps. lxv. 7), are meant the disputations and reasonings of those who are below the heavens, and who are natural and sensual (n. 706d). " A tumult even to the end of the earth, because Jehovah hath a strife a~ainst the nations" (:Jer. xxv. 31), signifies the consternatIOn of an who are of the church, when they are visited and their evils are uncovered (n. 65ge). "A voice of tumult" (Isa. xiii. 4) signifies dissension (n. 5730); by "tumults" are signified threatenings, and cu pidities for fighting against truths (n. 4530; compare n.
2200).
" The tumult of stran~ers" (Isa. xxv. 5) signifies an irruption of falsities from evIl (n. 481).
"Tumultus (tumult, noise,)" represents

SHA'ON,
Ps. Ixv. 7 (n. 7064); Isa. xiii. 4 (n. 4536, 5736); xxv. S (n. 481); hvi.6 (n.2201); :fer. xxv. 31 (n. 65ge): HEMYAH, Isa. xiv. 11 (n. 1029<1).
To 6e in tumult (Tumu/iuari).-" To be changed," "to be shaken," "to be in tumult (HAM"H)," "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. 518d; compare n. 3041, 405.4, 5380).
INDEX OF WORDS.
945
rur6an.-(See Mitre.) Turn

(Converlere, Verlere), Turning (Conversio, Versio).--Angels in heaven turn to the Lord, and spirits in hell turn from the Lord (n. 1II2; compare n. II43).
As angels turn the face to the married partner, so far they are in a state of wisdom; for in the spiritual world the conjunction of truth and good is accomplished by looking (aspef/us) (n. 998).
- - (Converlere).- What
is involved in John's "hearing the voice behind him," and that" he turned (EPISTREPHO) 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. 8200, 8210).
Ps. cxiv. 8 (n. 405c) j Isa. xxxiv. 9 (n. 578); :fer. ii. 21 (n. 768d) j x:,x.6 (n. 381, 72IC); Amos v. 7 (n. 519a); VI. 12 (n. 355r) : SHUBH, Isa. xix. 22 (n. 6540); Mal. iv. 6 (n. 7240) : EPIBTREPHO may be found also, Luke xxii. 32 (n. 746/): STREPHO, Mall. xvi. 23 (n. 7400).
HAPHAKH,
" Conver/ere" is the rendering of
(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. 526a; compare n. 945);
STREPHO,
" Verlere" is the rendering of
Apot:. 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 actual 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. 1163).
(Oovertere).-Whosoever
has lived in evils, when he becomes a spirit wholly turns his face from the Lord: this is meant
(fer. xxxii. 33) where it is said that" they turned (PANAH) to Him the neck, and not their faces" (n. 412.; 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 effected. When this turning takes place sud denly, it causes man to seem to himself like one dead (n. 78).
- - Turn aside.-(See Decline.) - - Turn back, Turn away.-(See Aversion.) - - - - Turn again.-(See Bring again.) - - Turn to.-(See Look to.) - - Turn upside down.-(See Throw down.) Turtle-dove (Turtur).- The signification of "young pigeons" and of" turtle-doves" is like that of" lambs," that is, innocence
(n. 3I4C). By "turtle-dove" (Ps. lxxiv. 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. 6S0d).
" Turlur (a turtle-dove)" represents

TOil,
Lro. xii. 6,8 (n. 314&) ;

Ps.lxxiv. 19 (n. 388c).
Twelve
(Duodecim), Twelve thousand (Duodecies mil/e).-" Twelve" signifies all things and all persons; this number is used respecting 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 respecting truths from good is from its arising from three multiplied by four (n. 430a ). By "twelve" are signified truths and goods in a complex (n. 8SI). "One hundred forty-four,' also" one hundred forty-four thou sand." have similar signification with" twelve" (n. 430a).
INDEX OF WORDS.
947
"Duodecim (twelve)" represents

SH'NEM 'ASAR , DODEKA,
in the passages of the Old Testament that are here referred to: in the passages of the New Testament.
"Duodecies mille (twelve thousand) " represents
DODEKA CHILIADON,
Apoe. xxi. 16 (n. 4300).

See articles n. 39, 100, 194, 208o, 2530, 270, 330, 333, 43o.-c. 43 1", 433", 434a , 443", 45 2, 548, 555, 687 o, 70 9, 7176,
85 1, 144.
Twilight
(Crepuseulum, Diluculum).-" Twilight (cr~pusculum, NESHEPH)" (7er. xiii. 16; see revised version, margin,) is when truth is not seen, but the false in its place (n. 405h). "To stumble at noonday as in the twilight" (Isa. !ix. 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. 78Ia; compare n. 2396). Of those who make to themselves dochinals from their own intelligence, it is said (lsa. v. II), "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. 376g).
- - (See Cockcrowing, Morning.) "Cockcrowing," or the morning twilight (ailuculum), is the state of commencing faith and charity, which is when man loves truths and reformation through them (n. 187o).
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 act 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 conjunction by love (n. 41 la; 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'NAYIM,
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. 2536, 304', 4 rrd, 493, 527, 573 a, 635, 6384, 662, 674, 684', 71Oc,
7240, 725a, 810, 815c.
- - Two expressions (Binae expressionu).-It should be known 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 (Tyrus).-(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. so). The Ancient Church extended through a great part of the continent of Asia (see more, n. 39Ih, 422d). 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. 5180). By " Sidon and Tyre" (lsa. xxiii. 4) are signified knowledges of good and truth from the Word (n. 721a; compare n. 27 Sa, 406c,d): 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. 2360); by "the prince of Tyre" is also signified the intelligence which comes from knowledges of truth (n.
:; r~().
INDEX OF WORDS.
949
.. 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 d ; compare n. 24 2d, 433&, 556c).
(See articles n.
1l0, 1316, 1416,1956, 2086, 2366, 242d, 275a, 2776, 2946, 30 4 d, 3146, 315c, 3236.<, 355<.d, 375,(viii.), 376d, 39 1ft, 395<>', 4066-d, 412/, 4 22d, 433<, 54<, 5J4a, 518<, 5376, 53 86 , 55 6c , 576, 6176, 6190, 6376, 6876, 7170, 721a, 750', 840, 863a,
104 2 .)
Twenty (Viginti).-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. 6756). Twenty-four (Viginti '" quatuor).- The number" twenty-four" signifies 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 signification with the number from which it is produced by multiplication (n. 270).
(See articles n. 2536, 270, 290, 3 22 335. 349a. 687a.)
Tziim.-(See Ijim, Satyrs, Ochim.)

Corporeal and merely natural Iusts are signified (ha. xiii. by "tziim" and" ijim" (n. 586; compare n. 1029C).
2 I)
"Tziim and ijim" (yer. 1. 39) signify infernal falsities and evils (n. 587c). "Tziim" represents
TZIVY.M,
Jcr. 1.
ha. xiii. 21 (n. 586, 1029');
39, where the English versions have" wild beasts of the desert" (n.587<).
Ultimate, next to the (PenultimuJ).- They in whom the degree next to the ultimate is opened, become, after death, angels of the ultimate heaven (n. II25). Unchaste (Incl%Jtum).-He who is in the enjoyment of conjugiallove plainly feels that in the enjoyment of marriage there is
95
APOCALYPSE EXPLAIKED.
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. 990 ).
Uncircumcised (Praeputiatus).-(See Foreskin.)

"The uncircumcised ('ARn)" signify those who are in filthy corporeal loves, for the foreskin corresponds to these loves
(n. 78re).
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. 8r7d).
"Praeputiatus (uncircumcised)" represents

'AREL, 1 Sam. xviii. 36 (n. 78IC); 2 Sam. i. 20 (n. 817d);
Isa. Hi. 1 (n. 195b); Er:ek. xxviii. ro (n. 817d); xxxi. 18 (n. 8I7d); xxxii. 19 (n. 817d); verse 24 (n. 659a); xliv. 9 (n. 8I7d).
Unclean (Immu1ldus).-(See Abomination.)

By "the unclean (rUM'AH) spirit" (Zeeh. xiii. 2) are signified evils springing from falsities of doctrine (n. 483b). By "unclean (AKATHARTOS)" (Apoe. 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. r rOOa; see also n. 586, r099). By "seven unclean spirits" (l/falt. xii. 45) are signified all falsities of evil (n. 257).
See also Apoe. xvi. 13 (n. rooo).
Uncovered (Deteaus).-"Detellus (uncovered)" represents

CHASAPH,
Isa. xx. 4 (n. 8IIb).
Understand
(Jntell~l{ere).-Every man, even the evil man, has the faculty of understanding (n. r 224). 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 (lntcll"aw).-(See Intelligence, Will.)

There are in man two faculties of life; one is called the un del"standing, and the other the will. These faculties are
INDEX OF WORDS.
951
altogether distinct from each other, hut 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 consequently 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 act 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 act as one (n. 1168). The understanding sees from the light of heaven, and is the subject 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 affected 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. Ilood). 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 ?erfected by truths natural, civil, moral, and spiritual; the tuner 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. 329",466, 547.
HOOd,
u68. u70,
Il71, 1224.)
Unfriendliness. --(Sr'e Emnify.)
95 2
Unfruitful, to make, Cumber (Infrug-iferam facere).- Whereas a church composed of such as are not in natural good, as was the case with the]ewish nation, is not a church, it is therefore said of the fig-tree, ,. Why doth it make the earth unfruit ful (KATARGEO)?" (Luke xiii. 7 ; the English versions have "cum ber:") "the earth" is the church (n. 403e). Unicorn
(Monoceros).-By "the horns of the unicorn (RUEM)" (Deul. xxxiii. 17) are signified truths in their fulness and in their power (n. 3I6d; compare n. 3360, 440a).
See also Ps. xcii. JO (n. 375e(vii..
Union
"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 resurrection 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. 659d). fo 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 aU things of his life, the Lord in His turn ascribes to man the good of His life, and this with all its satisfaction 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).
(Unio).- That
!Jnite
(Unirc).- The
cross was the last of the temptations or com bats with the heUs ; 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).
Unifion
(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. 6840).
Man cannot become love that is an image and likeness of God
INDEX 01' WORDS.
953
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, Whole (Universus).-By "the whole (HOLOS) world (or inhabited earth)" (Apoe. xii. 9) are signified all
things of the church (n. 74Ia). 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. II33).
Unmixed [wine] (Merum).-" To be mingled with unmixed [wine] " (Apoe. xiv. 10) signifies to be conjoined with truths of the
Word that are falsified, for the reason that by "unmixed" is meant wine that inebriates, and thence also drunken ness; consequently, in the spiritual sense, delirium in truths through falsities, for this is spiritual drunkenness: a word also by which" unmixed [wine]" is expressed ili the original language is derived from a word which signi fies to be inebriated (n. 887; compare Deut. xxxii. 14, n. 374c).
The word here referred to is probably the Hebrew word derived from fABHA"
SOBHE',
which is
" Merum" represents

Dmt. xxxii. 14, rendered" pure" in the authorized ver sion (n. 374c): fOBHE', Isa. i. 22 (n. 887): AKRATON, meaning unmixed, Apoe. xiv. 10 (n. 887).
CHEMER,
Unsheathe, Draw (Evaginare).-" To unsheathe (RUQ) the swords" (Ezek. xxviii. 7) signifies extinction by falsities (n. 31Sc).
See also Ezek. v.
2,12
(n. 41ge); xxx.
II
(n. SI8a).
Unsound.-(See Diseased.) Unstopped.-(See Open.) Unstring

(Encrva,c).-" In their good pleasure they unstrung ('AQAR) an ox" (Gen. xlix. 6) signifies that from a depraved will they altogether weakened the external good which is of charity (n. 443b).
Uphaz
(Upl'MllS).-"
Gold from Uphaz" ('.]er. x. 9) signifies the good of the Word in the sense of its letter (n. S8Sb).
954
,A'ADH,
Uphold, Establish (Fulcire).-"Fulcire" represents

ba. ix. 7, rendered" establish" in the authorized version, and "uphold" in the revised (n. 946).
- - (Sustentare).-(See Lean, Stistentation.) "Sus/en/are (to uphold)" represents TAMAKH, Isa. xli. 10 (n. 298b). Upright.-(See Well disposed.) - - Uprightness (Rtaitudo).-The umtlOn of the Divine of the
Lord with His Divine Human, which was accomplished in the world, is meant (Mal. ii. 6) where it is said, "He walked with Me in peace and uprightness (MISHOR)" (n. 36Sd; see revised version). "The land of uprightness" (Ps. cxliii. 10) is the church in which there is what is right and true (n. 304t). "A sceptre of righteousness" (Ps. xlv. 6) is divine truth, to which is power and kingdom (n. 6840). "Uprightnesses (MESHARIM)" are truths (see Ps. xcvi. 74le; Isa. xxxiii. 15. n. 4530).
10.
n.
(See Straight, Right.)

Urim.-Whereas the nations (or gentiles) from whom there was to be a church, were in natural good, it is therefore said (Isa. xxiv. IS), "In urim honor Jehovah, in the islands of the sea the name of the God of Israel;" by which is signified that they were to adore the Lord from the goods and truths that are in the natural man: for urim in Hebrew means fire, and the place for fire; and these signify the good of love that belongs to the natural man; "the islands of the sea" signify knowledges of truth and good, which are the truths of the natural man (n. 4060). "The breastplate of judgment" that was upon the ephod, and that was called the urim and thummim, in general signifies truth shining out of the divine good. It was made of twelve precious stones, uncler which were the names of the tribes, or of the twelve sons of Israel. Answers were given by the resplendence of the colors of the stones that were in the urim and thummim, and then at the same time by a living voice or by tacit perception corresponding to the resplendency. Urim is shining fire; and /hummim is resplendency in angelic language, but integrity in He brew (n. 431a; compare n. 7170)
See articles n. 268, 406b, 431...... 444., 7176.
Usage (US1/s).-(See Use.)

It has become a matter of usage, from the Word, to call those
INDEX OF WORDS.
who teach "pastors," and those who tearn "a flock" (n. 482). The ancients built their temples so that the front parts, where the adytum is, should look to the east; the same is done at this day, from the old usage (n. 422d).
Use (Usus).-(See Usage, Work.)

Something shall now be said concerning uses, by which man and angels have wisdom. To love uses is nothing else than to love the neighbor; in a spiritual sense use is the neighbor. It is the neighbor, because a man is esteemed and loved not from will and understanding alone, but from the uses which he performs from them, or which he is able to perform: hence a man who is a use is a man according to his uses; and a man not a use is a man who is not a man, and of him it is said, He is not useful (or good) for anything. Such a one, although tolerated in civil society in the world, while he lives on what is his own, still after his death, when he becomes a spirit, is cast out into the wilderness. Man therefore is such in quality as he is as a use. But uses are manifold; in general there are heav enly uses, and there are infernal uses. Heavenly uses are those which are more or less serviceable to the church, to one's country. to society, and to the fellow-citizen, and which are directly or morp "p111otely for the sake of them as ends. But infernal uses al L those which are serviceable only to oneself and to those connected with him; and if serviceable to the church, to one's country, to society, al''' to the fellow-citizen, they are not done for the sake these as ends, but for the sake of oneself as the end. It is the duty of everyone, however, to provide for the ne cessities and the requirements of life, for himself and fOl those dependent on him, and to do this from love, but not the love of self. When a man in the first place loves uses by doing them, and loves the world and himself in the second place, then the love of uses is his spiritual part, and his loving the world and himself is his natural, and the spiritual has dominion, and the natural serves (see more, n. 1193). Whereas man was created to perform uses, and this is to love the neighbor, therefore all, however many, who come into heaven, will do uses; according to uses, and according to the love of them, they have all their enjoyment and bless edness; heavenly joy is from no other source; he who believes that it can be given in idleness, i~ much mistaken
(n.II94)
Nor is any idle person tolerated in hell.
Those who are there
are in workhouses, and under a judge who imposes labors on the prisoners, which they must do every day: to those who do not do them, there is given neither food nor rai ment; they stand hungry and naked; and so they are compelled to labor there (n. 1194). In hell they do uses from fear, but in heaven from love; and fear does not give joy, but love does give it (n. 1194). The uses that they perform in the heavens, and the works that are done in the hells, are in part similar to those that are done in the world; most of the uses, however, are spiritual uses, that cannot be described by natural lan guage, and that do not fall into natural ideas (n. 1226). It is, however, granted to interrupt labors by various things that are done in company with others; these things are recreations, and thus they are uses also (n. 1194). Everything in heaven, in the world, and in the human body, be it great or small, was created from use, in use, and for use. A part in which this last, its being for use, ceases, is separated as harmful, and is cast off as accursed (n. 1194). In the deserts and in the hells have been seen many of noble stock, who in the world gave themselves up to idleness, who courted offices, and who also performed the duties of office not for the sake of uses, but for the sake of honors or gains which to them were the only uses (n.
1226)
is the subject of every affection; for a man cannot be ..1fected unless it be for the sake of something, and this something is use (n. 1214). There are genera and there are species of uses, and differences in the species, beyond limit; there are also degrees of uses. As many as are the uses, so many are the affections (n. 122 9) By uses, in the heavens and the earths, are meant ministries, functions, the studies of life, employments, various kinds of service in the family, labors, and thus all things which are opposite to idleness and sloth. The essence of uses is the public good. With the angels, the public good in the most general sense means the good of the whole heaven, in a sense less general the good of a society, and in a particular sense the good of the fellow-citizen: but with men the essence of uses in the most general sense is the good, both spiritual and civil, of the whole human race; in a less general sense the good of the country, in a particular sense the good of society, and in the singular sense the good of the fellow-citizen; and as these various
1 :~
INDEX OF WORDS.
957
kinds of good make the essence of uses, love is their life; for all good is of love, and in love is life. Everyone who finds delight in the use of his function for the sake of the use, loves his country and its citizens; but one who has not delight in the uses of his function for the sake of the uses, but does them for his own sake only, or for honor alone, or wealth alone, does not in heart love his country and its citizens, but only himself and the world; the rea son is, that no one can be kept by the Lord in the love of the neighbor, unless he be in some love towards the pub lie; and no one can be in that love, who is not in the love of use for the sake of use, or in the love of use from use, and thus fi'om the Lord (n. 1226). Whereas the things in the world, were all and everyone cre ated in the beginning for use, and all things in man were formed for use, and the Lord from creation viewed all the human race as one man in whom everyone is in like manner for use, or is a use, and whereas the Lord Him self is the life of that man, it is evident that the universe was so created that the Lord is in things first and things last, and in the centre and the circumferences, that is, in the midst of all things, and that uses are what He is in (n. 1226). All the members of generation correspond to celestial love and to its products, which are uses, and which are called the truths of that love (n. 7 lad).
Uterus.-(See Womb.) Uzzah

(Usa, Uzzah).-Uzzah, son of Abinadab, died because with
his hand he laid hold of the ark (2 Sam. vi. 6-8) ; for" to touch with the hand" signifies communication, and com munication with the Lord is effected through the good of love: but Uzzah was not anointed, as the priests and Le vites were, to whom the representation of the good of love attached itself by the anointing; and moreover the " cherubim" that were on the propitiatory that was upon the ark, were significative of guard that the Lord might not be approached except through the good of love (n.
700/).
Valley (Vallis).~" Valleys" signify the lower things of the mind,

that are natural and sensual things (n. 376/); "valleys" that are said to be "between mountains" (Zech. vi. I). signify lower truths, which are truths of the natural man (n. 40Sd; compare n. 730C.d).
958
By "the inhabitant of the valley," and by "the rock of the . plain" (')'er. xxi. 13), are signified those who are in the ultimates of the Word, and who do not suffer themselves to be enlightened by what is interior; "the valley" and "the plain" are the ultimates of the Word in which they are (n. 41 If). By "the valley of vision" (Isa. xxii. 1) is signified the sen sual man that sees all things from the fallacies of the senses of the body (n. 734d); also falsity of doctrine, con firmed by the sense of the letter of the Word (n. 4I1e). "Valleys" (Mi'cak i. 4) signify falsities from the evils of the loves of self and the world (n. 405")' "Topheth" and "the valley of Hinnom " signified the hells; "Topheth" the hell that is behind, and that is called the Devil; and" the valley of Hinnom" the hell in front, called Satan (n. 659/). " Vallis (a valley)" represents
neut. viii. 7 (n. 374&);

Ps. dv. 8 (n. 405d);
Isa. xli. 18 (n. 483a):
GAY', Isa. xxviii. I (n. 376/);
:fer. vii. 32 (n. 659/);
EUR. vi. 3 (n. 405l'); xxxvi. 6 (n. 341);
Mch. xiv. 5 (n. 4054):
NACHALo JolJ xxx. 6 (ll. 4JI/) r
'EMEQ, Ps. !xv. 13 (n. 73C);
:fer. xxi. 13 (n. 4Il/) ;
Hos. ii. 15 (n. 730d);
Micah i. 4 (n. 405").
BIQ'AH,
soon as anyone assaults the love of a spirit or an angel, he vanishes with his whole body, even if he were sitting shut up in his chamber (n. 837(2)). Vanity (Vanitas).-"Vanity" (IGa. !xvi. 3; the English versions have t. idol") is evil, and the falsity of evil (n. 340d). Falsities from which there is worship, are signified (')'er. xviii. IS) by" offering incense to vanity j" "vanity" is the falsity, and "offering incense" is the worship (n. 4I1f). ""Vanitas (vanity)" represents
(Evanescere).-As
Vanish
587") 15 EIUR. xiii. 8 (n. 624"). Yapo,. (VaPor).-Ultimate (or outmost) truths, which are knowl edges from the sense of the letter of the Word, are signi fied (')'er. x. 13 j Ps. cxxxv. 7,) by "vapors (NASI') from the end of the earth" (n. 4I9dj compare n. 304f, 644&).
'AYEN, Isa. lxvi. 3 (n. 34Od):

HEBHEL, :fer. viii. 19 (n. I
.HAV', :fer. xviii. (n. 411/,) j
Variations, Changes (Variationes).-When the good have been with.
INDEX OF WORDS.
959
drawn, there then takes place a signal change, in the societies in which good and evil have been together, as to the things that belong to the church. The cause of this change will now be further disclosed. In the spiritual world there is communication of all affections, and sometimes of the thoughts; and within every society there is a general communication, extending itself from the midst of the society in every direction, even to the borders, almost as light extends itself from the midst to the circumferences. The variations and changes of the affections which arise from communication and its extension, exist by reason of the influx of affections from other societies that are either above or at the sides, likewise from the new-comers who enter the society, and also because there are few or because there are many taken out of the society. The societies upon which the last judgment took place, consisted of both good and evil; but of such evil persons as were inwardly, but not outwardly, opposed to goods of love and truths of doctrine; for outwardly they were able to do what was right and just, and to speak what was pious and true; not, however, for the sake of the right, the pious and, the true, but from habit formed in the world, for the sake of fame, glory, honor, and gain, the various enjoyments of natural loves, and also on account of the laws and their penalties. Such persons, therefore, although inwardly evil, were still able to be in company with those who were not only outwardly but also inwardly good. When therefore the good were separated from those who only appeared good in the external form, then the external good of these vanished, and their internal evil became apparent; for they were sustained in that external good by communication with those within the same society who were not only good outwardly, but inwardly also, as was said before; and therefore when the external good was taken away from the evil, their interiors were opened, which abounded with things merely evil and foul: and hence it became manifest of what quality they were in themselves (n. 674). The variations of the face that are called the expressions of the countenance, correspond to the affections of the animus; the face therefore is varied as to its expressions, as the affections of the animus vary as to their states. These variations in the face are correspondences, and consequently the face itself is a correspondence; and the action of the animus into the face, that the correspondences may be presented, is called influx (n. 1080).
Yariegated, Divers colors
(Variegatur).-" The
king's daughters,
960
virgins" (2 Sam. xiii. 18), signified affections for truth, and thus the church; they represented the truths of this affection by their garments, and these in general by their robes, which consequently were of various colors in their different parts (n. 395c; compare n. 8636). (See Rohe.) The church when perverted is described by taking of the garments, and making high places of various colors (Ezek. xvi. 16); by which are signified truths falsified (n. I%~).
" Variegatus (variegated, of divers colors,)" represents

TALA',
Ez~k. xvi. 16 (n. PA~~IM, 2 Sam. xiii. 18
1950) : (n. 395c, 8630).
Vastate, Waste (Vastare). Vastation, Devastation, Wasting tio).-(See Waste, Waster.)
(Vasta
Those who are to come into heaven are vastated in respect to falsities; and those who are to come into hell are vastated as to truths; that is, falsities are taken away from those who are to come into heaven, and truths from those who are to come into hell: for one cannot enter heaven with falsi ties, nor can one enter hell with truths, because truths from good make heaven, and falsities ft'om evil make hell. The temptations which they undergo, with whom falsities are to be shaken off, are treated-of in many passages of the Word, and especially in David,. they are called" af flictions," "tribulations," and" wasting" (n. 474). When evil spirits who have not yet been vastated, that is, determined to their own ruling love, enter any angelic society, then they are direfully tormented, because the Di vine of the Lord is there (n. 78). The last state of the church, when there is faith no longer, because there is not charity, is called in the Word "wast in~ (or devastation)" and" desolation;" and by the Lord it IS called" the consummation of the age" (n. 397). "Desolation" (Ezek. xxxiii. 28) is said concerning the truth that is of faith, and" wasting" concerning the good that is of charity (n. 40Sg). " Lie" (Hos. xii. I) signifies the false, and" wasting" signifies the dissipation of truth (n. 419'). The devastation of the church is attributed in the Word to tl1e Lord, although no part of it is done of God, but solely of man (n. 96oa).
" Vastare (to waste)" represents
CHARABH,
Isa. Ix.
12
(n. 175a).
" Vas/alio (wasting, devastation,)" represents
SHODH,
ha. Ix. 18 (n. 365r) ;
INDEX OF \\ORDS.
961
SH'MAMAH,
Nos. xii. , (n. 41ge) : Ezek. xxxiii. 28 (n. 40Sr). (See also articles n. 83. '3Ib, 304b, 336b. 36Sr, 388b, 8S0d.)
Vegetables (Vegdabilia), Vegetative soul (Vegetativa anima).-What proceeds from the sun which is pure fire is called Nature (n. 1207). All things of Nature, besides the sun, the moon, and the at mospheres, make three kingdoms,-the animal, the veg etable, and the mineral. The mineral kingdom is but tne storehouse in which are contained the things that entel into the composition of the forms of the other two king doms, the animal and the vegetable, and from which those things are taken. That natural form in which are all things of veget<1.ble growth, derives its origin from the conatus and the consequent flux of natural forces, which are atmospheres, and are called ethers, in which there is this conatus from the determination of spiritual forces, which is to the animal form, and from the continual opera tion of these intO natural forces which are ethers, and through them into the matters of the earth of which vegetables are composed. That the origin is from this source is plain from the consideration that some sem blance of the animal form appears in them (n. 1208). (Sec Vegetation.)
By the vegetative soul is meant the conatus and the effort for producing a vegetable from a seed by progressive steps even to its seeds, and thereby for multiplying itself to in finity and propagating itself to eternity: for there is as it were the idea of the infinite and the eternal in every thing of vegetable growth; for a single seed may be mul tiplied through a certain number of years so as to fill the whole earth, and also may be propagated from a seed to seeds without end: this, together with the wonderful progression of growth from root to shoot, then to a stem, to branches, leaves, flowers, fruits, even to new seeds, is not natural but spiritual: likewise that in many things vegetables resemble such things as belong to the animal kingdom; as that they exist from seed, that in this there is as it were a prolific principle, that they produce a shoot as an infant, a trunk as a body, branches as arms, a top as a head, barks as skins, leaves as lungs; that they grow for years, and afterwards bloom like maidens before their nuptials; and after the nuptials expand as it were wombs or eggs and bring- forth fruits as offspring, in which are contained new seeds, from which as in the animal kingdom new prolifications or fruClifications of the same species or stock takes place. These and many other
962
things that have been observed by those skilled in botany and who have drawn a parallel between the two kingdoms, indicate that the conatus and effort towards such things is not from the natural world, but from the spiritual (n. 1203 i see much more, n. 1204-1208). Productions, which are especially animals and vegetables, are continuations of creation. It matters not that the con tinuations are effected by means of seeds; still it is the same creative force which produces; and that there are some [new] seeds still being produced, is drawn from the experience of certain persons. He who believes that the heat and light of the sun of the world work more than to open and dispose the things proper to Nature, for the reception of influx from the spiritual world, is much mis taken (n. 1209). There are three forces in everything spiritual; a force of acting, a force of creating, and a force of forming (n. 1209): from the spiritual, by those forces, exist vegeta bles and also animals; both those which appear in heaven, and those which are in the world (see more, n. 1210). There are in the heavens as on the earth, vegetables of all genera and species; indeed there are in the heavens veg etables which are not on earth, for there are compounds of genera and of species, with infinite variation. But the genera and species of vegetables differ in the heavens, as do the genera and species of animals there. According to the degrees of light and heat, there appear there para disal gardens, groves, fields and plains; and in them trees, flower-beds, and grass-plots. All these things are ger minations from the earths there, for there are earths there as with us; but nothing springs up there from seed that has been sowed, but from seed created, and creation there is instantaneous; the duration is sometimes long continued, and sometimes but for the moment (see more, n. 1211). Animals and vegetables have the same origin, and thence the same soul; the only difference is that of the forms into which comes the influx. It has been shown (n. 1201) that the origin of animals, which is also their soul, is spirit ual affection such as man has in his natural. That veg etables also have the same origin, is evident especially from the vegetables in the heavens, from their appearing there according to the affections of the angels, and also representing those affections, even so that in them, as in their types, the angels see and know their own affections as to their quality; it is also evident fiom their being changed according to the changes of the affeCtions, but this takes place outside of the societies. The only c1iffeL"enre is. that affections appear formed into animals by
INDEX OF WORDS.
the spiritual, in its middle parts, and that they appear forme-d into vegetables in its ultimates which are the earths there; for the spiritual, by which this is done, is alive in its middle parts, but in ultimates it is not alive (n.
1212).
That the vegetative soul is from the same origin as the soul of the beasts of the earth, of the birds of the heaven, and of the fishes of the sea, does not appear to be true at the first view, because the one lives and the other does not; but still it is clearly seen to be the case, from the animals and in connection with them the vegetables seen in the heav ens, and also from the animals and in connection with them the vegetables seen in the hells. In the heavens there appear beautiful animals, and vegetables like them; but in the hells there appear noxious animals, and vege tables like them; and the angels and the spirits are known from the appearances of the animals, and in like manner from the appearances of the vegetables; there is plenary concordance with their affections; indeed there is such concordance that an animal can be changed into a concordant vegetable, and a vegetable into a concordant animal (n. 1212). The difference between the vegetables in the spiritual world and those in the natural world, is, that in the spiritual world they exist in a moment, according to the affections of the angels and spirits there, as well the seeds as the germinations; but in the natural world their origin lies within the seeds, and from these they spring forth every year. Moreover time and consequent succession, and space and consequent extension, are not given in the spir itual world as properties of it; in that world there are appearances of the states of the life of those who are in it; and in consequence of this, out of the earths there, which are from spiritual origin, vegetables are produced in a moment, and also in a moment disappear; this, however, only when the angels depart; otherwise they continue (n. 1212). Since all affection pre-supposes use, and the vegetative soul, from its spiritual origin, is affection, therefore it also is use. It is from this cause that there is use in every vegetable; spiritual use in the spiritual world, and both spiritual and natural use in the natural world: the spiritual use is for the various states of the mind (or animus), and the natu ral for the various states of the body (see muck more con cerning these uses, n. 1214). Those skilled in the arts of botany, chemistry, medicine, and pharmacy, come after death into a knowledge of spiritual uses from the vegetables in the spiritual world; and they
also bring this knowledge into exercise, and find very great delight in it (n. 1214).
Vegetation (Veg-etatio).- That all thing-s of Nature strive together to that natural form in which are the things of vegetable growth, and that, impressed upon them from the spiritual and thus implanted in them, the ethers have the tendency to produce this form, is evident from many considerations: as from the universal vegetation of the surtace of the whole earth; from the vegetation of minerals into such forms in mines where there are openings; also from the vegetation of cretaceous substances into corals in the depths of the sea; and even from the forms of the snow flake, emulous of vegetable forms (n. 1208). Vehement (Velutnens).-By "a hard lord" (Isa. xix. 4) is signified the evil of the love of self; by "a vehement (or fierce) king" is signified the falsity from it (n. 27 5a): "a hard lord" is the evil of the false, and" a vehement (or fierce) king" is the falsity of evil (n. 6541').
"Vehemens (vehement, fierce, mighty,)" represents
'u, Iso. xix. 4 (n. 275a, 654k):
ISCHUROS, Ajoe. xix. 6 (n. 1216).
"Vehementia (vehemence)" represents
"YAM,
Isa. xi. IS (n. 569').
Veil
(Ve/amen).-" The
garment" and" the veil" (Gen. xlix. II) signify the Human of the Lord (n. 4756; compare n. 3 2 ge).
BUTH,
"Velamen (a veil)" represents

Gm. xlix.
K'BUTH,
Iso.). 3, where the English versions have" covering" (n. 637 0 ).
en. 3 ge, 4750) :
II, 2
where the English versions have" clothes"
- - (ve/um).-That
"the veil (KATAPETABMA) of the temple was rent in twain, from the top to the bottom" (Matt. xxvii. 51), signified that the Human of the Lord was made divine j for within the veil was the ark in which was the Testimony, and by the Testimony was signified the Lord as to His Divine. "The veil" signified the external of the church that was with the Jews and Israelites, which covered their eyes, so that they should not see the Lord, and divine truth or the Word in its light. There are still other things which are signified by these things; for all things anc every single thing WrItten in the GosPels concerning the passlOn of the Lord, involve arcana and are significative
(n4004).
INDEX OF WORDS.
- - (Obvelart).-" Obvelare
KASAH,
(to veil, to cover,)" represents
Ps. dv. 6 (n. 2750,405d).
Vengeance, Revenge (Ultio).-When the Lord executes judgment from divine truth, it is said (:fer. v. 9,29) that" His soul taketh revenge" (n. 75./). "The gall of revenges" (Deut. xxxii. 42) is malice and cruelty (n. 8110; in place of" gall" the authorized yersion has" be
ginning").
" Ultio (revenge, vengeance,)" represents

N'QAMAH, P'RA'OTH,
'Jti'. li. 36 (n. 2750) :

Dmt. xxxii. 42 (n. 8IlO).
"Ultionem sumere (to take vengeance)" represents

NAQAM,
'Jer. v. 9,29 (n. 75of).
- - ( VindiCla).-" The
day of ven~eance of Jehovah, and the year of retributions for the strife of Zion" (lsa. xxxiv. 8). sig nifiesthe coming of the Lord, and the last judgment then executed by Him (n. 578; compare n. 850d). When the Lord was in the world, He reduced all thinS's in the hells and in the heavens to order. and this by dIvine truth from divine love; "the garments of vengeance" (lsa. lix. 17) signify the truths by which He did this; "zeal as a cloak" signifies the divine love from which He did it (n. 395t).
NAQAM,
"Vndifla (vengeance)" represents
in the passages given above.
To take vengeance, To avenge vengeance)" represents

NAQAM,
(Ulci.rci).-"
UlCsC (to take
'Jer. H. 36 (n. 2750).
Avenge (Vindicart).-"To judge and avenge (EKDIKEO) our blood" (Apoc. vi. IQ), signifies to judge and remove those who persecute and infest those who profess the Lord, and are in the life of charity (n. 394). -.Revenger (Ultor), Avenger ( Vintltz).- Where the Lord is called "the avenger (vindez)," "the revenger (ultor)," "zealous," "angry," "wrathful," such things are said in the sense of the letter of the Word in accordance with appearances (n. 778a). The divine is blasphemed by falsification of the Word when .it is really thought that God is in any respeCt an avenger, . a revenger, that He is angry, casts into hell, punishes (n.
77 8a ). .
Yerity.-(See Truth.)
Vermilion
(Minium).-By "images of the Chaldeans" (Ezek. xxiii. 14) are signified doctrinals favoring the loves of self and the world; "painted with vermilion (SHASHAR)" signifies their appearing outwardly as truths, although they are in wardly profane (n. 8276; c()J1tpare n. 654/).
Very few.-(See Few, very.) Vessel

in the Word signify things that are receptive of truth, and hence matters of knowledge and of understanding (n. 5376). That" vessel" means the scientific, is because all truth in the natural man is called scientific. This is signified by "ves sel," because the scientific of the natural man is the COIl tainer of rational and of spiritual verities ; for these, when thought of and perceived, are laid up in the memory, and are called scientifics (or matters for knowledge). For this reason, by "vessels" in the Word are signified knowI edges; which, so far as they belong to the natural man and are stored in its memory, are scientifics (n. IJ46).
(Vas ).-" Vessels"
By "the vessels of gold and of silver" that were from the temple of Jerusalem (Dan. v. 2), are signified the goods and truths of the church (n. 2206; c()J1tpare n. 373, 376d). By "vessels of gold and of silver," and by "garments" (Exod. xii. 35, 36), are signified knowledges and cogni tions of truth and of good; these were carried away from Egypt, because they were there applied to the confirma tion of evils and falsities, and were turned into things idolatrous and magical (n. 654.1; compare n. 1936). By "the vessel of ivory," and by "the vessel of precious wood" (Apoc. xviii. 12), are signified rational truths and goods (n. 1146). "Vessels of ornament," of the Lord's gold and His silver (Ezek. xvi. 17), signify knowledges of good and truth, which are the good things and the true things of the sense of the letter of the Word. These are called" vessels" be cause they contain in them spiritual truths and g-oods; and they are called "vessels of ornament" because they are appearances and thus the forms of things interior (n. 7256; c()J1tpare n. 654/). "Vessels of brass and of iron" (70S. vi. 24) signify knowl edges of natural truth and good (n. 7ood). "Vessels for journeying" (Ezek. xii. 4) signify truths of doc trine (n. 8IIa). That" they returned with their vessels empty" (7er. xiv. 3), signifies that they have no knowledge and no understand ing of truth (n. 5376). By "vessels of pottery" are signified those things in the natu
INDEX OF WORDS.
ral man that are from man's own intelligence, about the things of heaven and of the church (n. In). .. That he prepareth the vessels of death and maketh his sor~ rows fiery" (Ps. vii. 13), signifies that he makes for him self principles of falsity, from infernal love, by which he destroys good and its truths (n. 357d).
.. Vas (vessel)" represents words that in the English are variously rendered "vessels," "jewels," "instruments," " stuff:"
xii. 35 (n. 1936, 654f); xxx. 27, 28 (n. 375e(iii.; J'os. vi. 24 (n. 700d); Ps. ii. 9 (n. 177); vii. 13 (n. 357d) ; J'er. xiv. 3 (n. 5376); xviii. 4 (n. 177); Ezek. xii. 4 (n. 8ua); xvi. 17 (n. 654/, 7256); xxvii. 13 (n. 70, 355e, u5 6) : MAC')N (Chaldee), Dan. v. 2 (n. 2206,373, 376d, 587d): SKE:UOS, Apoe. ii. 27 (n. 177); xviii. 12 (n. II46).
K'LI, Exod.
Vestal virgins
(Vestales virgines). (See article n. 504a).
Vials (Phialae).-" Vials (PHIALE:)" (Apoc. v. 8; the revised version reads .. bowls "), like all containing vessels, signify truths; con sequently "golden vials" are truths from good (n. 324a). By "seven vials full of the anger of the living God" (Apoc. xv. 7), are signified similar things with those signified by "the seven plagues," namely, evils and falsities from them, and also falsities and evils from them (n. 954; compare n960a ).
See also Apoe. xvi. 1 (n. 960a) ; verse 2 (n. 961) ; verse 3 (n. 965) ; verse 4 (n. 969); verse 8 (n. 981); verse 10 (n. 988); verse 12 (n. 995); verse 17 (n. 1012); xvii. 1 (n. 1031).
Vicar (V"U'arius).-There is implanted within everyone from heaven, and this by continual influx from it, the desire to see what is divine to him, and this indeed under the human form. That this implanted conception has been extirpated from the Christian world had its origin in the Babylonish nation, which separated the Human of the Lord from the Divine in order that their chief might be acknowledged as the vicar of the Lord's Human, and might thus transfer to himself the Lord's divine authority (n. 52; compare n. 1029a, ro62, 1070, logl, 1158). Babylon has indeed retained an adoration of the Lord, but an external adoration, which is a matter of form; while the internal, which is essential, they have transferred to the Pope as His vicar, and thence to the body of those that minister, as vicars under him (n. 1054; compare n. 1074). There are those who attribute to the Lord the power of saving men, and to the Word alone divine sanctity and inspira
tion, and in these two points recede from the vicarship of the Pope (n. 1074).
Victory (Vit1oria).-"Their victory (NETZACH) upon My garments" (Isa. lxiii. 3, 6), signifies sinister interpretation and appli cation of the Word by those who draw the sense of the letter to favor their own loves and the principles thence held; as was done by the Jews, and is also done by many at the present day (n. 359; compare n. I9Sc; "blood," "life
blood," and" strength," are the renderings found in the English versions).
"To have victory (vitloriam naoere, NIKAO) over the beast" (Apoc. xv. 2), signifies that they have not falsified the Word (n. 93 2 ). View (Cons/>et1".r), Within view, Before (111 c011s/>el1,,).- The view (Apoc. i. 4) which is from the Divine is presence, and thence providence (n. 25). "Within view (ENOPION) of the throne" (Apoc. iv. 6) signifies appearance (n. 275a).
ViI/age
(P"g-lts).-"
That the village (KOME) of Bethsaida" (Mark viii. 23) signifies damnation on account of not receiving the Lord, is plain from Matthew (xi. 21) and Luke (x. 13) (n. 239b).
- - (Vic/ls).-(See
Qua.rter8.) By "villages (or' broad places ')" ('.ler. v. I) are signified truths of doctrine, according to the states of the affection and perception of those who are of the church. By"vil lages (or' broad places ')" are specifically meant the cor ners of the city, and thus the quarters where they dwell; and because in the cities in the spiritual world everyone has his abode in accordance with his affection for good and his perception of truth, as clear or obscure, therefore by "villages" are signified truths and goods according to the affection and perception of each one (n. 6520).
Cl
Vicus (a village, a broad place, a broad way, a street, a quarter,)" represents

II'CHOBH,
Ps. cxIiv. 14 (n. 652C); Jer. v. 1 (n. 1410, 6520); ix. 21 (n. 652d); Amos v. 16 (n. 652C); Nalzum ii. 4 (n. 6520) : P'RAZON, Judges v. 7 (n. 2080,6526): RHUME, Matt. vi. 2 (n. 652d);
Luke xiv. 21 (n. 223c).
Isa. xlii.
" Villa (a village)" represents
CHATZER,
JI
(n. 4050, 73 Oc ).
Vine (Vitis).-(See Vineyard, Wine.) " The vine" signifies the internal church, and thus the inter
INDEX OF WORDS.
nals of the church (n. 17 Sb); the church as to spiritual affection for truth (n. 69Sc); the internal truths that are called spiritual (n. 717c); the truth of the doctrine of the church (n. 618). The vine corresponds to spiritual good, which in its essence is truth (n. 37Se(viiL). "A noble vine" (Isa. v. I) is spiritual truth from celestial, or truth from the good of love (n. 375e(viii.). By "a fruitful vine" (Ps. cxxviii. 3) is signified the church as to affection for truth (n. 638b). There are three trees that more than others signify the church; these are the olive, the vine, and the fig: "the olive" signifies the celestial church," the vine" the spiritual, and" the fig" the external church, c.elestial and spiritual (n.638a). By "the vine" (Deut. xxxii. 32) is signified the church as to truth, and accordingly the truth of the church also; by " grapes" are signified the good things from this truth, which are the good things of charity; and by "clusters" the good things of faith (n. 618). "The fruit of the vine" (Zech. viii. 12) is the good of charity (n.6gsc). "To plant a vine" (Ps. Ixxx. 8) is to establish the spiritual church: by" a vine out of Egypt" is signified the spiritual church (n. 40Sc). Those who dwell beyond the Jordan represented the external church; "the vine of Sibmah" (Isa. xvi. g) signifies their church (n. glIb; compare n. 376c). By "a vine" is signified the church; this is said to be "of the vine of Sodom and of the fields of Gomorrha" (DeuL. xxxii. 32), because by" Sodom " are signified all the evils that spring I'om the love of self, and by" Gomorrha" all the falsities of those evils (n. Slgb; compare n. 433', 714c, 9 18 ). " Vitis (a vine)" represents
GEPHEN,
Gen. xlix. II (n. 32ge, 376c, 918); Deut. viii. 8 (n. 374c, 403b); xxxii. 32 (n. 433e, 519b, 714c, 9[8); :fudges ix. 12, 13 (n. 638c); I Kings iv. 25 (n. 43<); Ps. xxviii. 3 (n. 638b, 695c); Ixxx. 8 (n. 405c, 569b); verse 14 (n. 724d); cv. 33 (n. 403', 503a); cxxviii. 3 (n. 340c, 63 8b , 695 c) ; Isa. xvi. 9 (n. 9I1b); xxiv. 7 (n. 323b, 376d, 618); xxxiv. 4 (n.40 3b); :fer. v. 17 (n. 175b, 403c); viii. 13 (n. 403b, 918); xlviii. 32 (n37 6c ); Ezek...xvii. 6, 8 (n. 28Ia); xix. 10 (n. 727a); Hos. n. 12 (n. 388b, 403b); x. I (n. 39Ir): :foe! i. 7 (n. 556a); verse 12 (n. 458b); ii. 22 (n. 4036); hficah iv. 4 (n. 403c);
Q7
Hab. iii. 17 (n. 375e(viii.), 430, 638&);

Hagg. ii. 19 (n. 436) ;
Zeeh. iii. 10 (n. 403&, 717&); viii. 12 (n. 365e);
Mal. iii. Jl (n. 304e) :
AMPELOS, ./IIIatt. xxvi. 29 (n. 252a, 376e); Luke xxii. 18 (n. 376e).
"Praestans vitis (a choice vine)

SOREQAH,
Jl
is the rendering of
Jl
Gm. xlix.
Jl
(n. 376&).
- - Vine-dresser (Villitor).-By" vine-dressers are signified those who are in truths and teach them (n. 376d). " Vinitor (vine-dresser)
KOR'MIM,
Jl
represents
:Joel i. Jl (n. 3740,J76d, 91I0): GEORGOS, :Jolm xv. I (n. 785a).
Vineyard (Vinea).-" The vineyard signifies the spiritual church, or the church which is in truths from good (n. 37Se(viiL); and in a man, spiritual life (n. 194). "To labor in the vineyard" is to procure for oneself spiritual life, through knowledges of truth and good fi'om the Word, applied to uses of life (n. 194). "Vineyards are spiritual truths; therefore "to plant vine yards is spiritually to receive those truths, that is, to un derstand them (n. 386d). By "the vineyard (Luke xiii. 6) is signified the internal of the church, and by "the fig-tree" its external (n. 403e).
Jl Jl Jl Jl
"Vinea (vineyard)" represents

Deut. xx. 6 (n. 734&); :Job xxiv. 18 (n. 481); Ps. evii. 37 (n. 386d); Isa. v. I (n. 375e(viii.), 918, 922&); verse 3 (n. 433e); xvi. 10 (n. 376&); xxxvii. 30 (n. 706&); lxv. 21 (n. 6170); :Jet'. vi. I (n. 4496); xii. 10 (n. 3886); Amos iv. 9 (n. 4030); v. IJ (n. 376d); ix. I4 (n. 3760); Zeph. i. 13 (n. 376&): AMI'ELON, Matt. xx. I (n. 194); xxi. 33 (n. 922&); Luke xiii. 6 (n. 403e}; xx. 10 (n. 315d); Apoe. xiv. 19 (n. 919).
KEREM,
- - Vintage ( Vindemia).-" The vintage" signifies the truth of the church (n. 3136; compare n. 376c, SSSd). . Spiritual good, which is truth from celestial good, is signified by "vintage" (n. 638e; compare n. 918, gIg, g22b.c). From the signification of" vineyard," it may be plain that" to gather grapes (or make the vintage) (vindemiare) " signifies to gather for uses things that are to serve the understand ing and give intelligence and wisdom; and in the oppo site sense, to lay waste the church as to spiritual good j and thus as to affeCtion for truth and the understanding of it (n. gIg; compare n. 734C).
INDEX OF WORDS.
97 1
By "grape-gathering" is signified devastation (n. 919). " Grape-gatherers" (:Jer. xlix. 9, Obad. verse 5,) signify falsi ties (n. 919).
" Vindemia (the vintage)" represents

BATZIR,
Isa. xxiv. 13 (n. 3136, 638&, 919); xxxii. 10 (n. 555d, 919); Jer. xlviii. 32 (n. 376c, 919, 9226); Micah vii. I (n. 918, 919).
"Pe1jicere et vindemiare (to finish and gather the vintage)" represents

CHALAL,
.DeuJ. xx. 6 (n. 73).
"Vindemiare (to gather)" represents
TRUGAO,
Apoe. xiv. 19 (n. 919).
"Vindemiator (grape.gatherer)" represents

BATZAR,
Jer.
xlix. 9 (n. 919);
Obad. verse 5 (n. 919).
Vinegar
(Acetum).-By "vinegar JJ is signified truth mingled with falsities (n. 3864, 519a, 627c).
"Acetum (vinegar) " represents

CHOMETZ,
OXos,
Ps. Ixix. 21 (n. 519a): Matt. xxvii. 34, 48 (n. 519a, 627c); Mark xv. 36 (n. 519a, 627c); John xix. 29,3 (n. 3864, 519a).
Violence
(Violmtia).-By "violence" (lsa. Ix~ 18) is signified dis cord (n. 36,Sg). "Full of violence" (Ezek. vii. 23) means offering violence to the good of charity (n. 1750).
"Violentia (violence)" represents

CHAMA~,
G4n. xlix.
5, where the English versIOns have" cruelty"
(n. 4430);
Ps. xi. 5 (n. 750.1'); Ixxii. 14 (n. 3294); cxl. (n. 734d); Isa. Ix. 18 (n. 36.sc) ; Eluk. vii. 23 (n. 1756, 34-); xii. 19 (n. 304c); Jod iii. 19 (n. 433c, 654711); Hab. ii. 17 (n. 650g).
- - Violent, Terrible (VioI4nti).- They are called "the violent" (lsa. xxv. 5) who endeavor to destroy goods and truths; and their "spirit" signifies the cupidity for destroying
(n4 81 ).
"Violentus (violent)" represents

'ARITZ,
Isa. xxv. 5 (n. 481); xv. 21 (n. 328d) ; Euk. xxviii. 7 (n. 5370)' xxxi. 12 (n. 388c).
J4r.
Viper (Vijura).-(See Serpent.) By "the viper and the fiery flying serpent" (Isa. xxx. 6) is signified the sensual, reasoning cunningly and craftily (n. 6546'; cqmpare lsa. lix. 5, n. 581a). In the hells where those are who aCt craftily against innocence, they appear as vipers; and those who aCt against the good of love appear as basilisks (n. 4IOc; compare n. 3140).
" Vipera (a viper)" represents

'[PH'EH, PETHEN,
Isa. xxx. 6 (n. 654C); lix. 5 (n. 58Ia):

Iso. xi. 8, rendered "asp" in the English versions (n.
3140, 4IOc).
Damsel, Maid (Vit;,ro).-By ~virgins" in t e Word are signified those who are of t e church n. 212 ; or those who are in the affeilion for spintuaftruth an good, which makes the churCl11J1. 2520) . . 1")S'.:.1 ...,l.:~ 1{.~,"The ten virgins" elk/att. xxv. 1-12) signify all who are of .., D .... I_~l,s ('''-~ the church'f7!by "the five prudent virgins," those 01 the . church who are in faith from love; and by "the five fool r{;"( \... ' . ish virgins" those who are in faith without love (n. 2520 ~ . ~-: r~""" ~.4( compare n. S~~{0651,')846\ ....."".....:o..y.. "" Jv.....v"," u<-oN' o-J, ~~'l.i"V . - XIV. 4 are splntua r "'~....., '.l~ f'J..,. 1,,0\' Irgll1s .. (A poc. ' ~)~.. I a RC.o. ectlOnS IOr truth ( n.
'_ Iv.... ,-, )
Virgin, - ]'i~.f 5,' . /4 ch.u.-.....;, ) . ---
'......
By" the virgin of Israel" is meant the spiritual church (n. 41 If); or the church that exists from aflettion for truth (n. 863a). "Virgins of Jerusalem" signify those in the church who are ~ton' -for truth (n. 6370); also those who have taught truths from affeCtion for truth (n. 863a). By "the virgins (or' damsels ') singing" (Ps. Ixviii. 25) are signified those who are of the Lord's spiritual king'dom ; by "the strikers (or' players ') " and those" playing on timbrels," are signified those who are of His celestial kingdom; they are called" virgins ,j from their affeCliQn for truth and good; and they are said to "sing~ to stnke," and "to play on timbrels," from their gladness and joy of heart (n. 8630). By "the virgins, her friends, behind her" (Ps. xlv. J4), are signified spiritual-natural affeCtions for truth, which serve (n. 8630).
863n).
'r
It has been given me to see in the spiritual world virgins who have regarded scortations as abominable, because contrary to divine law; and also to see virgins who have not re garded them as abominable, but who still have abstained from them on account of the scandal which would turn away lovers: the latter were seen surrounded with a dusky cloud in their descent to the lower regions; but
- 'r" ~lS
-llf\-3(Ul...
11\"l. V<
v .j 'Sv.J ~ 'G. r~'~ ~
1-,
u........A ....
[:;..../(11'''-' }oD'"
J)
,:~ "- -I(~-r... -;J ~~

1~'~ o.!/..J;.'""" ~)<-Is. 1- ,,, INDEX OF ~WORDS.
11'1.'. rt...J,.. ..... t.." ~ ~. fZ., c.A.-.-v<, , 't n.
""'O..
973
(10':' ~):'~vl'''the others were seen encom assed with shining-white li ht

in their ascent to the Ig er regions n. 1009 .
"Virgo (a virgin)" represents

S'THULAH,
Exod. XX~'i. (n. 8.QJP); 17 Lev. xxi. 14 (n 768", ~o); (j~rn....''''' 1;;",1, - i'8 ''1-2.,. Dmt. xxi.i. 23, 2 ~86,n; xxxii. 2S (o.~a); ("/;"l.:'c...f '}"""'...... c.....,"-, -J f4. L,v~ 2 Sa11l. xiii. 18 (Il;. 395c ; 'l.~. i.. Q<<'~<>---<'-< ~,/( !l,~ J..'12 Kings xix. 21 ( . ~); _ Ps. xlv. 14 (0. 8630); lxxviii. 63 (n. ~o); cxlviii. 12 (n. 8~); ~......:;;V' IJ.oC;;......-!3-.... Isa. xxiii. 4 (n 275a 40 7 8.2Jp); verse 12 (n. 8~3P); xxxvii. ( - ~ lof ~ V: 'k"cf., -3' s ~22 (n. 8~ ,X ". I (n. 8~); lxii. S (n:8~0);~v ~o ~~ 'f/4J;;.-,J ~ ~d.) :r~r, ii. 32 (0. ~o); xiv. 17 (n.~); xviii. 13 (o~ 'I.1-u ~ " "g. t..-u.. ...,. ],p, 86 0 . XXXI. 4 (n. 8f~af); verse 13 (n. ~~); verse 11-4 ( g" L " ~ T""'- .... .{,d '" b~ (~.(555a, ~o); x VI. U (n. 8~); h, 22 (n. ~~< C-4.., (1/ 1I... t-..:U... 4w...J... .... I.\ ~,-"> /~ 15'3 o......,~ 12.....) Lam.! 4 (n. 86~; verse 1S-L .8639-)' verse 18 (n. 27o,~r ~, 1~D '!:. ~ ( IA....fl...l) 78i'd'S~; ii. 10 (nf 6370 "?O.Jf~<~e 13. ~ ~o); verse 21 (n 3:~, 6 a); ~';-IT-fn:~~);
7
~. g~"?
z-n
tl'1.
:rodi. 8 (n . .,863); ~ OL
Amos v. 2 (n~39); viii. 13 (n~a);
Z~ek. ix. 17 (n.:R630): "
'ALMAH, Ps. lxviii. 2 34 8630);
Isa. vii. I (n. 617 c : AACH'MAH, udgcs V. ~'" 30): PARTH [NOS, ilIatt. xxv. 1 (n 1 Apoe. xiv. 4 (n.~).
Euk.~v. 22 (n.~);
- - Virginif I (Virgi1Zitas).-By "virginity" is signified undefiled affection for truth (n. 8630).
" Virginitas (virginity)" represents

S'THULIM,
LI!V. xxi. 13 (n. 8630); Deut. xxii. IS (n. 8630); Euk. xxiii. 3, 8 (n. 8630).
Virtue, Power, Strength (Virtlls).-By "the virtue (or power) of God" is signified the divine truth (n. 4050). "Virtue ( or power)" ('.ler. x. 12) signifies the power of di vine truth (n. 644C).
" Virtus (virtue, strength, power,)" represents

Ps. lxv. 6 (n. 4050); :rer'. x. 12 (n. 644C, 74Ic): DUNAMIS, 1l1'att. vii. 22 (n. 6240); Luk~ xxi. 26 (n. 741d; in n. 304 we find "pottstatts"); Apoe. xv. 8 (n. 955): ISCHUS, Apoe. viii. 2 (n. 1096).
KOACH,
"Cum virtute (with power, mighty,)" represents

G'BHURAH,
Ps. lxxxix. 13 (n. 2980).
Viscera
(Viscera).-All
things and every single thing belonging to
974
man, both those of his mind and those of his body, are forms of love in wonderful series; and the organs of the brain and the face, likewise the members and viscera of the body, are perpetual contextures corresponding to the affections of heaven in which its societies are (n. 837).
Vision
(Visio).-To s~
in vision is to see such things as exist in heaven, with the angels, whidr are re resentative and )) siifimca"bve of splrltu~l Jtn$s. When ese a ear to mJi1,1Iiey do not appear elOre~g t 0 is 0 y, ut beTOre the sight of his spirit (n~.
The visions which and from which man, or man's spirit, sees, are of a twofold kind; there are real vis12 ns, and visions that are not real. Real visions are ot suchthings as really appear in the spiritual world, altogether correspwding to the thoughts and the affectIons of the angels: an accord ingly they are real cQrrespondences: such were the vis ions to the r . true thmgs; and _suc , too, were the visions that appeared to ohn, and -which are described throughout the Apocalypse. But visions that are not real are such as appear in the external form like those that are real, but not in the internal; they are produced by spirits by means of fantasies: such were the VISions to the prophetSWho prophesied vain things, or falsehoods; all such visions, because they are not real, are falla~and they therefore signify fallacies (see much
more,n~
1)
"To seal the vision and the prophet" (Dan. ix. 24), is to con clude the thing-s said in the Word concerning the Lord, 11 and to fulfil them (n. 375e(vL)). It is well known that no one can be compelled to love and to believe, but that love and faith must be enrooted in wardly in man. Consequently no one can be brought to love God and to believe~' by miracles and visions im because these compel (n. lIS6 . All who wish for miracles an lsions are like the sons of Israel; who, after seeing so many prodigies in Egypt, at the Sea Suph (or the Red Sea), and on Mount Sinai, still after a single month fell back from the worship of Jeho vah, and worshipped the golden calf (see more, n. lIS6).
.. Visio (vision)" represents

CHAZON,
Ps. Ixxxix. 19 (n. 37Se(vi.; ElSek. vii. 26 (n. 2374); Dan. viii. 2 (n. 316<); verse 26 (n. 179); Ix. 24 (n. 37Se(vl. Hos. xii. 10 (n. 2366) ;
Micalz Hi. 6 (n. 3724,624<): Ira. xxii. I (n. 4Ue):
CHIZZAYON,
INDEX OF WORDS.
CHEZEV RO'EH,
975
(Chaldee), Da1t. vii. 13 (n. 63, 594.1): Isa. xxviii. IS (n. 186a).
Visit
Visitation (Visitatio).-Visitation is the exploration of man after death, in respect to his quality, before he is judged (n. 144). Visitation is the investigation of a man's quality; and this is effected by divine truth (n. 654ft). Visitation precedes separation; and after the separation comes last judgment. In many passages of the Word "visita tion" is mentioned, and by it is signified exploration of the quality of the state of the church before a judgment. Not that such visiting actually exists. What precedes a judgment is simply that the angels of heaven begin to lament on account of the growing power of the evil from hell, and to supplicate the Lord for help; for the Lord knows all things about it, because He is omniscient; yet still visitation is described by the sending of angels and by their report (n. 9IO; compare n. 627a).
(Visitart),
"To visit" (Isa. xxiv. 21) signifies to destroy, because visita tion precedes a judgment, when those are destroyed who are in evils and in falsities from them (n. 40Id). By "days of visitation and retribution" (Hos. ix. 7) are sig nified the days of last judgment. when the evil are to suffer punishments, which is meant by "retribution;" and this is always preceded by visitation (n. 624e; compare n. 31Sd). "To visit upon the world its wickedness, and their iniquity upon the ungodly" (Isa. xxiv. 23), signifies last judg ment (n. 401e; compare n. 39U).
"Visitare (to visit)" represents

PAQADH,
Isa. xiii.
II
(n. 3ISd); xxiv.
21
(n.401d); xxvi.
21
(n.
Amos iii. 14 (n. 39Ift).
3I Sd )
" Visitatio (visitation)" represents

P'QUDOAH,
Isa. x. 3 (n. 31Sd) ;

Hos. ix. 7 (n. 624c).
Vital heat ( Vitalis ealor).-The active force of uses produces the vital heat which is perceived in man as love (n. 1229). From the food when it has become chyle, the vessels draw and call forth their blood, the nerve-fibres their juice, and the substances that are the origins of the fibres their spirit which is called the animal spirit, and this by means of the vital heat which in its essence is love (n. IO'4)' Vituperafions ( Vituptria).- There are various terms used to express
the different modes of blaspheming God and divine truth ; and among them vituperations (n. 778c).
Vivify, Make alive, Keep alive, Quicken (Vivijicare).-"To vivify (01 'keep alive ') in famine" (Ps. xxxiii. 19) signifies to give spiritual life according to desire (n. 386d). "To vivify (or 'save alive') souls that ought not to live" (Ezek. xiii. 19) is to persuade that eternal life is from fal sities (n. 186a). "Vivificare (to vivify)" represents
Ps. xxx. 3 (n. 186a); xxxiii. 19 (n. 386d) Ezek. xiii. 19 (n. 186a): ZOOPOIEO, :fo/m v. 21 (n. I86c); vi. 63 (n. 1082).
CHAYAH,
Voice
(Vox).-By
"voices," in the Word, various things are signi fied; as divine truth, revelation, the Word itself that is with us, also every precept and commandment of the Word; all these are signified by "voices from heaven;" but by "voices in heaven" (Apoc. xi. IS) is signified en lightenment, from which the angels have wisdom and joy from it (n. 682).
"A voice," when from the Lord, is divine truth (n. 71 ; com pare n. 55, 220b, 261, 302, 873) : Ha voice," when from heaven, is divine truth (n. 55 ; compare n. 261, 668). "The voice of the Lord" signifies truths that are of the Word, of doCtrine, and of faith therefrom; thus precepts (n. 249; compare n. 302). "A great voice," when from the Lord, is the divine com mandment (n. 424; compare n. 873). "The voice of a cornet" or "of a trumpet" signifies divine truth to be revealed from heaven (n. 55; compare n. 262, 273, 502a ,b).
"Vox Ca voice)" represents

QOL,
Exod. xix. 16 (n. 55, 273, 502a); verse 19 (n. 5024); Deut. xxi. 20 (n. 655a); 2 Sam. xxii. 14 (n. 273); :fob. xxxvii. 4 (n. 601a) ; Ps. xviii. 6 (n. 2206); verse 13 (n. 273); xxvi. 7 (n. 39Jd); xxix. 3 (n. 71, 261); verses 4, 5, 7, 8,9 (n. 261); xlii. 4 (n. 3266); xlvii. 5 (n. 55); Ixviii. 33 (n. 261); Ixxvii. 18 (n. 273); xcviii. 5 (n. 326c, 5026); verse 6 (n. 5026); civ. 7 (n. 405d); Isa. xiii. 4 (n. 573~); xxiv. I4 (n. 4066); xl. 3 (n. 405g'); verse
9 (n.612); h. 3 (n. 3266); :fer. iv. 29 (n. 2236, 355d, 357<, 4IIe); vi. 17 (n. 55); verse 23 (n. 355d, 357<); x: 13 (n. 261,304/, 419d, 644<); xxv 10 (n. 274, 1I82); xhx. 21 (n. 400c); Lam. iii. 56 (n. 419<);
Ezek. xxvi. 10 (n. 355d); verse 13 (n. 3266); xxxiii. 5 (n. SS):
xliii. 2 (n. 71);
INDEX OF WORDS.
:Jo~1 ii.
977
11 (n. 261); iii. 16 (n. 261) j
!'HONE,
ii. 14 (n. 650/) ;

xi. 3 (n. 601a) :
Matt. xxiv. 31 (n. 55,5020); . John v. 25 (n. 261); verse 28 (n. 659c); x. 3, 5. 16, 27 (n. 261); xii. 28 (n. 273) ; Apoc:.~. 10 (n. 55); :verse 12 (n. 61); verse 15 (n. 71. 261); Ill. 20 (n. 249); IV. 1 (n. 261); verse 5 (n. 273) ; v. 2 (n. 302); verse 12 (n. 337); vii. 2 (n. 424); verse 10 (n. 459); viii. 5 (n. 273,498); verse 13 (n. 530); x. 3 (n. 273. 60Ia); verse 4 (n. 273.63,604); verse 7 (n. 6Il~; xi. 12 (n. 668); verse 15 (n. 682); verse 19 (n. 2730 702 ; xii. 10 (n. 744); xiv. 2 (n. 71,261, 273.854, 855. 856 ; verse 7 (n. 873); verse 9 (n. 884); verse 13 (n. 897) ; verse 15 (n. 910); xvi. 1 (n. 959); verse 17 (n. 1013); verse 18 (n. 10I4); xviii. 2 (n. 1096); verse 4 (n. 1106) ; verse 22 (n. 1185.1187); verse 23 (n. 1189); xix. 5 (n. 1209); verse 6 (n. 1214.1215.1216).
Z~ch.
Z~ph.
NaltufIl iii. 2 (n. 355') ;
Void.-(See Emptiness.) Volume (Volllmatim).-(See Mass, Light, Heat.)
The ethers and airs give heat when brought into action in volume (or mass) (volumatim aftu); but when modified as to single things (singillatim modificatac) they give light (n. 7 26(iL).
Vomit (Vomitus).-(See Spue.)
"Vomitus (vomit)" represents

QI'.
Isa. xix. 14 (n. 235).
From the brothels in the hells there are exhaled stenches that excite vomiting (n. lOOS).
Vow (Votum, Vovcre).-"To pay vows (votum, NEDHEII)" (Nahum i. IS)

signifies to worship (n. 4335).
See also Ps. lxvi. 13 (n. 324'1).
"To vow (vovcre,

7 2 55).
NADHAR)"
(Mal. i. 14) signifies to worship (n.
Wages.-(See Reward.) Wail (Plangere), Wailing (Planftus).-(See Grief, Lamentation, Mourn ing.)
"To wail" signifies to mourn, to grieve, to be indignant, to be angry, to be averse to, thus also to oppose (n. 39). "Wailing" signified grief because man's state was such that there could no longer be any restoration and salvation;
that" there was no wailing" ('7er. xxv. 33) signified that there was no grief on account of man's being such as to admit of no restoration (n. 659').
"Plangere (to wail, to lament,)" represents NAHAH, Ezek. xxxii. 18 (n. 659a):
':APHADH, yer. xvi. 5 (n. II29); xxv. 33 (D. 659'); xlix. 3
637 6 );
Miean i. 8 (n. 695<1);
Zuh. xii. 10 (n. II29):
KOPTO, Matt. xxiv. 30 (D. 34/); A/DC. i. 7 (n. 39); xviii. 9 (D. U29).
(D.
"Planflus (wailing, lamentation,)" represents MI,PEDH, yer. vi. 26 (n. 6376, II29);
Euk. xxvii. 31 (n. 6376); Mican i. 8 (D. II29) ; Men. xii. 11 (D. 5556).
Wait for, Expect (Exspeaare).-"Exspeflare (to wait for, to ex pect,)" represents

Gm. xlix. 18 (n. 3556); Isa. v. 2 (n. 918, 922c); xl. 31 (D. 2816); y,r. xiii. 16 (D. 526a): SHABHAA, Ps. dv. 27 (n. 514).
QAVAH,
"Exspeflare mane (to expect early)" represents

SHACHAA,
Esa. xxvi. 9 (D. 7416); but iD A.C., n. 2930, we find "quaesivi mane (have sought early)," which is nearly like the English versions.
Walk, Come, Follow (Amoular,).-" To walk" signifies to be, to live, and to act (n. 97, 163, 196, 2390, 414, 4 22 &, 430&, 453 6, 514d, 5260, 588, 5940, 750j, 787, 8200, 1008). "To walk," when said of the Lord, signifies life itself (n. 97,
5 88 ,5940).
Whereas "to walk" signifies to live, it is therefore said, "to walk in the name of Jehovah our God;" "to walk before God in the light of the living;" "to walk in all His ways ;" "to walk in His ways all the days;" "to walk before Him in truth;" "to walk in righteousness;" "to walk in peace and in righteousness" (n. 97): "to walk by the way" (n. 355/); "to walk in white" (n. 196): "to walk after the Lord with all the heart" (n. 787): "to walk in justice" (n. 4530): "to walk in the light" (n. 422C): "to walk in the day" (n. 430C): "to walk in the Lord's statutes" (n. 3880): "to walk in integrity" (n. 79(0): "to walk in the midst of stones of fire" (n. 717&): "to walk in thick dark ness," and "to walk in darkness" (n. 5260, 864): "to walk in the shady valley" (n. 727 a): "to walk not in the counsel of the impious," or wicked (n. 6870): "not to walk naked" (n. 1008).
INDEX OF WORDS.
979
That" to walk" signifies to live, and that it signifies life itself when said of the Lord, is from appearances in the spiritual world. All walk there in accordance with their life; the evil in those ways only that lead to hell, but the good only in those which lead to heaven: wherefore all spirits are known there from the ways in which they walk (n. 97) The unition of the Lord's Divine with His Divine Human, accomplished in the world, is meant (Mal. ii. 6) by, "He walked (HALAKH) with Me in righteousness" (n. 365d; compare n. 97). "To walk upon the wings of the wind" (Ps. civ. 3) signifies life from spiritual influx: "to walk" signifies to live; and when said of the Lord, life itself; "the wings of the wind" are the spiritual things of the Word (n. 5941). "To walk (VALAKH) in the shady valley" (Ps. xxiii. 4) signifies obscurity of the understanding, in which truths do not appear in their light (n. 727a). The Lord's "walking (PEIIIPATEO) on the sea" (John vi. 19) signified His presence and influx into the ultimates of heaven and the church, whence is life from the Divine to those who are in the ultimates of heaven (n. 514d). "Walking in the midst of the seven golden candlesticks" (Apoe. ii. I) signifies that from the Lord is life to all in the new heaven and the new church (n. 97).
"Ambularc" is the rendering of

Lev. xxvi. 12, 23, 24, 27 (n. 97); DeuI. xxiii. I4 (n. 97); Judges v. 10 (n. 355/); I Kings xiv. 8 (n. 787); Ps. i. I (n. 6876); xv. 2 (n. 7996) j lvi. 13 (n. 97. 186..); Isa. ix. 2 (n. 97); xxxiii. 15 (n. 4536) j xxxviii. 3 (n. 97); xlii. 5 (n. 750/); verse 24 (n. 97); l. 10 (n. 97); lvii. 2 (n. 97); !ix. 9 (n. 5266) j Ix. 3 (n. 422&); Euk. v. 6 (n. 97): xx. 13. 16 (n. 97); xxviii. I4 (n. 717&); Zech. x. 12 (n. 97): VALAKH, Lev. xxvi. 3 (n. 3886); .DNIt. xi. 22 (n. 97); xix. 9 (n. 97); xxvi. 17 (n. 97); Jer. xxvi. 4 (n. 97); Micah iv. 5 (n. 97): PERIPATEO, Mark ii. 9 (n. 163); vii. 5 (n. 97); viii. 24 (n. 2396); John v. 8,9.11.12 (n. 163); viii. 12 (n. 97,5266.864); xi. 9 J~. 430&); xii. .35 (n. 97, 5266); ~xi. 18 (n. 82(6); Al0c. Ill. 4 (n. 196); IX. 20 (n. 588); XVI. 15 (n. 1008).
HALAKH,
Where it is said that "they walked (POREUOMAI) in all the commandments and ordinances of the Lord" (Luke i. 6), "to walk" means to live (n. 97).
Wall (MtlrtlS).-(See Fence.) "A wall" is the truth of doctrine, protecting (n. 193a, 4536); safeguard (n. 400c); truth protecting (n. 4486). By "walls of brass" is si~nified good which protects (n. 219). "A wall of fire" (Zech. li. 5) signifies safe keeping, through divine love (n. 541). By "a wall" in the opposite sense is signified truth falsified, because it is without good (n. 4536). "The wall of Jericho" signifies falsities of evil, which defend the doctrine of what is false and evil (n. 700d).
"Murus (a wall)" is the rendering of

CHOMAH,
70S. vi. 5, 20 (n. 70(4); Ps. li. 18 (n. 3911); Isa. i!. 15 (n. 4106, 5J46); xxii. 10 (n. 4536); 7er. 1. 18 (n. 219); Ezek. xxvi. JO (n. 355<1); xxxviii. 20 (n. 40Ck); 70elii. 9 (n. 193,a); Zech. ii. 5 (n. 5046): SHUR, Gen. xlix. 22 (n. 4486):
TEICHOS,
Apoe. xxi. 12 (n. 39, 2086); verse 14 (n. 100); verse 17

(n. 1306, 2806); verse 18 (n. 268).
- - Wall of a house (Paries).-By "the walls (QIR) of the house" (I Kings vi. 29) are signified the ultimates of heaven and the church ,: ultimates are effects which proceed from things interior (n. 458a). The ultimate of doctrine is the sense of the letter of the Word; this is called "a wall" (Ezek. xii. 5), because it is that which contains and encloses the spiritual sense (n. 8I1a). By" the wall round about," on which were seen pictured" all the idols of the house of Israel" (Ezek. viii. 10), are sig nified the interiors every where in the natural man; for by "the roof" is signified the inmost, by "the floor" or " pavement" the ultimate, by "the walls" the interiors, and by "the house" the man himself as to the things be longing to his mind (concerning which see more, n. 650g). Wallet, Scrip The purse" and" the wallet (or' scrip ') (Luke xxii. 36) have a similar signification with the coins and the money that are in them; by which are meant knowledges of truth and good from the Word (n. 840; compare n. 13Ia).
(Pera).-"
("ERA)"
Wander (Oberrare).-(See Err.) That" the sheep wander (SHAGHAH) on all mountains and upon every high hill" (Ezek. xxxiv. 6), signifies that they seek goods and truths, but do not find (n. 405k).
INDEX OF WORDS.
9 81
(NUX.)"
Run to and fro (Vagan).-" To wander signifies to make search (n. 532).
(Amos iv. 8)
"We wander (or' run to and fro ') (SHUr) among the fences" (fer. xlix. 3) signifies thought and life from falsities (n. 4356; compare n. 237a).
- - Wanderings (Vagationes).-The reformation andtegeneration of man, before from being natural he becomes spiritual, and thus a church, was represented by the strayings and the wanderings of the sons of Israel in the wilderness, forty years (n. 730d). Want
(Carm).-The
Lord's state of humiliation is described (Ps. viii. 5) by the words, "Thou hast made Him to want (carere fecisti. CHA,ER) a little, compared with the angels" (or" Thou hast made Him a little lower than the angels," as in the authorized version) (n. 2886).
(Difeaus).-(See Lacking.) By "a want (CHOSEII) of bread in all places" (Amos iv. 6) is signified scarcity of good from doctrines in life (n. 556c).
(Be/lum).-By
War
"wars" in the Word are signified spiritual wars; and these are the wars of truth against falsitIes, and of falsities against truths (n. 13Ia; compare n. 64, 3576, 375e(ii.), 386c, 650a, 671, 684e, 734a-e, 802a).
Whereas "wars" in the Word sig-nify spiritual wars, there fore all the weapons of war sigmfy some special things that belong to spiritual combat (n. 13Ia). (See Weapons.) By "a man of war" is signified truth from good, which de stroys the false (n. 355a; compare n. 433e, 5386, 617d, 6526). That Jehovah shall be "for stren~h to those who turn back war from the gate" (Isa. xxviii. 6), signifies that the Lord gives power to those who defend the Word and doctrine from the Word, and strive that violence may not be brought against them (n. 734d). "To number the army of war" (Isa. xiii. 4; the revised version has .. mustereth the host for the battle ") signifies to arran~e in order truths from good against falsities from evil (n. 734 d ). "Bellum (war)" represents
Q'RABH,
Ps. lxviii. 30 (n. 439, 6270):
in all other passages of the Old Testament to which reference is here made: POLEMOS, in the passages of the New Testament.
MILCHAMAH,
982
Paasages from the Word may be seen, n. 283<,3150, 329d, 3SS",d.<. 357 0, 36 S/, 37Sii.), 386c , 388d, 39S d , 40 3c 433<, 439. 4S3 0, S02.., S380, SS2, SSS", S58, 5730, 617d, 62 70, 637 0, 6504. 6520, 654k, 671, 684<, 7340-<, 768a, 802a. HooD, 113S
- - Make war (Militar<).-(See Fight.) The Lord removes the hells in general, and with everyone in particular, by means of the truths and goods of heaven and the church. It is therefore predicated of ]ehovah (lsa. xxxi. 4) that He fights and makes war (TZAIIHA'), as a hero and a man of war (n. 734C). - - Warfare.-(See Service, Military.) Warm, to grow (Incalnun), Warmth (h,calncentia).-When the sig nification of" fire" is known. in both the good and the evil sense, it may be seen also what is signified in the Word by "growing warm," and by "warmth" (n. S04<). "To grow warm (or 'inflamed') (CHAMAM) among the gods" (Isa. lvii. S) is ardent worship (n. 411<). The ardor of those who are banded together to destroy di vine truth by means of the falsities of evil is signified (yer. li. 39) where it is said, "When they have become warm (CHOM), I will set their feasts" (n. 60u). Wash (Lavar<, Abltler<), Washing (Lavatio).-Washings in the Israel itish Church represented purifications from falsities and evils; and" waters" signify the truths by which purifica tions are effected (n. 27Sb; compare n. 71, 47Sa.b). Sins are not washed away and wiped away, as filth is by waters; nor are they washed and wiped away by means of waters: but they are washed away, that is, they are re moved, by means of truths and a life according to them. This alone was what was represented by washings (n. 47S a ). "To wash the hands in innocency" (Ps. xxvi. 6) signified to be purified from evils and falsities (n. 391d); the washing of the hands was also an attestation of innocence (n. 47S b). "To wash the hands and feet" signified to purify the natural man; and" to wash the flesh" signified to purify the spir itual man (n. 47Sa). That both the internal or spiritual man and the external or natural man must be purified, is signified (yohn xiii. IQ) where it is said, "He that hath been washed, needeth not save to be washed as to the feet, and is all clean:" "he
INDEX OF WORDS.
that hath been washed" signifies one who is inwardly clean; "needeth not save to be washed as to the feet" signifies that he must then be made clean outwardly; for" the feet" signify the external or natural man (n.
475 a).
"Lavare (to wash)" represents

Gm. xlix. II (n. 3291,4756); Exod. xix. 14 (n. 195c); Lev. xv. 5 (n. 163); Ps. H. 2 (n. 4756); :Jer. ii. 22 (n. 4756): RACHATZ, Exod. xxix. 4 (n. 475a); 2 Kings v. 10 (n. 4756); :Joo ix. 30 (n. 4756); Ps. xxvi. 6 (n. 39Id); Ixxiii. 13 (n. 4756); ha. i. 16 (n. 4756); iv. 4 (n. 329.1) ; Euk. xvi. 9 (n. 2406, 329f. 3751 (viii.), 4756): SACHAH, Ps. 6 (n. 484):
APONIPTO, Matt. xxvii. 24 (n. 4756):
LOUO, :John xiii. 10 (n. 666);
Apoe. i. 5 (n. 30): NIPTO, :John ix. 7 (n. 2396,4756); xiii. 10 (D. 666): PLUNO, Apoe. vii. 14 (n. 475a).
KABHA~,
Waste, Waste places (Vasiitas).-(See Emptiness.) A spiritual waste is like a desert, where there is no grain and no fruit-tree (n. 108r). "Waste places" are where there are not truths (n. 659a). "To pass the night in waste places" (Isa. lxv. 4) signifies to abide and to live in falsities (n. 659a).
"Vastitas (a waste)" represents words that are variously ren

dered in the English versions :
ha. xliv. 26 (n. 433C); xlviii. 21 (n. 41lc); Ixiv. 11 (n. 50 41 ) : NATZAR, Isa. lxv. 4; the authorized version here has "monu ments," the revised bas "secret places" (n. 659a): SHAMMAH, Isa. xiii. 9 (n. 72, 40IC, 4136); :Jer. iv. 7 (n. 346); :Joe! i. 7 (n. 43 6, 556a); Zeph. ii. 15 (n. 388c): SH'MAMAH, :Jer. iv. 27 (n. 355d, 3726, 7306); vi. 8 (D. 750,n; Esek. xxxiii. 28 (n. 40Sr); :Joe! iii. 19 (n. 654"'); Mal. i. 3 (n. 714C): SHODH, :Joo V. 22 (n. 388d).
CHORBAH,
Waste away, Pine (Conia6eseere).-" To waste away" signifies that all the goods and truths which are of love and faith have been corrupted (n. 4030); it is said concerning spiritual life when it perishes (n. 6r7e); it is to die out (n. 6330); it is to perish (n. 4556; compare n. r52, 622a) j it is fail ure in temptation (n. 750e).
It
Contabescere (to waste away, to pine away, to decay,)" rep resents Hebrew words that are variously rendered in the English versions :
MAQAQ,
Ps. xxxviii. 5 (n. 962); ./sa. xxxiv. 4 (n. 4030); Euk. iv. 17 (n. 617<, 6330); Zeeh. xiv. 12 (n. 152, 4556, 584): 'ASHESH, Ps. xxxi. 9 (n. 6224, 750<).
Wasted, Poor (Attriti).-" The wasted (DAL)" and "needy" (Ps. cxii. 7 ; the English versions have" the poor" and" needy") are they who are in falsities from ignorance, and thence not in goods (n. 72U). Watch, Observe (Observare).-(See Guard.) The life of charity is meant by "walking in the statutes, ob serving (SHAMAR) the precepts, and doing them" (Lev. xxvi. 3); for this is charity (n. 3880).
See also Lev. xix. 30 (n. 696d).
"Like a leopard will I watch (SHUR) on the way" (Hos. xiii. 7) signifies falsification of truth, through reasonings from the natural man; "to watch" signifies the intention of perverting (n. 78ob).
- - (Vigilare),
Watching (Vigilia), Watcher ( Vigil).-That" watch ing" signifies spiritual life is because spiritual life, com pared with moral life apart from spiritual, is like wakeful ness compared with sleep (n. 187a; compare n. 1006). By "those who watch" (Luke xii. 37) are meant those who are spiritually watchful, and these are they who receive spiritual life from the Lord; for these come into the light of intelligence and wisdom concerning divine truths, while they who do not receive it remain in shadow and darkness in regard to them; these, therefore, are in sleep, but the others in wakefulness (n. 1870).
"Vigil (watcher) " represents
'IR
(Chaldee), Dan. iv. 13 (n. 650.).

Luke xxi. 36 (n. 1876, 3256): Afalt. xxiv. 42 (n. 1870); xxv. 13 (n. 1870); .Mark xiii. 35, 37 (n. 1870); Luke xii. 37 (n. 1876); Ajoe. iii.. 2 (n. 187a); verse 3 (n. 192); xvi. IS (n. 1006).
"Vigilare (to watch)" represents

AGRUPNEO, GREGOREO,
." Vigilia (watchfulness)" represents
'ASHMURAH,
Lam. ii. 19 (n. 1876).
- - ' Watchman (Speculator).-"Speculator (a watchman)" represents

TZAPHAH,
!sa. "xi. 6 (n. 2786); Ivi. 10 (n. 2390).
INDEX OF WORDS.
- - Watch-tower (SPecula).-In the spiritual world there are many hells in the depths, almost hidden by lands, rocks, and hills, above them, or by "cliffs and watch-towers" (Isa. xxxii. 14), where there is grac;s as pasture for flocks; whence it comes to pass that their existence is not known to those who dwell on the land there (n. 41Oc; compare n. 730b). "Specula (a watch-tower, a lookout,)" represents
BACHAN, MITZPH,
Isa. xxxii. 14 (n. 41OC, 7300): Isa. xxi. 8 (n. 2780).
Water (Aqua).-By "waters" are signified truths (n. 71, 118, I83b;
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. I83b, 422c, 483a, 5I8a,d, 854): also the Word, where truths are (n. 376b). By "waters" are signified divine truths in ultimates (n. 7 I, 261, 4I9d): truths of the Word (n. 275b, 419c, 4550, 840, 1033, 1076): truths of doCtrine from the Word (n. 629b, 644): also truths of faith (n. 71, 118, 240b): and all the truths which are with the angels of heaven (n. 1215) : and also knowledges of good and truth (n. 281a): thus the truths of the \Vord, and the holy things of the church therefrom (n. 1033). By "water" is signified truth in affeCtion, and by "cold [water]" (Matt. x. 42) truth in obedience (n. 695b). " 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. 304d). "To swallow water" signifies learning truths (n. 532): "to drink waters" signifies to learn and receive truths (n. 63 2 ). "To wash with waters" signifies purification by truths of faith (n. 163, 375e(viiL). By "water and the spirit" (John iii. 5) are meant truths and a life according to them (n. 236b). (See Baptism.) In the spiritual world truths appear as waters (n. 538a). By "waters" in the opposite sense are signified falsities (n. 3556", 455 b, 53 8a , 644 d , 695 d , 763): or truths falsified and profaned (n. 1076).
is used in the passages of the Old Testament which have been quoted, and in those to which references will be given: B'MO (keYi, B'ME), "with water," Job ix. 30 (n. 4750): HUDOA, in the passages of the New Testament. Passages of the Word may be found in articles n. 71, 84, n8, II9, 126, 1314, 179, 1830, 261, 273, 2750, 2814, 2830,<,
MAYIM
30 4&,I.l, 32 91.l, 3426 , 355 4 ,t', 3 646, 37 26 , 374&, 375 1(viii.), 37 66 ,1, 386d, 391 395 6, 401d, 456, 4 IJc, 41gc,d, 422c, r,
433c,l, 444 6, 453 6, 4556,4586,4754,6,481,4834,6, 5134 ,c, 514c, 51&.-d, 5374, 5876,c, 5946,d, 6006,6171, 622<>:, 6246, 6296, 644C, 645, 6501, 652c, 6546.C", 6956,d, 7104, pIa, 7 24&, 7274, 7301>-d, 840, 854, 87 6, 9 606 , 969, 97 1,99 6, 1033, II45, 1215.
Passages in which" water" has the opposite signification may be found in articles n. 177.304&, 329.f. 40Id, 45 11, 434d, 447, 5041, 518d,l, 5 21, 5376,546, 618, 632, 644d, 650<, 654t~ 695 d , 700c , 7306, 763, 887,1000, 17 6,1145.
- - (Irrigare).-(See Drench.) "To water (IlAVAH) the earth" (Isa. Iv. 10) signifies to vivify the church (n. 644c). - - Watercourses.-(See Channels, River.) - - Waterpot (Hydria).-By the" six waterpots (HUDRIA) of stone," set according to the Jews' manner of purifying (John 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. 376e). Waves, Billows, Floods (F,,,aus).-By "the waves (GAL)," which are in a tumult (or rage) ('.ler. xxxi. 35) are signified the gen erals of truth in the natural mind, and things scientific (n. 275 0 ). 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" (Zeclz. x. II) 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. 706d). By "the waves" which are lifted up (Ps. lxxxix. 9) are signi fied falsities (n. 275a; compare '.ler. li. 42, n. 2750,5380).
"FluElus" represents
GAL,
Ps. xlii. 7, where it is rendered" billows" in the Englisb versions (n. 5386): MISHBAR, Ps. xciii. 4, where it is rendered "waves" in the Eng. lish versions (n. 518c);
INDEX OF WORDS.
yonalz ii. 3, where the authorized version has" billows," anti the revised has "waves" (n. 538b): BHIBBOLETH, Ps. Ixix. 2, IS, rendered "floods" in the English versions (n. 538b).
Wax (Cera).-Concerning the evils of the loves of self and the world, which are signified by "mountains" (M-icah i. 4), it is said that" They were melted as wax (OONAGH) before the fire" (n. 405")' Way ( Via).-" Ways" signify truths leading; and where the Lord is treated of, "ways" are divine truths (n. 706<): "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. 7346). "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 sees 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. 940 ). In the spiritual world each one enters and walks in ways that lead 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. 600<). 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 introduction and the intromission of everyone 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 affection that is of his love; wherefore when the spirit has been reduced to his ruling love, for everyone is reduced to that, then appear ways to the society where his love reigns; and from this i' 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 those who are being intromitted into heaven; but, on the other hand, because all love 01 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 Hows 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 direction, 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

OEREKH,
Gen. xlix. 17 (n. 3556);
LnJ. xxvi. 22 (n. 3886);

Nu",. xx. 17 (n. 6ooc); xxii. 32 (D. 140); Deut. i. 33 (n. 730d); viii. 2 (n. 73od); xi. 22 (n. 97); xix. 9 (n. 97); xxvi. 17 (n. 97); Ps. i. I (n. 6876); lxx.xi. 13 (n. 374&); Ixxxvi.1I (n. 696c); evii. 7 (n. 73od); exxviii. I (n. 34OC, 6176); Isa. ii. 3 (n. 940); x. 26 (n. 7276); xxx. II (n. 412/); xl. 3 (n. 40Sr); xlii. 24 (n. 97); xliii. 16 (n. 2756); verse 19 (n. 518a); xlv. 13 (n. 706c); xlix. 9 (n. 481); verse II
(n. 4056); iii. 2 (n. 7306); xvii. 10 (n. 167); xxxi. 9 (n. 239b); ll1icalt iv. 2 (n. 2206) ; ll1al. ii. 8 (n. 7016): 'Oll"CH, '.Jud~es v. 6 (D. 6526);
7".
INDEX OF WORDS.
HODOS,
Isa. xxxiii. 8 (n. 223c, 365d); Luke i. 79 (n. 3650); John xiv. 6 (n. II4); Apoc. xv. 3 (n. 940).
Wealth, Riches (Opes).-(See Riches.) By "wealth (CHAYIL)" (Ezek. xxviii. 4) are signified knowledges of truth in general (n. 2360; compare n. 242d).
By "wealth" in the opposite sense (Zech. ix. 4) are signified falsities of evil (n. 5380).
(See also Isa. xxx. 6 (n. 654r).
" Opes occultae (hidden wealth or riches) " is the rendering of

MATMON,
Isa. xlv. 3 (n. 2080).
Weaned
"a sucking child" (.!sa. xi. 8) and .. a weaned (GAMAL) child," are signified those who are in the good of innocence (n. 581a).
(Aolat1atus).-By
Weapons of war (Arma oelli).-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 doctrine from the Word, by which combat is carried 011 against evils and falsities, and by which there is protection from the evils of the false (n. 7340,c; compare n. 257,357. 557) In the opposite sense, "the sword" and" the spear" are falsities from evil fighting against truths from good (n. 7340 ; compare n. 357C). By "burning the weapons (N[SH[Q)" (Ezek. xxxix. 9) is signified to extirpate falsities of every kind (n. 357d).
See the several weapons named
In
the Word, each under its own head.
Weary
(De/assari, Dejcltigari).-H
My soul is wearied (de/assan. 'AY[PH) by the murderers" ( 'Jer. iv. 31), signifies by falsities which extinguish spiritual life (n. 315c; compare n. 721C).
HDifatigari (to be weary)" is the rendering of LA'AH, Jcr. vi. II (n. 652d).
Weave (Tcxm).-(See Web.) H Texere (to weave)" represents
'ARAGH,
Isa. !ix. 5 (n. 5814).
Web (Te/a).-Falsities full of craft are signified (Isa. lix. 5) by H the webs (QURIM) of the spider," which they have woven (n. S81a). Weeds
(Algae).-"
The weeds
(SUPH)
were wrapped about my head"
990
(Jonah ii. 5) signifies that the Lord was bound about by falsities (n. s38b). Week
(Septima1ta).-"
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 muclt more, n. 684e).
"Septimana (a week)" represents

SHABHUA',
Dan. ix. 24, 25 (n. 684e); verse 26 (n. 315d).
Weep
Weeping (Flet1ts).-" To weep (}lere) " signifies to grieve (n. 306). "Weeping (jlere) " (Apoe. xviii. IS) is from grief of soul, and "mourning" from grief of heart (n. II64). "To weep (deJlere)" (Apoe. xviii. 9, revised version.) signifies mourning on account of falsities, and" to wail (plaJlgere) " mourning on account of evils (n. 1129).
(DeJlere. Flere),
"DeJlere (to weep)" represen ts

BAKHAH, KLAIO,
Dettt. xxi. 13 (n. 555c):

Apoe. xviii. 9 (n. 1034, 1I29).
"Flere (to weep)" represents

BAKHAH,
Ps. ex xvi. 6 (n. 484);
:fer. ix. 1 (n. 484); xiii. 17 (n. 484); xlviii. 32 (n. 376c); Lam. i. 2 (n. 484) : KLAIO, Apoe. v. 4 (n. 306); verse 5 (n. 308); xxiii. II (n. 1138);
verse 10 (11. Il75).
"FIe/us (weeping)" represents

B'KHI,
[sa. xvi. 9 (n. 484) ; :fer. ix. 10 (n. 405ft); xxxi. 9 (n. 483"); verse 16 (n. 484); :foe! ii. 12 (n. 6376)' Mal. ii. 13 (n. 484).
Weigh
(Appe1ldcre).-"
To weigh (SHAQAL) the mountains in scales, and the hills in balances" (/sa. xl. 12) signifies estimation and arrangement according to the quality of the goods of love and the goods of charity (n. 373): it also signifies to bring all things into subordination and equilibrium (n. 629b).
By "weighed (T'-QAL) in the balance" (Dan. v. 27) is signified estimation according to quality, and judgment (n. 373).
Weigher I 8, see
(E.rpmdens).-"
margin,)
The weigher is wisdom (n. 453b).
(SHAQU)"
(/sa. xxxiii.
INDEX OF WORDS.
99 1
- - 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 respect 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 fi'om good is rare (n. 555b).
"Pondus
(ern)
MISHQU,
(weight)" represents
Lev. xix. 35 (n. 629c); xxvi. 26
Apoe. xvi. 21 (n. 1026).
(n. 5550).
"Pondo talenti (the weight of a talent)" represents
TALANTIAIOS,
WeJl.-(See Pit.) Well disposed, Of probity

(Proous).- 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
(Occidms),
Western (Occidentalis).-By "the west" is signified where the good of love is in an obscure state (n. 239b). (See Quarters.)
They who are in an obscure affection 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. 422b). By "the west" (Deut. xxxiii. 23) is signified affection for truth (n. 439).
"Orcidens (the west)" is the rendering of

YAM,
Gm. xxviii. 14 (n. 4220);

Dmt. xxxiii. 23 (n. 439);
Don. viii. 4 (n. 316c):
MA"RABH, Isa. xliii. 5 (n. 2390, 4220); Don. viii. 5 (n. 316c): DUSM, Matt. viii. Il (n. 252a, 4220); Luke xiii. 29 (n. 252a).
Whale
(Cdlts),
Sea-monster (Balama).-By "monsters of the deep" are signified the scientifics of the natural man in general (n. 650b); "whales" signify scientifics in general (n. 275", 513a); or in the whole complex (n. 388e).
In some passages 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. 7I4d). (See Dragon.)
By "a great whale

"dragon ").
(TANNIM, sing.)" (Ezek. xxix. 3) is signified the scientific of the natural man in general; in this pas sage, the false scientific (n. 654i; the English versions here have
Jn Yeremiah (xiv. 6), where it is said, "They breathed out (anhelarunt) the wind like dragons," (the revised version has, " They pant for the air like jackals," or" crocodiles,") the interpreta tion, "They breathed out the wind like whales," is allow able (n. 714d).
"ee/us (a whale)" represents

TANNIN,
(singular), Euk. xxix. 3 (n, 513", 654i, 714<1): Ps. Ixxiv. 13 (n. 7I4d); .Isa. xxvii. I (n. 275a); H. 9 (n. 7I4d); :JeT. li. 34 (n. 622a, 7I4d): TANNIM (plural), :JeT. xiv. 6 (n. 714d): KETOS, lVIal!. xii. 40 (n. 7066):
TANNIM
"Balaena (sea-monster)" is also the rendering of

TANNIN,
Ps. Ixxiv. 13 (n. 4836); cxlviii. 7 (n. 3426, 388<, 6506). The uses of this word oa/ama may be studied in articles n. 34 26, 388<, 455 6, 4 8 36, 513", 5J4C, 65 00 .
(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 (n3 65/) "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. 374c). "Wheats" (Yer. xii. 13) are truths of good (n. 3046); also goods of truth (n. 3746). By "wheat" (Apoc. xviii. 13) is signified spiritual good (n. 1153) "Wheat" (Yer. xxxi. 12) signifies the good of the natural man (n. 3746). "Wheat and barley" signify the good and truth of the church; "wheat" its good, and" barley" its truth (n. 3746): "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. 37 ): by" wheats and barleys" (Yer.
INDEX OF WORDS.
993
xli. 8) are signified goods and truths of the external man (n. 37+~). By "wheats, minnith and pannag" (Ezek. xxvii. 17) are sig nified goods and truths in general (n. 3754(viiL); compare n433 c).
"Triticum (wheat)" represents
lJmt. viii. 8 (n. 374&); xxxii. I4 (n. 3I. 374&); Job xxxi. 40 (n. 374&); Ps. Ixxxi. 16 (n. 374c); cxlvii. 14 (n. 36Sf. 374&); ha. xxviii. 25 (n. 374c); Jff. xii. 13 (n. 346, 3746); xli. 8 (n. 3746); Euk. xxvii. 17 (n375viil.l. 433c); Jod i. 11 (n. 3746): DAGHAN. Jer. xxxi. 12 (n. 3746):
SITOS, Malt. iii. 12 (n. 3744'); xiii. 29. 30 (n. 3744'. 397.426,62"".
CHITIAH,
9 11a ) ; Luke xxii. 31 (n. 7406); A/oc. vi. 6 (n. 374<; xviii. 13 (n. II53).
Wheel
Wheels ('OPHAN)" (Ezek. iii. 13) signify the truths of dochinals, because "a chariot" signifies doctrine (n. 283C). By "the wheel of the chariots," which was taken off (Exod. xiv. 25), is signified the faculty of reasoning (n. 654h).
(Rola).-"
By "the wheels (Chaldee, GA~GA~)," which were like a burning fire (Dan. vii. 10), is signified doctrine of celestial love (n.
50 44).
By "the horses' hoofs" which are accounted as rocks, and by "the wheels (He6r4w, GA~GA~)" 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.r).
Whelp
(Catlllus).-By
"a lion's whelp (GUll)" 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. 2786).
GUll, GOR,
"Ca/ulus (a whelp)" represents

Euk. xix. 3, here used in the opposite sense (n. 6016. 7226) : '7ff. H. 38 (n. 6016).
White
Whiteness (Aloedo).-" Whiteness" and "brightness (or bright whiteness) (candor) " mean truth, from the trans parency of the light (n. 67). "Whiteness" and" bright whiteness" sig-nify divine truth in its own light (n. 196). That "white" in the Word is predicated of truths is because
(Alous).
994
divine truth is the light of heaven, and whiteness and brightness are from this light (n. 196, 395a, 90S). 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. 36) ; "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. ZAKHAKH) (the English versions read" purer .. ) than snow, and whiter (calldidi) than milk" (Lam. iv. 7), signifies the truth of good from the Divine Human of the Lord (n. 364b; see also n. 196, 372b). 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. 196). "White garments" (Apoc. iii. 18) signify genuine truths (n. 243) "Clothed in white raiment" (Apoc. iv. 4) signifies truths from good, in the lower heavens (n. 271). "White robes" (Apoc. vi. II) signify divine truth from the Lord (n. 395a). Those who were" arrayed in white robes" (Apoc. vii. 15) mean those who were then in truths and under the proteCtion of the Lord (n. 472). "White garments" are investing truths, which in particular are scientific truths and knowledges (n. 271, 395a, 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
(Dealbare).-" 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).
"Dealbare (to make white)" represents

LUHEN.
Ps. li. 9 (n. 196) j
70el i. 7 (n. 436):
INDEX OF WORDS.
KONIAO, Matt. xxiii. LEUKAINO, Mark ix.
995
27 (n. 842, 1045): 3 (n. 67); Apoe. vii. 14 (n. 476).
- - 70 become white (Albtsetrt).-"Albescere (to become white)"

represents
LABHEN,
Isa. i. 18 (n. 67).
Who (Quilla",) ?-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.)
sents
KALIL,
(See Universe.)
(I.~llitum).-"
Whole burnt-offering, Offering by fire
Ignitum" repre
Ps. H. 19, rendered" whole burnt-offering" in the English versions (n. 39It).
(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. 740C).
- - Wickedness.-(See 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 protection against falsity and evil, but whom the Lord nevertheless protects (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. 768d). By " widows" in the opposite sense are signified those who are in evil, and who wish for falsities (n. 257).
" Vidua (widow)" represents

'ALMANAH,
Isa.
CH ERA.
L.:v. xxi. 14 (n. 768d);
8 (n.
II21);
II21).
JllVI1.
Ytr. xv. 8 (n. 257):
Apoe. xviii. 17 (n.
"Viduitas (widowhood)" represents
'ALMON,
ha. xlvii. 9 (n. U21).
996
Wife (Uxor).- When the Lord is called "the Bridegroom" and "the Husband," then heaven and the church are meant by "the Bride," and "the Wife" (n. 1120; compare n.
1220).
By "the wife of youth" (Mal. ii. 14) is signified the Ancient Church (n. 70Ie). The New Church, which is the New Jerusalem, is called (Apoe. xxi. 9) "the Bride, the Lamb's Wife" (n. 707). "His Wife hath prepared herself" (Apoe. xix. 7), signifies that the church is adorned with truths from good for the reception. Adorned here means to be taught and to learn; for thus, and in no other way, does the church adorn herself, and make ready for the nuptials, and for receiving the Lord (n. 1220). By "wives" are signified affections for truth and good: by "wife and husband" is signified affection for good corre spondent with the affection for truth; which correspond ence is given in the marriage of a man with one wife, but not with more (n. 654ft). In the heavens there are marriages as well as on the earths; but in the heavens the marriages are of like with like: for the man is born to act from understanding, but the woman from affection; and the understanding with men is the understanding- of truth and good, and the affection with women is affection for truth and good; and because all understanding draws life from affection, they therefore are coupled as the affection which is of the will is coupled with the corresponding thought which is of the understanding. Now as two different affections cannot correspond to one understanding, it is in no wise the case in heaven, nor can it be, that a man has more wives than one (n. 7IOC). By "wives" are signified affections for good and truth; and these become affections for what is evil and false when a man has more than one wife (n. 654ft). .
"Uxor (a wife)" represents

Gen. iii. 20 (n. 388e);
E.rod. xx. 17 (n. 1022);
Lev. xxi. 14 (n. 768d, 863a);
Deut. xx. 7 (n. 734c);
Ps. cxxviii. 3 (n. 34OC. 6380);
Amos vii. 17 (n. 624c);
Mal. ii. 14 (n. 701e):
NASHIM (plural), Deut. xvii. 17 (n. 654ft): "UNE, Matt. xix. 5, 8 (n. 7Ioc); verse 29 (n. 102a. 7240); Apoe. xix. 7 (n. 1220); xxi. 9 (n. 707).
"SHSHAH.
WIld ass
(Onager).- That"
the wild asses
(PEAE')
quench their thirst"
INDEX OF WORDS.
997
(Ps. civ. II) signifies the instruction In the church of those who desire truths (n. 483a). By "wild asses" is signified the rational (n. llOOe). "The joy of wild asses" (Isa. xxxii. 14) signifies the affection or love for falsities (n. 41Oe; compare n. 730b).
"Wild asses (eha/du, "PlADH)" (Dan. v. 21) are those who are in dire falsities, such as are in the hells (n. 376d).
Wild beast (Fera).-(See Animal, Beast.) There is in the Word a careful distinction between "beasts" and "wild beasts;" and by "beasts" are SIgnified the affections of the natural man belonging to his will, and by "wild beasts" the affections of the natural man belonging to his understanding (n. 650b; compare n. 388b, 650a,g-,
1100b).
The word from which wild beasts have their name and by which they are called, in the Hebrew language means life. When the term "wild beast" occurs in the Word in a good sense, in translating it is better to render it animal, which in Latin signifies a living soul. When the term "wild beast" occurs in a good sense, then the idea which adheres to the word .fera, which means wild beast in Latin, must be wholly laid aside; for with this word there is the idea of wild and ferocious (n. 388c; compare n.650b ). Animals that are to be eaten and animals that are not to be eaten are called by the common term "wild beasts:" and all the animals that are to be eaten signify good affections, for they are mild anu useful, and are not wild and fen:; cious: also the animals that were used in sacrifice are called "wild beasts" (n. 388e). By domestic" wild beasts {fera)," which are useful, are signi nified affections for truth and good (n. 388e). Where it is said, "Thy wild beast (thy company) shall dwell therein" (Ps. lxviii. 10), there the term "wild beast" is used for the people receiving an influx of divine truth from the Lord (n. 650"): by "wild beast" are here signified those who are in the affections for truth and good, or in an abstract sense the affections themselves (n. 388e). By "the wild beast of the field" are signified the affections of the natural man that pertain to his understanding (n. 650b, 730e, llOOb). By "the wild beast of the field" are signified the affections for knowledges of truth in the gentiles with whom the church was to be established (n. 650&). By "the wild beast of the field," that will honor the Lord
998
(Isa. xliii. 19), are signified those who have knowledge of truths and goods from memory only (n. SI8a).
By "the evil wild beast" in general are signified evils of life or cupidities and falsities therefrom, having their origin from the loves of self and the world, which lay waste all things of the church with man (n. 388d). By "the wild beast of the field," in the opposite sense, are signified the cupidities which destroy good affeB:ions (n.
388b-e, 78Id).
By "the wild beast of the reed" (Ps. lxviii. 30; see revised ver sion,) is signified the scientific, pertaining to the natural man, destroying the goods and truths of the church (n. 439); the natural man separate from the spiritual (n. 627b); since the natural man separate from the spiritual is carried into falsities of every kind, and does harm (n.
3 88e ).
"Fera (a wild beast, etc., etc.,)" represents

ZIZ,
Ps.!.
CHAY,
CHAYYAH,
f 7sog); verse 10 (n. 701<); Exod. xxiii. Il (n. 388e); verse 29 (n. 388o, 6so/); Lev. xi. 2, 27.4-,7 (n. 388e); xvii. 13 (n. 388e); xxv. 7 (n.
t Gen. i. 24 (n. 6soc, 7So,,); ii. 20 (n. 650c); ix. S (n.
II
(n. 6soo); Ixxx. i3 (n. 3880, 6Sor):
388e); XXVI. 6 (n. 304g, 3651:, 3880, 650/); verse 22 (n. 3880) ; .Deu!. vii. 22 (n. 3880, 6so/);
:Job v. 22 (n. 388d);
Ps. I. 10 (n. 388., 6soo); lxviii. 10 (n. 388., 6S04); verse 30
n. 388<, 439, 6270, 783); Ixxiv.I9 (n. 388<); lxxix. 2 n. 3881:, 6Sor); civ. Il (n. 6soll. nooc); verses 20, 2S n. 6S04); cxlviii. 10 (n. 388., 6soo, nooo); Isa. xxxv. 9 (n. 388o, 6so/); xl. 16 (n. 388e); xliii. 20 (n. SI811, 6so., 73C); xlvi. I (n. 8IlO); Ivi. 9 (n. 6Soe); :Je,.. xii. 9 (n. 388o, 650/) ; Ezek. v. 17 (n. 3860, 3884, 650r); xiv. IS (n. 3860, 388d); verse 21 (n. 386o); xxix. 5 (n. 388<, 6SOC, 6S4;, IlOOd); xxxi. 6 (n. 388.;, 6S0d); verse 12 (n. 6SOd); verse 13 (n. 388<); xxxii. 4 (n. 3881:, 6sog); xxxiii. 27 (n. 388d; 6sog); xxxiv. S (n. 388d, 6SOC); verses 2S, 28 (n. 388b, 6So/); xxxviii. 20 (n. 400c. 405g. 6Soe); xxxix. 4 (n. 388<, 6sog, IlOOd); verse 17 (n. 388.;, 6So., IlOOC); Dos. ii. 12 (n. 3880, 4030, 6Sor); verse 18 (n. 388e, 701<,'. 7346. nooo); iv. 3 (n. 6Soe. nooc); xiii. 8 (n. 388b. 6so/) ; Zepk. ii. 14. IS (n. 3881:, 650.1) :
THEAION, Apoe. vi. 8 (n. 38811).
Wild vine, Wild grape (Laorusea).-" The wild vine (Sis'SHAH) instead of barley" (Job xxxi. 49; the English versions have here" cockle" in the text, and" noisome weeds" in the margin), signifies the false instead of truth (n. 374e).
By "grapes," which were expeCted (Isa. v. 2), are signified
INDEX OF WORDS.
999
goods of charity, which are goods of life; and by "the wild grapes (SUUSHIM)" which were produced are signified evils opposite to the goods of charity, or evils of life (n.
37Se(viiL.
"Labrusca" represents
BO,EA,
Ezek. xviii. 2, rendered" sour grapes" in the English ver sions (n. 556c).
Will (Vohm/as).-(See Understanding.) "Will," when attributed to the Lord, is the divine love (n. 29S a- c).
There are two faculties of life with man; one is called the un derstanding, the other the will. These faculties are wholly distinct from each other, but created to make one; and when they make one, they are called one mind. But in man they are at first divided, and afterward united (n.
1170 ).
The love belonging to the will is the esse (or inmost being) of man's life, and the wisdom belonging to the understand ing is the existere (or the outcome) of the life therefrom : wherefore the love that is of the will forms itself in the understanding; the form which it there takes to itself is what is called wisdom (n. 1170). These two faculties are becoming united with those who are being reformed: this is effected by combat against the evils of the will; and when these have been removed, the will of what is good acts as one with the understanding of what is true (n. 1170). The will has been destroyed, but the understanding has not The will is what is to be reformed; and as it has been re formed the understanding sees, that is, becomes wise (n.
1170 ).
The understanding is the medium by which the will may be reformed; and by which it may afterwards appear in form such as it is by means of the understanding (n. 29Sb). The understanding is the receptacle of divine truth, and the will is the receptacle of divine good; or what is the same, the understanding is the receptacle of wisdom from the Lord, and the will is the receptacle of love from the Lord: but in the measure in which these two, divine truth and divine good, and thus understanding and will, are one in angels and in men, they are in conjunction with the Lord; and so far as these are not one, men are not in that con junction (n. 466). In a man created anew or regenerated by the Lord, the will in the natural man is formed by the Lord by the influx of the heat of heaven through the spiritual mind (n. 79Gb).
[000
Will and understanding also make one with those who are not reformed, or the evil; if not in the world, still after death: for after death it is not allowable for one to think from the understanding except in accordance with the love in his will. To this condition everyone is reduced at last; and when he has been reduced to it, then the evil love belonging to the will has its form in the understand ing; and this form because it is from falsities of evil, is insanity (n. I I 70). He who is 11 not of the will of the flesh" (John i. 13) is one who is not in evils from his own proprium; he who is 11 not of the will of man" is one who is not in falsities from his own proprium (n. 745; compare n. 151, 802b).
(See articles n. 14, 48, 98, I05, .140, 151, 239a, 295 a-d, 329', 349a, 458a, 466, 745. 796, 8026,83 1 866, IJ70.)
11
Vo/un/as (will)" represents

THHCMA,
fllatt. vi. IO (n. 48. 295<); vii. 21 (n. 295<); xviii. 14 (n. 295<); John i. 13 (n. 151, 295d, 329', 745, 8026); ix. 31 (n. 295<); Apoc. iv. II (n. 295<).
Willing ones, Princes (SPontanei).-"Spon/anei (willing ones)" re presents

NADH I BH.
Ps. xlvii. 9, rendered 11 princes" in the English versions; but the authorized version has "voluntary" in the mar gin (n. 331a).
Willow (Sa/ix).-By 11 willows ('CRCBH) of the torrent (or' brook ')" (Lev. xxiii. 40) are signified the lowest true and good things of the natural man, which belong to external sen sual things (n. 4586). (See Circumspectly.) Wind ( Ventus).-" The wind" (Apoc. vii. I) is the proceeding Di vine, which is divine truth united to divine g-ood. When the influx of the Divine is intensified, which is done when the evil are to be rejected, then low down in the spiritual world there is a wind, blowing strongly, like a storm and a tempest; this wind is what is called in the Word 11 the east wind." Because of this, also, the casting down of the evil is described in the Word by violent and raging winds, by tempests, and by storms (n. 4I9a).
"The wind of J ehovah" has a like signification with 11 the spirit of Jehovah," for the breath is meant, which is also called spirit. Because of this, in Hebrew, and in many other languages, the spirit is named from the same word by which the wind is called. For this reason the greater part of mankind have formed no other idea concerning
INDEX OF WORDS.
looJ
spirit and spirits than that which they hold concerning wind, such as the breath is (n. 419a). By "the wind" and by "the spirit" of Jehovah is signified the divine truth; and by "the four winds" divine truth united to divine good (n. 4196). "Borne on the wings of the wind" (Ps. xviii. 10) signifies omnipresence in the natural world; "the wings of the wind" are the spiritual things from which are natural things (n. 2836; compare n. 282): by "being borne on the wings of the wind" is also signified giving understanding, and also enlightening the ultimate heaven (n. 5 2 9) By "wind" and "spirit," where these terms are used respecting man, is signified the life of truth, or life according to the truths or precepts of the Lord (n. 419a). By "the four winds of the earth" (Apoc. vii. 2, 3) are signified all the truths and goods of the church in the complex (n30 4g) "The four winds of the heavens" (Dan. viii. 8) signify all the good and truth of heaven and the church, and their conjunction (n. 4186). The winds that exist in the spiritual world there appear to rise from different quarters; some from the south, some from the north, and some from the east. The winds that come from the south disperse the truths that are with those who are in falsities; those which are from the east disperse the good things that are with those who are in evils. That the winds scatter them, is because the winds exist from the powerful and mighty influx of the Divine, throu~h the heavens into things below; and where this flows-m, it fills with the Divine the truths and goods, that is, both the inner and the outer minds of those who are in true things and good things; wherefore those with whom the interiors, belonging to the inner and the outer mind, are merely falsities and evils, and whose exterior consists of truths mixed with falsities and goods mixed with evils, do not bear such influx from the Divine; they consequently betake themselves to their falsities and evils that they love, and reject truths and goods which they do not love except for the sake of themselves and for the sake of appearance (n.4Ig,/). In the opposite sense, "wind" signifies falsity (n. 4191). "The four winds of the heavens," in the opposite sense, signify all evil and falsity (n. 4186). By "wind in the wings" (Hos. iv. Ig) is signified reasoning from fallacies, whence come falsities (n. 4191).
ro02
" Vrntus (wind)" represents

Exod. xv. 8 (Il. 538a); verse IO (n. 419C); Sam. xxii. n (n. 282, 529); Ps. xi. 6 (n. 419/' 578, 9OOa); xviii. 10 (n. 282, 2830, 5940) xlviii. 7 (n. 5140); Iv. 8 (n. 419.1); eiv. 4 (n. 1300, 419d) evii. 25 (n. 419.1); exxxv.7 (n. 419d); verse 17 (n. 419c) exlvii. 18 (n. 419d); Isa. xi. 15 (n. 569c); xxvii. 8 (n. 4191); xli. 16 (n. 405", 419.1); verse 29 (n. 419'); :Jer. v. 13 (n. 41ge); X. 13 (n. 419d); xiii. 24 (n. 419'); xiv. 6 (n. 419c); xxii. 22 (n. 419'); xlix. 32 (n. 419'); verse 36 (n. 4180); Ezek. v. 2, 12 (n. 419'); xii. 14 (n. 419'); xiii. 13 (n. 419.1) ; xvii. 10 (n. 419.1); xix. 12 (n. 'P9/' 727 a ); xxxviii. 9 (n. 665); xlii. 16-19 (n. 4(80); Da1l. viii. 8 (n. 316c, 4180); xi. 4 (n. 4180); Hos. iv. 19 (n. 283', 419'); viii. 7 (n. 419.1); xii. I (n. 419', 654i); xiii. 15 (n. 419.1) ; :Jo1lah iv. 8 (n. 40111., 419.1); Zech. ii. 6 (n. 4180); v. 9 (n. 41ge); vi. 5 (n. 3550, 4180): RUACH (Chaldee), Dan. vii. 2 (n. 4180): ANEMOS, iJlJa/t. vii. 25 (n. 41Ic, 419'); xxiv. 31 (n. 4180, 724d); Mark iv. 39 (n. 419.1) ; Luke viii. 23, 24 (n. 4191); AjJoe. vi. 13 (n. 403a); vii. I (n. 304g): PNEUMA, :John iii. 8 (n. 419c).
RUACH,
Wind instruments (IJljlatoria illstrIt1ltenta).-By instruments that are played by striking and by wind instruments is described the joy of those who are of the celestial kingdom; but by stringed instruments and by singing is described the glad ness of those who are of the spiritual kingdom (n. 8630). Windows (Pmestrae).-"To open the windows ("RUBBAH) of heaven and pour out blessing" (Mal. iii. 10) denotes the in flowing Divine, from which come intelligence and eternal life (n. 675 c). By "windows" (Isa. Ix. 8) is signified truth in light (n. 282) ; and the intellectual (n. 406c). "Houses" and" windows (CHALLON)" Clod ii. 9) signify things that are of the mind: "houses" signify that department of the mind which is called the will, where good is; "win dows" signify that which is called the understanding, where truth is (n. 193a). By "windows" ('/er. ix. 2I) are signified thoughts from the understanding (n. 652d; compare n. 5550). By "a voice in the window" (Zeph. ii. 14) is signified the preaching of what is false (n. 650/). Wine (Vin1lm).-By "wine (YAYIN)" and by "the blood of grapes" (Gen. xlix. I I, 12) is meant divine truth (n. 376c). Whereas" bread" signifies the good of love, and" wine" the good of f<lith which in its essence is truth from that good,
INDEX OF WORDS.
1003
and in the supreme sense" bread" signifies the Lord as to divine good, and" wine" the Lord as to divine truth, and whereas there is correspondence between spiritual things and natural, and such correspondence that, when bread and wine are in man's thought, the good of love and the good of faith are in the thought of angels,-and whereas all things of heaven and the church have relation to the good of love and the good of faith,-therefore the Holy Supper was instituted by the Lord, that through it there may be conjunction of angels of heaven with men of the church (n. 376.). That" wine" signifies the truth of the church may be mani fest from many passages in the Word: as Isa. i. 22 (~OBHE'); cap. xxxvi. 17 (T1ROSH); Hos. xiv. 8 (VAVIN) (n. 376.). Because" wine" signified the truth of the church that is from good, it was therefore commanded that upon the altar with the sacrifices they should offer also the meat-offering and the libation (or pour-offering), and the meat-offering was bread and the libation was wine; by which was sig nified worship of the Lord from good of love and from truths therefrom, for all worship is from these. Concern ing the libations, and the quantity of wine used in them for various sacrifices, see Exod. xxix. 40, 41 (VAYIN) ; Num. xxviii. 7 (SHEKHAR); and other passages (n. 376.). By "a feast of lees (SHEMARIM)," or of the best wine (Isa. xxv. 6), is signified appropriation of truths (n. 252a). By "drinking wine (Ckaldee, CH'MAR) from the vessels of the temple of Jerusalem" (Dan. v. 4) is signified to imbibe the truths of the church, from the Word (n. 376d; com pare n. 220b). That the Lord" made the water wine (OINOS) " (John ii. 3, 9, 10) signifies that He made the truths of the external church to be truths of the internal church, by opening the inter nal things which lay concealed in them (n. 376.). By" the product of the vine (GENNEMA TES AMPELOU)" or the wine (Matt. xxvi. 29, Luke xxii. 18) which the Lord would drink with the disciples "new in the kingdom of His Father," or "when the kingdom of God was coming," is meant that all divine truth in heaven and in the church would then be from His Divine Human (n. 376.). That" the Lord blessed the wine (POTERION)" which He gave to the disciples (Matt. xxvi. 27, Mark xiv. 23, Luke xxii. 20), signified communication of His Divine, and thus con junction with them (n. 340d; compare n. 70Ic). That the holy things of the Word, of the church, and of wor ship, have been so changed with the Babylonians, is of the divine providence of the Lord, that they might choose
1004
falsity in place of truth, and evil in place of good; they would otherwise have defiled holy things: for example, as was done with the Holy Supper instituted by the Lord, that they have separated the bread and wine, and give the bread to the people and drink the wine themselves; for " bread" signifies the good of love to the Lord, and "wine" the truth of faith in Him; and good separated from truth is not good, and truth separated from good is not truth (n. 1054). Whatsoever appears in heaven, appears altogether like what exists in our material world, from its threefold kingdom. There appear there oils, wines, seerae (or drinks from the juices of fruits), and other things that belong to the vege table kingdom (n. 926). "To drink wine (VAVIN)" in the opposite sense (Isa. v. 11,22) signifies to imbibe falsities (n. 376g). By "the wine (OINOS) of scortation" (Apoe. xviiii. 3) is signi fied falsified truth (n. 376g). That they gave to the Lord" vinegar mingled with gall," which is also called" myrrhed wine" (or wine mingled with myrrh) (Mark xv. 23), was significative of the quality of divine truth /i'om the Word with the Jewish nation, namely, that it was mixed with the falsity of evil, and thus was altogether falsified and adulterated; wherefore He was not willing to drink this (n. 519a).
" Vinum (wine)" represents

CH'MAR
VAVIN,
(Chaldee), Dan. v. 4 (n. 2200, 376d):

Gm. ix. 21 (n. 376/); xiv. 18 en. 376.) j xxvii. 25 (n. 376<);
xlix. IJ (n. 195<, 329', 376<, 475, 918); verse 12 (n.
37 6<) ; Exod. xxix. 40 (n. 376.); Lro. xxiii. 13 (n. 376.) ; Num. vi. 3 (n. 376',918); verse 20 (n. 918); xv. 5, 7,10 (n. 37 6.) j Dnlt. xxxii. 33 (n. 433'); Ps. civ. 15 (n. 376.); Isa. v. I l (n. 323<, 376g); verse 12 (n. 323<); verse 22 (n. 376g-); xvi. 10 (n. 376<) j xxiv. 9 (n. 323, 376d); verse II (n. 2230, 919); xxviii. 1 (n. 376/); verse 7 (n. 235, 376/); xxix. 9 (n. 376/) j H. 21 (n. 376/) j Iv. I (n. 3760, 6170) j Ivi. 12 (n. 376/); J~Y' xiii. 12 (n. 376/); xxiii. 9 (n. 376/); xlviii. 33 (n. 376<); H. 7 (n. 376g, 96010) j Lam. ii. 12 (n. 376<, 750.); Ezd. xxvii. 18 (n. 376,{); Hos. iv. IJ (n. 1410) j iv. 18 (n. 283.,887); vii. 5 (n. 376,) j i~. 4 (n. 376d); xiv. 8..(n. 376,); Joel I. 5 (n. 376d, 543<); Ill. 3 (n. 376,{, 86310) ; Amos H. 8 (n. 376.); v.11 (n. 376d); vi. 6 (n. 376d); ix. 14 (n. 3760);
INDEX OF WORDS.
1005
Micalt vi. 15 (n. 376d) ;

Ztplt. i. 13 (n. 376c);
Ztclt. ill:. 15 (n. 376.); x. 7 (n. 376",~. 448,,):
'OBHE'. ba. i. 22 (n. 376.); Hos. iv. 18 (n. 283', 376r, 887): BHEKHAR. Num. xxviii. 7 (n. 376.) : TIROSH. Gm. xxvii. 28 (n. 376,,); ba. xxxvi. 17 (n. 376.) ; Hos. vii. 14 (n. 376.); Ztch. ix. 17 (n. 376.): OINOS. Matt. ix. 17 (n. 1956, 376.); Mark ii. 22 (n. 1956); xv. 23 (n. 519"); Luk~ v. 37, 38 (n. 1956); x.34 (n. 375.(viiL), 376., 444<); John ii. 3, 9, 10 (n. 376.); Apllc. vi. 6 (n. 375"); xiv. 8 (n. 376g, 881); verse 10 (n. 376r, 887,9606); xvi. 19 (n. 376g); xvii. 2 (n. 1035); xviii. 3 (n. 376r. 1102); verse 13 (n. 1152).
- - Winepress, Press (Torcular).-By "the product of the wine press" was signified all the truth of good, in the church; the signification was like that of" wine" (n. 799C). By "the winepress" is signified the production of truth from good; for by "the clusters" and" grapes" that were put mto the press is signified spiritual good, and by "wine," which was produced, is signified truth from that good (n.
9 20). "The press" (Hos. ix. 2) is the Word, as to the good things of love; by "the press" is here meant oil, for which, and for wine also, there were presses (n. 695"; the English ver
sions have" winepress ").
That the Lord fought alone, is signified (Isa. Ixiii. 3) where it is said, "I have trodden the winepress alone. and of the peoples not a man was with me." "The winepress" signifies combat from divine truths against falsities; for in the winepresses was expressed the wine from grapes, and by "wine" is signified divine truth; therefore," I have trodden it alone, and of the peoples not a man was with Me," signifies that the Lord alone did it. without any help from anyone (n. 359). By "the winepress" in the opposite sense is signified the bringing-forth of falsity from evil. That by "the wine press" (Apoe. xiv. 19) is signified the lillsification of the Word as to all spiritual truth, is because it is called" the great winepress of the anger of God;" and by "God's anger" are signified contempt for truth and good, and their rejection by man; and the highest rejection is the falsification of the sense of the letter of the Word even to the destruction of spiritual truth, or the divine truth which is in heaven (n. 920).
1006
"Torcular (a winepress, a press,)" represents

Lam. i. IS (n. 9220);
Jod iii. 13 (n. 9110,9220):
nQEBH, Dl!Ut. xvi. 13 (n. 799c); . Isa. v. 2 (n. 922C);. xvi. 10 (n. 376c); JI!r. xlviii. 33 (n. 376c, 9 220 ); Hos. ix. 2 (n. 376d, 9220); Jod ii. 24 (n. 922c): PUAAH, Isa. Ixiii. 3 (n. 359,9220): LNOS, Matt. xxi. 33 (n. 922c); Aloc. xiv. 19 (n. 920); verse 20 (n. 922a, 923).
GATH,
Wing (Ala).-(See Bird.)

By "wings (KANAPH)" when attributed to the Lord (Ezek. i. iii. x.), is signified the spiritual Divine, which is the divine truth of the Lord in His celestial kingdom (n. 283c). By "the wings of the cherubs" (I Kz'ngs 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. 700g). "The wings of Jehovah" (Ps.lxi. 4) signify spiritual truths (n. 799b). "The wings of Jehovah" in which there is healing (Mal. iv. 2), signify truth from the good of love (n. 283b); "heal ing in the wings" signifies in the truth of faith (n. 279a). "Borne upon the wings of the wind" (Ps. xviii. 10; 2 Sam. xxii. II), signifies the omnipresence of the Lord in the natural world (n. 282, 283b, 285): "the wings of the wind" here are divine truths in ultimates (n. 419d): 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. 283b). 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. 5940). "To trust in the covert of the wings of Jehovah " (Ps. lxi. 4), signifies to be in divine truths (n. 799b; compare "Under the shadow of the wings," n. 283b). By "all birds (or fowl) of every wing (KANAPH)" (Ezek. xvii. 23) are signified the intellectual things which are from spiritual truths (n. 283b) : by" bird (or fowl) of every wing" (Ezek. xxxix. 17) is signified spiritual truth in all its com pass (n. 329d). Where it is said, "Doth the hawk fly by thy intelligence, and stretch her wings towards the south?" (Job xxxix. 26,)
INDEX OF WORDS.
1007
by this is signified to bring oneself into the light of intel ligence (n. 28Ib). By "the winged (KANAPH) bird" or fowl (Deut. iv. 17) is sig nified the understanding of spiritual truth (n. 282). "The land shadowed with wings (KANAPH)" (lsa. xviii. 1) is the church which is in thick darkness as to divine truths (n3 0 4d ). "The wind hath bound her in its wings II (Hos. iv. 19), sig nifies reasoning from fallacies (n. 283e, 41ge). "Thou shalt fall, .... thou and all thy wings II (Ezek. xxxix. 4; the authorized versions have .. bands," the revised version ha. "hordes "), signifies that external worship separate from in ternal, with its doctrinals and its falsities, is to perish (n.
3 88c).
"Wings ('EBHRAH)" (Deut. xxxii. rr) signify the spiritual Di vine, which is divine truth (n. 2836). "The wings of a dove, covered with silver" (Ps. lxviii. 13), signify spiritual truths (n. 2836). "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. 28 36). The wing ('EaHER) of a dove" (Ps. Iv. 6) signifies affection 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. 28Ib, 2830). 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. 7806). "Six wings (PTERUX) about," or "in circuit II (Apoc. iv. 8), de notes the spiritual Divine around the celestial Divine (n.
283a).
By "wings II (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 doctrine from the ,"Vord when understood (n. 558).
KANAPH xix. 4 (n. 2810); xxv. 20 In. 283d) ; Dmt. xxxii. II (n. 2816): Ps. xvii. 8 (n. 2830); xxxvi. 7 (n. 2830); Ixiii. 7 (n. 283"); [sa. vi. 2 (n. 282, 285); xviii. I (n. 304d) ; Ezek. xvi. 8 (n. 2830); xvii. 3. 7 (n. 28110); Zech.v. 9 (n. 419')'
occurs also in the following passages :-Exod.
(See Skirt.)
1008
Winter
is spring time with man when he is entering heaven, which he does when his spiritual internal is being opened; before this it is the time of winter with him (n. 94 2 ). 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).
(Hiems).-It
Wisdom
(Sajientia).-(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 (n4 66 ). 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. 28oa). 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. 2800). (See 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. 74le). There comes wisdom when truths are committed to life (n. 37 60 ).
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
(Sajiens).-By "wise men from the East" (Matt. ii. II) are signified those who are in knowledges of truth and good (n. 324e). .
INDEX OF WORDS.
19
By" prophets" (Matt. xxiii. 34) is signified truth of doctrine, by "wise men" good of doctrine, and by "scribes" the Word from which is doctrine (n. 6556). By those who are "wise in their own eyes" (Isa. v. 21)., are signified those who are so from their own intelligence (n. 37 6g). That every man is not intelligent and wise, is because who ever is not so has closed in himself the receptacle of ce lestiallove by his life (n. 1224).
"Sapientia (wisdom)" represents

COHKHMAH, 80PHIA,
Ex{)(/. xxxi. 3 (n. u70) Apoc. xiii. 18 (n. 844).
xxxv. 31 (n.u7o):
"Sapiens (wise)" represents
Isa. v. 21 (n. 376,.) j

Eluk. xxvii. 8,9 (n. U70) :
80PH08, Matt. xxiii. 34 (n. 6556) :
MAG08, Matt. H. u (n. 32).
CHAKHAM,
Witch, Witchcraft.-(See Enchantment, Sorceries.) Withdraw.-(See Contract.) Wither

(Emaruscere).- Devastation and desolation are signified
(Isa. xxxiii. 9) by "mournin~," "languishing,"" withering away ('AMAL)," and "becommg like a desert" (n. 736; compare n. 223c).
- - (Arifacere. Exsiccare).-Of the words" arifaElum (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. 4IIf).
In the passages given to show this, "art/aure" is the rendering of YA8H ESH, and "exsiccare" represents CHARA8H: the participle "exsiccans" represents CHARI8H., :lonah iv.8.
(See muck more concerning tkese words under Dry.) Within

(Intus).-" Within
(noTHEN) 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" (Deut. 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
1010
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. lxxxix. 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. 401.1). 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 doctrine and of faith; for it is said afterward that" the two witnesses are the two olive trees and the two candlesticks (or 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 doctrine (n. 662).
"Testis (a witness) " represents

'EDH,
Josh. xxii. 27 (n. 434C); Ps.lxxxix. 37 (n. 25,41, 684C);
M""TU". Apoe. I.
Isa. Iv. 4 (n. 205) : ... . .. 5 (n. 27); Ill. 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, destruction, 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. 654j). "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, 117 6).
" Vae (woe, alas,)" represents

'OY, ISQ. HOY,
iii. n (n. 531): Isa. v. 8, n, 18, 20-22 (n. 531); X. I (n. 531); xvii. 12 (n. 531); xviii. 1 (n. 531); xxix. I, IS (n. 531); xxx. , (n. 531); xxxi. 1 (n. 53l); xxxiii. I (n. 53l): xlv. 9, ]:) (n. 531); .
INDEX OF WORDS.
101 I
:fer. xxii. 13 (n. 531); Ezek. xiii. 3 (n. 531) : OUA', Matt. xxiii. 13-16, 23, 25, 27, 29 (n. 531); Luke xvii. I (n. 531); xxii. 22 (n. 531); Ajoe. viii. 13 (n. 531); ix. 12 (n. 531, 564); xi. 14 (n. 531, 680); xii. 12 (n. 752); xviii. 10 (n. Il34); verse 16 (n. 531, n6S); verse 19 (n. 531, II76).
Wolf (LujJ1ts).-" The lamb" signifies innocence, or those who are innocent, and" the wolf" those who are opposed to innocence: "the lamb" is innocence of the inmost degree, the opposite of which is "the wolf" (n. 314P; compare n7 8ob). "Wolves of the evening" (Rab. i. 8) signify fallacies of the senses (n. 78ob).
"Lupus (a wolf)" represents

Z"EBH,
Isa. xi. 6 (n. 3140, 781d); Ixv. 25 (n. 3140); :fer. v. 6 (n. 7800); Hab. i. 8 (n. 355', 7800): LUKOS, Matt. vii. 15 (n. 1950); Luke x. 3 (n. 3140).
Woman, Female (Femina, Mulitt).-(See Female, Male, Man.) Woman (fm'ina) was born to be affection, which is of love; and man was born to be understanding: thus woman was born to be good, for all good is of the affection which is of love; and man was born to be truth, for all truth is of the understanding (n. II20; compare n. II21).
It is said, "Male and female (f,mina, N<QEIIHAH) 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 doctrine, and by "female" life (n. 72Sa; compare n. SSSe): 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. 294e). "Jehovah hath created a new thing in the earth, a woman (femina, N<QEBHAH) shall encompass a man" ('Jer. xxxi. 22), signifies that a new church is to be established in which truth will be conjoined to its own affection: "to create a new thing in the earth," is to establish that new thing; "woman" is the church as to the affection for truth, "man" is the truth, and" to encompass" is to be conjoined (n. SSSa) .
(Mulier).-By
"woman (mulier " in the Word, in many passages, is signifiedU:he church (n. 9, 4010). "Women" are atfectionsMa). By "woman" is slgnifieteehurch as to the affection COl
1012
truth, and consequently by "woman" is signified the affec tion for truth in the church (n. 555a). By "women" are signified the gooasof the church (n. 270); also those who are in goods (n. 430e). By "woman" is signified the church as to the affection for truth from good, or the affection for truth from good with the man of the church (n. 55.5..d). By "old men (marcs) and old women (senes mulieres, Z'QENOTH), who shall dwell in the streets of Jerusalem" (Zech. viii. 4), are meant the intelligent and wise through the truths of doctrine (n. 652e). By "a \YQ!1lli.n (Engl.ish versions '~') ~f youth". (Isa. liv. 6), is meantlTle AncIent Churcn,-:whlch was In truths from affection; by" the cast off" (see revised version) is meant the Jewish Church, which was not in truths from any spiritual ~~ -:-:. affection (n.~a). "A woman encompassed with the) Sun" (Apoc. xii. I) is the new.. church, wluch IS the New Jerusalem (n. 707 i com ( \ paren:-7 2Ia ,e, 73 0a , 75 8, 763). By "woman" in the opposite sense is signified the cupidity of the false from evil (n. 5554'). By" the pitiful woman" (Lam. iv. 10) are signified affections for the false as if it were truth (n. 555d). 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. 138; compare n. 1049, 1062, 1076, 1088). -i.o "Mulier (a woman)" represents
Gc'!. iii. I, 2, 4, 6, 13:.15 (nQ; .Deut. XXI. II (n. 555< ; XXII. 5 (n~) ; Isa. Iiv. 6 (D. 55 a ; :::;:..> yer. iii. ~ (n. . xliv, Z.Sn. 155J); Ii. 22 (n. 5~); ElJck. XVI. 32 I ; XVIll. 6 (11. ~d) ; Dos. iii. I (n 374 . ~ NASHIM (plural above), Lcv. xxvi. 26 (n. 555.J; .Deut. xx. 14 (n 725.J ; -.../
Isa. iii. !~ (n. ; iv. I (n, ~a); xxvii. II (D. ~a');
'ISHSHAH,
ix. 20 (n. 555.J~. Lam. IV. 10 (n~a'); v. 11 (n. 55fa 863a ; ElJck. ix. 6 (n 2 0, 555a); xxiii:--f(D. );
Micalz ii. 9 (n. .J);
Zcelz. xii. 12-14- n. 555.J); xiv. 2 (D. ill.J) :
OUNE, in all the passagern the New Testament here referred to. See the-10llowing . I Sr;;gJI4!O, 159, 250<',270, 374a', (4016) 430,<, 555a-4 ~644.J, 652<, 670, 6750, 677, ~,fls>7. 70 a,e, 7244, 725.J~ 73 1, 7390,758, 759, 763, 764, "67, 5.J. 862, 863a, 1038, 1049, 1062, 1088. ~
yer. v!i. 18 (n. 555'4');
XXXII.
9 (n.
~5d);
INDEX OF WORDS.
101 3
Womb (Vterus).-( See Matrix, Belly.) By "womb" is signified inmost conjugial love, and thence celestial love in its whole compass (n. 710a). 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 fretus 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 nallove that in Greek is called storge (n. 7IOa). 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: conjugiallove, 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 giallove, 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. 7IOa). "The womb" or "the belly" signifies spiritual conjugiallove, 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 (n340c). 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. 71(6). 1/ 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).
101 4
11
Uterus (the womb)" represents

Gm. xlix. 25 (n. 34OC, 71(6): G~n. xx. 18 (n. 7IOd);
Exod. xiii. 12, 15 (n. 7IOd);
Ps. ex. 3 (n. 179);
J"' i. 5 (n. 7100 ) :
BETEN, Gm. xxv. 23 (n. 71(6); Ps. Iviii. 3 (n. 7IOO); Ixxi. 6 (n. 7100); Isa. xliv. 2,24 (n. 7100); xlix. I, 5 (n. 7100): MASHBER, Hos. xiii. 13, where the English versions have" place of the breaking forth" (n. 7IOO): KOILIA. Luk~ i. 15,41,44 (n. 7IOc); John iii. 4 (n. 710,.) : GASTER, Matt. xxiv. 19 (n. 7IOa).
IIACHAM, RECHEM,
- - (Vulva).-"To
be carried from the womb (ut~rus)" (Isa. xlvi. 3) signifies the states of the man who is to be regenerated, from conception to birth; the birth itself, and education and perfecting 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. 7 IOa ).
Wonder, Prodigy (Prodig-ium).-(See Miracle.)
"Prodigium (a wonder, a prodigy,)" represents

MOPHETH.
J0e/
n.
Isa. xx. 3 (n. 805o(iii.;
30 (n. 5390).
To wonder (Mirari).-" Mirari (to wonder)" represents

THAUMAZO,
Apoe. xvii. 8 (n. I056).
Wonderful, Mu.rve/lous (Miraoilis).-(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 (Lig-num), Of wood (Ligneus).-"Wood" signifies good (n. 2220,391/); specifically, the good of the natural man (n. 1145); the good of life (n. 4330).
"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. 2770; compare n. 2220); or celestial good (n. 2940). "Thyine wood" signifies good conjoined to truth (n. 1I45). "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
INDEX OF WORDS.
101S
rational good; for this is eminent, because it is the best of the natural man (n. 1146). 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. II4S). 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. II4S). Their temples, called" houses of God," are of wood (n. 831). In the opposite sense, "wood" signifies evil (n. 114S). Hanging on wood (or "a tree") was the punishment for the injury and destruction of good (n. 114S). (See Crucify.) When a false doctrinal is confirmed from the mere sense of the letter of the Word, it becomes an idol of wood (n.
S87 a ).
(See also articles n. 176, 376,., 655a,6.)
"Lignum (wood, a tree,)" represents

'nz, in all the passages of the Old Testament that are here re ferred to: XULON, Matt. xxvi. 47 (n. II45); A/QC. xviii. 12 (n. 1145, II46).
Wool
White wool" (Apoe. 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. 376d).
(Lana).-"
"MAR
"Lana (wool)" represents

TZEMER,
(Chaldee), Dan. vii. 9 (n. 67): Ps. cxlvii. 16 (n. 67); Isa. i. 18 (n. 67); Euk'.,xxvii. 18 (n. 376d); xxxiv. 3 (n. 67); Dos. 11. 9 (n. 67) : ERION, Ajoc. i. 14 (n. 67).
Woodpecker (Picus).-It is to be noted that there are many kind~ 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. IIOOd).
"Picus (which often means a woodpecker)" represents

'AYYAH,
D~t.
LnJ. xi. 14 (n. IIood); xiv. 13 (n. llood; the rendering of the authorized ver
1016 _ IO]q
sion here is "kite," and that of the revised is" falcon." The rendering by Scbmidius is "pica," which properly means a magpie).
Word (Veroum).-Concerning the Word and its holiness, see arti

cles n. 1065-1067, 106g-1074, 176, 177, 107g-1089. By "the Word" (John i. I, 4, 14) is meant divine tt1!1h 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 saicr,-n-AnCltfieWord was made Flesh, and dwelt among us" (n. 43: compare n. SI, 82, 122, 151, 196, 224, 294d, 392d, 433a, 700d, 726(ii.), 803a, 1066, 1069, 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. 3490). By "the Word of Jehovah" (Isa. i. 10) is mean t divine good, and by" the Law of God" is meant divine truth (n. 6530). "His Word" (Ps. cv. 19) signifies divine truth, and "the speech of Jehovah" signifies divine good from which is divine truth (n. 448d). 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. I I) is meant divine truth proceed ing from the Lord, which with us flows-in through the Word (n. 644C). "The Word" (Apoc. Hi. 10) is the precept; and "to keep it" is to live (n. 214). That all good of life and truth of dofuine is taught in the Word, is meant (Jer. ii. 3 I) by the words, "See ye the Word of Jehovah" (n. 7300). "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. 2980). "The Lord J ehovih will not do the Word, unless He nath revealed His secret to His servants the prophets" (Amos iii. 7), signifies that the Lord opens the interiors of the Word and of doctrine to those who are in truths from good (n. 60Ia). "Know therefore, and perceive, from the going-forth of the Word" (Dan. ix. 25), signifies from the end of the Word of the Old Testament; because that was to be fulfilled in the Lord (n. 684e). "Words" (Apoc. i. 3) are truths (n. 14). "The words" which the Lord speaks (John vi. 63) are the truths offaith (n. 84). "To hear the words of the kicgdom" (Mall. xiii. Tg) is to
INDEX OF WORDS.
101 7
hear the truths of the church (n. 48; see John xv. 7, n. 84) By "peoples of deep lip, and heavy in tongue, whose words they do not hear" (Ezek. iii. 6), are signified those who are in doctrine that cannot be understood, and who thence are in an abstruse religion with dogmas of which there is no perception (n. 455b). By "the word of testimony" (Apoc. xii. I I) is signified con fession of the Lord, and acknowledgment of the Divine in His Human (n. 7-19). "To speak a word against the Son of Man" (Matt. xii. 32), signifies to interpret the natural sense of the "Vord, which is the sense of its letter, according to appearances (n. n 8&). Whereas Moses represented the Lord as to the historical Word, and Elijah represented Him as to the prophetical Word, therefore when the Lord was transformed Moses and Elijah were seen talking with Him. Neither could others talk with the Lord, when His Divine appeared in the world, than those who signified the Word; for con verse with the Lord is by means of the Word (n. 937).
"Verbum (the Word)" represents

DABHAR,
Ps. xlv. 4 (n. 298b); cv. 19 (n. 8d) ; Isa. i. 10 (n. 6530); Iv. II (n. 6&); Jl!r. ii. 31 (n. 730b); Ezdt. Hi. 6 (n. 455b) ; Don. ix. 25 (n. 684'); Amos Hi. 7 (n. 6oIa).
"Verbum (the Word, a word,)" represents

LDGOS,
Matt. xii. 32 (n. 778.); xiii. 19 (n. 48);

John i. I, 14 (n. 43, SI, 82, 122);
Apoc. i. 3 (n. 14); iii. 10 (n. 214).
" Verbum (a word, a saying,)" represents

RHEMA,
John vi. 63 (n. 84); xii. 48 (n. 907); xv. 7 (n. 84).
The Lord is called "the Word," because "the Wod" sig nifies divine truth proceeding from Him (n. 355c; com pare n. 392d). The Word is divine truth, and it is the Lord (n. 25). The Lord as to His Human, in the world, was divine truth, which is the Word; and since that time, when" He has gone away to the Father," that is, when He has become one with the Father," the divine truth proceeding from Him is the Spirit of Truth, which goes forth and proceeds from Him and at the same time from the Father in Him (n. 1071). That the Word is the holy Divine, from inmosts to outmosts,
1018
is not evident to the man who is leading himself, but to the man whom the Lord is leading (n. 1072). The Word is Divine Truth, from which are heaven and the church (n. 630a). The Lord, as He is the Word, so also is the Doctrine of the church (n. 19). The vVord in its origin is the very Divine that proceeds ft'om the Lord, and which is called the divine truth: and this, when it was sent down to men in the world, crossed the heavens in their order according to their degrees, which are three; and in every heaven it was written in adapta tion to the wisdom and the intelligence of the angels there: and at last it was brought down from the Lord through the heavens to men, and was there written and promulgated in a manner adapted to their understanding and apprehension: this last, therefore, is the sense of its letter, in which divine truth such as it is in the three heav ens lies placed in distinct order. From this it is evident that all the wisdom of the angels who are in the three heavens has been placed by the Lord within our Word; and as divine truth is the Lord in the heavens, therefore the Lord also is Himself present in all things of His Word and in every single thing, as He is in His heavens, and He may be said to dwell therein (n.I073). The Lord spake to the people through the prophets; and through them He dictated His \Vord (n. 624d). The prophets were instructed by the Lord by the living voice; and dreamers were instructed by representatives exciting to action; these representatives flowed into the affection of the dreamer, and from this into the sight of thought (n7 06a ). By the prophets through whom the Word was written, all things were seen in ultimates; so that the Word in its ultimates, which are the things contained in the sense of its letter, might consist of such things as are in the world, which should be representations and correspondences of celestial and spiritual things, and so that it might serve the spiritual sense as a base and foundation (n. 278a). When the Lord sends angels to men, as He did to the prophets, He fills them with His Divine, and so He pre pares them to speak. The <l.ngel who has been sent does not speak from himself, but from the Lord;' and as soon as he has done speaking, he returns into himself, and knows that he is only an angel. Thus was the Word written by the Lord with angels as His mediums; and thus did the Lord speak with the ancients (n. 1228). Whatever the angels spake to men as told in the Word, they
INDEX OF WORDS.
IOI9
did not speak themselves, but the Lord through them; for this reason also the angels who spake are everywhere called Jehovah; and consequently the Word, even that which angels spake, is divine; for no man and no angel can of himself speak such divine [truth] as there is in the Word, nor indeed can he speak any truth that is in itself divine, but the Lord alone does this through them (n. 473) All the persons concerning whom the Word was to be written, 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 tl1e 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 He was also carried when an infant into Egypt. The case was similar with the prophets, and with many others mentioned in the historical parts of the Word (n. 50). The Word descended from the Lord, through the heavens, into the world; it has therefore been adapted to the wisdom of the angels who are in the three heavens, and also to men who are in the natural world. Hence the Word in the first origin of all is wholly divine, then celestial, then spiritual, and at last natural: it is celestial for angels of the inmost or third heaven, who are called celestial angels; it is spiritual for angels of the second or middle heaven, who are called spiritual; it is celestial-natural and spiritual-natural for angels of the ultimate or first heaven, who are called celestial-natural and spiritual-natural angels; and it is natural for men in the world, for men so long as they live in a material body think and speak naturally. Now it is in consequence of this that the Word is given with the angels of each heaven, but with a difference according to the degrees of their wisdom, intelligence, and knowledge; and although it differs as to the sense in the several heavens, still it is the same Word: for the Divine itself, which is in the Word from the Lord, when it descends to the inmost or third heaven becomes the celestial Divine, when it descends from this to the middle or second heaven it becomes the spiritual Divine, and when it descends from this to the ultimate or first heaven it becomes the celestial-natural or the spiritualnatural Divine: and when from this it descends into the world it becomes the natural divine Word, such as it is with us in the letter. These successive derivations of the divine truth proceeding from the Lord Himself exist from the correspondences between things higher and things lower, established from creation itself (n. 59~).
1020
All that is sent from heaven is revelation; for that is revealed which is in heaven, and this is something spiritual which concerns the church and its state; but this with man is changed into what is natural, such as is found in the sense of the letter in the Word. 'What comes from heaven can not be presented otherwise with man; for the spiritual falls into its correspondent natural when it descends from the spiritual world into the natural. It is in consequence of this that the prophetic Word is such as it is in the sense of the letter; and that, being such, it is in its bosom spir itual, and that it is divine (n. 8). Most things in the vVord were taken from the appearances in the spiritual world, and they therefore signify things similar to those which the appearances signily there (n. 594a ). The Word was written from such things as were seen and heard in the ultimates of heaven, and thus from mere cor respondences and representatives, in the particulars of which are concealed innumerable and ineffable arcana of divine wisdom (n. 369). . The Word was so written that it may be the conjunCtion of heaven with man; and it is this conjunction, because every expression therein, and in some passages every let ter, contains the spiritual sense in which the angels are; and therefore when a man perceives the Word according to its appearances of truth, the angels who encompass the man understand it spiritually; and thus the spiritual of heaven is conjoined with the natural of the world in re spect to such things as are conducive to man's life after death. If the Word had been written otherwise, there would not have been any conjunction of heaven with man (n. 816; compare n. 1024). In the Word there is no little expression that is empty; for the Divine is in all things and in every single thing there- . in (n. 408). The Word was given that through it there may be conjunc tion of heaven with the church, or of the angels of heaven with the men of the church (n. 408). Heaven is conjoined to man when man is in ultimates, that is, in such things as are in the world, as to his natural man, and in such as are in heaven as to his spiritual man; otherwise there cannot be conjunction. It was on this account that baptizing was instituted, and also the Holy Supper; also that the Word was written by such things as are in the world, and that in it there is the spiritual sense in which are such things as are in heaven; or that the sense of the letter of the Word is natural, and in it is the spiritual sense (n. 4750).
INDEX OF WORDS.
J021
The Word in its bosom is spiritual, although it is natural in the sense of the letter (n. 31Sa). All things of the Word are significatives of the spiritual things that are in the internal sense (n. 8). Whereas the divine truth, when it passed from the Lord Him self through the three heavens even to men in the world, was written in every heaven and made the Word, there fore the Word is the union of the heavens with each other, and the union of the heavens with the church in the world: for the Word is the same everywhere, and only differs in perfection of glory and of wisdom according to the de grees in which the heavens are (n. 1074). In all things of the Word and in every single thing, there is the inmost sense, the internal, and the external. In the inmost sense is the Lord alone, for it treats of Him, of the glorification of His Human, of the arrangement of the heavens, the subjugation of the hells, and the establish ment of the church by Him; in the internal sense, how ever, it treats of heaven and the church, and doctrine is given; but in the external sense the Word is such as it is in the sense of the letter (n. 43Sa). There are three distinct senses, as there are three heavens. The inmost sense, which is called the celestial, is for the inmost or third heaven; the middle sense, that is called the spiritual, is for the middle or second heaven; and the ultimate sense, which is called the celestial-natu ral and spiritual-natural, is for the ultimate or first heaven. These three heavens, with the addition of the natural that is for the world, are in the Word and in every particular of it. The three heavens have the Word; and each heaven is in its own sense of the Word, and from this is their heaven, and also their worship (n. 630a). The Word is in every heaven, and with almost every angel, in its own sense; and it is read by them every day, and tnere are also preachings from it, as on earth (n. 1024). The Word that is in heaven is cited, as showing the internal meaning of certain verses of a psalm (n. 388e). In every heaven there is a Word; and these Words in their order are in our Word, and so they make one by influx, and thence by correspondences. Our Word, as to the sense of the letter which is natural, makes one with the Words in the heavens, the senses of which are spiritual, by influx and by correspondences (n. 1080). Whereas there is a trine in every part of the Word, one thing within another, and this trine is like effect, cause and end, 1t follows that there are three senses in the Word, one within another. Now as one sense is within another, it follows that the natural man draws his own sense, the
1022
spiritual angel his, and the celestial angel his; and thus that each one draws what is analogous to his own essence and nature and in agreement therewith: this is done when the Word is read by a man whom the Lord is lead ing (n. ro83). In the sense of the letter, the Word appears exceedingly sim pie; but still the wisdom of the three heavens is stored in it; for in all its particulars there is sense within sense: there is the' inner sense such as there is in the first heaven, a still more interior sense such as there is in the second heaven, and an inmost sense such as there is in the third. These senses are in the senses of the letter, one within another; and one sense after another is evolved fi'om it, each by its own heaven, while a man who is led by the Lord is reading the Word. From these considerations it is plain how the Word was inspired by the Divine, and that it was written from such inspiration that nothing else in the world can in any wise be compared with it (n. 1079; compare n. 1065, ro66). The prophetical parts of the Word, as well as all things of the Word in general, were written by correspondences, so that through the prophecies there may be conjunCtion of heaven with the church; conjunCtion is effeCted by correspondences: for heaven, or the angels there, under stand all things spiritually that man understands naturally, and between natural things and spiritual there is perpet ual correspondence, and through correspondences there is such conjunCtion as there is between soul and body. It is because of this that the Word was written in such a style; there would not otherwise be a soul in it, and con sequently heaven would not be in it; and if heaven were not in it, the Divine would not be in it (n. 227). The historical parts of the Word, as well as the prophetical, have in them an internal sense (n. 410&). The historicals of the Word contain a spiritual sense; for all things and every single particular in the Word are from the spiritual world, because they are from the Lord; and when these were let down from heaven into the natural world, they were clothed with a corresponding natural sense, such as is that of the sense of the letter of the Word The historical portions of the Word are all representative of such things as belong to the church; and the expressions by which the historical events have been described are all significative (n. 8 IId). The spiritual sense that lies hidden in the historical parts of the Word is more difficult to be seen than that in the prophetical parts; for the historical narratives hold the
(n434a ).
INDEX OF WORDS.
1023
mind fixed on themselves, and thus they withdraw it from thinking of any thing except that which appears in the letter; but nevertheless all the historical naratives of the Word are representative of heavenly things, and the words are significative (n. 734&). As it is from creation that end, cause, and effect, together make one, so also it is from creation that the heavens with the church on earth make one; but this by the Word, while it is being read by man from the love of truth and good (n. 1084). The angels who in heaven constitute the Lord's celestial king dom, draw the internal sense of the Word from the affec tion alone of a man who is reading the Word; there is the same result also from the sound of the words in the original tongue; but the angels who are in the Lord's spiritual kingdom draw the internal sense from the truths that the words contain (n. 326d). The Word in the letter is written according to the appear ance, because it is according to the apprehension of natu ral men. But the angels, who are spiritual, do not see these truths of the Word apparently, according to man's apprehension of them, but spiritually (n. 405"). External goods and truths are those that are in the sense of the letter of the Word, but internal goods and truths are those which are in the internal or spiritual sense of the Word: and again, external goods and truths are such as are in the lower heavens, with the angels there, that is, in the ultimates of heaven; but internal goods and truths are such as there are in the higher heavens, that is, in the third and the second, and with the angels there. Inter nal goods and truths are genuine goods and truths them selves; but the external are goods and truths because they correspond, and thus are correspondences. The internal have immediate communication with the angels of heaven; the external do not have immediate communication, but mediate, through correspondences (n. 376a). Divine truth with us is the Word. This is the one only me dium of the conjunction of heaven with the church; wherefore when it is rejeCted from the heart, that conjunc tion is loosed; and then the man, being left to hell, no longer acknowledges any truth of the church (n. 96ob). The world cannot continue to exist without a church in which the Word is, and in which the Lord is known: for with out the Word, and thence knowledge and acknowledg ment of the Lord, heaven cannot be conjoined to the hu man race'; and consequently the Divine that proceeds from the Lord cannot flow-in with new life (n. 665). There is a belief that the church is where the Word is, and
1024
where the Lord is known; but the church corisists of those only who in heart acknowled$"e the Divine of the Lord, and who learn truths from Him through the Word, and do them (n. 388a). Whereas the Word was given to men that by it there may be conjunCtion of the Lord with angels and with men, therefore in every part of it truth is conjoined to good, and good to truth; for in the Word, and especially in the prophecies, two expressions are used, one of which has relation to divine truth, and the other to divine good: but this conjunction in the Word is apparent only to an gels in heaven, and to those on earth to whom it has been given to see the spiritual sense in the Word. There are words that are used in relation to truth, and there are those which are used concerning good; wherefore where two expressions occur which are almost of the same im port, one is significative of such things as belong to truth, and the other of such things as belong to good. There is this union in the Word, because the Word is divine; and from the Divine proceeds divine truth united to di vine good (n. 466). But that such marriage exists in every part of the Word, none can see but those who have a knowledge of its internal sense (n. 238).
(See also arlicles n. 2880, 310, 3230, 411c,6, 484, 491, 660, 7064, 775,7780,1063,177.)
To everyone, the Word appears according to his quality; as life to those who are in good and truth, but as death to those who are in evils and falsities (n. 382). In the Word are all the truths of heaven and the church; yes, all the arcana of wisdom that are possessed by the angels of heaven; but no one sees them but he who is in the good of love to the Lord and in the good of love to wards the neighbor. They who are not in these goods may see truths here and there, but they do not understand them; they have altogether a different perception and idea concerning these truths fi'om that which properly belongs to them; and thus, although they see or know truths, still they are not truths with them, but falsities (n. 36Sa ). They who are in spiritual affection for truth study the Word, and desire nothing more than to understand it; and this because there are innumerable things therein which they do not understand: since the Word in its bosom is spir itual, and the spiritual includes infinite arcana, therefore so long as a man lives in the world, and then sees from the natural man, he can be but little in the knowledges of truth and good, and only in those that are general;
INDEX OF WORDS.
10 25
but in these, nevertheless, innumerable things may be implanted when he comes into the spiritual world, or heaven (n. II2). Truths in the natural man are scientifics and knowledges, from which man can think, reason and conclude naturally concerning the truths and the good things of the church, and concerning the falsities and the evil things which are opposite to them, and can thence be in some natural en lightenment when he is reading the Word; for the Word in the letter is not understood without enlightenment, and this is either spiritual or natural. Spiritual enlighten ment has place only with those who are spiritual; and the spiritual are those who are in the good of love and of charity, and who thence are.in truths; but there is only natural enlightenment with those who are natural (n. 17 6). When man is reading the Word from the Lord, and not from himself, he is in consort with angels. and inwardly he is in perception that is similar to the spiritual perception of an gels; and this spiritual perception which is possessed by the man-angel flows into his natural perception which is proper to him in the world, and enlightens it. Hence the man who reads the vVord from affection for truth has en lightenment through heaven from the Lord (n. 1067). They who regard themselves in everything, while studying the Word, are outside of the Word; but they who love the truth and the good from it, are within the Word, for they view it from the Lord and not from themselves (n.
4 IIe ).
Without Imowledges from the Word, man does not know the way to heaven; and without them the Lord cannot dwell with man (n. II2). The truths that are from the Word, both with angels and with men, are in their memories; and from the memory the Lord calls them forth, and conjoins them to good, so far as the angel or the man is in spiritual affection for truth, which he has when he lives according to truths from the Word. The conjunction is effected in the inner or spiritual man, and thence in the outer or natural man. This conjunction constitutes the church in man while he lives on earth, and afterwards constitutes heaven in him (n.292). Let man read the Word every day, a chapter or two; and let him learn from a master and from preachings the dog mas of his religion; and especially let him learn that God is one; that the Lord is the God of heaven and earth, that the Word is holy, that there is a heaven and a hell, and that there is life after death (n. S03a).
1026
The first truths are also ultimate truths, such as those of the Word are in the sense of the letter; for entrance into the church is effected by these truths, for they are learned first; and in them are all the interior things that constitute the internal sense of the Word (n. 395b). Moreover it is to be noted that the truths which are imbibed by man in his infancy and childhood, from the Word, and from doctrine and preaching from the Word, appear in deed as truths, but still are not truths with him; they do not become truths until they are received in the will, for so they are first received by the man and begin to live with him (n. 434a). It does not conduce to salvation to enrich the memory with truths from the Word and from the doCtrinals of the church, unless they are committed to life (n. 617C). Nothing makes spiritual life with man but knowledges of truth and good derived from the Word and applied to life; and they are applied to life when man holds them as the laws of his life; for so he looks to the Lord in every thing; and the Lord is present with them, and gives intelligence and wisdom, and their affection and en joyment (n. 196). 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). The spiritual or internal mind is being opened with those who apply the goods and truths of the Word to life; but it is not being opened with those who do not apply these to life, but only the natural or external mind (n. 408). Man has power from the Lord against evils and falsities, so far as he makes truths from the Word to be of his life, and acknowledges the Divine of the Lord in His Human (n. 20 9). It is a constant truth that no one can understand the Word without doctrine (see much more, n. 1089; compare n. 35 6 ). They who read the Word without doctrine are carried away into manifold errors (n. 816). No one can combat against evils and falsities and dissipate them without doctrine from the Word. Within the church, where the Word is, no one can become spiritual without doctrine from the Word (see much more, n. 356). Doctrine can be procured from no other source than the Word, and by none but those who are in enlightenment from the Lord (n. 356). All things of doctrine are to be confirmed by the sense of the letter of the \i\Torc1 (see more, n. 356; compare n. 1089).
INDEX OF WORDS.
..
1027
W hen man applies the Word in the sense of the letter to the
evils of his earthly loves, then it becomes undelightful to the angels, who are in the internal or spiritual sense of the Word (n. 618). They who make jokes from the Word do not hold it to be holy; and they who joke concerning it, hold it as of little worth; when, nevertheless, the Word is the very divine truth of the Lord with men, and the Lord is present in the Word, and also heaven; for every single thing of the Word communicates with heaven, and through heaven with the Lord: wherefore to joke from the Word and about the Word is to besprinkle the holy things of heaven with the dust of earth (n. 1064). It is to be noted that the understanding of the Word perishes in the church by degrees, as the man of the church from internal becomes extemal. In the end of a church there is scarcely any understanding of truth left. Truths from the Word are indeed then spoken with the mouth, but still men do not have any idea of truth. The Word as to the sense of the letter may indeed be loved, but this only because it can be drawn to the confirmation of falsities that have their rise from the love of self and of the world (n. 61 4) Before the last judgment, the Word is still to be taught; al though inwardly, that is, as to its interiors, it does not give enjoyment. Its interior things, because they do not give enjoyment, men do not receive; but only such things from the sense of the letter as favor their loves, and the principles thence adopted, and on account of which the Word as to the sense of the letter is enjoyable to them (n. 624a). That before the church has been fully devastated the inner Word has been revealed, that is, the Word as to the spir itual sense, is for the reason that then the New Church will be established, into which those who are of the former church are now invited; and for the New Church, inte rior divine truth has been revealed (n. 948).
SUPREME SENSE, INMOSTSENSE, DIVINE CELESTIAL SENSE, CELESTIAL SENSE.
From ultimate divine truth, which is the sense of the letter of the Word, the Lord entered into interior divine truth, which is the Word in the internal sense, even to the su p'reme therein: for the Lord, while He was in the worla, was the Word, because He was djyjne truth; and He was this the more interiorly by degrees, as He grew up, even
1028
APOCALYPSE EXPLAIKED.
to its s'lP-reme, which is purely divine, alto ether above the erce tions of the angels (n. 918). In the supreme sense of the Word, the Lord is everywhere treated of, the subjugation of the hells by Him, and the glorification of His Human (n. 906; compare n. 1012). In the InIILost -sense is t e ord alone; for in it He alone is treated of; His gloriflcation;thearrangement of the heav ens, the subjugation of the hells, and the establishment of the church by Him (n. 43Sa; compare n. 392b). The.lnID.Q~se, which is call d celestial, is for the inmost or third heaven (n. 630a). The third sense is the divine celestial, which is for the third or inmost heaven (n.I024)-. The celestial sense of the Word is for the third heaven (n. 1066).
INTERNAL SENSE.
All things of the Word involve two internal senses, ~s the su reme which is th ird; one which is proximate, and which is called the spiritual-moral sense; another which is more remote, and is caIled-.the celestial-spIrItUal sense (n. 1012). In the internal sense heaven and the church are treated of, and doetriileis delivered (n. 43Sa). The sense of the letter of the Word is natural, and the in ternal sense is spiritual (n. 468; compare n. 374&). The angels are in the internal sense. They do not see the sense of the letter, nor do they know anything about it, but the internal sense only; and because they see this in the light of heaven, they see it in such series, in such connection, and also in such fulness, and thus in such wis dom, as cannot be expressed in human words, or described (n. 17). THE MORE REMOTE INTERNAL SENSE, THE CELESTIAL-SPIR ITUAL SENSE, 'DiE SPIRITUAL SENS-E, THE ABSTRACT SENSE.-The more remote internal sense is called the ce lestial-spiritual sense (n. 1012). The second sense is the celestial-spiritual sense, which is for the se or middle heaven (n. 1024). The Word is divine trut ,an the internal or spiritual sense is interior divine truth (n. 948). Internal goods and truths are in the internal or spiritual sense of the Word (n. 376a). The interior truths of the Word are those which are contained in its internal or spiritual sense; and these are genuine truths. To these correspond the exterior truths er the
INDEX OF WORDS.
1029
Word, which are those in its external or natural sense, which is called the sense of the letter and the literal sense (n.6I8). If there were not a spiritual sense in the single particulars of the Word, it would be merely natural and not spiritual (n. 61 70). The middle sense, which is called the spiritual, is for the mid. dle or second heaven (n. 630a). In order that heaven may be opened, it has pleased the Lord to reveal the spiritual sense of the Word, in which sense is such divine truth as there is in heaven (n. 950). The spiritual sense is in the natural sense of the Word; and in the natural sense the spiritual shines before the angels (n93 1 ). The sense of the letter of the Word consists of appearances; but the spiritual sense puts off these appearances, and shows interior things unclothed and naked (n. 142; compare n. 778c). The two senses, t~ natural and the spiritual, ma~y correspond nces (n. 734C). Divine truth, which is the Word in the spiritual sense, makes heaven (n. 96ob). Divine truth in the heavens is the same with the truth of the spiritual sense of the Word (n. 916). Genuine truths, such as there are in heaven, are those that are in the spiritual sense of the Word (n. 950). The spiritual sense is perceived in the heavens when the na ural s nse, which is that of the letter, is understood by man (n. 832). The spiritual sense of the Word is without the idea ofperson, place, and time; not so the natural sense (n. 1049). The spiritual sense itself is a sense abstracted from persons (Il. 122). In the spiritual sense of the Word no persons are perceived, but things, in a manner abstracted from persons; for the spiritual has nothing in common with persons (n. 270). The spiritual sense of the Word is abstracted from persons and from places, that is, from such things as derive their quality from the material things belonging to the body and the world (n. 625-; compare n. I I04). The angels, being spiritual, think and speak in a manner abstracted from persons and places, and through this they have wisdom and intelligence: for the idea of persons and of places limits thought; for it determines it to them, and so it limits it (n. 405a; compare n. 625, 696a, 768a). All the historical naratives of the Word contain also a spiritual sense; and this is eminently true of the prophetical histories, which are made up of the things that appeared
13
to the prophets and that were said to them, when they were in the vision of the spirit; for such things are all representative and significative (n. 47 I). The spiritual sense that lies hidden in the historical parts of the Word is more difficult to be seen that that in the pro phetical parts; for the historical narratives hold the mind fixed on themselves, and thus they withdraw it from think ing of anything except that which appears in the letter; but nevertheless all the historical narratives of the Word are representative of heavenly things, and the words are significative (n. 734c). The spiritual sense has been hitherto unknown in the Chris tian world (n. 684'). The reason why the spiritual sense of the Word has not been discovered to Christians, is, because genu~d truths such as are in the higher heavens, lie concealed in the spiritual sense of t e woro; aillI so long as those goods and truths were not perceived and known, that sense could not be opened, for they could not be seen (n. 37 6a ). The Christian Church has been ignorant of the spiritual sense of the Word, and has at the same time been ignorant of genuine goods and truths (n. 376a). While the Babylonians were tolerated under heaven, they were like dusky clouds between heaven and earth, through which divine truth could not be transmitted, to enlighten any man of the church; but as soon as they were driven away, and cast into hell, then there was an accession of power and of light to the divine truth which proceeded from the Lord as a sun, even so that the Lord was not only able to lead more powerfully and to enlighten more clearly the spirits who are beneath the heavens, but also men in the church. This was the cause that the spir. itual sense of the Word was not revealed, and the state of heaven and hell manifested, till after the last judgment was accomplished; for if this had been done before, the di. vine truth would not have had power and light (n. 1094). After the end of the Israelitish Church, interior divine truths were revealed by the Lord for the Christian Church: and now still more interior truths have been revealed fo~ ~g chur~h; these interior truths are what are con tained in the internal or spiritual sense of the Word (n. 948). The spiritual sense of the Word has been laid open at the present day, and together with it genuine truths and goods have been disclosed, because a last judgment has been ex ecuted by the Lord, and so all things in the heavens ar.d the hells have been brought back into order; and bv this
INDEX OF WORDS.
103 1
means the Lord can provide that no hurt shall be done to the genuine truths and goods which are in the spiritual sense of the Word; this could not have been done be fore (n. 376a). It is well known that since the Word has been given, the Lord manifests Himself by it alone; for the \Vord, which is divine truth, is the Lord Himself in heaven and the church. Hence it may be evident that the manifestation foretold in the Gospels and in Daniel signifies a manifes tation of the Word; and the manifestation of Him in the Word has been made by His opening and revealing the internal or spiritual sense of the Word; for in this sense is the divine truth itself, such as it is in heaven; and the divine truth in heaven is the Lord Himself there. Hence it is now manifest that by "the coming of the Lord in the clouds of heaven with glory," is signified the revelation of Himself in the sense of the Word from its spiritual sense (n. 5946). THE PROXIMATE INTERNAL SENSE, THE CELESTIAL-NATURAL SENSE, THE SPIRITUAL-NATURAL SENSE, THE NATU RAL SENSE FROM THE SPIRITUAL, THE SPIRITUAL MORAL SENSE.-The proximate internal sense is called the spiritual-moral sense (n. 1012). The first interior sense is the spiritual-moral sense; thti for the first or ultimate heaven (n. I024). The ultimate sense t at IS called the celestial-natural and Illr itu~ral, is for the ultimate or rst eaven (n. 630a; compare n. 43Sa). The explanation of the vision made by the angel (Apoe. x. g-rr), is not an explanation in the natural sense from the spiritual, but it is an explanation in a sense merely natu ral, in which lies concealed the spiritual sense, which sense must be unfolded; and it is unfolded while it is explained what is signified by "the seven mountains," what by "the seven kings," then what by "the five who have fallen," and what by "the one who is," etc., etc. That the angel did not explain the vision in the natural sense from the spiritual, is because the explanation, too, makes up the Word in the letter; and the Word in the letter must be natural, in the single particulars of which the spiritual sense must be stored; otherwise, the Word would not serve the heavens a base, nor would it serve the church for its conjunction with heaven. And it is for the same reason that elsewhere in the Word, as in Dan iel and the other Prophets, where angels explain visions ( they explain them in a merely natural sense, and not at all in the natural sense fi'om the spiritual. We here have
132
APOCALYPSE EXPLAINED. the natural sense from the spiritual, when it is explained what" the seven mountains," then what" the seven kings," and what the other things, signify; that is, that" moun tains" signify the good things of the Word, and "the seven mountains" the same profaned; and that" kings" signify truths of the Word, and" the seven kings" the same profaned; this is the natural sense from the spirit ual, which is called the internal sense, and also the spirit ual-natural sense (n. 1061).
EXTERNAL SENSE, NATURAL SENSE.
The external or natural sense of the Word is called the sense of the letter and the literal sense (n. 618). The natural sense is for the world (n. 630a). The sense of the letter is merely natural, and thence is the ~ of the three other senseS-""(if.I024; compare n. 6ooa, 6rgc, 778c, 832, 916, 96oa, 1049). The natural or literal sense of the Word not only su orts the interior senses, but also contains them (n. 593). The tw-08enses, the natural and t e spiritual, make one by correspondences, which exist between a~e wQili:l and all things of heaven. From this there is con junction 0 heaven wIth man through the Word (n. 734c; . compare n. 931). Why it is that where angels explain visions they explain them in a sense merely natural, and not at all in the natural sense from the spiritual (n. 1061). SENSE OF THE LETTER.-The Word in the letter, that is with us, is divine truth in ultimates (n. 1070; compare n. 3296). The truths of the natural sense make the sense of the letter of the Word (n. 916): what is interiorly gathered from the sense of the letter of the Word is called its literal sense (n. 618). In the ultimate sense of the Word, which is called the sense of the letter, are all interior things, that is, the spiritual and celestial things that are in the Words of the three heavens, together; for in its inmost parts there are those things which are in the Word that is with the angels of the third heaven; and in its middle parts there are those things which are in the Words which the angels of the lower heavens have, and these are encompassed and enclosed by such things as exist in the nature of our world: from all these is the sense of the letter of our Word (n. 1087). It is not the Word before it is in that ultimate, thus before it is in the sense of the letter (n. 1087).
INDEX OF WORDS.
1033
The ultimate sense of the Word, which is the sense of its let ter, and the fourth in order, contains in itself three interior senses which are for the three heavens. Those three senses are evolved and presented in the heavens while man on earth is reading the Word in a holy way. Hence it is the sense of the letter of the Word, from which and by which communication is effected with the heavens; and likewise from which and by which conjunction is effected for man with the heavens (n. 1066). The sense of the letter of the Word is made up from such things as are in the world, but its spiritual sense from such things as are in heaven; and this, so that the Divine may close into the natural things which are in the world as into its own ultimates, and may rest in them and make its constant stand upon them (n. 289; compare n. 96oa). The Word was so written that it may be the conjunction of heaven with man; and it is this conjunction, because every expression therein, and in some passages every letter, contains the spiritual sense in which the angels are; and therefore when a man perceives the Word according to its appearances of truth, the angels who encompass the man understand it spiritually; and thus the spiritual of heaven is conjoined with the spiritual of the world in respect to such things as are conducive to man's life after death. If the Word had been written otherwise, there would not have been any conjunction of heaven with man (n. 816; compare n. 1024). In the Word very frequently there are two things said, one of which involves good, and the other truth; but the two are joined together into one in its internal or spiritual sense, and this on account of the marriage of good and truth in the single particulars of the Word (n. 310; com pare n. 238, 2886, 3236, 4IIe,e, 484, 491, 660, 706a, 775, 7786, 1063, IOn) All things of the sense of the letter of the Word, which are divine truths for the natural man, communicate through the spiritual sense with the angels of heaven; even so that men and the angels of heaven are conjoined by the Word (n. 888). The sense of the letter of the Word is natural, and the natu ral is the ultimate of divine order; it therefore sustains spiritual and celestial divine truth just as columns support a house, or as the feet support the body (n. 597; com pare n. 6ooa, 608a, 61ge). Because the Word in the letter is such, it is therefore as it were the fulcrum for heaven (n. 816). The Word in its ultimates is natural, and the natural is the
134
base on which spiritual things have their foundation. Wherefore if the Word in the letter also were spiritual, there would not be a base for it; thus there would be as it were a house without a foundation (n. 260). Natural truths, which are the truths of the sense of the letter of the Word, are not the very truths of heaven, but they are appearances of them; and the appearances of truth en compass, enclose, and hold together the truths of heaven, which are genuine truths, and make them to be in con neCtion and in order, and to cohere (n. 1088). The external of the Word is the sense of its letter, covering the internal, which is its spiritual sense. The sense of the let ter of the Word is meant (Ezek. xxviii. 13) by" the cherub, the expansion of covering:" for "cherubs" signify safe keeping, that the Lord may not be approached except by the good of love; and the sense of the letter of the Word, because it covers its inner parts, aCts as a safeguard (n. 71 7&).
All the spiritual things of the Word are exhibited in the sense
of its letter by such things as are correspondent, or which represent, and which therefore are significative (n. 3 64b). There are truths which are only appearances of truth, such as the truths in the sense of the letter of the Word. These appearances of truth are also accepted by the Lord as genuine truths when there is in them the good of love to the Lord, and the good of charity towards the neigh bor: in the other life also the good which lies hidden within dissipates the appearances, and lays bare the spirit ual truths, which are genuine truths (n. 625). Most things in the natural sense, or the sense of the letter of the Word, are goods and truths that are clothed; a part only are naked, as they are in its spiritual sense; and goods and truths that are clothed are called appearances of truth. The Word in its ultimates is like a man clothed with a garment, but who still is naked as to the face and the hands; and where the Word is thus naked, there its good things and its truths appear naked as they do in heaven, and thus such as they are in the spiritual sense: there is therefore no lack that precludes the enlightened from seeing doCtrine of genuine good and of genuine truth out of the sense of the letter of the Word, or that prevents the confirmation of the doCtrine by those who are not enlightened (n. 778&; compare n. 816, 1042). The Word in the letter consists of mere correspondences, such as were in the representative churches, and which were received into use in the Word from that source; in
INDEX OF WORDS.
135
these are contained the interior things of heaven and the church, which are spiritual and celestial (n. 7oog). The sense of the letter of the Word is from mere correspond ences, that contain in themselves spiritual things; thus it is from such things as are in the world and its Nature. In consequence of this, the sense of the letter is natural and not spiritual, but accommodated to the apprehension of the simple (n. 356). Most things in the sense of the letter of the Word are appear ances of truth; if these are not perceived at the same time with the spiritual understanding, that is, with an enlight ened understanding, they become falsities (n. 719; com pare n. 720, 759, 778c, 819, 950, 1033, 104 2). The sense of the letter is such that there is attributed to ]e hovah what is of man himself (n. 3150). In the sense of the letter the Word consists of appearances of truth, and of correspondences; in which the genuine truths, that lie concealed within, can be seen only from being enlightened; by one who is not enlightened the appearances of truth may be even drawn to the confirma tion of falsities as truths; for with one who is not enlight ened, fallacies reis-n, and from fallacies are reasonings; but one who is enlIghtened sees from spiritual light and at the same time from natural, and the natural light with him is illumined by spiritual (n. 826). As to the external sense, the Word was changed on account of the ] ewish nation; but it was not changed as to the internal sense (n. 433/). From the divine providence of the Lord it has come to pass, that the Word, as to the sense of the letter from its first revelation, has not been mutilated, not even as to a word and letter in the original text; -for every word is a support, and, in some measure, even a letter (n. 1085).
It is worthy of remark that it is shown by the photolithograph of the author's manuscript that he substituted the word" mutitatu", (mutilated)," for the word "mutatum (changed)," which was first written.
Divine truth is what is called "the holy;" but it is not the holy until it is in its ultimate; its ultimate is the Word in the sense of the letter: wherefore divine truth there is the holy, and it may be called the sanCtuary (n. 1088). The sense of the letter of the Word is most holy; indeed it is also more powerful than its spiritual sense (n. 816). The power of the Word in the sense of the letter is the power of opening heaven, from which comes communication and conjunCtion; and it is the power of combating against falsities and evils, and thus against the hells (n. 1086). In the sense of the letter of the Word, because it is nat
1036
ural, there is divine power (n. 44ob; see much more, n. 593) .0.' h h . All the power and the sal1l:uty of the Word ave t elr seat in the sense of the letter into which they are gathered; if there were not this, there would be no Word; for with out it the Word would be like a house without a founda tion, and it would be like a man without a skin (n. 78Ie). Divine truth in the sense of the letter of the Word is in its fulness, its holiness, and its power (n. 1066; compare n. lO74, lO87) Angels, who are in the internal sense of the \iVord, do not see the sense of the letter, neither do they know anything of it, but only the internal sense (n. 17): for they are spiritual, and therefore they think spiritually and not nat urally (n. 328a). The spiritual angels do not know any thinS" of the sense of the letter of the Word, but of its spintual sense; they have the Word in this sense, and it is read by everyone of them (n. 831). The angels who are in the internal sense do not see the sense of the letter, nor do they know anything of it, but the in ternal sense only; and because they see this in the light of heaven, they see it in such series, in such connection, and also in such fulness, ahd thus in such wisdom, as can not be expressed in human words, or described (n. 17). It is to be noted that the Word, in order to be divine, and to serve at once for heaven and for the church, must neces sarily be natural in the letter; for if it were not natural in the letter, there would not be conjunction of heaven with the church. When a man thinks spiritually from the natural things which are in the sense of the letter of the Word, he is conjoined with heaven, with which he would not otherwise be conjoined (n. 71). The sense of the letter of the Word communicates with heaven, for the reason that all things and every single thing therein contain a spiritual sense, and the spiritual sense is perceived in the heavens, when the natural sense, which is the sense of the letter, is understood by man. The Author further says,-" That this is the case, has been confirmed to me by much experience from the spir itual world. I have heard some repeat expressions from the sense of the letter of the Word, and have perceived that communication was instantly given them with some society of heaven; for the spiritual sense which was in the words repeated from the sense of the letter penetrated to that society. Evil spirits sometimes abuse this com munication, to procure for themselves favor from the heav ens" (n. 832).
INDEX OF WORDS.
1037
When spirits bring forward any passage of the vVord accord ing to the sense of the letter, they immediately rouse some heavenly society to conjunction with themselves (n. 816). The interior things of heaven and the church, which are called celestial and spiritual, are founded upon the knowleclges of truth and good that are in the sense of the letter of the Word, rationally understood (n. 518d). It is the sense of the letter of the Word by which man is en lightened by the Lord, and through which he receives answers when he desires to be enlightened (n. 1066; com pare n. 778c). The first perception of the Word is such as is the perception of the sense of its letter (n. 622a). Divine truth8 in the ultimate of order, which are the truths of the sense of the letter of the Word, are translucent. for the spiritual sense is in them, and in this sense is the light of heaven, from which all things that belong to the sense of the letter of the Word are enlightened (n. 7 17a,b). All things which are in the sense of the letter of the Word are natural, and they contain in them spiritual. things; wherefore that the spiritual sense of the Word may be open, the spiritual which is in the natural must be explored, or the spiritual from which the natural proceeds (n. 116; compare n. 468). All things belonging to doctrine are to be confirmed by the sense of the letter of the Word, because in the sense of the letter divine trutn IS in Its fulness; for it is the ulti mate sense, and the spiritual sense is in it. When man thinks any truth, and confirms it by the sense of the let ter, it is perceived in heaven; but not so if he does not confirm it; for the sense of the letter is the base, into which the spiritual ideas, which angels have, close (n. 356; see much more, n. 1089). The ultimate of doctrine is the sense of the letter of the Word (n. 8IIa). The sense of the letter of the Word is that from which every thing of doctrine is to be confirmed on earth (n. 1066). The sense of the letter of the Word is the ultimate sense of divine truth; and thus it is for the natural and sensual man, adapted to its apprehension, and often in its favor; where fore unless it be read and viewed from doctrine, as from a lamp, it carries the mind away into darkness concern ing many things that pertain to heaven and the church
(n. 71(iv.).
The external of the Word, which is called the sense of its let
103 8
ter, is for little children and for the simple, and it is there fore written according to appearances (n. 632). The Word in the sense of the letter is adapted to the appre hension of little children and of the simple, most of whom are sensual; and the sensual receive only such things as appear before the eyes (n. 734a). It does no harm for little children and the simple-minded to believe the made-up historicals; for these, like all other parts of the Word, conjoin human minds to angelic minds; for angels are in the spiritual sense while men are in the natural (n. 7390). Nothing false can ever be confirmed by the sense of the let ter of the Word, except by means of reasonings from the natural man (n. 819). He who denies the Word to be divine in all the sense of the letter, breaks off connection with heaven; for it is through the Word that man has conjunction with heaven (n. 545). The sense of the letter of the Word, in the man who falsifies it, is perceived in heaven in a two-fold manner; it is per ceived as genuine truth, and at the same time as truth destroyed; as genuine truth from the sense of the letter according to correspondences, and as truth destroyed ac cording to its falsifications\ Hence it comes to pass that the true and the false are presented together, as conjoined; and from this the angels of heaven are disturbed, and wholly turn away. So heaven is shut, and all communi cation of heaven with that man perishes; and from this there comes to him conjunction with hell (n. 888). LITERAL SENSE.-The truth of doctrine that is interiorly gath ered from the sense of the letter of the Word, is called its literal sense (n. 618). The literal sense of the Word is a foundation to the truths of its spiritual sense (n. 7270). All of the doctrine of the church ought to be formed and confirmed from the literal sense of the Word (n. 593). The external or literal sense, as to truths, is meant (Isa. iv. 5) by "the cloud by day;" and as to ~ood, by "the shin ing of the flaming fire by night:" thIS sense, because it covers and conceals the spiritual, is called" the covering over all the glory;" "the glory" is the spiritual sense (n. 2940). Knowledges of truth and of good are truths in ultimates, such as are the truths of the sense of the letter and of the literal sense of the Word (n. 717c).
OPPOSITE SENSE.-(See the head, Opposite Sense.) All things in the Word have also an opposite sense (n. 419"),
INDEX OF WORDS.
1039
Every thing in the Word has also an opposite sense (n. 7 I 5). It is to be noted that most things in the Word have also an opposite sense, and that from that sense it may be known what is signified in the genuine sense (n. 329/).
- - Word, the ancient ( Verbum antiquum, Verbu", velu.;tu,n).-That the ancients also had a Word, both prophetical and historical, is plain in Moses, where mention is made of its prophetical books, which are there called "Enunciatons," and of its historical books, which are there called" the Wars of 7ehovah" (Num. xxi. 14, 27). Those historical books were called "the Wars of '.lehovah" because those wars signify the wars of the Lord with the hells, which are also meant by "wars" in the historical parts of our Word (n. 734 c). The religious system among the Mohammedans was in some things taken from the Word of both Testaments. With some other nations the religious system is from the ancient Word that was afterwards lost. With some, the religious system is from the Ancient Church, in which was the ancient Word (n. IIn). (See Jashar.) - - Little word (Vocula).-In the Word there is no little word that is empty; for the divine is in all things and every single thing therein (n. 408). Work (Opu.;).-(See Fashion.) By "works" are meant all things that man does, speaks, and writes, whether they be great and many, or little and few. And all these works, both small and great, are good when they are done from the Lord with the man, and they are evil when done from the man himself: and they are good so far as he shuns evils because they are sins against God; and they are evil so far as he does not shun them (n. 839) Love, life, and works, with every man, make a one; even so that whether you say love, or life, or works, the meaning is much the same. That works proceed from man's life, as well internal as external, and that they are aCtivities of the sphere of affeetions and their thoughts that surround him, and that no communication of the life and the love of man takes place unless the encompassing sphere which belongs to his life becomes aetive by doing, may be shown by many things; wherefore as is the life, or as is the love, or as are the works, with man, so are all things from which comes that sphere, and such consequently is the faith also (n. 842). When man begins to shun evils and to be averse to them, because they are sins, then all things which he does are
104
good, and may also be called good works, with a differ ence according to the excellence of the uses: for the things which a man does before shunning evils and becoming averse to them as sins, are works from the man himself; and then, because man's proprium is in them, are evil works: but the things which a man does after shunning evils and becoming averse to them as sins, are works from the Lord; and these are good works, because the Lord is in them, and with the Lord heaven (see n. 974). Works, however, are more or less good according to the excellence of uses; the best are those which are done for the sake of uses to the church; next to these in goodness are those which are done as uses to one's country, and so on: the use determines the goodness of the works. The goodness of works also increases with man according to the fulness of the truths, from the affection for which they are done (n. 975). It is from an eternal statute, or from divine order, that where there are not good works there are evil works (n. 963). When man shuns evils and is averse to them as sins, then the works that he does are alive; but those done before were dead: for that is alive which is from the Lord, and that is dead which is from man (n. 974). Cease, therefore, to ask yourself" What are the good works which I shall do, or what good shall I do, that I may re ceive eternal life?" Only abstain from evils as sins, and look to the Lord, and the Lord will teach and lead you (n. 979).
(See also articles n. 98, lOS, 107, n6, IS4, IS7, 16S, 168, 174, 185, 189, 207, 230, 2SOc, 2886, 3236, 324-, 340d, 365g-, 405d, 412/, 43S", 58Sa,6, 6176 ,650..,654 6, 695 6, 785, 786, 789, 796, 794, 797,7986, 8026, 8036, 822, 825, 837, 91, 93 2--94 6, 993)
- - Employments (Operae).-By uses, in the heavens and on earth,

are understood ministries, functions, pursuits of life, em ployments, service of various kinds, labors; consequently all things which are opposite to idleness and sloth (n. I226).
Creation
(Opijicium).-"The work (or 'creation') (KTISIS) of God" (Apoe. iii. 14) is the church; "the beginning of the work (or creation) of God," signifies faith from Him, which as to appearance is the first of the church (n. 229).
" Opus (work) " (the plural "operae" is sometimes found)

represents
Isa. iii. 8 (n. 412./);
Hos. iv. 9 (n. 98, 2SOc);
Z~ch. i. 6 (n. 98, 2SOc):
MAC'SEM, Ps. viii. 6 (n. 650a); xxxiii. 4 (n. 3236); dv. J3 (n. 40S"')~ cxi. 7 (n. 5850); cxxxviii. 8 (n. 5850);
MA"LAL,
INDEX OF WORDS.
UII. xvii. 8 (n. 5856); xix. 25 (n. 3404', 5856, 6546); xxxii. 17 (n. 36sc-); xxxvii. 19 (n. 5856); Ix. 21 (n. 5856); lxiv. 8 (n. 5856); 7". i. 16 (n. 324-, 5856); X. 9 (n. 5856); xxv. 7 (n. 5856); xxxii. 30 (n. 5856); xliv. 8 (n. 5856); I'O'AL, Dmt. xxxiii. 11 (n. 5856); Ps. cxi. 3 (n. 2886) ; Isa. xlv. 9 (n. 5850); Jer. xxv. 14 (n. 98, 250&, 5856): ERGON. John vi. 28 (n. 98); Apoc. ii. 2 (n. 98); verse 5 (n. 105, 785a); verse 6 (n. r07); verse 9 (n. 98,116, 785a); verse 13 (n. 98, 785a); verse 19 (n. 98, 154, 157, 785a); verse 22 (n. 165); verse 23 (n.98, 168, 250&, 785a); verse 26 (n. 174, 785a); iii. I (n.98, 185); verse 2 (n. 189); verse 8 (n. 98, 207); verse 15 (n. 98, 230); ix. 20 (n. 585a); xiv. 13 (n. 98, 250&, 785a, 901); xx. 12, 13 (n. 98, 250&. 785a); xxii. 12 (n. 98. 250&. 785a).
Cl
Opera (work)" represents
PRAXIS. Matt. xvi. 27 (n. 98. 250&). The above Hebrew and Greek words are rendered in the English versions by er work." "deed." "doings," etc.
"Pretium operis (the price of the work)" represents

.... ULLAH.
ha. xl. 10 (n. 6956); lxii. II (n. 6956; the latter passage has "pretium operae" in n. 328c). John vi. 28 (n. 98); ix. 4 (n. 98).
- - To work (Opmzri).-" Operari (to work)" is the rendering of

ERGAZOMAI.
- - Laborer (operarius).-By "laborers (ERGATES)" (Matt. ix. 38) are meant all who shall teach from the Lord (n. 9I1c).
See also Luke x. 2 (n. 9I1C); xiii. 27 (n. 212. 231. 617c).
Worker (OperaJor).-" The worker ('ASAH) of wickedness" (Mal. iv. I) means those who confirm themselves in evils by the life (n. 540a). - - Working with (Coopmins).-" Cooperans (working with them);" is the rendering of
SUNERGEO.
Mark xvi. 20 (n. 8156)
- - Workman, Smith, Carpenter (FaJer).-(See Craftsman.) "Workmen (CHARASH)" (Zeck. i. 20; the authorized version has " carpenters," the revised has "smiths") signify like things with "iron;" namely, truth in ultimates which is strong and powerful (n. 3166). "The work of the hands of the workman" ('.ler. x. 3) is what is from man's own intelligence (n. 1145 i compare n. 4586, 5876).
See also
7". x. 9 (n. 5856).
Workhouse. (Errastura).-They who are in hell are in workhouses;
14 2
and under a judge who imposes tasks on the prisoners (n. II94). World (Mundus).-(See Earth.) There is a natural world, and there is a spiritual world. The spiritual world is prior, interior, and superior to the natu ral world; wherefore every thing of the spiritual world is the cause, and every thing of the natural world is an effect. There is indeed an existence of one thing from another, in progression, even in the natural world; but this through causes from the spiritual world (n. 1206; compare n. I2IS). Unless heaven were in order, the world, that is, men on earths, could not possibly have existence and subsistence; for the world is dependent on heaven and its influx into the spir itual and rational things of men; in a word, all things would perish (n. 306). Spaces and extensions exist in the heavens apparently, in the world actually (n. 1222). "The foundation of the world" is the establishment of the church (n. 39Ie, 1057). Truths of the sense of the letter of the Word are what are meant (Deut. xxxiii. 27) by "the arms of the world" (n.
594b; the English versions have" everlasting arms ").
"Mundus (world) (' everlasting' in the English versions)" represents

'OLAM,
J)eut. xxxiii. 27 (n. 5940) ;
Ps. xxiv. 9 (n. 208b):
KOSMOS,
.Matt. xiii. 38 (n. 683); xxv. 34 (n. 1057); Luke xi. 50 (n. 39Ie, 1057); J"olzn i. 9,10 (n.I51, 294d); xvi. 33 (n. 806); xvii. 24 (n. 1057).
(Orbis).- By "the world" is signified the church (n. 27 Sa, 304c,d, 40Ic; "the world" is the church, and this term is used cOl1cerninggood (n. 419d, 600b, 612). " Earth" signifies the church as to truths, and" world" as to good (n. 74Ib, 1003, 1057). By "world" (Ps. xxiv. 2) are signified heaven and the church in the whole complex (n. 5I8a, 644c). "The world" (Ps. xcviii. 7) signifies the whole heaven as to its trufhs; "and they that dwell therein" signifies the whole heaven as to its goods (n. SI8c).
Habitable earth
"Orbis" represents
TEBHEL,
in the passages of the Old Testament here referred to.
By "the whole world (OIKOUMENE)" (Apoc. xii. 9) are signified all things of the church (n. 74Ia-d).
See also Matt. xxiv. 14 (n. 74Ie);
Luke xxi. 26 (n. 741d);
Apoe. xvi. 14 (n. 741d, 1003).
INDEX OF WORDS.
143
- - World of spirits (Mtmd1ts spirit1tUm).-Under the heavens is the

world of spirits, and under this are the hells. The world of spirits is the middle world, and receives influx both from the heavens and the hells, everyone there accord ing to the state of his life (n. 702). After death, every man comes first into the world of spirits; there he undergoes changes of state, and is prepared for heaven or for hell (n. 1218). From correspondence, "the belly" (Matt. xv. 17) signifies the world of spirits, whence are thoughts with man; and "the draught" signifies hell (n. S80). Every man is conjoined to spirits who are in the world of spirits, of a quality like his own (n. S37a). The New Church on earth grows according to its increase in the world of spirits: for spirits from that world are with men; and they are from those who were in the faith of their own church while they lived on earth; and of these none receive the doctrine [of the New Church] but those ""ho were in spiritual affection for truth: such only are conjoined to the heaven where that doctrine is, and conioin heaven to man. The number of these in the world of spirits now increases daily; wherefore, accord ing to their increase, the church which is called the New Jerusalem increases on earth (n. 732).
Worm
(Vcnnis).-By
"the worm (TOU'ATH)" which smote the gourd yonah iv. 7) is signified the destruction by evil and the falsity from it (n. 40 III).
Wormwood (Aosi1tthium).-" Wormwood (APSINTHOS)" (Apoc. viii. I I),

from its bitterness, signifies truth mixed with the false of evil (n. SIga). That the Jews, of themselves and from the heart, were in evils and the falsities therefrom, is signified (yer. xxiii. IS) by "Jehovah's feeding them with wormwood (LA"NAH), and making them drink the waters of gall; for to J eho vah, that is, to the Lord, are attributed evil and falsity, which nevertheless are man's own (n. SIga).
Worn out, Rotten rags
(Dct1'ilus).-By "the old cast clouts and old rotten rags (detritus, things worn out) (M'UCHIM)," with which they drew out Jeremiah the prophet (yer. xxxviii. II), is signified vindication of the truth of doctrine and its restitution by means of such goods and truths of the sense of the letter of the Word as have not been perceived and understood, and have therefore been neglected and cast aside (n. S370).
144
Worship
J.
(Coler~. Cultus).-AlI worship of the Lord is from the good of love by truths; good fears the Lord, and truths glorify Him. By worship from the good of love is meant wor ship by those who are in the good of life; worship from the good of love is given with no others: true worship consists in a life according to the Lord's precepts, and to do the Lord's precepts is to love Him (n. 942; compare n. 6960). (See Adore.) "To fear," when sai(f""Concerning the Lord, signifies to wor ship and revere, for the reason that in worship and in all things belonging to it there is a holy and reverential fear; honor is to be paid, and no injury must be done (n. 69 6a). By worship is not meant external worship alone, but also in ternal; and internal worship comprehends all of love and all of faith, thus all that makes the church or heaven with man; in a word, all that makes the Lord to be with man (n. 391a). Divine worship consists primarily in a life of charity, and secondarily in prayers; he who leads a life of piety, and not at the same time a life of charity, does not worship God (n. 325). All worship is from the Lord; for it is the Divine which is communicated to man by the Lord, and in which the Lord is (n. 391&). No one can rightly worship God from himself, but from God; that is, from the goods and truths which are of God, in him (n. 388~). Worship with those who live a moral life from a spiritual ori gin is truly worship of God; for their prayers are elevated to heaven and are heard, for the Lord draws their pray ers through heaven to Himself (n. 182). All who have lived a life of charity, when they enter into the spiritual world, receive instruction and worship the Lord (n. 696a). Worship once begun, and rooted in the mind, is not abolished by the Lord, but is bent so as to signify what is holy in religion (n. 3916).
The idolatrous worship of the Babylonians is not to be de stroyed in the world, with themselves; it is to continue; not, however, as the worship of a church, but as the wor ship of paganism (n. 1029&). Whereas" trees" signify knowledges and perceptions of truth and good, therefore the ancients held divine worship in groves, beneath the trees. The reason why this was pro hibited to the nation of Judah and Israel (n. 391g). The worship in the church among the sons of Israel was rep
INDEX. OF. WORDS.
resentative worship, and principally consisted in offering burnt-offerings and sacrifices (n. 39Ia). Concerning idolatrous worship, or infernal worship (n. 39Ig). A church is to be established by the Lord which will worship Him (n. 1029c). This is to be when the church has become Babylonia; that is, so devastated that there is no longer any good or truth left in it; this end is meant by the "end of Babylonia:" not that their idolatrous worship is to be destroyed with themselves, for this is to continue (n. 1029C). He is greatly deceived who believes that the heavens can hereafter be reached through worship and through pray ers, by those who are in faith alone and not at the same time in the good of charity (n. 277b).
(For further study of the Latin words" colere " and" cuI/us," with their various meanings, see CuItivate: for other passages of the Word, see n. 586, 624e; see also articles n. 1310, 3244-<, 325,376., 4OOo,c, 40Jg-, 678, 799 4 ,c.)
Worthy
"worthy (AXIOS)," when said concerning the Lord, is signified merit and justice, which belong to Him alone (n. 293, 303, 3 2 7, 337). So far as one receives from the Lord, he is worthy; but so far as he takes from himself, that is, from what is his own or from proprium, he is not worthy (n. 196).
(Dignus).-By
That" for they are worthy" (Apoc. xvi. 7) signifies that it is done to them as they themselves do, is plain from the sig nification of their "being worthy," as here meaning that they are in falsities of evil (n. 977).
(See also articles n. 36, 414.)
"Dignus haberi (to be accounted worthy)" represents

KATAXIOOMAI,
Luke xxi. 36 (n. 414).
Wound (Vulnerare,
Vulnus).-By "him that was wounded by the robbers" (Luke x. 30-34) are meant those who are in fested by those who are from hell (n. 375.(viii.); compare n. 376., 444c, 458b). "To bind up the wounds, and to pour in oil and wine," sig nifies to prepare a remedy against falsities (n. 444C; com pare n. 962). " Vulnus (a wound)" represents
PLEGE,
Luke x. 34 (n. 444<", 962).

Luke xx. 12 (n. 315d): (to give, to inflict) PLEGE (a wound), Luke x. 34 (n. 375 e(viii.), 37 6e , 444c, 45 80 ).
" Vulnerare (to wound)" represents

TRAUMATIZO, EP'TITHEMI
Wounded (Sauciatus).-" To have been wounded (.I'HATTO) unto death" (Apoe. xiii. 3) signifies to be in discordance with the Word (n. 785a).
Wrappings.-(See Balls.) Wrath (Excandescentia).-(See Anger, Fury.) In many passages of the Word anger and wrath are attrib uted to God; and by "anger" is signified zeal for good, and by "wrath" zeal for truth; [or the same word in the original Hebrew (CHEMACH) is the term for wrath and for heat (n. 481; compare n. 887,1022).
Whereas there is no anger or wrath in the Lord against the evil, but the evil have anger and wrath against the Lord, and this appears to them to be from the Lord when they are perishing, therefore it is so called according to the ap pearance (n. 74Id). The lastjud&,ment which was accomplished by the Lord when He was 10 the world, is meant in the Word of the Old Testament by "the day of the indignation of Jehovah," "of His anger," "of His wrath," and by "the year of retri bution" (n. 405d). "Exeandeseentia (wrath)" is the rendering of CHEMACH, Isa. xxxiv. 2 (n. 405h); lxiii. 6 (n. 413b): CHARON, Isa. xiii. 9 (n. 401c, 413b); verse 13 (n.4006); Nahum i. 6 (n. 4oob,4IIe);
Ztjh. ii. 2 (n. 413b) : Lam. ii. 3 (n. 316b) : 'E8HRAH, C?~n. xlix. 7 ~n. 443 b, 693) ; Lam. 11. 2 (n. 316b : THUMOS, Apoe. xvi. 19 n. 1022).
CHORI,
(See Incensed.) Wrestle (LutJari), Wrestlings (Lutlationes).-" The wrestlings (lutJa /iona, NAI'HTULlM) of God" (Gen. xxx. 8) signify spiritual temptations (n. 439). (See Naphtali.)
"Luflari (to wrestle)" represents
I'ATHAL,
Gm. xxx. 8 (n. 439).
Wretched (Aerumnosus), Wretchedness (Aerumna).-By "wretched ness (TALAII'OROS)" (Apoe. iii. 17) is signified the breach of truths by falsities, and also no coherence (n. 237a).
By "wretchedness (HOVAH)" (rendered "mischief" in the English ver sions) (Isa. xlvii. 11) is signified the loss of all understand ing of truth (n. 237a). "Wretchedness upon wretchedness (HOVAH)" (rendered" mischief" in the English versions) (Ezek. vii. 26) means falsity from falsity (n. 237a).
INDEX OF WORDS.
147
"Wretchedness (HAVVAH) (rendered" very wickedness" in the English versions) is in the midst of them" (Ps. v. 9) denotes falsi ties not cohering with any truth (n. 237a).
Wring.-(See Drain.) Write

write upon anyone," when done by the Lord, signifies to implant in the life (n. 222a): "to write upon the heart" (:fer. xxxi. 33), is to stamp on the love (n. 2220): "to write in the little book" (:fer. xxxii. 44) is to implant in the life (n. 223C). "Write" (Apoc. i. 19; xix. 9), signifies that the things are to be for posterity, for remembrance (n. 87, 1224).
(Scribere).-"To
That which has been from the Lord has been written; and that from angels has not been written (n. rr83). "To be written on the earth" (:fer. xvii. 13; :fohn viii. 6, 8) signifies to be damned (n. 4830; compare n. 2220).
"Scribere (to write, to inscribe, to subscribe,)" represents

Exod. xxxi. 18 (n. 222.1); xxxii. 32 (n. 222"); Deul. xxvii. 8 (n. 222.1); Ps. lxix. 28 (n. 222..); cxxxix. 16 (n. 222..); :Jer. xvii. 13 (n. 2220, 483.1); xxxi. 33 (n. 222.1, 433d); xxxii. 44 (n. 223c); EJ!!ek. i~: 10 (n. 222.1); xxxvii. 16 (n. 2220,4330,448&); Dan. xn. I (n. 222..): GRAPHO, :John viii. 6,8 (n. 22!0, 304g); Apoc. i. 3 (~. IS); verse 11 (n. 57); verse 19 (n. 87); ii. I (n. 95); Ill.. ~~ (n. 222..); v. I (n. 2224, 299); x. 4.(n. 603, 604); Xll~. 8 (n. 222..); XIV. 13 (n. 898); xvn. ~ (n. 2224); XIX. 9 (n. 1224); xx. 12, IS (n. 222"); XXI. 27 (n. 222..).
KATHABH,
- - Write
up (Descrioere).-" Describere KATHABH, Ps. !xxxvii. 6 (n. 8S~).
(to write Up)" represents
Year (Annlls).-By "the year (SHANAH) of the good pleasure ofJeho vah" Usa. Ixi. 2) is signified the time and the state of the
men of the church, when from love they are to be re lieved (n. 295c). By "the years of generation and generation" (Deut. xxxii. 7) is meant the Ancient Church, which was after the flood and was spiritual (n. 43U). By" a year of drought" (:fer. xvii. 8) is meant a state of loss and deprivation of truth (n. 481). By "forty years" (Ezek. xxix. 13) is meant the entire pe riod of the vastation of the church, and also the entire period of temptations (n. 654e).
By" the day of vengeance and the year of retributions " (Isa. xxxiv. 8; the authorized version has "recompenses "), is signified the coming of the Lord, and the last judgment then exe cuted by Him (n. 578, 850d). "Year (VAMIM, literally meaning days,) above year (SHANAH) shall ye confident ones be moved" (Isa. xxxii. IO), signifies that truths are diminishing successively, and in every state (n. 9 1 9). By " three years (nos)" (Luke xiii. 7) is signified a whole period (n. 4031).
Yield.-(See Bear.) Yoke

The thongs of the yoke ('OL) " (Ezek. xxxiv. 27) are the enjoyments of evil from the love of self and of the world (n. 3651). By "oxen" in the Word are signified natural affections, and by "five yoke (ZEUOOS) of oxen" (Luke xiv. 19) are signi fied all those affections or cupidities that lead away from heaven (n. 548).
(yugum).-"
Yoke of oxen (J'ugales).-By "the shepherd and his flock" (yeI'. H. 23) are signified those who teach and those who learn; "the husbandman and his yoke (TZEMEDH)" have a similar signification (n. 863a).
- - The yoke of the Law (J'ugum Legir).-It is reasoning from the natural man which concludes that the Lord came into the world that He might fulfil the law, and that so His justice and merit might be imputed to man, and that by such imputation man has been loosed from the yoke of the law (n. 774(4. Young (Pu//us).- The opening of the interiors of the mind with those who were of the Ancient Church, is described (Deut. xxxii. IO, II) by an eagle, her nest on high, her fluttering over the young (OOZAL), and bearing them on wings (n. 2810). "The young (BEN) of pigeons" and" turtle-doves" (Lev. xii. 6, 8), have similar Signification with" lambs," namely, inno cence (n. 314C).
(See also Gm. xlix. I! ; here we find" asininusjuUus(BEN)," where the English versions have" ass's colt" (n. 3291).
- - To grow young.-(See Grow young.) - - Young man (J'uvmu).-"Young men" are those who are in truths, and in the abstract sense truths themselves (n.
1310).
INDEX OF WORDS.
1049
In the spiritual sense, by "infants" is meant innocence, by "boys" charity, by "young men" intelligence, by "old men" wisdom, by "virgins" affection for truth and good, and by "women" the goods of the church (n. 270). By "young men" are signified those made intelligent through truths (n. 6520); also truths which have been acquired, from which is intelligence (n. 652d). In the opposite sense, by "young man and virgin" (J'er. li. 22) are signified the understanding of what is false, and affection for it (n. 863a).
"JUvenis (young man)" represents

BACHUR,
Isa. xxiii. 4 (n. 275a, 406c); xxxi. 8 (n. 13JO); Jer. ix. 21 (n. 652d); xv. 8 (n. 257); xviii. 21 (n. 3150) ; xlix. 26 (n. 6520); n. 3 (n. 5730) ; verse 22 (n. 8634): Lam. i. 18 (n. 270, 8ua) ; v.14 (n. 270,3260) ; Zun. ix. 17 (n. 8630) : NA'AR, Isa. xiii. III (n. 242d, 357")' Iso. xxx. 6 (n. 654r) (st'/! Lion): Ps. xxxiv. 10 (n. 386d) ; Iso. xxxi. 4 (n. 2780) ; In-. ii. 15 (n. 27&).
"JUvenis leo (a young lion)" represents

LABHI', K'PHIR,
- - Youngef' (Minormnes).-By " the great men (or' nobles ')" (J'er. xiv. 3) are meant those who lead and teach others;
by "the younger (TU'OR)," those who are led and taught (n. 5370, 6440).
- - Youth
(Juvmtu.r).-By "youth (NUURIM.j>lural.)" and "the love of espousals" (J'er. ii. 2), which Jehovah remembered, is signified the state of man's reformation and regeneration, while from being natural he is becoming spiritual (n. 730d).
(See Young man.)
Za6uah.-"The bird of Zabuah" (J'er. xii. 9) signifies reasonings

from falsities (n. 650/).
Zachaf'.-"The wool of Zachar" (Ezek. xxvii. 18) signifies natural good (n. 376d).
Zachaf'iah.-(See Zechaf'iah.) Zeal (Zelu.r).-" To act with zeal (or 'to be zealous ') (ZELoo)" (Apoc. iii. 19) is to act from spiritual affection, for this is
"zeal," in the spiritual sense(n. 247).
1050
Zeal is called anger in the Word; but still it is not 3nger. It is so called because in external form it appears like an ger; but inwardly it is only charity, goodness, and clem ency: and therefore zeal lasts as anger only till the one against whom it has been kindled repents and turns from the evil (n. 693). Zeal regards the salvation of a man, but anger his damna tion: for the evil man who is angry has damnation in his intention, but the good man who is zealous has salvation in intention (n. 693). "Zeal (QIN'AH) as a cloak," with which the Lord covered Himself (Isa. lix. 17), signifies the divine love (n. 395e). - - Zealous (Zelotes).- When God is called in the Word "re venger," "avenger," "zealous (or 'jealOUS')," "angry," "wrathful," such things are said in the sense of the letter of the Word in accordance with appearances (n. 778a). Zehaoth.-"Jehovah Zebaoth (or Jehovah of Hosts)" is found in many passages in the Word, and this means the Lord as to all good and truth; for" Zebaoth" in the originallan guage means armies, and" armies" in the spiritual sense signify all the good things and the true of heaven and the church; this therefore is "Jehovah Zebaoth" or "of armies" (n. 39Id). The Lord is called "Jehovah Zeba oth" from truths and goods that fight against falsities and evils (h. 4536). By "the day of Jehovah Zebaoth" (Isa. ii. 12) is meant the last judgment (n. 4056'").
(See articles n. 72, 183<, 3046, 316a, 331a, 39Ia', 4.5&". 4446, 4536,
S73 a , 5 8 56, 60la, 637 6, 654<, 6756, 695<, 696d, 7 2 7a, 734<,
8S2a, 959, 96oa, 1029d.)
Zehedee (Ze6edaeus).-That the mother of Zebedee's sons, James and John, asked of Jesus that one of the sons should sit at the right hand and the other at the left, in His kingdom, was that by "the mother" may be meant the church, by "James" charity, and by "John" the good of charity in act (n. 6~). Zehoim, Ze6oiim.-By "Admah and Zeboiim" (Deut. xxix. 23) are signified knowledges of evil and falsity (n. 6536; com pare n. 578). Zehulon.-" Zebulon " in the supreme sense signifies the union of the Divine itself and the Divine Human in the Lord; in the internal sense, the conjunction of the Lord with heaven and with the church, and specifically the conjunction of good and truth therein, for this conjunction makes the conjunction with the Lord of those who are in the three heavens and in the church (n. 447).
INDEX OF WORDS.
1.1 1
By "Zebulon" (Apoc. vii. 8) is signified the conjunction of those who are in the third heaven with the Lord: for Zebulon in Hebrew is called from the word meaning co habitation; and" cohabitation" in the spiritual sense sig nifies conjunction such as there is with those who love one another (n. 447).
(See articles n. 438, 439, 445, 447, 44 8a , 5J)
Zechariah
(Saeharias).-By "Zechariah" (Matt. xxiii. 35) are meant those who are in truths of doctrine; and, in a sense abstraCted from person, the truth of doctrine itself (n. 329g; compare n. 39Ie).
See Luke i. 64 (n. 340a).
Zeru66a6e/
(Serubabel).-By "Zerubbabel," who should lay the foundation of the House of God and should finish it (Zec/l. iv. 6-9) was represented the Lord, who was to come and re-establish heaven and the church (n.62).
Zidon, Zidonians.-(See Sidon.) Ziim.-(See Tziim.) Zion, Sion.-" Zion" in the Word signifies the Lord's celestial
) kingdorn,and thus also the celestial church; "Jerusalem" the spiritual kingdom and the spiritual church (n. 195b): by "Zion" are meant heaven and the church, in which the Lord reigns by His divine truth (n. 850a-d). "Zion" where David was, signified the inmosLQfJ.he church, which is called its celestial. Zion represented the inmost of the church, consequently the inmost of the heav ens (n. 700[). "The mountain of Zion" (Isa. xxxi. 4) is the cele~ial church; and "its hill," or Jerusalem, is the sQlntual c~(n.
I signifies
an
60Ia).
By "the sons of Zion " (Joel ii. 23) are signified those who rare in genuine truths, through which they have the good ) of love; for by " Zion" is signified the celestial church, ) which is inJhe good of love to the Lord through genu ine truths (n. 644e; compare n. 922e: y" the sons of lion" (Isa. xlix. 25) are meant those who are in love to ,the Lord, and from this in truths (n. 8I1e). "The daughter of Zion" is the celestial church (n. 176): "the daughter of Zion" (Lam. iJ. 10) is the church in which the Lord reigns by divine truth (n. 863a). "Daughters of Zion" signify affeCtions for good which belong to the celestial church (n. 637b); also the things which are 0 the celestla church (n. 240b). ,.
. (See articles
1- t~
~ n.m,! > ' " 395c, 2400,

~-ct
JI .3 '. '.11/ f. 6370, 685, 6870, 7'hc, 7344,
..5.oa,c,d, 863a.)
Zion t0s-ether with Jerusalem, was profane when the Lord as in the world, rather than holy; it therefore is also called" Egypt" and" Sodom" (n. 8996).
(See
art~les
- t"O ~ lo'31~ H'~\" Zoan.-(See Egypt:)' lli l ' \

1
It I l'l - r ~ ::-, ~ - """..!-J-.! " t -
_ <tof~t5, ~'1r
- ](,};:, ~l}, 1_~

] ,.
~S"o~
~.
$"' I!. " le, 'S- e J n. 176, ~S6, 2086, ~206, 22Jc, 2396, 242", ~, 270, 272, 2786~ ~946, 31367 3ISCI.'.ll, 3166Jt3266,>32~~33Ia ..j34Oc, 11.'~ 3426{ 3S7d.lP, 36Sel";JS746. ,f 37 Se(vi~iii.), 39Ie,"'40S6(:tf'4136,~' 4176: 433d:F. 448~1 449614S36,'460, 47S6';'S026.,S041l.fS'4c,'O 5406;' s7~l ~94e'(60Ia.6,;612~637.6:' 6w:r6Sot16s2t, 6SSa. 1- ]/10) 6S9;/.tl.f684bf68S,J700.l.' '71 7,21~/!,1217276 .."7346,'f7S0e, It> P-<'8' ~ 8 ~ 799, ~8 I1c.a,~, 8 <-~ 863a, 990 , 9 22a .):<0 ~ I
I.
ir
\ '"
J.
1+:)
Zoan and Noph (Isa. xix. 13) were in the land of Egypt, and signified the enlightenment of the natural man from spir ituallight (n. 6544).
Zone.-(See Girdle.)
CH.
r~~
Lapis Dominus
Pater
CH.:l~
'':IN T
Fortis
Pt~
F10s
"~~
Pulvis
",~
Fortis Robustus
Magnas Magnificus
Ala Penna
O'N -T
Rubescere Ruber esse
r
(
O'N TT
Homo
-\
'0,'1
O'N T
Rubicundus Ruflls
lk
hI>-.., ~ Wignm'S Englishman's HebrntJ ami Clzald-;e oncordanc;, that work has been ( ~ closely followed; in a few cases, however;t1leTorms found in Gesmius have
"
In the belief that many of those who will use these Tables will have
/ been sUDsfituted
for Wigram's: scholarly accuracy would doubtless have been subserved if Gesenius had been followed more closely; but probably at the ex pense of the student's convenience. In many places, etymological forms of one language are represented by syn tactical forms of another. This could not be wholly avoided without consider able subdivision and extension of the work, not called-for by the wants of the student. At some stage of the work, the material for these Tables have been exam ined in part by Rev. Louis H. Tarel, of the Philadelphia School, (who had some help ftom one of his co-laborers,) and in part by Rev. J. E. Werren, of the Con vention's Theological School; but, even with their kind help, past experience gives no reason for hope that there are not errors. s. H. w.
0.492.; .... '"
fI"""!..
"-1-..U--<-,O;..I.";lrJ...e.... ~ t;.....iJ..J -J
f)"tA;. .....
154
0'1~
Rubinus
n~n~
Stultitia
i'1n~
T
01~'~ T:
part, Rubescere
1~~
Posterior Retrorsum
n?:~,~
CH.
il?~~ TT
Cerva
Iniquitas Vanitas
tn~ - T
Apprehendere
r7'~
Arbor Terror
il~'~ T T-:
Ager Humus Terra
1~'1N
Rota
O'~~
Ochim
il~'~ T
11,~
,~,~ T
i::'1~
T
in~
- T
ilD'~ T
Ephah
Thesaurus
Basis
Commorari
i'1N
llluminare Incendere Lucere
ilJ~
Alius
tV'~
Marltus Vir
Dominus
ni1N ".'"."
Magnificentia Toga
i'1~
Luminare Lux
r1iq~
Posterior
rQ'~
T:
Validus
::lilN - T
Amare Amasii
Ji'''''!rr~
Extremitas
,~~
TT
it~N Crudelis
i~N
Focus Urim
'it~~ 'T: Crudelis Saevus
?ilN - T
Morari
ili'1~
T
Rhamnus Lux
O~~ - T
Obturare
?~N - T
Cibare Comedere Devorare Edere
CH,
?ry~
Tabernaculum Tentorium
O'!~~
Urim
'~
Insula
part, ::l'~
-T
n'1?i1~ T -:
Aloe
n'1N
Signum
?;l~
Comedere
O'?il~ . T-:
Santalus
i'1t~
Cingulum
Inimicus Hostis
i1?~N T ; T
Cibus
reru1ui. Comedere
:f1~
,~~
ili;)tN TT: Memoriale
"~ Exitium
i1~N
T-
Python Titio
i;)~
T '
n.~
Auris
Agricola Picus
i11~
rT
itN -T
Circumcingere
O'~~
Ijim
?~
Deus Fortis
DeleCl:ari Desiderare
,.~~
.v'1i~~
Brachium
?~~
Aries Superliminare
,~~
T-
il?~ TT
Execratio MalediCl:io '
Vae
O?~~ T
Atrium
t"l~ T
Frater
il?~ ToO
Quereus
~()bU1
Cuvus
TAIlLE OF HLIlKEW A"'D CHALDEE WORDS.
!U55
CH.
n'N
T ".":
nON
T -.
mN
TT
,b~
Ephodum
Deus
Gens
Lugere
n~~ON
r ',':
ttii~~:
Homo Vir Vir-homo
nlN
T T
Deus
Veritas
Coquere
part, Pistor
C'~~
Deus Rex See no'e under King. Populi
n~N -T
Gemere
P'~~
i'ON
T
Alveus Rivus
Ramus
'~N . T:
Navis
'p'N
Caligo Tenebrae
'ON
T
Bos
n"N
T; -
DefleeTe Elangueseere Emareeseere Languere Langueseere
n"~N T" T;
Navis
n'lN
T .. -:
Caligo
:,~~
lrasci
Cauda
jr.?~
Credere Edueare Niphal part, Fidelis
p~~
Gemere Suspirare
Finis Talus
ldola
npl~
Vipera
j~~
Mutus Ad dextram abire
Ad dextram vertere
rU~N - T
Desperatus
CH,
:,~~
Cireumdare
C'N
T "
P~rtieus
jb?~
Viduitas
Conflrmare ConCortare Corroborare
rr.?~
rU~N TO.":
Homo Cinis
"'I'ON
, T
VinCtus (vineire)
Digitus
mO'N
TT: -
C'~~
Robusti
i'Q~
VinCtus (vineire)
nlV~
Armilla
Vidua
iON
T
Dicere Palatium
:,o~
Colligere Congregare Contrahere
nlP~
Carbuneulus Pyropus
:,?~
Sermo
Armentum Bos Chilias MiIle
n"'lON
T; .
:,qN
ColleCtio
n,?i~
Loeusta
Sermo
"'ION
T
n:l"'lN
T
NUlS"
np~
Veritas
CH.
Ligare Vincire
Cat~raCta
Fenestra
".-'
Mater
nON
T -
'~nON T : "."
Formidabilis Terribilis
:,~
n.v:JiN
TT:
Ulna
Ira Nares Nasus
/<IIt..v~j~ Quatuor
105 6
09.v~7~
Quadraginta
n~
CH.
,~~
Gressus
09~~~
Labrusca
Ager Terra
n"Nt;? .v~7~
Quadringenta
i'1~
Terra
n,rdN
T -. -:
"'q~
Vestes Vestimcntum
Lucus
~'N -T
Texere
"N -T
Maledicere
''1rd~
Bcatus (literally bealitudines)
,,.,J -T
Perfide agere part. Perfidi
,~
r~~}
r~
Area
tv'N -T
Desponsare
l1~
Ligo
nN ......
Cedrus
rd~
Igneus Ignis
nl1N
T -:
Venire
Lintcum Linum Solus Vectes

,~
nnN T:Cedrus
ntd~ T
Mulier Uxor
r'l1~
Asina Asinus
Mendax
n'1~
Semita Via
nrd'rP~ T
Lagena
iQ~
Robur
,'J TT
Solitarius
'!~
Leo Leo juvenis
"'Jrp~ }
,j~~
Botrns
n~l1N T : "."
Merces meretricia
"!~ Stannum
09~~
Ramus
i~J;'~
Merces meretrlcia
n~l~
Leo
CH.
OWN T
Desolare
"J TT
Particula
n!l~
Leo
OrdN T T
Reatus
i'1~
~?
CH,
Fissura
C"N ".
Urim Elongare Longum facere Prolongare
n,ord~ TOo. :
VigiUa
''1~
Dispergere
~1~
ngrd~ T:
Pharetra
Fovea Puteus
'NJ
rdN~
~n~
Inanis
~1~
nil~~
SterquiliDium
Fovea
nOnJ
T" :
Longitudo
Putor
,rdN
'.'
r'O~
CH
Beatitudo
rdN:l - T
';omputrescere Putrescere
Animal Behemoth Bestia
iry~
Pollex
Palatium
'WN T
Beatificare Benediccre part. Ductor
.v1~
Terra
nrdN:l T : T
Labrusca
i'tT~
Vitiligo
TABLE OF HEBREW AND CHALDEE WORDS.
IOSi
NtJ
Deducere Ducere Intrare [nlroducere > Occidere Venire
n~~
T
rV',~
Exarescere Pudefieri
Confidere Fiduciam faciens part. Securus
Exardere lncendere Stultus fieri injin. Expurgatio
,;?,~
Dromas
n~~
Contidenler
,~~
Slolidl\s
O,:l
Conculcare
:"ecuTc
~ect1ritas
~ecur\1S
il?:l
TT
Yetcrascere
il~:l T
Caeno~a
f':l Byssus ,":l

Cislerna Fovea
iln~~ T
Fidl\cia
ilil':l
T T -
"1:l
. T
Terror
Vindemh
'~:l i ....
L:terus
Venter
?~~?:l
Belial
?~~
Cepa
ttr,:l
Erubesccre
V?:l
- T
t~
llireplio Praeda
r'~
ErudiTe
I ntelligens
Deglutirc Delere
i'~
T
7\ I a:':-',l
ilO:l
TT
'1J
\Jun"II:"
Nt:l
T
~.,'~
Domus
Excelsl\s
TT
'OJ (km' 'O:l)

Aqua (in aquis)
'~J - T
part. VindelHi'lllJT
Depraedari
ilt:l
Depraeualio
?~-n':l
Helhel
f:l
Filius Pullus
SUTculus
j'':1:;~
~icdlas
tt:l
il~:l T T
Deflere Flere
-T
Depraeuari lart. Direptor Spoliare
,t:l
-T
"~:l
Primogenitlls
ilJ:l
T T
i":li'~
Lagen,
Aediticare lart. Arch ilectus
~'i':l
Rllplll,.a
Dispergere
,m:l
T
il"'~:l T :
Primogenitura
't?:l
Labrusca
VPf
Diffinlkn' Diseerpere Disc md",.."
El'Umper~
Juvenis
i'n:l
T
il"~~ T
Primiliac (fieus)
"J!':l
Bestia
Electus
flJ~
Specula
il"~:l T
?.lZ:l
- T
il.vi'~
Valli,
Mantal...
Primilivus
ftTf
Probare
'~:;J
Fletlls
?.v~
Baal
part. Vacuus
i'Pf 'i':l
TT
in~ - T
Eligere
'~:l - T
Primogenilum parluriens
'.lZ:l
- T
Exinanirc
Aceendere Ardere Comburere
Armentum Bos
lOS8
iP1
Perquirere
IJ'!~
VeCtes
n'~Ji~ T
Virgo
i1~J TT
Altns
ip.":1
Mane i'vlatuta
Ji'''1~
Foedus
O'~~Jif
Virginitas
tt:iJ
T
rtiPf
Quaerere
CH.
li::1 -T
Benedieere
Ji'U'~
Desolatio
Altus Exeelsus
i1~J
Altitudo
i~
Ager
TP
Genu
n:li::1 T T"
BenedicHa
Ptlf Disseeare
,~~~
Limes Terminus
i:;:' T
Frumentum
i~
Filius
CH.
n:li:;:' T .. :
Piseina
n'~~J T ;
Designatus (per/tapJ .for Determinatus. n~A Magnifieus see A.C., n. 10669) Terminus Magnifieentia Superbia
i~
Filius
.,~
.vi::1 - T
lncurvare
r'~~
i',:;:,~
Fortis Heros Patens
pi:;:' TT
Fulgur Fulmen
Purus
Ji~~J
Elatio Superbia
"::1 Ni:;:' TT
Smegma
O~?
Aromata
ni~~~ T
Potentia Virtus
'~J - T
part. Redemptor part. Redemptus Redimere
Creare part. Creator Diseindere
iit'::1 TT
Caro Cutis
CH.
rti'~J . T
Margarita
,i:;:' TT
iW~
Caro
~J
Clivus Exee1sus
O'~)~J
pI. Colles
Collis
,..,:;:,
T
Grando
iip::1 T
E\'angelizare part. Evange!izatrix
~J
Fovea
nJl~J T: .
i~J -T
Confirmare Praevalere Reddere potentem Validus esse
Grandinati
rti"i~
Abies Quereus
Ji~i:;:'
T
,rti:;:, - T
Coquere
~J
Locusta
CH.~j
Fovea
JiW:;:,
Pudor '
Cibus
N~J ......
Fovea Palus
,~~
Vir
7n~
lJ'i:;:' T
Ji~
Filia
Ferrum
i1~J - T
Elatus esse Evehi Exaltari
'J
Coriandrum
Ji~
Bathus I
"J
-T
Oblongus,
Turmatim venirp.
TABLE OF HEBREW AND CHALDEE WORDS,

,~,~
1059
,V1J -T
Exspirare
?'~
Exultatio Gaudium
?~J TT
Camelus
Incisio Turma
?"J T
Magnas Magnus
i"J ~ iU
Catulus
i'~
Calx
j~
Hortus
'''1~
Haedus
?,J -T
Crescere Educare Tollere
i~J Commorari Extimescere Fieri peregrinus Peregrinari
?~
FluCl:us
:l~J -r
Furari Latrocinari
?i?~
Rota
CH,
:l~J TFur
?i'U T
Sors
?i?~
Rota
n~J THortus
.v'J -r
Excidere Exscindere Radere
rtJ -T
Tondere
i1,J TO
Lecythus
jJ#
Protegere
rWJ , T
Lapis caesus Lapis excisus
Blasphemare Calumniari
~1~
n?J rr
Exulare part, Nudus Revelare Transportare
il!J r
Increpare
i,J -r
Circumsepire Sepire
otJ rr
Ernca
itJ -r
Decidere Excidere
CH,
o',?~,~
Idola
i11-Vf
Increpatio
i'J "r
Maceries Sepes
ot,~
Glomus
rVJlJ -r
Commovere
CH,
il~
Excidere
ni'J: T .
Maceria
1"I~?J r
Captivitas Deporlanda( tnrba)
~~
Ala
iU ......
Segmenta
jP'~,
Vitis
:l',J
Locusta
i1itJ
T"
n?J - r
Radere Tondere
1"I'itlJ
: T
Excisio
?t\l T
Pullus
Sulphur
r,n~
Venter
??J .....
Stercus
i),
Peregrinus
,.U
Gens
i1~U
T' :
1"I?i1J
',' ','-
??J -,.
Convolvere Devolvere
Pruna
i~i~
Bacca
Cadaver
N~~
Valles
N~J ','
Juncus
niJ r"
Rumen
i1?t, r
Exilium Migrare Migratio
"~
Exultare Gaudere
'~J -T
AblaClatus
r'i~
Gutlur
1060
j.~~
i
1
i17~'T
i'~'
. Sccuris 1
Massa
",
Corbis Foraax
Situln
O,:p
Osseus
CH.
Adytum
P:ll
Cohaerere
Dudaim
1'1'" ! FJi"~S, f
T
Area
Cera
WiJ -T
Ejicere Expellere
Rcpudiare
P~1}
P~1
i:l' - T
Loqui Dispellere Adhaerere Generatio
Cmnmintlere
",
-
Ramus
T
P?1
1'1?1.
Ineendere
Wo:) ~.
Producta
01PJ
Plu\'ia
i:l' T T
Verhum
Triturare
CH.
Fores Janua Valva
01P J
Cui ph"'ia
i~1.
Pestis
W"
Conculcare
0'
T
Sanguis
iln, T T
Expellere
Piscnri
ilO'
T
WWJ
-
Exeid"re
T I Palpare : Palpitare
Mcl
1'1w~n
Dorsum
Similitudo
1'1J
Torcular
J'
T
J~' TPiseator
00'
-
Piseis
ilJ'
T
f''l
Judicare Piseis
Contieeseere Exscindere Taeere
il.'lN' TT:
Sollicitlldo
I
CH.
"IJ' TT
Frumentum Triticum
N~' T T
Conterere Contundere
f9.' Stercus
il-V?'1
Lacrima
ilN' T T
Vehi
:liJ'l
Aurum
il:l'T T
Conterere
,~,
il-V1.
Cognitio Scientia
1'1"i01 1'1"itl1 . .
Ursus Ursa Complosi plausus
. T:
Fragor
N~'
J~' T
Piseator
Janua
Fama
Piscatio Piseatori uS
Comminuerc Conterere
CH
PR1
Apis
Allritus Depressus Pauper
PP'1
Conterenl
i~1
011]
Myrtus
;'0;'
T T
"'I~.ry
Mons
Confodere
:'1V
Hirundo ImpeJlere
Resonare Tumultuari
i"Oy
Multitudo Slrepitus
1"'I' Calcare
"'I';' TT
Ducere
Tendere
,.,;,
;,~;,
T-
Honor
;"0;'
T : '.'
Lupus
Tumultus
Decus Gloria Via
1~y
Averlere Converlere Everlere Vertere
Musca
cU"'I'T Quaerere
nJt -T
Sacrificare
Aerumna Perditio
NcU'
T T
n~r
Vae Mons ~"'I;'
-T
Saerificium
Facta sunt herbosa
NW~.
Gramen
L;l:l';' T
Palatium Templum
CH.
Herba
itP1
Pinguefacere
L;l~'iJ
Templum
Oecidere Occisor Oceisus
J:1t
T T
nry
Caedes
;'~i ;,
T .. -;
Aureus Aurum
iWl
Pinguis
Lucifer
i;,t
- T
Fulgere
Oecisio Hin
;''''1;'
TT
Cinis Pinguedo
;''''I~;'
TT -
Concipere
,,<lj.
Obfirmalio Lex
;':l'L;l;, T .-.
Gressus
;,i;' TT
Concipere Gravida
J~t
Fluxu affectus
.f>"rl.
17y
Ambulare
i"iiJ
Conceptus
Vilipendere
Exprimere
L;l?i)
Vanitas
1'?iJ
Rivus
i~'liJ
Conceptio
""rl. Alienig~na
O'~~;' . T
Ebenum
;,~;,
T T
L;lL;l;,
T
0"'1;' -T
p"rt. Destructor
Destruere Evertere
Alienus
Gloriari Insanire Laudare
L;lnt -T
Reptile
Gemere Mussilare
Rugire
oL;l;, - T
Contundere
i"'l;'
TT
o'~~,'.~
Superbi
Mons
1062
rj
Fera
CH.
mt
TT
mt
-T
i~n - T
Cohaerere Sociari
t'j
Meretricius Meretrix Scortari Scortum
Exoriri Oriri
Splendor
Oit
-T
i~ry
Incantatio
l'1~!
Olea Oliva Olivetum
O'~~~r
Scortationes
Stillare
O~:H.
Inundatio
rU~n - T
Obligare
l'1~~r
Scortatio
CH.
n~t
TT
no,!
T
-'tt
Festum
~-,n
TT
Mundare
i'Vr
Parvus
Effluvium
i~~t T
Masculus
01'!
Indignatio
J.'2~
Albus esse Mundare
1~!
i~t -T
Conserere Seminare Serere
Locusta
it~rJ
Cingulum
P1'!
Clamare
J.'2t
Semen Sementis
CH.
n,-un
T -:
~P.t
Cingulum
Recordari
Pix
nr
Semen
i~t TT
Mas Masculus
O'P!
Catenae Vincula
i-'n
-T
Cingere
p'J!
Spargere
itt
Acutus
n~t't TT: Procella
iinBarba
IP! Senes mares
Senex Seniores
l'1it ......
Spithama
cHI'"H7
PeCl:us
ITir
-T
Tempus
'in
-T
iot
Canere Cantare Psallere
Cessare Omittere
n~pr
SeneCl:us
ni~:ltr T
Cicatrix
i1.IJ
Conclave
niot. T:
Cantus
l'11~rr
Senes mulieres
r1'~ry
OccuItatio
rU1.;'
Novilunium
l'1iOt
T :
pm Defaecare
Purificare
,~n .....
Dolor
rUin
-T
Canticum
Renovare
rt
nit
TT
Cibus
Disjicere Dispergere
,~ry
Funis
,~;,
-'m
tr'~n
Circulus
~~t TT
Cauda
1"1ir
Brachium
Nauclerus
Sentis Spina
TABLE OF HEBREW AND CHAI.DEE WORDS,

CH.
103
lino
Prospectus
CH.
N~'t1 T ..
Bestia Somnium
Arena
Formare Parturire Dolore corripi
Antemurale
"t'
Fenestra
i'rtr
Aper
Mums
O~t1
Clementia uti Parcere
pII!
Apprebendere Confirmare Firmare Obfirmare Servare
Exercitus Facultates Opes Vis
",t1
, T
Fistula
f~t1
Foris Platea
Commovere Dolore corripi Trepidare
Confodere pari. Confossus pari, Corruptus Damnare pari. Occisus Perficere et vinde
miare
"t1
T
PSI!Fortis
Obfirmatus Validus
cH.im
T'
Dolor parturien tium
o,n
- T
Albus Candidus
;,,'t1
T ..
Somniare
p.~h
Fortitudo
Anlemurale
rV'O,t1 T Saxum Scopulus Silex
Aulaeum
r~tr
Maceries
'I}tr
Hamus Crimen
P'IJSinus
'7'7~tT
O~t1 TT
Sapiens Ruber
f'l! Exuere o,::,t1

.- T-:
Foramen
i~t1 -T Pallescere
Femora Lumbi
I1N~t1 T Peccatum
pi.1J
Portio
Festinare
~rclt1 - T
Excisor
ilO~t1
T: T
iltt"l
TT
Sapientia
p'o
Dividere
Vldere
il~t1 T Triticum
~,t1 TT
Lac
il~7t)
iltn
','
Ager
Videns
CH,
'tr
Bestia Coetus Fera Vita Vivens Vivus
~,n
'."
..
iltt1 T-:
Videre
Adeps Pinguedo
Aestuare Aestus Incalescere
on
: '.'
il~:l't1 T : : "."
Galbanum
ilNOt1
T
Butyrum
Visio
il't1 TT
Revivere Vivere Vivificare
il,t1 TT
Deprecari Dolore aflici Infirmari
iOt1 - T
Concupiscere DesiderabiUs Desiderare
i1,~n
T; ','
i~n
Bitumen Lutum Chomer Corns
i1i'On
T -:
'rVbn
; T
Desiderium
Ciconia
Neglectu~
i1~n T ..
Excandescentia rurar Ira
Venenum
?'on
. T
Bruchus
Sagitt:l
i91J
Mernm
CH,
CH
H?11
Fortitudo
Telum
:l~n - T
Effodere Excidere
i10n
T -
i~!J
Vinum
Sol
",asc.
roo
Robllstus cn.
Desidcrabilia
/em.i1VOn
T
rdOn}
Quinque
i1~n
T T
t]QIJ
Argilla
Dimidiare
Asinus
?on
T
rd~h
Quintus
ion
,. T
,I
'D
Dimidium
Dimidium Medium
Carere fccisti .. Deficere Egere
Parcere
i1~n
TT
i1?on
T : ','
i1~n
T T
Castramctari
Clementia
Obductus Obtegere
i'~n 'T
Atrium
oon
T
i19n
T ".
Aestllare
Tnc~lescere
ojn
T'
Obtegumentum Tegumentum
i'~n . T
Gramen
Gratis
o'~on , T Statllae sohres Statllae sllbdiales
t~n
T
t'~n
T T
r~o
Misereri
Proripere se
Telum
Don
TT
t]~.h
Hypocrisis
O'~~M .- : T
Pugni
i1i1:~n T: -
Tuba
Violentia
fPO
Conspergere Fermentatio Fermentatum Fermentllm
t]~.O
Hypocriticus
f~O
i1:n
. T
Deledari Desiderare
Atrium Villa
fPO
i1~~n T', -:
Hypocrisis
ph
Statutum Beneplacitum Desiderium
iP-1)
Benignitas
i1RC"
Pingere
i~n - T
Fodere
h 1"9Acetum
i~n - T
Miscere Turbari
Misericordia
i1Rr
Sta:tutum
i10n
T T
i~n T
Erubescere
Confidere
i'OM
T
ri~iP'!;Jp
Talpae
pari. Legislator
pro
Sandus
Incidere Pingere
TABLE OF HEBREW AND CHALDEE WORDS'.
1065
'PIJ Scrutari
:3,n -T
Desolare Devastare part. Devastator Exsiccare Vastare
c,n
-T
Devotioni dare Devovere
Obscurare Obtenebrare Tenebras inducere
1WIJ
1~n
il'iltl TT: T
Mundatio Everrere
Rete
OJIJ
Cheres
Tenebrae Bonum
il~rUn T: T
Tenebrae
:3~'"Aestus
Siccitas
nlJ
i''J1J
13onu" Bonum
Decisio Decisum
:3 J 'J
Pingues
Crelum Gladius
Frendere
rwn
Pectorale Fractus
Incrustare
Ji"~tl"tl
T
il:3in
T TT
i,n -T
Exurere
Frollt"lia
Aridus
il;Jin T :T
Vastitas
Petr"
Cl1n
T
iin -T
Perterrelaciens Terrefacere Terrere Territare
Tremiscere
rUin TT
Artifcx Faber
Obsignare
lvJ olere (ild
nw/ell
dUJIIl
rUin
T
I1l1n - T
Consternare
H aemorrhoidae
Trepidare
ili,n
T T-:
Fabricare part. Machinator Silere
Tcrrere
Terror
rlJ~
Surdus
il,n TT
Exardere Excandescere
rU~n
Testa
n~!9
l\1actatio
Commolcre Molere
lJ'rp
lncrustalio
Cne:null1
J.ulUIn
?~in T
Urtica
I
e,WIJ
Denudare Detectus
?:3tl
T
lnlingere
f"'ilJ
Aurum Fossa Tribula
:3rUn - T
Cogitare Excogitare Reputare
V:3tl -T
Demergere Submergere
r'rp
Lululll
C'?';)~!/J
Magi
iiltl
.. T
ilrUn T T
Tacere
Mundare
',n . T:
Excandescentia
il~'rUn T .. - .
Tenebrae
,"iltl
T
Rns
ad). Mundus
N?tl
TT
Purus
Variegall\S
1066
o'~,~ T :
Agni
rti~
Maeror
Discalceatus
~~,
-T
:'J~
0' T
NLlre Occidens
il'~
"." T
r'~~
Labor
Agnus
OrrQ
Sapor
Vj'
-T
Benedicere Benefacere Bonum facere
0'0' 'T
Dies=Annus
Laborare
rrti
Confodere
l' T
Locus Manus
r~!
Vinum
i'~~ i~~
Dexter
n:J'
-T
:'JrQ
Infans
11'
Jacere
-T
(sortem)
CH.
Castigare
Corripere
Disceptare
Ad dextram rece dere
'JO' . T:
Dexter
:'J'1ti
Discerpere Rapere
il1'
TT
,~~
Praevalere
:'J~~
Confiteri Dejicere Jaculari
nJ'
-T
1"
Collocare
-T
Praeda Rapina
1'1'
'T
Generare
Gignere
r",p'~~
Surculi
Dilectlls
Parere Parturire
V1'
i',~,
p~~
Lactare Lactens part. Lactatrices Sugere
-T
Cognoscere Docere Stllprare Flumen Fluvius
1" ......
Fetus
Natus
Puer
'J.v"
Hariollls
il''?' T:Puella
10' -T
Fundare
,,~~
Proventus
,~,
0'" 00'" T
Dies
1'7~
iO' -T
Admittere castiga tionem
Natus
TT
Ductus
Dies Diu Interdiu
1'~ Ambulare
Deducere Ducere Fluere Ire
t.V'
Obfirmatus
tt;~' .. T
Arefacere Arescere Exarescere Exsiccare part. Aridus
il}"
T
'1"
Columba
Prodesse
J1P):"
Ramusculus
,?"
-T
il~.v,~
Noctua VIlIla
Ejulare
ttI~' -T
Pudefacere Pudefieri
1'n'
'T
il,'?'
TT:
Vnigenitus
Ejulatus
ilttl:J'
T T-
'?n' -T
Aridus
Confid~re
Sperare
Brllchus Melolontha
I ...... u"
Consiliarius
rl'~
il"T
Silva
106 7
. : T
no' TT
Pulcher esse
~n' j... ...

Torcular
n:li' T :T
Latus
notV'
Jaspis
no' ".'T
Pulcher
,~~
Ardere part. Focus
r'P1~.
tVi' -T
Pallor Rubigo
itV' T T
ReClus
n'o-nQ~ T'
Pulcherrima
Suspendere
.v~~
iR~ i~~
~i' "T
itV' - T
Complanare ReClificare
no' -T
Suspirare
Expellere Hereditare Heres Possidere
'J'1' . T
Clavus
Pretiosus
'0' . T:
Pulchritudo
~tV' - T
Considere Habitare Habitatio Habitator Habitatrix Inhabitare Sedere
.vO'
-T
Pretiosus esse Rarum reddere
0"11' T
Pupillus
Effulgere
i11' -T
Excellere Residuus
~'ll' TT
Educere Effugere Exire Exitus Oriri Producere
Formidabilis Timere Timor

ad}.
nJ.!~tV' T :
Salus
~i'
"T
Timere
r'O'tP~
Solitudo
:1':l' -T
Consistere
il~i~ T
Timor
otV' - T
Desolare Devastare
~~~
Dolor
.1::'
-T
'i' -T
Dejicere Demittere Descendere
Stabilire
rrr~
Vetus
,:1:l "T ,:1:l .. T
'~f }
Honorare
iil'll'
T
Oleum
ili' TT
Docere Doctor ]aculari
rrP~
Vetustus
r~':l'T
Stratum
rrP~
ad}.
Gravis
Dormire
il:1:l TT
Exstinguere
p~~
Effundere
ni'
-
"T
Luna
rrP~
- T
jart. Dormire
i':l' -T
Jart. Fabricator
jart. Figulus
n'J~.
Mensis
":1:l T
Gloria Honor Magnificentia.
.vrV'
Salvare
jart. Salvator Servare jart. Servator
Formare
part. Formator
-T 11'::'
il.v'!~
Aulaea Cortina
il'~:1~ T
Gloriosus
Comburere
Inc~ndere I
').~ Femur
.v~~ }
.vrp.~.
Salus
i'~~
Ingens Validu.
ro68
,:l:>
',' ",'
i~:l
Fomax
",:> T
Holocaustum Ignitus
Ji?!?;l
Zeae
Compes
O:l:> - T
Lavare
:It:l -T
Mentiri
0':> -T
Ignominiae tradere
CH.
Cl!??
Argentum
iV?~
Agnus
:It:> TT
Mendacium
no:> - T
Desiderare
ClO~
Argentum
jf?~
r::r~
Robur Virtus Vis
Fornax
iO:> - T
Denigrari
ClOf
Desiderare
':>"1;l
Chrysoprasus Pyropus
ttin:> - T
Mentiri
i"~~
Cithara
1""1"1""10:> T :
Pulvilli
OP;l
Indignitas
jiJ":l
Sacerdos
ttir::r;l
Mendacium
j.v~?
Negotiatio Negotiator
jiJf
Sacerdotiulll
op:> T
Provocare
'~
Adustio
ClJ:> TT
Ala Alata Avis
l'~',:>
Galea
Cl;l
Manus Vola
m:> TT
Adurere
r"'~Hasla
,.,~~
~~~
Thronus
O'~~
Petra
'J:1',:> T
Stella
Fornax Labra
no:> TT
Celare Contegere Obtegere Obvelare Operire Tegere
0'3:> . T
Trabs
,~:>
ComplecH Continere
~,:>
TT
Cohibere
i'~~
Leo Leo juvenis
:l??
Canis
j~:l
Confirmare Constare Dirigere Engere Firmare Parare Praeparare Stabilire
n,:> TNurus Sponsa

I
n~~
Thronus
,~?
Duplum
1""I~0~
Velamen
j3:> TT
Fames
1""1"'~'~
'7~
1""1'",:> T :
Desponsatio
"Q~
i3:> - T
Expiare
Sidera
O'J~:> 'TPlacentae
Instrumentum Vas
'P.? Spes
n,o~ T :
Stultitia
1""IiD:> ... Propitiatorillm
0":>
Calix Poculum
i',n~~
Malogranallllll
Renes
1069
i~
Agnu:l Pratum
~Ji:l - T
Describere Scribere
CH.
rU'~7
Vestis
rU"Depsere
Subigere
ili:l
TT
Comparare Effodere Fodere
CDf.
Aurum Obryzum
N'~'
T
Leo
(/sa.
n7
Viridis
Leo immanis
Leo juvenis
xxx. 6, n. 65')
~'i~
Cherubus
I1~,M?
Toga
Leo vetus
'!}?
Maxilla
N~~' T' :
Leaena
lO7
T
I1"i:l!~ T
Veredarii
C'jD:t
Humerus
Lambere
Oi:l ......
Vinea
I1I1:l
T
r~7
on,
Oppugnare Proeliare Pugnare
Contundere
Albescere Albus Dealbare

:
O''.;)''1j
Vinitor
i1~~'
T"
oI)?
Panis
Later
,~?~
Arvum
ilN'
TT
Defatigari Laborare
Populus (arbor)
i1~~?
TT:
mn,
T :
Pellex
NDi:l
.. : T
Thronus
ON?
Populus Gens
i1~~'
Luna
Y07
Oppressio
0p."1~
Conculcare
rU~' - T
Y07
Oppressio
~,
Cor
O'.lli:l
- T :
Amicire Induere Vestire
rU07
Incantatio
Crura
rv'J~
Venter
O'N~'
T :
~iJ7
Flamma
Leones
I1i:l -T
Excidere Exscindere Ferire (foedus) Pangere
CH.
~:1'
T .,
i1~i1' T
T
'.0
'~7
NoCtu Nox
Flamma Cor
~;17
Cor
~i1' - T
Deflagrare Flammare Inflammare
Commorari Pernoctare
r'?
'rU:l T
il:l'
T
Corruere Impingere Impulsus Offendere
Cor
i1~',~,
T
:
rT Mutuo dare
m,
rU~7
Leo vetus
Thus
~,
Tabula
'0'
T
Discere Docere
O'brU~ . T
Incantationes Praestigiae
rU'~?
Vestimentum Vestis
rQ~1?
i"~7
pari. DoclU5
Leviathan
Edoctns
107
APOCALYPSE EXPLAI1\:ED.
.11"7
T
?i~~
i'~JO
T
i';,O
T
Barbarus
Cibus
Formido Terror
part. Festinare
ilJr.?
T
:-
Absinthium
Vas
iliUO T
Horreum
?i10 - T
Miscere
1~~
Fax Lampas
il~DilO T ., : Eversio
Renuere Falx
n~7
Ducere Extrahere Sumere
o~O - T Fastidire ' Reprobare
il,JO
T :
iilO
T
Dote dotare
Volumen
p~
Clipeus Scutum Diluvium
iilO - T
Festinare Praecipilal'e se
Mj!?
Doctrina
T"
illJO
-
~P7
Colligel'e
ilOrJO
T
Plaga
Liquefieri Liquescel'e
part. Conculcare
PP?
Mensura Fons , Scaturigo
Lambere
i:1,O T .
Desertum
Commovere Dimoveri VacilIare
in:10 T :
Lora
1t.'? Semicorus
Electio Selectio
~:10 T Exspectatio
il'O T'
Mensura Vestis
Circumcidere
c~O Macula
n~:10
T :
il~l~
CH.
Fiducia Securitas Vis
Languor
i'~,~
Habilatio
il'O~O TT
Fundamentum
'''~~O T
Luminare
i~:10 T :
Munimentum Munitio Munitus
iO~O
T
ili~~O
T :
Spelunca
'.1??,
c~~r~b
Lances Libra
Pretiosus
T
i"~
Castigatio
Disciplina
Doctrina
Middin Vinculum
?~TJO T: .
Turris
ilJi,O
:-
Gradus
CHl~~r~b
Trutinae
nilO - T
Turris Cunctari
Conventus Festa stata Tempus
107 1
'.v'~~
'.3lt~ T: .
Rarus
Conventus
1~~~
c"rV'~ T
Rectitudines
Tenebraf'
nRJ?~~
Oppressio
n't~ T: .
Oriens Ortus
nnn~ T : Thuribulum
.. 'l"l'~ T
Funis
l"l~'~~
Miraculum Prodigium
pv~
Scypbus
l"l'nn~ ...... : Perfossio
~~~9~
Dolor
~~t~~ T
Enuntiatum Exitus Scaturigo
~m~
TT
~~~ T ;
Pertingere
n~~ T Plaga
Complodere Plaudere
l"l~/J~
Sartago
~fP.~tp~
Scopa
n,~~
T:
Ustio
~,',~
T
Timor
"'1',~
Tribula
l"l~)tJ~
Cinctura
tJ~tp~
Madatio
rt~9
Basis Habttaculum
".,~ T
Descensus
,~n~ T
Chorea
n~~ T
Cubile Lectus
C'~~?~
Recondita
C't)~
Pingues
n~)O
Pluvia tempestiva
ntA~
Baculus Tribus Virga
l"l'b~~ '." : .
Rete
"t:T~
C~~~?~
Caligae Femoralia
rV~o
Recedere
Pretium
l"l.,t;lr:-r~
Fissurae
n~o T Deorsum
no~~ '.' - :
:3rV~~ T
Habitatio Sedes
l"l~On~ T -: Butyra
l"li~p
Extensiones Motitationes
Tegere
,~O
- T
Vendere
l"l'O
'.'T
,ono
Mors
T : -
r'Orp~
Opes occultae
,~~
T T
n'~o '.': .
Fovea
l"l~~
Mori Mortuus Occidere
Desiderabilis
Desiderium
C''1~/J~
n'~o T" :
Machaera
D~iderabilia
Castra
Pluere
,~O
T T
lJ~r~
Altare
~~q~
''rV~~
~,~
TT
Pluvia
Offendiculum
'.!.~
i1~~~
Refugium
C~~
Aquae
Implere
Horreum
l"l"~r~
Cultri putatorii
l"l~~q~
Cogitatio
,"rV'~
Planities Recutudo
~'O
T
Implere
parI. PlenUl
adj.N?O T
Plenus
179
Regnare
Loeus dereli&us
Po/~~
irt
Miscere (mixlum)
1t?~
CH.N?O T
Implere
Plenitudo
i1N?O T" :
Primitiae frugum
1?? CH1?'? CH. ~~?O

I
Rex
Man Manna
i1~OO T Fusile i1~00 T"

Obtegu~enlum Tegumentum
CH.
Rex
N~O
T :
Regnum
1~?0 I Angelus
Legatus
I
CH
Numerare
i1~0
T T
Numerare
i1~00 T' ;
Semita
~i~~'O
~~;;""m I
r\??~
Regina CaplUra
i1~0
T T
Portio
i1~0
T :
Clavus
Vestimentum
MeJechelh (eaelo rum)
Numerare
000 - T
CoIliquefieri Liquefieri Liquescere
i;l?O
Fornax lateritia
Quies
i1~0 T .
Sermo
. ' r:np'"10
i1iUO T .
Candelabrum
,~p~ Plan&us
i1~~'0 T .
Regnum
rd1P?0
Pluvia serotina Serolina
C'it.)O . T: .
Coronali
Pepla
m~,o
T
i1nJO T :
Mincha Munus Oblatio
ilOO T :
Numerus
Tegillum
Tugurium
1"I'1,VM'0 T : Molares
1"Iibo
'0"
n~o T Naula Mensurae
'~1~
Vincula
Caleeus
iMOO T :
Latibulum
Sal
i1~'00 TT; Regnum
Career Claustrum
i:l.v.O T :Transitus
i1n,o T ...
S'alsugo I
1"I~~'00 T : Regnum
i100 TT
Madefacere
fl,v,Q
Deliciae Lautitiae Sarculum
c'n,o T ;
Detritus
19?~
i100 T Miraculum
Libamen
i10n,0 TT:
BeIlum
nw~~
Expansio
Tegumentum
00 1
T T
~'O - T
i1,rdoo T T : '."
Dominium
Eripere
1'-i I Miscere
t\VO T
Mlln:rnt'ntlllYJ
F~.
,',.d
TABLE OF HEBREW AND CHAl.DE.E WORDS.
10
73
Habitaculunl '
r'v~
T
I
I
:1i.W~ T :
Occasus Occidens
iT?,~t) T "
Profunditas
I
!
iT~P~
Pecora
i"'Vt)
Nu<1itas
iT~'WQ
Occasus
i"~?
I
Basis
Jt'~p~
Angulus
~.v~
Parum i P'lull"t1m i
iTl-V? I Caverna
i"'~t) T
Obsidio Obsidium
Contabes.cere
i'P~
?'Jl~
Pallium
i1W.v,~
Spelllnca .
Opus
Factum
O'.v~
Viscera
n\~y;m", I
Tint:nn:lhula
n~t)
NlPt)
Convocatio
i1~P~
Solidum
iW'v~
Decima
i'Jl?
Venter
np'~"t)
Cidaris
iT1PP~
i~
Implexus
Wi~t)
T: . Expansio
iTi'Jl~t) T ;
Exiguus
i~.v~
?Jl~
Amaritudo
Fons
lJn;J~
Clavis
yb
Gluma
iT~~
Specula
ib
Myrrha
Supra Sursum
iT~~Q
Malleus Malleus acutus
nid~10
Capitalia Subcapitalia
?Jl~
Desuper
N~t)
T T
Invenire
iT:l~t)
TT'
n;?,pr~
Effossio
nidN!~ T
Ornamenta capitis
iT?,Vt)
T :-
Exercitus
Gradlls
??,Vt)
T :
iT:l~t) T
Statua
,~t)
T
rdlPO
P~lQ
Saginarium
Sanctuarium
Opus
n"'?tlp~
Congregationes
y;1lQ
Cubile
O'P~.v,~
Profunditates
Munitio
iT~t)
TT
O"P~
Locus
Ji"'?)!~
Pedes
,~~~
Forceps Securis
Exprimere
Exsugere
n"'?m:~
Hinnitus
"'P~ Fons
Scaturigo
iTit)
TT
Rebellare
i.v~
Nuditas
"it)
T
iT"~O T
Propugnacu!um
i~PO
Suffitio
Exsu!
:l'1JlP
Mercatus Negotiatio
O"it)
T
iT?'~O T
Profunditas
?P.~
Baculus
Altitudo Altus Mons
1074
~tyO
T -
:1~~fO T :
Cubile
ilnrtfo ",': .
Convivium
Luctus
:1mo
T :-."
Onus Propheticum dic tum
rfrp~
Habitaculum Tabernaculum Tentorium
~O~
Frenum
Latitudo
p~~
~iO -T
Sublatio
f1\V7l'J9
l'vlolares
E longinquo Longinquitas
tt'1iUo
T
,rtfo - T
Dominari
part. Dominator
Gaudium Laetitia
mno
T T -
Donum Imago
~/[issio
Expilatus
O'~f10 - : T
Lumbi
Saginatus Implexns
Immissio
il:1~iO
T T
Currus
ilOiO
T
Matrix Uterus
r~~~
Dulces factae
PlJ~
Pinguedo
Dolus
i:1rtfo T: .
Fluctus
il~.~Q
Duplicata Duplum
il~~
TT
DOiO
T
Calcatio Conculcare Conculcatio
il:1~rtfo T .
Aversio
ilOrtfO
T' :
Habitaculum Pascuum
Praeda
il.v.l~
Pascuum
r,vtpQ
Baculus
m.vrtfo
T": -
Adulterium com miltere Adulterari Moechari Scortari
~~t
Pascuum
Remus
Scipio
O'~~~
~:1~
TT
~~lO
Medela Sanitas
nrdo - T
Ungere Perditio
f1.~.v.tp~
Baculus
Ad~lteria
ilnDrtfo
TT:
Prophetare
iiO -T
Amarns esse
Exacerbare
Infin. Luctus
Lugere
Familia
~:1~ - T
Respicere Spectare
~Drtfo T :
Judicium
Sericum
~':1~ T
Propheta
ili~O T :
Amarus Fel
n'rtfo T
Unctus
Sarcinae
~lrtfO - T
Distractus Distrahere Extrabere
ilP.~O
':1~ TT
Stultus
Potus
Amaritudines
'ptp~
':1~ "T
Confundere
Decid~re
Pondus

Defluere Dejicere Deturpa-re Diffluere
10 75
~~~
?m
- T
"t~ 'T
Pulmentum
Offendere Percntere
Ducere
??~ ~ ?,?~. \
Nablium Vter
i~~ -T
Defluere Effundere
O'7~rr~
DuCtus
i't~ 'T
jart, LeCtus
Naziraeus
nom
TT:
fU.U -T
ExaCtor
Rugitus
i;'~
TT
?t~ -T
Fluenta Fluere
;'?:l~ TT:
Stultitia
;':l'~ T T:
Benevolentia
Flumen Fluvius
OH
Monile
;'?:l~ T .. :
Cadaver
"j
-T
im
-T
Confluere
CH,
i,q
Corona Crinis
,.~it'~ ??~,
Decachordii nab lium
Avolare Excommunicare
iT1~
Merces
;,.,~
T'
iiJ~ Flumen
~n~ - T
Hereditare Hereditas
:l,~,~
Meridies
~.fU
Subvertere
'.'l~ -T
Enuntiare
Abominatio Separatio
n,~
-T
,U
Commovere Vacillare
?m
Flumen Fluvius Fans Rivus Torrens Vallis
i1.'lj
-T
Splendere
Depellere Expellere
m~ '.'T
Habitaculum
m~
Splendor
:l"~ 'T
IJU OU
;,?nj
T : -
Fluvius
Ji-';,i~
Splendores
"Requiescere faciet" Princeps

Quiescere Primores
Spontanei
Dorrnitare Vota
;,?nj
T -:-
Hereditas
n.'lj
i1~.
-T
OU
Fugere
om
-T
Ferire
i,j
-T
Consiliarius Consolari
".'l~ 'T
Princeps
-T
Vovere
;l;'~
.1l~j
Commovere Errare Nutare Titubare Vagari
CH,
;,im T-:Rhonchus
;,~'~~ T
Cantus
Ducere
rUm TT
Anguis Serpens
CH.
r~~
;,m
T T
Plangere
i'~
Ignis
;,t~
TT
Pulsare
rUm T:
Aes
V.'l~ -T
Tangere
'0~
Lamentum LuCtus
Aspergere Spargere
JiWnt
A""
1076
nm
-T
"~) ; T
Alienigena Extraneus
,,))
-T
i1~j?~
Femina
Demittere se
il~j
T T
Declinare
Expandere
Extcndcre
Inclinare
'0") .. T
Pardus
Exhalare Exspirare Inspirare Sufflare
'i'~
~..)..)
-T
l~j
Ch rysoprasus
Innoccns Mundus
n,rU'~..)
Propogines
Sustinere exactio nem
,,)..) - T
Cadere Concidere Decidere Dejicere
r"i?~
Innocentia
O~
Signum Vexlllum
.v~..)
-T
p'P ~ Foramen
0i'~
UJciscl Ultionem sumerc
Plantare
:'~t
TT
lOt Fundere
Lib,lre
CH.
r~~
Dispergere
Stillare
P~~
Exire
:,~..)
StaCte
19~.
opJ
VindiCt"
rU~..)
- T
FlIsile: Lihamcn
rU~,,).
Animct
Arbitrium
i19P~
Dejicere Derelinqucre Deserere Extcndere
O'l\V..)
J~ventus
(jltio
O'Jlj 'T
Amoellus
O'7,n)~
LuCtarones
:,r.J
StriCtura
i'~
Filius
"Jlj -T
Calceare
:11(..) -T
Consistere Stare
il9P~
Discissio
t'1('~
Scintilla
"~ Lucerna
il~j
TT
"J!~ Calceus
O.v.~
Amoenum esse
n~.
Victoria
'i'~ Effodere
illR~
I'isstlnl
n.~
Perpetuum
Foramen
Scissura
Excutere Perclltere
,,~..)
r'1(.v.~
Virgultum
"1(..) - T
Eripere
i~
Lampas Lucerna
- T
Defraudare
i~..)
- T
iJ..,,) -T
Excutere
i1(..)
- T
iJl~
Juvenis
I f",~:;stitas
Servare
Custodire I
NW..) T T
IIAccendite incendi.
Cognoscere
J>lIer
i~..)
ToO
<\lienigena .-\Iienns
n~VitllPpa I
J~;t"' I
Perforarc
urn "=f\!:t~~ ltti?'

Flatus
Exalt n,
E:xtoll"re
E=,tr:lhert~
Ferre
l'ortHr!"
Tolie.p'
TABLE OF HEBREW AND CHALD~E WORDS,
...
to77
~'rp1
Princeps Vapor
I
I
i'lJ~
iJO
-T
Evellere
PWJ
Cnmhurere
I
I
pry~,
Porrigo
Claudere Concludere Occludere
Tabernaculum
10
Taberno~ul1l1l1
Tentorium
il~O T "
f>! C'tt'~ T
Mulier..s
iI'1~ - T
Solvere
Scori,t
Cornmiscere
,td~
T
CII
iry~,
Nitrum
Secretum
Obtcgcrc
i:JO
T
J':xcutere
ilJ~
Oiscutere :
ilOrd~
TT:,
Amma"
I
i
i
i
om
Equlls
Concludere Ohturare
il'O TT
ConculClre
Flatus Halitus
e,m
Alga
,",,"1 I1III
~1';L1~
Crepusculum
,
I
I
I
Ulva
Spinvo;;;a
PW?Arma I
pw~
Oscular;
i1n~D 1
Procell. Tempestas
Pelf).
~~O
~lf'rum
Rupes
Vinum
~:lO T T
Inebriare
Recedere
Removcre
~i!.b
Farin2l
ird~
','
CIl,
S'mila
Similago
,~qUila I
Aquila
:l:lO - T
Averterc
VeJ:l.Inen
'00 IT
iW~
Circumdare
Circllmducere
ilno
T T
Designatus
Circumire
Detrahere
~ird~ - T
Oeficere
il,?~
Rubus
:l':lO 'T
Circuitus Circulllquaque
ino
T
p",-t, Merc.tor
/Jil.rt. Negotiatrix
il:l' I'1~
T "
Semita
1~0
Caecitatcs
lI'1~
Vepretum
r~~"d'" i
Dare Redigere Tradere Desolare Evertere
Mercatura
"j{O - T
Fulcire
,:lO - T
Bajulnre Portare
ilino
T"
~'.v.o
Ramus Scopulu.
Pa rill a
Cia usura
Scoria
il9jJO T - :
RanHls
nj~
C'~JO . T:
Antistites Duces
i't;:l
H all1 liS Spina
P""cella
n1.v~
Procella ' Tcmpestas
I
I
i
iiD -T
RefraCtarius
i1?~
?'~J?
Collyra Placenta
C10
Calix Limen
iIiD - T
Occultare
I I
i
i1~J?
Evertere
Inaures
ibD - T
Plangere
i0P.
Occultum Abditum
?)v.
Vllulus
TW
Convenire LaCtare Laclens
i1bD
T T
il?jY T: "."
Vitulus Vitula
n?~r T : Iniquitas
Per\'ersit~ls
Evacuare
i'DQ
Sapphirus
:lJ?
Nubes
n?jl'
TT;
i1?\V
T
Currus.
Plaustrum
Perversitn~i
C1;'9
Ad januam stare
i:lr - T
Colere
Excol;
Sen',re
Testis
In/ans
ibD
T
i1ij!
T ..
Enarrare NumeraTe
Renuntiare
i~p'
Servitus ,Servus
part. Scriba
Coetus Congregatio Examen Testimonium
Inf.'lns
O?\V
T
i~P
Libellus Liber Volumen
Aeternitils
i1ij.l!
T
-:
Labor
Testimonium
In aeternllm Mundus Saeculum
i:ll' - T
I raIn exercere Penetrare
Pertransire
Praeterire
Traducere
Transire
rut
Ornatus
Iniquity
Liber
?P9
Elapidnre
i'iJ?
Delicata
O':liD , TT
RefraCtarii
i~p.
Transitus
n~ T
il' Quousque
mD
-T
i1i:lJl T: ..
Excandescentia Furor Indignatio
CH.
rw
T
C1~Y
Luxurians
i'lP
Lorica
nv.
Deliciae
Avolare Volare
Ii:)~"Y
Plumbum
Tempus Implexus
D'iD
'T
iil'
Sarrire
i~r -T
Occaecare
lvrinistri regii
nDJljD T - :
Ramus
:ljl'
T
i~Y
Grex Evigllare Excitare
part. Amatorcs
Diligere
IOi9
'~.v
Denudare
~~.v
T
il?r
T T
CH.
Or
Populus Consistere Stare
Deficere
"'.v
'~1'
Cutis
'tlr
Circumdare Coronare
Ascendere Conscendere Extrahere
il?J1
'.' T
'~r - T
'~~r
Columna
Folium
Caecus
ilitlJ1
TT
-:
i"'iW
Caecitas
Corona
il?it
T
Holocaustum
tl~r
Avis
0'" .v.
"T :
f7.v Exultare
CR.
?~r T T
Labor
]umenta
o,'r:
Vehemens
tJl.
Capra
'7Jt
Altissimus
CH.
P?'?'Jl.
VaUis
pr
Fons Oculus Species
tl'
Durus Obfirmatus Potens Vehemens
il~?.v.: T'
Conclave Triclinium
'~1'
Lana
ipit
Omer
~~.J!
tit
Delassari Lassus
r"7J? Altissimus
t'~r
Hilaris
~~Jl.
Uva
Robur
~tr - T
Derelinquere
pari. Desertus
i~r
Asellus
~.~i'
Deliciae
Relinquere
"1'
Urbs
CH.
!"I',??V
Racemationes
il~r T T
Exaudire Respondere
r'~Pl
il~~tJ1 T -:
i''v
Vigil
-
Racemi
Negotiatio
O?r
T
0-" Jl.
Nudus
Occultum
m~' T T
Afflietus Comprimere
Desertns
Hr
T
cH.07J!
Saeculum
tV'~:lJ1 T Aranea
'~r T T
Miser Pauper
Fortis
Circumdare
PW
i:l:lJ1
T : -
il~?.l! T :
Virgo
CH
Mus
tlJl.
Stilus
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Aspis
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Costa
il'~r T: Mansuetudo
rTtl.l!
T T
?it
Jugum
~7.v
T
'~.v
Deficere
Induere
~7~~
J'J,V
Balbus
Or
Gens Populus
Affli&io Afflietu5 Miser Pauper
Vespertilio
mt
Nube!
1080
CH.
r;,v,
Nubes
CJI
OccJudere Validus esse
i1~iJZ TT:
Desertum Nubes
Planities
Planities deserti
Solitudo
i10il-!
T
: T
Doh"
Praestigintrix
mt
O~J!
Os (OSSI1) Substantia
ji.11
T
Ramus
n:)~JZ:
Conventus
Cll.
:''J~
I
T
Glocitare
Stillare
0'01' T
IVIustum
iijJ
T .
:JpJt
Calcaneum Calcaneus
Vestigia
O'nnger
Cervix
OOJJ - T
Conculcarc
i1i,l!
TT
,tlil'
-:
Denudare Nudare
Cali/;'o Obscur;tas
'~.v
,~v
:Jj?J,;'
Supplantare
mi.v
T :
Folium
."
'~(j?JZ:
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N'ud:t:ts
Pavor
Clivus
Viae tortUQsae
O'i.11 T
Astutus
Cl?~l!.
Ledus :';ponda
Palpcbrac
'l'ortUOSllS
:JWr.
itlJZ
T T
ipJI
Enervare
ynlt
Fissura
Herba
Pulvis
n:)~'JJ
Plumbulll
iRJ,;'
Sterilis
GramCf.
i1'iJJ
T
: '.'
~~j?JZ
. Scorpio :';corpius
Denudata
i1Cl?.u T T
Aedificnre facere
jorr. FaCtor
pllrt.
Arbor Lignum
Y'!~
~~JZ - T
AffliCtus
iJ.!
T
Urbs
fortis Potens Robustus Validus
Ferrc Operator
:J~J.! T T
Idolum
:J2Jl
T
~'iJ.! T
Violentus
iCl?.v I tIIasc.i1i0~ \
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TT -:
Commiscere Gmtus esse Negotiari
Decl'm
1'JJ,;'
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Disponere I Parare I T :
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I
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letur ..
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O'~JZ T
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"i~ .. T
Praeputi,ltus !
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ill~:O } iliN>
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ilM>
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i~.v
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il'fJ
TT
il"~fJ T:
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T -
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T
lip'
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CH.
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il1
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OD
Os '(01';s)
ili~D
T :
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P'J:1~
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CH.
Y'D
Dispergere Dissipare
Apertura
IJ'D
Favilla
i1JD
TT
p'l'1Jl
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TOt?'~
n"~;J'~
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Pllrgare Resp:cere Suspicere
OliJl
T
P'D
Expromere
Concubina
Obscurare
il~D T'
Angularis Angulus Lapis angularis
PDJ!
Transferr;
ili,>
T
Aculei
Torcular
J?D ......
Rivus
TO'>
Crescerc Diffundere
ilJ?D
T :
ilND
T T
Ejicere
TD
T
Classis Rivus
O'~D
. T T
i1JD ~
Coram Facies
In angulos ~xtreIUOS
ejicere
Aurum optimum Aurum purum
~?D -T
Eripere
JD>
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Obryzum
ilND
T ..
Angulus
M;>
Laqueus
~'?D ' T
Evasor
MOP
Pascha
iND
T
Gloriosum Se ex hibere
,M>
T
il~'7~
T
OPl
C\;\II<!lIS
Timere
Reliqlliae
---
1082
O'7'PP
Sculptilia
i~
]uvencus
r'!~
ilntUD T:
Linum
Latro Rapax
O'~~
Variegatus
NiD TT
Ferox
OiD -T
Frangere
ilntUD ".': .
Linum
'PP.F'usile
Sculptile
N~.~.
Onager
ilO'!!l T
Ungula
n~
Bolus
'Jib
Opus
iiD -T
Scparare
Jib
Podex
ViD -T
Radere
il'VD
T
'0. :
Merces
Pretium open-le
''J~.
ilnD r T
Seducere
Mulus
V"J~
Coma
o~n;J
Sculptura
Pretium operis
il1iD
T :
OJi!l
Vices Tintinnabulum
Mula
n"V!D T:
Ultiones
nnD - T
Aperire Exuere Nudare Sculpere
r'O.v,~
iliD TT
Fecunda
Fructifera Fructiflcari
rw
y-:w.
r2~
Erumpere Expandere
i.lZD - T
Aperire n~E)
- T
iliD TT
Vacca
nnD
"."
Janlla
Ruptlll"a
Personare O~E)
-T
n"iD} n-'ipl;lq
Talpae
i"nQP
Apertio
Divellere
Diffringere
iiD -T
p",'/, Disruptus Irritum reddere Perrnmpere
n,nn;J
Gladii stricti
Commendare Praeficere Visitare
'P~
rW1~
,'nE) . T
Filum
Vicus
n"tiD T:
Suburbia
CH,
~iD -T
Expandere
'JiE) - T
Luctari
il1P.~
Praefectllra Visitatio
?n~
Ferrllm
tUiD TT
Eqlles
m~
Aspis Vipera
O'!~p;J
Mandata
niE) -T
Florere
~iE)
-T
~rPD T
Exuere
np~
Aperire
VtUD - T
part. Praevaricator
j~~
Agnus Grex
Ovis
Modulari
i'Vp,;l
Colocy'nthides
''!.Q
Fructus
VW&
Praevaricatio
Pecora Peclls ("di-')
108 3
C~~:.
i1~~ TT
Tziim Sitis
Liberi Producta Prognati
:l~
Rheda Rheda camerala
Venari
f'
Bractea Flo,;
Penicul:;tmentum
n~~ - T
Crescere
Germinare Progerminare
I
I
i1n,~
TT:
N~~ T T
!vlililare Militia
Germe-r.
i'~
Tormina
Clamor
j'~~
T
Armilla
N~~
TT
Exercitus
.1 ejuniulll
Umbra
n,~ - .. T
Dccus Omamentum Ornatus
Conscendere part. Prospemta
f~~
Effl0 rescere Florere
Imago
Fastigiulll Ramusculus
i~~
T
i1j~
T'
Colligere
Angustia
Statu3
Aculells
i1j~
T
Latus
P"~
Petm
m~''!&
','T : -
C1ipeus
Justu,;
P1 Justtficare
p':}
Tustitia . J ustus
nm
T
Umbra densa Umbra mortis Umbrosus
Grex
Candidus
,~~
TT:
Aculei
Inumbrata Ariditas
N~~ . T
Sitire
ad). N~~
T
j1'~
T
Egredi
'
I
Navis
j~~ T-
i1jTW
- T
GreS5U~
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Sitire (sitims) Sitibundus
Venator
i1~~
T'
i\V 1
i'jJ~ \
T
.,,~
Sitis
i\iJjnorenni~
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PN~~
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l~ T Dissipare
T
I.;:~~~ntllm I
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C 1;'\1 1l:1 re
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Speculator
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lP ( lP \
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i
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morem
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T T
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Vertex
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n lSili,eu,
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iTb~b~ TT: Circumspecle

CH.
Colligcre Congregare Contmhere
r~i?
'l~trare I
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O'P O'P
I::rigt::re
n"li'.-\ Iror
CH.
Excitare Rrstituere Stare Surgere
';l~
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I
Sepelire
n'J1'p
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r~.b:;
Scalprum Ungues
,~
T
tU"i? Sanetus
Acccndcre
tU1R( tU1j?\
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Altitudo ProcerilaS
:"'p r'p
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tUl!' I Sanc1itas
Sancluarium Sanclus
Hostis Inimlcus
,~
O'1j?
Expergi,ci Fastidire
AI~gustia
An~iet::ls
Inimiclls Petra
I tU''lp I
CH.
Eurus Oriens Oricntalis
tU1R I Scortalor I
t'pSpina
Tl'ihul1l5
O'tPln tUl!, I Sant:tulll sancto I

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Sanetus
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D\
rlll..:.IIIIS
108S
iT1~P
Trabs
'7W
iT~W
:J~R
Appropinquare Conjungere
C'!~p
Tela
Evertere Levis esse Maledicere Velox esse
Extremitas Finis
:J~p.
Caedes Mors
iT77P MaledicHo 07W

Illudere
Extremitas Finis
~m
:J~P
Medium Venter Viscera
iTJP
~. r"u!'~p
i'~
iT1~~P
Suffitus
Finis
:J1R iTlw
Bellum
rV"~j?
Carduus
i~W
Suffire
part. Suffitus
Nigella
Contignare
n~p.
Farina
iTlw
Frigus
n~~j?
Suffimenlum
Kesia
rp.
Nidus
:J'iK
N'j?
Vomitus
Messis Propagines
Propinquus
iT~~j?
Zelus
mp.
Crystallum Frigus
iT'P Evomere
TT
~~i?
i"~'j?
Fumus
Emere part. Emptor Possidere
iT~W
Indignari
fJjp.
Calvus
~~R
iT~P.
i~
Ira Spuma
rV"O'j?
Carduus
iT~W
n~K
Calvitiem inducere
Arundo Calamus
Spuma
iT~'j?
Lamentatio
Nidificare
r~W
iTO?K Calvities
Calvitium
Autumnus Autumni fructus
f~i'
COW
Divinare part. Divinator part. Hariolus
Metere Abbreviari
iT~?j?
Civitas Urbs
ip
Frigidus
f""W'Kikajon j? i'j?
Paries
np.
Comu
fP Finis
:J~p.
Excisio
Nlw
Clamare Invocare Nominare Praedicare Vocare
CHnp.
Cornu
'pCeler
Levis
Velox
iTR
N'}p
Finis Perdix
V"1R Diffindere
i
Discindere Exscindere Rumpere
1086
rU~R
;;H.
rUN'}
Caput
O'J(:li
Quarta (gmeratio)
mi TT
(rrig.re
Asser
nWRW~
r~rUN,!
Principium
Squama
rU~
I1'rPW~
Primitiae Principium
Palea Stipula
Cubare Curvare Disponere Jacere Recubare Requiescere
r~n
lJ~i
Odorem facere
lJ~i
Flatus
Spiritus
Ventns
CH.
C'~~P
:Jl
Jaculator
r~~
C'~:l 'T
Cucumeres
Cubile
Ij-li
Spiritus Ventus
i1~i?
:J1
Magnus Mullus Princeps
I1;li Mulliprolis
iln~i
TT:
CH.
Durus
JiWR
Arcus Arcus in nube Iris arcu
t.'iT Commovere
Respiratio
:J'
Magnitudo Multitudo
'.'i .a
Pes
O~i Altitudo O~i

p"rt. All"s Elatus Erigere Exallare Extol1ere
=I1rpp }
T T
:J~iT
Jaculari
jace"e=i10i
Sagillarius
:J:Ji - T
Decies milleni Myriades
8ella-C~r.;
CH.
pee-'.'i}
Scabel1um
il:J:J,! TT
Myrias
'J1
Pes
.1rIi
Clang",re Jubilare Vociferari
ilNiT T
SpeCl:are
n:Ji T T
Mulliplicare
CII.
O.'iT Lapidare
~i
Currere
i1~'"
Videns Visio
il:J, T
Crescere
ilO.'i T :
Coetus
P~i
Effundere
Evacuare
Evaginare
C~!
Monoccros
CH.
'~:l,"!
Myrias
V.'i - T
Excitare Quietem dare
rU'~i
FeI
rtlNi
Caput
Primitiae
'~:l!
Mynas
il,i TT
Dominari
rU~i
Egere
Vertex
C'~'~!
Gutlae Stil1ae
O'i -T
Obdormire
iltiT T
Emaciare
rUN~icuta I
Venenum
Fe!
"~j T
Torques
pa,t. Persecutores Persequi
t'i11
p'l-rl.
Domin ltor
rn
108 7
:1m
T T
rU~'T
Allidi
jacere= il~'
Latitudo adj. Latus
arcu=I1WP.
Sagittari us
Jl1.
Cogitatio
:ltn
T
:l''1
Contendere Lis Litigare Rixari
JrI.
Socius
Dare latitudinem Dilatare adj. Latus
l~O'1
Malogranatum Malus punica
1'1
Vociferatio
:lr:h
Latitudo
tT'1.
Odor
n~'
1"
Malitia
jart. Esurire
:1',nl
Platea Vicus Longinquitas
Longinquus
E longinquo
W''1 :l:J,
T
Hasta Lancea
Vacue
il'~': T'
Dolosus Dolus
:l~1
Fames
j"'rll
0~lj1
part. Eques
Equitare
O~,
:lJl.l
Esurire
adj.
:l;l'~.
Currus Molaris
T .'
Exaltare
:l,V'
Mola
01]'
:l':J1
Currus
Calcare Conculcare
D~' T
patt. Esurire
Famelicus
Miserari Misereri
":Ji T
Calumniari
rv~, T
Reptans
1"':l-Vl
Fames
T
OtT'1
Vulva
'1"
en, .....
-
"."
Emollescere Emolliri
,~,
T
1~1
rv~~.
Reptile
Tremor
i'lJr1 TT
Depascere Pascere
part. Pastor
Uterus
i'l')' T
Cantare Cantus
om
part. Aromatorii
Uterus
il~m T -: Virgo
Mercator Negotiatrix Negotiator
lJl
Canere Cantare Jubilare
'.1"
Pastor
01"
-
il?:J'
T " :
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Negotiatio
Tonare Turbari
Motitare
Movere
Quassata
D~'
O'P'Q"'1
Aspersiones
01'1
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Elatio
f'n Lavare
i'l~' T T
Altus Excelsus
l~n.
Frenum
1~~
Viridis
er?2 I
esse Removere
In
Malitia
Malum
Malus
ltJ!l
Confringere Conterere part. Malitiosus
il~i
T
part. Jaculator
1088
:'.ll1 i Destillare I
Sllllarc
rPUl
I n;~titare I
- S:1tare U IIgucn tari us
ipi
v~ru
Satictas
i9~
Satanas
iT.v:;1~
S;::ttict:1s
iT:J'W
T
Commovere;
Concuterc : Contrcmiscere / Trclllefacere Trepidare
i
-
Snturitas
Canities Scnium
I
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n~.,
Ungucntum
i:Jru
T
Exspcctare
C'W
Ponen~
:t!Jtl
Tcrrae motus
iT?1iT1
Acupictum Acupictura
iT.1~ TT
Crescere
Redigert:
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Gaudere Laelari
~ni
f
Sanare :;anitas data
V~"1
Expalldere Extendere
i'1~
Occare
C'~ni "T
:
VrPi
T
iTi~ "." T
Ager
iT~:l~
T' :
Imago
Rephaim
Oni - T
Conculcare
Impius Improbus
'iru
-T
i':liU T
~\'Iercenarius
VrP~.
lmpietas
Ager
CK"O~!
Conculcare
iT~
Agnus
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T
lntelligens
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Nervus
Prllna
Ovis Pecus (lIdis)
i:l~ - T
Conducti
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C,~
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i~ - T
5uhsilirc
rPWi
i:l~ T T
Merces
,,,~
T:
Depauperari
i1~i
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Pl'Jl
Vincire
Potenter pugnare Principes facere
i'~
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De:"lderllre
n,p~~'"1
Catenae
iTi,ru
T
m~7W T
Tunica Vestis
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r'~
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tt',ru
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n"1
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"~o~
T
T
Sinister
Contundere
f"1 I Collidere I
T
Jl~~
Satietas Salur
POt;'
Ludere Ridere
noru
Laetari
108 9
M'-'CV
. T
. Laetus
nJ1V
T
i1.U~td TT:
Rugitus
CH.
n;1td
Laudare
Decalvare
n'-'tV
T
i1JCV
TT
;,~td -r T
Devastare
~~rP.
Baculus Sceptrum Tribus
Virga
Laetari
Labia Labium
i1n,-,W
T :
Gaudium Laetitia
PW
TT
p~~
Tumultus
Saccus
i1?'-'1V
T :
iW
Princeps
?~td - T
Dirigere Interrogare
ivf utUQ accipere
'~rP
Captivus
Vestis
~JCV T
Odio habere part. Osores
i1iCV
Princeps
:l':ltd
T
\1utuo dare Mutuo petere
Flamma
C~iCV 'T
Palmites
i~~rP
i~td - T
i1':ltd T: .
Captivitas
i'.vCV
. T
Tranquillus
Daemon Daemon silvestris Hircus Sntyrus
ji1V
'T
?~W
Semita
Residuus
C"1.vW
Stillae
p."1ip
Sericuln
Relinquere /mri, Re1iquus p,.,.t. Rcsiduus
n?~W
Bacca FluCtus
i.llCV - r
Cohorrere .. Procella f1abit ..
~lip
~"Jip
i~td T :
Reliquiae
CH.
Prester Seraphim
i~td T:
Reliquus
J,':ltd
-T
Jurare
i.vW
Capillus Crinis Pilus
Ascendere Comburere Exurere
n!~rP
Reliquiae Residllus
/elll.J,':ltd ~
ma'
i1-V?'W
Septem
i1JiCV
T .. :
i.llW
Pilus
i1:ltd
TT
J,'~~
Septics
CH.
Combustio In incendium faCta
i.llW
Pilosus
01.
i1R11V
Praestans vHis
Captivam ducere Captivari part. Captivus
i1-V~rP
C'.v~rP
Jl~:ltd T
Septimana
Septem
i.llW
Crinis
TT:
i'1CVip
Gaudium Laetitia
i1Jl~:ltd T :
Juramentum
Septuaginta
i1i.llCV
Tempestas
C~t'.v?rp
Septies Septuplum
n~:lrP
Capth'itns
i1li'ip
Hordeum
~~td - T
Rugire
M:ltd -T
Cessare
i:ltd
T
Confringere Frangere
logo
i:lrU -T
Emere
1tl r 1tP OiJru
i"rd
Bos
f1nrd - T
Corrumpere
Evertere
pflrt.
Uredo
i~W~ i:lrd ......

Confra&io Fractura Ruptura
i~rd
Observare
Perdere Perditor
Schoham
~,rd
: T
i~rd
MUTUS
f1lJrQ
Corruptlo Fovea
Vanitas
f1:lrd -T
Cessare
ilN"rd T
Devastatio
il.)ttf 1rd
T-
Lilium
il~rd T .
Schitta Schittim
f1:lrU TSabbatum
:l~rd
Avertere Convertere Redire Reducere pflrt. Reduces Restituere Retrahere Reverti
itTru
Munus
ilnrd T T
Incurvare
n~rU - T
Expandere
il~rU TT
Errare Oberrare
i1ntP
Nigredo
t)~~
Inundare Submergere
,~tti
-T
Stuprare
il'rd TT
Complanare
nnrd - T
Incurvare Submittere
'~rU - T
Moderatol
,.,rU T"
Regina
ilmrd T
Fovea
~nrd - T
Mactare
il'rU TT
Oblivioni dare
,.,rU ......
Fetus
~~rd
Discurrere Vagari pMf. Remiges
iW
Daemon
l'r:to/
~~W
RemllS
Ulcus
iW
Uber
'~rd
D'nrd . T
Ultro crescens
i'tP
Cantare
Fimbriae
iru
Mamilla Uber
?'''1rd T
Spoliatus
f1't:np
Fovea
i'tP
Canticum Cantus Leo
itu
Devastatio
t)~rd
Conculcare
?IJW PIJW
Aetheres Nubes Nubes superiores
f1'tP
Apponere Disponere Ponere
Vastatio
itl'1rd T
Buccina Tuba
iird -T
Devastare p"rf. Eversor p"rt. Vastator
f1~W
Vepres Vepretum
p~rd
Exundare
inrd - T
Exspectare mane
ilOird
T :
p"rd
Ager Femur
inrd T
Niger
:l,:)rd - T
i
Cubare
.racer:
10 9 1
i'~
n~w -T
O~,tP
Retributio
ma,
O'tP,tP
Tertii
.v~ru
-
Ebrius
T. }
3lPrp
Audire
Oblivisci
':Jrtf
T
/n"
Orbare
Orbum face re
iTtV"W n,w
T - T
Wi'W}
Trcs
OW
Nomen
i~W - T
Perdere
.v~W
Fama
O~W - T
Surgere
O:?~
Demiltere Dimiltere Emittere Miltere
iT~W T Devastatio Stupendum Stupor Vastitas
.v~td
Fam ...
i~W - T
Custodire Observare
Humerus
iT~~W T :
Humerus
CH.
i'/7~
i~(~
Mensa
~~W - T
Dejicere
O'i~W . T :
Faeces
O'~W - T
Caeli
CH.
Habitare part. Incola Incolere Inhabitare
i~~
Dominium
W~W
Ministrare
W"W
T
j~~rp
Caelum
Triental
WPW
Sol
i;l~
Vicinus
'tP"tP
Tertius
i'~W T
S~nticetum
Senlis
riP.
Dens
CH.
i~W -T
Ebrium f.lcere Inebriare
l'2~
O~W .. T
Desolare Desolatio Devastare Devastalio Obstupescere
i~"
Den'
Eripere Projicere
i~W T
Sicera Vmum
"ru'
T TT T
iW
Ebur Eburneum Angeli pacis
Diripere
iT~OW T T
Desolatio Devastatio Solitudo Stupor Vastatio Vastitas
r~i~~
Ebrietas
,'W
Praeda Spolium Nix
r~~w
J?W
~'W
T
mw
TT
O'W
Exsolvere Implere Reddere Rependere
Annus
rV~9w
Stupor
mw
T"
Quiet'ls
iT~'W T: Tranquillitas
O'W
T
iQ~
Opulentum
Somnus
O'~iJ~W
Ebur
Integer
O,'W r
Pax
O'W ......
Pacifica
iPW
Oleum Pinguedo Pinguis
'JW
T
Coccineus Dibaphum
19 2
".r"'l1 ')rp
O~~W
C'~~rU T
Judicia
i19i?rP
Syeomoros
O'rp!?'
Scxagint ..
Coeeinum
,~W
Duo Clivus Collis
Vp~
Demcr~erc
iWrU
.
T
Submergerc
:\1inium
ifU.ll O'jW
TT'" :
Duodecim
r'~'$:l~
Aspis
i'p~
r1t/!
:-\ates
Discurrerc
TT
fart. Aeutus
r~~
1Q~
?~W "T
Exacuere
Effundere Fundere
iR~
i1nW
Bibere Potare e...
Mendaciter Mendaeium
TT
T
i19~ } ooru
T
:liW
Aestus Aridns
ilJiW
[lihere
Humiliari Humilis
Praedatores Deripere
i1?JW
T" ;
VOW
T
Planities
i~!W
?'J~~ ~
?J~W\
Planta
Lorica
Discerpere
l-'Q~
Afflnentia
n',i"!W
Sihilnm
il.v~
?JiW
T
Rcspiecrc
il.v~W T :
Tunna
n~
Plantare
Prorepere
".1lid
Ptlgillm;
JiJW
T
onw
T T
Disponere
i'"J~
Aperire
Sibilare
V.v~
I Ohlinere
Lnder~
I
I
Cif.
i'rf
T
Crus
ilit'.rp
Sibilum
Obstupeseere Voeiferan
,i?W I..
Alllygd~ll1m
WiW
-T
mNn T-: Coneupiseentia
irW
Porta
Radicare
i1Rrf
fMrl.
in~'w
Obfirm ,ti" hor
renda
Biberc Pincerna
W~.id
Radix
il)Nn
T .. :
Fieus
r~pW
Abominatio Detestatio
l1iW
-T
i~n
Forma
part. :\', inister

~/Iinistrare
'!nvw
fI.f(j. Foedus
i~td~f:l
Buxus
Res foed.1
~p~
Quies Qui s..:en.:
l
WW
Byssus
il:ln
T
~JW - T
P"'!. Judex 'ndieare judieiunl intrare
?Prf
Appenderc Expendere
lilti.'.
/"", Wr?' ( i1tYW \

T
Area
Sex!
"1N~:lJ1 T
Pro. entus
J093
:1~~~." T :
Intelligentia
:1~l~~inaliO I
i1~t'U1
Error
,~n
o'~~~
iOn
TT
P~vones
Palm"
'~nOrbis
n?';lJ;1
Coccineus Hyacinthinum Hyacinthlls
i~n
Pa!m;l
r;m
Stramen
Investigare
n')~JJ
Forma
",n
T
r~z;
Exaequdre Firmare
i1,\~n
T
PaIIlH\
Turtur
O'''')~'~JJ
Amaritlldines
,i1'1f:'
T
CH,
,',n
Bos Lex
/>I,
n:J~N7JJ
Siccitas
Taeda
~i1n
Inanitas Vacuus
:1,',n
mJrJJ
Scorlatio
clI,j~n
Nix
O'!~'~JJ
Columnae
i1,n
T T
i1:J~~f:' T
Proventus
O',i1J1
Abyssus
Suspendere
i1L;li1J1
T '
O'~?qJJ
Aeger
CII,n,n
T:
l Uf;1 Auricula
'~JJJ
CIibanus Furnus
Tres
Laus
on
T
,n
T
rV/JJJ
Melis Taxus
Inte~er
Signum
on
Thu.mmim
n'JJJ
Dracones
i1"n
T
'f:'t:'JJ
Inferiora
Confessio
r'i1~n
:
Stupor
O'~'mJJ
Consolationes
1~~
T "
Medium
r~'n
n"'~'J1
Auster MeJidies
i1~~On T
Imago
''''K', 0' ~
Cetus Draco
f/,
i1n~',n
ObjUl'gatio
"on
' T
Juge
Columnae
O'~JJ
Ceti Dracones
.v",n
T
Coccinum
rV""n
Mustum Vinum
o'on
' T
Integer Perfectus
nlt,',n
Vermis
r' ~JJ
Balaena Celus Draco Serpens
'Jrt' n.v7',n
"T -
I nDolus
i1~n T T
Prosternere
1~J:1
Incumbere Sustentare
T
Coccineus Coccineum dibaphum
oon
Summum (venire ad)
i1Jln
TT
Aberrare <;e<lucere
J094
n''.llJi
TT:
'7~Ji .' T
Ineptum
nmJ:l
Spes
CH,
Aquaeductus Sanalio
n.v"l!
r"~!lJ
.ml'lJ
De1iciae
n'tlJi :
T
'7Pl!
Appendere
Clangor Vociferatio
Precalio Preces
Dolus
'.1m
lonlcula
Tympanum
C'Jn
Tympanizanles
C'J~J:'
l'pJ:'
Clangere
nn
Malus (,za.vis)
iU~Q
I
T
l'j?D
Clangor
li'J~~J':1
nl~~l1 f
Decus
Tenere
n~'fVl!
lip-n
Tophel
nO'1'Ji
: -
Sal us
Somnolenlia
ni?'ru'ry
Obedienlia
tm)!J
Malus (arbor)
nJi~Ji '.' ; T
Tophel
nO"Ji
T
Oblatio Sublalio
GREEK WORDS OF THE NEW TESTAMENT,
WfrH
SWEDENBORG'S LATIN RENDERINGS, AS FOUND IN APOCALYPS1S EXPL1CATA.
AOV(J(Jo~
Abyssus
I
I
!
Ar(,)
Ducere
Ai:pw
Auferre Tollere
'Axp[~
Locusta
Y
'Ara~07rmE(') I 'ADfA,ep-l;
Benefacere Soror
AlaxvlJ"I/
Pudor
AxpolJ
Terminus
'Aya~6~
Bonus
I 'ADfA,ep6;
Frater
Ald(,)
Pelere
,AA,f[epW
Ungere
'Ayana(,)
Amare
DiJigere
I <JA1~y!~(i,/i,lnrl
Infernus
A IXflaA,wa[a
Captivilas
,ADLXE(,)
Damno afficere Laedere Nocere
' AA,EX:rOPOepwlJ[a
Gallicinium
'Ayan"l/
DileeStio
I At'XflaA,w:r['w
Captivari
'AA,Y;~ELa
Verilas
,A yany/:r6~
DileeStus
Y
,A8LxY;fla:ra
Injustitiae
AlwlJ
Saeculum
' AA,"I/~LIJ6~
Verus
ArrEA,O~
Angel
'ADLx[a
Iniquilas
e;,
TOV
ali:JVa
In aelernum
'ArLa'(,)
Sanctificare
'AE[8w
Canere
, Axa~ap'TO~
I
Y
'AA,-I;~w Molere
lmmundus
'A')"LEV~ .
Piscalor
Arw~
SaneStus
'AE:r6~
Aquila
Axav~a Spina
'AALEVW
Piscari
'Aropa'w
Emere Redimere
'Af;p
Aer
,AXOA,OMVOEW ' AA,A,Y;A,WV

Sequi Invicem
'Arp6~
Ager
Alfla
Sanguis
'Axovw
Audire
Y
"AAM~
Alius
'ArpvnvEw
Vigilare
AlvEW
I
Laudare
Axpa:rolJ
Merum
' AA,A,6:rpLO~
Alienus
1096
APOCALYPSE EXl'LAII\EO.
" AA.VO'L~
Catena
<t
,AVa'rEA./""(')
Exoriri facere Oriri
'A7W}O~
AMJV
Area
A7tA.OV~ }
,AnoepEjJl')
Ocferrc
'Ava'roA.~
Orientalis Oriens Ortus
Bonus Purus, seu simplex Simplex
'A7tO~VXIJ
Exrtnim:1tlls
<t
A(.lap'rLa
Peccatum
,A7t08EXa'rO(')
Dase decimas
A7tT:O!1UL
Tang-ere
A(.lapr(,)M~
Peccator
" AVE(.lO~
Ventus
,A7t08L8(,),UL
Dare Exsolvere Reddere
"A7t-Tu)
Accendl're
" A(.l(.lo~
Arena
)Av~p
Vir
'A(.lvo~
Agnus
)Av';}paXLCl.
Focus
, A7to';}~x'YJ
Horreum
' A 'J'riJ')"ELU.
fnteritu..;
".A.p7tEAO~
Vitis
,A v';}PW7tOX'rOVO~
Homicida
,A 7tO';}v~O'x(,)
Mori
'Apyvpwv
Argent\llll
,A(.l7tEAWV
'"'inea
) A7tOXaAV~L;
Re\'elatio
I
" Apyvpo~
Argentum
"A v';}p(,)7tO;
Homo
" A(.l(,)(.lO;
Immaculatus
'A 7tOxpLVO(.laL 'Ap~v

Respondere Agnu5
' AVOLy(J
Aperire
,AvafJaLV(,)
Ascendere
I
' A7tOX'rELV(,)
Interficere Occidere
,ApL';}(.lEW
Numerase
,AV'raA.Aay 'AvayLV(,)O'xw (.la

Legere Pretium sufficiens redemptionis
, A7tOXVA.~
Devolvere
, APL';}(.lO~
Numerus
,Avetyx'YJ
Angustia
,A v-ra7toM8(,)(.lL
Retribuere
' AWA.A.V(.lL
Deperdere Perdere
"Apx'ro~
Ursus Ursa
,A vaXALV(,)
Discumbere
,ApVEO(.laL
Negase
'A7tOAV(,)
Dimittere Remittere
,AvanaVO'L;
Requies
"A V(')';}E'V
Denuo
'A pVWV '

Agnus
,A vanav(,)
Requiescere
"A,LO~
Dignus
, A7tOVL7t'r(,)
Lavare
'Ap~(,)
Rapere
" Ava7t'YJpo~
Mancus
,AnapvEO(.laL
Abnegare
'A7tOa'rE~
Emittere Mittere
"ApP'YJ v
Masculus
'AvaO'7t~
Extrahere
'Anapx~
Primitiae
'A 7tOO''rEpE(,)
I
" ApaYJv
Masculus
Defmudare
, AvaO''raO'L~
ResurreClio
,A7tEpXO (.laL
Praeterire
'A 7t naaaO(.laL " Ap'ro~

Abnee:are Panis
TABLE OF GREEK WORDS.
1097
BpVYfLO~
Stridor
'Apxalo~
Antiquus
"Axvpov
Palea
BE6'aLO(tl
Confirmare
'ApX~
"A~LV~~
Absinthium
BL6'Aapt~LOV
Libelllls
BpLlfLa
Cibus
Principium
, APXLEPEV~
Sacerdos magnus
BL6'AtOV
Liber
BpLl(TL~
Cibus
,APXL'-rpt"AL
VO~
BaAaV'!'LOV
Crumena
Bt6'Ao~
Liber
BV(),("LVO~
Byssinum
Architriclinus
"ApX(,)v
Princeps
BaAA(,)
Conjicere Dejicere Mittere Projicere
B Aal1<PY/fLE(,)
Blasphemare
BVl1ao~
Byssus
B?.al1 <PY/fL ta
Blasphemia
, Al1~EV(7lV
Aegrotus
, Al1"O~
Uter
Ba1t'!'.,(tl ,~
Baptizare
BAal1'!'aV(,)
Germinare
r aflE(,)
Desponsare Matrimonium con trahere
, Al11ta~OfLaL
Salutare
Ba1t'!'(tl
Intingere Tingere
BAE1t(,)
Aspicere Inspicere Videre
rafLo~
Nuptiae
, Al1'!'~p
Stella
Bapo~
Onus
Bo~vvo~
Fovea
ral1'!'~p
Uterus
, Al1'!'pa7t~
Fulgur Fulmen
Bal1avt~(')
Cruciare
Boppa~
Septentrio
r EfL(,)
Plenus
" Al1'!'P01J
Astrum
BaaaVLl1fLO~
Cruciatus
B6ax(,)
Pascere
rEVEa
Generatio
'A l1XY/fLo avv y/ '

Pudenda Pudor
BaaLAEta
Regnum
Bo'l'pv~
BotTUS
rE'VV~
Generare Gignere Nasci
BaaLAEV~
Rex
Bov;
Bos
AUA~
Atrium
Bal1LAEV(,)
Regnare
BPE<Po~
rEVVY/fLa
Infans Genimen
A<pE~PWV
Latrina
Bal1'!'~(')
Ferre Sustinere
BpEX(,)
Pluere Pluvium mittere
lEVO;
Progenies
,A <PtY/fLL
Derelinquere Permittere Relinquere Remittere
lE(,)pr6;
Agricola Vinitor
Ba'!'paxo;
Rana
BpoV'!'-yJ
Tonltru
, A<ptl1'!''YlfLL
Discedere
B~EAVYfLa
BpoX-yJ
Imber
l~
Abominatio I
Humus Terra
lO9 8
APOCALYPSE EXPLAINEP
r '7paO'XQ
Senescere Senex esse
D.alflOvwv
Daemonium
ID.Exoflw
D.EW
i D.w.CPIMpQ
Perdere
Recipere Suscipere Colligare

Ligare
rLVOf,lal
Facere
D.aLflQV
Daemon
D.l8d O'XaM~
Magister
rhVXV~
Dulcis
D.axpvov
Lacrima
Vincire
D.l8dO'X(;)
Docere
D.>:"vapwv
Denarius
rhJO'O'a
Lingua
D.aX'tVhW~
Annulus
D.la()ohO~
Diabolus
D. l8a X'Y1
Do&rina
D.avEL~(,)
Muluo dare Mutuum accipere
rVJfl'7
Sententia
D.la8Yffla
Diadema
~L8Qfll
Dare
rOflO~
rOVEV~
D.ELXVVfll
Merx Monstrare
D.la~~XYf
Foedus
~~':t::tmentum
D.lErELPQ
Commovere
D.ElXVVW
Parens
D.Lxaw~
Justus
rOVV
Genu
Ostendere ~laXOVEW Minislrare Cenare
D.El7tVEW D.EI7tVOV
D.Exa'tO~
Decimus
~lXaWO'VVYf
Justitia
D.laxovLa
Minister
r OVV7tE'tEQ
Genu fle&ere
Cena D.laxovo~ lVlinislerium
D.lxalOQ
Justificare
r paflflarT:EV~
Scriba
D.laxpLvw
Dijudicare Disputare
~lxaLWfla
Judicium Justitia
rpaepf,
Scriptura
~Ev8pov
Arbor
D.lahErOflal
Coarguere
D.LX'tVOV
Rete
rpaepQ
Scribere .
~E~lO~
Dexter
r p'7rOpEQ
Vigilare
D.Eoflal
Orare Precari
D.lahha't'tO ,Ual
Reconciliare
D.l7thOW
Duplicare
D.l~dw
Sitire
rVflv6~
Nudus
D.EpflaTl VO;
Coriaceum
D.lahorL~ 0flal
Cogitare
D.lJXW
Persequl
r vflv6't'7~
Nuditas
D.EpW
Percutere
D.laflEpL~(,)
Dividerc
D.oxo~
Trabs
rvvf,
Mulier Uxor
~EO'fl'7
Fll'>,iculus
D.lavoLa
Mens
D.6M~
r(,)VLa
Angnlus
I D.EV'tEPO~
I .
~la7tparfla-
Secundus
'tEVO,Ual
Negotiarl
ID.6~a
DolWl
Gloria
TABLE OF GREEK "VORDS.
199
6f)~a~(,)
Glorificare
'Eoo
Permittere
El~ rrQv alwva

In aeternum
'E xXVVw '

Effuudcre
~OVA.EV(J
Servire
'E()~o[.L~xov-
EI(1EpXf.LaL
Ingredi Intrare
'ExX(,)p~(J
Exire
rra
Septuaginta
6ov;W~
Servus
'E()~0f.LYIXOV,
rraXL~
,E x()a;l.,/..(J
Ejicere Rejicere
'EA.aLa
Ol~a
Oliva
~EA.aWV Oleum
6pdXQV
Draco
Septuagies
.6.pax[.L~
Drachma
'Eyyv~
Prope
'Exya[.LL~(J
Nuptui dare
'E;l.,EYX(J
Arguere
.6.pE7taVOV
Falx
,EYcLp(J 'EYXPL(J
Inungere Ungere
'EX~LXE(J
Vindicare
Surgere
'E;l.,mvo~
Miserabilis
I 'EXM(,)
Exuere
.6. VVaf.LL~
Potentia Potestas Virtus
' E AEYlf.L0(1V'VY!
Eleemosyna
' EXXEVrrE(,)
Transfigere
~E~vo~
Gens
'EAdeEpo~
adj. Libel'
.6.vvarro:;
Potens
Exxo7trr(J
Exscindere
EL~(J
Videre
'E;l.,E<pavrrLVO~
Eburneus
~VO
Duo
'Ex;l.,Exrro~
Electus
E 1~(JAo()vrrov
Idolothytum
ClE;l.,xo~
Ulcus
.6.VOfl~
Occasus Occidens
' EX7tL7trr(,)
Cadere Excidere
,Ef.LEUJ
Evomere
EL~(J;l.,OV
Idola
6Q8EXa
Duodecim
'E X7t0pWOf.LaL '

Egredi Exire
'E[.L7taL~(,)
llIudere
Elxij
Temere
.6.Q~EXa XLA.Ld.~(JV
Duodecies mi1le
EIXQV
Imago
'EXPL~O(J
Eradicare
,E [.L7t;l.,~() (J
Implere
E I;l.,L(1(1(J
Convolvi
,EXrrELV(J
Extendere
'E[.L7tOpLOV
Mercatura
.6.QUa
Tectum
Elf.L1.
Esse
,EXrrLVa(1(1(J
Excutere
"E[.L7topO~
Mercator Negotiator
.6.(JOEa
Donum
Elp>7vYl
Pax
ClExrro~
Sextus
"E[.L7tpQ(j() FlJ
Coram
~wp01'
uootlm Munus.
Ek
Unus
'E"XE(J '
Effundere
"EWPo()o~
/,tJri.
Terrere
noo
, EfL<Pv(Ja(,)
I nspirare
I 'E~i(J'l''Y/fLt
Terrefacere
'En'l'a
Septem
I . E'l'OtfL~(J
Parare
'Ev ra(J'l'pi eXOv(Jat

, I
' E~OfLOAOrEOfLat
Confiteri
'En'l'aXt~
Septies
Praeparare
"E'l'O~
Annus
Gcrentes in utero Gestantes ventre
'E1Mxa'l'o~
Undecimus
'E;ov(Jia
Poleslas
"En(,)
Dicere
EVarreAi{w
Evangelizare
"E1' 6VfL a
Ve:;timentum
'E;c,)'l'EPO~
Exlimus
,Epra{ofLat
Negotiari Operari
E1JarrEAOV
Evangelium
'EvMCJ
I Consurgere Insurgere "Epr ov E lIAor17'l'O~ Opus "Evva'l'o~ I' EnL Benedi&us Nonus 'E pEVVaQ E1'Aoyia Supra ,EV'l'EAAOfLat I Scrulari
Induere
I
'EnaVL(J'l'a flat
'Epra'l''Y/~
Operarius
EllAOrE(,)
Benedicere
Mandare
I
,E v'l'O A'Y/
Mandatum
I
I
'
Enif)A17fLa
I
Benedi&io
Panniculus
"Ep17fLO~
Desertum Deserlus
I El,voiJxo~
Eunuchus
Entrtv(,)(JX(,)
Cognoscere
,E
v(,)nOv
Coram In conspectu
,EntOVfLEQ
Cupere Desiderare
,Ep17fLOCJ
Devastare
EVpL(JXCJ
Invenire
"E;
Sex
"EpOv
Lana
EveppaivcJ
Gaudere Laelari
,EntOVfLia
Desiderium
'E~atpE(')
Eruere
,Epiepwv
Hircus
E' , lJxapt(J'l'ta
Graliarum actio
' E ntfLEAEOfLat
Curam habere
,E;at'l'EOfLat
Exposlulare
"EpXOfLat
Venire
E' , V(')VVfLO~
Sinister
' E nt(J'l'pE<.pQ
Convertere
'E;aAELep(,)
Delere
"E(J017(J t~
Vestis
,Ent(JvvarQ
Congregare
'EXOpo~
Inim:cus
,E;anO(J'l'EA
,E(JOL(,)
Comedere Edere
AQ
Emittere
,Ent'l'L017f.Lt
Imponere
'E';EPXOfLat
Egredi Exire
,Ent'l'tfL<W
Increpare
" E(Jxa'l'o~
Extreml1S Ultimus
Zd.(,)
Vivere
part. Vivus
tE~~%Ovra
Senginta
,EntXP[(,)
Iuungere Ungere ;
"E(J'QOCV
lotus
ZEt1'!'6~
CaIidus
TABLE OF GREEK \I"ORDS.
IIO!
levyo;
Jugum
, H XEW
Resonare
I8epLCi'!'YlS
8HJpEC,)
8'llAa;(J
Messor
i 'lci.oflUl
~IaCT1tLS ~I8w~
Sanarc
Z'llAOW
Zclo agere
Jaspis Videre
Zy/'!'E.J
Quaerere
8dA.aCTCTa
Mare
Proptiu5
Lactare
ZL~civla
Zizania
8tiva'!'os
Mors
'Iepevs
Sacerdos
8Y/pl.ov
Bestia Fem
Zvyo;
Statera
8ava'!'oc')
i
Occidere
'I ep6v
Templum
Zc,)Yt
Vita
8Y/CiaVpOS
Thesaurus
' IWl.TLOV
Pallium Vestis
Vestimentum
8apCTEC,)
Confidere
ZC:nJ'll
Cingulum
8AI.";"'IS
Afflic1:io Triblllatio
Zona
8avpa;w
Mimri
'I7t7UXOV
Equitatlls
ZWV1JVpL
Cingere
8aV,uaCT'!'os
Mirabilis
8pl.~
Capillus Pilus
"! 1t1tOS
Equus
ZiJov
Animal
8elov
Sulphur
8p6vos
Thronus
' Ip,S
Iris
Z(,)07t'JLE(,)
Vi \'ificare
eClW~'llS
Sulphureus
8vya'!'Y/p
Filia
"!CT'!''ll[11
Adstare Stare
8EA'Ylpa
Voluntas
8VLVO;
Thyinum
'ICTXVPOs
Fortis Potens Vehemens
"Hxw
Venire
8EAw
Cupere Velle
8vpl.afla
Suffimentum Suffitus
"H/"w;
Sol
8e[1EALO;
Fundamentum
'ICTXvs
Robur Virtus
'HpEpa
Dies Diu
8v[1o;
Excandeseentia Ira
8eo;
Deus
'ICTXVC,)
Praevalere
'H,ULeav~;
Semimortuus
8epa1tevc,)
Sanare
8vpa
Janua Ostium
'IXevs
Piscis
"H[1LCTV
Dimidium
8Ep[~W
part. Demessa Metere
8VCTLaCT'!'~pWV
Altare
'H[1LWPWV
Semihora
8cplCiPOS
Messis
8wpa~
Thorax
Kaeap[~c,j
Purgare
1102
KaOapLO'!J.OS
lvlundatio
Ka,u'7 AO S
Camelus
IKa'taAV!J.a
Diversorium
KaTOlX'7T~
pLOV
Habitaculum
KaOap6s
~di.
KafUvos
Caminus
Ka'taXAVW
Solve re
\,1 undus
KaOi8pa
,I
Ka,uv(J
Deficere
KaTa~lOW
Dignum habere
Aestns
KaV!J.aT[{W
Aestn adurere
Aestu affligere
KaOE{::::dra Ka:n:vos
Considere Sedere Fumus Conculcare
Aestuare Exnrere
I
Dormirc
Kap8[a
Cor
KavO'(JJ}
A~stu~
KaO'7Y'7T~S
DoCtor
~v[agisler
Kap:n:os
FruCtus
Velum
K aTa:n:O vd {O!J.al Kap:n:oepopE(J

FruC'tum face re
KEVOS
Inanii Vacuus
KaO'7!J.aL
Sedere
Demergere
KEVTpOV
Aculeus
Kdpepos
Festuca
KaTapyfw
I nfrugifera m face re
KEpa!J.lxa
FiCti!;a
Sedere
KaLv6s
Novus
Ka'taDaIvw
Descendere
KaTaepayw
Comedere Devorare
KEpdvVVfll
Miscere
KaL0!J.EVO~
Ardens
Ka'taDoA,f
Fundatio
KaTa~vxw
Refrigerare
KEpas
KEepaA~
Cornu
KaLpo~
Tempus slalum
KaTa6hl
Obligart
KaTI'O'O[w
Devorare
Caput
Kax6s
Malum Malus
KaTa6Lxa{w KaTWOvvw
Condemnare Dirigere
K.qvO'os
Census
KaAa!J.OS
Calamus
KaTaxa[w
Comburere
K17pvO'O'w
Praedicare
Ka't'1yopEw
Accusare
KaAEW
Vocare
KaTaxpIvG)
Condemnare
KaT~YOpoS
Accusalor
Celus
Bonus Diluvium
f
KaTeO'x vw
Praevalere
I'
Arca
K,Odpa
Cithara
Benefacite
KaTaAa!J.DavW
Comprehendere
Ka-rOeXEW
Habitare Inhabitare
I K(@ap[{w
Pulsare
II03
KLOUp>86~
Citharoedus
KOLA-lU
Uterus, Venter
Kpa~c.>
Clamare Exclamare
'
KdO'L~
Creatura Opificilllll
KLVa,uc.>fWv
Cinnamomum
KOLflcX.oflUL
Dormire
KpULnaA,Yl
Comessatio
K'TLO'flU
Creatull1
Creatura
KLVEc.>
Emovere
K6xXLVOV
Coccinuln
Kpa0'7tE8ov
Fimbriae
KvdEPV1'TYl~
Gubernator
KA,a~c.>
Frangere
K6xXLVO~
Coccineus
KPU'TEc.>
Comprehendere Retinere Tenere
KVXA,6~EV
Circuitus
KAaLc.>
Deflere Flere
K6xxo~
Granum
KVXA,O(')
Circllmdare
KoA,A,OVpWV
Collyrium
Kpa'To~
Robur
KA,EL~
Clavis
KVXA,>
Circum
I
KA,ELc.>
Claudere
t KOA,I"v6' LO''T1~ KpuvrnClamor K VpLUXYl,'IIflE Nummularius pU KpLOn Dominica dies K6A,no~
KA,EflflU
Furtum
Sinus
Hordeum
KOA,vfl6' nOpu KplVc.>

Piscina
Kvpw~
Dominus
KA,En'TYl~
Fur
Judicare
KOVLCXc.>
Dealbare
KPLO'L~
Judicium
Kvc.>v
Canis
, KA,E7t'Tc.>
Furari
KQflYl
Pagus
KovWp'TO~
Pulvis
KpL'Tn~
KA,>1flU
Palmes
Judex
Kc.><p6~
KOnLa(,)
Laborare
Kpovc.>
Pulsare
Mutus Surdus
KA,YlpOVOflEc.>
Hereditatem acci pere
K6nD~
Labor
Kpvn'T6~
Occultus
KA,YlpOVOflO~
Heres
KOn'Tc.>
Plangere
KPVcr'iUA,A,l~ c.>
Instar crystalli
Aarxavc.>
Sortire
KA,Yl'i6~
VocatU6
K60'fLO~
Mundus
i\aiA,u~
Turbo
KpvO''iaA,A,O~
Crystallus
AaA,E(,)
Loqui
KA,LVYl
LeCtus
K6<pLVO~
Cophinus
K'i>1VO~
Jumentum
Aafl6'avc.>
Particeps fieri Sumere Tollere
Ko8pav'TYl~
Dodrans
KpM6'a'io~
LeCtus
K'il{c.>
Creare
114
Aaf-lna~
Lampas
i\.tf-lOi
Fames
Maxapw~
Beatus
Miya~
Magnus
!\af-lnp6~
Splendidus
ALVOV
Unum
Maxp6~l'v
E longinquo
Ml'yter'tavl'~
Magnates
!\a,U1t(,)
Fulgere Splendere
J\map6~
Pinguis
Maf-lf-lWva~
Mammon
MI'~vW
Inebriare
!\6yo~
Verbum
!\a6~
Mav~avw
Discere
MiAa~
Niger
Populus
i\.a'tpW(J
Servire
i\.Otf-l6~ i\.otn6~
Pestis
MapyapL'tYl~
Margarita
MiAt
lvlel
i\.iyw
Dicere
Reliquus
Mapf-lapo~
Marmor
!\iv'rwV
Unteum
i\.OV(J
Lavare
MI'ALererWV XYlpWV
I
Favus apiarius
Map'tvp
i\.vxo"
Lupus
J\inpa
Lepra
AI'VXaLV(J
Dealbare
i\.vniw
Contristare
IMap'tvpi(,)
I
Martyr Martyrus Testis
MivG.l
Manere
lVI I'ptf-lvaw
Sollicitus
Testar;
i\.V'tpov
Redemptio
IlVIap'tvpLa
Testimonium
lVIipo~
Pars
J\I'VX6" Aiwv
Albus Candid us
i\. VT p(Jer t~
Redemptio
lVIap'tvpwv
Testimonium
lVI l'erovvx'rWV
Media nox
Leo
J\VXVLa
Candelabrum
AYlVO~
Torcular
Maereraof-lat
Mandare
Miero"
~lediul1l
J\VXVO~
Candela Lampas Lucerna
I
MI'.aVOEW
Paenitentiam agcl'e Rcsipiscere
AYler't~~
Latro
Maer'ttyow
Flagellare
i\UJapo~
Thus
Avw
Maer'T'L~
Solvere
Mc'tpiw
Plaga Mensurare Metiri Remunerari
J\t~a1JtJ'r6~
ThUl'ibulum
Ma<r't6~
Mamilla
Mi'tpov
Mensura
i\L~O~OAiw
Lapidare
I Maro~
Sapiens
Maxatpa
Gladius Machaera
Mk'rwnov
Frons
J\L~O~
l.apis
Ma~Yl't~"
Discipulus
Ml'yaAvPw
,1 agnificnn:
! M~xo,
I
'.An.ntHd;,)
1105
My/xvvofla
Crescere
MOLXeve..>
Moechari
NecpEA.Y/
Nubes Renes
SVA-oV
Lignum
Mt7 V
Mensis Femur
MoA.vve..>
Inquinari
Movt7
Mansio
Nij10;
Insula
"Or~OO;
OClavus
MovoY EV t7;
Mater Unigenitus
Ny/1'l'eve..>
Jejunare Vincere
'08Y/rEC,)
Deducere
MLa
Una
MovocpOaA.flO; N LXcic..>
Luscus
MLA.LOV
MiIliare
MvxaoflaL
Rugire
Dux Lavare
'OM;
Via
MvA-o;
Parvus Lapis molaris Mola Exosus Odio habere
NOflLXO;
Lcgisperitus Lex Mo1a
'080v;
Dens
OIXE'l'y/;
Servus
MvpLa~e;
Merces Myriades
No'l'O;
Auster Meridies
OlxLa
Domus
Mvpov
M ercenarius
NOii;
Intelligentia Mens
Unguentum
01X08eC11tO 'l'y/;
Paterfamilias
M vii
Mina
M V1'l't7PLOV
Mysterium Nurus Sponsa Fatuus Stultus
01x08oflEe..>
Aedificare
part. ArchiteClus
MvaoflaL
In memoriam ve nire
N Vflcpw;
Sponsus
MvY/fleLOV
Monumentum
OIxo;
Domus
Nv~
No"
M }'Y/flO veve..>
Memor esse
OlxOVflElIY/
Orbis
NaL
Etiam
M VY/flO1VVOll Nao;
Memoria Templum
OIvo; EEVO;
Peregrinus
Vinum
MOYLA.aA.O;
Aegre loquens Nauta
'OA.LrO ;
Brevis Paucus
EY/pa:LVO>
Arefacere Arescere Exarescere Exsiccare
Mo8L0;
Modius
Nexp6;
Mortuus
Universus
lIo6
~OA.VVSO~
Grossus
'Opa(,)
Videre
~OcpL~
Serpens
TIapSEvo~
Virgo
>OflOPO~
Imber
'Opy,-7
Ira
~OXA.o~
Turba
TIapLO''r'''Ilfl L
Stare
Oflfla
Oculus
'OpYL~oflaL
Irasci
'O~i
'O~ta
Vespera
TIapo~~
Patina
~OflVVflL
Jurare
'OpSpLV6~
Matulinus
Vespera
TIa'r'aO'O'(,)
Percutere
"OflOLO~
Similis
"Op"o~
Juramentum
"O~L';
Facies
ITa'r'E(')
Calcare Conculcare
"0flOL(,)fla
Similitudo
OpVCOV
Avis
ITa'r'-hp
Pater
'OflOA.OyE(J
Confiteri
Opo~
Mons
ITaL8EV(,)
Castigare
ITa'r'pL~
Patria
'01JL,,6~
Mola asinaria
'OpVO'O'(')
Fodere
TIaAaL6~
Vetus Vetustus
ITELVaw
Esurire
'OVL"O~ flVA.O~ "OO'W~

Mola asinaria
SanCtus
ITav8oXElO1J
Diversorium
ITELpa~w
Tentari
Ovofla
Nomen
'OO'L6'r'''Il~
SanCtitas
ITavroxpa'r'(')p I1ELpaO'fl6~ Tentatio

Omnipoteos
O~O~
Acetum
'OO''r'EO'V
Os (ossa)
TIapaOOA,-7
Parabola
TIEA.ayO~
Pro{undum
'O~V~
Acutus
'OO'CPV~
Lambi
TIapa8ELO'05
Paradisus Vae
TIEfl7t(,)
Mittere
'07tLO'SEV
A tergo
OllaL
Oupa
Post Cauda
TIapa8L8wflL
Tradere
TIEvSE(,)
Lugere
'07tLO'(,) .. 07t'r'flaL
Videre
TIapa800'L~
Traditio
TIEvSO~
Luchli
Oilpav6~
CaeIum
TIapa"A."Il'r'o~
Paracletus
TIEV'r'E
Quinque
'07t'r'6~
Assus
OV~
Auris
TIap8aA.L~
Pardus
IT E cl A.A.(,) ptO
07t<.lpa
FruCtus
' OcpSaA.fl6~
Oculus
TIapipxoflaL
Transire
Amicire Circumami(:,e Circumdare Circuminduere Induere Vestire
1107
TIfpt((JVI'V,Ut
Circumcingere Praeeingi
I TItO''TEV(,)
Credere Fides Ditare Dives esse Dives fieri Loeupletatus esse
TIoV'7p6~
Malum
Malus
Noxills
TIEpt7taTE(,)
Ambulare
TI6vo~
TIEpUj'rcpa
Columba
Fidelis
TIMl1YtO~
Divitiae
Molestia
TIopevoflal
Ambulare
TIEPt'TL~'7flt
Cireumimponere
Errare Sedueere
Lavare
TIopVE[a
Seortatio
HVEVfla
Platea Spiritus Ventus
TIOpVEV(,)
Seortan
TIAa'TO~
Latitudo Avis Volatile Flare
IUTOftat
Volare
Dilatare
TIo8>7p'7~
Talaris
Meretrix Seortatio
TIO'Taw)~
Flumen Fluviu5
TIAEvpa
Latus Faeere Plaga Vulnus
TIirpa
Petra
TIO'T>7PWV
Calix Poeulum
IIErpw8'1~
Petrosus
TIOtfla[v(,)
Paseere Regere
TIA'7Y>7
TIA>7~(,)
(7vilIL
I Puteus
FOil"
E'lrlrl'81J/l t ) Vulnerare
Potare Potare potu Pastor
TIov~
Lutum
Implere
Pes
Grex
TIA'7P(,)
Pera
TItxpa[v(,)
Amarus esse
Complere Implerc jarl. Plenu!
TIoLflvwv
Grex
Opera
TIA'1O'[OV
Proximus
TIOAEflf(,)
Pugnare
TIpaO'O'(,)
Faeere
Patina
TIA>7O'O'(,)
Pereutere
TI6AEflo~
Bellum Proelium
TIpav~
lVI,lis
TI[v(,)
Bibere Cadere
Delabi
Excidere
Procidere
IlpE0'6V'TEpo~
Senior
TIAolov
Navigium Navis Civitas Urbs
ITpo6aloA(ll
Protrudere
TIAOVO'W~
Dives
I TIOAV~
Multus
TIpMa'Tov
0vit
1108
1 IIpW'l"6'l"oxo~
IIpoaDoxla
E.xspeCtatio
Pnmogemtus
Vendere
Commovere
IIpocrfpy6{o- II'tEPV~
IIwpow
Ala Obdurare Obturare Salum
U
Lucrari
Ihvov
Venlilabrum
ITP(jEVX~
Precatio Preces
II'l"VafLa
~a/t.7tI~(,)
IIpoaEvxofL aL II'l"VW
Orare Precari Exspuere
Sputum
'Pa66
Rabbi
Clang"re
IIPOcrXVVEW
Adorare
I II'twfLa I
'Pa68o~
Baculus Virga
!a/t.7tL(j't~~
Tibicen
Corpus
!a7tepfLpo~
Sapphims
IIpoO'7tL7t'l"W
Irruere
III'tW(jL~
II'l"wXfla
II'twX6~
'Paxa
Casus Raca
!ap8LO~
Sardius
IIpO cr'l"WY/fLL
Superaddere
'Pa7tI~w
Alapam impingere
Paupertas
Caro
11 pOO'epE pW
Offerre
'Ph>
Pauper Fluere Verrere
IIp0(jW7toV
Fades
IIV/t.Y/
Porta
'PYi/La
Verbum
!a'tav~
Satanas Radix Stirps
IIpoepY/'l"fla
Prophetia
IIv/t.wv
Porta Vestibulum
'PI~a
!fLO'fL6~
Terrae motus
IIPOepy/'tfVW
Prophetare
IIiip
Ignis
'PO/Lepaa
Romphaea Commovere Concutere Turris Vicus Luna
IIpoep~'l"y/~
Propheta
II vpro~
IIvpwo~
Igneus
IIpoep)7'n~
Prophetissa
!ffL~a/t.L~
Similago
IIvp60fLaL
Mane Explorare
part. Ignitus
!M6a'tov
Sabbatum
!n/Lfiov
SignulI)
IIpwv6~
Matutintls
IIvppo~
!ar~1n7
Rufus Sagena
IIpw't'o~
Primarius Primus .
IIVPW(jL~
!npLx6v
Saccus Sericum
Combustio
IJ09
I tayc.l V
Maxilla Silentium
I'W'tEWO~
Tenebricosus
I1t6yyo~
Spongia Cinis
I'tpa'tEVfLa
Exercitlls
IxQ'tia
Tenebrae
I ....pWTII'3.... l1~
Miles
~LMpEO~
Ferreus
I~o....i{CiJ
Obscurare
Semen
I ....pa'T01tEdoll
Exercitl1s
'.i8'Ylpo~
Ferrum
'.1111~CiJ
Cribrare
Ixo'to~
Tenebrae
Sporta
I'Tpf<1J(J
Convertere Vertere
Ixo....OCiJ
Tenebrosus
Stadium
~'TP>7VO~
Deliciae
~1""I'IJ'rO~
Saginatus
I'ta't~p
IfLapay8Lvo~
Smaragdus
Stater
I ....pov~iov
Passer
,,-....0; _1
Frumentum Triticum
IfLvpva
Myrrha
Crux
I .... VM~
Calumna
I ....avpoCiJ
Crucifigere
'. ~a v8aA.i{CiJ
Scandalizare
IO<1JLa
Sapientia Sapiens
IVYYEV~;
Cognatus
4xavdaMV
Offendiculum Scandalum
Uva
VYXOtVCiJVO~
Consocius
Iov8apLOV
Sudarium
Spica
IvxafLtVO~
Sycomoros
Fodere
I1tapyavoCiJ
Fasciis involutum
I'tELpa
Sterilis
Ivxij
FicllS (a,-oor)
Vas
I ....f<1Javo~
Corona
ZX'YlV~
T"bernaculum
. I1tEipG>
Seminare
~iixov
Ficus (jrl/{lIlJ)
ZX'Yl VOCiJ
Habitare
Pectus Semen
IVA.?"fyCiJ
Colligere
IxA.'Ylpoxap8ia
Dllrities cordis
I1t~A.aLOV
Spelunca
I't'Ylp[{CiJ
Confirmare
IVfL()ov?"EVCiJ
Slladere
2.~op1tio~
Scorpius
I1tA.ayxva
Viscera
Splendere
I V/-l<1JCiJ VfCiJ
Consentire
:5'.~O""ELVOV ,
EI.Vat
I1tA.ayx vi{o- I'tOA~ flat Visceribus com- I'tofLa

moveri
Stola
IvvayCiJ
Colligere Congregarc Contrahere Ducere
Obtenebrari
Os (oris)
1110
2vvav~avo-
2c.>'t>7p
Salvator
T EC1C1apE~
Quatuor
Tpi'to~
flaL
Una crescere
Tertius
2c.>'t'YJpia
Salus
2vv8oVAO~
Conservus
TE'tap'to~
Quartus
TpiXLVO~
Cilicinus
~c.>'t>7pLOV
Salus Salutare
TExvi'tYic;
Artifex
T pO7
AlimentulD
2VVE8pLOV
Synedrium
T'YJpEc.>
Custodire Servare
Tpvyac.>
Vindemiare
2 VVEprEc.>
Cooperans
2vvOX>7
Angustia
T aAai7Cc.>po~
Aerumnosus
Ti~YiflL
Deponere Ponere
Tpwyc.>
Edere Manducare
~V))'r:''YJpEc.>
Conservare
T aAav'r:'LaLo~ Tix'tc.>
Pondo talenti
Tv<pA.O~
Caecus
Parere
LV))'1'pioc.>
Confringere Conterere
TaAav'tov
Talentum
TLfl>7
TiflLO~
TV<pAO(,)
Honor Occaecare
Ta<poc;
Sepulcrum
LVP(,)
Detrahere Trahere
Pretiosus
Taxo~
T ona{LO))
Topazius
rYaxiv~LVOc;
Hyacinthinus
2<pa't't0
Occidere Occisus Sauciatus
Cito
Tax v
Cilo
T67'CO;
Locus
rYaXL))~O~ Hyacinthns
2<ppari~c.>
Obsignare Signare
TELXOc;
Murus
T panE~a
Mensa
'YaA.LVO~
Vitreum
T exvov
Fetus pi. Liberi
TpaVfla'ti~c.>
Vulnerare
"Ya/.o~
Vitrutn
2<ppar[~
Sigillum
2Xi~c.>
Disruptus
TEM~
Tributum
TpaX'YJM~
Collum
'Yo pi~(,)
Contumeliis affici
2w~c.>
TEAWV'YJ~
Publicanus
TPEZ~
Tres
'Y8pia
Hydria
Sanare Sanum facere
TEpa~
Miraculum
T pE<pc.>
Alere
"Y8(Jp
Aqua
2wfla
Corpus
. TpEX(,)
Currere
T EC1C1apaXOV
'r:'a
Quadraginta
'YE'r:'Oc;
Piuvia
2wflatta
MaDcipia
T pi~c.>
Stridere
YLO~
FIllIII
I 1I I
''Tnay(,)
Vadere
<l>a'tV)l]
Praesepe
<l>VA.M(J'(,)
Servare
Xapa
Gaudium Laetitia
''Tnapxov'ta <l>ErrO~
Faeultates Lux
<l>VA.n
Tribus
Xaparfl a
Character
''TnEpEXXVV(,) <l>ep(,)
Superfluens Dueere
<l>VA.A.OV
Folium
XapL~
''TnoxpL'tn~
Hypoerita
Gratia
<l>EVr(,)
Fugere
<l>W'EV(,)
Plantare
XELp
Manus
''TnoflovY,
Exspectatio Patientia Tolerantia
~ELP(')
Corrumpere
 (,)'JIe(,)
Canere Clamare
Xy,pa
Vidua
''T7tOn6~LOV
Seabellum
 LaA.'7
Phiala
(,)vY,
Vox
XLA.La~E~
Chiliades MiIlia
"'T(J'(J'(,)no~
Hyssopum
<l>LA.O~
Amicus
<l>w~
Lumen Lux
XlA.apxO~
Chiliarehus
''T(J''tEPEW
Deesse
<l>A.6~
Flamma
"'Y'~I(J''T'O~
Altissimus
<l>O{] EOflaL
Timere
(,)(J''tY,P
Luminare
XLA.LOL
Mille
"'T~o~
r'T~6w
<l>6fJo~
Metus Timor
(,)'tELV6~
Lucidum
XL'tc,}V
Tunica
Altus
Xlc,}V
Nix
Exaltare
<l>OiVL~
Palma
<l>C,)'tL'(,)
IlIustrare
XA.Lap6~
Tepidus
<l>OVEV(,)
Oecidere
XA,(,)p6~
<Payc,)
Comedere Edere Mandueare
<l>peap
Fovea Puteus
Xap(,)
Gaudere
Pallidus Viridis
Xa/"a{a
Grando
XOl"Vl~
Choenix
<Pav(,)
Fulgere Lueere
<l>r6VLflo~
Prudens
XaA.L'JI6~
Frenum
Xolpo~
Poreus
<l>avEp6(,)
Manifestare
<PVAaXY,
Career Custodia
<l>apflaxELa
Venefieium
 v/"ax'ty,pwv
Phvlaeteria
XaA.XOA.L{]aVOV
Aes laevigatum Chalcolibanum
XOA.Y,
Fel
X6o~
Pulvis
11 I 2
XOpTa~W
Saturare
XpV(jOW
lnaurata
IVEi5~O~
Mendacium
tJ>WfLiov
Offula
X6PTO~
Gramen
XwMS~
Claudus
tJ>EV(JT'Y]~
Menda"
X' pOVO~
Tempus
Xc.Spa
Age~
tJ>'Y]Aaepciw
Palpare
,nL8>7 (i.e.
'n~LlIW
ftlC~)
XPVI1EO~
IV'Y]ept{w
Compntare
Canticum
Amells
XpV(j[OV
Aurum
IVEV8>7~
Mendax
tJ>ijepO~
Calculus
Parturire
<Jnpa
Hora
XPV(jOALSO~
Chrysolithus
IlJ Ev~ofLaL
Mentiri
tJ>XLOV
Mica
Xpv(j01tpa(Jo~
Chrysopraslls
'n~
Sicut Tanquam
IlJ EV~01t~Oep>7T'Y]~
tJ>VX>7
Anima
XPV(jO~
Allrum
Falsi propheta Pselldoprr'phet"
tJ>vXp6~
Frigidlls
'nepEAEW
Prodesse
LATIN WORDS IN APOCALYPSIS EXPLICATA
_ TO IlJlPRIInNT
HEBREW, CHALDEE, AND GREEK WORDS OF THE SACRED SCRIPTURES,
Abbreviari "lIp'
(ShorteD) ruuUr Short.
Absinthium n~1
A1/Jtv8or
Aculeus
IL n"~"
n~~
Adstare
ilrnJ""
near) (Stand
,.,ul,," Stand.
Wormwood.
1/
D'J'J
tri:vrfK1l'
Abditum
Abyssus
Secret.
'.oQ
Aberrare
n;z~
D'n.A
MwITOf
Adulterari committere
~~~
(To commit adultery)
Sharp points. Adulterium
AbyBB. AcupiClum
n~p."!
Accendere
AcupiClura
....dlr Adultery.
(Go ..tray)
"..dlrCo.
Abies ltil"lf
Firtree.
~,~
mp.
lC~~
"lJl~
Embroidery. Adulteria
\ :
D'DKJ .
Adultery.
Acutus
'IJ I~~
01l'1'CoI
Adurere
Kindle.
nlil
tultJf14Ti'(,)
AblaClatus ~Q~
Weaned.
Accipere mutuo
~~,
bffJr
8IIarp.
"Mlr Burn.
(Scorch)
Borrow. Adeps
Accusare
tulTlJ'yOplCol
Abnegare
luropvlop.at lJ:troTlJaaofl4l
:l~1J
Fat.
Adustio 'oil
"Mlr Burn.
(Buming)
Accuse.
Deny. Accusator
lUJri{yopor
(Accuser) "1Ukr Accuse.
Adhaerere
P~1
p~:=t
Adytum
"1'.:;11
Abominatio
Adytum.
l'lp'l(i
n~Jl1J'l
n~~
Acetum
l'~h
lIEo~
Clean to. Aedificare
Adorare
trpoalWlJltJ
nH
n~;Z oi"n&op.i-!"
.{3&o.vyp.o
Abomination.
Vinegar.
Adore.
Build.
1114
Aeger
Aeternitas
Grieyous.
nit!
ap.vDt; apfrv apviov
Alga
~IO
C'N,nl'l . ;.~:
C7 j1
(Eternity) In aeternum
'.iv.
Weeds.
.-\t'gTe loquens
,u.ny,)J"i.or Impediment in speech. with.
Lamb.
Alienigena
C7 ij1
fir
TOV
om
Agricola
aii:Yva
yeupyot;
.,~}
Aegrotus
;'.(fl9"eV6J11
(For ever) ,,,,der Eternal.
'f~
'~-?~
Stranger.
Husbandman. Sick.
Aetheres PlJ~
Skies.
Alienus
'll
,~}
Ala
,~~
"er
(i~fl
Air.
n1~~
CH. ~~
AffliCl:io
Q},il6rpwt; IStrange'
u11der
Aerull1na
nli} nin
(Wretchedness) u"dC" Wretched.
'~Jl ..n i'!Jlt;

(AfHiClion) ,,,,der Afflict.
~H
1r1"tpvf
Stranger.
Alill1entull1
1"po#
Wing.
AffliCl:us
n~v.
Ala
(quae vesti1lletltutn)
Aliment.
Aerllll1110SIIS
1"nicair.tJpot;
Wretched.
'~J!
:I'~J!
~H Skirt.
Alius
'lJt:t
anOt;
Aes
CH!tiJ;9
(AfHiCled) ,,,,der Afflict.
Alapam impinger'e
pa1f'i(u
Other.
AlIidi
!ti~1 Dash in pieces.
no/m~ n~n~ x ailK6t;

(Brass) Aes laevigatum Chalcolibanum x ai.xo},i(3avov (Fine brass) m,d,,' Brass.
Affluentia VPtq
Abundance.
Smite.
Alata
~H'
(WiWj,ed) under ing.
Ager
mn~
Aloe ni~l;1~
Aloes.
n~ CH. '-'1
Albescere
Altare
t1~1~
rJWlao1"~PLOV
Aestuare ch
C~':'
nR1Q n1l?
aypot; xtJpa
P7
(To become white) ,,,,de.. White.
Kflvp.a1"i(u (Scorch)
tinder
n910/
'1~
Altar.
Albus
esu1;l!
Altissimus
'In
CH.
Heat.
Aestlls
ch J1h
J1~
KLlvp.a
Kaii~1JV
Field.
CH.
Agnus
pt. C'N~~
','T
MVK6t;
l~~
1;'7~
111111/11"0t;
(Most high! under Hig""
'1.1'
nS~
~Jll .......
,~ I
White.
Alere
1"pt~
Altitudo i'lJ)
Heat.
ltt'~
Nourish.
C;.,O
TABLE
OF LATIN WORDS.
IllS
n~lp
CH.
Cl'
(Hei~ht)
Amicire ri~~
lreptMUt.I Array.
IAngusti~
Aper
P'~
"JJ:l
Boar.
u"d,r
High.
,~
Altus
i'9~
nl
av<iYK'l lJ1TlJoxfJ Straitness.
Aperire
np~
nD~
Amicus
,IAa{
'.l:!~
cl',? cn no'
i:lJ~
Friend.
Amoenum
C'l'~
Anima
tti~.~
CDIt!
QvotYlJ
v,fx;
High.
C.l:!~
n9tft
1[Jvxf]
Soul.
Ope".
Alveus
P't,l~ Channel.
Pleasant.
Apertio
lln,;,.\)
rOpenin/{) u"der Open
Amygdalum
,ptf
Animal
n9N
{i:x>v
Amare
.:Jmc
aya';;6fj Love.
Almond.
Apertura
n;~~
Angelus 1l;C1~
Animal.
'~-1l.
Annulus
OaKT'vAIO~
Amaritudo
,~
ayyet.o{
(Opemn!\,) ltnder Open.
(Angel) Angelus pacis (AnKel of peace) under Angel.
Ring.
Apis
pt.
pi.
C"'9 C'"1 1'91;1
1l;C~~
Annus
days = O't?:
n;I.:J"')
Bee.
n~~
iTO{
(Bilternes8j u"d,r Bitter.
Appendere
Year.
Amarus Amarus esse
Anguis
ttiT;"~ Snake.
1P~
1P-J;l
Weigh.
!)'~
''19 nl'T?
TrlKpallllJ
Antemurale
Angularis Angularis lapis

n}~
i17'~
Bulwark.
"'n
Apponere
Set
Bitter.
Amasii
.:JiJtt
Lovers.
(Corner stone) UMlr Corner.
Antiquus
Amatores
.:J~J;
Angulus lMRQ
p'n.v,
p'1;1l'
apxaio{ Ancient.
Apprehendere
l\Jt;t
pr!;'
Apprehend.
nt;t-ll
n?~
Lovers.
Ambulare l~;:t
rtJV1a (Corner)
In angulos extre mos ejicere
Antistites
Appropinquare
C'H9
Leaders.
.:JJR
Approach.
It;'
1rept1rarefj 1rOPeVop./U Walk.
-.
n~~ (To cast into the far_ thest corners) u"der Corner.
Anxietas
,~
Aqua
O:~
VQfjp
rWa.ter)
Anxietv,
1116
In aquis ('Q~ kml \r.'J~
Arcus
Argilla
Artifex
rU'lJ;I
Te;rviTT/' Craftsman
,,,ut... Water.
Aqnaeductus ;'I7~~
(In the waler)
nl#p,
T6~0II
CH. ~QQ
Potter's earth. Bow.
Arguere Arcus in nube
Aqueduct.
nl#R
Ardens
iMyxc.> Rebuke.
Arundo
;'Im
Reed.
AqlliJa
Cll. ,rp~
lpt, Rainbow.
Ariditas
r:'!'t'
'l#.~
;'I;
(Burning) (Dryness) ""dr.. Dry.
Arvum 19:~
(Fruitful field) ""d,,' Fruitful.
aCTO{
KlU6p.EVO'
l111der
Eagle.
Aral1'~a
Burn.
Ascendere Aridus
rU'J;)" . .k
Spider.
Ardere
'.I!~
;'It;':'
rU:;!:
Burn.
i1o/~~
;'I~J!
a1Ja{jatVGJ
'p:
n..i
Ascend
Arare
rU~':'
n:
J1'i
Dry.
Asellus
'~.I!
(Foalj ""de.. Ass.
Area
Plough.
Arbitrium
rU~~ Pleasure.
ti!.c.>V Floor.
Aries
,,~~
Asina
Ram.
Jint$
(She ass) und... Ass.
Arefacere
rU:;!:
{Tlpai-vc.>
(To parch)
Arbor
CH'IIT~
Arma
pl#~
Weapons.
Asinaria mola
OvtK6, OVt/CD, p.vM>
(Ass-millstone) u"d.r Ass.
y.ll
clivtSpov Tree.
Dry. ,,,,dn' Wither.

,mdn
Armentllm
Arena
ap.p.o, Sand.
Area
"in
li't$j l"t$ ;'It (I

Kt6c.>T6, Ark.
'Rf Herd.
Armilla
;'I~J!~~
~7~
Asinus
tint$ 'ir.'JQ
Ass.
Arescere
tti;l:
~Tlpatvc.>
"9~ Bracelet.
Aspergere
;'I!~
Architectus
;'IH
part. OiKOclopic.>
(To wither) u"d... Dry.
Sprinkle.
Aromata
C,~
Aspersiones
C'Q'!?1,
(Sprinklings) u"d... Sprinkle.
Argentum
CH.
Builder.
Architriclinus
apxtTptKI,tVo> Ruler ofthe Feast.
'1Q-?
~9f
Spices.
Aromatorii
QpyfJptOV apyvpo, Si/rer.
";31
(Spice merchants) und... Spices.
Aspicere
{3"A1rc.> Look.
TABLE OF LATIN WORDS.
I1l7
Aspis
::nrU-?J!
1O~ ~i.V!?
Audire
.v~rt J.!~rt
aK.oVCiJ
Autumnus
r~
Hear. Autumn.
n~.v.i~
tl;J~
(Staff)
pa66o~
ID':Jtp
Asp.
Aversio
n?lrU,?
Aversion.
U1lti,r
Rod.
Auferre
alpw
(Take away) under Take.
Bajulare
~:;II~ Bear.
Asser
rU~.p. Plank.
Avertere
l;li;1
:J;l~
Aulaeum
Balaena
Assus
b7l'T6~
.,in
Curtains.
:J~!
:J1rU
(Turn away) undlr Aversion.
1'31:"
(s'ea monster) U1ltier Whale.
Broiled.
n.v,'"'.~ (Hangings)
"nd,r
Avis
~H
CH.
Balbus
~i.v
~i.v
tl~J.!
Astrum
Q.aTpov
Aureus
Star.
XpVaco~
)~.ll
(Stammerer) under Stammer.
Astutus
01'.v,
Subtle.
(Golden) (Of gold I u"ti,r Gold.
"i:J~
Balsamum
Auricula
CH'I'~~
";l~
':
Balm.
Atrare
91)1;1
'1(Blacken) R
Alratus
(Auricle) unti,r Ear.
opvcov 1rCTrtv6v
Baptizare
f3a1r.i(w
Bird.
Baptire.
Auris
Ear.
Avolare
'r1~
~1.v (Flyaway) u"ti,r Fly.
Barba
n'J!'p
(Bfackened) unti,r Black.
Im Beard.
).l17
Aurum Atrium
"~J;'
CH. :JiJ~
Barbarus
Barbarous.
Ut
:Ji;1!
rnJ;'
xpvaiov
xpva6~
'J;'
avAil
Basiliscus Baal
~.ll~
Baal.
.v;>~
Court.
(Gold)
Aurum optimum
(Best gold)
'~i.v~
Basilisk.
Atror
'l'N~ 11111~
(Blackness) u"dlr Black.
Aurum purum
ON
Auster
(Pure gold)
Bacca
,~,~
Basis
Ii:),?
P1~,?
r~ under
Golri.
n~3rU ': . Berry.
n~
Attritus
~'=!
Wasted.
Be.culus
m,(l~
Ba.i.
19't\
v6To~
South.
t~~o
~~Q
Bathus
n~
Bath.
III~
Beatificart:
I Benefacile 1ratELU 'tPl;t Do good. Bless. I

KaAi:J~
Bolus
1'\;3
Buccina
Ball.
'~il!i
Trumpet
Beatitudo
'Wt(
illlessedness)
ullder Bless.
Beneplacitum
Bonum
i11
li~; Good pleasure.
:m!l
(Good) Bonum facere
::ll~:
Butyra Butyrum
i1t;tttl)
pl.1'\N9QT;l
Beatus
'":1o/~
ftaKapto~
Benevolentia
(To do ~OOd)
under
i1:m
Benevolence.
ood.
Butter.
Bonus
::Jil!l
{ a1rA6o~
Kait6~
Buxus
'1t!i~J;l
(Blessed)
IIl1der Bless.
Benignitas
ayalJ6~
Box.
Behemoth
i19i.l~ Behemoth.
'91)
Kindness.
a1rA.oii~
Byssinum
I3VGGtvo~
Bestia
i1,?1J~
Good.
Fine linen.
Belial ~r~~~
Belial.
Bos
".v.~
i1:D
CH.
'n}
~1~l:.t
Byssus
j'1) l!iW
{3VGGO~
~7.~
Bellum i1,?J;l7~
::JlR
1r6Aelto~
t(rlJ
-&TJPIOV Beast.
,il!i CH. ,iJ'l

{3oiJ~
'R~
Fine linen. Ox.
Bethel
~~-1'\',il Bethel.
War.
Benedicere
Botrus ~iJrp~ J
~'Jl{i~
{36TPV~
Cadaver
'tPl;t
Bibere
1') -,
::J~:
CH.
i1Rt?
i1~P
i1~lji
Cluster.
i11~~
Cadere
i1'U
'J~ Carcass.
eVMyft.J Bless.
Brachium
ri'lt( ,ri'l
to..
1iiv(,)
BenediCtio
i1~;~
Drink.
Bitumen
,~'n
Arm.
~;lt
iK7rL1rTC.J
roAoyla
(BenediClion)
,mder Bless.
BraCtea
Y'~ Plate.
rri.1rTlJ
Fall.
Bitumen.
Caecitas
pI. o'!~~Q
BenediCtus
roMYTJT6~
Blasphemare
~'1~ {3AaGrpTJflft.J Blaspheme.
Brevis
bN.yo~
li"ll.li
under Blin .
(Blindnes~
(Blessed)
ullder Bless.
Short.
Benefacere
::J~:
Blasphemia
{3AaGrpTfflla
(Blasphemy)
under Blaspheme.
Bruchus
~'on
Caecus
'~J!
TvrpA6~
I,,
Grasshopper.
;;~,
aya(}o1roti.J
(Blindj
TABLE OF LATI1\ WORDS. Occaecare

T~A6<.>
1119
0~1 frar<.>
under
(To blind) under Blind.
Calvities Calvitium
aO<.> .p<.>v<.>
Trample.
(Tread)
il':'IR
(Baldness) Calvitiem inducere
Sing.
Caedere
J'1'!~
Calcatio or?lQ
Cut.
(Treading)
under
Canis
Caedes
J'Y:!
~~p,
Trample.
mR rro make bald)

under
.:Jlr~
JeV<.>V
Bald.
Dog.
Calceare
~j1J
Calvus
t1'!~
Canities
nt'~
Slaughter.
(T~ ohoe)
Discalceatus (Unshod) under Shoe.
Bald.
Hoar hair.
Caelum
O~7;'W
CH.
~t1:
Calx
.,'~
Cantare
Chalkstone.
rT;llp
nr1
"T;lt
obpav6,
Calceus ~~~~ Heaven.
C::elul11
:J~n
';j1~ 1J'rr6t5TJpa
Came1us ~9~
tc!l,uTJA.o.
In
"'!p
(Chant) .under Sing.
Shoe.
Camel.
Chisel.
Canticum
J'117?! "'!p
t;J0f}
(Song) under Sing
Calculus
1Jtij~o.
Caenosa
Camerataerhedae
ilp
Pebble.
.:J
(Miry places) ullder Mire.
Calidus
'ecrr6,
Arched carriages.
Caminus
Hot.
Kaplvo.
Caenum
l"~
tti~1
Caligae
O~y?-?~
Furnace.
Cantus n'w!
nn~
Mire.
Candela ilvx vo Breeches.

Candle.
~D~
nr1
Caesus lapis
J'1'!~ (Cut stone) under Cut.
"'!p
(Singing) . ullder Sing.
Caligo
il~~tt
Candelabrum
illiJ~
Calamus
il~R
Kaila,uo.
Thick darkness.
~~1i
Oi2
Capillus
.,~~
ilvXVta
Candlestick.
>9pif
Calix
~Q frOrljp,OV
Candidus
CH'''~J:1
Hair.
Flag.
Calcaneum Calcaneus
nt1
AevK6,
(Shining.white) under Shine.
Capitalia Subcapitalia
J'1iili~'W
(Head-rcsts) under Pillows.
:Jp..v
~~l
Chalice.
Heel.
Calumniari
Calcare
~'~1
Calumniate
~1~
Canere
"~t
Capra
lj1
In
Goat,
Il20
!
Captivari
i1?~
alxpaA<Jri(01
(To be led ca\?tive) und,,- Captl vity.
"Carerefecisti" I Cathedra
("Thou madest him to want")
Cerva
Seat.
IUJ8b5pa
"Qt'
i11'ac n~:~ ......

(Hind) under Hart.
unde, Want.
Catulus
Captivitas
m1~
m~~
Caro
CII. .,~.:p
.,tl .,u
Whelp.
"~f Cauda
flesh.
Cervix
~~.v Neck.
'=lo/
i1:-?tP
alxpaA<.>t1ia Captivity.
t1ap;
TT:7a.c
~J!
Cervlls
Castigare
oopa
Tail.
":15
Cessare
Captivus
n,?:
1rauJeVOI
Hart.
i1?!!,
(Captive) Captivam ducere
'~o/
Chasten.
Caverna
i11.1!7?
Ca VB.
1!J;1
Castigatio
"I?l~ (Chasti.ement) Admillere castiga tionem
(To receive chas.
n=lo/
n~o/
i1?o/
(To take captive) ullder Captivity.
Cedrus
I~~
CeasB.
i1na.c
Cedar.
Cetlls
sillC O'~T:'
pt. O'~T:'
Captura DiP~l;)
Prey.
"i;l:
Iisement)
Celare
u"der Chasten.
i11??
Co VBI'.
PT:'
Kijror Whale.
Caput
CH.
Castra
!tiN" !tiN,!
i1ml;)
Camp.
Celer
1~
Swift.
Cha1colibanum
xaAKoAioavov
(Polished brassi under Brass.
KtpaAfj Head.
Castrametari
i1~ry
Carbo
OJ;1~
Cena
&i1l"VOV Supper.
(Coal.) under Coal.
(Encamp) under Camp.
CharaCter
X6.payfW
Casus
ffrOOt, Fall.
Cenare
6et1l"VtOl
(Sup)
und'" Supper.
Mal'k.
Chere~ O~.t' (Brilliancy) under Cheres.
Carbuneulus
n"1R~ Carbuncle.
Career
"JQ~
~MKi}
CataraCta
i13"~ \'
Cataract.
Census 1Cftvt10'
Toll.
Cherubus
~l"f
Prison.
Cepa
Catenae
pl.O'r]
pi.
1p
Onion.
Cherub.
Carduus
Chiliarchus
XtAiapXOi Captain of a thou. sand
!tiio'P.
!tii~P.
nip\,1
aAtxrt,
Chain.
Cera
J~i'"
Thistle.
Wax.
1121
Chilias Chiliades pI.

pI. X'A"i&,
Cicuta
iliN' Hemlock.
Circum
K1J1(Atp
Circumsepire
'17~
Around.
I
'''H
(To fence) u"der Fence.
Thousand.
Cidaris
n~~~
Circumamicire
rrep,6aAAt.J
Circumspecte
n~~
Choenix
XOtV'~
,!.t.j)
nT;l
Mitre.
Array.
Measure.
Circumcidere
~1O
Circumspectly.
Chomer 'T?,h
Homer.
Cilicinus
TpiXlVO'
(Of hair) u,uier Hair.
Cisterna
.,\:3 Cistern.
Circumcise.
Circumcingere
'J';t
rrep,(iwvvflt
(Gird about) under Gird.
Chorea
~;n9
Cinctura
n~.jOQ
Cithara .,;3:;>
K,(Japa
Dance.
Girding.
Harp.
Chrysolithus
Xpvu6AtfJo,
Cingere
Circumdare
Chrysolite.
'JJ;l
(wvviJl.J
'1;>t;t
J~\,
Citharoedus
Kt8op'"o6~ (Harper) ""der Harp.
Chrysoprasus
'~1~ '1~i
xpvu6rrpauo,
Gird.
pJ-V
'~J!
Kv"A6l.J
Cingulum ,;r!.t
'1.10 1111.1Q
(GlV'l
I Cito
rrep,MAAt.J
Compass.
Chrysoprase.
Tlixoc TOXf!
Quickly.
Circumducere
:J:;19
(Lead about) u"der Lead.
Cibare
~,?t;C Feed.
Girdle.
I Civitas
n;;p
rr6).t,
Cinis
,~~
Cibus
Circuminduere
rrept66.itAt.J
City.
n7:;l~
~.(~Q
Im~
t1rroo6,
IW~
Array.
Clamare
n~
I!
Ashes.
Pl'!
{3pi.lfla
untler
Cinnamomum
Kl1lafll.JflOv
Circumire
(3poo',
(Food)
Cinnamon.
Feed.
Circuitus
,J':;1\,
KVKM8ev
Cicatrix
I Go. Circumponere I
(G~ "'nund)
1l.ndt!r
,J,JO
Pl'
N;R
"(Ja(w
<Pt.Jvel.J
(To cry) ,md,,' Cry.
n'1tan
Scar.
rrep'TiIJ'lfl'
(To set about) u"der Hedge, to.
Roundabout.
Clamor
Ciconia
Circulus
Stork.
.1m Circle.
Circumquaque
,)';19
nJ;ll7f
l11'QO
l1RP.
KP01f)1}
Every side
Cry.
1122
Clangere 11\1
P~J;'
l1a"ATri't.J
Clibanus
'mJ::l
Oven.
Cogitatio
n~o/Q~
Collidere
.111
D~
(Thou(!:ht) und,,. Thmk.
rn
Struggle.
OCt.J
Clang. to.
Clipeus
n~~
Colligare
Bind.
Clangor
P9
n.l!nJ;1
Classis nb~
.vW~
Buckler.
Cognatus
avyymJ'
(Clangor) ""der Clang.
Clivus
~~
Colligere
~Qt;t
Kindred.
~~:v ';lIP
Cliff.
Cognitio
1'R?
,~
n.l!"!
(Knowledge) und" Cognition.
Division.
l11JAA.t-/bl
n~
Claudere
Coarguere
6t.aAtYf.J aL
'J9
KM:it.J
ICognoscere .1'1:
I
,~~
I1vvayt.J
Collect.
Oispute.
Cofliquefier:
OQ~
Close.
Claudus
D~P
Xt.J"Ao,
Coccineus n7~T;I 'Jo/ n.11~iR 'Jo/

KOKKlVO,
i.TrtylVGJI1Kt.J (Know)
und,,.
Cognition.
Melt.
Cohaerere
CH.
Collis
pi. C'~P~
np';J~
Lame.
P~1
Claustrum
Scarlet.
Coccineum diba phum
'J9Q
(Inclosure) u"d,,. Close.
'~J:I Cohere.
'~o/
Hill.
'Jo/ n.11~iR
(Scarlet doubledyed} unde" Scarlet.
Cohibere
K?f
Keep back.
Collocare
n}~
Clausura ,iJt;l
Caul.
Clavis
DJ)~Q
Coccinum n.11'in '~o/

.v~iR
KOKlUVOV
Cohorrere '.110/
A(raid, to be hor rib/y.
(Toplace) under lace.
Collum
'N~
K"Aetr
Key.
Scarlet.
Colere
'~v, Cultivate.
rpaxr/J..o, Neck.
Clavus
Coetus
Collyra
n~-\,
'Q9Q
Clementia
'D:
Nail.
';:I
n1J1
n9r~
~vR
Collaudatus
~)v
(Praised) unde,. Praise.
Cake.
Collyrium
KOAA.oVPlOV
n?7?IJ (Pity)
Clementia uti
Company.
Eyesalve.
Cogitare
~tPJ:I otaAoyl(0f.Jal
Colleaio
~l?,N
(ColleClion) und,,. Collect.
om
(To have ,Older ity.
pity)
Colocynthides nYRi3
Bitter-apples.
Think.
1\ 2 3
Columba
Comminuere
CompleB:i
nJi'
1rtptUTtpa. Dove.
(Beat in pieces)
1?1 PP1
1l~ Comprehend.
1rl.TJP6Gl Fulfil.
Conclave
"1"1"
n:5k
Chamber.
untkr Beat upon.
Complere
Columna
"ll~.v
Concludere
Commiscere
~;l9
ni"l,?'l'I
pl.C'~l"l7?J:'l
J!J!
Commix.
Complodere
"lJi? "I;li?
Shut up.
n")Q1
~~7?
Complosi plausus
UTVAo,
Pillar.
Concubina
rd~1'3 .......
Concubine.
Commolere
llJ~ Grind.
Coma
.v~~
ni"l!;'~ ni"l~,!
Clap.
KaTaIJlP.6fWGl
KpaTtGl
Hair.
Commorari
"l1J~
Comprehendere Conculcare
(Lay hold o~
Comburere
"I.I!f n:
~i?J
"lU
l'?
Abide.
uuderComprehen .
Comprimere
n~.I!
pWJ
~'1o/
KaraKa[t.>
Cornrnovere
rU.I!J
Ravish.
Burn.
t,.J:i
Computare
"1T1~i'Gl
!::liO
OlJ Wl':!
Ci?"p n9 lJ 7? Olnt;) n79 OQ.I! 09; 0;1; CH. 0;1:
CH.
Combustio
n~'1ip
,lJ
Count.
l'VpGJ(Jtt
I under Burn.
(Burning)
.I!U fJ;
rU.I!~ 6trytiPGl uaA.eVGl
t1e[Gl
Cornputrescere
rU~f Putrefy.
~lW KaTaTraTlGl 1raTEGl Trample.
Comedere
CH.1;~
u8iGl .paYGl
Eat.
1J~
Shake.
Conceptio li';D
(Conception)
Conculcatio
9:t;)
(A treading)
n7~~
Cornparare
untkr Conceive.
,,,,tier Trample.
n;f
(Procure)
KflTa~aYGl
*ntkr Buy
Conceptus li"'lD
(Conception)
Concupiscentia
n)~t1
Lust.
under Conceive.
Comessatio
Kp<ttrraATJ
(Surfeiting)
Cornpes 1~f
Fetter.
Concidere
Concupiscere
"19':'
(To lu.t)
1;1J
Fall a way.
uuder Lust.
under Eat.
Commendare
Commend.
'P--9
Cornplanare
"lW: nto/
(To make ft1ain)
Concipere
adi n;Q Conceive.
nl~
Concutere
rU.I!;
UtlloJ
under lain.
Shake.
112 4
Condemnare
KamO'Ka(t.> KaraKpivt.>
Confluere 'lJ}
Flow.
Conjicere
{3a").1..t.> Cast.
Consocius
uvyKQ'VWVO,
Condemn.
Companion.
ConrluCli
, Confodere
~)J;1
Conjungere
Consolari
'Dt:1~
':;>0/
(Hired) "nder Hire.
Y1
under
:J')R
(Join)
Conjunction.
Comfort.
Confessio i1liJ"1
(Confession)
UIIMY
P1~ Thrust through.
Conscendere
Consolationes
D'~m1D
(Consolation8~
Confortare
yQt;t
(To make strong) "nder Strong.
l"11P.
D)
Confess.
,,"der
Comfort.
,,,,d,,'
(Climb)
Ascend.
Confidenter
n~~ (Confidently) ,,,,der Confide.
ConspeClus
In conspectu
ivt>1l"tov (In view)
1~11deT
ConfosslIs
~)J;1
under
Consentire
uVj1tpt.>Viw
Confidere
n~f
Thrust through.
Agree.
View.
Conserere
jI')!
Sow.
Conspergere
ConfraClio
yt;)':'
Dyed.
i19J;1
..,~:
-IJapult.>
'?W
I
Breach.
Conservare
(JWr~pEt.>
n!R
C fnn!lere on ' ~
jI.k';
"'I~tp
uwrpi6w
(B"ea k)
Constare
Preserve.
P)
Stand.
Confide.
Confirmare
Y9t;t
'~,l
Conservus
uVvoov").o,
I
I
I
I'
Fellow-servant.
Consternare 110':1
Consternation. to be in.
",,,t,r Bre:lch.
pr,:,
f!e6a~~(J
Confllndere
Considere
P)
~JJ ..
JW:
KafJi(oj1a,
UT1/P'r,W,
CJnfound.
Confiteri
I ifo~o)-o.)'ioj1(" I
nl:
Confirm.
i Congregare
'iDR
Sit.
Constituere J:
I
I
nn
~9t;t
Consiliarius
DD~
P)
.. Y~.
'i1T)
:J~
oj1oMyet.>
Counsellor.
ID~
DIp
Set.
Confess. I
i.".,uvvayw (JWayt.>
Consilium
Con flare
~"'I.
unda
Congregate.
l"1p.
Counsel.
Consuere
"'I;lf;l
Sew
Congregatio
f117i::tR"
'L
Founder.
~!.
(To cast)
Consistere
Conflator
Founder.
l"11l'
~;;tR
(Congregation) u"der Congregate.
:J1:
:J~~
Consultare
(To take counsel) under Counsel.
't;)~
'0:
Stand.
IUS
Cordis durities uKATJPoKaprJia (Hat"dne-ss of heart;
under
Consnmere
Conticescere
Conventus
il~~
~:J~
~lD
09'1
(To keep silence)
under
'.v. iD
under
Silence.
'.l!.iD
(Assembly)
Heart.
il,;;J9 09J;1
Consume.
n",~.l!,
Contignare
Coram
sing. il~~} j'. O'~~
il:R
Beams, lay the.
Assemble.
1~;;t
:m~i
Convertere
i:rrluTpttp<J UTpttp'"
ConslIl11l11ari
~~;:)
i! p:1r pou()ev i:VQr.IOV
il'7;:)
,-
Continere
~1;:)
Before.
oS0
~Q~
Hold.
Corbis
Turn.
Teitit'J
Consummate.
Contrahere
Convivillm
ilJ:;lO/~
(Banquet)
'1Basket. ':'
Leathern.
ConslImmatio
il?f
1"'7.;>
uVVTDcew
(Consummation)
uvvay'" (Contract)
~'Iatrimonium
r~R
Coriaceum
rJeppaTlvo~
Feast.
con
Convocatio
~:p~
trahere
Coriandrum
,~
under
Consum mate.
yapE'" (To marry)

1mder
Convocation.
Contract.
I
ConslIrgere
Travitrrapat
Contremiscere
lUP: Tremble.
Convolvi ~~:
eLAluu(J
(To be rolled to gether)
u"dcr
Coriander.
Cornu
CH.
Rise.
Contabescere
Roll.
Ki.pa~
pp. np.
rzir;iJ!
PW?
Contristari
AV1rft.>
Horn.
Cooperans
u1JI)epyt", (Working with)
u"dcr
Corona
Waste away.
Grieve.
Work.
'.p
il~~.v,
uTf.q,avo~
Contegere
Contumelia
Contumeliis affici V6pi(t.> (To be shameful~ h-eale )
,mder
il9f
Cover.
Cophinlls
K6tpIVO~
Crown.
Basket.
Coronare
Contendere J'l
Contend.
Contumely
Coquere
il!l~
'glp,
(To crown) U'ldcr Crown.
Contundere
Conterere
~~'1
o~;j
~.J'"
~0~
J~
Cook.
Coronati
O'lH~ (Crowned)
tilldcr
il?'1
CH.
N9
rn
Bruise.
Cor
PP;
PR1 PRl
Bruise.
JJ~
CH.
Cro wn.
(j1JI)Tpi6",
Convenire np
Assemble.
KaprJia (Heart)
il~~
J;S
Corpus
'TrT{jpa u{jpa
Body.
1126
I
Corripere
Crabro
n.vl~
Cribrare
Utvl6:~r.l
Crystalli inslar
N;
(Seize)
under Rebuke.
KpVll"TaAAi{CJ
(Sift) (Like crysta~ ,,,,der Crystal.
Hornet.
under Sieve.
Dolore corripi
Creare
~'H
K'r1~CJ
"l1n
(To be pained)
under
Crimen
~t;l1J
Cubare
Crime.
::J~o/ Lie down.
P1
Pain.
Create.
Corroborare
Y9l;t
Strengthen.
Creator
part. ~lf
Crinis
W.
CH.
Cubile
"~T,) ::Jf~T,)
Corruere
(Creator) u",fer Create.
'1'0/
'~iP.
Hair.
Yn~
"ltPf
Fall.
Creatum
KT!ll"fLa
(A created thing) under Create.
Cruciare
(3auav!i;r.l Torment, to.
rn Bed.
Corrumpere
Cucumeres
C'~tfR
Cucumbers.
niJo/
q,lJeipCJ Corrupt.
Creatura
KT!ll"l, KT!rJl1a
(Creature) fInder Create.
Cruciatus
(3all"avurfLo, Torment.
Cucurbitae
C'Dtil~~
Corruptio
nlJtP
(Con'uption) under Corrupt.
Crucifigere
ll"TavpoCJ Crucify.
Melons.
Credere
Cultri plltatorii
Corruptus
"l1~
Corrupt.
It?tS
7!"lrJTeVCJ Believe.
n,.,t?!t?
Pruning hooks.
Crudelis
,.,p~
'!-?~
ClInClari
Cortina
n.v'!~
Crepllsculum
9o/~
Twilight.
Cruel.
nD/?
Tarry.
Crumena
(3a'A.6.vTlO'lJ Purse.
Curtain.
Cupere
irrd7vfLCJ
ffD<.CJ
Corus
,~n
Crescere "l1~
IZil!3
Crus
Desire.
Homer.
Corvus
n9
CH.
::J'U'
Raven.
"tl
"yl~
(Grow)
C;.l1lf CH. Po/

Leg.
Cura
Curam habere
irrl/JE'A.to~l
fLTJ/(wofL at
Ultro crescens
Crux
uTavpO, Cross.
Care, to take.
Currere
Y~' rp;"(.CJ
Run
Costa
CH.
.v7J!,
Rib.
O'Do/
(Growing of itself) Una crescere
I1vvav~avofLat
Coturnix 17~
CrystalIus CrystalIum
n'!R
KpVl1raU,o,
(Crystal)
Currus
i1:J::l'O
(To srow together)

1~"der
Quail. i
Grow.
~~~i
1I 2 7
JJ' ...., JIJl Chariot.
Dare
Decimae
IN
a1fo&i&wfU &i&)fU
.,!.v.~
(Tithes) Dare decimas il1fo&KaT6w (To give tithes) under Tithe.
Defatigari n~7
Weary
Curvare y;l1
Bend.
Give.
Mutuo dare
Defectus
i1~7
under
'9"Want.
Deferre
a1f01>ipw
(Lend)
Custodia
q>lJAaKit
Guard.
Borrow.
Decimare
.,lpJ!
Tithe.
Dealbare
Custodire
,po/
TIJpiw
'~
KOvlaw MVKaivw (Make white)

under
1~7
Carry away.
Decimus
Of:KaTo~
White.
(Tenth) under Ten.
Deficere 17,11.<
"QJ;1
nil;)
Decachordii Guard. I
nablium
Decisio
n~ Decision.
Cutis
,~~
.,ilUJ! 1~~
~~.1!
~S~
Faint.
Ka/iVW
.,i.v
Skin.
(Psaltery of ten strings) under Psaltery
Decisum
Y1T;1
(That determined) under Decision.
Decalvare
n;l~
(To make bald) under Bald.
Deflagrare ~D7
(Burn up)
Dec1inare
i1l~~
under
Burn.
Daemon
, .l1~
Decem
fem.
masc.
Deflere
,rq
n1~.ti
'I?'J!.
Decline.
Decus
KM""
,in
.~~
n~f
&ai/=, (Demon) Daemon silvestris
fem. ,lp~} CH.

marc.
Weep.
n,lUr
&lKa
..
Defluere
.,~~
.,~~
nl~-9T;\
.,.l1~
(Satyr)
und..Demon.
Ten .
n'NDR ':'," .
Beauty.
Decidere
(see Caedere) .,!~
Deducere
Ni3
Mf/}'EW Lead.
(Flow down) under Flow.
Daemonium
t!al/i6vlOV (Demoniac)
Defraudare
1~~
a1fOIJTpEW
I Decidere Demon.
Damn.
Cut.
l?:
(see Cadere)
Defraud
Damnare 1?~ Damno afficere

MiKW
1;1~ 1;l~
under
Deesse
VIJTptw
Deglutire
Lack.
Fall.
J.'?f
Swallow
Decies milleni
In
Defaecare
Dejicere
Hurt.
(Ten thousands) under Ten.
PR!
Defecate.
n1:
''J:
r r 28
!ti~J
1::!~
Demessa
-.'JEplt;w
unti~r
Depascere
I Derelinquere
!ti~~
pUU.,
Delabi
1ri.1rT~
~~~
1~~
i1p'1
Weed upon)
und,,'
(Reaped)
Cast..
I Demittere
(su Dimillere)
Reap.
Feed.
:l!-V
11lplT/fJl
Depauperari !tif?i1
Imporerish.
Lea re
n1~
Fall.
Demillere se
n1J~
''''l'
Deripere
OQ~
Depellere
il'1~
Plunder.
Delassari
~;.I!
Bring.
Drire.
Descendere
Kaja6aivCJ
Denarius
dr;viipurv
Deperditus
a:rr6Uvpt
'J:
Weary.
Denarius.
Lost.
Descend.
Delectari
i1)t;t
Denigrari
'~f
(Blacken)
under
Deponere
Tl-.'JT/pt
Descensus
1';1':'
Delight.
Lay aside.
'1'0
Descent.
Black.
Deportare
Turba deportanda
Delere
j,''-,:3 -,
i:~alt.d",w
Denuo
ltvwt'hv
Describere
:l0f
(Write up)
TInder
I'\11~
Anew.
(Exiles)
,,,,tier
Blot out.
Exile.
Write.
Dens
CH.
Delicata
rw
Delicate.
pp
Tooth.
I~
Depraedari
Desertum
tt!f
I!f Spoil. to.
'flT,l
il~1-l1 lpTJPor (Desert) Planities deserti il~;~ (Plain of the desert)

under
bOovr
Deliciae
n~~
Densae umbrae
Depraedatio
rw
nvi?
(Deep shadow)
under
i1p
Spoil.
JJP
JU.l1,J:I
uTpijvor
Desert
Shadow.
Deprecari
Denudare
~~':' '1,V
i17J;1
Intreat.
Desertus
v~~
Delights.
DeJineatlls
i11P.
Bare. to lay.
Depressus
Depressed.
:l!,v
i1~1I~
'R-'P
Lined out.
l'
lpf/por
Deserted.
Denudata
Demergere
,V;l19 j,'p~
reaTa1ravr;;oJlat
(Drown)
under
i1:'1.1;1
(Made bare)
u,uler
Depsere !til1
Knead.
Desiderabilis
Bare.
Deorsum
i1~~
I
DereliC1us
:l!,J!
(Forsaken)
under
n"l;Q
'I?T)~
'0i1
o":lOno ",., ..
D/lsirable
Sink.
Downward.
Lear/l.
112 9 Ad dextrarn abire Ad dextram recedere (To go away to the right) Ad dextram vertere
Desiderare
i1Jt;t
,~ry
Desponsatio
I111\1.jl
(Betrothment) "tukr Betroth.
CH.
H7~
~t6r
God.
l~:
r~J:1
Devastare
:l'1i;' DIP;
i1t;t~
D9~
i'l9.jl
i1r~ imJ}vl'f.", Desire. to.
~9f
Destillare
rpn
Drop.
19:
(To turn to the right) u"der Right.
Destructor
D'J;:t
(Destroyer)
""der Destroy.
'1~
Desiderium
i1?~
iprJJlO'" Devastate.
Diabolus
ol<i60M': Devil.
j1>:t~Q
Devastatio Destruere
D'Ji;'
09~
Destroy.
'(PO '9':19
irrdJvl'ia Desire.
i1t;t;iti
j1~IP
,tlI
Diadema
6taoTJl'a Diadem.
D9~
Designatus
i1':11:!1
(A.C. n. 10669. I,as .. determinata It)
Desuper
1J(~
(From above)
u"der Above.
i19Tto/
(Devastation) u"der Devastate.
Dibaphul11
'~if
(Double.dyed) under Scarlet.
Devastator
:J~ry
Dicere
"'I9~
i7it.)
199
Appointed.
Detecti
~tpJ:1
Uncovered.
(Devastator) ullder De vastatB.
Desolare
OIP~
:J'JJ:1
Detestatio
Devolvere 1~~
arroKv7'[", Roll.
ILCy('}
Say.
DIP:
YlPW
(Detestation) ullder Detest.
Dies
0;' 09;'
~1'f.P(l
rI)~
D~~
Desolate.
Devorare
Detrahere
uup'" I Draw. i I Detritus
1~t;t
(Day) Dill
i1~9
Desolatio
n;r-q Dqif i1990/
Desolation.
KaTa<f><iY'" KaT11l9t'" Devour.
oTt;'
~.uf.pa
(By da)') Hodie
Devotioni dare
Ol~
0;';:'1
{To.day}
0'D17?
Worn out.
Devote.
uf;l't(>ov Interdiu
Desperatus
lliJ~
Desperate.
Deturpare 1~~
Disgrace.
Devovere
D'JJ:1
Devote.
07;1;Day
(In the day.tillle}

1111der
Dexter
~~T?~
Desponsare
tu~l$
yal'W Betroth.
Deus
D'ij1~
1N
r~:
I
Diffindere
i'I;1ic v
ocEto, (Right)
J.'Rf J.'lR
Cleave.
II30
Diffluere ~n
(Flow jf;art)
u,l1der
Diluvium
~137?
1ow.
KaTaK~V<ffll)(;
Discedere
al'UrrTJfU Depart.
Disjicere
il1t
Scatter.
Flood.
Disceptare
n~:
DispelIere
Diffringere
Ol{
(BI'eak apal'()
IIlld,r
Dimidiare
r:n':'t
(Cast
und<r
il!:'
(To halve)
IIl/drr
Plead.
Half.
Di~cere
Cast.
out~
Break.
,~~
Learn.
Dispergere
'1~
DiHundere
i!il~
Dill'idil1ll1
'r:)
'~IJ
.u',vOavl.J
'1,f
Spread.
Di~cerpere
il;!
l';l~
Digitus
.lI~~
'ifl'oV
Half. F;nger.
.lIRf .lIOi
Tear.
~1~
rH)
Disperse.
Dimittert:
(sa Demitkt"c
Disponere
l'~;
Dig-nus
(itwr
(Wo,thy)
I >igllllS haberi
KaTa~,6oflat
n?i
a1rn/,;II(.J
(To put away'
UUt!I'Y
Di:;cilldere
nit
iI'lP
Dispose.
VRf
~;f
Put.
ITo be accounted
wodhy)
IInder
Dimoveri
~ii.)
.lI"'-R
Cleave.
Disci~~io
n!)'P
Disputare
OtaKptVl.J
Worthy.
Remove.
Dijl1dicare
<lwKflivl.J
ilE}p'
(Relit)
Direptio
l~
Contend.
wula
Cleave.
Disruptus
'1~
axi(IJ
Discern.
Prey.
Disciplina
'!;)li.) Discipline.
Dilatare
Direptor
l~f (One that prey.)
lt7ld,,'
Rent.
JD;
1rAaTVVl.J
Enlarge.
Prey.
Discipulus
fla{}TJTf;~
Dissecare
pDf
Cleave.
DiJeC1io
o.y6:rrTJ
Dirigere
Love.
Disciple.
~~o/
Ka-rev{}f:vw
Jl~
Discumbere
o.vaKAiVl.J
Dissipare
Yl~
Recline.
j.lZ
Dissipate.
DileC1us
,'''!:
Beloved.
Direct.
Discurrere
~nli
o.ya;r'/T6~
Diripere ~1'P
Plunder.
Distinguere
JO~
PRi
Run.
Distinguish.
Diligere
:J)P'
(i}'fl7raW
Discalceatus
to"e.
~IJ: 111111<1" Shoe.
Discutere
CH.
DistraC1us
'D~
lWl?
(Scattered)
~'lId;!,'
(Shake off)
undo'
Shake.
Draw
TABLE OF L\TJN WORDS.
113 1
Distrahere
Docere
Dominari
Dorsum
lIP!?
(Draw fodh)
under Draw~
J.''1:
i'1~:
Ditare
7TMVTEU.l
To mal<e rich) under Rich.
'1r,)~
OU5aUKlJ Teach.
'~7
t,IPl? "1;
(To have Dominion) u"d,, Dominion.
nwn
Back.
Dote dotare
Dominator
'D!?
Dowry, to pay a.
t,IP9
(Ruler) u"der Dominion.
Diu
DoCtor
In
Drachma
opaxpf; Drachma.
09;'
l)ptpa
(Day) (By day) und,,' Day.
i'1;:
Ka-&TJY1irf;t; Teacher.
Dominica dies
KVplaKii 1iptpa Lord's Day.
Draco
n;~f:'
shtg. O'~D
Dochina
DivelIere
p~~ (B"eak off)
ulld"r
n~~ '9 1D
Dominium
Otoax?/ Doctrine.
Tear.
l17~T?9 c"'I~~o/
Dominus
pl.o'm nf:'
,5paKlJ1J Dragon.
Diversorilll11
Karo.Ki,vpa 7r(L VOO Xf l"ov Inn.
Dodrans
KOOpaVTlit; Farthing.
Dominion.
Dromades
Dolor
~~I)
.:l~'"l
Klpl~t;
Lord.
'J'N
Ji'~
'?'f
Dromedaries.
Dives
,tfiJ(
1ilrLl-[)(1l0{
DlIcere
Iti)
.:lilt.;J9
(Pain) DoJore affici
DOl11uS
n~i1
1rMVTelJ
(Rich) ""der Riches.
W!
n~'7
Ollela
OIKO'
17:
i11~
(To be grieved) Dolorc corripi
House.
Dividere
p'2,:,
olap.epi(,) Divide.
t,'J:1
(To be pained) u"der Pain.
Donum
l1Jl'\O o:"p1. oi:Jpov
Gift.
t,D~
aYlJ uvva)lJ 1JeplJ
(Lead) Captivam duce re
Jl1J
Divinare
Dolosus
OQR
Divine.
l1:r.n
(Deceitful) ,mder Guile.
Dormire
l1?o/
(To lead cat,tive) ""der ead.
lIP:
adj'IIP:
Divinator
09R
(Diviner) ,mder Divine.
Dolus
119'W
l1ln~ n~~"'.
Ka8evolJ
KOlpaopal
Obdormire
Ductor
'IPI$
Leader
011
Sleep.
Divitiae
1TMiirot; Riches.
'o/J.'
1f.\
n',?"1f:'
OGMt; Guile.
DuCtus
Dormitare DU
Sleep.
t,~,
o,~s~i
Courses.
113 2
APOCALYPSE EXPLAIXED.
Dudaim
'"1.1'"
Mandrakes.
Ebenum
O'~tl;1
Efflorescere
rr~
iK7r0peVOP.4l
i~ipxop.al
Ebony.
Blossom.
(Go forth) ""br Come.
Du1cis
y4VKV~
Ebrietas
Ih~W Drunkenness.
Effluvium
(Sweet) Dulces factae (Made sweet) ullder Sweet.
rllt :!
Issue.
Ejicere
ilt;tl}
1li''H
iK6a4M.J
(Cast out) under Cast.
PD?
Ebrius
'mllp
(Drunken) ' Ebrium facere
Effodere ::11':'
illf
,~~ (Delve) unbr Dig.
Ejulare
Duo
o:~o/ OVO)
Two.
(To make drunk) ullder Drunken
'.?o/
~~:
Howl.
ne.s.
DlIOdecil11
.,~y' o:~o/
Effossio l'.?,p,l?
(Digging) under Dig.
Ejulatus
il77:
(HOwling), under How .
Ebur
C'.~D~o/
lIP
Ivory.
OtJOrK4 Twelve.
Effllgiens
(Fleeing) under Flee.
Elanguescere
~~t;t
Languish.
":
Duodecies l11ille Ehurneul11

OtJOeKrt XlAUZ&W
(Tweh'e thousand) "nder Twelve.
lIP
iAet/Jav1'tvo~
Elapidare
(To gather out stones) u"der Stone.
Effulgere
,VD' .,
(Shine forth) ""der Shine.
Duplicare
tlt7r46
(Of ivory) ullder Ivory.
~~9
Edere
~;lt;t iXl1'Hl.J TptJyl.J t/Jayl.J
iI~o/~ Double.
Effundere
Elatio
p:
,~~
mMJ O?"
(Lifting';!,) u"der Pri e.
DUplUI11 ~~~
il1o/~
&l7rMii~
Eat.
I
Egeni
l!;lrp
iKXl.J KxVVl.J Shed.
p"
Edocti
Elatus
i'I~~
"~1
Educare
Double.
Taught.
M~~
(Lifted up) ""der Lift.
0'"
Durus
T.Il
l~t;t
li't~
Needy.
ilo/R
Hard.
~'H
(Bring up) under Bring.
Electio
'N~ Choice.
Egere
,~':'
Dux
pI.
Id,.,
Lack.
C'H9
06TJy6~
Educere
Electus
iKk~T6c
M:
(Brilf, !lut) under rmg.
Egredi
"N
bader.
'l
Elect.
1133
!
Eleemosyna
c'AeTJfltrfwTJ
Enarrare "PIjl
Tell.
Clp
Cl.,
Esurire
Alms.
Raise.
J.lil J'vl
1Tlt-VaU
Eligere
"J:.1f
Choose.
Enervare "P~ Enuntiare
Eripere
tl~O
(Hunger) Esuriens
Unstring.
.,~~
Elongare
lla;t
(Lengthen) "nder Length.
tlS'; l~o/
Errare
~Y.i
adj. Jp.,
(Hungry)
UMer
Hunger.
Deliver.
Enunciate.
I Etiam I
,
vat Even so.
Emaciare
Enuntiatum
MiO
(En uncia tion) under 6nunciate.
nn
Wither.
.l1lJ
n~lP
1rAava.,
Aberrare
Lean, make.
Eunuchus
eVvoVXo~
Emarcescere
~~t;t
Epha
n~'t$
nJiJ;l
(Go astray)
Eunuch. Go.
u1tder
Eurus
Ephah.
Emere
.,~~
n~R
Ephodum 'll:t
Ephod. Buy. Eques
Error
;,;.';n
Error.
c"R
East wind.
Evacuare
i1~9
fryopa,.,
Erubescere
ltii3
.,~':'
PRf
pI" pI"
Emittere
ltil>}
J~l
n1lP
all'oO'TeilM.>
i~all'oO'Tei\M.>
Blush.
(Make empty) u"der Empty.
Horseman.
Eruca
Evaginare
Equitare
(Send away) ""der Send.
In
Ride.
CH
I'~
Palmerworm.
Unsheathe.
Emollescere
l~l
Erudire
Instruct.
Evangelium
wayyeNov Good tidings.
Equitatus
ill'll't/(6v
(Horsemen)
.."der
Soften.
Emolliri
Horseman.
010
ill'll'o~
Eruere
i~atpt.,
Evangelizare
l;ll
Mollified.
Equus
Horse.
.,tpf
wayyeN!;.,
(To bring good tid ings) u"der Good Tid
Pluck out.
Emoveri
Erumpere
"'VC.,
(To be moved out) under Move.
Eradicare
eKpt'6.,
(Root up) under Root.
PPf Y!>}
(Break forth) u"der Break.
ings.
Evangelizatrix
Emptor
n~R
(Buyer) ..nder Buy.
.,tpf
(She that bringeth good tidings) u1tder Good tid
Esse
eiflL
Erigere
11'
Be.
ings.
1134
APOCALYPSE EXPLAIl'ED.
Evasor ~'?~
Escaped, one that,
Exactores
iPJ~
il'BI!
-&1Jj10l:
Excitare
,~,V
Task masters.
Wrath.
Evehi
i1;l~
Exacuere
po/
Sharpen.
Excandescere il;':'
Incensed, to be.
Vn
~;:1
C~P
house.
Borne upward. to 6e.
Exclamare
Kpa~w
Evellere
P0~
(Tear~art)
fnu{er
ear~
Exaequare
I~J;'
Excellere
Mete out.
'J:I:
J~
Cry.
Excel.
Exaltare
i1~~
Everrere
Nl!' Sweep.
N~~
C~'
Excelsus ilT?f
t;)'J~
Excogitare JW':'
Devise.
Excoli
';l~
Eversio
il.;>~;;ty
CQ'!
JJ~
ilT?'!
Lofty.
Cultivate.
(Overthrowing)
,,"der
Overthrow.
v..pow Exalt.
Excidere
(sce
Excommuni care
'1~
Eversor
''!O/
Evertere
l~;:t
Examen il'1)!
Swarm.
Cadere)
1(1rl1rTW
tr;:iiil.>
Chase out.
Ravager.
Fall.
Excrementum
il~i:t
Exanimatus
a1ro..pVxw Lifeless.
Excidere
(ue Caedere)
Excrement.
O'l;:t
rD~
il~.V,
'v1~
Excutere
il';>~
Exardere
~1.V,
'.I1f
il;':'
(Kindle)
under
CH,'H
'H
"!:tip
Throw down.
~SR
ill;)
Burn.
ilT?,,! J':' I'\'1f

Cut.
Lapis excisus
iKTtvaU(1(j
~wi
'.113
Shake.
Exarescere ttii.::l
11i;l;
~I]pa[vw
I'\'9
(Hewn stone)
"nder Cut; under Stone.
Execratio il7~
Execration.
Evigilare
'1,V
Exercitus
Awake.
(Dry up)
,mder
Dry.
Evomere
Nlp
i:uiw Spue.
Exaudire
il~~
il:R
Hear.
Excisio il1H JR
(Cutting 011)
under
il';>~
~~!:t
NJ:t
Exacerbare
Grieve sorely.
'''l~
Excandescentia Excisor il'?!:t
Cut.
urpar;;j1-Q UTpar01rEOOV Army,
Exhalare
n;l~ (Breathe out)
under
Ih,:,
J~'1
'"1Q
Hewer.
Breath.
II35
Exiguus
Expansio
Little.
Exscindere
J."J
Exstingllere
n~-?
nl'pr.>
Exilium
nWT?l? lYl.i?l?
Expansion.
og"! I"1-?
J.'jP,
f:KKfnrTIJ
Quench
Exsugere
n1\l
Exile.
Expellere W'11
n9
Cut. Drain
Exinanire
(To empty) fmd,r Empty.
nr:'''!
W"1:
n,,!~
Exsiccare
Exslllarc
PPf
K:
::l"1r:'
W~:
fTJpaivIJ
n7i
(To exile)
(To cast out) Ufui,r Cast.
und,r
Exile.
Exire
P;l~ f:K'TroptfJopat KXIJpl:",
CII.
Expendens
part.
&'Po/
(W~her)
Dry. Wither.
Exsules
'\'9
Outcasts.
ullder
eigh.
Exsiccans
'~''1J:'!
(Drying up) wui'r Wither.
Extendere
nl1~ Wl,?~
~I:Pxopat
Expergisci
(To go fOlth) ulld,or Come.
rIp
Awake.
Exitiul11 "~ Exitus
Calamity.
Expiare "1,;;lf
Expiate.
Exsolvere 010/
arro&i&lJpt
J.'p:
KTelVIJ
Stretch.
Pay.
Extima
fWTEPO\'
K: Kio
Going out.
Expilatus eJ19
Peeled.
ExspeC1:are
n!p,
"1~0/
(Wait for) Exspedare mane
Outer.
Exoriri
Explorare
Extimescere "1\;
Awe, stand in.
n,,!!
(Rise) Exoriri face re
rrvpoOfL at
Try.
"1J0/
(Wait forthemorn ing) under Wait for.
Extollere
K~~
Expostulare
ifatTl:ofLat
avaTI:V.lJ
(To make to rise) under Rise.
0\"
Ask.
ExspeC1:atio
eJf~ -rrpOO&OId.a iJ1r0f'0vi]
(Liflup) u",/er Lift.
Exosus
fL tutIJ
(Hateful) ullder Hate.
Exprimere "1\1
Extrahere
n9
Press.
Exspectation.
Expandere
nC1~
Expromere
PU) '(Draw out) under Draw.
Exspirare J.'H
n~ lY'1~
n!l~
..
Spit.
np1 1tP9 ItlYJ nSJi

aVlU11f'atJ
Expire.
(Draw out) under Draw.
J.'R;
n~W'
Expurgatio
Exspuere
'Tf'roIJ
Extraneus
".l!f
Expurgation.
''1n
All,,,.
Expand.
IJ3 6
Extremitas n'!Qt.t
il~R
Fabricator
Fabricator.
':
Famelicus :3l!;
Hungry.
Favus
~l~
Favus apiarius
Extremity.
'~
p.AiaaUlv KTJplov
(Honey comb) under Honey.
Facere
il~Jt
yivop.aL
1rOLtGJ
Fames
t-\lf
:3~;
Extremus
Eaxar~
Extreme.
1rpaaaw
(Do) (Make) Fructum facere
ti :3.l!"I,
/.lpfx;
Fax
,.~,:?
Torch.
EXllere
r':?T;l
l!lrp~
nD~
Famine. Hunger.
Fecunda
il1~
Kap1ro4>optw
(Make fruit) under Fruit.
Familia
ilry~~~ Family.
Fruitful.
;KOVW
(Put oil') under Put.
Facies
pI.
Fel
il1'/?
!tiN, ttih
XOA~
C'39
mDI
Exultare
i)lIJt~
..
Farina
n~b
nT?~
1?P'
Exultatio
"J
Exult.
1rPOOW1rOV
Face.
Meal.
Gall.
Factor ili(/Jt
Maker.
Fasciculus
otap.TJ
Femina
il?~3,
(Exullalion) 'tnder Exult.
"J
Bundle.
Woman.
Factum
ilo/~T? Deed.
Fasciis involu tum

a1rapyav6w
(WrapiJed in swad ling clothes) under Swaddling
Femoralia
c~Y3,?~
Breeches.
Exundare
plW Overflow.
Facultates
inrapxOVTCl
(Possessions) u"der Possess.
'~IJ
Femur D~7n
clothes.
l'1:
Exurere
"'\:'T;l
~:'ilJ
Kavpari(w
(Burn up) under Burn.
Fastidire Ot.t'?
!!lIp rIp Despise.
pitti
pTJpfx;
Thigh.
Faeces
C'!tt~ Lees.
Fenestra il3"'\at \'

Ji!,1J Window.
Falx ~~T?
Opt1rClVOV
Fastigium
n'~~ \" ...
Top.
Fera
l'I
Faber
Sickle.
w1r:t
(Workman) under Work.
Fatuus
pl.lpfx;
Fama
at:3'" VQ'~ VT?fl'
Fame. Report.
'IJ
{JTJPw.,
Foolish.
Wild beast.
Fabricare
Favilla
"'!)
A.h
w'1r:t
Fashion.
Ferire
n~~ (Strike
TABLE Of' LATIN WORDS.

Foedus ferire J"\~? (Make a covenant)
under
I
Festa stata
Filius
l~
,~
'.11\0
(Stated feasts)
"nder
mn1 ~6$
CH.
Strike.
Feast.
J'~o/
tf>A6~
CH. ,~
Fermentatio -'on 1-
(Leavenin~)
Fetus ,~~
.,~.O/
TKVOV
vi6~
Flame. Son.
Flammans
~D7
!Flaming~
ulld~r
Leaven.
Fermentatum
y!~ry
(Offspring)
,uder
Filum
Children.
~'D-\l
Thread.
u"der
Flame.
(Leavened)
under
Leaven.
I FiBilia
/epap.,/a
(Potter's vessels)
u"dcr
Flare
Blow.
Fimbriae
~llti /par1'1roov Skirts.
Fermenlum
r~ry
Potter.
Leaven.
Ficus
(arbor)
Flatus
n~Wi~ IJl' Blast.
Ferox
~~.i}
n~~1;"
(Jv/ij
Finis
Fig.
o~~
Fierce.
Ficus
u,."aus)
n~~T;I
Ferre
~tp~ ~tp.v.
nR nR n)p
'~R
1'~
Flere
n:t~
r1V/OV
Fig.
"Aaiw Weep.
j3auTa(w Bear.
I Fidelis
p"rt'l~t;t
'lrl(JT6~
End.
Fletus
-:?~
Firmare
Ferreus
u'O~pto~
Faithful.
P!ry p::l
1:;1T;1 Firm, to maKe.
(We"ping,
,mder
Weep.
(Of iron)
"nder
Iron.
Fides
1Ti(JT'~
Florere
nJ-\l
1'llC
Ferrum
CH
Faith.
~.,~~
~1"3
Fissura
Fiducia
nry~~
P1f.
pi J"\\I,D,?
Flourish.
(Jio1Jpo~
Iron.
Festinare
ltim
"nT?
'tlT?
Haste.
nlt-?~ (Confidence) Fid uciam faciens n~~ (Having confidence)

under
Flos
CH.
n;R~
Jtct
1'\'.11,
Fissure.
Y'
Flower.
Confidence.
Fistula
~'7ry
Pipe.
FluBus
J"\?3~
Figulus
Festuca
/aprpo~
': Potter.
Filia
J"\~ ~aTTJP
t,J 'fJq/?
Waves.
Flagellare
p.auny6w Scourge.
Mote.
Festum
Fluenta
~q Streams.
m (Feast)
I Flamma
Daughter.
~tl1
1138
APOCALVPS.E EXPLAINED.
Fluere
Foedus
Formator
.:l~
CH.
l1:
~t~
PEIJ Flow.
adj. '1~'J!~
(FilthYj (Horrible ,,,,der Filth.
': (Former)
""d,,'
.:lJ
Form.
tt?~ i'l'1-?~
liJ:1~
Flumen ,iK:
'::'~
CH.
Folium i'l7~
'~J!.
Formidabilis
CH.
')1,'l?~
TrOTapO~
~Di
'i'l)
4>VAAoV Leaf.
tt~: (Dreadful) ""der Dread.
i11:IllU li'DIP
liD~
f36-&vvo~
Fons
.11~3l?
Formido ,iJl?
Dread.
4>ptap
Pit
FraClllra
".';l,~
River.
Fluvius .,iK:
l:.vl? ,iP7? ~J:1~
Fornax
'1''1
".;:10/
Breach.
1ni
i'l1ryj
Trorap.6~
'i'l)
Trffl
Fountain.
rJl
lo/:t-?
'i'~
'~.:J
FraCllls
liD
(Broken) u"der Break.
(Furnace)
River.
Foramen
,in
'In
Fornax lateritia
P7l?
(Brick.kiln) ,,,,der Bricks.
Fluxus
.:lil
(Issue) Fluxu affect uS
P'P~
i'l1n~
Fragor
'.:;r~
Fortis
Hole.
.,,~~
(Breaking) ""dtr Roar.
.:lll
(Having an issue) u"der Issue.
Forceps
"3tt
Tongs.
'i3~ pJ~
l!~
'.I4l?
Fores
S~
Frangere
O~.i}
.,~tt
Focus
.,IK
'p: lzv-&palU.a
Hearth.
li1~
Door.
lCTXVp6~
Y'!J!
KM'IJ Break.
Mighty.
Frater
n~ aoA.4>6~
Foris
fin
Without.
Fodere ''.;It:1 i'l;f

OpVCTCTIJ CTKaTrTIJ Dig.
Fortitudo P.1"
CH.
Forma
,~t:'t li')1~
Fit::'
Brother.
Strength.
Frendere
P'1~ Gnash.
Fossa
f~'~ DitcA.
Form.
Foedus li".:l "

tJUl-&f;K 1f
Formare
~In
,~:
Fovea
Frenum JJ;)71
xaj\lv6~
'l:!f
,tt3 ,i3
r~n
Covenant. ,
(To form) under Form.
Bridle.
TABLE OF LATDI WORDS.
1139
Frigidus
Vroxp6,
Fulcire
Fundere
lQ~
Galea
.v~\)
'R
'.119
Uphold. Co/d.
Fulgere
l.!}~
(Pour)
untier
IN
He/met.
Gallicinium
a/<KTofXXPOW/a
Frigus
i"~R
n~r
,ryl
MI'1rOJ ;a/vOJ
Me/t.
Funis
\~I)
'/:,'Q
Cord.
Cockcrowing.
Cold.
Shine.
Gaudere
~,~
it."~ tiHppa/vOJ xaipOJ
Frons
Fulgur
nQ
piTOJ1rOV
aaTpa1r1/
Plf ,
Fur
~H
Forehead.
Lightning.
Rejoice.
Frontalia
n\D~'lf!)
Fulmen
,u..E1rT7]' (Thief)
u1Ider
Gaudium
~,~
Frontlets.
Plf
aaTpa1rf}
Theft.
Fn;<S.ifera
Lightning.
Furari
~J~
It!\iYT?
il':',?iY
ill!}
(Fruitful;
,mder
Fumigans
K).f1r'TOJ
Jlillo/
xapa
Fruit.
il:;t:;l
(Smokinf(")
under
Steal.
Joy.
Fructificari
il;~ (To be f"uitful) ,,,,der Fruit.
Smoke.
Fumigare
Furnus '\;)1'1
Furnace.
I Gemere
,
n}lt
FP.\'
(To srr.oke)
u1Ider
Fructus
'~~ Kap1r6, o1rGpa (Fruit) FruClus autumni
(Fruits of Autumn) FruClum facere Kap1rorpnptOJ (To make fruit)
u,/der
Smoke.
Furor
il~ry
p~~
il7?1J
ill~~
Groan.
Fumus
'\f!)'P
Ka1rV6{
Generare
,~:
)'evvaOJ
J~.\'
Fury.
Furtum
KUI'~
Beget Theft.
r~
Smoke.
Generatio
,\~
Fundamentum
il19\0
~El'tA.w,
Fusile
il~I;;lQ
ycvEa
Generation
Fruit.
(Foundation)
under
Frumentum
Found
t,9~
under
lP.J.
Melt.
Genimen
ytvv'7~
iJ':'I
Fugere
'f
TT
Fundare
(Molten image)
Fruit
'Q:
Found.
aiTo,
Gens
Corn.
Oil
fe'VYOJ
Fundatio
'9\0
Kam6oAf} (Founding)
under
Galbanum
il~~71)
Ga/banum.
il7lllC 'u CN7 CJl

T. \
~o,
Flee.
Founa.
Nation.
Genu
P#
Glocitare
J'1.1!
(Cry) (Pant) "ndcr Cry.
Grandinati
,,,~
Grossus
oAVV>90{
(Unripe fi$i under FIg.
yovv
Grizzled.
(Knee) Gen u fleCtere

YOVV1rf:TEc.J
Grando
,~~
Glomus
Gubernator
KV6'pv1rr'l{ Pilot.
(To bend the knee) ""dcr Knee.
oh1
Roll.
xaM(a Hail.
Gerentes utero
In
Gloria
,in ,i.:lS;>
oofa Glory.
Granum
KOKKO{
Guttae
O'~~:
EV yauTpl ExovUat
(Carrying in the womb) under Children.
Grain.
Drops.
Gratia
Xapt{ Grace.
Gratiarum actio
Guttur
l;'~ Throat.
Germen
n9~
Gloriari 1~~
under
Shoot.
Glory.
"v XaptUTUz Thanksgiving.
Germinare
Glorificare
oo{a(w Glorify.
Gratis
O~J:l
Habitaculum
Gratis.
n9
{3MuTavw
(To shoot) Progerminare
Gloriosus
n~\.:l~ (Glorious)
Gratus esse
.:l~p'
li.:ltJ lip/? lfo/~

m~~
n9
(To shoot forth) under Shoot.
nH
Grateful, to be.
Karo'KI/TT,PIOV
Gloriosum Se ex
hibere
"I~~ (To make Himself glorious) under Glorious.
Gravida
n~::,
Habitation.
Gestantes ven tre

Ev yaUTp' ExoVUat
(Carryin!!; in the belly) under Children.
Habitare
.:l~:
(With child) under Children.
l~o/
KaTOtKW UKIJVOW
Gravis
'~f Heavy.
Gluma
Inhabit.
1'0
Chaff.
Gignere
,~:
yevvaw Bear.
Gressus
Habitatio
CH.
.Gradus
nrntJ
n7~~
D~
n~'~Q
'J.!~
"IlZiN
"li'~ .:l~iO
.:l~:
Habitation. Step.
Gladius
.:l"ln
',"0'
p.axatpa
(Sword) Gladii striCti
Gramen
ttw~
"I'~':'
CH. .:ltp~
Grex
"I'Ut n~.Y
1rOtP.Vl/ -rrOlP.VlOV
Habitator Habitatrix
.:l~:
N 1 l'
Inhabitant.
nin~~
(Drawn swords) undlr Sword.
Haedus
'''!~
X6PTO{
Grass.
Flock.
Kid.
Tl4 J
Haemorrhoida
O''1 in t?
Hemorrhoids.
H ereditatem acci pere
Homicida
av&ponrol('T'lwo~
Humerus
ICAIJPovop(,)
(To receive an in . . heritance) undtr Inherit.
(Murderer)
undtr
Murder.
Halitus
il9o/~
Breath.
il9-?W
Humiliari Humilis
~n~ -, O?~
Homo
tliiJ~
CH.
Shoulder.
Heres
tli~:
KM;povo!,o~
1\'
Hamus
'"''
"'Q Hariolus
'~PT
DQ~
u"tltr
(Heir)
undtr
Inherit.
tliJN av~~"-rror
Man.
~i;lo/
Low, to lay.
Hook.
Heros
'iJ~ Hero.
Honor
1iJf
Tt!'1J Honor.
Humus
'11;1
Hilaris
il91~ yii (Ground)

In humum
(Wizard)
1'~.11
(Mirthful)
Divine, to.
I
Honorare
1:;lf
1~fl
(To honor)
,,,,dtr
Xa!'ai
(On the ground:
u"dtr Ground.
undtr
Merry.
Hasta
n'~tl
tHin
li1'~
rry
Hin. Neighings.
Honor.
nQ'
Spear.
Hora
lJpa Hour.
Hyacinthinum n~~J;l
Blue.
Hinnitus
ni~t:'~
Hebetare
l"I~~ Blunt.
Hyacinthinus
vaKiv8wor Bluo.
Hordeum
Hircus
1\1'\.11
"'.11~
il;Ptp
KPI~1J
Herba
NW~
"'.!;l
Goat.
Barley.
JW.11
Herb.
Horreum
Hyacinthus n7~J;I
Vll/Uv8o~
pl~IOV
l"I1 W?
1I0 'to
a1rO~1JK'l
Blue.
Herbosus
Fada sunt herbosa
Hirundo
.,;.,~
Hydria
Mpla
(Water pot)
""der
Barn.
No/,,!
!Jra y ) under rassy.

Hereditare
(Have become
Swallow. Horror
Hodie
m~~{l
Horror.
Water.
Di'
uf,,apov Day. To-day
Hypocrisis
Hortus
~ri;
Inherit.
tli"
.
Hostis
t)
l"I~~
l"I>lJn ,. \-.
I')~h
Holocaustum
t,'~J
(Burnt offering)
undtr
Garden.
J:~
inroKpU1t r Hypocrisy.
Hereditas
~m
l"I?Q;
(Inheritance)
l"I~;
Hypocrita
V1l'OKp'r1Jr
(Hypocrite)
undtr
'
Enemy.
Burn.
Hypocrisy.
114 2
H ypocri ticus
f)~':' (Hypocritical) und,'r Jlypoc-isy.
,\POCALYPSE
EXI'LAl~ED.
Ijim
O'~l,(
IImpellere f)1v
lji,,!. Drive.
Inanis
KevO~
lil3
Empty
rnuclere
H yssopum
-IJoC1l. rTrO
O'R Eflrrai(Ol
Mock.
Impietas
VW;.
(Impiety)
undo'
Inanitas
lilM
Emptiness.
Hyssop.
Impious,
IIIl1minare
"IiN /IIumine.
Impingere ~Wf
Impingere alapam
I nallrata
(Strike against) (Stumble) ,
XPWOOl
Gilded.
Iclola
pI.
O'~\I,~
:l'~jJ
'''~~
;)j.'
Illllstrare
tjMri(Ol
parri(Ol
(Smile)
under
Enlighten.
Strike.
Inaures ;.,'~~
(Ear-rinKS) under Ear.
etOI,J/.oV
Imao'o '"f)'.::)i;/9
Impills
VW"I
Impious.
I ncalescere
Idol.
07
il'.:J1lI
T' :
oh
09T;1 Warm, to grow.
Idolothytulll
ttOOl/-619VT()1!
(Sacrificed to idols) under Idols.
il~mJ;1
Il11plere
N7t?
dKb>V
Image.
CH.
N~~
Incantatio
NO'DW:;)
Il11ber Igneus
W~
1TlJPl'VOt;
(Fic,'y) (Of fire) undm' Fire.
(3poxft
Ofl6po~ !Showf::r) under Rain.
oli~
N~D
'?'':::'
F-fldft19Ol
tdt,S
rrl:f;8Ol
rrAT/po,.
Enchantment. Fill.
Incendere
,iN
'.l!~
I ml11acllJatlls
aflOlflo~ (Without blemish) under Blemish.
Implexus
/'/.
f)\l'f\d~
Ignis
W~
CH.
il~W~
"IU
rrvp
Jmmanis lea
Fire.
f):Jr.
Interlaced.
P'1 f):
(Set on fil'e) In incendium hcta
N';17
(Huge lion) "'nE/er Lion.
IlllpOnere
f.;rl.Ti19T//u
il~-:l\,-,
(Made into a bum. ing) u"der Burn.
Ignitus
~'~f
1rVPO at ofl
(Glowing) under Glow.
Immissio
Lay on.
nD'tp~
(Sending) under Send.
I III probus
V~~ Wicked,
Incidere
p~v Grave.
Ignominiae tra dere
Immundlls
ilND~
T: \
ojf
(To put to shame) under Deliver.
ilKli19 (tPTO~ Uncloan.
1111 pulsus ~Wf

(Pressed 011) u,lder Stumble.
Incisio
,\,~
(Culling' ullder Grave.
IT43
Inclinare
n~f
Indignatio
O.l1!
Bow.
n~=?.\',
Inferior
'f:\J;1l;'
Lower.
lip
i"ltKia
Iniquity.
Incola
l~o/
(Dweller)
under
Indignation.
Infernus
?61J~
Injustitiae
MtKf)p.am
Indignitas
O.l1~
Inhabitant.
Hel/. Hades.
Injustices.
Indignity.
Innocens
Innocent.
Incolere
l~~
(Dwell)
u"der
Infirmatus
Inducere calvi tiem
n7':1
\DiSeased) Unsound)
u"der
'r~
Inhabitant.
n'JR
(To cause baldness) u.nder Bald.
Innocentia
1\'R~
Innocence.
Disease.
Increpare
'\l'f
ErrtTtf-/{lI,J
(To rebuke) under Rebuke.
Inducere tene bras
Inflammare ~iJ1
Inflame.
Inquinare
f-/OAW(,)
ltP':1
(To cause dark ness) under Dark.
Increpatio
n~J(t (Rebuking) under Rebuke.
Infrugiferam facere
KaTapy(,)
Defile.
Insanire
~7i;1
Induere
id;;!?
n~v. iv6v(,) rrt.pt6aU(,)
Unfruitful, to make.
Mad, to be.
Ingens
"~~
Great.
Inspicere
(3Aorr(,) Inspect.
Incrustare
01~
Plaster.
Inspirare
Clothe.
Ingredi
eiupXf-/at
n!lf
Ef-/tpvua(,)
(Breathe
u,ul"r
on~
Incrustatio
O'~
Inebriare
(Plastering) under Plaster.
t99
f-/'I9v(,)
Enter.
Inspiration
'~o/
Inhabitare
Incumbere WJ;l
Lean.
(To make drunk) u"der Drunken
:IW:
KaTOtK(,)
Instar crystalli
KpvuTaAAi((,)
(Like crysta\) unaer Crystal
l~o/
ness.
Inhabit.
Incurvare
V'J~
Ineptnm
~;lT;l Mortar, untem pered.
Instrumentum
Inimicus
lart. :I~t.t
,~
'7.fl
Instrument.
n':1o/ nIJo/
under
(BowdOW~
'
Enemy.
Insula
'~
Ben.
Infans
~7\P
~!P
ix{Jp6~
vfluor
Island.
Indignari
~~R
(To be indignant) ""der Indignation.
~~ip
Infant.
Iniquitas
Insurgere
Erruvit1Tap.at
(Rise a~inst) una,.' Rise.
Pptp~
n711'
nt.t
1144
Integer
DJr; Df;'
D'~f;'
IInumbrata
Irasci
~~~
opyt{OJiIU
t,~t,~
Jaculator )1
(Thrower of Ihejav eHn)
under
(S";dowed)
uwr
Shadow.
(To be angry)
u1lf{er
"In
Perfect. IInundare ~l;)r; Intelligens Overflow.
Anger.
Javelin.
~':1
Ire
~~
(InleUigenl)
..nder
PI
11:
Go.
Janua
Inundatio
DJ!
(Overflowing)
..nur
Intelligence.
"~IJJ;l
Iris
n11
nD~
no/p,
Iptr
-.9vpa
(Door) (Doorway) Ad januam stare
Intelligentia
lloiJ,
Overflow.
Inungere
Rainbow.
Intelligence.
irxpt(,l
Irrigare
! 1rLXPtc.>
Interdiu 07?i'
(By day)
Mnder
Anoint. Day.
(Towaler)
Mnder
"n
~;l9
(To sland allhe door)
Mnil,,
Water.
Door.
Invenire K7?
tvpiuK)
Interficere
Q,1rO"TLVG>
Irritumreddere 'l-\l
(Make void)
Mnder Break: Mnder Render.
Jaspis
"~lfi:
ilU11l"l'
Find.
Jasper.
Kill.
Investigare
'll'l
(Search oul)
under
Jejunare
l17/fJTeVt.J
Interitus
ImC,Aet.% Perdition.
Irruere
1l"POO1l"t1l"Tt.>
Fast, to.
Search.
Interrogare ~~lfi
Ask.
Invicem
aA.A.~M..v
Beat upon. Jejunium oi:t Fa.t.
One to another.
Intingere
~~~
{30iTTtJ
Invocare K1R
(Call uton)
Jacere
);lr;
Jubilare
yn
Lie.
~l'
In
Shout.
Dip.
Mnder
rr.
(Crouch, Lie)
Mwr
Intrare
Ki)
eitrlpxoJiIU
Ira
~t:.t
Judex
Enter.
~~p, -.9vp6,
bprfJ
"91J
Jacere
(sortem)
&"1-\1
1'p~
Kplrf),
,":
Cast.
Judg,.
Introducere Ki3
Bring.
Anger.
Jaculari
)~1
Intus
lut.J19ev
Iram exercere
";;l~
(To exercise anger)
M""er
t11: "1:
Judicare
";l~
KptVt.J
(Shool)
Mwr
Within.
Anger.
Javelin.
(ToJudge)
under
udge.
1I45
Laedel'e
aoIKE'"
Judicium
t'l~ViQ
pl.C'tlDlti
"piulI;
(Judgment) Judicium intrare
Justitia
Labol'
.!l'J'
ilf':l~
KWOr
'7'7~
p'W nR'W
6tKalOuwll
Hurt.
ol~dt~pa
ol"a!"'pa
"9~
Laetal'i
Itnlt' W'lp
m~~
Justice.
Labor.
Justus
p'~~
LabOl'al'e
.lI
tl-9~
(To enterjudgment) tInder Judge.
pl.
oiKaLOr
m~7
J:
Labor.
r:wty
eiJ'!'patv",
(To be ~Iad) ",uier Glad.
Jugales
(Yoke of oxen) "ntler Yoke.
Just.
K07rUllJ
'9~
Juvencus
,~
Labl'a
,i'oil Laver.
Laetitia
It'ilt'/?
n,:,~lp
Bullock.
Juge
"~J;'
Juvenis
rHt/ty
xapa Gladness.
Continual.
,mf
'l1J Young.
Labrusca
n~~f pt. C'Wtt3 . ....
Jugum
t,.v (eiJyor Yoke.
Juvenis lea
"~f
/sa. xxx. 6, ~: 6SU' (Young lion) "nder Lion.
'9')
Wild vine.
Laetus
r:17~~
Glad.
Jumentum
pi. C'!l~
It':l"
} Lac
Lacl'ima
Lagena
il~'W~
P~)P.~
ICTfrvor
(Beast of burden) .."tler Bea9t.
Juventus
pi. C'!~.lI~
Flagon.
il.1!7?"!
claKpvov
Juncus
riO~~ tt7?iJ
Lambere
Youth.
Tear.
Rush.
Lattare Kesia
ni.ll'~p.
Juramentum
n.1!~:J~
OpK1)r
Cassia.
t;~.lI 1911M('"
(To gi"e suck) ""der Suck.
pJ:
PR7 Lap.
Lamentatio
lD7
Olrp
Lamentation.
(Oath)
"ntler
Swear.
Kikajon
Jurare
ri'WP
Gourd.
Lactatl'ices
Lamelltum
'D~
.lI:Jlti
oPVVpt Swear.
-.
pJ:
(Nul'sea) ""der Suck.
LamentaClon
I ,a III pas
Justifical'e
p'W
611CalOO
Labia
Labium
il-9~
I
Lactens
t,~.lI
pJ:
"~1
'J
Lamp.
Mll7Tar
~,';xvor
Justif)'.
Lip.
(Sucking) "nd,r Suck.
Lana
CH.
Laqueus
"t;)k;
"9~
epmv
n~
Latus
n.~::
Lecythus
n~J .\
Snare. Wool.
'
7rl..wpa Side.
Lassus
Lancea n~" Lances

o:Jr~o
~~.v
Faint.
Laudare
~?ry
CHm~
Lance.
I Later n~~~
Brick.
Legatus 1~~t;)
Ambassador.
alv4)
(To praise) under Praise.
Legere
avaytvGJ/IK/J Read.
Balances.
Lateritia
P7t;)
(Brick-kiln) und,r Brick.
Languere ~~~
Languish.
Laus
n'?::tf:'t
Praise.
Legislator
part. PR~
Latibulum
"J;l9~
(Secret place) under Lurking
Lawgiller.
Languescere
~~~
Languish.
Lautitiae
nk;9 Delicacies.
Legisperitus
VOfJ-! K6
place.
Languor
Latitudo
::J~:9
nrw
Languor.
Lavare
O~f
Lawyer.
Lapidare
::JT;11 JI:1'
1l"AaTllr
(Breadth) Latiludinem dare
Leo
'~~
CH.
'.!&o~oAi(J
On
a1iov[1ij~
n~~
1'1:11
n:;t:.t
n~:t:.t
MV/J
Vl'TfT6J
"';:I?
pl.0t97
tt'J~
CH.
(To stone) under Stone.
::J1:1;
(To enlarge) under Breadth.
1l"AVV/J
Wash.
Lapis
Ptt CH. Ptt

lJ&or
Latrina
arpeopGJV PrillY
Leaena N:~'!
(Lioness) ,,,,der Lion.
~r)~
At/JV
(Lion)
r.eo
immanis
Stone.
Latro
ATJaTfJr
tq7
(Huge lion)
Lapis angularis
n~E,l
n~
LeCtus
n~D
Robber.
Leo juvenis
(Corner stone) under Corner: unur Stone.
i!I;.l'.
KI..IVTJ KpaMaTOr
Latrocinari
J~~
(Rob)
"';l?
tt':;l7
'''.~
t
Lapis caesus
Lapis excisus
,,t~
under
Robber.
(Couch) ,,,,der Bed.
/sa. xxx. 6, n. 6S<jg J
(Young lion)
Latus
(ad}.)
LeCtus
(part.)
Leo vetus
(Cut stone) (Hewn stone) under Cut: IIMer Stone.
JI:11
JT;11
(Broad) un,/er
"'IJ
(Chosenll (Set apart
see
tt':;l~
;d'.1
(Old li"lIl under Lion.
Breadth.
Nazlrite.
1147
Lepra
Liberi
pi. D'tt~N~ ,. """1
nnr. TEtClIOV
il~rp.\l
' Longinquitas
nJrw
')"brpa
ilJ:l!f".;3
MlIOV
Pr:.'"19
pm~
Leprosy.
Cllildren.
Linen.
Long distance.
Leviathan
Leviathan.
Libra
pi. D~~it(o
Liquefieri
.1\0
Longinquus
p\n~
(Far)
1~:11
Levis
Levis esse
1iJ Scales.
Ligare
11;;>~ ofGJ
01;;>9
Melt.
E longinquo
t,~
(Swift)
Liquescere
.1\0
t,~~
(To be swift) ..""er Swift.
01;;>9
Bind.
(Dissolve) under Melt.
pm~ {laKp68lI (From far) (Afar) untier Far.
P,?19
Lignum
Lex
y.xt
~VMv
Lis
:3''1
Strife.
Longitudo
n~
{lfjKO~
1'1
ill\l'l v6p.or Law.,
Wood.
Length.
Ligo
Litigare
1'tt
(Ploughshare) under Plough.
Longum facere
(Strive)
:3''1
,,,,tier
l'1~
(To lengthen) untier Length.
Libamen
Strife.
W1?l;1
~9~
(Libation) under Pour
Lilium
il~~\ltI
Locupletatus esse
Lily.
1l"AOVTGJ (Increased with goods) untier Enrich.
Loqui
1~n MUGJ
out.
Libare
lP~
Limen
Pour out. Threshold.
Speak.
'1;;>
Lora
i1~\o
Libellus
"~Q 1'l!6"), apiotov
(Little bOOK) utlder Book.
Limes
t,l:3jl
Bound.
Locus
': DiP9
.,.61l"o~
Thongs.
Lorica
Lingua
y"Ai:xraa
(Place) Locus dereliCl:us
j"'''Q
1:;0/
lirti7
Liber
"~Q
~H, "~9
PTPT?l;1
Tongue.
1"000'0'"""0" Luo.,., .,iN "1fti,, Place.

4>a[lIGJ
Mail, coat of.
f3t6').[ov
f3i6")'.o~
Linteum
',;1
UlITt01'
(Towel)
Locusta
Shine.
:J~
'9115
:3iJ
Book.
Lucerna
.,,~
Liber
(ad).)
",lder
Linen.
:J;l':'
aKpk
1J
').vXvo~
iAeVf1epo~
Unum
Free.
"
Locust.
Lamp.
1148
LuciciuIll
tp'JTClVO~
Lumbi c'.~J:1
c:~n9 bl1tpv~
Maceria
rl;1t
Fence.
;Full of light) under Light.
Magnas ,":nc ~i;~

1'1.
peytl1TijVE~
Lucifer ~~'IJ
Lucifer.
Loins.
Maceries
'1~
Great men
Lumen
t/>~ (Lumen) und,r Light.
rIJ
Fence.
Magnificare
peyaAVVO) Enlarge.
Lucrari
Kpoaivt.> 1rpOl1Epya(opat Gain.
Machaera
Luminare
rll.?'1
paxatpa Sword.
Magnificentia
n~~t:t
,iN , iN9
t/Jt.>QTfJp Luminary.
,iJf
liN~
Luctari ~Dil
Wrestle.
Machinator l!i'1J;1
und'r
Magnificence.
Magnificus
Luna
Fashion.
Luctationes
C'71./'l~}
Wrestling.
l1EAfJvIJ Moon.
rl~~~
n"
Mactare
~t1o/
''It:t rll;CJ
Magnificent.
Slay.
Magnitudo
{GreatneS8. und,r Great
Luctus
t1n~
'ry~
Lupus
Mactatio
J~!
I,VKO~
J"
\~tt
n~(,?
Nct9
(Slaughter) ,md,r Slay.
''!9
Luscus
rrMot;
(MouminR) under Mourn.
Wolf.
l,m'6?()a')'11O~
(Havin~ onc gel
Magnus ~i'~
J,!
Macula
ptya~
cm
Blemish.
Great
und,r
ye.
Maledicere
Lucus
rllW~ Grove.
Lutum
Madefacere
'tjn
~'~
CH.
rl99
Drench.
~~R
Maledictio
"N
Curs~.
Ludere
Pt1~. J'JlIp
Play.
r~
rr'll,ot; Clay.
Maeror
!i J;
Sorrow.
rl~~R
Malitia
rl~N
Lux
Curse
Lugere
lart.
,iN rl1 iN
tptyyOt; tpi:>t; Light.
Magi
c'~~'n . \.1 (Magicians) u"d,r Magic.
~~~
rl~t,t
~JN
J'1 .l!'
Badness.
'19
'Ir1119tt.> Mourn.
Luxurians
Magister
ot<Ml1KaM~ Kallrr/'lTfJ~
Malitiosus
n-:l9
Luxuriant.
PP:
(Maliciousness) I/n.der Badness.
Master.
TAilLE OF
LATI~
WORD.
1149
Malleus
i1?R~
1O'~;l (Hammer)
Mandare
VTr;."MP.~
Mansuetudo
Massa
i1~.:n
Mass.
p~
i1H.1t
Clemency.
Command.
~Ialleus
acutus
Mandatum
p/.0'1 I VTO')./i
Manus
<j;J Xtip
i1~iW
(Sharp hammer)
"nder
':
Mater
O~
Hammer.
Commandment.
Hand.
tdJTTJP
Malogranatum ,;f-Ip;J
';C!I'. I Pomegranate.
Mandere
p.auuaop.at
Mother.
Mare
0:
19aMuua
Bite.
Matrimonium contrahere
yap.<'> (To marry)
under
Manducare
TptJy<.> q,aYGJ
Sea.
Malus Malum
.Y!
l<aK6~ 1rovTJP6~
Margarita
Eat.
1O'~~
/-WpyapiTTJ~
Mfltrimony.
,~tp~
Matrix
Matrix.
Mane
i1~~ 1rp(,)t
Pearl.
Evil.
'R3
Malus
(navis)
Maritata 1.l1~
Married.
I Matuta
11t-l
Mast.
Morning.
'R3
Morning.
Malus
t1H3J;l
(Apple tree)
see
Mane exspectare
(To expect early)
under
Maritus
1O'~
Matutinus
bp19ptviJ~
1rp(,)iv6~
't1~
Husband.
Pomegranate.
Wait.
Marmor
p.app.apo~
Morning. Marble.
Malus punica
Jit:)"1
Maxilla
utaYQv
Manere
p.ev(,) (Remain)
,,,,der
Pomegranate (tree).
Martyr
p.aprop
'D1
Mamilla
Abide.
Jaw.
Witness.
,tu
/.LauT6~
Manifestari
q,avep6(,)
Mas
Breast.
Mammon
flaflfl(,)vii~
Manifest, to be made.
';J!
Mares senes
(Male)
Medela NifW
Cure.
flUOVVI<TtW (Midnig-ht)
under
Mammon.
Manna Man
l~ p./J.W4
!P!
(Old males)
IMedia nox
Night.
"Nk" Male.
Mancipia
ui:>/-WTa
Masculus
'I:l!
Medium
'lJ
Slaves.
Manna.
Mancus
ava1rTJPo~
Mansio
uovfJ
';J! appr;v
apuTJv (Masculine)
under
:l'1p.
p.uo~
W:'
Maimed.
Abode.
Male.
Middle.
IISO
't/JtvofJ~
Mel
lli;l1
fl tAt
Mercatus
:I'~~~
Messis
,'JepUJp6t: Harvest.
't/JEV/1TTJ' ..nder Lie.

(Liar)
Merchandise.
"R
Honey.
Melecheth (cae
forum)
Mens
n.avola voiI, Mind.
Mercenarius
",;l~ l.tlu,'Jwr6, Hireling.
Messor
{)tpIUri" under Reap.
(Reaperl
n~7.'9
Queen.
Meles
Mensa
rpa'll"t(a Table.
ilitu:,
see "ote under
IY;'!7tf
Merces
n1~
Metere
,'Jepi(w Reap.
Badger's skin.
n!,J!s \.*
T
'R
,~~
(Reward)
Me1olontha
Canker-worm.
i.l~, I...
Mensis
n1~
plu-{)6,
Metiri
pfJv Month.
M erces meretricia
n~J;'~
,W
perptw Measure.
Memor esse
pVTjpOVEVW Mindful. to be.
Mensura
'Q
1~I;'!:t
n"!/?
plo O'~Q9
(The hire of whore dom)
W'~
Metus
~66o,
Memoria
pVTjl'6rrvvov
(Memory) In memoriam ve
unde.. Reward.
underDrea ,
(FeaV,
I'trpov Measure.
I
Merces
Merx
r61'~
Mica
't/JtXWv Crumb.
nire
I'va0l'at
(To come into re membrance)
Mensurare
under Memory.
n'1ifU I'trpt(,) Measure. to.

Mentiri
~!f
Merchandise.
Meretrix
Middin
r'=!~
nn
'Il"6pvTj Harlot.
Middih
Memoriale
n;fr~
Migrare
n~\~ Remove.
Memorial.
lliDf
't/JEVoOpat Lie.
Meridies
~~~
Mendaciter
'Rt? (Falsely)
under LIe.
Mercator 'mo
v6ro,
(South)
I'?'':'
'tt7t
Migratio
n~iJ
(Removing)
Mendacium
~!f lliD~
~;1
under Remove.
tl''Il"OpO' ..nder Trade.

(Merchant)
(Noon)
U/,der South.
Miles
urpaTli'.lTJ" Soldier.
'Rt? t!'evoo,
,~
Merum
,~O
Mercatura Lie. "'tD!;1

1''Il"oplOV Merchandise.
Mendax
aKpaTov Unmixed.
tc~b
Militare tc?
unde.. War.
(Make war)
I I.'i I
Militi<l
~9
Minorennis
Misericordia
Molares
"'P
II1lder
'9':'
Mercy.
Service, military.
(Younger)
Young.
nipJ;l79 n\.l!7 :'9

J
Mille
Missio
Xr/l/Ol.
Molals.
~~~
Mirabilis
{}av/la/rrot;
n~![iy
(A sending)
ulIder
Molaris
.:1;;1;.
Lapis molar is Il: !.or (Upper millstonel
Thousand.
Wonderful.
Send.
Millia
X'I,,,idet;
Miraculum
Thcusands.
Mitis
"paut;
n;JiD 01 99
.ipat;
flllder
Mill.
Meek.
Molere
i1n~
Ad lllolendull1
Milliare
1~r;"IOV
Miracle. Mile.
lVIittere n~o/
D.rrou.i;t/\.(.)
{3aUI,)
1ii:f.lTr6)
Mirari
{}av/la(1,) !To wonder)
ulIder
ID?
aH/91,)
(F01" grindinff? fA mil under Grind.
Mina
,ava
Mina.
Wonder.
Send, I I Moderator
"\f~o/
Mincha
O1D~y
Miscere
l\'/olesti<l
"OVOt;
(M eat-oltering) 1/.1111", Meat.
"09
"mn
Moderator.
Pain.
Monile Modius
floo/Ot;
Minister
n~o/
O,,1.KOVOt; (Minister)
i\1 inistri regii
109 lift
Mingle. Mix.
o.JJ
Ring. Measure.
KepavJ,'tpt
IV' onoceros
C~:
Moclulari
Miser
'~l!
'~l!
1!l:?
Modulate.
Unicorn.
0"19
(Royal attendants)
under
1\'/ons
';:1
Minister.
Miserable.
Moechari
~l:t) /lOIXCVI,)
MinisterilllTI
IllaKOllia (Minish'y)
under
Miserabilis
EI,wvot;
oi'9
01'0t;
'-;n
';::'
Adultery, to com
Minister.
Miserable.
md.
Mountain.
Ministrare
Miserati
OD;
(Tot y )
under
Mola
O:D~
Monstrare
(SeiXVV,ul
rti9o/
l'\~o/
IllaKovfl,)
ity.
I'V"Ot; I"'/"I,)V
(Mill) Mala asinaria
OVIKO~
Show
MonUIl1C!ltlll11
l~vrlf1ciov
Minister.
~1iniull1
Misereri 'm I-
OD;
(To ha ve met'cy)
u"der
Tomb.
olll1<lit; /lvl,Ot;
(Ass-millstone) under Ass:
u7Id,r
Morari
.,tY~
~;:1t:t
Tarry.
Vermilion.
Mercy.
Mill.
Mor:
l"\~,,)
. Senes rnulieres
niJp.1
IOld woman)
lIud,,'y
Munimentum
'-?~
Mutut' dar~ Mutuum accipere
Qrrm9vi)fJKI.J
IDle)
Woman.
fly!?
oavEi(t.>
(Borrow and lendl under Borrow.
""d,',. Death.
Fortress.
Multiplicare
il?;
Multiply.
Munitio
'p7~
Mutus
n1.9
Jrep.
,9';varo,
(Death)
l;m~.,ra mortis
I(Havi~~ m:n~ n::n

0'J3
,mder
Multiprolis
(Fortificationj ,,,,der Fortress. chil.
'?
01~
=rp6( Dumb.
nw~
dren)
Munitus
Myriades
~;l;
Children.
'Shadow of death) ,mder Death.
Multitudo
iio~
(Multitude) ,,,,der Many.
'f 'P?
(Forti6ed)
,mder
il~~:
CH.
Mortuus
mo
VEKp6,
mead'
tinder
J'
Fortress.
i3"1 i3"'.
Myriads.
j1l. pVpl6.0et;
Munus
ilJ:l~~
Death:
Multus
Mos
,. Juxta morem"
r.oAv,
Many.
J"'.
'DltI
oi:Jpov
Myrrha
Gift.
'0
fJu{;(>va
1P.
Aforetime. as.
Mulus
'J~ Mule.
Murus il!?in
"Hid
reLXO,
Myrrh.
Myrtus
Wall.
Motitare
~D;
01;:) Myrtle.
Mundare
il~!
Flutter.
Mus
Mysteriull1
l;J!
'D~
(Cleanse) under Clean.
'f-?.l1
Mouse.
/lVlJr~pLOV
:Ylotitationes
(Sf'lI" rxlel/si01JCs")
Myster,.
ni~o
\
Musca
~\~!
(Flappin!1;s)
Ulltier
Mundatio
i1;iJ~
Flutter.
Fly.
M overe
~D;
I
I
I
Ka,'JaplfJIJ6~ r>
Mussitare
il~~
Nablium
1:lJ
(Cleansing) u"der Clean.
Mave.
M un d us
Mutter.
1~~
(ad;')
(Psaltery)
Mula ilT1;l Mulier illfil(

!l o'rP~ )'VlI'fJ
(Woman)
I Mule, she. I
'iil~
Ka&ap6,
Mustum
Dt;l~
Nablium decachor
'P~
dii
llih'J'I
Must.
,iid.v.
1?~
Clean.
Mundus
01i)l
K6;/lo, World.
Mutuoaccipere Mutuo dare Mutuo petere
(Psaltery of ten strings: u"der Psaltery.
Nares
~~
1'.t~
No,trils.
I I . .) - )
Nasci
yevva",
Negotiari
Nigredo
Novilunium
J;.l!
("aTrpaYIJ.ILTEvoflat ipya'ofl at
.,inrp
(Blackness)
Born.
""der Black.
tl11.h New mooo.

Novus
Katv6,
Nasus
~t:t
(Nose)
Trade.
Nigrescere
un,ler Nostrils.
Negotiatio
"'"!R
Nitrum
pZp
J;.J!,~
iBlacken)
New.
m,der Black.
Nates
Nox
niP.
Buttocks.
n~;l",
T'; :
liJ!.l1
Natus
(Trading)
"1/~ Nitre.
vu'; (Night)
i"[~dia HOX
}leaovVKTL01J
",~
u.nder Trade.
"S;
Nauclerus
,~:
Born.
Nix
J~t1
Cif.
Negotiator
pn?
,,~;
iflTr0po, (Tradel')
JS,:,
x tCw
(Middle of th" night)
under Night.
Snow.
~;l;'
Noxius
7rOV1,'pOr;
Pilot.
,,,,der Trade.
Nocere
IUJUlf.6)
Noxious.
Nauta
n~~
vav1'l},
Negotiatrix
Hurt.
",no ,,;~
(Tmder.f"h
)
Nubes
Noctu
Sailor.
u,d,,' Trade.
(By night)
ul1d,,'
"~7
J.l!
CH.
Night.
m!,
l~.l!
Navigium
1t'I,O;01'
nnll,
Nervus
Noctua
Nerve..
n~.r,: (Bird of n ig:h I)
pr:llp
Boat.
iJo/:
Nidificare
,:e</>O,1/ (Cloudl
Nubes superiores
Navis
')~
under Owl.
Nomen
pr:llp
oiP.
(The higher clouds)
i1:~~
'1'
1t'MtO'V
PR
(To build a nest)
under Nest.
iwofla
under Cloud: "lid,, Skies.
Ship.
Name.
Nidus
Naziraeus
""q
Nazirite.
lP.
Nest.
Nominari
Nudare
N;R
(To name)
n;.l!
nD~ (To make naked)
Nigella
""derName.
under Naked.
Negare
ap1JeOJ1.aL
mp.
Fitches.
NorlUs
l1'1'a1'o, (Ninth)
Nuditas
"\JI~
",j1~
Deny.
Neglectus
'lli~,:,
Niger
u,uier Nine.
.,;,rp
flo,a,
Novacula
nrw
yvfl1'61'1/' (Nakedness)
I
"JlD
Neglected.
Black.
Razor.
under Naked.
1154
Nudus
ObduCtus
il'J
O""j! Oh.v.
yvp.v6,
il~r:'
(Covered) under Cover.
Oblinere
J'J!.'
Smear.
o bstupescere
o~~
J'Jl'
Amaze.
Obdurare
Naked.
Numerare
CH.
I
i
"TrQ/Jo'J
I
I
Oblivioni dare
:1:,
Obtegere
il~J;1
, ,T)
~h'e
Harden. ,
to f)hlivion} 'oufer Forget.
NJi?
i"?T?
Obcclientia
;'R\;;:'J;1
Obedience.
IOblivisci n;11?
Forget.
1}''''~
il9f l;19
Cover.
:1Ji?
"P9
a.pdJp.tIJ
(NuJI1l>cr, to) under Number.
Oberrare
;'J~;
IOIJlongus
Oblong.
Obtegl11l1entU1l1 il-V';'
;,JDO ,.
~.
WJn:!er,
{CoverillJ:t
Cover.
Numeru~
"~yQ
Obtirl1lare pp"!
apt-IJI,6,
Number.
{To mal(e llal"dJ I

under Ob[.'uracy. i
i Ohryz1I1l1 I O{\J
T-V
(Fine l?;old) under Gold.
Obtenebrari ltdn
l1J\urelVOv
r.i.,w
Nummularius
Knn"vDurcf"
(Money.changer) ,,,,der Money.
ObftrlJ1a tit.
;';f~
(To be dal'kelled, under Darkness.
iObd'lI'acy)
Obfirmmio horren
da
I Obscurare Wry
I
OJ:W
ulw-ri(np.a,
(Darken)
"nd,,'
Nuptiae
yap.o,
"l"r.iP
(HOI...ibleobduracy) "nder Obduracy.
Nuptials.
Obturarc 0t;t;C ";19

7ibJpOl'J
Darkness.
Stop.
Nuptui clare
il.. .yap.l[Q
(To give in mar riage) under Nuptials.
Obfirmatus
Obscuritas
PIry
T).!:
T).!
(Obstinacy)
u,,,/er
'~;r,
under
ObveJare il9f
(To ve.l) u"d"y Veil.
(Obscurity)
Darkness.
Nurus
Obduracy.
il~~
vvp.tpl]
Observare .,\td
"T;lr:i Observe. Watch.
Obvertere
;'J~
Daughter-in-law.
Objurgatio ilJ;1;:J'1'l
R/tbuke.
Turn.
Occaecare
Nutare
r1J
"l,v.
n..pAow Blind, to
Oblatio
il':'~O
Obsidio Obsidillm
"1~9 Siege
Stagger.
il/?lif;l
Offering.
Occare
'!~
Harrow. to
Obligare Obdormire 0'1;

Sleep.
I
td~ry
Ka-rarllw
(Bind up)
!old,:r
Obsignure 00':'
utppayi('J
(Sea" up) under Seal.
Occaslls
N1J?
J;.I.(f?
Bind.
1{55
Onus
i1?'U1.~ ovaf'''
Setting.
Cccidens
0:
West.
I Hide. Offula I
Occllltum
li'-?t"
(Hidin~)
Occultatio
under
Offerre
1rpOl1q,ipG)
K:PQ
,Bapo,
Offer.
Burden.
..pG)f'iov
:l;l(~
01J(Jflf;
'N O~.l!
KpV1rT6,
(Senet) u"d"r Hide.
Opera
rrp";lC
Morsel.
Olea
n:t
t'Aaia
I Operae l.>r,:tiulH
~\\'orl.; ,
Occidere
l't'-::l
l.GO
down)
ulld~r
BOa
Ochim O'I:1N
(Howlin~creatUl'es) I ""der Ochim. i
Olive tree.
Oleum
"iJ~~
I I
I
il~r;) t - r
(The price or the wUl-k:
ulltier
Price:
0'~Cldere
i9o/
; Operari
i:pyti(o{Jal
(Oil) I
(To worl;) "ud,r Work.
J:;;J
OClavus
0),000,
nn
arrOKTetv(.)
~avaT6c.l
)"\10
I I
f:/..awv
,,,,der
Olive tree.
lI"d",. ~qht.
O Cll IUS
(Eighth)
OJim
Operarius
l1q,aTTc.l
</JOVrl)c.l
Kill.
r.l!
Eye.
Occisio
il~l;:J
(SIallgh tel') 1I"der Kill:
of'f'a bq,~a"),p6,
I Aforetime. I Oliva n:t

EAaia
O'W
epyaT'l'
'L"bOl'er) uuder Work.
Operator
ilo/.l!
TlIId~r Wor{
:\Vorkel"'
! Gelio
unda
Slaughter.
habere NJo/
f'WEc.l
I,,"der Olive tree. ,

I
(Olive)
, Olivetum
Occisor
J!~ (Murdel'er) ,,,,der Kill.
Hate.
n:t
(Olive gal'den) ""der Olive.
Operire
i1Yf
Cover
IOdor
1:1"1.
Odor.
Omer (sce Homer) Opes
Occisus ~~~
J!~ l1q,aTTc.l
(Slain)
'9,V
Omer.
Odorem facere
"'~IJ (Wealth)
Opes occultae liT.)rp~ (Hidden riches)
under
1:11"
(To make a per fume)
"nder
Odor.
Omittere ~1':'
(Leave out)
(Forbear) und,,' Lea ve.
under
Kill.
Wealth.
Occ1udere
Offenclere ~Wf
~J~
Omnipotens
1ravroKpaTG)p
Opificium
KTil1l,
(Worl" (Creation) und"r Create.
"JI?
OJ!
Close.
Stumble.
Almighty.
Offendiculum
~il!i~Q
O'Kavoaitov
(Stumbling-block)
Onager
CH.
Occulta.re
';.\t
N~~
Opobalsamum
"~
'J:}!?
Hide.
under
Stumble.
.Wild ass.
Balm,
APOCAI.YPSE EXPLAINED.
Oppre:;sio
Orbum facere
t,j~
i Os
(oris)
n~
CH. O~
Pagus
K';JjJ.11
nR~lO
YI:I~
Yl:l7
Oriens
Bereave.
Village.
ar6uu
pr;;,V
Oppress.
Mouth. I
I
PI' a atlUm
(Oppression)
under
n'w;?
JilJ97tt
iiO:lt ~?'::J
Palace.
O':R
O":Jp 0'Jp. ri o1p.
Os
(oHi.,)
O~.l!
OGTlOV
Opprimere
pl&i~ Oppress.
Bone.
Palea
'!blP. ,
Osculari
Oppugnare 01:17
(Fight against)
" ..der
aVarUMj (East) (R.sinld under East.
pl&i}
Kiss.
fliP.
axvl'{)v
Chaff.
Osor
N)tp (Hater)
under
Pallescere
'~J;l
(Grow pale)
u ..der
Combat.
Opulentum
F;?~ Plenteous.
Orientalis 0'1P.
j i 01P. '~blP.
cnJuiuiJ,
(Eastern)
under
Hate.
Pale.
Osseus
O~~ (Bony)
under
Pallidus
X1CJ1'6, Pale.
Opus
~~g n\;1.ll,1;1
~.ll~
Ipy(YJ)
(Work)
East.
Bone.
Oriri
Ostendere
n')!
&e",vvCJ
Pallium ~'.il9
u ..der
N:
ava1'tUCJ
Show.
tfla:nov
(Cloak)
Ostium
19 Vim Door.
Robe.
Operis pretium (The price of the work)

under Price: under Work.
n~J!3 , "
Rise.
Pallor
Ornamentum ':?
(Omament) Ornamenta capitis
pp;:
(Paleness)
under
Ovis
il(~
Pale.
no/
rrp6oa,ov
Palma
"1?~
()rare
Jiwt;C:Q
~1~
6to/So,
1rpooeiJX0/10'
(Omaments for the head)

"nder
Sheep.
'/?,'rt
Ornamp.nt.
n;br:t
'/JO;v,~
Pray.
Ornatus
"J:,
Palm.
Orbare
~jo/
Bereave.
':?
Ornament.
Pacifica
.07.0/
{Peace offcrin~s} under Peace.
Palmes /'I.DT:o/
KJ~1i1La
Ortus
Branch.
Orbis
~~f;\
World.
n;17;l
avarol.>/ (Rising) (East)
Paenitentiam agere
/-UoaV{)tCJ
Palpare
;:hiJ
.pq",'a;fll,J
ol"tYV/1vll
,""1",, Ea.t.
Repent.
Feel of.
IIS7 Patientia
V1rop.ovt, Patience.
Palpebrae
0';;JJ!~J!
Eyelids.
Parcere
Dm
1r,1l;t
Spare.
Dolor parturien tium
1'D
(Pain of those ill labor) under Bring.
Palpitare
td~;t
Patina
r.apo1/Ji.~
Pardus
'?~
1rapOaA.l~
(G."ope) ""der
Parum parum
~J!9
1rivaf
Feel of.
Platter.
Palus
19~
Leopard.
Little and little,by.
Patria
1rflrpi(
I Parens
yovdl\' Parent.
Parvus
CH.
Marsh.
".11:
Little.
Country, own.
p.tKp6~
Pangere
1'1~-? (Make)
Paucus
bAlyo~
Parere
,~;
TIKTc.J
Pascere
Few.
""d.r
Covenant.
nl
/36UKW
Paullatim
~J!7?
Panis
apTOt;
(Ilrin!{ forth) und..:Bring.
\.l7
J~;;l
Paries
(Wall of a house) u"der Wall.
frotp.alvw Feed.
Liftleand little,by.
Bread.
"n
I
I Pascha
nQkl
Passover.
Pauper
i\'~!;t
Pannag
Pannag.
1"1
1rTWX6, Poor.
'~j/ '~
Parma
Pascuum
nl0 b
Buckler.
np19
1'1'J!1~ nt;t~
Panniculus
l1ri6?'TJ!1fl (Piece of cloth) ,."der Piece.
Pars
/ltpo~
Pasture.
Paupertas
1rrwxeia (Poverty) under Poor.
Part.
PasseI'
uTpo111'JI.ov Sparrow.
Parabola
1rapa/3oA.~
Particeps
(fieri)
Parable.
AaP.66.vw Partakor.
Pavanes
O"~I'I
Pastor
Paracletus
frapaKA1JTO~
Particula
n:
'J!'
1r()III~V
P~a~ocks.
Parae/ete.
1'H!
Piece.
Pavor
n.l!
'D;;l
Paradisus
1r"paoeuJO~
Shepherd.
Parturire
,~; i.;t5iViJ
Paradise.
1m
Pater
Dread.
:Jt;t
CH. :Jtt
1rarf/f)
Pax
0\10/
tip~"
Parare
t1~
rfo be in labor) Parturiens primo. genitum
Father.
Peace.
T~J!
n~~
Paterfamilias
oIKOOtu1r6T1J~
Peccator
ap.ap TwA6r (Sinner) under Sin.
hOtp.a,,,, Prepare.
'':;>f
. (Bringinl!: forth the first-burnl
(Householder) under Father.
IJS8
Peccatum
mt~D
Percutere
')J~
aurt()'da
Sin.
il-?~ Mp",
1Ta7aUUt.l
Perficere et vin demiare ~~':1

(To finish and Kathel" the vintage)
Persecutores ')'1;
(PersecuhJI"sj
und,r
Persecute.
Pecora
il)iJi)
":,:
rrA~(J(J'"
under
Vine.
Smite.
Perfide agere
'Jf
(To deal treache,', ously) under Treacher
Persequi
')'1;
nUJKlJ
jKX Flock.
Perdere
Persecute.
Pectorale
'!!in I, Breastplate.
nlJo/
arro}.}.vpl
(Ita</>~ti(l(J
'~o/
Personare
n~
~ HI'eak
ous
Perfidus
'Jf Treacherous.
forth J
Pectus
CH.
Destroy.
",n I ._,
Breast.
(JT;j{}n~
Perditio
i\':1:;J~
i1~D
IPerterrefrlciens
':':\
Afraid, making.
Ilnder
Break.
Perforare
J~~
Pecus
(udi.r)
n'Do/~
Pierce.
Pertingen:
pC',
ilo/
Destruction.
Perfossio
n~!;1':'~
(Piel'cin~)
K'?9
Beach Pierce.
Cattle. small.
Perditor
nlJo/
( De'~I'O)'er) ultder Destroy.
u.nder
Pertransire
':l" .1;
{Gu t111IHIg-h:
1t1ldf!Y
Pellex
Perire
':;J~
il?IJ"
Mistress.
Go.
Perdix
Perish.
Penetrare
"1:;J.l! Penetrate.
l't:p
Partridge.
Permittere
a</>i"pl (te.rt. re "pt. ia",)
Perversitas il~1.l!
Peregrinari
"1U Sojourn.
Permit.
il~\j1 Perversity
Peniculamen tum
jY$'
Pernoctare
I
. .,
Pes
"j"1
CH.
Fringe.
Peregrinus
"1J
~tvo~
(To pass the night) under Night.
~J~
,,-our
(Fooll
Penna
'?~
il;?~
Perpetuum, in
n~
n\"r~9
(What;s at the reet) under Foot.
(Sojourne r )
For ever.
Pinion.
Fieri peregrin us
"1U
(To become a 80 journer) under Sojourn.
Perquirere
"1P.f
(Seek out) under Seek.
Pestis
Pepla
n\n~i?Q
"?''1.
i.Olp 6r
Kerchiefs.
Pestilence
Pera
ir~pa
Perfectus 0'91;'
Perfect.
Perrumpere
"1'1~ (I:Ireak through) under Brea Ir.
Petere
aiTt",
Wallet.
Ask
TABLE OF LATH, \\ORDS.

Mutua pelere
II59
Planta
'~o/
Petra
CH.
Pingere
Piscina
;,;r~fl
;'R':'
p~,:,
"n",
Pool.
""der
Borrow.
KOAVIJ.6f}19 po
Portray.
'ltj
"D~(Plan'
Plant. to.
;"1,1~
Pinguedo
::J~IJ
Piscis
C':;l~
.v~9
'1~
,~
10/1
;,n
iX19v(
J1
Plantare
190/~
, '='0/
q,VTf:;'t)
'
1reTpa
I?o/
rat.
Fish.
Pistol'
p",,/.
i1~tt
Plant. to.
Platea
n~R
Rock.
Pinguefacere
Petrosa
1rtTptJOIK
(Rocky places) und,,' Rock.
IW1
(To make fal) under rat.
Baker.
Cormorant.
Pix
n~~
Platea
Pinguis
f>l. C~~iIJ
Pitch.
::Jin'
rm
Street.
IW1
Placenta
1r'..ar;ia
Pharetra
;,~O/~
Quiver.
sing. IJ/,? pi. C'D/'?
I
(Fal)
j>I. C'~)~
;'~.l:'
Plaudere
KJ;l9 Clap the hands.
Phiala
<ptal'TJ
Al1rOPO(
i9~
Cake.
Plaga
0I~~T;l
Vial.
Pingue facere
;'f~
IW1
(To mal'e fal) under rat.
p.orJTlf
1r1.TJY{;
Plaustrum ;'7~1;
Cart.
Phylacteria
t/>VAOKTf}pwv
Stripe.
Phylactery.
Piscari
a.A.tEVl.)
(To fish) u,lder Fish.
Planctus
'~9~
(Wailin~)
Plausus ni't;11
(Clappin!\'l under Clap.
Picus
fl:~
under
Wail.
Woodpecker.
Plenitudo
Pilosus
Piscatio
;'~r:!
Plangere
;,;:~
K"T?
(Futnes.) under Full.
'.I!W
(Hairy)
under
(Fishing)
under
Fish.
';>9
K01rT'"
Plenus
verb Kl,O ndj.
HaIr.
Piscator
OAt1l(
Wail.
Pilus
'l'~
'i?
I9p;~
.J:~
Jr!
Planities
'itti'7~
KSr?
Full.
Plenus esse
Hair. I
(Fisher) under Fish.
;,t;.l!,
01
rep.'"
1rATJfJO/J
7;>0/
Pluere
'1,19
Pincerna
Piscatorius
;'tr:! (Fish, ndj.,
under
(Plain) Planities deserti
;'Ro/
Butter.
;,nv.
Fish.
(Plain of .he desert) under Plain.
f3/ le X/J Rain.
u60
Al'uCALYPSE EXPLAINED.
Plumbum
l'\~~i.v Lead.
l1'lp
Ti-&'!I't
(Place) (Put) under Set.
Post
01f'io(,)
I Praecingi
Behind.
Pluvia
0\7~
,~?
Populus
pi.
C'~N
Posterior
,int;t
li'Q~ Hinder.
7rCPt(Orwul't
Gird.
Praecipitantes se
i'cT6r
(Rain) Cui plm'ia
oi~~
'D?
Hasty.
0\7J
(To which ;s rain) (Rained upon)
CJ!} CJ!
Potare
CHOJ!
Aa6~
nJ';'o/
7roTi(c.l (To give drink) "nder Drink.
I
Praeda
ql
Pluvia serotina (The lallcr rain) Plllvia tempesti,'"
People.
nl:litio
~~~
Wip~?
I Populus (a"bor)
nJ~~
Poplar.
Potens
'ill~
T.!!
SS~
Prey.
Praedatores
n~b
(The end)' rain) Plnviam mittere
Porcus
XOlpor
Y"W
'11''.J!
ovvaT6~ llTX1Jp6\'
(Powcd'ul}
n90/1
Oi;lt$1l
,3pt X"'
(To send rain)
"",fe>'
Swine.
(They that ~po;l) under Prey.
Rain.
Porrigo
Praedicare
N";R
",!pVlTlTc.l
Poculum
oi~ rr071l/Jlm J
rl)J
Scal/.
Reddere potentem
Porta
'J!!P
rruA'! 1ivA>v Gate.
'.:;l~ (To render powerful

",nder
Power.
Preach.
Cup.
Podex
J"Il Back partl'i.
' Potenter pug nare

'llt'
,
PraefeCtura
i1~R~
(Govet'nment)
Portare
Pollex
iryJ
Thumb.
~~~
Porticus
Nlt'J
(Tonght powerfully) under Combat.
under
Superin tendent.
Potentia
n~lJ4
PraefeCtus
i1J;1~
(Carry) under Bear.
ovval't~
Superintendent.
Ponda talenti
Ta~,avTtalO~
Power.
Praeficere
,~~ (Set over) under Set.
(The weight 01 a talent) under Talent.
CSN
1'\ Porch.
Potestas
owa/u\' i;ovlTia
Portio
Pondus
(eriJ)
(Well;ht) under WeIgh.
SWP~
P?1J
Possidere
Power.
Praeparare
i1~9
' Potus
Portion.
i1Ro/~
(Drink) .
I
ad}.
p~
tTOtUll(c.l
Prepare.
Ponere
Cllt'
C'~
itil:
n~R
Possess.
Potare potu 1roTi(c.l (To give drink) M"der Drink.
Praeputiatus
~'ll!
(UDcircumcised)

Praeputiul1l rcve
1161
letur
Pratum
"I~
~"I" .. >,
(Let the tOl"esl<ill bt:
uIlCllVel"ed)
Pasture.
Pretium suffici ens redemp tionis

a.lJTri/~/.,ay,lla
Princeps
:l'")~
"~~
:l")
under Foreskin.
Precari
,5io/lCll "polJe" XO/lal
N'i!J~
(The sufficient price of redemption)
Praesaepe
q;n.7VI}
underRedemption.
"lip
Pray.
Manger.
Primarius
1rfJ~TOr
n;i
apX'Jl'
(Prlllce)
Praestans vitis nR"I ttJ

(Choice vine) under Choice.
Precatio n~;;lf;'
1rpolJevX1J (Praying)
Chief.
Principes facere
Primitiae
n;\.':I~
'\ttJ
(To make princes)
,,,,derPray.
under Prince.
Praestigiae
D';;l~3
Preces il~;;lf:1
1rfJOIJfVX~
j1'i!JN"':
cL7rapxf}
ttiN'"
Principium littiN'
J'\'i!JN")
apxf}
Sorceries.
Primitiae frugurn
Praestigiatrix PP.
(Sorceress)
(PnAers)
14"d~r
ray.
n~?t?
First-fruits.
Beginning.
Prester
u"der Sorceries.
9;0/
(Fiery serpent)
Primitivus n;\.':I.)I
Primitive
PriOl'eS
'~'OW
Praeterire
"I~P.
under Serpent.
Former.
n.r.ipxo/lal
Pretiosus
'~9
Pass.
'R:
(Precious
Pri 111 ogenitu rn il;i.J-il

(PrimoR'eniture)
Probare
IN
Try.
Praevalere
"I~~
CH.
under First-born.
Tiflw~
'7.;J:
Prevail.
Pretiosus esse
(To be precious)
llj"yVl.J
KaTUJXVl,)
'r:
Primogenitus ,i.J-il
"fJ")T6TOKO~
ProcelIa ilM7t
il~10
(First-born)
uuder Precious.
Primogenitum par
turiens
,~?
'rQ n;J!i?
(Storm) Procella flabit
Praevaricatio
jlW? Prevarication.
Pretium
"1:19
Price.
(In travail with het' first-born)
'.l1~
(The tempest shall blow)
under First-born.
Praevaricator
jliQ~
(Prevaricator)
Pretium operae
il~.v;) ,.
(Price of the work)
under Storm.
Primores
:J'")J
finder Prevarica tion.
under Price.
NoMes.
Proceritas il/?ip
Tallness.
Praevenire D1R
Prevent.
Pretium operis
il~r>l ., ".:
(Price of the worl<)
Primus
1rptJTO~
Procidere
1rl:1rTfJ
(First)
under Work.
..tukr First and last.
(Fall forward)
..""er Fa 'f.
n62
APOCALYPSE EXPL\JNED.
Procul esse
Prognati
[:n:~y~~
Prophetissa
rrptfi]Tt~
Protrudere
1rfJo6ti~.A(,J
PI'};
(To be fa" from) under Far.
(Those who come fo"th) u"der Come.
(Prophetess) u"der Prophet.
(Shoot fo"th; under Shoot.
Prodesse
\v.:
i,)rpe'M;OJ
Projicere ~?o/
{3aAAOJ (Cast forth)
under
Propinquus :JhR
Near. Cast.
Proventus
\m;
il~l:JJ;I
Profit.
il?lJJ;I
Increase.
Prodigium n;>iD
Prodigy.
Propitiatorium
n"13~
Prolongare
~"K
Propitiatory.
Producere
Prolong.
Provocare
DJ!f
Provoke.
N:
Produce.
Propagines
nilli'rp~ i'~R (Shoots)
""der
Proprius Proprium
iOto~
Proximus
7i"k'!uiov
ProduCta
lliJ~
pt. O'N~~
(Fmdu~ls)
Own. Proprium.
Neighbor.
Shoot.
Prope
iyyvr
Near.
Propugnaculum Prudens
illl~D
under
Prodace.
rpp6Vllw~
Fortress.
Prudent.
Proeliare
01'}7 (To battle)
und.,.
Battle.
Propheta K':J?
7rPO(/J~71It;
Prorepere ""lli 1-,

Creep forth.
IPrunanL,m .
I
Proeliul1l
rr6~.el.to~
(Pn,phelj Falsi prophet" Pseudoprophela

1I)eVl50rrpoq,~7'~f
il~~
"T?!
Proripere se l;Jry
(Haste away) "nd,r Hasta.
~\)r~.
Coal
Battle.
PsaIlere
(Sing psalm.) ""d,r Psalm.
ProfunditCls
pt.
D'P;;JJ;9
(Falsep,'ophet) ""d,r rophet.
ilSr>D
Prophetare
~1~
rrp0!p1J7"tUW
ilSi~?
Depth.
rrt/"ayof
ProspeCtus CH. nil!:)
Profundum
Depth.
(Pmphesy) Itnder Prophet,
I ProsperatCl ;
T:1?
(Prospeel) ,mder Sight.
Pseudoprophe ta
'fevo07rPO</>'frrIK
(False prophet) u"der Prophet.
Prophetia
;rpoljJ'jTe!a (Prophecy)
under
Prosper.
Progenies
ylvo~
Publicanus
TA';'V1J~
Prophet.
Prosternere
il?~
Offspring.
Progerminare n9
(Spring fol'th) ""der Shoot.
Propheticum diCtul1l Ko/9

(p,'ophelio saying)
(Burde:n)
.under Prophet.
Publican.
Prostrate.
Pudefacere
lli~:
'.'I'1l rmtl(t" ashnm .
Protegere
p~
Protect.
un.fer
iJ Shame.
Pudefieri
tdi3
td~:
(To be ashamed) ",uJer Shame.
PuIcherrima
i1:i;)-i1~~
Purificare
Quadringenta
(Very beautiful) under Beautiful.
PP!
Purus
niN/?
.v~1t:t
u>uin' Purification.
(Pw:ify)
Four hundred.
PuIchritudo
Quaerere
.,~
Pudenda
Clt:rX'lU(}(JUVT/
"ii1~
(Pure)
(Pudenda) under Shame.
Pullus
ltiPf lti"'-l "/ri"'

Quarta
lio)
Purus,
Sett
Simplex
Seek.
Pudor
P
t,)iJ Young.
a1fA.6o( a1fMV(
(Pure) (Simple) utukr Pure.
(genera
nW
aiuxVvIJ QUXIJ!'()UVVIJ
o'JP'
Quartus
rIrafJiU(
Pulmentum
Shame.
"q
Pottage.
Puteus
'tt~ 1f'IfYIJ
1>ptap
Puella
Fourth.
il17:
(Girl)
under
Pulsare
Boy.
IJ~ Kt{}api'(j KPoV(J
Quassata
Pit.
~r:r~
Putor
ltilt~
Shake. Stink.
Puer
"'l.ll~
'7.:.
Boy.
Knock. Strike.
Quatuor
masc.
Pulvilli
Putrescere
~:~ /em. p~:1.t
ilJ<
niny.fl
Pillows.
tdt:tf
(To stink) ,mder Stink.
7hJ(Jfl"1:~
Pugillus
t,.l!1lI
Handful.
Four.
Pulvis
"'l~J< Kovwpr6(
Quercus
P~~
Pyropus
nlR~
(n. 7f7a; inn.rticle 11.
n'llt
Pugnare
li~~
OD']
1fo"Aep1(j
(Combat) Poten ter pugnare
X60(
4ore, we fi1ld "Car.
tdi'3
Oak
bunculus.")
Dust.
Punica malus
li~l
Quies Fiery stone. Python
,jV
:Jilt
"'l\t!f
(To light powerfully) under Combat.
il!:'U1.?
tlpo/
(Rest~
Pomegranate tree.
Pugni
PupilIus
Python.
Qnietem dare
O:JP!:'
Fists.
oin;
Fatherless.
pr;
(To give rest) under Rest.
Pulcher
us, rt~:
il~;
Purgare
il~~
Quadraginta
Quiescere
(Ill
Ka{}api'(j
(Cleanse) u1idtr Clean.
O'.l!f;t:t
rEuuapaKovra
tlRo/
(To "estl
,,,,del'
Beautiful.
Forty.
Rpst
1164
Quietus
Radix
(Cj,uiet)
'~If
.."drr est.
lZhlt/ />'(a
Reatus
D~tt
(Offerin~
Reddere
for sin)
Root.
..nder (fering.
a1r~oi.o.,p,
D~tzi
Render.
Reddere irrilum (Make \'OioJ
Quinque
masc.lOD"}
'/etn. i1lYon
, . ., 1fcvre Five.
Ramus
Rebellare
"7;ltt
D'''1~
i119
Rebel.
''1~
si"C'.
;to ni'~i
n'~"'}
Break. ..nder Render.

..",uT
Recedere
rtilO 'lO
Reddere polentem
,~~
Quintus
lO~h
i1!?.QQ
i1~.Q'1Q
~'J1Q
(Render powerful;
Depart.
""der Power
Reddere rarum
Make ran::
..nderFive.
(Fifth)
Quousque
~~p. i11N~
(Bough)
Recipere
oCxolJ.O" Receive.
'R:
i1i? 'li
How long.
""der Branch.
"nder Render. under Rare
Ramusculus
n"~~ ':0: _
Reconciliari
cr,allaTTOpat Reconciled.
Redemptio
Ml'rp~tf AlrrpoV
(Redemptiulli Redemptionis pre tium sufficiens
TW"
m'3
(Little Branch)
Rabbi /JaM.
Rabbi.
..7Ider Branch.
Recondita
Rana
.ll"'''il~
.. , - I
;to
O'~T?-?9
Store.
avraAAaypa
(The sufficient price of redemption)
Raca
I"zKa
Raca.
(Jarpaxor Frog.
Recordari
.,~!
..7IderRedemption.
Rapax
Remember.
Racematio
n,~~:V
(Grape ~Ieaning)
Y''''!?
Ravenous.
Rectificare
Redemptor ~~~
(RedeemerJ
.,rp:
"nderRedemption
..nder leaning.
nh~:V
Rapere
ap1fa(., Catch.
~'1~
Sfraight,to make .
Racemi
(Bunches)
Rectitudo
'itzi'9
jl. O".~~
Redemptus ~~~
(Redeemed]
.."tkrRedemption.
""der Clusters.
Rapina
~"',re
Uprightness. Prey.
Redigere
Olitt
Radere
.v'1~
lDl
"~~
Shave.
.v1~
Rectus
Rarus
'~!9
, If:
o'i?!
,rp:
Right.
Reduce
Rare.
Redimere
~~~
i11~
Rarum reddere
Radicare lO!.1f
(Enrool)
'p-: (Make rare)

I
Recubare
"erRoot.
""der Rare: .."der Render.
r:n
ayopa(t.J .,nderRe emption.

J,Redeem'
(Lie down)
""urLie.
Redire
:mti
Return.
Rejicere
iK6tit.At.l
Renes
Reject.
i Requiescere
p;
T:1U
, (Will ",ake to l'cSli u"d,r Rest. ava1rlJvtj
(Tol'''s!)
ni'7~
Renovare lzi1ry
nin~
Reducere
:mti
(B"in/( again) und,,' Bring.
v",p6~
Relinquere :l!.l!
Reins.
Faciet requiescerc
'ttrp
a</J111/l t
Reduces
:mlf
(BrOllf(ht back)
,,,,de>'
Leave.
Renew
Bring.
Refracrarius
1/
Reliquiae mt~
Renuere
i~~
Res foecla I
',nr,lI/ I
Horrible thing.
0';);9
,~o/
Refuse. ; Resicluus
';9
Refractor, .
'''''"1~iP
Reliqllus
Renuntiare
"'DD
"'lrr
n'"1~o/ "!ip
(RemainIIlK,
ft.1tne"y
Remains.
T.~".
'~lf'
Refrigerare
KOTm/Jvx(,J
CH. ,~o/
,~o/
Rependere
o~t(i Hepay.
Remain.f),
Cool.
Mt1r6~
I Resipiscere
Refugium
:19J;1~
(Remaoning) und,r Remains.
Rephaim
O'N~'
j.LuaVIJE.w
Repent.
Refuge.
Remensllrari
/lTpt(,J
(To be measured
Rephalm.
Regere
1rOl/laLveJ
Reprobare
D~T?
Resonare :19;;t
iXi(,J
(Resound) und,r Roar.
I
again)
u"d,r
Measure.
Refuse.
Rule.
Regina
n:>t,o
Remiges
~Hti
Reptans
io~;
Respicere
~;J~
S;~
Rowers.
Creeping.
:1J~
Queen.
Remittere
h:trOIl:viJ
Reptile
:1.l!o/
t,T:1!
(To look to) und,r Look.
Regnare
f3M/Ad)(,J
1~9
atp l 11/lt Remit.
io91
(Cre"ping thing) und,r Crawling.
Respiratio
:1ryn
(B...,athing)
Reign.
Removere
Regnum
:1:l1t,o
,m
pT:1;
Remove.
Repudiare
W'1~
,md,r
Breath.
Divorce.
Respondere
aTroKplvo/lot
:1~R
CH.l:>1Q m:>7'?t?
f30utAeia
:1~7r?~
m:>t.,o
Remlls
~\rziT?
~il.!ir,l
Reputare :lIP':'
Regard.
Answer.
Restituere
DIp
Requies
av(z,raVC1lr
~'rP
:lIW
Re-establish.
Kin.gdom.
Oar.
Rest.
1166
Resurrectio
aVQ,aTafJl{
Resurrection.
CH'l~?
l~?
King.
Robustus ''':;IN.
pi C'~~~
Rubinus
C"1.~
~aaLI.t.V{
Ruby
Rete
{1"');)0
I Rhamnus
Net.
lbJ;1
C~~J!
Rubus
;'~.9
(iiKr~,,~v"1
'~N
1"!J!
Robust.
Bush
Bramble.
Ru[us
C'1!;C
TrVPPO{
. Retmere .
KpaTtlJ 'Holrllnckl
Rheda I Rh ecl a cameI rata
,~"d,'" Hold.
Pile.
Red.
Retrahere :m:i
(BrillK bock)
I
,mder
:JY
Arched Carriages.
~Litlel')
Romphaea
pop1>aia
Rugire
;,~ry
IN.o/
/J.vK{Wpat
Sword.
,,,ul,, Bring. Rhonchus

Retribuere
(il"arr"()(ii,SwfJ.l
;';J:)J Snorting.
Ros Rugitus
Dew.
Roar.
;'9ry~
Recompense.
Riclere
Retributio
C~~ld Recompense.
plJo/
Laugh.
Rota
l~iN
;'~!;C'P
(Roar'in~i 1I-1lder
Roar.
Rivus
RetrorsuITI
'in~
(Bac!(wat'ds)
P';>tt l~iJ
'IJJ
CH. 'J7J
'hJ
Wheel.
Rumen
Cud.
Back.
Revelare ;,~~
Reveal.
;,h~
River.
J?;l
Ruber '~'~?IJ
(Red) Ruber esse
Rumpere
P1R
Rend.
Rixari
::I"
I
Revelatio
C1~ (To be ,."d) under Red.

(Strive)
Rupes
P~9
Rock.
mrOKa~.V1PL{!
ttnder
Strife.
Rubescere
Ruptura
(Revelation) 1 ttnder Reveal. Robur (arbor)
D1tt
D'T?1~ (To be reddish)
Jl'Rf
rv~ .,~o/
Revert!
.
::Iuli
Return.
I
Robur
;"N
T-
Elm.
u"der
Red.
Breach.
Revivere
;,:ry
Revive.
lJ;t:t Dj
liP9
itrX
Rubicundus
C'1!;C
Red.
Rex
(.1" fll)/,lIndey King)
c'ri'~
v{
Might.
lP
Rubigo
JiP;~
Mildew.
Sabbatum
{1fo/
aaMaTOV
KpaTO{
Sabbath
Saccus
pw
Sack.
Sagitta
Salutare
ilii-iR
CH.W'':1R
ylJ
Arrow.
aaTrat;op.al
(1(UC.KOC
Salute.
Sacerdos
Sagittarius
to cast with=01D'} the bow=n~~
Satvare
plti' -T
Save.
tiylO,
oUlof
ili,b ..1
Holy.
ii.l j
Lepev,
(Priest) S~l.cerdos magnus
Bowman.
Satvator
plti'
T
Sanguis
01
aipa Blood.
Sal
npXlfpev,
(Hi!?;h pl'!est) fI,,,der Priest.
n?~
Salt.
(J(,)TiJp
(Saviour) ,mder Save.
Sanitas
~;;l;Q
Sacerdotium )D-?
(Priest's office) u",ler Priest.
Salix
~~.Ii
Sanare
~i?;
(Healinp:)
Willow.
Sacrificare
n~t (To sacrifice) tmder Sacrifice.
Salsugo
O1J;1~?
(Saltness) under Salt.
,')eparrd)(,) ilwJ1-aL
a';'t;(,)
Sanitas data
~;;J;
Heal.
(Healing has been given} u",br Heal.
Sanatio
Sacrificium
Saltare
'P~
Leap.
O11>;T:'
(Healing) u"der Heal.
Santalus pt. 0'7~~

(Sandalwood) u"der Aloes.
n:n
Sacrifice.
Saeculum
o~ijl CH. o~J. aLcJV
Age.
Saltitare
Sanctificare lti":!R}
W1R
riywt;(,)
Sanum fac-ere
(To mal<e whole)
y:
Jump.
u"der
Heal.
Sanctify.
Salum
aaA-o,
(Billows) 'u"der Sea.
Sapiens
o~':'
p6.)'Il(
(Jor/1
Saevus
"!?~
Sanctitas ltilP
()(UOil/t;
u r
(Wise)
Cruel.
Sal us
Holiness.
under
Wisdom.
Sagena
(mY/IV'l
O1.lt 1lti:
Net.
Sanctuarium
VW.;
VIP:}
Saginarium
P~;1?
Ol.!;lltiJ;l
a(')T'lpia
(J(')T~PIOV
ililRy ili1.p
Sanctuary.
Sapientia
O19~':'
(1()(pia
Wisdom.
o.ll~
Stall.
(Safety)
(Sa I"a tion)
Sanctum Sanc Sapor torum

o'\li;~
Saginatus
~':?
under
Save.
ililP
Savor.
(r/-rfvro,
Walling) (Failed) .",der Fat.
Salutare
(J(')T~PIOV
(Hol)' of holies) under Holy.
Sapphirus
"~Q a{mtpelpo,
(Salvation) ,mder Save.
Sapphire
n68
Sarcinae
pi. O~D-?o/Q
Saturitas
n.v.~o/
(Fulness) u"der Full.
Schoham
OiJtl/
Onyx.
I Scortari
Burdens.
Sarculum
"~Q
Satyrus
"'I'J!~ Satyr.
Scientia
n.l!"'1.
Knowledge.
')~~ 1l"PVt:Vf.I
nn
MaHock.
""dn- Scortation.
Scortatio
pi. O'~U!
(To commit whore dom)
Sardius
uapoLO~
Sauciatus
utpa1'1'f.I
(Wounded) "",141' Wound.
Scintilla
l"~'~
Sardius.
'10/1
(Flashes) ""der Arrow. ".der Spark.
nU!
nul'~
Sarrire
"'I1l!
Hoe.
Saxum W'T?1~
Rock.
1ropvda 1l"6pV1/
Scipio
n~lll{iQ
Scortation. Staff.
Sartago
n~QQ
Pan.
ScabeIIum
stoot=o"n}
Satanas
foot=~~~
Scissura
n;R~
Scortator lti1R
(ODe who commils whoredom)
ltto/
ua-raviic
1nrorr60lOV Footstool.
Cleft.
,,"der
Scortation.
Satan.
Scalprum
n3~ Point.
Scopa
~~~~Q (Broom)
Scortum
nn
Harlot
Satiare
JI~ip}
lPrtJ -, Satisfy.
Scandalizare
uKavoaA,;'w
Scopis purgata uap6w

(Made clean wilh
brooms)
(Swept)
,mder Broom.
Scriba
"'I.Q9
YI)ap.lm1't'v~
Satietas
JI~ttI
Stumble.
Scribe.
J1~o/
Scandalum
uKavoai.ov
(Stumbling block) .."der Stumble.
Scopulus
W'T?1~ ')'.l!i?
Cliff.
Scribere
n.v.?o/
(Satiety)
under
IN
ypa~
Satisfy
Satum
n~9
Scaturigo
J1,~q
Write.
Seah (a measure).
~'D
Scoria
J~O
Scriptura
ypat{rft
"'I'P!?
Spring.
J'1;l
Satur
k -
Dross.
Scripture.
":lb
Full.
Sceptrum
~~tP
Scorpio
:l';~ll
Scrutari
"'IRry
ipewaw
Saturare JI~o/}
- 'q J1:lttl x~-ru,w
Sceptre.
Scorpion.
, Schitta
c Ittlm ISh'
I
Searc;'
Scorpius
:)"~~.l!
(lIw(lrr[o~
;.
Sculpere
nD~
(Fill)
n~w
der
Satisfy.
Sr.hittah.
Scorpion. ,
Sculpturo. to
1169
Sculptile
f>l. c'7'Q~
Securus
n~~
Semimortuus
~}lt~avfg
Sententia
yvtJ/l1J
(Opinion)
~9.~
,Sculptured images)
part.
n~f
Half dead.
(Secure)
..NderMind.
uNder Sculpture.
under Security.
Seminare
J.llt
(J'Il'elplJ
Sedere Sculptura
t:H1'I.\)
JtP:
Ita'8i(o/lQt /{a'8TJ/tat /{Q'8,(1J
Senticetum "~~
Sow.
(Place of briers or brambles)
under Brier.
Sculpture.
Semita
nllot il?QT? ilJ'JIJ ~,~'~
Highway. Path.
Sentis
Scutum
Sit.
Din
"~o/
Brier.
P7
(Shield)
Sedes
under Buckler.
Jo/io
Seat.
Separare
'!~
Scyphus
Seducere
ilJ;'~
P1F?
Bowl.
Senecrus
il~p!
Separate.
ilp'';1
'Il'AavalJ
Separatio
i11~ (Separation)
Sea Seah Saturn

ill$9
Seah (a ",easure).
(Old age)
Seduce.
underAge.
..nder Separate.
Segmenta
'(4
Pieces.
Senescere Senex esse

YTJ/,au/{IJ
(To be old)
Sepelire
'l~p. (Bury)
Secretum
,iO
Secret.
SeleCl.io 'Q.;tl?
Choice.
under Old.
..nder Burial.
Senex
Sepes
Secundus
Oef;rEpo~
Semen
IPt
Senes mares
''J~
(Old) (Hedge)
jI'V
CH.
under Fence.
Second.
jilt
Seed.
u'Il'tp/la
Secure
n~~
(J'Il'6po~
(Old men) Senes mulieres
mt
Sepire
''J~
(To hedge)
niJp!
(Old women)
under Fence.
Sementis uNder Security.

I
(SecUl'ely)
J.ll1.
under Old.
Septem
/em, J.I~tP}
Securis
rn~
(Seedtime)
under Seed.
Seniores
""u. ilJZ:;ltP
CH.
'n:~
Semicorus
Axe. Half homer.
lPt
'Il'pE<J6vrepOl;
il~ltP
'Il'ro.
101
Elders.
Seven.
Securitas
n~~ n~.;tT.?
Senium
Septentrio
p~
fJoppa~
Semihora
~/lttJptOV
il.:rlP.
(Old age)
Security.
Half hour.
under Old.
North.
1170
Septies
J1~~ C~DtW
br'jaKl~
7"11'?t:t
7"11T?
Speech.
Sexaginta
Signare
l1,/>paytt;t.J
(To .eall ..nder Seal.
C'O/W
l~ftJ(OVTa
(Seven times)
Serotina
rtiip1~
Latter.
Sixty.
""der Seven.
Sextus
iJ(TO~
Signum
nitt
Sixth.
D~
Septimana
1'1J~
Week.
Serpens
Il'~
rtiJ;lJ
Sibilare
'1;'
117Jlleiov
Septuagies
i6ooP1J K01J ;UKlt;
(Seventy times) ,mder Seventy.
PI::'
lJ,/>t~
p'1o/
Hiss.
Sign.
Serpent.
Silentium
I1tyft
Sibilum
pi. nip'!~
Septuaginta
D'.v~W eMofl'/;KOVTa
Servare
Silence.
pt,?
P~:
i1R'1ip
(Hissing) finder Hiss.
Silere
Seventy.
'J
rtiW
(To be silent) u"der Silence.
Septuplllm
TTJptt.J tjJvltt',C1r1t.J
Siccitas
n'}~~
c:j}J.!?o/
(Sevenfold) under Seven.
Keep.
Servator
J1l{i:
(Preset'ver)
J"),"
Silex lZh?1lJ
Flint.
7"1;1'
pt.
Sepulcrllm
ratp6~
nJlx1f:1
(Drou~ht)
Silva
Dry.
'.l!~
"~R.
tI"der
Preserve.
under
Sepulchre.
Servire
,1ovAevt.J MtTpevt.J
Forest.
Sequi
hKOMV,'}f(J
'~v.
Siccus
i1;
Dry.
Simia
~ip
Follow.
Serve.
Ape.
Seraphim
SI1Jg-. ~~~
Servitus
Sicera
,~rp
(Strong drinl<) ,,,,der Sicera.
Simila
n~b
Flour.
'?-k1
Bondage. Servitude.
Seraphim.
Serere
Sicut
iJ~
Similago
n~b
l1e#tr5aA.i~
P:!
Sow.
Servus
OoiiM~ btKtr7J~
'?'.l1
As. As it were.
Flour.
Sericum
'WT?
Servant.
Sidera
Similis
P''1o/
(17JptK6v
1'Yf
Constellations.
()ltOlOf
Sex
/em i1 o/lP
i~
Like.
Silk.
masc.l!illi}
Similitudo
Sigillum
l1",pay;~
mOl
o#olt.J1tU
Senno
,~~
Six.
Seal.
Likeness..
TARLE Or LATI:- l\'oRDS.
Simplex a17 / 6o{

ar.;tnv{
Simple.
Sociari
.,::),:,
Joined.
Somniare
C1J;l Dream. to.
Speculator
n$l
(Watchman)
lmder
Watc,,"
Sinister
Soc-ius
.I!:'
Companion.
Somnium
ci't) Dream.
Spelunca
,~~?~
"'~::l~ t.,~')tlj
Left.
il-;'NT?
n~.v.9
(J1rIj~..aLOV
Sol
eiQW
m~::t
Somnolentia
Sun.
fVtJvVIW~'
>iA;O{
I
I
Sinus
n?"!'~f:1 (Deep sleep) ""d,r Sleep.
Ca ..e.
Sperare
u'n I ..
K6/SiOt;
Bosom.
I , I
Solares statuae Somnus

c'JT;)n " .
(Solar statues)
(Sun im:-l.g-cs)
I
I
'i):
(To h"pe)
.
Sleep.
il~l1'
""d,r
Hope.
Sitibund LIS
~?y
.."der
Solar.
Soror
;'&A</>f;
I Spes
I
(Thirstv) ""der Thirst.
Solidum
ilt1R~
Solid.
'9f. nlW'
Hope.
O'nlXvc
Sister.
Siticulosus
li~":l>
(Thirsty} u"d,r Thirst.
Sors
Solitarius
""J~ Solitary.
ISpica Lot. i
I
Ear.
Sortiri
Aayxav",
(To cast lots) u"d,r Lot.
I Spina
I
I
Sitire
vcr-v ~.?~
Solitudo
i\7.)'~:
nr~J!,
tlin "'p
rip
&'"0'''
(To 'hi"st)
:~itiellS
(1I.:av8a
n?9o/
(Wilderness) under Desert.
Spargere
Thorn.
ad.f. ~?~
p:!
""d,,' Thirst. SoJlicitudo

Sitis
~?
(Thi"sty)
nn
r.il
(Sprinkle) ""d,r Scatter.
Spinosa O'~i'i;l
(Thorny) u"da Thorn.
n~~l
Solicitude.
Species
Spiritus
i19
Thirst.
Sollicitus
(esse)
j1pt,u.va",
(To be solicitous) ""der Solicitude.
(Appea,'ance) und,r Appear.
CH.!J'"
7rvv/la
tI'.,
Situla
'~1
Bucket.
SpeCl:are
tl:;l~
m~-;
i
Spithama
Look.
Spirit.
n~!
Solus
.,~
Snnragdus
o/lapa YOtVD{
Alono.
Span.
Emerald.
Solvere
Specula
Splendere
Smegma .,J
Lye.
.,m
AV"" KaraAVIJ Loose.
T
iN
n~y
I
1
i1JJ
(Watch 'owe")
"Aa/l'".rr"", t1TiA6",
"M,r Watch. 1
Shin
fI7 2
Splendidus
',ap.rrp6t;
(Shininll:)
.\ POCALY PSE EXPLAINED
Spuma
'Wp
n~p
Statera ("r6t;
Balance.
Stillare
D'1!
""d,r Shine.
Foam.
Splendor
1'1
i'\J,i
jl. nin.i~
Sputum
1iTVapa
Statua n:lO
(Statue) Statuae solares
0'~91J
9"!.V 9.1:';
(To drop)
9~~
~S~
und"Drop.
Spittle.
Stilus
tl.l1
Pe"
Squama
u"d,r Shine. n!fR-if'p
Scale. Spoliare i!f I Stabilire
(Shini,,!:) (To spoil)
(Solar pillars or statues) Statuae subdiales

O'~91J
Stipula
und,r Spoil.
J~:
(Out-door statues)
!tip
Stubble.
Spoliatus S?iW
(To spoil)
p-'l
Establish.
u"d" Solar: under Statue.
Stirps
/>[(a
Statuta
Stacte
9~~ Stacte.
und,r Spoil.
ph
nm
Statute.
Root.
Spolium S?o/
und,r Spoil.
Stola
UTO"-f,
Stadium
unloLOv
Stella
:l~i-'l
Robe.
aUTf,p
Sponda
ilI;.lI,
(Couch)
Furlong.
Stagnum
O~~
Star. Pool.
Stolidus 'J1il
Brutish.
u"d,r Bed.
Stercus
Spongia
U1roYYOt;
Stannum
S'"1f
Sponge. Stare
:l~~
S~~
Stramen
(Dun!':) (Excrementj
19'
PJ;I
Straw.
Tin.
Sponsa
uNder Stercorace ous.
vVp.~~
Bride.
n~-'l
Sterilis
Stratum J11lt' -
'7?-V
Olp
'!aT/lilt
'p,ll
uTE'pa
u1lthr Be .
(CoUC~
Sponsus 'nn I
Barren.
Strepitus li0;;J
Noise.
1r0p[UTT/fl-'
vvp.1>[Ot;
Stand.
Ad janua", stare
Sterquilinium
jiDlP~
Bridegroom.
Spontanei
:l'"1~
9;;19
(To stand at the door)
Dunghill. u"d,r Stercorace ous.
Stricti gladii
ninl!~
(Drawn swords)
Willing ones.
unUr Door.
Stillae
jJl. 0';1':;1; pl.O'TP.\t' (Drops)
under Swords.
S[/orta
U1rVptt;
Stater
uTaT~p
Strictura
9p,i
Beating.
Basket.
Stater.
nd,r Drop.
Stridere
Tp(",
Suadere
Gnash.
(fvp.6ov/..dx.J (To counsel)
Sudarium
(fovoaptov
Summum, ve nire ad
091;'
(Come 10 the hei~h')
und,.. Counsel.
Napkin.
Stridor
(jfJvYfl6<;
SlIbcapitalia
nt.\i~n9
Suffimentum
n~~R
f)vfl!afla
,md,rHlgh.
Superaddi
1rpoar!{}1J/u
Gnashing.
Pillows.
Stllltitia
n'l.1(
nt,D)
Subdiales sta tuae

O'~~1)
Incense.
Superadded.
Suffire
(Offer incense)
'~R
Superbia
liN~
nS'~~
(Out.door statues)
,md,.. Statue.
under Incense.
mNJ
li'i Pride.
Wolly)
,md,,' Fool.
SlIbigere llilt,
Knead.
Suffitio
mm!i)
(sufli.
Stlllt\lS
t,?~
Ill,'!U)\,
'~pr~
(Offe";u~ incense)
Superbi
pi. O'~i"!
(Proud)
Sublatio
nt:tiiJ9 n9 n 0
(Liftin~
u"d,.. Incense.
up)
ultd,r Pride.
(Foolish)
und,.. Fool.
Suffitus
n~i~R
{}vfl!opa
(Incense offering)
Superfluens
V1repeKXVv0fl-at
(Running over)
StllltllS fieri "'.Jt-\1

(To become foolish) (Foolish)
under Lift.
.JI~~
Submergere
'~R
und,.. Run.
m,d,.. Fool.
.JIpo/
Stllpendul1l
~~o/
Overflow. Sink.
u"d,.. Incense.
Superliminare
~:t:.t
Lintel.
Suffiare
nE;1~
n9rq
Stupendous.
Blow.
Supplantare
Submittere se
Stupor
n1)o/
Bow.
SlIgere
Jp
(Take by the heel)
n9lP n990/
jio~lP
jin~l'\
pJ:
SUCK.
under Heel.
Subsilire '';
Leap.
Supra
Sulphur
n'!~~ f)elov
Astonishment. Stupor.
t,.l1~ hr! Above.
Substantia
0~.l:1
Brimstone.
Surculus
l~ pt nip'~:
Stllppa
n1jJ~
Substance. Tow.
Sulphureus
f)etw01j<;
(Sulphurous)
Suburbia
nir~.j)
Sur~urbs.
ultdet Brimstone.
'J
Shoot.
Stuprare
.).'1:
Sumere
Surdus
0'1,1}
KG>ifi6<;
Subvertere
NiJ Overthrow.
t,Jo/
Know (carnally).
np7
Aa,uMv(,)
Take.
Deaf.
Surgere
CH
Dlp Dlp
! 5ynedrium
uwtrJplOV
I Tangere
.l!~J
n;.r9
n;,v\t1
Tempest.
Council.
D~o/ iyrip(J
arrToflal Touch.
Arise.
Tanquam Tabernaculum
,:)~
I
IAs it) I
Templum
1.::J'n
CH.
Sursulll 'j~?
Above.
1;'~
vao,
,')it lfo/Y
n::lo
"I \
U11de,.
As.
. '.. lep6v
TaXllS
ttiDD Badger's skin.
Temple.
Sllscipere
i1iXOflal
Tempus
IDi
Recf/ive.
UKl/v1;
Tabernacle.
Tectum
N'JfJ.a
iV
5uspendere
Tabula
n?f;'
Suspicere
rr:
Suspend.
t:11~ Table,
House fop.
n.u
Kfl.lpOr
Tegere
Xpovo,
(lime) Tempus statum
I Tacere
n~
nttin
D~n
n?fi ngq?
Cover.
'J!iD
(Fixed lime) (Stated lime)
rJtld~1
Look.
(Kee; -'ilence) ,md,,' Silence.
I Tegillllm
nJl1 y
Hut.
Time.
Sllspirare
p~~
n~:
Taeda 'l;11T:1
Pine. Sigh.
Tendere
Tegumentum
nil~
",,, ',-,
Talaris
rroM/I'l/r (Garment reachin~ to the feel) under Garment,
(Stretch) under Bend.
10D
n?~?
(Co\'erin~)
511stentare WJ;I
Uphold.
Tenebrae
ullder
Cover.
1P.it
n~'WQ
511stinere
f3acTtiI;w Bear.
Sustinere exa&io
n~m
Talentum
nlAavTov
(Talent) Talenti pondo
Tela
n?;pry
llfJ;1!;l
lJIWrla
UKOTO,
ltP.n
Tai.avuaior
i!n~
(To endure
opp~es.
S101l)
Telum
(Of the weig-ht of a talent) under Talent.
nry
1'1J
Dart.
(Darkness) Tenebms inducere
Talpae
(To bl'in~ da"kness) un,{er Oppress. Temere 't11der Darkness. ni'~ 'PQ
tiKii Moles. 5ycomor()s Rashly. Tenebricosus Talus
.n?R~ UKOTttVO, O:lN
Tempestas uVKaplvOI; ...... (Full of darkness)
Sycamore. , Ankle.
1~J;1
nt\10
under
Darkness.

Ten~brosus UKOrf)(J (Dad'encd) u"d" Darkness.
In lcrram In humum
I
1175
Testamentum
<5ta.9i;KT/
Thus
xaflai
(Upon the earth, or ground) ,mder Earth.
'~i:J~
1.i6avo,
Testament.
Testari
p.apTvpcw
Frankincense.
Tenere
itI;!(1
Kparlw
Thyinum
f1vll JO{
Terrae motus
tti.ll1
(Jf/(Jflo,
Testify.
Hold.
Testimonium
i11.l1
I'\l1j! p.apTvpia flapTvpLOv
Thyine.
Earthquake.
Tibicen
UaA1l"tUT~,
Tentari
-rret/Ja(w
Tempt.
Terrefacere '1J:1
i~i(JTT/flt
(Piper')
under
Pipe.
Testimony.
Timere
~': ,rdJ_ N~~
'J:1~
4><J 6to,ttat
Tentatio
7rctpau,u6t;
Terrify.
Testis
Temptation.
Terrere '1,:\
i'D,:\ fart. Ep106o,
P.6pTVp
'.v.
Witness.
Tentorium
~v~
lftp~ i1;10 ,. ...
Texere
J~~
Fear, to.
Terrify.
Timor
K1:
il~:'
~,iT:l
Weave.
Terribilis
Tent.
CH. 'Ji'T:I~
T;
Thesaurus
'i~
0:
Tepidus
XAtapO,
Terrible.
!';!
1060,
Fear.
Territare
.9T/uavpo,
Lukewarm.
':':\
. Terrify.
Treasures.
Tingere
{361l"TW
Tergum A tergo
i"rtu.gev
(At thc back\ under Bac{
Thorax
.9iJpaf
Tinge.
Terror
ilT?'l:.t
il~7~
il11J:')
Breastplate.
Tintinnabula
fl. I'\i~::m
Thronus
~IP
iiT:l~~
Terminus
,iJT?
Terror.
Bells.
i11i1-il
i171.~~
aKpov
~1:ll
Kin?
.9povo,
Titio
,~~
Border.
Tertius 'V/'~f(i
pl
Throne.
Brand.
0'~1rp
TpTO,
Thummim
0f.1
(Thummim) ..nth,. Urim.
Titubare
,l!lJ
pUI
Terra
nrn~
CH. jI~~ CH p~~
Third.
Stumble.
Testa
Ithn ','
~
n~
yi]
Thuribulum
i1(1t;1T,)
Id6al'tJTO,
Toga m"l.e ......

I'\~nf
(Potsherd)
under
(Eadh\
Earthen ware. ,
Censer.
Mantle,
I J 76
Tolerantia
V1iOIlOvn
Torrens
~tI~
(Torrent) .."der Brook.
Transferri
Tribula
ptW
Remove.
rnJ;!
J'1 i o
(Threshing instru.
mentj
Endurance.
Tollere
~o/~ alpc.J Aa,uMvw Lift.
~1~
Tortuosus iin1~~
Transfigere
EKKVTc.J Pierce.
.."der
Thresh.
Tribulatio
t9A1"',~
(Crooked)
Viae tortuosae (Crooked way~ .."der Crooke .
Transire
'~1l 1rapfpxo,ual Pass.
~~1p.u.
Tribulation.
Tonare
Tribulus
OP.;
Thunder, to.
rip
Thistle.
Trabs
o'~f i1~\P
ooK6~
Transitus
't~Q
Tondere
Tribus
i1~Q
lH
n1~
Shave.
'?,11
Beam.
Tradere
i0~ rrapao[oc.J,u'
(Deliver up)
Tonitru
op.!
{3pov.T, Thunder.
ITransportare
i'lt,J
(CaJTy aw;;' cap
five)
(Passing) ..nder Pass.
!'?,'"
tflv"M/
Tribe.
Tributum
TtAo~
.mdu
Carry.
Tribute.
Ignominiae tradere
Topazius
i1;C?~
01f
(To put to shame) .."der Deliver.
Tremefacere W.l1;
Tremble.
Tric1inium i1:?~
Chamber,
T01ra{wv Topaz.
Traditio
1rapaoo(Jl~
Tremiscere
Triental
Topheth
1'~f.1
lti,?~
Tradition.
'2':'
Trp.mble.
(Measure by three) .."dtr Measure,
i1J:;1;;>-t"
Topheth.
Traducere
'~Jt
(Pass through) ..""er Pass.
Tremor
Tristis
Tremor.
(mt)
Torcular
'l';
Trepidare
~'J:I
~~l;t
Sad, to be,
:Jp:.
i1:U~
n~
Trahere
(J'vpw Draw.
Triticum
i1~J:I
In
Wheat.
A."v6~
'2':'
W.i11
Tremble.
Rest.
(J'lT~
Tormina " Torques
Tranquillitas i1~7tP
(TranquiJIitr,) ..1tder Tranquil,
Tres
11I"u.ltii~lti}
/e11l.
---~
"~;
(Necklace) .."der Chain.
Triturare ltir:,
Thr"It.
Tranquillus
cH.n7~
Tptl~
i1ltii~rd
Trutinae
D:~lNO
Ht.1tP
Tranquil.
Three .
Balance
;-Sf;
~U
'5<u ~
I LA-
Y j
cA.:;.jJ~ , Jl/V'o.<.~ r;4 e
ok~'(l.,'
-/ItV,
pl-
t.
",,,;;7f
llii
Tuba
71~~T.:l "ili~
aaA.r.,y~
Turris
~~m~
Uhio
Ungere
Trumpet.
1rVpyo, Tower.
~~~~
fm,.
nip".,,/
n7m~
m~h~ l10
(Vengeance) Ultionem sumere
Tugurium
71~1~T?
Hut.
Turtur
o~~
.,i,.,
(To take vengeance) ..ndlr Vengeance.
O:l.eltf>t.> iYXpiIJ i1rtXplIJ Anoint.
Turtle dove.
Unguentarius
Tumultuari
il1?~ (To he in tumult) ..ndlr Tumult.
Tympanizantes
~.!}';' (Playing with the timbre1) ..Mlr Timbrel.
Ultro crescens
nR1
(Ointment.maker) ..Mlr Ointment.
0'1:1'
(Growing- of itself) ..Mlr Grow.
Unguentum
n~" pvpov Ointment.
Ulula Tympanum
~M
71~~:
Tumultus
n~T1v
Owl.
lit('
Tumult.
Timbrel.
Ungues
Ulva
"nthr
Tziim
C'~
::310
(Flags)
nb
Ungula
Nails.
Tunica 71~1t?'
X'TCw Coat.
Tziim.
Red Sea.
710";)
T .
Umbra
lIoof.
~~
(Shade)
Turba
6X Aor Multitude.
Unigenitus
,~t:1:
Uber
,tli Breast.
Umbra densa (Dense shadow)
'tJ
Turbari
"~T;1
Umbra mortis (Shadow of death) Umbrosus (Full of shadow)
povoyf.v!Jr Only-begotten.
Universus
6A.or
(Whole) ..ndlr
C.l1;
(To be troubled) ..nthr Trouble.
Ulcisci
C~~
(Revenge) "Mlr
n.)~1~
"Mlr
Universe.
Shade.
Turbo
AlUM'" Storm.
Vengeance.
Unus Una crescere

awav~avopal
Ulcus 1'1:1l(i
EMcO'
1" (pia) One.
Turma
pi.
C'.\lJ~
(To grow together) "Mlr Grow.
Urbs
"1'
.,~
Sore.
'~':1~
Ulna
71~~
71Jl'illP
(Troop) Turmatim venire (To come in troops) ,."dlr Troop.
UnCtus 1:1'0/9
Anointed, the.
71:1P.
Uredo
,..6Mr
City.
Cubit.
'!~
Ultimus
laxaTOr Last.
Undecimus
t'VIJtKaTOr Eleventh.
liD1rp
Blasting.
Ili 8
Urim
fl.
,ut
O'''1~tt
Vacillare
l'io 'U
(Totter)
Vanitas
/>1.O"tt .\ Urim.
t,?,v
n~
Vehemens
l.l!
iaxvp6r
""der
Move.
tt10/
Yanity.
Vehement.
Ursus Ursa
Vacue
V ehementJa .
J'} Ji,
apK'o~
OR''!.
Empty.
Vapor
N!?, ~
Vapor.
O:.l',
(Vehemcncej
""der
Vehement.
Urtica
Vacuum Bear. Vacuus t nrl . P~~

mh
./("'0,
'mJ;1
Nettle.
Variegatus N7~
Empty.
O'li\iil Variegated.
(To be borne) ""der Bear.
Ustio
;,p~
(nul'nin~)
Velamen
mUf
Vadere
l'J1raYlJ
Vas
Go.
CH
u"der
Burn.
iNl?
'~f
Vessel.
nm
Yeil.
Uter
i"JKO~
1.:q ~??
Vae
aKiJO~
Velox
t,~
(Swift:
Vastare
:J"1T;1
Woe. Yastate.
Velo" esse
Bottle.
Uterus
1~;iI ,~O/~
Vagari
.111)
I'HP
Vastatio
,tu
i1T?rto/
(Wasting)
(To be swift) ""der Swift.
"~R
Velum
/(ara1rtraap.a
01)1
Wander.
ID'!
yaurr,p /(OlAla Womb.
Validus
IQ'~
(esse) ";l~
,,,,der
Vastate.
Yeil.
Vastator
(Spoih,r) ""der Spoil.

I
Venari
,\~
Uva
ura;~~Ar,
Grape. JJ.l'
(csse)
P!T;I
.,'~;>
'10/
Hunt.
O
Strong.
Venator
(Hunter) ""der Hunt.
Vastitas
;'~~T;I
':
Uxor
Vallis
;,iYtt
y.:v~
;'R~
;'99fP
m~lif
'~
tt'J
Vendere
Wife.
t,D;
P't.t'
Yalley.
,It! Waste.
,~
';l9
1rOU",
8el/.
Vectes
t'I'''1f Bars.
Vacca
i1;~
Valva
fine.
Veneficium
tpapp.a/(da (Poison making) "nder Poison.
nt,~ Y','
Gate.
117';
Viae tortuosae
Venenum
Veredarii
nl1f:~
Vestimcntum
Wt::l7~
iVDvpa
I}lQ:rtOv
il90
W~"
Swift beasts.
lth~~
V~
'?P?P1(
(Co-ooked ways) under Crooked.
Poison.
Veriias
il~10~
Vices
O.i!;!
(Times)
under
Venire
il0~
~t:l
n9~
Garment.
l,>xo/lat 1ix(,) Come.
aA&lJwl Truth.
Time.
Vermis
Vestire w~'7
rrt(ltMUtJ Clothe.
Vicious
PI1
Neighbor.
Venter
j(9;i!
n.v.7l,.,
Worm.
Victoria
lln?
itJl-?
Verrere
(Japu(,) Sweep.
Vestis
nJ
~.l!1? ~ ilv'1?
CH.
rVI?
Vertere
J~R-
Wry
a7(lErp(,) Turn.
Kat/.ia Belly.
il'lD ili?7'0 il~~o/

a-l}!jatr
L/lIt:rL011
WD~
W1~S
V~
(Vielory) Victoriam habere

vlIal.l.>
(To have vielm')') tmder Victory.
Vicus
Ventilabrum
1fTVOV
Vertex
Fan.
'p'm W~"
Top.
Garment.
lll; Jln; V Pfll1

ViI/age.
Veterascere
i Videre
I
part.
CH.
Ventus
CH.
on
011
Verus
a/.,/,')tVOr
(T"ue)
ullder
il'7:l I\~~x old)

u"der
Old.
aVtflOr rrve-"iJ/"a Wind.
Truth.
Vetus
Vespera
J~.lJ,
. rraAa/or
lW' '
Old.
illQ ill$;
(3A1rr(,) tio/J 8wpi(,) OtrTo/lat opa(,)
(See) Inter videnlcs
ill" il';n
Vepres
n~w
Thorn.
;,,,,i ;''''ia Evening.
Vetustlls
'w' 1-.
rrai.at6r Old.
VepretUll1
n:w
(A pbce 01" thorns) ullder Thorn.
l~b
Vespertilio ~~~Ji.
Bat.
il~"
(Amon~
the seersj
U1lder
See.
Vexill1lll1
Vestibulum
1t"V/~i)v
DJ
Ensign.
Vidua il~?7t:t
x&pa Widow.
Verbllin
Myor Mfl a Word.
Gafe.
Via
T11N
T~1. boor
(Way)
'~l
Vestigium
JPJi
FtJofstep.
Viduitas ib?~
(Widowhood under Widow.
JI80
Vigil
LK.
Vindemiare
Violentus
Virtus
"1~:3~
I')i
Olwaf'l~ iuxv~
'1'.lI
(Watcher) "lUIer Watch.
Tp"yat.> (To gather the vin tage)
Y''1,v
(Violent) "lUIer
Violence.
, ig-ilare
aypV'r.l,tw
ypTlyupfw
Perhcere et vinde
miare
Vipera
'17':"
(To finish and
141lde'Y
Watch.
er the vintage)
~ath-
I
Vir
".l:'-?~
Virtue.
11;'~
Vis
V;qiiia
;"1":JW~ ,. ... :
~Watchfuln(;5S)
Vine.
Viper.
'1:1')
I')~
Vindemiator
ltht
lliiJ~
'Nl?
Force. Strength.
Ii"der
Watch.
'f
(GI'ape Katherer)
under
Vilipendere
Vine.
'111
{Esteeul w(wtlllcss)
Vindicare
fKCflKh)
uvi;p (Mani
'?~
Viscera
O'.lIQ
(;11' ~.ay
Vir-homo
:l~.R.
""de,.
Despise.
also
Villa
,~':"
Avenge: ululer Ven . . geance.
lliiJ~
Man.
xva (Bowels)
Visceribus commo
Virga
il~9
veri
Village.
VindiCl:a
R~
Vengeance.
Villcere
1JlKat.>
~?;p
pa60o{
U1rAayxvi(0f'at (To be moved with compassion, etc.) "nder Bowels.
Conquer.
Rod.
Vinea
O'~ ......
Visio
a!'-7reAWV Vineyard.
Vincire
pD;
Ott.>
'Y~
Virginitas O'1ln~
(Virj~inity)
cK.1JI')
lilt;!
"nder
Virgin.
Bind.
Vinitor
pl. o'q;~
ywpy6~
r"~D "~.,
Visitare
Virgo
Vision.
VinCl:us
"'1ln:J
"Qt;e
"'''~N
Vine-dresser.
ili?Q1
7rap{Jtvo~
il~7~
.,~-\'
Visit.
(Buund) unde,. Bind.
Vinum
CII.
'T;lQ
~t.b
Virgin.
Visitatio
(Visitation) under Visit.
Vinculum
r:
Virgultum
YI:tJl,~
""!Rl?
O'P!
'9 iO J'~btt Band.
ltii"J;!
olvo~
'~rP
(Thicket) under Thorn.
Vita
'I')
Wine.
Viridis
1~~1
Vindemia
(Vintage) ".de.. Vine.
Violentia
"1
t;"'"Life
Vitiligo
"H
Ott':"
Violence.
xAt.>p~
PiJ3
Green.
Tette,..
lIB}
Vitis
1~1
(Vine)
(worrotlCJ
Volatile
r.Tftv6v
Vulnerare
'1rA7J'IJ]WltM i:1itTi
{i'l/Lt
Vivify.
Vivus
Flying thing.
Vitis praestans
aJ1.'rr~..o{
'D
"'pav,mTi(w
(Choice vine) under Vine.
part. (aw (Living) under Live.
Volucris
"i3~
Wound. Bird.
Vulnus
r.11rr1J
Vitreus
M/..;vo{
(Glassy) under Glass.
Vocare
~;R
Volumen n1~'?
Wound.
Ka/J;CJ
"-ill?
Call. Roll.
Vulva
01)'1
Womb.
Vitrum
vaMf
Vocatus
KAI]T6{
(The called) under Call.
Voluntas
rrcA7Jfla
Glass.
Will.
Vitula
n1~~.
(Heifer) under Calf.
Vociferari
.111., J'.11'
Volvere tti1~
Roll, to.
Zeae
nnl;l;;l
.........
Spelt.
Vitulus
Shout. Vomitus
~'P
Zelus
Vomit.
n~~p
(Zeal) Zelo agere
n1j~ ,
Calf.
1~.It
..
Vociferatio
.11"l
nl"J;1
(Shoulin!!:) under Shout.
Votum
"l.~
(7J1 ,6CJ
Vivere
n:~
Vow.
(ao.>
(Live) Vivens
Vola
~~
Vovere
Sole.
""1~
(To vow) under Vow.
(To ad with zeall (To be zealous under Zeal.
Zizania
(t(avta
'1:1
(Livin!!:) under Live.
Volare
~1J'
Tares.
Vox
Fly.
Vivificare
r.Taoflat r.tTOflal
1ip
~I;
Zona
(own
(Zonej
I
n:t:1
Voice.
..,.0"<.. Girdle.
115""5
INDEX OF SCRIPTURE PASSAGES.
NOTE
-hz tlLis Innex,fII"r"ck
isadapt~dtoilu
f-ntin711:Ysions/ouJld ;11 .\1wdntAor.t;'.r'1tJYitillg-S
F""-/aced figur". .......... I. 3. designate verses fully quoted:

jY~ceded by joints, ... _I, show that the beginning of verse is not cited; with. points above...... I. that part of the middle has been left out; follO'Wcd by joints,.... I .., that the end of the verse is noc given: Tlu omission of one word is indicated by one dot; of I'wo or tllru 'words. by two dots; tif/Qttr or 11I0re words, by three dots: Italicjigures.... I. J. designate verses given in substance: S11lallfigures inparentluses, .. (1,3,) indicate verses merely referred to.
GenesIs.
iii. I-7, I4, IS, 23..,

.1:_,.............................
..I ,...........................
i4, .... 739lb]

.
58I[a], 763
.
i. i, 2.,3,27,...._ .... 294[c]

(2-5.) _
_
.. 526[b]
0
3.4. 5,
(3"5,).
52 7
229
5,8. I3. I9,23,3I, ..7
664
594[d] 14- 19=I4, I6, I7, I8 , I9,..527 14- 19=I4,. 6I (14-19,). 229 .I6,..................... . 40I[e] ...20,
.20... ,.2I.., .. 750[g]
..I4,
58I [b] -I4, :
622[a]. 1'75 .I5
. 768[b] I5, 577[b] .I6,..............................
721[C] I6,...............
4'2[/] 20
388 [e]
7 5 '
7 2 5[a]
... 277[a] .
.24....... 750[.'1'] 24-3 , =.24,25..,26, ..3'i:,..650/.c] 26, 1093 26,27, ... 1119
..24,............................ ...24,........................
iv.
v.
.36,
:i.
(28.)....................................... 513[b] 27, 555[C] .27, .725[a] Chap. cited, 257, 650[c] .I,.. 573[a] ...7 , . I83[a] ..7, 4 I 9[b], 750[d] 7, . . I30[b] (8,) .9, I6, I7, 739[b] ..IO, etc.,............................... . 518[b] (1.1.) .. 654[e] '1, 569[b] .I6, I7,-- _ 6I7[c] ...I9, 750[h]
I3 1 [b] . 8I7[b] I5,.............................. 4 27[a],838

2........................................... 7 2 5[a] 2, .555[c]
I
to end,.....................
..I9,20 , .23, 24, 24,
650[c]
555[c] 725[a]
1082 70I[d]
vii. 1-<)= .'t , 2, 8, 9-, 650[C] 4, I2, 633[0] ...n, 538[0] 22, 419[cJ Chap. cited, 644[d] viii. 538[0] 6,. I2......: 633[b] IO, H,.................................... . 638[b] 22, 610 Chap. c#ed................................... 644fd]
ix. 3 , 4, ... .75o[g] 5. 750[g1
_ vi. (12. 13. 17, 19,).

I7, I8,......................
24, .24,
670 7 28
2......
ix.8_, 9-, IO, . ..701["] xx. /7, /8, (23, 24, 31,) 25.
..7Io[d]
608[6] 573[aJ
"9...768(d]
!r/7, 70I [d] ".II................................................. 697 (12- 1 7,) _ _ 269 .Ia. I~-:l6, I7, ..595
(13.) _.._
...706{d]
2/, ....
XX~~:: :~~::.=~.~::::::: : : :: : : : : . : :. ::;~~:l

Chap. cit"d
.376[f]
_ _ 24o{6] .406{d] 4ss[6]
357[d]
I
2/-23, x..4,5,
xxiv. -49, xxv.8, (9. 10,).
6591:d] 600[c] 65<)[d] 6591:d ]
/6,........................................ .. 43o{6]
5,
~I,
_.__
(22.)
xi. /-9, xii. .1, ~,

/0,
_....10291:"]
.34o{d]
.5",....--__ 75o{6]
"tc., .................................654[c]
xiii
9, 6oo{c] :10, 6541:6] .:15, T6_,._....768 [c] xiv. /8, _ 365[/] .:18, :19.", _.. 376["] /8, /9, 675[c] (18,) .:19, 20_, .. 34o{6] .2:1, __ 75o{6] xv. -5, 768[c] S-18=!J. g., _:10, :17, :18, 701[d] 9., :la-:l2, '18_, .. 279[a]
// _ 1 loo[d]
2!>-26= 22, 2~-25. 26_, 7Io{6] 22, 2~_, 331[a] (23,) _ 406[6] (30.) 364[6] xxvi. ~ , 4, (5.) 768 [c] /5. /8-22, 25, 3 2 , 537[a]
, xxvii. _25. 27, 28, (37,) 376 [c] (39.) 1159 xxviii.:l4, 34o{d] :14-,........................................ 422[6]
I7.
2/, 22,
6g6[d]
675[c] 434[a]
:18. X9-, 2X_, 22.", 375["0.>] xxix. ..t2, (32-35.)

~~,
43o{6]
443[a]
444[6]
Chap. cit"d,
xa, I7
":I~,
401[.11 633[6]
6591:d ]
.:15
xxx. (1-25,) /, _2~, 7.8,

/0, //,
".x6,
:l7, .. .:l7, .. (17,) :18, ":18, xvii. 1-21={a, 4, 6_, 8_.}
397 5391:a ] 54o{6]
.s26[6]
654[6] 5691:6] 701 [d]
.X2, :I~ :14-:16, _:17., /8, :19, 20,

Chap. citl!d ........
43 I[C] 43o{6] 721[6] 439 435[6] 438 -434[6] 447 431[c]
82 7[a]
xo, -X4, :&X_,
(11.) .":14-, xviii.
.. 706{d] 75o{6]
xxxi. /9, 20, (21.) .. 42 53,.... .. XXXII. /9, ._20, (24-31.) ....
654[1,]
696[d]
.-:l8,...... .20_, .2:1_, xix. /-28

2
:a6:::::::..::~:::...:::::::::.~:~:..:::..:::::::: ~.~;:~
_.. ..
24, 3/,
.~0,
34o{d] 397 653[6]

65 2 [d]
7,
(8,)
_........746[.11
746(f]
xxxiv. / /0 .nd, 443[b] xxxv. _I2, _ 768[c] (14,) ..376["] /6-/9, .... .. ..44<)[a] .i8_,_.. _ .. 75o{c] /8, .. 43 1 [c]
2:a-,
22,
412[/]
7 I o{6]
7Io{6]
412[d]
.24-,
24, .._ ..
578
S04[d]
434[d]
25,
.28,
578
.5391:a]
(22-26.)..................
.JO-33, ....
P-34,
4 I o{c] .. 376[f]
(23-26.) .. a9-,
(29.) ..
237[6]. 443[6] .. A3o{6] 43 1[e) 6591:d l

.6591:d ]
SCRIPTURE PASSAG ES.-EXODUS.

448 [a] 750(C] 21,2:1. 29,30, .. 434[C] (25,) _ __..6541:h] 34.................. _ 637[a] xxxviii. 28,30, _ _._ 1042 433VJ Chap. cited. xl. 1tr22, .._._ ;.6S5[a] xli. 1 to md, 654lf] 13, 655[a]
II8S
16J
/-II
_ft,
26 -26
27
(28,) _
_ .._ . _
----.._.__
-....577[4]
..4496]
.. 430(6]
33-
-.f.1,
I. (23,)
2/-:16
_
. - _ _
163 659d]
0 C",,, ~.e d,........ {39' 376[c], 4 5(f] nur' 43 1[c], 659dJ
447
659l d ] 659[d]
34,__..548 .a8, 39-44.-448[a] 50-52........440(4] xliii. 32,........... 39 1[h] xlvi. ')-21........... ...431[C]
a.ap. cited,
Exodus. i. .8,
-IS, _ .27,
_-750[6] 750(6] Chap. ciJed, 6541:c]

.....
xlvii. 24, xlviii. 3, 5. _6,.
548
.. 440(4] ~, ..434[dJ .I5, x6, 440(4] 'i6_, _ 130(a]
_ig,.................. 768 [d]

xlix. 3, 4,.....-434[d], 8 1 7[c]
4,237[6] 5--7,.... 443[6], 444(c]
.448[c] .. _.746[6] iii. I-3, _.__ _._ 504[a] _8_, _X-;., 619a] 18, _.._ _ _ 53 2 22, 141[6]. 242[e] (22.)..__ .. .. 430[6] iv. (3,) . ., 559 3, 4, .. 581[6], 7 14[d] _8, !J.., .. 706[6] (17,) _ 706[6] _x8_, .. 746[6] -X9, ..- .. 750
._.._
ii. _xX_, _....
V. 3 vi. _6, 532
5-. _6. 7..... 693 8-u, ..433[a]
8-I2....................................... 433(f]
20,
9,
9-, XO. xx,
(lo,)
278[6]
II9
.... 556[c]
_26, vii.i,
I-21,
328[e] 444(a] 573[a] 624[e] _ ..-.... 727[a]
XO_. xX .. 329e] XO_, xX_,... 31[6] .xx,.._ .... 918 -xx, 195[c], 475[6] IX, X2 376[C] -XX. X2, 364[6] x2,. ..-... 556[cJ I3,.... ...... 447, 5 14[c] X4, X5- ........ 445 .x7,.. ........581[6] X7, x8, .. ..: .. 35&6] X9. .. 4356] 20, _ 438 (20,) .. .. 3 1[a] 2X .. .. .... 439 2_, .... .. 4836] 2:a-:a6 .... 448 [6] 2:&-24. (25,) : 357[4] (24,) 41 1[6] 25, 710(6]
3, .. ..706 [a] -4, - .. ........573[a] 1)-12, 581[6], 7 I 4[dJ

(I7-21,)
27-29,
I7-:15,....-__..- ....5 1 3[a] .. 5 18[e]

1000
654[m] viii. I-14 1000 I, etc., 727[a] I6, etc .. 727[a] 23-,.... 3 28 [e] 26 391[7a] Chap. ciJed, 654[m]
Chap. ciJed,
ix.8,9-, -Lb. xx,...._ .._ 8- _{I8-21, .a2,:&3,

I
~-
2S, 26,
24-,} [] 3 x , 3 2 , 503 e
...... 504[e]
962
I8-35, .. ......
23, etc.,
:::~;:::::~::::::::.:::~::~.~...::::::::::~~:~
x.
6so[c] "",,,, 727[a] Chap. ciied,. 654[m] (I, 2,) _.- 706[6] (6,) i";t. x4, X5,_ .... 543[c)
2:1-25,.. .. .._..
( IH6
APOCALYPSE EXPLAINED,
(6.)._ _._.._ .._._ _ 518[d)
x. n. tlc....727[a] I3........ 4 1g[11 2I-23 ......-526[6]

2:2",
9- I2 ,..____727[a]
_x6 _._
_ _._.._
734c]
532
23-,
.. 746[C]
532
654Cm]
xix.
I,
22,23,
Chap. cited,
xi.
~tl::::::::::::::::::::::~::.:::::::::::::::::::::~~~~ ~
(5,) Chap. cited, , 687[6] 654[m] _ 314c] 1082 .... 3 2g[a]
281[6] 9-,_..-_..---937 9, - -_ _ 594[d] .xx, x:a, 78 (n, IS, 16,) I8, 532
I
_.....
4.
_.__ _
195[c)
xii. r-29, (7-<J,).. 7, I3:22, 23
_x6_
I~S=.x6,
273
I6, ........-...... 55, 179

_x8_, x9-, :ax, 502[a]
594[d]
8. __
522
I6, I8,
(18.) _
20, _._ _
8--ro, 5041:6] r2. 29 ............................................65o[c]

r7, 573[a] ,"35,36 , 193[6] 35,36, 141[6]. 242[e], 654[f,m] (35, 36.) 193[6] 4I, ....-573[a] 43, 45, .. .. 69s[d] 1<iii. :.2, .I2, 28 9, r6, 427[6] i I..., I2, i'a, I4. ,"IS, ....71o{d] r2, I5, 725[6]
(19,)
.x7, x8, .... .. 539a] .x8_, - - ---504a]
xx. 4, J-,
7,
_._
504d] 405[e] 827[a]
5,..--..-...53 2
(18.) ...
_. ._ _ _ 608[6] x_,_......_3o<j{e]
........ .504d]
x8, X9. ......

(18-20,)
539[a]
696[d]
.X9,....78
:2I"., 2:2,
2r,
xiv. r6, 2r. 26,
65g[d] 504[6] 594fc] 727[a] 355[g-]
2r,...... 937 :z4-. 2 S,..39 1 [f]

26
-I1.\ (18.) :23 , 2S -'} 27 ) 2 8 -,
Chap. cited, xxi. (2.3.)

.I~,
24o[c] 405[e] 4og[d]
__
.. _
.866
.. 556[6]
594fc] 41g[f] 23-28=.23, 2"4,:Z5". 28 , 654[h] 24-2 7, -504d]
I9-2I, 2r,
(23. 24.) ......(2S-33.)
-33, 34,..
Chap. cited, xxii. r
_ 655[6] .. .. ....537[61
28." .... 573[6] 28, 654[m] xv.i, 4 , (19. 21.) ........ 355[g] 4, .... 573[6] 4-.., s, 8, .. .. .... -538[a] 8,", IO.", .. .. 41g[c]
16, ,x'1, 2I-24,

~,30, 3x_,
-946 548 863

1 121
29,
28 865
I3
I4,
.. 3 28[e]
721[c]
654[h]
xxiii.
.xx_.................-...................... 388[e]
(4-16.19.26.) _
~':..~.:.~i~~~:~=: : : : : : :::.:~: : :. :~~~

865
r9, 2r,
23-25, 522, 618 1145 25 ,27, : : 458[6] xvi. (2.3; 7-<J, 22.) 386[6] 3 t 0 en d ,= is, I3, I4-'} 146 ,sI ,
-IS,........4 12 [C] I5, __ 661
I7. 725[6]
I8.__ ..
_32g[d]
{4:..,
I2. r3, 2r,

...3I, ~vii. 5, 6, .. ..
179
146
.. 4II[c] . S. etc., .. ::.. : 7 27[a]
:z0-. 21: _ __ 313[6] 20_, :zi:_, .._.. 412[e]

20-23=.:&0.", :&I, 130[0)
25-3r --- 701 [C]
.:&8. :ag, 30._ 65o[f]
-:Z9, 30-........... _ 388[6]
SCRIPTURE PASSAGES.-EXODUS.
.1I.-,..
Chap. ciJ~d,
-518[6J
946
~....
. ,
, IO-I8.
..63o[6.~]
!T I I,
<9-18,) _ (1Q-12,14-17.)
-4 1 7[a]
1 143 21 9 576 1042
638[6]
xxiv.
I, 9-I2,
270
(2,18,) 937 -3",4.. ,S-7,.8,(9,)IO,(II,)3~9[6J ...1,4...,7, 8, IO...,..... 70I [c]

......,.. ..430 [0]
I6,
(16,) _
20
(20, 2I,) xxviii. -3 ,
(5,)
6-II,
_.IO, .IO,
3 6 5["] 617[d]
6g
717[C]
375[e(viii.)] 183[a]
lCXV.
I5-I8, I6, I7, I8, 5,
594[d]
--405[~]
.6, 9, II, :i2._, 6-30= { I5.... I7-I.-" 717[0]

20 , .2I, -30".'
6,
(6,) (8,)
_
633[6]
S-22=
.8,9 , .40, 9,
I I,
. 365[6] .8,9,-, IO_, II., } _I"2..., I6, I7.., 7 00[a] I8_, ... I9--,
20..., 2I , 22,
576 1042, 1186 1042

43 1 [a]
!TI4, I5,
(IS,)
. 700[a] 799
.
I5-Jo,
(17,)
242[~]
(20,)
2I,
.I6,
I6, 2I, 22, I8, .

18--22 =
392[c], 7 00 [6] 392[C]
576 14 2 _. 43 1 [a] 364[0 J 268 39, 430[6]
.1I-35, .... 395[~]

(35,) '36, .17.., -3 6 ,37,38, -
{.i8, 2I
I9::,'
, 22 ,
ZO,}
242[~]
277[6]
283[d]
(33,) 1042 34,35,..- 355[a]
(18,) .I9, :a0, 21I, ...21I , 22, 2121, .
700[6] 283[d]
277[6], 392[C]
242[~]
22,
2.1, 24, (30,)
.]I,
155 272 4 2 7[6] 36-38, _ 20 4[6] (39,) 1 143 .421., ..4.1-., 95 1
412[6]
242[~]
42,43,
240 [c]
.18,
(31 to ",d,) . .12 , .17, Xl(Vi. (1,) _ I, .1,
.. 504[a] 257 1042, II43
-548
277[6]
I, JI,
(I,3I,)
(4,) (7- I S,)...
1186
- .. 576 ...799[c]
(42, 43,) ..1009 xxix. I-J6,. 204[6] 4, 475[a] (6,) 272 .7, 375[~(iv.)] (H, 12, ~tc.,) 279[0] (12,) .. .. 4 17[a]
I2, I6, 20, 2I,

(13,) (13, 22,) (18,) (18, 25, 41,)
32g[CJ
.16]
1 159 . 504[OJ 324[/], 365[h]
364[6] (I4, 36, 37,). ...208[0] .I8, .210, 417[a] .1, ....799 JI, 576 1042 (3I,) .j'I, -321 , .13, 34,..700[aJ
I4,
20,
22,........................
2g8[CJ, 6oo[c] . 559
34, ....392 [c J 36, 576

(36,) nvii. I-8=.I_, 142
30, _ JI-J4, 3I-33, 35,
(29,) .. .375[~(iv.)J 257

1082
61 7[d] 257
2 ,4-, 8 ,.. ,391[/J

70
_
-36, 375[~(iii.)J
37,.. 39 1 [c]
I-4,
(2,)
.2lo..,................................. .316[dJ
4 17[a]
37, ........ 79, 257 38-43,_.. _3 14[c1
fI88
xxix. 40,
4T, 376{d] Chap. cit~d, ......................... 1153
xxx.X, :I-xo,
I-IO=.X ...,
-567 1 , 6_, '1,8,9..,3240]

3 I6 [d]
38 tIJ " " ' .. 937 xxxv. 7................................................ 364[0] 31 11 70 xxxvi. I, 2. ~tc 1 186
(8,). _ (S-37,)......._
I 143 .. 799[c]
2,3, JO,... (2, 3. 10,)... ..
4I7[a]
242[~]
21,23,25,.... ..4 17[a]
JO,3I6{d], 3 291:C ] X:I, 453[a] J8-20,.. ......475[a] J8-2J,475[a] (20.). 155 22-3,.204[0] (22-33.).375[~(viii.).] 23, 24 638[0] (23, 24.). ....................684[0], 1150
xxxvii. 7, 8, 9,...... 277[0] (17~.). 50 4[a]

18-25,
25,
257
26,
. ..316[d]
316[d] 417[a]
xxxviii.
2,
(2,). (9. 16,). (18, 19.).
1143
208[0]
xxxix. 6, 7,
(8.).
_
__
431[a]
1186 43I[a]
364[0]
(23..33,).3 2 4U] .25.., :l6--:l9,... 375[~(iii.).] 26-2 9, 79 3,375[~(iv.).] :j:Z. :13,38, 375[e(vii.).] ..34. 35-38, 324(f] ...34-., 35, 36, (37.).. II5 1 Chap. cit~d.........................324(f]
8-21, 29,
(10,). Jo-15, 14, _ (27,). .. . (28.). (3o,). 3,3 1,
39
43[0]
1143
1009
xxxi. .3,... . II70 3, elc., II86 7, J8.. ....392 [c]

.i6,. .701[~]
272
2 4[0]
xl. 9-rr,
J2......................
375[~(iii.).)
xxxii.
.222[0] 365[h] IS, 392[C] 20,................... . ... 1182 ..-3:1. M ....................... 199, 222[a] Chap. cit~d, ... 2791:0]. 433(f]. I 156
TO,..... .. 594[d]
J8, (6,).
xxxiii. 9,
. 475[a) .X3, X4-, .X1;,.... 375[~(iv.).] ...20.. .. .. .. 39 2 [C) 20, 700[0) (24, 25,). 504a] 3 0 ,31 ,... ..475[a] 36-38 , .. ....594[c) 38 5'\0] 3 8,...... 799[c]
412[d] 148 X4, I5, 4 12[C] 1S-23 = X9-, ..:10, } 4 12 [C] ...22, :13,
.xz , i7,...........
.xx
Leviticus.
2.3, 725[0] 5. 11, J5 ......3 29[c] (8,). 1159 (9,13. 17.). 324(f], 365[h].5040] ii. x, Z-, 324[d]
I,
I, 2,
{.I8..
i.
...20,
78
.412[d]
.....433(f]
20, Chap. cit~d. ...
xxxiv. 2-5,937 5. .. 594[d]

...x'O ....................................... 6g6[d] J5, J6,...................................... 141[0]
J8 257 J9, 20,.7 I o{d] 20, 661 23.................................................7 2 5[0]
153
491
15
_
(2. 9,). (2. !rII,). (2, 9, 12.).
365[h) 54[0]
4,5, 7
11
..
......324(f] .. 54o{o]
61 9[c]
725[0] .. 329[c) 365[h)
25,3 2 91:d] :I'1...701 [d]

(28,).
ili. 1,6,
-X3 .... .... 701[~)
2.8,13
38,
392[d] 633[0]
<3,)' <3-16.).
1159
SCRIPTURE PASSAGES.-LEVITICUS.
(4. 10. IS.) 167 (s.)___3 2 4Lf] S, I6 50 4b] 9,-.---559 (17.) 32<)(d], 1159, 1160 (3, de., 13. dc.) 279b] 6. 7, I7, I8, _..__3 29[c] 7...................................... 3 16[d] (7.18,25,30.34.) 4 17[a] 8-35,-------..1159 167 (9,) I6, I7,_--257 (20.26. 31.35.) _ 365[11] 817[e] (23.) 25.30,3/, ..316(d], 3 29c] (31.) 3 2 4Lf] (35,) -........................................ 50 4[b] (2. 3,).79
1189
Iv.
V.
9,
. ...
3 2 9[<]
(12,).504[b] (16,). -_ _ 548 Chap. cited, 1153 vi. (5,) . ..548 IO,95 1 n, 179, 365[11] 1:::1,1:3.. 496 I2. I3....................................... 391[c] (IS. 2I.)..324Lf], 36 5[11] I6-18..................................... 617[d] I6, 26...................................... 630[b]
I8,27.79 I8, 29........... 72 5[b] Cllap. c#ed, II53 vii. (3.4.30.31,)....................................... I 159 6....................................................725[b] 617[d] (6. 7.) (11,) . ..365[h] (15-21.) 1082 I6-I8 532 19-21 ............................................... 6I7[d] 2I .......................................................... 1082 (21.) .............................................79 (23-27.) 32 9d] (23-25.) _ -..1159, 1260 25, 27,.................750[b] (30.) _ _ 50 4b] 34-. 35 .-36 ..... ._.375[eJ Chap. cued............................. I 153 ~iii. I to nod.... ._ 204[b] 6, _ _ _ -475[a] 7.-395[e] (9.) -................................... 272 IOo-I2 ..................- - _. 375[e(iii.)] I I ..........._ _ _ 257 .1:'::1. 030.......................375[e(iv.)]
M ,
IS. 3I6(d] .279b] viii. I5, 2/,. ...329c] 2/, --329c] 2S, .._- _.559 (28.) - - _ . - - _ 324U1 (31.) __ _ _ 1082 (31""33.) _ 6I7[d] 33,3/,___-_257 ix. (2.) _ _._......................... 279[b] (2-4. &-23.) ...._8I7[e] 9, 3 I6[d] I9,_559 24,... --- 50 4[b] x. I. 2,- _ --_ - 496 1-5=,1:_. L.5.... .324[b] I, u'l., _ 504d] 6, _ __ 66, 577[bJ (8.9,)..._ .. 376(J] IJ-IS,....-6I7[d] xi. I to nod ......................._ 6I7[e] 'M2_. -27-. 47.. 388[e] (13. elc.) lloo :ZO" _::11:. 22, ..... 543[dJ 2S.28. /0, 195[c] 3 I -36, _- 79 32.......................................- --.....475[a] (37, 38.)_ _-- 79 /2..............._ ....._ .._...__...........622[a] Cllap. cued ............................. 650[d] xii. 6, 8.._ ........... 3I4c] xiii. (I to nod.) . .962
(IS. de.,).
(46,) _ 922 xiv. (4-7.4<)-52,)._.._ _ _-..............142
257 7,8.27,38,5I ............ _.8, 9,--.... ..195[c]. 475[a] I4-IJ.2/-28, _ 6oo[c] (20. 21, 33,)...................................365[11] xv. (I to nod.). .. .. 79 4.5. .............. 163 S-I2.....- _-..............475[a] xvi. I-S.32...._ _ _..__ 196 (.-.o,) _ __ 8I7[e] (3.).----_-_-279b] 4_-_ _.--_ 95 1 I, 21._---__475[a] _{7,8, I/-I7, 2I,} 0[ ] 5-34- 2-,27,31, 73 e
fiM' X2, 1:3,. _ 324[b] :1"'2_, a-, ._ .. ....496

I2-I5,-257, 3 29c] -1:3 .._392 [<] I/, IS....._ __ 422[d] I8, _ 316(d] I8. I9, 257, 3~cl
M
TJ90
AP()CALVPSE EXPLAINED.
..... 417[0]
xvi. (IB, '9,)...
I'4,
IS,
__
_
.. __ 768 [d)
617[d) 15 2 86 7 239C I
{:haP. cJ;;.~:~~..~~.~~:~.~:.~~:.~~.:::;9;fc;
xvii. (5,) ..... ... __36S[k] 6........... ..._ 329c]
(6,)............. . 1159
I6---24, J7-23, 18, xxii. 2-8

(4.)
(6,7.)
TO,
_ .._._ __
__
__ 617[d) ---- 79
__ ..__ 1082 695[d] __.61 7[d] 617[d)
6, 7 ., """""""""""""""""
(7,). ... __ _.XO_., _.XO. XI,...................
586
1001
--412[~]
75o(g]
329d)
ID-I2 I2, I3,_

(14.) __ __
__ __ __
__ __
I I-I4,
548
867
...X3- .. .388[~] ...I _ 75o(g]
I9-25,
22
152, 239cl
.IS,
(5,).. (6- 23.) (6-30.).
2I,
-750[0]
P-.33, xxiii. 4-9,39"#,

(B, 13. IB.) (9-15, 2<r-2S,) (12, '3, 18,)... (13. IB,) (17.) .. __.__ ([8,) __ (IB, 19.) __ __
_
-....-..-__..
__
785[0]
--..257
.. __ 324[f]
IS, I6, .. ...._475[0]
[viii. 1-28, __..__..__.__
--........ --304[g]
785[0]. 946 .. ------..-----..--434[d) . ...._.. __ 4 1 0[c]

__
768[~]
__.. ..
865
.. 365[h]
24,
:is, :i'S,
. ---------
235
204[0]
xix.
2 ..,....
(5,).. 6. 7 ------..--.. . --
3 65["] -- 53 2
22, ....... __.__
__
9,----.-(10.)
I2.., .

__
I3,.... I4. __
I7-......"
. ----__
4 17[0] -- -- --.919 ... __ . __ 608[0] . 695[d] 239[c]

-746 (f]
195[c]
39,4, ---39-44 4,41

C"op. cit~d xxiv. 2, ..-3-, 4
2, __._
__
.. __376[d] .. __ 1153 __ _ 279[0] 817[C] __ .__.__ __ 417[0] --.. .458 [0] ----.--.. 799[c] __ .. __ 10 9
1153
..
--.. 50 4[0]
638[0] 1153 _..__ 430[b] ----.. 617[d] .. 3 24[0], 49 1 655[0: 556[0] 304[g)
(5,)
-...............
I9, . . 23,2'4,252,]-25,
27, .. __ __
5, 6........
5-9, -7 -- ..
(1<'.. ,7.23,) (20,). __
-- --..----..--..--.. 109
xx
53 2 4 17[0] 30.-----. """ 696[d] 35, 36_., 373. 629[c] (36,)..--- -----..------ -373 <37,) -785[0]. 946 _:23, .. __.. __ __ 768[~] 5 .6 , __.. 14 1 [0] .7 , 8_......__ __ __ 204[0] (B,) ..__ __ ----------.----.785[0] IO, _ __ __ . 141 [0] (I 1-2[ ,) __.. __ __. 141 [0]
__
_
xxv. 1-8,
..7,
8,9.......
(IB,) __
--
25.. 35..,
(39-4 1 ,)
-47-,.
-- -- 388[~] 257 946 746[0]
409C d ]
"'46,
xxvi. I_.,
2 3 ,
....
746[0]
827[0] 696[d]
644[0]
(22,) __
...2
__ . 946
.25 , '16
_. __. _._
__ .. , , __.. __ ..
"xi.
2,
3.
TT, __
619[0] 650[d] 186[0]
3, 4. 6, 3, 4, I4, IS
3 6 3 .6, x 3. 9, 1. 20, (5,)
30 4[c]
.. 785[0]
5 .. -- .. ...:. ..
.. 577[0]
5.
5, 10, (6,) __
------..------------.
__ ....__
. ..__ .4 1 7[0]
__ ..
66
504[0]
is, ..
, 22,
....
365[c] 388[01 701 [d]

109
.-- -- .. --------
919 650(/] .. 54fi
7.9, I3, I4. __

(13.) .__ ..... __. ... .
141[0] ..
863[0] 863[0]
5. IO ..................................... 617[oJ
.6,
8, _.........
I3-I5.
SCRIPTURE PASSAGES.-NUMBERS.
.II, 112_............ _ 97
II, I;! .. .799[b] (15.) 946 16, 152 18, 21, 24, 28, 257 2I_, 23, ::14-, 27, 97 23, .26_, 675[b]
.26, 555[b] ;6......................................... 617[b]
(26.)
II9 1
375[e{iii.))
vii.
I, I
to md...................
84, 87, 89.
89-.,
89, _
_
viii. (2-4.)
6, 7,
727[b]
27 ...,JI,
...30,
..;';8. 29.,
3 2 4U] 1082 29.............................6 17[e], 72 41:e]

ix.
(8, etc.,} (15-19.) (15,19.24-26.)
I6, I7, 23,24,

24, 25,
II,
........ 43 1 [cl .. .... -43o[b) .... ..700[b) .. 277[b) 283[d] .... 504[a] 475[aJ 279!:b) 28 155 .. 7 10[d]

....
.. 64
.. 734[d)
.587[d] "xvii. (13. IS. 19. 27. 3I.} 548
Numbers.
i. 3. etc.,
(3. etc.,) (S-I6.)
(10-54.)
I5 .. I5, etc.,
(IS. etc.,)
(16.)
..........573[a] . ..573[a: .. -43 1 [c] .. 799c] .. 727[b]
I5-23, ..
x.
I-IO,
II, I2,34,
522 799c] _ ...... 594[c] .... 799!:c] .. 50 4[b] 55, 502 [a] ....594[c)
44,
.... 43o[b]
..431[c]
3I-36 .35,... .. .36 ,

Chap. ciled
7 00 [b]
ii.
to end,
..
3,
.. ...... 422 [d]
.1-10, 445, 447 (3.9. 16. 24.) 573[a] ('Due (5. 7.) .. ..7 27[b] 10-16 434[c] 18-24 ... 449!:b] 25-3/ , 438 ClUJp. ciJed......................... 442[b] iii. I to end 444[a] 7-39. .... ...... .. 799[c] I2, I3-,. ... 71o[d] (12. 13. 41. 45,). .... .28
xi. 1-3, ........ 4-34,....

5, 6, 3I.-,
.6... (7.) -.8,..
4 12 [e] .. .. 336 [b] .. 422[b] .. .. .. 504[d] 5 1 3[a) 750[e] 146 624[e) 431[c]
-M, 34-,.

.... ....1082
..

xii. I-8, xiii. (4-15.)

(20.)
865
....
403[c]
.23. .. .. ..
23,24, ...27_,
........
-9 18 61 9(a)
38, ..
..
42 2 [d]
573[a] 576 ..4 12 [b] 1042
xiv.
iv. 3, 23,30,39, 6, 7.9, II, I2,

(7,). .. .. .. ..

..
.M. .... .. .. ..543[d] _8 .. .... 61 9a] .i1:, .22_, _.z7J,.. 706(b)
I4,
18,
....
.... 594[cl
53 2
8. . 23,35.39.43,47,
V. (I-6.)
(21.) .22_.,
z3,
..
64, 734[d]
.-Z4.,
.M,.... .M, (34.)
(44.)
675rb) 761lfd ]
922[a]
(6-8.)
548
522, 618
I2-29, vi. I-21,

(1-4. IS. I7.) .. ..
66 -376[d]
918
I86[b]
xv. (3.) ....
.. .. 14 1[b] .. ........ 633[b] .. .. 39 2 [d] ...... 3 241:f]
3,4 6, 7,
(I7.) ..
I8, _:iO. .. -23-, ~-27,..

~-26, ....
-365[h] -9 18 9 18
340[b]
<3.7,13,) (4-'7, 10. 24.) (17 2.) (22-29.) (23, etc.) .. (14,)
365[1']
376[d]
865
81 7[e] .... 778[c] 279b] 778[c] .. 655[b]
365[c], 412[a]
;jb. 3I, {;l2, 37,)
Al'OCALVl'SE EXPLAINED.
576, 142 141[6] (39, 40,) ................................. 785[6] xvi. Z to end................. ..324[6] (26.)--79
-39,
(~33,)
xv. 38,39,
304[g]
J6-39,..-.- ..-.-.496 37, 3 8, - 324[6] /0, 768[d] / z, /6-/8, 324[6] /6, /7,.. . .. 496 xvii. 2-Z0, _ 727[6]
]-8,
- .444[a] 43 I [a] ..j.., 39 2 [c] /, .. .... ...... .. 392[c]
2-Zz,
- ---.--
I[viii.
799Cc] ..799Cc] 2, 444a] 8. -..684[d] .8, -9-, _.I:I_, } 8-20= Ia!.. :I , I5_, 37s[e(iv.)] {
Z2,
Z,
~9
z3,22, 23,
....
, _20,
684[d] ZO, H, z3, z9, 617[d] z5, 650[c] Z7, .... ..3 2 g(c] (17, 18,) _ 1159 2/-28, 675[e] 26-30 ,.. .. .. 922 [e] Chap. cit.d,II53 xix. z-zo, 364[6] /, 257
(6,)
H
(S-20,) !)-z9,
865 ,
257 _140 140 (7-IS, 1~,) 140 :23-, 140 _:2;1, :2 , 278[6] xxiv. I_, 140 _:1_, .._ _ _140 .. 1-4, .te.=..x, 2,:J-, 5, 6 .. ,-43 1[c] (2,) ....-.... 39 -3, /, -X5, z6 r .. .. 140 5, ........--........ -799[6] (S""9, 1&-19, 2l>-24,) 140 6, (7,). .. 5 18[6] 9, 27 8[6] -9, ........ ..34o[dJ X7-, ......... 422 [d] -X7-,.. .. 72, 4 1 7[6] (17,) 14, 179 24, .514[c] xxv. Z, 2,3-, , 401[g] I-/, _ 655[a] _x, 2, ;1-, 9, (18,) 140 .x, 2, 3, 9,.......... .. 141[a] I to md 141[a] 6-, -746[6]
Z-7, z5-I8, 29, ]0, Z2, z6, 5, z6,
5,
Chap. cited,
555[e]
xxvi. (s-s6,)
(10,) ,
-431[6,e]
304[g]
xxvii. z8-23, xxviii. I-9,
1042
186[6], 195[C], 532 H, n, xil_, 16, _2":1, .22, ......79 (14- 19,) .. 799Ce] :16, z8, .. .659[a] "16_, z8, z9, 131[6] xx. --.1, 746[6]
10 md,
7- z3,..
......727[a]
8-z3,
41 I[e]
xxix.
z7, ..........6oo[e] 581[6] xxi. 5-9,

.6_, 9, 7 z/, 27, 7We] .I6, X7, x8-,.... 537[a] .I7.-, x8-, ...... 727[a] xxii. 5, 6, I6, z7, .. .140 7-, 140
140 140 -33-, 140 xxiii. (1,)"'.... ..._ .391[h] 9, IO, Z2, 20,
-. ...;1:2,
-s,
xxxi.
(2.) (6,8, 13,) .. 324(f], 365[h] (7-10,24,3 ,) 376[.] ' 9, IO, .3 1 4[e] Z I-z5, 314[c] (n-lS, IS-31,) 817['] I6-2/, 314[e] (19, 2O.) _ .27g(6] 26 to end, 314[c], 865 Chap. cit.d, 1153 Z-7, 314[c] (2,6.8. 13. 36,).... 324lf], 365[h] (6. n, 16. 19, 22. 2 S,} 37 6[d] 27. 28, 3 1 , 34,38,39,) Chap. cil.d, 817[.], 1153 I-8, 502[6]
79 314[cl 504[6]
5, 6, /9,.. .... -430[6] 6,............ 55 8, 9, _x6_, 140 Z6-I8, .. ..-..-..555[c]

I!)-25, 22, 23, xxxii. Z to end, (I to nul,) .._
532 242[d]
43s[6]
434{e'
SCRIPTURE PASSAGES.-DEUTERONOMY.
633[0] (29,) .. .. .. .. 654[h] (33. 39. 40.) .... .... 440[0] xxxiii. 9.........................................458[0]
IJ93
4 12[d]
'MI3,
-:24.
29-..
.. 6<)6[c]
55
560
-03I-............................... vi. _I_. 2_, I3, I4- 24-
.... 946
946
6<)6[0]
xxxiv. If,
...... .... 435[0] (17-28.) .. 43 1 [0,c]
-:V......................................... 61 9[a]
.5 5 ..
750 [e]
xxv. (1 to end.) 5
4441:a]
785[0]
427[0]. 838 208[0] 638[0] 617[0]
....4 17[a]
058 8.9
Deuteronomy. i. 'M7. 8_
.io. II_,
IO. I I
...S.
1'3
23
03 I
.............. 768 [c]
:.5691:0]
577[a] 43[0]
I3,.
.22..
..
.. 608[0]
(25.)
-,3:J,
.. 730[d]
54[0]. 594[c]
33,
35
608[a]
ii. .."1 27,

M.30
....
633[0] 600[c] 183[a]
vii. (5.) 8, .... 3 28 [e] II, 946 _I2._, I3 I4 I5. i6M' 304[c] I3 .. 7 IO[0] _.I3.M, 622[0]
(IS.)
654[m]
706[a] 785[0] 39,(1]
iii. .II
(12-20.) (13.) ..
.. ..
163
434[c] 440[0]
.:22
22,
650lf]
25
25. 26
(25. 26.)
.I6. I7.
iv. (I.)
..03
H.
435[0] 946 787
388[0] 587[d] 242[e]
viii. I.
,1i. 8, 9. IOM
1045 30 4[g]
.. 73 0 [d] 633[0]
I2. IS
..
.. 594[d]
504[d]
(11. 12. 15.33. 36.}
.2,3.4....... .2 (3.15.) _.I6,
.I3, 675[a] I3. .. .. 222 [0] I6 I7. .. 282 _I6, I7. I8 ....... 587[d]. 827[a] I7. I8 650[d] -I9 .. .... .. 573[0] ('9.) 4 1[8'] M.20 540[0]
(20.) (23-28.)
.2'4'" ..
-3,.............. 3
.6
..
146 146. 617[a]

6<)6[c] 53 8 [c]
518[a]
.7
,I;,
.7, 8, ..7, 8,
...7,8 -9 .I5
.. 374[c]
43[0]
654[m]
1 145
.. 5 0 4[d]
7-.
....
6191:0] .. .. 70 544, 581 [0]

730[d]
..34 36 37.
.. ..706[a]
50 4[a] ..........768 [c]
IS, I'6 I9,
v. (I, 6.7.)
.2. 3-
946

701 [d] 4 12[d] 504[ d]
..53 2 785[0]
ix. li.6 .9 II, 9, H. I8.25

(9. 15,)
IO
.. ..
..
787 433[e] .. 7 01 [c] ..633[0]

392[dJ
222[0]
IIS2
4,
(5. 22-26,)
2I..................................
26-29
8.....
9. IO <9.10.)
......
..
.. s87[dJ
..
x. 4-5,
..
II, I'1:_
22-26,
(23-25.)
102[a] 608[O]
594[d]
M8..,
.9II
I2t
328[e] 675[a] 700[0] 102[a].340[0] 444[0]
608[a]
750[~]
6<)6[d]
[[94
X. ._I2,
20................................. 6<)6[b)
15, .
(18,)
...768 [C]
II21
(3. 5.) .. (5-7.) .. ..

11,20,
-4 01 [g-J
65s[b]
600['1
20......................... 696[b]
.....:,
ZO, xi ...9,
9, 9, 21. . 608[a] .II. I4, 16 I7_., 644[bJ 1.1. 750 [eJ .. i3 I4. .. 376[c] 15, ... 61 7[bJ 18. 427[b], 838
608[b] 61 9[a] 768 [c]
'5.
15 , I6_
I6, I7
-.IS,
zu._. ..........
"9,
--
355[g] 654[h] 746[d]
(18.) ...I8 ,
(19,)
687[b]
6<)6[c]
504[0]
. .. 785[b], 94 6
xviii. (1,)
(4,) (9, 10,)
(er11.) (10.11.) 15-19= I5,
865 1045
590
I8, _Ig,
119' 624[eJ 746[d] 1145
.2...
xii.
97
.
.z,....
5, n, 1.1. 14, 18, 26,
(17,23-25,)..
24. .
..
569[b] 405[i]
I5, 18,
~J.~IW
xix. 5,
27,
(27,)
102[a] 3 29d] 329[cJ. 617[dJ
9..,
10.
97
329g] 750[c] ... 556[b]
1.1
...2I ,
(21,)
................................. 1082
(3',) .
1045
xx. i ...,
dli. I, 2
4. 5,
(10,)
,3 ,
.
:MrJ?'l
696[b] 3 28 [e] 655[b] 13'[b] 504[eJ ..65 2 [d] ..1100[d]
2, 3,4.... (6.7.\....
. 7Y1[c1
..91'-)
.IO, (11.) 12, -.I3,
"4-, .... 725[b]

... 750[b]
109
."i'6. ....
19,20,.
1.1, 15.16, 1.1-16,......... 1.1. IS, 16......

12,
xxi. 1-9.
..5.
.
.
..5-, ..
H, I2.
11. 12,
,iv. (11-20.)...
22..
itJ.
..... 675[cJ
2._..
329[g] 444[a] 340[a J 555[cJ 577[b]
xv.
(5.) \11.)
... H ...,
746[cJ 78 5[b]
/7, I8 , 20, 2I , 22, 23
28
65s[aJ 208[b]
I2_. ..
238 746[b]
409[d] .. -922[C] 3 28 [e] ..... 208[b]
19, 22,23,
1145
(12. etc.,) (14.)
xxii. S,
5,
11,
555['1 '95["J
195[r1.95' 863[bJ
15, 17. 19.

21,
(13-21,)
7 2 5[b]
239[cJ 329d] 102[a]
'5,21,..
(20. 21. 24.) .. ..
20lllbj
655[bJ 1'63[b1
(23,) .
xvi.
2.
6, n, '5. 16,
3. 4, 8,
(4.)
257
1082
2.7-27. 28, 29, .... .... .... 863lb1 XXII1.3,1, 140

(13,14.) .. .. .... .. .... .. 922[a]
...6.. _6_.,
401[J1
1.
.i4..,........ ..........
18, xxiv. 6
-7 , -7..,
97
179
922[C] 799[c] ...725[bJ
'7,.. .... ...... 14 I[b]

141[b]
(13,) (13. 14,)
16. . '6, 17. ...................................... 661

Ig._, ... Ig ,..
75OfcJ, 1182 746[bJ

750[b J
11 56
.. 412[/] . 152
701[d] 573[bJ
..7-
xvii. (2,) .1. .
..i:", :is,
(14,) ......
238
695[d]
..
'6.
532
SCRIPTURE PASSAGES.-DEUTERONOMY.
,8,.
(21.)
..328[e]
J9.5
8.
(8,).
724[e]
. .. 919
.39
..-73o[d]
xxv. ;),..
;),
.. 746[0]
633[0]
IO.,... IO., II. I:2,..
...281[0]
283[0]
(13.) ........ I;I, I4, I5-,.... IS,
373 .. 629fC]
..304[e] 865 608[a]
iI.
I:2......
xxvi. (I to md,)
...9,
I2,
;I, IS I5, (15.)
..
61 9[a] 532
204[a]
I:2..., I3... I;I......... ...I;I, I;I. I4,...... I;I, I4... I3, I4...
.. ...... 355[c] .. .. 61<)[oJ ...... 375[e,viii.)J 374[cJ . 3 1 4[0] .. 37 6[cJ

"329[e],918 817[e]
II, ......
(14,)
IS, I6, I9, ....

,6
Il, (17.) ..
.... 204[0]
750[e]
....
...97
946
222[0] 619fa]
xxvii. 2-4,8
...;1...,
(15.) I6, I7-. (17.).......... ..:20..., .
.. ..
1159 586 1001 ..412[eJ
5. 6,
1, (12. 13.) I5_, (15-26.)
391[/]
61 7[d] 431[C]
.587[d]
228
,8, .
(19.) (26,) ..
... 2.\9[C]
II21
... 785[oJ
710[0]
xxviii.
4
I3..,
559
'4,..
.I5 , :28. 29 ,.. . 20-68...... .. :27. 34.. ,35., (36.).. .. g62

;18. .. 543[c]
39. 40. .. .. 63 8 [c] 40.... .. ....37s[e(vii.)] 43,44, 559 58 6g6[c] 58, 59,6I,.......... .. ..584 (60,) 654["'] .68 514[c] xxix..9 ... ,io, J.:2,I3,.I4,I5,701[d] I8, .. .. .. 5 1<)[0] ..2'z , :23.., .. 578 :23 653[0] xxxi. I:2., 6g6[c] .i;.... I8 412[e]
:20,
600[c]
239[c]
584
;13, ;14, ;15.., .:2:2.... . . 40s[h], 504[dj :&2. :23. .... .. ....357[dJ -:24. .. ...... 556[a],650[g] :25. 863[aJ .:26,.. . 4[7[0] 3:2...... 618 3:2,.. ....... 653[0], 918 -3:2.33,.. .. .. 519f0], 7 1 4[C] (38,) .. 376[gJ . 4:2... .... 81[[01 Chap. ciled, 120 xxxiii. .. z, 3, 204[OJ 6, 434[c] .8,9, IO, .II, 444[oJ IO,.. .. .. 324[d] IO..................... .. .. 494
I I ,
20-35= { .. :20,:26, :2f!..-3:2, } 433[e]
I:2,
'.1,
~;I I4, I;I. (14,) .I5, I;I-I6, (17,)
585[0] 44<)[0] 538 [c] 4 01 [e]
45[/]
448[0] 577[a] 422[d] 295[c] .. 33 6[0] 3 1 6[d], 44o[a]
I,J-I6
.I5, .I6, .:2;1., I7, .. I7, .I8, I9,
.:20
61<)[a]
..
445, 447
278[c] 435[0]
20. .. 608[a] ..:24, :25.. , 26, 700[0] xxxii. :2, 507, 644[0] (3.) 840 ..3,+..,I;I,I8, ;l0,;lI,41 1[C] 7. 8, 431[0]
'7_. 8,
331[a]
.:20, 2I, :23, ..:24, :25 :24, 25 26, 26. :27-
..
..
.. 439 .. ..70 438 36 ....594(oJ
376[c] 28._, 483[0] Chap. m"d.43'[c], 443[0] xxxiv. (3,) 458[0]
4.. 608[a]
uxiii. 28.......
xxi. (I to md.) xxii. 9 to md. xxiv. (32.)
444[<1] .. .. ..434[c] 659ld]
9. 79 IO, ... ................4'2[d]
Judges.
Joshua.
i. 4,
.,569[0] 7, 600[c] Ir, ......................................... 532
I8, 2r,
1042
i::: ~:~.)::::: .:::: :..::
i. (16.)
458[0]
::: :::::::::::~~~~Z~
ii. (12.) ..................................... 608[0] iii.
{_.x_. i_ ..:I. 4-'} 700[c] 1-17=

_~. _8, II. I2_, -I3,-I5, :i'6, i"1-.
. _ _{_.'1., i, '-3-, 20, .,.. 700[c1 8-.} II_, I8...,

IV. 1 20-
2,
532
r-9, 20,--43o{o] 3, dc., 222[0] v. -.6, 619a] I3, -I5.458[0] vi. I-20, 52[0] :2, 3, 4.-.5.., rI, } 1-26= I3, ... I4, -IS, 'l6..., 700[d)
.'1._, {20.., 2I_., 24, 26.
Chap. m"d 8I1[d] iv. (6.)447 Chap. c't"d.............................81 ,ed]

v. 4. 594[c] _6, '1-, 652[0] 7-, 8_,208[0] 9-, iU_... 3 ' [0] (9,'0.) 3 [0] ' 9 XO 20, 22, .355U] -I4. X8--z0. .... 447 -is, x6, i1-.434[c] I'1-, .. 514[c] I8. .... .. 439 :19-, 20.., 72 (30.) .863[0] 3I_....... 4 22[d] -3 I _,....40 I [0] vi. I. 2, 4'o[C] (5.)543[<]
4-2,..55 ...24, 458[0] viii. 26-29, 655[a] .-ju 3I 585[0] -3 2 , 937 ix. (20,) 608[0] x . ix, 53[0] I-2, I3,.. . 401[d] 26, 27, 655[a] xiii. (I to md.) 434[c] .22, 140 24- 28 =.2 , 25,26..,435[0] (25.) 654[h]
2~32,405[c]
(29'"3 1.) .44o{o]
(3 1 .)
:i'i,2I. ..706[dJ 2I. .. .. ..504[6], 7 2 7[a] .n, q, .... ..4'2[d]

(25-29.) 279[6] Chap. cu"d.............................811[d]
vii. -5.6-.7............................... 455[0]
(12,) . 543[C] 16-22=..x6, .1'7-, .. I8_, 2'2_. 502[0] ix. 7, 8-X5, (16,) 638[c] x. (4.) 31[0] Chap. cti"d.................8I1[dJ. 817[C] xi. Chap. cued, 8u[d] xii. (14,) 3'[0]
xiii. 7,
I
66 2I-23.4 12 [d]
447
.22,
78
Chap. m"d.............................. 817[c] xiv. 8...............................................619[c]

Chap. cil"d,... 431[0.c] xvi. Chap. cti"d.............. 43I[0.c]
xvi. I3 to md....................................... 66 xvii. (5-13.16-18.} 44o{o] (13 tomd.) 66 Chap. m"d......................... 43'[c]
I7,66 xviii. (7,) 434[c] ..fb750 [c] I I-28, 449[a] I_, -, 4'7[0] 26, 687[c] (12, '4, '5, 20,)..417[a] Chap. cil"d....................... 431[c] xxi. 2 687[c] Chap. c#"d 431[c] (7.) ..... .. 608[t;
xv. (5,)... .. 417[a]
xx..
SCRIPTURE PASSAGES.-2 SAMUEL.
!I 97
1 Samuel.
75o[e] (25,)279[b] ii. _i. _Ib,_316(a] 2,4 11 [C] 4, 357d]
i. _6............
4-.............................................783
4.5,386[d] _4,5,7 21 [a] -5, 257 8,74 1 [c] 8_, 253[6] -8 30 4[c] ._Io, 68 4[d] (18,) 951
3951:c] 375[e(vi.)] _ 375[e(vi.)] xxvi. .9, .......... 375[e(vl.)] (9, 11.16, 23,).. -..375[e(vi.)] xxviii. Chap. cited, _ 817[d] xxix. Chap. cited, 817[d] xxxi. Chap. cited, .817[dJ
IL, .20,..--_
xxiv. ,]-5,
..6. IO, (6, 10,)
2 Samuel.
i. -6,
(16,) 375e[(vL)] 375[e(vi.)] .I,?, x8., 357[b] ..I8.., J9s[6], 278[c] 20_, _ .._ 65 2 [d] (20,) - 81 7[d] twi _:aI. 375[e(iL)] 221...__357[6] ~, 278[c], 281[6] 24,.. .... 195[6] H. (4,7,). _..-3751:e(vt)]
16,
8-, -, Ib..,.. ....358
:14,
111.
706 [d]
I-8,..
......
iv....'!--' -~,-l, -4-, .6,7-,8.,9-, IO, II_.
5--'}
.
532
70 0[e]
4........................................... 2 77[6] Chap. cited,......................... .817[d]

v. i .......2. 1..t.:4-,6.-7...}... 700[e]
.8-.-.!j, IO,II, I:L

Chap. cited,
vi.
i, '4. 1-21= 9- .i'b-, 700[e] i2.., I4, I9-,
{.I, -i-, oS-'} .i-. -7-,

is..,
.817[d]
23,
ill. p, v. (3.)
vi.
.-..- - - -.... 548 ------.637[4]

375[e(vi.)]
827[6] vii. 3,.. .700[e] <3,)................ 700[e] (13-15,)..7oof] Chap. cited, 817[d] viii. (1O-18,) 6S4[h] .I4, 638[c] ix. (7,8,) 661 x. (I,) 375[e(vL)] (5,) .. ..3 23[c] xiii. (6.) 410[c] Chap. cited, 817[d] xiv.. IO .......................................706[d] 25-27, 29, 619[6] Chap. cited, 817[d] xv. (1,) 37s[e(vi.)] .27, ..28... 39s[c] xvi. (1-14,). 449a] (I, 13,) 316[d] (2,) 2796] (3,6.12.).......... 375[e(vi.)] I4-I6, ..23, .. .... 3 2 3[c]
I.
I_. _2_.
etc.,
Chap. cited,
7, 1-17= 9, I~. iX, .X3, I4. IS, X7-,
{'2' 6, 8-.} .. Ia,

3-. 5.
817[d]
700[/]
2,...... 277[6]
.5,.... 3 2 3[c]
8-Io,
(14.)
.. 700(f]
95 1
viii. Chap. CJ~ed, 817[d] x. 4, 5, 66 xiii. I8. .. J95[c]. 863 ...I9. 577[6]
29, 3 1 [6]
Iiv. I9
(26,)
600[c]
l[vii.
(12.)
449a]
.I3- .. 787 '" ~,35, j6, 37, ......7 81 [C] nl11 395[c] xx. 5, I2. I9. 20.35 .]6, 4I. 532 xxii. (18,) 951
373 781[d] 375[e(vi.)] ....375(e(vi.) (21,) .. xxi. (17.) 62 Chap. cited, 817[d] xxii. 2.3 316[6] .. 4II[c] (2,3.) -32. 47, 8, 9, . 539[6] .IX 282, 529 X4. X5,.... .... 273 .x6 ...... 74 1 [d] xxiii. :a.3, 4II[c] L 3--. -4 .. .. 422[C] 3-.4-, 179, 401 [6]
xvii. 8 xix. _2I
09 8
xxiii. ...3-... 4, .
3 .., 4, 5 ...,
Chap. cited,.. .
APOCALYPSE EXI'LAIKED.
.... 644[c 1
701[6] .817[d]
(28-32.)..
.
.
27916]
391[h]
xiii. I-6.. xiv S.

.IS
(17. 18.)
787
>txiv. J.I,.i,3,4,} [] I to md, = lib, I,J-I5, 453 a I I-I],", _ 532

1.?,386 [h]
627[b] 659[d]
_
25, 26 xv. (4.)

(8. 24.)
654[11.] 62 659[d)
, Kings.
i. (13, 17. 20.)
(17,).. .
687[6] 608[6] 33,.. . 3 1 [6] (34.35.) .. .. 375[e(vi.)] (36.) . 228 (39.) . 3 16[d]
_
xvi. 30. 33........... 700[d] 3I-33, . 160 34... ......700[d] xvii. 2J... . 532
Chap. cited 644[b]
xviii. 4. I3. ......

(23-26.33.).......
..... 160
..... 279[b] ..43 0 [6]
3 I ,32,..
50.51.5].. .. 3 16[d] ii. (10.). . 659[d] 28-3I, .... .... 3 16[d] 36 to end. .. .J75[e(vi.)] iii. 654[f] iv..:n 654[b]
34 38,
Chap. cited.
53 2 54[61
.644[6]
.160
_:l.....
.
xix.
I, 2,
etc.,_..............
.z5,
...30,..
..
36,
vi.
.3
40 3[c] 654[f] 63o[b]
.is, 'i'6
(15.16.)
75o[c] (14.}..... 701 [d]
2,3...
..... 375[e(v.)]
..7, .I9, :23, 1;.., :28,

2.)~33,
585[6] .Joo[g]
638[b]
.. .. 375[e(vi.)] ..:i9. 395[6] I9. . 430 [6] xxi. 6. 7. etc.. ................................ 160
2.J-29. 32-35... 277[b] .:29.32. _458 [a] Chap. cited 220[b]
2.1 27
xxii.
I9. ...I9 ... Z() 39 48,
(50.)
160
637[a]
... 639
.. ..573[a]
11 46
vii. 2.6
.s..
.
:
219
654[f]
15-22=.:15.:16.., _i'I; .:2I......... 219
.,5 1 4[bj 659[d]
25,44. ...... 430 [b]

.3'9.
4J~17,
275[6] 2J~39. .. 475[a] ...600[c] 70
23-26,
2 Kings. i. 7.8,
8
ii. .8..
H
395[6]
66
.... 395[6] 504[6]
355[c]
Chap. cited
\iii.
1-8,21=
{..:i'. 3, 4
9 ..., . ...5I.
(SI,)
6,7, ... 8.01,
s }700[g ]
2X,
220[6]
I I.
n,
.. 700[6] ... 54 0 [6]

654[mJ
.1z , :131'4
395[6]
.23.
ix.:26 . z7, .:28,

x .I8. I9. :20,
514[6] .
253[b]
:24, 781 [c] 23. 24 66 24. .. 796

618 475[6] 746[f]
iv. 38-4I
V. JO,
I8-20, I8,20........
.:2:2...
430[6]
. 278[c]
.514[b] ..406[c] 768[e] ..... 62 ............ .........659[d]
vi. (2, 5. 6,)
22. . xi. (7.)

(36,).. (43".
...I7. .. .. 504[6] I7, .. .. .. .. 35s[C] (27.) 922[C]
..030
viii. (19.)
(24,)
637[aJ 62
6591dj
xii. 26-33.
391[h]
SCRIPTURE PASSAGES.-PSALMS.
375["(vi.)) !60. 659[f) _22, ......................................... 161 ./2-34, 160 xi. (12.) 375["(vi.)) xii. (21.) .. 6591:d) xiii. I4, ... 355[e]
IV, . .
1199
412[0]
ix.b.)
6.. .
...
.6,7.8,.
v. 3 ..,
6, .9, 9..,
....365[c]
.. .. 179 .,,,gU]. 866
622[0].659[0] 237[a], 3 1 3[0]
.II,....
.I2,.......................
660
20, ;U, ................................659[d)
xiv. 6............................................... 532

(20.)
XV.
vi. -5,
6..........
(7. 38.)
xvi. (10-15,)
(20.) xvii. (I lo end,).
..
6591:d] 6591:d] 391[h] 659[d]

1029["] 654[i] 817[d] 637[a]
vii. 5-,
-9,
I'X, I2, I3,..
...295[cJ 126[0] .... 484 632 167

.. .. 357[d]
xviii. .,zI,
Chap. e#"d,
I7 viii. S,
326[0] 288[0]
6,
6, 7, 8_,
6,
.. ....
..
.
..
606
342[0]
xix.
I,
Z_.
..
..
...ZI._. ..
863[OJ
850[d] 654[0] 507 654[0] 403[e]
IM9I:~
(21.)
23, 24, 26.. .. 35, .. xx. 7, ..

I~~
ix.4,5-.7.....
.7....
.8
-I3.....
6,7,8,....... 7, 8 ..,
513[0]
650[0], Iloo[O] .. 253[a]
687[oJ 74 1 [e]
...186[0] ...850[c1 .. 208[0] .... .850[d]
xxii. 8-I1,
.20. ,
xxiii. .I, 2,3,

.~.
n,....
..
..
700[0] 659[d] 701[d) .. 401[g-]
I4-, . .I4-.
(14,)
.I8.
.... 238
357[e]
xi.
.2
(10.)
I6.
29,30,..
768[e] 659[f]
1010
4, ..
5, 6.
68 750[/] .. 578, g60[0]
(29 lo ""d,)...... (30 .)
.. 654[",]
.. 375["(vL)]
6
xii. 6, .. xiii. i,
3, -.1
....

..

4'9[/]
6_
:x:xiv.
/-20,
..
4
Chap. cil"d
xxv. I-26
Chap. cil"d... .
1029["] 1029["] 654[m] 10291:"] :...8II[d]
5 0 4[d]
257 -412["]
187[0] 15 2
:1-,
(3.)
..
47'
1006
Psalms.
i.
I. ..
xiv. 7,
687[0]
-7, ..........
xv.
I ........... ..
81I[e], 850[0J .~_, ...... .......... 460
....

660
405[e]
7991:0]
-i , .i_, 3 ,. ii .I. 2, .6.7.8.

Z , 2,
.
I2,
....
1C>g
684[0]
I, 2
6,
8, I2,
(2.6,)
685 ...... 3i5["(,,i.)] .. 375[e(,i.)]

......: .... 850[a]
xvi. 5,
7 .8,
..
.6.7 7. 9,..
(10,).
.Io
xvii.
M'X,
.. ..
.. 23 .. .......176 177, 727[oJ

.. 31[a]
.. 960[0] 167 2g8[01 .. 750[d] 866

-471
6'M, ::
7,8-.9
8,
(10,) (12.)
iii. iv.
I z,
x_,
7. 8.
671 556 [a]

...............34o[d]
' 283[0]
1I59
.
.278[e] 622[a;
67
471
-X4......
12CO
.I, 2,
xviii. (Tille.)... ..326 [d]

3 16[6] (2.) -3I, 46, 41 Ire] 4, ..5 18[c]
_I, .2_,
5,
375[e(viiL)J
4,5,
5, _6,
.. 727[a]
g6o[6] 220[6]
4-, J-, .6_,
186[a] .220[6]
(6,)
662
xxiv.
......30 4[e] (6,) lJ, .. ..400[6] 7, ..... ..40 5[hJ

539[6J 157 (7. 1 5,). (8.) ... . .. 494 8, IZ, .I3,.. .. 50 4[d] 9, IO,. ......4 19[d]
.6_,7,
.z,
4,
I, 2, ..
.. .... 275[a], 518[d]

1057
.. 304[eJ, 741[6]
.2,3, 4,
4-, ...... ..
866
608[6] 75o[d]
-'7, 8, 9,
4--,5,
34[6]
7,9,
xxv. ro,
.I2,
I,1-,
..
.. 208[6]
392[e]
9, ro,. .. 277[6] .IO, 282, 283[6J. 355[eJ, 529 .IO, II, Iz-, .. 594[6] IZ, .I:I, I4, 503[6]
75o[d]
.. 328[dJ
.I:I_, i4,.. 273 .I5 183[e], 741[d] .I5,.....4 1 9[c] .:a8, 274 (28,) 5 26 [6] 34, ...... 357[6J, 734[6] .35 , 298[6]
.4Z,
65 2 [d]
167 687[6] ...... .. 39 1 [d] .IO, II, 328[d] xxvii. 4, 220[6] (4,) 662 4,5, .. .... 7996] 8 4 12 [<] (8,) 9-, .. .. 4 12[e] (9,) .. ............40<)[<] 4, 6,7-,
xxvi.
ZI, 212, 2,
-4-:1, ..33 1 [a] xix 4-, ...... 799[6] 7.8, -9,.. 39 2 [c] -9, Io, 61 9[6] J4,_~I~
I_,
I2,
..
75o[d]
I3,
..
.. 671
186[c]
.I3...
xxviii. I_,
I&,........
........ 304[e]
411[C] 326[6]
375[e(vi.)]
...I4, xx. z. 5 ....6,

3,
(3,) (6.) 7, (8.)
..3 28(f]
7J
850[d]
(8.)
1159 1159 375[e(vi.)]
355[e]
xxix. 1,
3""9=,1-,4. 5-, 7, 8_.
I~,
71,261
9,...... 261
687[6]
365[c]
_II,
xxi. x , .3, 5. 6.., .-5, 6 ,
9,
47 1
34o[a]
xxx. 3-,
I2
186[aJ 637[6]
-7, .... .... 4 12[e]

xxxi. 5,
7_, _
..
328[d]
288[6J
9,
xxii. 9,
IO, IO,
.... 50 4[CJ
.. 768[d]
.. 660
io,
710[a] 622[6J
_8,
9,
666
622[a] .. 75o[e]
(13,) ).8; ......

ZI, .... ZZ, Z3,
..
278[eJ .... 195[c] 746[d]
-9,..
I6.
(,6.) 20,
412[a]
409[cJ -4 12[6], 455[6]
........ 3 16[d]
6<)6[d]
........ 4 12[eJ .... ..331[6J
xxxii.
.866
601 [6]
Z4, .. ..217, Z8,
3
II_
Z9, ..
xxiii.
I, _Z,
768[6] 71
xxxiii. I_, 2,3

(1.3,)
I, _,
-482
. 3.4
....
660 326[61 --3 26[d] 3 2 3(6
SCRIPTURE PASSAG ES.-PSALMS.

6, 6_,
6 (6.) 6. 7 8, .. 8. I8,
~
1201
573[a]
xxxix. 4,5-,
629Cc]
726
183[c] .. 700[c] .. 275[0].538[c]
xl. .z.., 7
8................ I6_ .I7-
_
..
666 2 99
295[c], 622[0]
..
74 1[oJ
696[c]
xli.
660 238 .. 7So[dJ

61 7[c]
228
IO, 175[oJ. 331[oJ I6_. I7 355k] I8_ 68 I8_, I9 I86{a]. 386[d] I9 .. 750(d] xxxiv. 4 ., 471 7,9. 696[dJ -9-. IO .... .. .. 386[d] I.1, 866 I4....... ....365[d] I6 412[e] xxxv. I-.1 ............. 734[0] _IO, 238
.I.1-I.1_. 25-.
637[0]
.-4,
(13,)
xlii.
2. -5
412[C] -4. .. .. .. .. 3 26{0] 7, .. .. .. 538[0] 9, 37 2 [0] 9.._ 411 [c] _II, ...... 4 12[f]
xliii. _I,
_2 __
866
:..
3.
(3,) ..
.... 750(d]
.1. 43. -4, ...5
37 2 [0] 40 S[e] 799[0] 39 1[0] 3 2 3[0] 4 12[f]
...I4, -IS,
(27.)
I6. ..
372[0] ..556[C]
xliv. S 9,
63 2
573[0] 840
20, 2I._
866
IQ ........... ............ .. II-I3,
.28,
409[c] 45.s[0]
I4, I8, I9 ..........

.22.2'3.
xxxvi. I, .1, 5 5-., 6_, 6, 6-, .. ..
313[0]
866
54 1
24.
.25, 26 xlv. (Title,) 2 .1-'7. 8-. 9
33 1[0] .. 714[C] .. 3 15[C] .... .. 4 12[e]

622[a].7S0(e] ..328[d] .. 326{d] 68 4[0] 863[0] 288[0] 3S.s[cJ
946
650(0] 40 5[d] -538[c]
283[0]
7, 8, 8, 9,
(9,)
6" ......
3,
(2-8.) .4_
1159
483[0]
..
I86{C]
1120
9,....
.1- -. .. .1-4. J.3. -4. 9
131[aJ 2 g8[oJ
ltlUvii. .2,
_.7. ..
7, 8(7,) .. .. _8
..
507
36.s[c]
.. 556{c]
.II, .17 I2 _
37.s[e(vii.)] 19.s[cJ 37.s[e(vi.)J
1146
1120
I4I4-, I5
I8. I9,
.:110,
238 357[c] 386{d] 539Co]
9,
-9
9, IO._, I.,I:z...,} I.1. I40. IS,
639
863[oJ

(20,)
22.
494
.... .. 340(0]
.10-
....
...... 580
<35,)
ltXxviii. .1,
8
~,5, ..
....
....507
365(hJ
863[oJ 39S[cJ 9. I.1, 24 2 [e] .I2 ..................................... 236[0] oX:II. I.1 41 2[f]
<9-'5.)
9. IQ. I3. I4
..
_
962
.601[0)
6,,
.. 37 2[oJ
I.1. :14xlvi. (Title,)

I_. 11. 3
195[0]
326[dJ
..
40 5[h]
1202
Af'OC A LVPSE EXPLAINED. .. 538[b]

6. .. 460 . 677 .. 282 .419[f] 866
328[d]
xlvi. .:2, 3 ...,
.:2, 3, 4. 5 ........ S 18[dJ .:2, 3 , 6. (8.) 304[C]
Iv. 4,5,..
5 , 6, 7.,............. 8,
II,
...I7. I8 ,
4,5 ,.... .. 223[cJ

799[bJ 179 ...8. 9, .J34[b] 9, .. 357[d] xlvii. I. 5, 6-. 1, .. 326[d] 3. 8 , 9 ,.. 33 1[aJ 5 .. .. 55 (5.).. . .. .262 8, 687[bJ (4,) . .
5,
xlviii. (Tiile.)
I-3
326[dJ
405[eJ 223[cJ ...:2. ;I-, 850[cJ 7, .. 5 14[bJ 7. ' 4 19UJ 8., 223[cJ 9. IO , .. .. .. 3 13[bJ ...IO, 2<}8[bJ II. I':2, I3, . .. 453[hJ
:li,
186[a] :i,j, 97 I,j 75o[dJ lvii. I, 283[hJ 4. 455[hJ,908 40.., .. .. .. ..75 0 [eJ 4, .. 556[aJ ..4,.. .. '3 1 [hJ (4.) 27 8[cJ ..7. 8 .., 9,.. .. 3 26[hJ ":,, 8_, 9, 323[aJ (7.8.) 9 .. .. 33 1 [aJ 622[hJ. 7lo[h] 40.., .. 581[a] (4.5,) 59. 1I91 6., 556[a] (6.) 278[cJ lix. I, :2 , .3 , 671 7.., 131[h] ...I6 , 179 Ix. I,:2, 400[C] T, :2, .. .. . .. .304[cJ 7 ... ....44o[hJ _I:2, 63 2 Ixi. 4., .. .. 799[hJ Ixii. ... 4-, .... 3 13[hJ
(9.)
I8 ,... ...I9, :2I, Z3 ...:23 , lvi .I3,
365[eJ 696[dJ ,.... 537[hJ
866
I I..,
660
la, Iviii. 3,
_...
.541
405[eJ ..850[C] xlix. .. 724[d] 3 23[cJ i'4...,.. . I86[aJ .I5., ..328[dJ 1. I, ..-401[e], 422[hJ . I, :2.3 , 4.5 850 [dJ 3 .... .. .. 504[dJ 3 . 4 19UJ (5, 16.)... .. 7 0I [d] 9-'4=9-I:2, I4 .. .. 388[eJ .IO, II, 650[hJ II, IIOO[CJ
(n.) (n,) I:2, I3, I40.,. I-3, (3. 4.) ..
661
I:2-I4, .. 741[cJ
:1:9 866 li. .:2, 7, ....... .. . ..475[hJ
6, 6,7, 8
IO IO. (n. '2.) I1, I8, I9, lii. :2., (4,) ..5., .8 (8.) liii. 6._
167
196 660
294[hJ 183[aJ 391[e]
866
799hJ 638[hJ , 50 7 81 I[cJ 8,So[hJ
1082 T, 71 I , 179 oS, 1159 283[hJ 7, .. _Ix, 608[h] Ixiv.3, 131[hJ 3.40'" .. .. 357[cJ 6..... 3 13[h] ...6 622[aJ Ixv. (Title.) 326[dJ 4,.. .. 630 [c] ................................................... 24[~J
I,
lxiii.
...5
1133
...6... 660
6, ......40 5[h] 6,7.8-,.. 706 [dl
9. IO, I2, I~.., . ...644[c]
730[c] 326[d] 186:cl . . 577[a] 355[g]
1 2 3
lxvi. (Title],).. 8 ..., 9 ,

II., I2 , ,. ...II, I2, I~, IS""" .I7., I8, I9,
.",,j6,............. Ixx. 4-", 5, (xxi. 6,

...20, . .
.
.
119
660 238
.7IO[b]
538(b]
323[a]
328(d]
455[b]
365[c]
324rd]
.. 3 2 5[b)
326[d] ..412[a] 33 1 [a]
.2:&, ...:&:&,
:2~,
Ixvii. (Title,).. I..
i, ~... 4-........
~,
4, (5,).... .
I75[a]
326[d]
Ixviii. (Title,)
:&,
.~,.........................
.
..
539[bl 660
1121
644[c]
Ixxii. ~,7,.. .. 4 ." .I:&,., I~ 5, 7, I7_, .. 6, 7 , .8. .8,9,

TO,
.24..,..
23 8
.... .. 40I [b]
644[c]
.. 56g[b]
.. .. .. 406[d]
.. 406[c]
661
IO ..................
4-", (5,)
36, 355[c], 594[b]

9.,
IO , 388[e], 650 [a] I~, I4 , ............ . ... 283[b] IS, I6, 405[c] I7, .. .... 336 [b] 'i'8 , 811[C]
.~I.,
.II, I~. I5-,., 242[e]

... I~. I4-..... .. 750[d]
... I~. I4. IS, I6 , .. 329[e]
I4, IS,.. .. .. 328[d]
I4-.., .. 866
(19,).. .. 228
(xxiii.
.I~,
.I4.
..
66, 577[b]
...... .... .. 863[b] .. .... 439
326[d] 340 [ a] 483[b] 449[b]
(20,)
.2I, :&2 , .:&:&._. 2~, 24,
475[b] 827[b]
24, :&5,.
167
298[b] 405[e]. 431[b] .. .. 601[b] 706[d] 50 4[e]
24-~I,......................
:&4-..,25, 24,., :&5. :&6.,
Ixxiv. (2,) .. ..-.1, 4 .., ..
z6,
:&6,
z7,
..
...~, 4,
7, .,.8, ...9,
26-28, ..
....
447
~O in 11largin, ~I .............. 627[b]
(7,) .. 799[b] .I2, 3I3[b]

I~-I5,
,jO... in margin,............ ... 783 30 in 11larg;,', .... 388[c], 654[01

.. ~I, ~:&,
483[b]
(13, 14,) ..
7I4[d]
654[e]
(3',)
1159
3~
(14,) .... ..455[b] (14, 15,) ........ .. .. _..518[e]
Ixix
355"rc] ~4, 36, 594[d] (35.) .. .. .... .. 204(a] I, :&.., ...... 750[d] ._I., :&, I4, I5, 53 8[b] 8, ..746[d]
...~:& M
32.,
261
I6, .. .. I6. I7., _.I8, I9, I9. ...2I,
.. 5 2 7
..
610 650[g] 388[c] 23 8

.326[d]
Ixxv. (Title,)
:&.3-,
.IO, II,
.. I~
637(b] 295[c]
_.2.
~.,
I4, IS 537[b] .I7 , 4 I2 [e] i8, ...... 3 28 [d] T8, ........ .. .. .. 3 28 [C] .:&I, :&:&, :&~ 519[a] :&8, 199, 222[a] ~0, 326[b] ~:&.,., ~~ ,................. .. .. 238
4-,5, .IO,. .8,
..30 4[c] 219 3 I6[d]
8,
Ixxvi. (Title,)
.2
960[a], 1116 376[g] 326[d] 850 (c]
.20,
~.,
h
....
..
357[d],
. . . .
365[f]
734[b]
-.1., ..
5-,6, 5-. (j,

(6,)
..
.. 355(c] I87[b]
1006
34, "_, .................. 342 [h]
124
Ixxxii. I,3I3[0], 414, 639 !xxxiii. (mle,)
I057 326[dJ I3-, .I4, 4 1 9[/] Ixxxiv. I. a_, 630[e] I. a,l, 4-, ...39I[d] i, 1082 (9,) .. 375[c(vi.)] .xo, 22o[O] .IG- ............................... 630[eJ
(S.)
II.40 I [c]
448[e] I5-. I7. I8-..................... 273 I6.538 [0] I7. 594[e] (17.) 54 1
.I8.74 I [d]
I9. ..... 275[0]
Ixxviii. -5-...................................392[c]
-8, I83[a]
9. IO_,357[0] I4.594[e] IS, -538[ e] IS, I620_,..5I8[d] IS. x6_, (20.)3S.4II[e] _x8,7So[d] 23. :84, ... 146 (23.24.) , 54 1 (37.) 70 I [d] 39.......................................1082 42-, 4:J,706[a] (44.) SI8[c] 45,4 6 .543[e] 47. 4 8 -, 49,50 .3[a] -57.. 866
.60.799[OJ
Ixxvii. IS ....
Ixxxv. _8, xO........................... 365[c]

!xxxvi. t .......................................... 238 i, 4. 'i6.... ..... 409[e] i'r.. .... 696[e]
706[d] 326[d] 2 ...................................... 208[0] 2,3-.6., -7.. 850[e] -41029!:d] -7 -483[0] Ixxxviii. (Titlc.) . 326[dJ 4-6, II......................... 659[oj 4-, S. 6 .........................-538[0] I4.4 I2 [C] Ixxxix. -2.3,4" S..... 205[c] -3. 4, I4- . zg, 253[a] 3,4-I9.ao.2I.23.} .25. a6, 27. _28. 684[e] 29. 35. 36, 37, 3,4-, ao. 409[c] 3, 4-. a8......................701[0] 3. 4 29. 3 6 ,..768[dj 3,35. -49,.. ..... 608[a, 8 .... I7.3 I6[oj 9-.................................. 275[aj XI..................................... 1057 II. .. 74 I [e] II., I2-, 6oo[0] Ia-I 4, 293fo] IS .................................. 502[0] -IS..... .. 412[a] .i9-.25. 26_,} 375[c(vi.\] 27. (.8.) .29, ' ao. 375[c(vi.:l ao. aIa4, .. 316[0] 2025. 26, .a7:29. 205 (.0.38 S'.)375[c(vi..] .2S. ....5I8[e] a6. a7 --41 I[e] .27,.... 28 30. 3I, 03:Z- 946 34-36 :17" 20~ 36, 31. .. 594[0)
I7. . ..
Ixxxvii.
(T#lc.)
.60, 6x.......................... 8II[a] .62, 63, 64-, .863[0]

.67-,799[0] .68...................................850[e] (68.)4 0 5[c] .70-, 1I, .72........ -409[e]. 482 Ixxix. x, a, ... .388[e], JIoo[dJ 2, 650[g]
81 I[d]
257
Ixxx. I. a,.. 44o[O]. 448[e], 449[0]
I (1.)
XX_, .I2-,
277[0]
662
3. -7, -I9, ..4I2[a] 9, Ix, 654[e] 8, XO, 405[e] 8. IX, 569[0] 8_, II, 5I8[0] I3,3 88[0], 650[g] -I4. IS. I7. .. 724[d] (14.). 919 I6. ....4 I2 [C] I7, 293[0] Ixxxi. I, 2. 3- .............323[0], 326[d] a,3, 4-, 5.448[e] 6, 54[0] ~-, 273 1:3x6.. ..374[e]. 4II[e] .I6.............................. 619[0]
8,
&6. 3'7....................... 401[oJ
-$..,
125
..
69
482 63 0 [c]
662
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-38, -39,
(38, 39,)
36
272
126
c. -3, 4
. 42-,
29l![CJ
ci. (7.) cH. _ Ia-. I4-
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412[e]
850[d]
"47,49-,294[0] (5 2 .) .................................. 228
I3-I6, :ZI. 2121, .I5, I6_, i8, .:25, 216-218,
7 17[c]
294[0] 768[0] 622[0] 328[d] 750[d] 2 81[0]
xc. 21, ........... 741[c]
i. ..468
8 .......................................... 412[0]
IZ-.,453[0] I4........................................... 179
cHi.
I,
I_, 4-, I_, _:i"z,
-I4. I5-................................66o xci. 4.,............ 283[0]

5, 6, 7-. 336[0] 5, _6.................................. 186[0] -9. IO. 799[0] I3, 632 Ia, I4,7 14[c]
(13.)27 8[c]
5
I5, ..
.
.... 507
.I7-,
(17.18,).......................
468
701 [d]
I9-. :zI,
..
2 53[a] 155. 295[c]. 573[a]
civ. _i,
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I5."......................................... 47 1
xcii. (Tme,).. .. ..326[d] I, (2.) 3, 323[0] .IO. .... .. .. .375[e(vii.)] "IO_, ........ 316[dJ (10.) .... . 507 I:Z, I3,220[0], 458[0], 630[c] I4, I5_. .. 11 59 ":15-, .4 I I [c] lciii. I,:z,..............741[c] 21, 3. +, .5 18[C] xcv. _I, 21"., 4II[c], 412[cJ IO, 633[0] II_...................................... 608[a]
xcvi. I 21, &-, 340[a] I, 21. II, I:Z, .. 326[C] (1.)3 26 [d] 21, .I3............. . 612 -5. 6, 288[0]
288[0] 183[c] 195[c] 283[0]
03...
..
594[0]
-3,
36
.9-.
03. 4, .. 4 1 g[d] 4, 130[0]. 155, 54[0] 5,6_, 275[0] 5-, 6-IO, I3, 405[d] 6_, 538[c] IO. XI. I:z., 483[a] IG-I:Z. I4. 210:z5. 650[a] IG-I:Z, I6. I7 ................... II00[C] :14-. 507 (14-16.) ...... .. .J76 [e] .I5-, .. 375[e(viL)] I6 110 i6, I09 :ZI, 2121,. 278[0] .z"4-,:z5-:z7,.. .. 5 1 4[c]
(26,) .. .. 218, 30, 455[0]
2~4[0]
8,
IO, II_, ... II_
630[c]
741[c] 66o I30, .. .. .. .. .. 74 1[c] l'cvii. I .. .. 406{d] (1.) .... .. 3 26[d]

~, 4-..... ...... 273 4.5 74 1 [d] l(cviii. I_, 4, -5. 6-8. .. ..326 [C] 4,5,6, 323[0] 5,6 502 [0]
:z9 -219-. .. 3 21, .... .-&5 cv.

I , _,
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183[aJ 539[0]
1197
326[0] 608[a]
8-,
9,
..
7, 8
9o
..

518[c]
74 1[c]
850[d]
(8.9.) 7 01 [4] (16.) 727[0] -I7, 1 210, 2I, 2121, 213... 448 [d] I8,................................ .. 750[d]
(23,) .... 654[111]
217 .......................................... 706r
xCIx. r
21,
-4-,
..
...... 277[0]
aJ
218_, :29
329/:/]
1206
APOCALYPSE EXPLAlNED.
3 1 [aJ 1197 288[6] (S. 9.) 701 [d] 7-, .. .. 585[6J 9,.......... ......3 28 [e] Io_,............ 696[dJ exii. .I 696[e] (1.} 1197 5-, .9, 3 16[aJ IO., 556[e] exiii. (1. 9,} II97 3, .. 401 [e] 3, .............. 4 22[6J .7, 8, 9-, : 7 21 [6] exiv. z, .... .. 433[d] 21_.3- 8 ,...... 45[e] 7, 7 21 [4] 7. 8, 41 I[e] 7,8,. 483[aJ exv. 4. $, 587[6] IO_, II_, 696[e] IS, ........ 340[6] ..i8, 1197
exvi. :i3-, . ..900[6]
I'4, :i8, I9.., 630 [eJ
IS, S99[e]
(16,} . 409[e]
(19,). .. .......1197
exvii. (2.) II97
exviii. _IS. I6_, 298[6]
22 4 1 7[6]
(22. 23.). 411[6J :z4..... .. .. 660 :Z7, 28_, .. ..391[e] exix. 1-7= I, :z, 4-7, 392[e] I2-IS, 88. 89, ISI-IS6, 392[e] I6, (17.)-213, 65, I2I 4 '}.. 409[C] I 25, I35, :176_, (70.) 1159 IO:Z, I03, 619[6] :105,........274 I:l8, 866 I34. ..........3 28 [d] I6 257 I65, :l66 .. 365[d] exx. (Title.) 326[d] I, .. .. .. .. .. 47 1 :Z, 3, 866 :z, 4-, 90S S .. 799[6] (5.} eIi. (I.) 2_, 3_ ..
cv. :Z9, :513[4] :Z9; 30, 1000 3:Z, 33, 53[4] 3:z,33... 40 3[e] .32 .39....................................50 4[6] 34,35,_543[e] 38. 39,594fe] -40.........................................146 4I, -4II[e], 518[d] (45.) 1197 1197 evi. (I,) 4-, 5-, 33 1[4] 5 , 175[4] .9. II_. ..... 538[4J ...:Z6, :z7, 768[e] .28, 186[6J .37, 586
701 [d] 48..........................................1197

(48.) ........................................ 228
evii. 21,
328[d] 328[e] ...21_, 4, 5-.., .7, 223[6] ..1......................................... 4 22[6] 4.5.6 ..., .7,730 [d] 8_, 9.....386[dJ 23. 24.514[eJ :Z3. 25, zg, -419l/J 33, .5 18[d] 33,34..730[6] 35,3 6 ,730 [cJ 35-37,. 386 [d] 37. 38. 39,650[6J
2,
(37,) (45.)
1001
(37.)
9 19
cviii. (Title.) 326[d] I-.3.3 23[6J, 33 1[4] 4................................................54 1 8, 440[6] -I3...........................................632 cix.21 866 5,6, 740[e] ...I6..........................................23 8 .I8, :ZO, 695[dJ 22, 23 8 (22,23.) .. 543[e] ex. I, : 687[6J I, :z 850[dJ I. 5 298[6] 2_. .. .... 7 2 7[4J -3, -4,. ...... ..J79 4-, 608[4J ..4 .. .. .. 365ffJ S-7, ....... SI8[dJ, 577[6]
6.7,
exxi. (Title.)
I.,
.-
365[11] 326[d] 4os[bl
SCRIPTCRE PASSAGES.-PSALMS.
3-., 5, 6, 6, 7,
127
.. ..... 63o[c]
666
2<)8[6]
401[g]
exxxv. _I,
(3,)
2,.........
..
...llg7
exxii. (Title,)
3, 4, .. ....
326[dj
-43 1 [h] 39 2 [e] ....253[a] .. .. 39, 253[a]
6, 7,
. 342[c] 4 I g[d]
7, .... 644c]
3, 4, 5-, .. 1-, 4-, 5,

(3,4,5,) ......
6, 7,
8, 9,
..
.. .. ..
7,8, 273 9,.. ....706 [a] IS, i6, ........ ...... 587[6]
365[/]
746[d] 326[d] 326[d] 518[e] .... 556[c]
I7
:2:1.,
............ 419[c]
.85o[c]
8,
exxiii. (Title.) exxiv. (Title,) :I, 4, 5,..
exxxvi. 5.-, 6 ,.
9 ,
+"
5, 6,
304[/] 5-.., 6 , 7-., 8 , 9-., 527 5 , .6._, 7 , 8_.,} 401 [d]

.10 , 11__)
exxv. (T,Jle,)
(I,) ....
03, cxxvi. (Title,)

:I , :2
_
,..
.J26[d] 40 5[e] 72 7[6]

326[d] 85o[c]
exxxvii. (I,)
(I, 2.)
518[e]
323[c]
(I.8,9,) 5,
..
484 cxxvii. (Tit/e.) 326[dJ 3,........ .. .. 622[6], 710[6] ... 3-5, 357[6], 695[c], 7 24[C]
eXXVlll. (Title.)
5 , -6 ,
9, exxxviii. L,
8,
.... 1029[eJ 2<)8[6J 4 11[/]

220[a]
exxxix.
I, I, i,
326[d]
696[c]
2, 3-5, 3, -4, 5, 6,
I,
6,
617[6]
.. 34o[c]
638[6]
365[/], 85o[cJ
cxxix. (Title,)
...5,6, ....
326[d]
exxx. 5 , 6,
7, 8, ..
7, 8.-,
..
507 179
58 5[6] 687[6J II, I:II,. 527 (Il,I2,)........... .. 526[6] I:II, I3-, I5-., 167 :13,.. .. 622[6J.7Io[h] IS , I6, 199, 222[aJ exl. i.:2, 3-, 734[d] 3, ........ .. 581[oJ 9, IO, II._, 455[6] 504[c] :1O, .. I:II, 23 8
I, :11,
.. 328[d]
326[d]
cxli. _.I, :11,

...I, :11, -.3,
324[d]
exxxii. (Title,)
I-3, 5- I O, .I7, I8, .:2-,4-,5, 6 , 7,
6--4), .... .. ..
6-9=.6,7,9, :l0, 7, .. ....

9, IO, I7,
I8,
684[c] 205 .. 700[6] ..375[e(vi.)]
.. ..325[oJ :11,................................ .. .. 491 6._, -41 I [f] exlii. -5, I86[c]
4-, ...5,
.. 69, 606
205
608[a]
exliii.
n._
n. .. ..
I:2, :13, I4,
.I7,
7.-, .. 3, -.3, ..'1,
75o[d]
7 1O[6]
392[e] ..
850[c]
8.., ..
1'0,
...IO, II ,

..
526[6] 186[h] .... 4 12[e] 179

295[c] 304[e] 53g[h 1 405[h:
3 16[6]
exli v. 5,
(17,) .. ..
.I7, I8,
..
(17, 18,) cxxxiii. (Title.)

I, I,
.. 375[e(vi.)] 272, 375[e(vi.)] 126 326[d]
5,6 , 6, 8, _II,
..I I, I:II,
27:: 2<)8[C]
724[c]
:2,
a
..
3, ..
746[/] 375[e(viii.l] .. .. 340[c]

326[d] 85o[c]
:13. .. .. :13, I4, _

exlv. 4,5,
I3, I:II,
336[6]
652[c] 288[h]
exxxiv. (Title,)
3-
685
295[r.]
i6,
/208
(9.24.) .. .. IO, II_, I_. S73[a] 653[6] 412[C]
cxlvi. 3. 63 '1, 386 [d]

-7, 8-,.. .239[6]
(9.) 1121
IO., 850[c]
[Xlvii. 4, .. .... 453[6]
-4 72 '1, 32 3[6]
.. .... I3, I4-'} 11-19- _I5-, I 6 , _I 8 J ......939 , 11-19 = XI_, f.J-I5. I6_, 1061
_{fi_,

(12.)
630[c]
(12-18.)
....
8, .............. ..40 5[e], 594[6]

_8, 9, 650[6] _8. 9-, .. 5CYl IO, ...._ 355[e] II 6g6[c] I2- I 4..... .. 374[c] I'2, I4, ...... 365[/] .I5-, .I6_, 67 I7. :i8, I9,........419[d] :i8.......................7 1 [xlviii. (1-5. 7, '3,)..._ 1210 (1,14,) 1197 2, 3, 573[a]
_i1J,
I6_, _I8,
..
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:aI, 22, (21. 22.)
.803[6] .... 3 2g[f] ..475[6] 67, 364[6], 142 _ .. 617[6] 887 376["]
27. ....
030,3I, .. ii. T, .21, 3-,
8 50 [c]
.2,3-,
03,4,5,
(6,) .... ..
........50 4["] 433[c] 45["] ...... 734[6]

.. 4 22 [d]
Io-,
4 11 [/]
3 4,
'1,
2, 3, 4-,
..
.. 401[e] 72 71
1<>-21~IO, I2-I9, 20. :i"I_. 410(6]
(12,) ..............573(a]
405[g] 82 7[6] -587[c] 727[6] 433["] .. 590 .... .... 573(a] 653(6] _8,900 4 12[/] , Io, 61 7[6] (11.) -53 1 I2, .. ...... 555(d] I3o, .. .... ..4 1 4, 639 (13.) .. 850 [a] I3, I4-, 85 1 (14,) 919 IS_....... _.. 4 12[/] (16, '7,) 850[d] (16-26.) 850(d] .I7, 24 0 [6] 24, 25, 637(6] 25 .... ...... 555[a] iv. I :555[a] 2 .. ......30 4(d] 2_, _ 555[a]
-4,
(7.) .. ..
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.... 4 19[d] 40 5[6]
10<)
.I_, I4,
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, 7'M 8,.... '1-. 9,. IO, IO, II_, (7.10, 11.) IO, (12,) .I4..,
"M', -9.
'1, 7.
650(6] 388[,,]
(16.) (18,) 20, iii. I. 2_, .I,2, 8, (1.2,3,20.) (I, 15.) .8_,9-,
388["] uoo[6] 863[6] .. 3 1 6[a]

326[6]
cxlix. f,
..
MI, 2. 3, (1.9.) ...2. 3, -2,3.,
326[C] U97 323[6]

850[c]
5. 6,
I3 1 [a]
1197 -502[6] 323[6]
cl. (I.)
3-, 3, 4, 5, J .-4. MJ,
.... 326[d]
1197 750(d]
6, 6M...............
!saias.
i. 4,
6.7(8,)
768("] g62
8So(d], 919
03,4, .. 3 2 9[f] ...1,5-, .... .. 850 [c]

4, .... (4.) 5. 475[6] 8so(d]
....53g(6]. 594[c]. 955
SCRIPTUH E P.-\SSAG ES.-ISAIAH.
120<)
5,
5. .... ......
..
294[6]
.:2:2
40 5[e]
_:22
:23, :24...... -:24. 25, .. ....
5.6,
(5. 6.)
v. i, i1
_I. :2,
_X. :2, (4.) (1-10.)

~.
50 4[6] 799Cc] 37Se(viii.)] 922[C] 918
617[6] 619[a] ..35i[c]
304[c) .Z5,. .. .. .......... 405[c]

viii. (6.) 239[6]
7.
i..,
-5 18[e], 569[c]
30 4[dJ
696[d]
919
.8....... ......
433[e] 05 632 .6 644[6] .... .. 594[6] .{; .... (7. 9. 16. 24.) -573[a] i-, XX_. I8_. :20... :2X_. :2_. 53 I .9. xO_, 675[6] II, I:2 323[c] xx. _X:2, :2x. :2:2, 376[g] X3, __ .. 3 86 [c] :20_ 526[6] :20. :2:2, 522. 618 :2x 844
_:2S-,.. .5-~O=.Z'S- :26-.29,30 65 2 [d]
4. 05,
.fi.
..
"3,
(13. 18.) (18.)
573[a]
412[e] 405[e]
.I7 ....
. .. .. ..
22_
-I9-. :20_. 2I.

.:2:2,
386[c]
526[a]
(22.)
ix.
439 447
..
(1.)
439
:2,
2,
2.
..:..
.... ..
526[6] ...... 97 .. .... .... .... 447
.16_
.:26. :28.
.26.
(27.)
:28
_:28_ :28_, 29-30 ,.. vi. -x
_X, i, 3,
.:2,
<3. 5.) ... ...
-6. 7,..
601[6] 1133 355[/] 357[C] 1006 41 1[/] 278[c] 5 2 6[a] 22o{a], 253[a]. 297 285 282 .... -573[a] .. .... ..-955 .. ..539l6] .. 39 1 [c]
4-
~:l~:::::~........~::::::~~:::::::~~;;~~
7 2 7[6]
.5-,
.6, .6,
3 2 9l/], 50 4[c]
852[6]
7-, .6,7-,
..
253[a] 365[r]
..7-,
.x4-, i'~. ........
946 559
624[d]
.X4-, IS
..X4-. XS"
(17,)
..
577[a]
I 121 504[c]
.x8.
-X9 X9-.....
.6_.7. .... .... 580 -9. xO-' 152 9, ID ........................................ 26o{a]

.XX .XXX:2 223[b] 280{6] 559 706[c]
X9, :20. :2X_ X9. 20. (21,) X9.:20,2X_ .. -I9. _20. ZI-
304[d] 440(6] 6oo{6] 386[6]

746(c] 1082
_20
ZO,
2I_..................................617(e]
531
I
x. (I.)
(1.2.) (2,)
121
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238 -4-,
vii.
rI..I4.
_X4. .... ......
_x4. X5 .. .. -I4. IS. x6 -I4. X5, x6, ~i_, .:2:2
(17-19, elc.)
-3-.
(3"5.)
3 1 5[d] 654(111]
331[6] 727[6]
852 [6]
619[a] 617[6]
304[e] .. 433[/]
-5-. 6_ 5, -Z-4. (26,)
-6,
IO.
xx.
63 2 65 2(d] ... S87[d]

40S[e]
(12.)
.x8. I9
(18,19,)
3'0
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41o{c] 518[e] .. 569lc]. 577[a]
...X:2, X3.I7 .I7-, .i8-,

(21 2,)
844 504[d]
66
750[e] 433(d]
. "'
.t . :a-2.
APOCALYPSr; EXPLA1NED.
z3...
..
..... 397
850 [d]
(32.) ..
19,.. ..i9-,
19-22... .
1~22=
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.. 2X, I9. 20,
653[h]
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xi. .1 .1 , .:a ,.
.2.
780[h]
..
183[h]
3... 6<)6[c] -4,. . 176, 304[d], 7 27[a] 183[c] 4... .... (5,). .. .. .. 95 2 5, 6, 78o(h]
(6.).
(20,).,
.ZI,
662
..
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(2',)......
.2Z_
xiv.
(.1_,
)
27 8[c)
1- 25 = ) 7-I2 ,13,14-J6. ~ 1029[d1

I7.., I9-2J
4,
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586 1001 7I4[c]
.6, 7
(7"""9,)
..
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.6, .7-, .8.,....

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314[h] . 650 U] .. 41O[c]. 58I[a] .. 275[a]
t zz.., 23... ZS- .:1, 4-24...................................

...... , ZZ ,
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(9,).
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..
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....
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405[~]
6",
7
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.JO.. ,I2_. ..
310 I75[a] --406[d] 706[d] 33 I [a]

433[d)
(iI, 12,)....
.IZ,
.i'4..., .15, i6,.

.13,
(156.)....
~,
A33[h] .. ..... .. 56<)[c]

..5I8[~]
.x;....,
xii. .1
2,
1. 4-., S , 6.
326[h]
26o[a]
.. .... 3 I [a] ...253[h] (12.) .. .. 304[g] I"Z , i7"" n, 223[b] J3, ..... .. 405[~]. 687[h] 13_, J4,. .... I 108
I4..... 594[d]
.13.., 14, IS.., ........ ..5 10
...I6, 17..., 73o[h]
....20_, ZI, .25--,' (9,).. (93.) .... .. .. ...........
.. .. .. 9 ~6, 17-, \
8II[d] ..... 1188 I029[d] .. 72 7fb] .. 33 I [b]
30 4[d]
.4-..,.
..
6, .... xiii. 4, .. 4-.

..4, .. ~.... 5
..
..
.. I02[a] 3I3[h). 850[h]

.... 734[d]

....
573[h] 453[h] 33 1 [h]
7 1 , 483[h]
...I6, i7"" _zo ,..16, I7 , ZI, 17,...... 17.., ....

I9, ZO,
,
..
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74I[d]
8II[d]
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659[~1
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..
589
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768[~]
zo,
:2X,
S-,
-S
1133
573[h]
.22.., Z3

724[~]
6,7,8 ..8
_, .10, 9, JO, .11_,
7 21 [C]
4 12[/] 72
9. IO. J2 9 .I3
.i1:_, I5,
J2
J3
..
401[C] 304[h] 41 3[h]
.IO, .. 526[a] .II_ ....................................... 741[d]
3I5[d]
280[h]
xv
12_,
I3,
IZ-, .IS I7. i8,

I7,
400(h] 13I[h]
710[C] 242[d] 724[c] 357[c] 622[h]
573[a]
608[a]
Z9, ....... .. 58'[h]
i9, 727[h]
Z9...jO................ . 386[h]
29.3D-32,........... . 81 7[d]
30 ,......... .. 118
..-3 0 , .. 3 1 5[c]
31 , 208[b], 539fb]
2,......... .. .. 66. 577[b]
-2,3, .. .. 637[b]
3,.......... 652[C]
(22-24, 27.) ..
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J7-,
'18, i8,
.X7, 18 , i~
.....
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3. ........ .......... 1 95[C] -4. 5-. 8_, 393 6.., .9-, 3 2 9[/] xvi. X 3I4[C] .X, .. 405[e] (t,) 850[dj
SCRIPTURE PASSAGES.-ISAIAH.
I2II
.9,....
.9.IO
.s,
799l:h] .... 9 11 [h]
484
,
376[c]
.io_.,
(10,:,
23,24, ZS, 34o[d] 24, 25,.. _ 313[h] .25, .. ...... 585[h] xx. 2, J,. _ 805[h(iii.)]
660
919 622[h] 53 2
695[d] 573[a]
-2-,3-, 4 ......................... 240[h]

(3.)
409[c]
.II,
-I4, .. ..
I4. xvii. (3.)
..
..
3, 4,.. ..3.4.., 3,4, .. ......... 5. 6 ,...
8II[h] 53 2

655[h] 4 06[h] 357[d] 7 21 [C]
911[h] 532. 548 7.8, 39 1 [g] 7, 8_ :............................. 585[h] II179 (12.) 53 1 I4 ,. .. .. 677, 9 II [h] zviii. (I.) 531
__
.5... 6_. II,.
xxi. (2.)
3 ..., .. ..5, .. .. .6,7-.8, -.9...,
.6_.,
S.., -9,
(8. 9.)...... (9.) ..II, I2_...............
375[e(ii.)] .. 278[h] 587[d] . 1029[e]

3 0 4[g]
I,
2.,
..

..
304[d]
I lOO[C]
I 6,
:2, ..
(2.)
i4, IS........... .I5.........

.I5...1'6, I7I6,
179 .. 13 1[a]
7., ...
3, ..
518[e] .. 33 1[a] 55, 74 1 [h]
734[h] 357[h] 695[d] 734[d] 208[h] 453[h] 239[h] 637[h]
..4,
(4.)
.. 594[c]
4 81
65o[e] 85o[h] 405[e], 661
J<xii.
6,
..7, .8 ,............. .9. IO,

(9. n.).... .I2,
.
..
7,
(7.) .. ..
n,.....
.I2. I3
..
..
x:ix.
_I ._I
594[h] 36
..
355[C]
195[c] 617[e]
il ,
...I6
(I6.) ..
660
-41 lee] 799lh]
'4-., 5,6,8. 9.} 654[h] 1-17- ... i"i, .I2., :13, IS, ....
.2, I8 I9-. ..
734[d], 746[C] 223[C] 275[a]
_{t, .2. .
04-,5,
5-7, .. ..
.6,
.. I , (2,)......
...2I. 2:2,
21.22
206
53 6
..
xxiii. _I, 2,4.5. 6,

_I , 2, I4 ..I, 8
4OC[C]
.. 5 18[d]
627[h]
.8,
(9.) .IO.
513[c]
.. 750 [d]
.."i. IO,
il..,
ii:..,
_.:ii
(n, 12,14.)
844 654[/]
376[/] 654[/] 39, 43 1[h] ........ 235 559, 577[a]
2, (3,) 4. 5, (2.6.)
I7,
514[h] 840 304[d]

275[a]
50
4,
4.5, .. (10.) (12.) ...I5, I6 ,
..
863[a]
IJ,
(13,)
.... 7 21 [a] 952

863[h] 32 3[C]
I4, I5, i8_

I8, I9,
..

i7. i8
...I8,
608[h]
391[d] 654l:h] 548 393
14 1 [h] 61 7[h]
xxiv.
I :~
I8, I9, 20..,} :2:1: , :2.25, I8 , I9.(20.)
II ... 1.3, I6...,...I8. I9, 20:: (23.)
3~!. 4::;,
..S"1.,6, }
.I.. :~. 3 ...1.. 5. 6""} ...I8. I9, 20 ,
::.x,.
.. ....304[h]
697 223[h]
83-25,
388[/]
.:i-, -4-. :12, IO_, II_,
-S-'}
1212
APOCAL VPSE EXPLAINED.
741[dJ 8,...................... . 419UJ

280[b] -9... .. 391[dJ 6. 7, 9, IO, 376[dJ II_, .. .. 555[d] .I2, I3,..................... .. ... 654[eJ 7, s. 9-, 323[bJ 7,9,......... ...5 22,618 -I3,:...... ..405[e], 502 [b] IO, II.... ..652[bJ xxviii. f,... . 734[d] II. I:&, i:'. .. 919 I_,2_,.. 5 0 3[b] I2, 208[bJ i, 3, -7, 376[.1] .I3,.. . __ 638[cJ _z, _22, _ 304[b] -I3, 313[bJ 3,.. .. 63'" 5, 272 I4, IS, .. .. 406{bJ (5,) 126 .I5, ...... 50 _IS, 1057 5-, ,6, ... .734[dJ ..'lS, I9, :&0, 400[bJ 5-, .6_, .. 183[b] (5,22,29,)..... ........ 573[aJ (21.) ...... .. .. 3 1[aJ -7,.. .. 624[e] ._2I. :23-, .....401[dJ 2I, 2.J 526[aJ -'7, 260[aJ .:&2,. . 81 l[dJ -7, S, 9-,. .. .. 235 -I5-, ._ 186[aj 23, 270 -23, .............................................. 850(c]
.I5-., .I8_,.. ..701[e] (23,) -405[eJ _I6_, 4I7[bl xxv. _I, 2, 3,. .. 223[b] (16,) 41 l[bJ _.i6, I7-, .IS-, 850(b] 3, 175[aJ, 696[cJ 03, .7, (8,) .. 33 1 [aJ .-I7, . ........ .503[bJ _22, 397 -4,5, -481 I .6,... . II59 _22, 24, 215, 26,.... 374[c] _6_, ..252[a] xxix. (I 15,) _ 53 1 (4,) 30 4[g] (6,)... ...376[e], 573[b] , S_, 186[b], 484 6,...... 4 19[.1J -9, 460 -6, .. .. . 50 4[dJ '-9, 660 (6,) 573[aJ (12.) 304[gJ .8,........750(eJ xxvi. i, 2, 223[b] (8,).. 405[eJ 2, 208[bJ 9, IO, ..........376 [.1J .IO, 152, 577[aJ, 624[d] 2, IS, .. ...... 331[b] 2_. -.I5-, 175[aJ -I3, .... ... 696[dJ
xxiv. 4, 5-,..
-.6.
I02[aJ 9... .. .. .... ....74 1[bJ Nib_, II, 671 _II, .. .. 504[eJ I2, 365[dJ 304[dJ (16.) 590 _"i'6, I7, IS, I9-, .. 721[aJ IS .. 741[bJ (19. 21 .).. .. .... .. ....30 4[gJ .,zX, ..... 315[d], 329[gJ
4,... .. ._S. _I3,.......
4,
.......... 4 11 [CJ 468
_i4,
844
is..... .
xxvii. Ni,
6,
7,
_.I._,
(I.)
275[a] 581[bJ 455[b] _ 741[d ' .._.. _ _....3 15[cJ
177 239[bJ 152,526[bJ .238 381 (23,) 204[a] xxx. (I,) 531 i, 2, 03, 654[Jl _6_, 1154 6, 7-, 654(gJ (6, eic.) 650[g] IO, 260[a] .IO, I-:l_, 11-., .I4, 177 II, 4 12 (fJ .IS, I6, .. ..355[eJ I7_, .. .. 548 (19,) _ - .. 393
-I6, I8, .I8, .I9, _:&-2,
.20,2X
121 3 .... 365[dJ

280[oJ
.22, 23; .23-.
600[oJ 587[d] 644[cJ ~. 1159 _23, 482 .25................................................405[oJ -z!s-,................................... 3 15[cJ 25. 26_, 40I[cJ .26_, _ 257 26, _ 584 .26_, 527 _26., 962 _27,28, 9 23
-7, _88,
8, 9-,
9, 9-,
......
..
.. .. 223[cJ
730 [OJ
.... 304[oJ
183[aJ .. 504[cJ 1133 3 2 9[fJ
IX., . .. II, I2, -I4, I3,
IS,
:i'5-, _1'6,
-IS, I7N
.. 7 I
29,411[CJ -30,...... 50 4[d] 30, (31.) 503[oJ .;II, 3 - , 727[OJ (31.32.) ..3 2 3[cJ -33, 578 ..:J.:J.. . -4 1 9lcJ (33.).. .. 1145 xxxi. (1,) 204[aJ, 531 I, 3-, 654[gJ T, 3-, 355[gJ -3_, 1082 ,4, .... 601[aJ -4, 278[oJ, 734[cJ, 850[dJ (4,) .. .... .. 40 5[eJ (4, S,) 573[aJ 5-...................................... .. .. 282 .7, 587[dJ .7,,8, .. 13 1[OJ ,7, 8-, 585[oJ .7., 8_, 9-, 4 I I [eJ -9, 504[aJ, 54o[oJ -9, 850 [cJ xxxii. 3, 152, 260[aJ ...., ......455[OJ .6,............................... .. ..386[dJ .6 ....750 [eJ .6, N.7, 238 9. N.xo, .. 555[dJ -9, xO, .... 9 19 X3, X4, ...... ........ 73 0 [oJ I3-, X4-, 304[cJ .I4,.. .. .. 4 1O[cJ .I5, .I6,.... .. 73 0 [cJ .I7, x8, .. .. 36 5[gJ .I9, 503[oJ xxxiii. (I,) 53 1 N2_, 179 3,................................... .. .. 33 1 [oJ (3,4,) 543[cJ 5 946
5, 20_ __ 8<;0~cJ
152 453[oJ 3 0 4[dJ X7, X9, 455[OJ 20, .. 799[0] 20_, .2X, 518[aJ N2I, 514[cJ xxxiv. X, . 741[oJ I_, . 175[aJ, 331[aJ .2, .... 573[0] .2,3................... 405["] .4,... .. 573[a] ....,..................... ..43[0] 299, 404 .4-, .. 6_, 3 1 4[0] .8, 413[0]. 850[d] .8,9, io_. ...578 8, ,9, io_,... .. ......... 504[0] 'N9, _IO_, 304[0]
IS-, i'7. I8, x9-,
(10,)
... 494
(u,)
586 1001 xxxv..x, 2, 288[oJ -4, 5, N6, 239[0] -4,7-,.......... 483[a] 5-,........ .. 15 2
6, 455[0], 518 [a] .7 7 1 4[C] 7, .. 62 7[oJ 9-, 388[0] 9-, 650[/] (9,)......................... .. 278[cJ .9. xO_, 3 28[CJ 850(0]
(14,)
.X3, .I4
373 7 1 4[c]
.Io_
(17,)
_io,........................
...660
xxxvi. .6, 6................................ xxxvii.

I
NI. :1..
J,2,
-3
-6-, N7
6 2 7[0] .7 2 7[0] 376 [e], 919 195[C] 637[a] 195[C] 7 21 [0] .47- .i8-, lUrO
1 21
4
(10- 13,
23, :Z4-,778[C] 778[c]
nxvii. _6. I5-, -I7.

24, '5,)
26_, _28-,
-3I_, _
294[b~
z6. ...277[b] (16,) 573[4], 662 I7-,.............................. 68 .I9-.. . 585[b] (19,) . II45
(22,) _22,
xli. t,5-, (1,5,)

2, ,
......
.281[b], 2l:l3rbj 406[eJ 50

357[b1
23, .
_24-,
.. 850[d].863[b] . 850[C] 40 5[e]
_, _ 5, 5, _I8, .. 6,
.. _ ...... _ _
4 22 [C] 677 __ 30 4[d]

746[c] 4og[c] 768 [c] 2g8[b] 3 28[f] 204[a] 405[h]
25. -27,. _29, .30,

(30.) . (3',) ....
5'8[d]
507
..
. 923 ._..706 [C] ... 9'9 ..... 40 5[e]
4og[c]
.8_, .8, 9-, _I'O, .I3,

I4,
..
.. ..
..15,
38, xxxviii. -3-,

.7-, 8,
_IO. .
4 11 [C] 97
.. I5, .I6_,............... .I6_, I7-, I8,.. I7-. I8_,...

I7.-, I8, 20_,......
(14, 16,)..
41g[f]
483[a]
6,706[c] ..706[C]
.I8, I9-,
2I. .................._ .22,
...is.
n._,
.453[4]
304[e]
I8, :18, :19-,..... :19., I9 20,

..22, 23-,.....
118 71 .. 518[a]
730[c]
..
log, 375[e(vii'.)1
294[b] 706[c]
.750[d]
186[a]
-403[C]
706[d]
xxxix. -3-,
II33 (6.7,) 1029[e] xl. .I_, 2,.................... ..... II 15

3 .................................................730[b]
xlii. _I, _
J,4-,
(5. 6.)
_..
_._
4 1 g[d], 587[c1 183[b] _I .., 750[/] 1_, I9-,........................... .... 4og[bJ 627[a]. 951 3,
25-, ...25-,. 29
..
40 1 [e] 102[a]
40 5[g]
3,
-5-, 6-8. 9-,
108. 507
40 5[b]
850[b]
4, IO, II, I2, 4, '-0, :KZ, 5,
955 406[b] 50 34[/]

294[b] 75o[f]
9, IO_,
9. IO
I-D.,.
(10,)
J,
-S,
ft ,
612
.
.
6g5[b] 6g5[d]
6, -6, _
.{;,
33 1 [a]
IO_, iI,............
IO_, I2,..
.314[b]
62g[b]
-6-, 7
-6,7-,8_, -6,8-, 7,
IO_, I-I,
-482 I2, . . .. .373 I5, .. 406 [e] .I6 ...................................388[e] I9, 20, .. ..587[b] I9, 20.... . I 186 _20, 1145 2I, .. , 1057 _2I. 22.... 23, 304[C] 22, 799[b]
22._,.. .
ft,
:10_, :lI_,
_IO, II,
XI
70 1 [b] 175(a] 15 2 23g(b] 102[b] 687(b], 8II(d] 326(bJ 326(CJ 730[CJ

405[b1
i3,
I5,
I3, .......
502[bJ 734[CJ 405[h], 518[dJ

S0 -406[t] 239(b]
('5,) .....
26_.
543[d] ....................... 04[a] .. ...... 453[b], 573[a]

_
(IS,)
I5, (16.) .I6_,
..
26_, .....
148
.6._,
..
526(11)
121 5
I7,
_IS,
-24,
20_.,
587[d]
260
97
6._,
S._,
...3 ..,4,
148
401[e], 422[0] 594[e1
xliii. .. I.,
148
..'t,..
8..,
S ..., I2., .IS.." 9 ..,
(9,10,)
36
_.1,
..I, _.6, ~.~ IS,
2,
.
..
328[e] 696[d] 294[0] 504[e]
I9..,
304[f~
177 531
585[0] 721[01 706[e] 573[a] 294[0]
2._,
(3,)
9, II, ..
IO,
II, I3,.,..
518[e]
3, -4, -4, 5, 6,
204[a] 654[e] 75o [e] . 768[0] 724[d] -4 22 [0]
I2l,
(I2,) .. is._,
I3...,..
8II[e]
654[e] 629[e]
i,6,
.-5,6,. (5, 6,) ...5,6,
I4,
I4,
tt, S,
. .. .. A33[d]
239[0]
I7,
:23 ,
468 .. 608[a]
455[0]
_6,
; ,
II33
102[a]
..:23, 24,
25,
693
768[e] 650[g] 811[0] 7 1 0[a] 627[a] . IIDo[e] 850[0]
8,
S,9 , ..
I'O_,
I4,.
152 .... 33 1[a]

409[0]
xlvi.
I_
Z,
5 14[e]
3 28 [f]
275[0]
.. ..
I4-,
I6, . . I9, 20,
20, 20,.. .. 20.,
3-, 4, _6 , ...9, II_,..

I3, .. -.I3, .
5 18[a]
I'9,
23., ...23.,
73 0 [e] 650[e] .. 714J:d] 3 2 4[d]
49 1
409[e] . 7 10[0]
460 xlvii. (I,). 253[0], 304[.d 863[oJ _'i , Z, 3 , 240[0] I , 5, .. 8,.. ... 687[0] z ,.. . 1153
~.. .II~
xiiI.'
_z_, 24,
.3,... .
i, _2,
.3,
.,)_,
71 5 18[a] 183[e]
4, . . 5,
328[f]
526 [0]
-S,9-"
..
..S, 9, IO, II,

(9, 12,) . ..IO, II..,................
-3., -3, 4-, ....... .. 5., . .

-S,.. .
768 [e] ..507

222[0] -4 1Ire]
II21 1029[e] 590, 1191 ..

..237[a] 504[e] 1029[e] 608[0]
.I4..,
!r"20={9-' :lx._, I;~, I3, ~~,} 587[0]

IS, IS, I9-,
xlviii.
_20,
:i, :i_,
(2,)
Chap. eiled,
119
204[a] 42 7[0] 70 ..587[d]
IO,
I2l,
_
_20,
:23,.
23,
2;' , 24,
:24-, 2S, _:26, ..:Z4-.,26, :25, . ...25 , _26, 27, ...2S, xlv..I,.. .
I, .,) ,
386[0] .298[e] 326 [e] 45[0] 304[f] 223[e]
--4,
(4,)
...5,
_.8,
I:2_, .I3-, .I3-,
{IS,)
710[0]
... 157
298[0] 84<J
433[e]
706[d] .844
538[a] 220[0] .298[0] 208[0]
__
I7..,.. .. I8-, I9.., .IS_, I9, IS, :22, .:aI,
328 [fJ 622[0] 148

365[d] 41 I[e]
12iO
APOCALYPSE ExpLAINED.
xh'iii . . xlix. 1'_........._................._ .._
71 50. 406[h] _t.......................................................... 148 M'X. 005-, _ ..7 1o{h] x_, .x_, __ 1133 :i...................................................357[6]
zi.
..
...xx............................._.
.X2................-........................... _X2.......................... _ _
.I3-.................
660
. 50/
63 .
1057
X4. _-.- .537[6]
.L,
.. ~. M6 ..........._
..............................__ _
9Q8
409lc]
695[c]
I4,.._
x6.
:i1-,
71
1057
-6,
_..-.--_.-
460
39
433[~] 3 2 8[f]
I7. I8. 20_............................... 724[d] I7. 22. ................... g6o[h] X9.., 386[6]
(6,) ......................_ (6-9.)
20_,
lii.
6S2[d]
7,
(7.)
_ _
204[a1
-:~:.::.::::::::~:::=:::~::~::::::=::~~:=::::::::::::~~~
"x.
(2.)
.8_,
M8_,
. 295[c]
47 1
i ........................_ _ 2, 4. _
-3 (3,)
195[h]
8n[d]
8So[d]
2 ....................................................... 687[6]
-8
30 4[d] 82 9_ 5 2 6[6] 9. xo, 481 .xo 386[d]. 483[a] (1~.) .433[d] .II. x3.M............................. 405[6] IJ, ..................................................... 326[C] x5 . .710[6] X7. _22, 7 2 4[d] 22'M, .... ....33 1 [a]
_22, 23-.... ... 175[a] 'M22, .23-............................... 433[~]
_8_. 9 ....................................................... 4
I:~M,
- 701 [6]
--
840 84 0
3 28[d]
.3 ',
1. _8.........._ 8. 9,
X3.
M'
36Sk] 405[6] 612

326[6]
(11.).............................................................. 79
.. .409[6]
liii. .4-. _i"x
.X5...... 3 1 [a]
1_
314[c]. 81 3
805[6(iii.)] 5. ... 365[e]
.23-...................................3 1 [a]
811[C] 24, 25.26_................................................ 1082 _26, 328[f] (26.) _ 1082 I. (1.) _ 840 __................................................328Cd]
_2..... 275[a]. 342[c]. 513[a]. 73o{6]
_2.................................................5 18[d]
3 .................................._ 637[h]
...9
9-
_
_
186[6]. 6591:6]
866
768[6]
.xo................._
.xo. xx_
xx...........-.... -
9oo
4096] _ _ 6SS[6]
721 [a]
Ir
Iiv.
I_
r. 1'M. L. -3,
2, _
__
_
768[6]
.223[C]
7991:6]
6oo{h]
I .............................. .
1:0........................._ _
179
2. 3 ...._
_..__..__
6g6[d]
97 (10.) ....._ _ _ 409lc] xl:-............................................... 504 [cl

H. 1:...................................................... 4II[c]
-x, ., 3-....................................7 21[6]
-3........................... IIO. 326[6]. 73o{c]
:i'O_,
-3............_ _..__ 768[6] -5 ..__. 3 28 [f] -5. X2-...._ _ 208[6] 6. 7 ...555[a]

-9-............................. ..608[a]
.xo_
-J................_
__ _
660
.IO-. X3, xx X2. X3.X2 _
. 405(1'] 365[d] 717[a]

401[e]
.4. 5 .............................................. 406[6]

M.5.. . .. .50 _6_, .J04fr]. 5391:6] -6._8, 468 (9.) .. . .714[d] 1[0, {15.) ......___...SJ8[a]
Ivx
.i
I
x.
2 ............._
_:011................_
__
84 0 376[6] 654lJl 61 7[6]

11 59
SCRIPTUR E PASSAGES.-ISAIAH.
3. 4..... 205 -4, (s,)................ . 33 1[0] .xo, xx, 644[c] _x2,405[b] Ivi. .6_, 155 -6, 1-...391 [e] (7.) 40 5[e] (8,) 433[d) 8, 9 ...................._: 650[e]
IO~., -xx_, 239\:b] .xx"" x2_, 376[f] Ivii. 2., _ 97 2., 3, 141[b] 3. 4,.... 768[e] 5, ..411[f] (6,). .............376[g], 661 1, __405[-1 _x3,,_......-....... 405[e] .20,....275[b]
I2j
.
282
406[e] 9-,..514[b], 7 24d] 09_, ... . 50 -IO, 295[e] (10,) . 31[0] .11, 1_, _18,......... . 208[b] 13-, . 109 ~.i'3.... . 606 -1:3, _14-,... . 69 -1:4................................ 223[e]
8, 9-,
1-,8.,...........................
-14. 'i6_, -XS, 'f6_,
31[0]
65 _x6,.328[f]
X7,
..
70
Iviii.
~;' ..(~~~.)::::::
:::::::: :~
:::::::~~~
5-,.. .. 75o[c]
:~~~:~. ~: .: .:.:.:.:.:
10,
:::::: ::::: ::;~~~ .. ..
240 [c] 386[d]. 526[b], 750[e] _.XO, _XX, 71 (I.,) 1057 X4-, ...... 355[c] .X4-, 617[b] Hx. -L, -4 12[e] twiu 03, 1-, ..329Lf] 581[0] 5
,6-, .'7-.,
1'1-..................................... 176
i7. x8-, 3~5lK] :1:9. :Z0, . 401 ["] :Zo................................................... 401[e] .2X, .585[b] lxi. I-, 375[e(vi.)] 'i_, 183[b],375[e(v.)] _x, 811[e] x, ::I, 612, 684[bj y-, 2, .. ... ...4 13[b] (1-5. 9.)433[d] 2 __ 29s[e] -3-, 375[e(vii.)] .6, _ 175[0] .6-....................................................... 155 .6,1, . 1115
(8.) _ 695[d] .9, 7 68 [b] .xo-.39see] .XO, 1189 Ixii. ~.'f, 274 T 2 148 I, 3, 272 ._, 33l[b] -s, 1189 (5,) 863[b] '8-.................................. 2C}8[b]. 608[0] 8,9-, 376[e] ..9, 630[e] ...XI_ ................................................. 460
_ii:., 695[b] (11.).. 69s[d], 850[d] XX_, _XL..........._ 223[e]
8. ....69Sfb]
1,8,
9,
365["]
526[b] -9. XO, 239[b] 10, I-I, I:Z._, 781[d] 1:4. 652[b]
(16-.1.)
806
.x1_,
557
...X7... 395[e] _18, 406[e] 1:9-................................ 401[e], 422[b] ..1:9 183[b] 20 , 850[b] Ix..2_.............................................. 526[0] ...2, 3, 422[C] .3. -5. (u.)33 1 [b] 03, S.11, X:Z. 'i6_, :Z_, 175[0] (4,) 433[d] 6, 324[C] _6, 491 2 42[d] 6, 9-. .. . 7 391[cl
lxiii.
'i_, :Z. -3 'f_. 3. _6,
195[e] _. . 359 _I, 4. 9....... 328[e] T. -5-. -8 806
;,I::'3~~.:::.: : : : : : : : : ::::::::.:~:~~;~
~218
_I8,455[a] _I8, I9, ..406[d] _I8, I9-, 427[a] (19,).. .. 5 :&0.., 355[c], 40 5[e], II55 746[1>] (20,)............................................... 66I ::IO..,2':&,........ 433(e] (20, 22,}. 204[a] :&":&,.. 768[1>] (22,) 294[C] ...::14-, ..:.... 504[c]
413[1>] 63 2 (6,) 304[g] g, 4 12[1>] -g, 13o[a] ...I::I , I3, .538[a] I3, I4 ,355[C] IS, 622[1>] (IS,)" 204[a] ...I6, 328[/] (17,)39, 43 1[1>] _I8., 632 Ixiv.I, -405[k]
Ixiii. .4, .6_, .6,
zo...,
3,
..8,
412 [e]
585[1>] 177 IO, 223[C], 850[d] II, "" 504e] II , . . 220[1>] Ixv. 3, 32 4[d] 3, 4.., 6S9[a] 9,45[c],409[c] 9.., II9 .g, .. -433[c] .II, 435[1>] (11,)................. . 376 (g] (11,25.) ..-45[e] .I3, 386[1>] ...is,....... ... 148 ...IS, .I6 , 340[d] .I6 , 608[1>] (16,) 228 .I7 , 304[/] .I7 , .i8, 294[1>] .IS , ,.660 (19,) .. 393 919 (21,).. . .2I,2:2 ,. . 617[1>] ...:23, 768[1>] "'5.., 3 14[1>] ...:25 , 581[1>], II75 Ixvi. :i'....... . 253[a1
Jeremiah.
i. 5,.. .......... ..... 710[1>]
79 ...I4-.., -IS-, _:16 , 208[1>] (15,)..433[/] .:16,: 585[1>] ..:16,............................ ..324[e] .i8_, 223[1>] .i8, :190..,.. .. 219 ii. ::1..., 6, ;' , 730[d] ..6., .... 537[1>] (6, 15,) .662 8, :26,. 624[e] (10,)..................................... .. 50 .:10, I I , .. 406[d] .I3, 483[1>], 537[1>] .I3, 71 :14, :15,...601[1>] :IS , 278[c] ...:17, .:18, 36, 654[j] .:l8, ......5 18[e], 5~[c] :Z'I,.. .. .. ........ 768[e] :2::1., ..475[1>] (26.) 31[a] ::17 , 1145 ...::IS,......433[e] 30, 13 1[1>] 3 I .., ......730[1>] (32.) 863[1>] -33, ..u,32 C)[f] ..0;16,37-, 577[1>1 iii. (I to end,) .... ... 433[e] ...'i.., 2, _6, 8.., g, 14i[1>] :2, 730[1>] 0;1, 644[1>] ...3, 4 27[1>] ...6., ... ...405[i] <9,) 1 I 45 ..I::I_, 412[1>] ('2-20,) 433[d I .:15,16, 7oo[gl
9,...... .....
..I
... I
,..
,
606
....1 ,
6
3""
IO, 660 IO , II, _I:2 .. 365[g] ..I:2 , I8, -i'9, 175[a] "5, I6, .. .. 50 4[d] ..I6, 131[a] (16.23.24,).......1082
7, 8"" .2z,..
491 220[1>] 8,9.., IO_, II..,..7 21 [a] ,. .
.. 340[d]
30 4[/]
w ,
SCRIPTURE PASSAGES.-]EREMIAH.
I7m . 253[a] I8... 433[c] .Z4. z5 724[e] iv .:II. 34o[d] ,Z'M...........................................608[6] M.:II............................................175[a] Z_. ... -5-. 6-. ZI. ZM 55
M
1219
..
_.:&6, :117-..
(28.)
866
1 159 624[e]
30. 3Ivi. I.
(2,) (2-23.)
449[6]
--.--
850[d] 850[d]
(7.)
278[c]
7. 8_ 637[6] 7-. Z3. :114, -Z7-. Z8.M.....304[6] ?-. z6_. z8_. :11"9 223[6]
8
-9,
(9.) .... ..
195[c]
6 2 4[e] .. 3 I [a]
I3. 28 I[61 I3. I4-, -Z7-. Z9-, .. .355[d] I4, ....475[6] I , _ 622[a] _I6_, 1133 _:110 799[6] :113- Z 5..... 405[h] Z3. :115, 280[6] z4, :115, ~6 , IIOO[C] :116_. -:117-, 730[6] ".z7, :118_, 372[6] .-Z7-, ~9., 357[C] :119 41 I[e] (29.) 41 I[d] _30 .. ......750 [e] ,3I..... .. ......7 2I [C] _;ji:. ... ......315[c] (3 1 .) _ 850[d] v. I 652[6] I_. NZ. -7-, 608[6] 14I[6] IM. _7. .. -:i, .......... 4 12 [e] --3.., .. ......4 1I lf]
(5.) (6.) -
...,..----799[6] (3.)4-,5, _6_, _:11_, ...:II3,734[dJ 8_. .. ...750lf] (9.) .. --.. 9 1 9 .II, 65 2 [tl] .I7. I8-.--55 _:III_, _:11:11., _:113175[6] M:&Z. Z3.- ..--.-- 357[C] ..:&z, :&3-,.-- --33I[6] ..:&z, -Z3-, --355[d] Z4. :115 .... .. .. ..7 2I [C] :116 637[6] li6, --1129 26, 195[c] vii. (8-34.)
-9
. .. ... 433[e]
787
(9.l..3 2 4[e]
I045 (9.10,) II_, ..410[C] -I3-, -179 I7, I8-,.... .. 555[d] I7. I8_, 034-, 652[c] I7, .34, 223[c]
(18.).... .J76[K]
_:110, ...... ...Z4, _.:II5. . "" M.li8 2~_,
650[6]
4 12[e]
624[d]
66
. ",I_ ....................................... 504[e]
4 08
....:11, 33, 659lf] 43... lloo[d] .......M 1189
278[c]
-:14-
660
.6. -7 780[6] -9, -Z9,.......... ....750 [/] IZ 13I[6]. 386[6] IZ, I3-................................... 624[d] .I3 -4 1 9[e]
M _
viii. I, :&, 659[e] _I.., li_, 40I[8'] 12-... 573[6]
.s. 6-... ..
_io
866
624[e]
(14.) ..
...
573[a]
_IO, II,
365[h]
II33 :i1I '16, 783 I'5, .%'7-... 455[6] %5-, I7. .. .. 72 4[e] IS-.I7_, 403[c] -I5-, .I7..175[6] .I7. .. 9 II [C] (20-3 1 .) 43.3[e] .:&I, I52 :&4. 215644[6]
Mi'5-
i3... 9 18
..I3-...............403[6] _I4-, .... 519[a] I6 355[/] .I7_. 58I[6] 59O (I7.) .. .. ..
-I9,
587[C]
:110. zI.M, ZI_ ix I_,
911[6] 372[6, 484
1220
..
ix. _2. 300. ..

(2-26.) .. ......
357[CJ
.. 433[cJ .... 746[c]
7H' ........................................... 220[6J

(8.) 278[c]
4. ......
05H', 6 _5-.6
.. IO-. ..
8, 9, IO_,
<9.)
H.9. IO,.. IO (10,)
650 [f]
ll00[C]
866
..
_IO. II_, .II, .. .. ....
_IS, 'i6 .I8(19.)

.20. 2I
....
.. 313[6J .. .... 45[hJ ll00[C] ...... 7 1 4[CJ ...... 519[aJ 484
799OJ
555[0] 65 2 [dJ
.2I
_242S, 26...
946
..
x .2.
J ,
.. 417[6J
706[dJ
-3. 4. ~-, .. ...... 458[oJ H3, 4. S-, .8. 9, IO587[6] 03. H8, 1145 (s,) 9. 1186 lJ 175[aJ 9, 576, 585[0] .Io, .. .. .. 4oo[6J HI I, I2, I3.H 304UJ I2, .. 741[CJ I2. I3, 644[CJ I2, I3 .............. .. 419fd] I2, I3273 :i'z, I3-, 261 I4. I5. 587[0] I4-. I6, .... .. 7 27[aJ (16,) .. .. 39, 43 1[0]
20. .. .. .... ..
388[6] 6.1 2 919 IO. I2_ 730[6] I2H' ....................................... 131[a] I2. 374[6] .HI6H' 608[6] xiii. I-7 951 (1-'].) 952 1-7, II=I. 4.5 6_. -7. II 569[c] 4.5. 6. -7 4 IO[c] (9"27.).......... .. 433[c] _I2_. -I3... .. 376[f] i4-, .... 746[c]
i"a-
1'6,....
..
..
..5 26 [a]
I6_....................................... 405[h]
Hi'rI8 (18.)
4 84
2]2
_:i8. I9_,
I9 ....
23,
..
..
126 223[6]
365[/]
.. 78o[6J
.. ..
.24,.. .. .. ..4 19[d] 25. .. .. .. ..62 9[c]
27H,
141[6]
xiv. _
(2.) .. .. .. ..
2,
..
. . . . . .
3H , ..
208[6] 393 372[6]

7 1 , 537[6]
20-, .. .... 22, .. ....
799[0] .. 7 2 4[CJ ......71 4[cJ
-3. -4,
oS. 6,
-3. 3,
..
..
..577[6]
644[6J
xi. .H4-, 5
H
-ZS,..
.. .... 7 22
540[0J 608[aJ 619[a]
005-,
(5,) .. .. .. ..228 (6- 1 7,) .. .. .... .. 433[e]
(5.) .H6, ...... H.i"Z. I3-, I5 I6 13-I8=H.I3'H. -I:S., I8_ HI 4. ...... ..
7 1 4[d] 4 19[c]
386[6] 131[6]
....866
652[d]
H.i5. f6_,
IS, .I6_,
7,
_IO', (12.) .I3,.. ..
179
.. 787
659[c]
324[e]
.. 65 2 [C]
3 2 4[e]
(17,) 863[6] _2IH ..................................... 253[aJ
xv.. i_,
'HI. _2
.:i3,..
.I3. (17.) ....

(15,) .. (16,) ..
.... .. 433[e]
.. ......
3
(7-9.)
1082 507
8 9-,
H
I6. I7H' ..................................638[c]
.20_
_22
167 131[6]. 386 [oJ

167
9oo 9_
I6.H I7
.20H
..
75ofJ 811[6] 65o[g-], lloo[dJ 1121 257 .. .... 401 [dJ 721 [a]
617[a]
xii. 2, 3H', 4-
4-, 'HII. I2H, I3H'. ..
650 [eJ 304[6J
..
.. ....
.. ..
_20
2I,
687[6] .... 7 328[d]
SCRIPTURE PASSAGES.-JEREMIAH.
xvi ...1,
-4 4,65g[e] 386[0], I1000d] M-4 .......................................650 [g]
1221
(7.)
_8
.. 13 1[0] 186[0]
-9,
.IO..,
..

.. 750[e]
..
MoS'M, -'1
1129
960[0]
412[e]
I3,
..
.. 4 1I U]
687[hJ
1121
-9
-IS , i6,
(IS.I6.) .. (18,)
1189
405[e]. 513[e] .... .. .. 433[d]
xxii.
(2. 30,) (3,)
-5,
(8.9.)
(13.)
II,
608[01
701 [d] 5 21
62g[e]
xvii. I,
~, ..
..5-, '1 ,8 '1 , .8_,
8
(8,) ..
IO,
1045 l91[g] 1082 481 5 18[0] 109

.... .. ..
(16,)
238
I9,
22..,
659[f]
.. .. 4 1 g[e]
507
236[0] 721[0]
22,
811[h]
167
I
IO, II,
II,
I2
23, .Z5_, _28M,

-30, ..
..
....
7 2I [e] .. 768[d] .. 768 [d]
253[0]
xxiii. _2_, _Io-,
....
(12.) ..I3,
204[oJ
483[0]
...13
]'8,
(2()-27,)
71
1115
S,6, 5-. _6,

..8, .. ..
M9-..,
_~,.. .. ..
482 946 10:2[0] 293
-433[e]
I3, I40.., .. .. .. .. .. .. 222[0]
965
223[0] 687[0]
(5,6,) (7,8,) ..
...24..., ZS.., -2400., .:&'5,

(25.)
..
208[0]
-9,
ro_,
..
.. .... .. 433[d] 768 [e] 3 1 3[h] 376[fJ
IO_,
.. 730[h]
26.., .26_, ...26 ,

~viii.
..3 2 4[d]
44g[0]
.IO_,
304[e]
i
(13,)
3,
4,
..
491 177
863[0]
.I4, .:f'4-,
. 653[h]
-xs,
14 1 [bJ
5 1 9[0]
624[d]
...I3, I4,
.15..,
.IS, _I6,
4 11[f]
(IS,) .. .. .. ..
324[e]
412[e] ..4 1 9[f] 624[e]
750[dJ
I
.I9, 23,
.26
..
4 19[f]
1133
I7 ,
866
I7, ....
...I8 _20M',
29,
:f'4..,

..

..
411 [e]
M,
35..,
62 4[e]
746[e]
4 0 3[d]
:ix,
.2I,
315[0]
386[0]
xxiv. _
I!-, 2;.,-5 , 6 ..,} 1-10-1.8-, -y-, IO..,

.6_,..
.IO,
xix. (I-IS,)
.I, 2 , IO,
II,
433[e]
177
650[g]
.
..
68
386[e] 1029[e]
..7,
.9-,
xx. I-6,
7, , M7M 9, ....
xxv.
I-II,
lloo[d]
750[e]
(1-12.)
-3-, ",
102g[e] 179
...Ia, ..
(4, S,) ..
...xI, _I2,
811[0] ..,.. 102g[e]
1082 659liJ
573[0]
-4-,....
_6, " .I4,
(9.) .IO,
........ 409[e]
s85[h]
_
.I2_,
I67
_Io_, -I4,
MI5, IL, M28,
4og[e] 274, 1182, 1189 660

..
IS, IL, xxi. (4-10.)
725[0]
1029
650[0]
.. g8, 25o[e] g60[0]

.... 406[d] 50
.If, 2,
(22,)
.6,
[222
(24-26.)
(27.) .. ..
xxv. (23.)
_.2,. ,
-417[b] ..357[d]
235
.. 376(f] -.2'9.., ..030_,3I.., 601[b] (31,). 1082 j'i: 3:2, 33-, 304[C] 3I.., .33, .... 659[e]
555(0) 405[e] 75o[d] Z7,28o[b], 650[b], 768[b], 768[d] i1, -3 I , .ja, (34.) 433[d] 29, 30, 556[c] 3-I, 32..., 33, 34-,7 01 [b] -33_, 222[b]
_2I., i2,
(23.) .25,
-03:2, 419(f] .33.., .. .. 3 1 5[b] 36,3,. ...... .. 365[h] xxvi. (4.) 97
-33-., 035-,
xxvii. 1
to md
8n[b]
5-.,
S,
(6-22.) xxviii. (1-16.)
.... 650 [b] 30 4(f]

1029fe] 1029[e]
.826 401 [e] -3$-, 275[b], 527 035-, j6. 768 [d] -35--., j6, 610 j6, -3".., 629[b]
34_,
(37.)
1057
xxxii. (1-5.l
(6.)
228
8,9_, ......
xxix. (1-21.)
5, _28,
....624[d]
1029[e] 617[b] .I4.... .... 811 [C] .'i6. 403[d] I8._, 386[b] (17. 18.) 131[b] .:23141[b] xxx. (2-H.) 433[d] 6 381 .6.,. , 721[c] (9.) .i"O 677, 696[d] 10 ........................................811[c] _.I:2, I4- I,. , 584 .I6. _I8 8n[c] _I8, .. .. 799[bJ _I8, 20._, ... 724[c] 23, .... ....419(f] xxxi. (I-J4, 23-40,)...... _.... .. 433[dJ .-4, ................ 750 [d] 4--, I3-, .... .. 863[a] (4.21.) 863[b] 8, 721[b] 8..,9.., 239[b] 9-, 71, 483[a] xo , 50, 406[c] _IO , 1133 _IO, II, I2-, .. 374[b] .XX , X:2-, .. 375[e(viiLj] .I:2- ... .. 376[c]
_I,.,
_I,.
.. 1029fe] (8.) #.,. 449[b] (15.)9[9 -I9,......... .98, 250 [C] 20_, 2I_,...... 706[a] _:&2.................................. 619fa] 22, 608[a] (27,) 1082
2t}-35,1029[e] 585[b] (30-35,) 433[e] .,j3..., 4 12 [e] 1045 (35.)
-30-,
-42-, 44-,
038. 39... ,40,701[c] 39-,4"O.696[c] -4I,75o(f]

223[c]
-43-,650 [b] xxxiii. -3, 412[e] (6-18,) 433[d] 6, -.9, 365[e]
.-9,
_iO_, i'i_,
j'i:_,
I3-,
....
12,
..696[d] II89
65o[b]
_xo, ft_,
660
449[b], 453[b] 13,.. .. 223[c] 15, 16, 433[c]
(15, 16.)
293
444[b]
.. 701 [d]
6IO, lVotp
IS, i6,
(18-20.)
20,
-:.'!-,., I8,} :20_, ::&I, 2:2,

..
~
..
.:14-.,
20,
_:fz-,.. ....
i't,
_ -
750[d]
1159 6g5[C]'
(20-22.)
_ZO. 2I, ._:25,
z6 ,
..
-70I [d]
527
155
-IS, _i'6, ..I6_, 2I., 2I_,
484
.:&I, 22_
:&2,
.25-,
573[a]
768[d]
610 768[d]
622[b]
.219
706[d]
z6_,
_
-25, 26
SCRIPTURE PASSAGES.-]EREMIAH.
1029[e] 746[b] (9, eIc.,) 409[d] (9,) I7.., 746[c] ...I7, 386[b] (I7.) 13 1[b] .I8, I9, 20".,.. 279[a] _,z0, 650[g-] 20, .................................. 1 loo[d] 2 I, .....................................750[C] XXXV. (7.9.). . . 919 (11,) 1029[e] ...I9, 639 xxxvi. ".Io-, - 630[bJ 29, 650[b] ...30, 481 xxxvii. (7,10, ll, etc.,) . ...573[b] lCXxviii.6- I 3,537[b] (17,) 573[a] (17-23,) 1029[e] xxxix. (2--IS,) 1029[e] (10,) 919 xli. I-7,8.., 374[b] (1-12,) 1029[e]
1223
.
xxxiv. (1-7,18-22,)
(14-26.).
654["]
279[b] 695[d] 543[C]
..9,
20. ::6:..., 20., ..2I",

(20,22,23,)
.,zz,.....
:22 , (23.} ..27, . xlvii. (I-'l,).
...._, 4,
.
.
1145 581[6J
xlviii. .8..,
811[c] . 8,7[dJ 223[b], 518[eJ 406 [d] 223[6]
IO_, . .. .866 ...I7, I8,7 2 7[a] 25", 3 16[d]
.Z6 ,
235
28,
41 l[e 1
3 2 ,33,376 [C]
..-,12,33.., ... 9 19 "32, 33, 34,9 22 [h]
.13,
660
xlii. I3, .I4,
...Il;, 'i8,
"IS, I6,}
22,
. 386 [b]
'3- ' S,et C.- {.I3"', I4, ".'i8, .654[k] i'6. I7"., ."I5,} xliii. 9 ..., IO , .II_, .i2 , . 540 [h]
(10,)
.Ix, I2_,
xliv.
(~~.:) x..~~~: ~ ~~ ~~:.:~ ~~ ~~~~

"7",
409[c] 811[a]
l
;
37, 1 95[c] .37,38 , 637[b] 38 , 65 2 [c] 45, 4 1 7[bJ 46, 47 , 811[b] xlix. i, 2 .. ,3, 435[b] ... ~ , 50 4[e] 3-, . 637[h] ....1., 237[a] 3, ..195[cJ 8"" ..30 , 538[b]
9,
(10, ",)
9 19
Il2I
(3.5, S, IS, IS.).. .. .324[e] 555[a]

(7,)573[a]
I6..,
...Il;,
.410[b] ..584
IS,
8.., 58 5[b] 9, 65 2 [c]

-Io ,696[c]
.i7-,
...I8, -33,
".ix,
-412[e]
I2, I3,
27, 386[b]
I7- I 9,376 [g-] (17, IS, '9. 21. 2S.).. ... 324[e] (17- 19. 25,) 401[g-] ...26 608[a]
xlv
.29, ..30 ,.706[d] 5.", 750[C]

(S,) ...................................... 1082
xlvi. . i
, 6, (Io,) i_, " 8, 9-, xx,
569[c]
654["]
4,557 (4, 9,) 355[g-]
1.
".6,7, 8,518[e]
9 ,
(II,)
653[bJ 63 2X, 4oo[ c] 24,.7 21 [C] 25, 26.., 734[d] 25, 26.., 652[b] (2S,} .. .. ... .. .4 22 [dj 29", ... 799[b. -,12.", 4 19[ej 0032.., 4 1 7[b] -.13, ........................ 280[h], 714[cJ (J4-39.} 357[d] ."35, 357[d] .36, 418[b] (3S.) 3 1[a] 2_, 706[d] -3, 650 [b] (S,}7 01 [d]
783 .863[6]
6,
40 5["]
"9, .I4-.,
29-, (42 ,) 357[<]
. 1159 ":13, 584 .:15-.. 502[6] :16., 911[6] (17.) 278[cJ M:l9-, .. -4 82 .I9. ZO-4JJ[e] 30_, 65 2[6] 3 0 -. .... 7J4[d] .-33. 34_ 811[e] 34 J28[/] 3"5 .. .. 844 3S. 3 6 , 37, 38'M IJI[a] 35, -37, 3 8 , 39, 40, 1029[~] .is , 40 65J[6] 36 .. 78J 36, 3"7, 3 8 -, J55[d) IOJ7 (37-40.) 38.-, J04[~] 38, 39-, .... 587[e] .4:1, -4::1-, 275[6] 4 I ,42 , .. .. .. J55[d] 43. .. 7 21 [e] Chap. eit~d 1029[~] li. (2.25.26.37. 41-43.) IOJ7 3 557 -3. ........ .... 57J[6] 3,.... .... ...... .... J57[e] 6_, '1, 8_, :25, :26 037, .... 1029l~] 7, J76[g], 900[a]. IOJ5 '1 , 1045 (7.) .. .. .. J76[/] 594[d) ...IZ, I3, .... .. IOJJ IZ._, 2"7-, ..706[d] I3, loJ8, 1086 (13.) 662 I+., 608[a] 4 ..,........ .... 75OU] .I5, .... 74 1 [e] IS. 'i6, ..4 1 9ld] I5. I6, J04[/] I6, 261, 27J, 644[e] I7, I8 -587[6] I9 .. ...... 4JI[6] (19.).. .... .. 727[a] M.:20. :2I J55[~] ._:20, :2I, _.:2:2. :23. .116J[a] ..:2"z, .. .. 555[a] 2S, ..405[g]. 4I1[~]. 510
1. (u.) ..
(34.) .. -3437,
-36. ......
-36, 4:2.-......
.3'1
(38.)
38. 39-,
..
7 1 4[d] 7 1 4[c] .. 48J[6] .. .. 275[6] 601[6]
27 8[e]
39 3"9..,5'1 (39. 57,) 4 2 - 3 ..63. 6 .._
.. ......
.. 481 187[6] 1006 5J8[6] 6J 569[e]

I029l~]
Chap. citl!dr Hi. (I le md,)
1029l1!]
Lamentations. i. :2_,
(4,)
484 86J[6] 4. IS. I8...............................86J[a] (6.) .85o[d] 8"" 240[6] II , I6, I9, ..750[~] I5... ....922 [6] _I6, .......... 7 2 4[e] ._I8, 81 I[a] ...'i8. :19-, 27fl
20,
ii.
_.I_

622[6]
606
_T,
(1.4.8.10. 13. 18.)
-:2,3-. ..
.. 69. 4I J[6]
85o[d]
.. JI6[6]
-9. ..........
(2, 10,) 04, 4-. .......... (6.9,) ....
J04Ld 799l6]

'1.... ....
(7.) ....
IO. ..
.. J57[d] JI[a] ...... J9 1[d]

204(a]
2'5-
697
:26_ 27. . ...33. -34
4 1 7[6]
..
502[6] 91 I[b]
622[a]
577[6].6J7[6] iO 1175 IO 195[e] IO, :i3-. 002I_ 86J[a] _ii. I2, J76[e] ...ix, I9. .. 652[d] I:2. . .. 75o[l!] (13.) 86J[6] I6_, . 556[e] -.:i"7, JI6[d] 187[6] -I9, -.. .... J86[e] :2I J 15[6] _:2:2 4IJ[6] Hi. I. ~ 727[6] 8. 9. ID .i\: .. 781[d' IS. I7, J65[,\
-9
SCRIPTURE PASSAGES.-EZEKIEL.
I5, I8, X9, . .. 519[a] 56, ........ .. .. 4 1 9[c]
Ins
6<), 70
..
279[0] 600[b] 93 1
:7,
..7, .10, 22_,
iv.
I, .2, 2 to md.= 2,
242[d] 850[d]
104 2
5,
5, .6 , 5, 8"" X4-, x8_, 7, ..8 ,
653[b]
65 2 [b] 1g6
7..,.... ........ 364[b]

7-, 8_, ..
IO,.. IO,
X2, ..
24, .. .... .... .. .... 854 .26, 253[aJ, 280[cJ, 297 .26, .27, 28_, 595 -28,.. 77
Chap. cited 277[a], 650[b], 1038
..
.. ..
372[b]
ii. ..I,
2,
77, 666
63
555[d]
183[C]
(1.3, 6, 8,)
.-4-,
4, ..6 _8,9, Io,
.9, IO_,
I~:.:;
-4 12(f]
_XI, I3-, I4,..

.. ..
23g[b]
.. 74 1 [b]
..
I3, I4,
I4,
(14, IS,)
..
....
.. 329(f]
195[c] .. 79 4 12[e] .. 412(f] 281[b]
... ?:
I-3,
Ill. I, (2.) 3, 4,
544 61 9[0] 299 222[bJ 619[0]

222[b] 622[a]
I6..,.. .. _I6, ..
I9-,
(I ,) ..-3 , (1,3,4,10,17,25,)
..
63
--455[b]
...I9,
20,
20,
.. .. 375[e(vi.)]
.5, 6,
20_,
(20,)
175[a], 41g[c], 684[d] 183[C]

375[e(vi.)]
.7.,
8,.. .. .... 8, .. ..
.... 4 2 7[b] .. .. 4 12(fJ
2I, t ,
_2I, (22.)
g60[a] 660
240[b] 850[d]
.. .I3-, I8 , I9, 2'1: , ...z3, 24.., .. ..

...X2 ,
9-,
4 11(f] 283[c]
I86[a]
24,
....
666 .. .. .. 77
655[b]
V. 2,4,6, 8,
(3.)
4,
9, ..
IO,
..
654[;1 1121 .. 1145

386[c]
iv. (1-13,)
(1-16.) I to end,
.63
805[b(iii.)]
8-IO,
3,.. ....
..706 [d]
600[c] 805[b(iii.)] 655[b] 633[b]
xo-x2, IO-X3, .. xx, I2,

I2, .. ..
..X2,
131[b], 730 [b], 75o[d] -54o(aJ .863[a] .. 655[a]

555[a]
4, 4,5, 5,6, 6, 7, -I7,

IQ-I7,
617[e]
727[b]
4 12(f]
270 1182 326[bJ 272 126 152
405[e]
I4,
x3, I+, I5-, I5, I6_,

(IS, 16,)
v.
..'I_,
(I,)
...I6, _i6, i7
..i_,
(2,)
2_, ..
..
..
.. 71 66 g08
577[a]
1019
I2,
I6_, I7,
(18,)
...1,
(6,)
419[e]
...s..., .6_,
41g[eJ 97
Ezeldel.
i. .4-,
(4,) .6., 23, .24,.. -4, 5 .., -I3, .36.., 21, -5, 6 , ..-5, 6, .XO, -I3, ..
-594[d]
283[c] 504[a] .280[b]
~::~:) :::..::::::
.IO_,
(11,)
(16.)
::::..: :.:
:::::::::::..;~:te~
617[e] 10 45 .. 386[b]
727[b]
_II_, I2 , x6. I7-,

.X7_, ..
.26., -27,
2_,} 28_,
OV77[ ] ", a
388[e]
(S, 13-15,'22,)
388[d], 650("] vi. I-IO .........................................81 I [a]

2,3-..................... ..........40 5lrJ
1226
:19. .
2I,
391(g-] 4. 5 - . 587[d) :12_........................... .386[b] vii. ,i, 23, .. 34["] -5,6,7-,.. . __ 612 .5. 6 . 7-.. . 610 6 , 7.", :10, . . 179 :IS, 386[b]
vi. ".3,4, 6, I3,
1082
577[a]
_ix.
:IS,.... .
I5, .. . :17, :IS., :17, :IS , i9 ,.. ..:IS., ..:19, i9.., 20, (19. 20,). .22..... ..23. 2 , 27..., .. 26, 27 , ... _26,27_.......... _ (26. 27,)..
__ .131[b]
.827[b] 637[b]
677 66, 577[b]
622[b], 750["] 827[b] . 1045
..412["]
.
.
175[b] 237[a]
624["]
31[a] . 504a] . 2OS[b] . 63
(31.) . 1045 .22_, 23, 422[C] xii. 1-12=3-6, I:I,........ ... 8Il[aj 2,.. ...... IOS. 152. 260[a] (2,3.9. 18. 22. 27.) . . 63 .419[e] ..:14. I8, I9, .., 71 ...:19. 20_. . 304['] xiii. .. 2, 3 .9-,.. . 624[c] ..3 , ... I83[a] 53' (3.).. 5. 734[d] .":12.............. 237[a] .:10 lf6............... . 365["] :1:1..... . 503[bj :1:1:13. :14.... 644[d] -:13-, ..... . 419[/] .:18, .:1'9-, 750[d] .i9.. . ..... I86[a]
...io. xi...,
viii.
2,.....
(3,4.) . (5. 6. 8, 12, IS,). (&-18.) .. .. _ :1O,......... .

(Il,)
xiv. (3.) --4, (5.6.)..

(6.)
(7.)
587[c]
1045
1045 650(g-]
S.., ... 4 12 ["]

727[b]
(13,) .
494
..:i6,.
(16.)
..
.
401[g]
ix. 3,4, II, .

4,. .4, ..5. ".6_,
422[d) 951 838
4 6 , ..5, 6..,3 1 5[b] 6, 270 (i , ." _555[a]
IO, .
427[a] 863[a]
:15. X7-. I9..., ... :n. 388[d] ...:13, :15......2:1,. .... 386[b] ":13, Il. I9 .............................. 650[b]
:t':,..., .. I6, I7. I8, 20......... .. 724["]
xv.7....................................................__ .412["]
7-, S_, .504[d] xvi. (I 10 end.) __ .__. 1029["] 2-63. 1045 (3.). . 84 0 -5.6. ,9, (22.36.38.). ... 32 9[/]
i;i,
S77[b]
277[a]
x.
I,
..... .253[a], 297
- 6 "t C..
I
.6-, 8,
:z { '''6_,
-36
io...,
(1.2.4-9,14, 16. 18. 19.) (2.6. 7.)
9-. is.., ...22.... I 240[b] .. ~

.. S
2 .", ~~ ,
, ..40. 4:1 .
283[b] 608[a]
-951
594[d]
.S .,
3, 4,
3,4, "3, 4. 5-4, oS.., 2:1, .9 :12-
..,S
(8.) . .
36
630[c] . 220[b] 283[c]
701[d)
-S", 9, :10_, -:l3.375["(viii.)]

475[bj .:1'0_, :I:I,.:l2,ij.:l6_, IS. I95[b] .:1'0, :13-,.... . 1143 (10. 13.). . Il44 .:1:1. :12,... . 126 .:lI, i'3., :17, (18.) 24 2 [d] .I2....................._ 272 577[a] -I3, 617[b] I3, i9__ 6I9[b] ...I3I9-, Il53 .I5, .26_.,:~:,} .29-, 32:, ~, ~
I41[b
9...
152 (IS.) 388[,,] :15, :Z0......_277[aJ i9, 4 22 [C] ...i9-, 179 (19.) .. . 2OS[b]
I
xi. 6... .
Chap. cit"d........ 277[a], 650[b], 1038 _ .85 2 [b] (12. 20.) .................................................. 946
:15-............................................... 746[b]
SCRIPTTjRE PASSAGES.-EZEKIEL.
.I7. 7 25[oJ. 827[oJ 1'8,.... ..491 .I8. (19.) 324[dJ .:20:2I. ~_, 724[eJ :24, :25-. 3I.......... . 65 2[eJ ~6._. . .. 1082 .26_. :28_, :29, 654[/J 817[dJ (27.57,) (29,) 840 .aI, a:2-M, . ~5[dJ (39-41.).. .. 655[oJ 43, .. .. .577[oJ 046, -41. -48 , 49, 50-,.. 653[aJ (49,). . . ...... 23 8 (60-62.)...... 433[dJ xvii. I-8=a-8, 28I[aJ .. 419lfJ ..IO.... .. (IS.) . . " .. 355[gJ I9, .. 577[oJ _:2:2 :2a. .. . I Ioo[OJ za ,.. . 283[OJ
J227
.40 ...,
(40-42,) 4I -,
........ 45[( .. 433[d] 3 2 4(f]

504[e]
46,047
41.
...47-., (47.) (48.)........ xxi. (4. 5,)...
4 12(fJ
109
.. 507 .. 1082 .. .. 1082 183[aJ ...'i-,.......... 9-15. 28= ..9.IO.......i4.IS.. ,28, 131[aJ 9-'5.28= -9, IO... IS-, . 131[oJ ...I5, I6, 6oo[oJ (25, 36,) 126 .. 840 (3,31,)...
.3I 32...,
xxii.
:2 , 5-, (6,7,) 18-22= ..I8 i9. :20, :2:2
(24. 2 5,)
5 0 4[e]
148
. .. 1121
540[0] 357[d] 644[0]
.:24-,
(24,) . .
109 507
:24, :is...... (29,)...........
..238
p, ......
xxiii. (I to
e>ld,)
. ...... 577[0]
433[eJ. I029le]
..555[0]
"viii. 2-4,.
4, :Zo_ -5.., 6 ...7,...
(9,l
(10-13.) (12,) _I6 :20 -aI......................................
xix.
_:2..
..i. 6
;1 ...2 (3,5.6,)
-7.,
556[eJ 750[dJ 555[dJ .240 [eJ 946 3 29[gJ 238 195[eJ 532 . .. 183[aJ 280[oJ .. 304[eJ
278 [e]
_:2., ;I
_2;1
<>-33. etc. =
I~:::~~~~I
6, .::19, .20, 2I_,
4-. , -.4. 5,
576
654(/]
-3,6, -3, .1,.. ....

IO..., II I:Z. I3, I4.i:2
722
601[OJ
727[a]
io_. (12,) .I3, .I4._, ........504[e]

.Ia IX.6
(7, 8,) (ll, '3, 25.)
419lf] 73[0]
.:26. :27. aa-, -:2.,.a-,.5"1-"8...,...II.} [0] .X4.... i'6..., .I1- etc., .. [4 1 (3. 8,).............. . 863[OJ
3. :i'2._ I4, I6_... .. 827[0] 4.5.8, IO.... I8, ... :28 :29._,240[OJ 5. 6. (12,23,) ..... 355lfJ 6, I2, .. .. 142 (20,) . 355[gJ
.:26, 195[e]
22_,Z3-...:iS.
aI-aa, 34..,
.a7 (42,) (45-"",)
.... .. 960[a]
..7 2 4[e] 126 .. 655[oJ .. 315[oJ
411[e]
6T9laJ 1045
946 xxiv
(12, 20,) 706[d] (13. 16,) , 97 .:26_.3I , , 724[e] (28,) 376[gJ .j"i_.............................................. 504e] .a:2 .. ....183[aJ
(32 .) 1145
47.
7 ...2I. 25
..
..
724[d]
...... 799[oJ 650 [0] 81 7[d]
xxv. (4,)
...I3.-,
(15.16,)
...I6,
275[oJ
.. 208[0]
.:14-. 35, 36_, 37,

-3S......................
....730 [dJ ....4 12 [e]
xxvi. .. :2...
.-a-, 4,
I4.
.......... 411 [e)
1228
xxvi. -If.., 8'~' IO_, II._.J55[dJ

II,
.n
3.
-3. (4,)..
652[e]
.I2,.
1145
.I3.
.. .I3 I4-.....
326[0] ..3 2 3[0] (15,) .I6_I7-, 'i8. . 275[a] IS. 'i6_ I8, 406[0]
<3.4,).......
-3. 4. 5-...................
...34 2 [0] 7 14[e] 7 1 4[d] 5 1 3[a]

5 18[e]
388[e]
.s
(3-5.10.)
-5,
.i'6_. ..
(20.) .. .
. J95[d].98S 687[0] -I9. zO_.538[a]
.I6.~..................
lloo[d] -~............................................... 65o[g] 6, '1, 62 7[0]
6.7............................ ............. 7 2 7[0]
.304[g]
xxvii.
I
d 840 to en .= X _, ~7, (3, 7, '5,35.) 50 4-6. 8. 9, 25. .. 5 1 4[a] 6 I5...................................1146 1 042 1143 7................._
{-!!6'Dt.!3.}
_ii:.IZ, -I3. I4- ..........633[0]

-I3. -I4, -IS. (16.)
(14.)
654[e]
_I8_... ZI. .....
. 840 ......66.577[0]
...316[a]
xxx.
1
7.
654[.f]
to end. =
7.i6_. ZO, -23. _24-,195[0]

'1, .24_,
57 6
8.
I3,
9_............................................1170
.70. 1156 750[e] I3. I4.355[e] I6, ZL..... ..717[e] I7.. . .433[e], 61 9[0] I7-, 375[e(viii.)] I8, 376[d] :iI 314[0] (21,) 817 242[d]
ia.. .
8._IO:.!I.IZ~., 654[g] _I3_,I6_.:23, _II. IZ_............ 518[d] (12.). . 840 .I5, .I6_,721[0] _I8,.......... . 594[d]
{~. -3, 4. ~6~. '1. }
xxxi. (1,)~-.~'+.}
...IO_, :1:2_, I3, Z.
388[e]
3.4.5.6..'1. 8, 9 ....... 654[0]
2-9=~:2_,3-.4-.5-,6,_8_, 388[.f]
zz..............................................
~~;. ~;; . . ~::::::::: . .~~::::::::::::::::::.4;i~~

28. i9-, -30-,51 4[a] -30, _ 577[0], 1175 3I .............................................. 637[0] 3I............................................... 195[e]
35, 4 06 [0]
65o[d] E2, I3, 4 ..................................... 5 18[0] 1-.~.6. _IO. II_ 1'2. 175[0] 3-.8. 9... . 110 -:i-.5-. 6 ......................... 1100[0]
...:1:0-,
_i. 3-,~, 6,
.'7-.}
-3-,
4-. ... 538[e]

(6,) 662
ltXviii. 3, 4.5-,5 14[a]
t t:::::::::::::::::~::::::::::::::~:::~. .:::;3~~~ 4, 1"3-,

I2.
242[d]
-7-.............................................. 131[0]
.'1. 8 ...............537[0]
...'1. ih.3 1 5[e]
(10,) .............................................. 817ldJ
...ill, I3-, I4,7 17[e]
I3.-. I4, I5-,277[0] I3.... .. 1IO
(13,) ...................................268. 364[0]
I5 ................................... .294(0]
(14,) ............................_...40 5[e]
(26.) .................................................. 9 19
I'"3,
xxix. {:2. 3~.;'I-, 5. 6,t

1-12= ...8.
9,
7,} ro. _12_.
654li ]
_IO ft. IZ, I3, ~.I4.}654[g-] -IS, (16, 17,) I8~, II_, (12,) 783 -I5-........................................ 53 8[a] _I5.... ..37 2 [0] (15.) 5 18[e] (18.) 817[d] xxxii. 2,.........._ _._._.._ ....714[e] (2.) .............................................. 518re] ~.4,.... 65o[g] 4......................_ 388 [e] '1, 372 [a] '1, 8_.401[e]. 526[a] 7, 8_................................................72 8_............................................. J 0 4[e] 131[a] . _IO_. (n,) I-Z_, _.IO_. (n, 12,) 131[0] .I3............................................... 650[0]
(18. 19,)....... _817[d] ..I8,zo_.22.23-" Z4-,659[a]
SCRIPTURE PASSAGES.-EZEKIEL.
122 9
-:'I3.21-27.
xxxiii. 5 ............._
d8.
0032_,
.. 304[eJ (24.) 30 4[r]
-.-
55
-Z7-....................................650[r] 27. ~8_, _ - .J88[d]

_ _ 40S[r]
654[r]
(214.)......433[d] .~ 20S .24-, ...__ .. 409[c]
-:'13. 24-,
(24.) 946 24, 25,..19
.24-, 26, .2'1.............7ol[c]
xxxiv. a..... 6]
xxxviii.
<3.)
-9-,
-2'5-. 26.........36S[d]
-.. 594[d]
05, 8._ _
.S-. 8,
6 ...........................(n-I6.) _
1159 388 [d] 6S0[r] 4oS[k] 433[d]
_II. _Ia. I4........................ 48:2 _:fiI ...............--594[d] ."17.........._ _ 817[a] (17.)---..- ..6oo[a] I8, I9,_ _ _ __ 63:2 .2I, __ ...... _..316[d] .2 24-. is,.7ol[c] .2;', 2528, 6So{.f] .24-. .........409lc] 25. Z7, 36S[e] 25, .28.................................388[6] .26. 2"7-.............. J4o[c]. 644[c] .aI_............................................ :280[6] xxxvi. .6._9. . 304e] .8...... . 4oS[c] -9. Io-, ... ..768[d] 9. IO. (n.) .I_.} :280[6] Ia, ~ , -38_, . II_....................650[6] .I5-, 33 1[6]
.25,..-s87[c] .26_, 183[a] 1082 26, xxxvii. I-I4........................_ B99[c]
.I5-. I6-.355[d] _f8. I9. :ZO.400[c] _I8_. -I9. 0_.. .. 513[lJ] _I8_. -I9, :zo_........... 6So[e] _I8_20, 2I_.......4oS[r] .I9-, 20_.................. ... J42[C] -I9. 20_......................... lloo[C] _2I........_ 746[c] _22, 644[d] _2_, 53[6].578
22,
xxxix. 4
So4d]
_.__ 388[c] 4, ._. 11OO[d] -4, _ 6So[r]
.6_,
- -
----
406[e]
_8. 9 3S7[d] -9. _II_, _I2 257 (17.)_..342[a] I7-I9. . . __ 1082 -I7,I8-,I9. 2 0_,2I_,329[d] -I'1, I8_,I9.20_,2I.M.388l.f] _I'1.I8_.I9.20_.:ii:_,617[d] -I'1. I8I9. 20M, :ii:_,6so[e] -I'1-:20_, 2I_............ 3S5[a]
_i1-. fi_,
II00[C]
I9. ...... .. .... 11 59 (2I-29.) .. .. ...... 433[d]
.:i3-. . ....4 1 2[e]

28. 2g-, 412[e] 29-, .-3 2 9d]
-5. -9-
.9. :t"o,
_IO_................183[a]
6. 8, .............................................. 1082
xl. I, etc.,
223[c]
8. 9 ............................__ 4 19[6]
__
_ _
66S
-1
j,. ....40 S[e]
70
.9. IO_,_418[6]
.Io_,
_II,
666
6S9[c]
IT.....4 18[6].66S _II_. I2. il-. r..-, B99[c] _I2_. -Ia. ~, 6591c] 183[c] I3-. 4-, .I4-,.. 4 196] .I6, I'1 -1!J..................... 1222[6] _I6. I'1-, -1!J, (20,) 1145 .I6_. I'1 -I9-. _2I'}433[6] - , ,24, 25-2 '1. _I6_, I'1 -I9, :z:z, #8[c]
3.-..- 951 3 5. 6'78 I I.} 627[a], 6291a] I'3, I , et Co. (6.8. etc)............ ..... 208[lJ) .I'1. I8-22, 3I. 34. elc..... 630[lJ] 2.J-3I N. elc 630 [lJ] (43.) _ __ _ 1082
(46.)
444[a)
Chap. cited, .. . 422[6] Chaps. :d.-xlvii. cited 220[6] Chaps. d.-xlviii. cued........630[b] xli. I-5. I3. I4. 22, 627[a], 629a] (1-3. elc) _ 1208[6]
xli.I8M. -%9, :z0..................... ... 277[0]
458[a] 391[/] (22,) . .. 417[a] Cf,aps. xL-xlvii. cited. .. .. .. 220[0] 630[0] Chaps. xL-xlviii. cited xlii. I-I4,.. .. 630[0] I to md. . .. 627[a] (2. 12, 15.)... .. 208[0] (15-19,).. .. -418[0] Chap. cited... ..... 422[0]. 629[a] Chaps. xL-xlvii. cited 220[0] Cf,aps. xL-xlviii. cited... ...630[0] xliii. (1-4.).. ..208[0]
.i, .4.... .. 179
.i, 2, .4. 5,.. .. .. 422 [C]
.2.... .. 71
(4,) 5. 6 , M7 , 630 [c]
4. 7- 253[a]
.IO, .XX, 629[a]
IJ. etc.. .. 629[a]
(19.) ...... . 444[a] (20.)....... ... 417[a]
Chaps. xL-xlvii. cited 220[0]
Chaps. xL-xlviii. cited, ..650[0]
xli\'. x z..,...... .. 422[C]
(1,2,3,17,) 208[0]
(9.). ..8 1 7[d]
(IS,) 444[0]
.:is , .. x7. x8............... .. 951
20. .. 66 2 2 . . 863[0] 25, .. 186[0] Chaps. xL-xlvii. cited. .220[0] Cfmps. xL-xlviii. cited. .. 630[0] xlv. xo,.. .. 629[c] I8-20, 25, 26 22,
(13, etc.,) 422[0] (13. 20.) . -431[0] I7-20... . . 417[0] Chaps. xL-xlvii. cited, 220[0] 630[0] Chaps. xL-xlviii. cited, xlviii. 1-8=.2. 3 .., 417[a] (1-3,) 438 (I. etc.,).. . 39 (I to end,) 431[c] 8-22. ..... .. 433[d] (Il, 12,).. .. 444[a] I6, I7, 2J-28. JJ, J4, 4 17[a] 27, . .. 435[01 (31-34.) .. .. ... 208[0] 34.35,.. ...... 438 J5,..... .. 223[c] Chap. cited,...... A22[0], 431[0], 433[d] 630[oJ ChaPS. xL-xlviii. cited
:a,
Daniel.
i. -X9-, 20. ii. (22,)
..
675[0]
662
3 -35= JI ..3 2 , 33, ..34,35.., . 1029[0] '
..3Z. 33, .... 7, 577[0] ..3"'.33...34.4I..., ... 4 2 43. 176 34 35. . .. 4 11 [0]
...37 , .-38,.. . 650 [d] ..37-, ...:)8..,. .. 1029[dJ ..38,....................... .. 1029[0] 43....... . 237[0], 411[0], 1029[b] ...44,... .. 1029[b] 44,. .. ..4 I l [b] 48,.. .. 844 iii. I-7, 1029[c]
(15.)
365[1']
..
257 220[0] 630[0] A22[C]

(1-3.8, 12, '9,)..... 208[0]
Chaps. xL-xlvii. c.1ed, 220[0]
CfMPS. xL-xlviii. cited, 630[oJ
xlvii. (I, 2,) 208[0] 1-12= ...X , 6,.7 9, x2 , ..518[0] I._, (2,) _8, 9, 179 .I2, .8, 9 I2 422[cJ .I_. 8.9 Ib. xI...............342[0] (I,) .8,9 IO, .Ix, 513[a] 3-5, .. 7. 9 , 629[0] ..9.., .. 750[K] .I"2,.. . 109 -I3. ..448[dJ
2J,.... Chaps. xL-xlvii. cited, Chaps. xL-xlviii. cited xlvi. ,,,x"'" . .
iv....IO, (Il,) iz...,........ ...ib ,. ,,,xx:.,, I2, X 3 .} - x 4, 5, I 6 M.,
..
109
650[d]
_ f _.IO, IX, X2, ...X3, , [']

Io-I7-I. X4, I5, I6, -I7...,( ... 1029 v ...IO, .II.) I:Z, ...I3,} [0] ...I4, (20, 21,) 1100 ...:io, 22,.... .. 1029[d] (12,).. . .. 662 (13.) 204[a] I6, 25, J2,............... .. 257 20-22............... . 1029[0] ...30 I029lb] ..30, ;ix, 32, 650 [d] J2-J4,.. . 1029[b] '3'7. ... I 029[b] v. I. etc.=2, J, ".40,5, ..i: .., .. 587[dl I to end............... .. 1029[c] _20.., J. 4, 5. .. 220[b] 2, etc 242[el
SCRIPTURE PASSAGES.-HOSEA.
2-5, 2I,
..376[d]
ix.".,
_IO, ...II. I3-, _:i6_,.....
637[a)
-409[c]
453[a) .... 373 .. 183[a) .23.... ..... . I029[c) M.25, 26-2S, 373 vi. 7-9,. .. I029[c] vii. 2, 3M, . 418[h) 2.3,4-, --3'M, ,,6-, _lJ_, 650 [g] 3""7= 3. 4, .$, -6. -7-, .. 1029[c) 3. 7, -8.., 20, 2I. 21, 25,3 16[C) I, J029[d) ..J, 781[ d) ..gM, 722 -S.., ..7-, 556 [a) _.6_, 780[h) -7, (20,) Z4-, 675[h) 9.., ........................................... 67, <)88 M.9.M, 195[c) (9.) 253[h) 9-. IO-,. 336 [h]
2,5, 'M25_26,............. 3, I..... .i2_, .I4,
937 405[) (20,) . 405[") 24, . 624["] 2'4, 375k(vLl) (24.) 204fa) 684[") 24-2 7, 25-, 375["(vi.)) .2S,. . 652[c) .26_, 315[d] .26_, -27,......................... . 83 -27, ... .397, Iloo[d] (27,).... . 1045 _z,3, 375["(vil.)] 2-1, 532 Ito md............................. . 79
5. . 95 1 .
5, .6-,................
-5, 6_,
5 2-{S-'
-I -
. 6<;
504[a]
-9-, ..I-b,
199
M.9, iD_,
I3-,....50 4[a] I3..,36, 63, 594[h) I;J-., .I4-, 175[a] -I3-I4-..............................455[a] MI3_, .I4, 27, 1029[c)
-9, IQ. (n.) "_,
-6-, ..7..,
_S'M,}
.... 77 80
(12, 19,).
(20.)
5
.
xi.
.f4..,. .f4-,
. ..
68 5 -468
..:23,
M.I4 (19.)
(23-25.) :&4, .2S
331[a] ....
70 6<)7
1029[c) 1034 610
31[a] (2,) 50 (4.) 418[h] S, "3, 81I[h] .I325-, 573[h] (3 1 .)...... ..................... 700[g), 1045 3S, ,,9-,.7 17[d] 40, .. 5 1 4[c] 40,. .. 355[d)
I
to ""d.
4 Z , 43-,
. 654[/]
.21-, .. 685[") viii. { I.2, .;1. -4, -5-, } 1-14, dc.= 6, .M7.... -,8,9-, ..... 817
...
.2_, -4-, -&, -7-, -8, 9, .

IO.II,_IlIl-(21.25), (5-25,) -7. -9,-, .Io,
-3,
....x.o, .XI,._I2_,
-5'}
3 16[c)
(43.) .. 654[") (45,).. ... . -405[") Chap. cit"d, 734["J xii. _'i.., I99, 222la] (I,) 717[d)
".,
(6.7.)
72
951
6oo[a) 63 2 .S, . . .-418{h] 9, .IO. II_,7 2 .IO,.... 535 .IO, II. I2_, i3, ..i4-. 573[a) .IO, IlIl-, 720 (13,) 700fg) -I4-, 612 'MI4, .26M., : 179
-7,
-,-, -7,
(11.)
610
... 608[aJ 761 7o[g]
Hosea.
i.
I-II
_z,
63 50 .23.., . 412 [f] Chap. cit"d, 716, 734[~], 8'7[")

(17.)....... (21.) .
2, de.,
655[hJ I41[h) 805[h(iiL))
7,....734[,(,
ii.
t: .~~::::::..:::::::.:::::::.::::::::.:::::::.4~~[~
ii.
2
388[0]
.1
_ .._
11 53
.1_. 3. _....730[0] .1.. -3.. 4 .................................... 240[0]
-S-,!'h 6 7 95 1 (5, 9.)
.1-,
.II .._
_
_ _
......
4 1 g[fJ
39 1 [g]
922[0]
ix.
I, 2 I. -
-6........................................................ 237[4] .II_, 43[0] .ft................ . 388[0]. 650[g] 3 2 4[e] I3, .I3-. 14, IS, i6....730[d] (IS.) _ 9 19 .I8. .. ....357[d]. 734[0] .I8 , 1100[0] .:i8_. 701[e] .I8, I9-.388[e]. 650[e]. 701 [c] .I8.... I9. 20.., ..... 3 2 9[d] .I9-20_..................................... 946 .2I. 22, 2"3-.304[e]. 375[e(viii.)] 2"3768 [d] iii I, 2 .......... .. 374[d] (4,) ..............-.. 3 1[4] .5 205 5 19 (5.) _ _ 433[d] iv I.3 ..IIoo[C] _t, 3, 5 1 3[0] 3, J42[c] _i 3, 650[e] (2.3,)...... .. .. ........79 -1 Io... II. _~, 141[0] -9, 98. 250 [c] ik. IZ. I1 I8_., ....37 6 [g] IlIl ....7 2 7[0] I3 .. 3 2 4[e] i:145[.1 608[0] 887 I1. I8_ I1 I8. I9. ..4 1g[e] I1 I8_, I9,.. ~83[e] v. 8. 9 5 2 [0] .I3 96 2 vi. .2-0 53 2 644[c] ..i IO. II, __ _ 81I[d] vii.I 193[4] I _ 1005 3-8=3.4,6, 1, _8 540[4] (4, 5, 14,) 376 [e]
_I_.
%0_
(1.2.)
695[dJ 922[CJ
_ 654[i] 662
3 .6,
(2. 3.)
2.4-6._
t.8,
_
_
376[dJ
799[OJ
x.
IO_ _ II II_, I_, II. I_. I4, I6 (11.) _I6 I.2, .. : _
624[cJ 9 18 403[cJ 721[0]. lloo[C]

~82
1. L,-.._
-S,
_ _..
_ __
_II_ ......................_..
710[4J 622[0] 391[g] 39 1[gJ 4 1 1[4J .. 355[c]
_:i"a-, .. _--_
xi. I
I,
(2,)
_ .. 78~
654[cJ _..448 [d]
..
--
_._
324[e]
_2.
5-
-9-. ru.
xii. I,
-9-. IO_ -9-. IO, II..,
654[i] 278[0] 601[4]. 7 2 4[d] II_ ..........................275[0] -9-. (ID.) II_,. lIoo[C] II_ 654[e]
--
I_
-4-
866
'f,..
3.
(7.) ........_
-is,
...41g[e]. 654[.1 .. .J75[e(viii.)] .. _ 7 10[0]
.. _
7 lo[OJ _ .. __...... J73
8 _ 799oJ 8. -9 799[oJ .8. IO_............................................ 236[bJ .%3. I4-, _ 624[c) xiii. __, _ __ 1186 _1... .. 58 7[CJ ..2_, 1, 539[oJ 5. 6-, _ _ 482
5-'7
.1,
8,
i .. .._
..
780[0 J 781 [dJ
(7. 8.)
1
.II. I3-, _I6, (I2,) ..I6_ _
__.._
48 1
866
55 24 2 [d]
654[.1 Iloo[C] _
I2. :13 :i3,
278[cJ -388[oJ. 65ofJ _-_ __ 722 _ 710[0]
viii. 'f 3, -4-, 4. 5-. 6,
:14rl............_
__._ _
.... .279h]
~, ........
721[C] 186[a) 328 [C] ..730[bJ
SCRIPTURE P ASSAG ES.-AMOS.

.I5,....-.._.... 4 19[fl .211:, 22, 2I2,
:i~
1:233
,.650["] .... 4 0 3[b] _ I09
0.
23-,

-I5- ....................._........483[b] ltiv._ ........................................... 279a]

3-, 5, 6,
(5-'7.)
..
355[/] 638[b] 376["]
.2.1-,
.23,"214,
660
6...
(8,)
.. 324lf]
507
Joel.
i. 4, 5. .... ....
(5-'7,) .. ..
..
..
5, IO, 1:1:_ .6. 'I,

(6,7.)
-543[c] 376[f] 376[d] 556[a]
.... 278[c]
.6. " 1:2_ ......................_.. 403[b] 863[b] (7,8.) 8, 1:3, 637[b] 9-, 376["] 1:0, . 375["(viii.)] 1:0, 1:1:, (12,} 374[b] II, 91 I[b] I2., 109, 4S8[b] _I6, 66o I6, .1:8, .:&0 650["] ..I8. .. 482 1:9, 20, .7Jo[b] ...I9, 20, .. .. 504{"] ii 'l , .. 495["] (I,) _ 45["] I .., if ,.. .. 502[b] ...'f.., if_, 3 54["] -I.., a_, '1-, II35 ...'l.., 1:0, .. 401[c], 526[a] ...1'00,3,.. ............ 730[b] 'i-. .... .. 37 2 [b]
9 22[C] (23,24.) 922 [C] .24, :&5. ...... 543[c] .25, 573[b] .218, 624[b] .28_, :l9-, 183[C] .ao, .......... .. ..539[b] (30.) .. .. ...... .. 494 .a0,3I , .. .. 50 4["] .a0,31:.., ..... 3 29lf] 31:, 401 [c].526[a] (32.) .. 405["], 433[d] Hi. 376[d], 863[a] -4-, .5, 6, 242[d] ..4, 5, 6, 433[c] (4-{;,) .... 817[d] 4,7 .. 577[b] (6,7.) 840
-2130-., 24, ...... .q_, :l4,
644[c] 375["(viii.)]
.a, ..
.6, .'i8., :lo_1::1. I3 I3, ..
II9
a,
..21_, ..
_21 , , ,
594dJ
746[c] 193[a] ......_ 1005 IO, .. .. .... .. 37 2 [b], 400[b] _IO, (n,) 72 .II.., .. 573[a] .I.. I_, . 261 ...rl:, 414 ...I2I, 1:3 , 637[b] I4, .. .... 340[c]
9, _ 9, ......
a-,
6,
..
783 4 12[/]
91 I[b] .. 922 [b] (13.) .... .. .... 922 [C] -I4, 1:5, 401[c], 5 2 6[a] IS, 7 2 , 37 2 [b] .1:6, 60I[a] .I6_, 261 I6_, I'1, (21,) 850[4) (17.) 405["] .1:8. .. ..483[a] .I8_, .... 376[b], 405[b] .1:8, .. ....... .. .. 5 I8[a] .1:8,1:9, :l0 433[c] I9, .......... 6S4[m], 730[b]
Am08.
i. .2,
._,
3. 6, 9,
(8.)
1/,
/3

60I[b] 850[d] 5.3 2 81 7[4)
....746[/]
H.
;:~. 6:::::::::.::::::::::::::::::::::::::::~.~~~~
~", (8,)
......_
_"i6,
]['1-,
(18-27,)
20,
1189
630[c]
.. .. .. .. 433[d]
3I5[C] 376["]
.1:0
(14,) 1:5, 1:6..,
633[6]
.. 357[c] 783 355['1
_0,
422[C]
660
1:4, .I6-... :1:$. f6-,
12 34
.Al'OCALYPSE EXPLf\lNED,
--409[c] (n,) ...........................7991.b]

433[d]
iii. -'I,... .. .'1, 8,
60I[a], 624[b] 8, 278 [b] ~I:a, 163 ):4, 3 I6[d], 39I [h] .I5~ I 146 iv. I, -:a, 5I3[c], 560 If , __ 608[a] 6-, .. ...... 556[c] (6,) .. .... .. .. 556 [c] .'1, 8 ..,-644[b] .8_, -532 .g.., 63 8[c]
-g.., (9,)
(12- 15,)
X;J. I._, X;J, .I4, :i5-,.. .I4, (14,)
40s[e] 376[b] 8II[e] .. 919
Obadiah.
3,
+,

..
4 IO[b]
5,
5-
-9 19
I93[a] .. 1005 448[c] 81 I[b] .. 40S[e] 448[c] .. 405[~]
5
_8, _II_, (16,) .I'1, I8_,
(17, 21,)..........
4 0 3[b] 9 19
405[b]
863[b]
._I2, I3-, v. (2,) -4, _6. IS, .'1,

(11, 17.)
..
..
448[c] -5 1 9[ a]
376[d] -- 919 208[b] 652[c]
...n, ...... ....

n, IS, .. __ .. __
Jonah.
i. I7, ii. ~z,
532, 622[a]
__
__ .. __
_I6_, (16,) .. I8, I9 I8, :ao,

(22,)
..
..573[a] 78I[d] -526[a]

365[h]
_:a. -3,5,6........
-3, -4, -'1
5-,
..
622[a] 538[b]
SI8[~]
--
--
220[a]
__
7So[d]
vi.
I_, 4.--5, ..3, --4,

.4-,
5,6,
6,
163
279[a] 1146
7-.
iii. 5,6,8,
(7.)
..
750[~]
19S[c], 637[a] 408
448[c]
6,
8
.. 375[~(vii.)], 376[d]
608[a]. 750[/]
5I9[a] 355[g] I3, .... .3 I 6[d] vii. (1,2,) 543[c]

U,
_8, ~g, .:iX, I:a
------.... .. 675[b]
7.8,......... .. 6So[c]
iv.I, -3, .... .. 40I [h] ~6_. '1. 8_, .g, .Ib., .II_,.. 4 0I [h] .8_ 419[/]
Micah.
i.
.4-,
viii.
~I4-, (4,) (5,)
.is, ~.I6, -I'1-,

..
538[b] 624[c]
-4,4,
(3-5,) (6.)
5 ..,
..
40 S[h] 40 S[h] 9 19
238
.. .. 373
.6.
.'1,
'1
58
*]
14 I [h]
'1
(8,)
608[a]
654l:m]
.7,8-... .. .. 69s[d]
8...........
~.8
....
__
~,
_IO,
....
..
.. 40I[d]
637[b]
7I4[c] 1I29
II7S
IO,
_IO_,
I-I, .fi, I;J, XI, I2, I3, (14.) .. XI, I3 .. ix. -3, .. __ __ 4-,
(5,)
66
71 386[e] .... --863 58I[b] 8II[a]
654[m] 275[a]
IO ............................................195[c]
(13.) I6, ii. ..8, _8, 9-,
8So[d] 7 2 4[c]
..
395[1f] S5S[b]
iii.
-4,
~J-,
'5-, .6, .6,..
4 I2[e]
.. 556[c]
6-,
.8_,
...... 40I [d] .. 372[a], 624[c] 1.83[C'
SCRIPTURE PASSAGES.-ZEPHANIAH.
(10, 12.)
8So(d] 40S[e]
12 35
6S2[b]
4-..
xx,
iv.
_X, ()
278[b]
.x, 21, 3-, -7, .8, _x._, -3, 4-,..
8so(b]
_x3-,
...
JIl.
;;; ;
s39b]
-40 3[c]
220[b]
(1 3.).
.21,
3, .. .. 05-, ..
(7.)
x-,:Z. 3-, 4,
x_, 3-, 4-,
494 3SS[e]
141[b] 240 [b]
..;.. 734[b] 97, 102[a]

.. 4 0 S[e]
X_,4-, .,.s.,
(4.)
..
840
_.8,
68S x"0_,
_xo,
(1,)
-S, 9,
..X3-,
721 [b]
8So(d]
(8. 10, 13.)
x:z,
(14,) X4, is-,
i
..
176, 316[b]
v.
I,
727[a]
..
~:. ~~.:::::::::::::
4,
.7.-, ._8, 9,
: :..:. ;4~~~
687[b]
27 8[b]
.x5, x6, x7, ..

Habakkuk.
6S2[d] 408 .. 403[e] 84 177, 54o[b] .... 543[c]
_Io_, ,x3,
vi.
-x.
()
:z, ....
.s87[d) 40S[g-] 1057
i.
(6,) .. .. .. ......
..6 ,8.9-. xo._,

_6_, -9, Io_,
.. 799[b]
......, .. (4.) ..
.. .. 3 28 [e]
..654["']
S... .. .... 8,9_, .. 281[b]

x4, ..xS-, X7,..
..
3SS[e] 8II[a] 780[b]
7-, ..
(11.) .. ..
...... 336 [b] .. .. .. .... 373
._x:z, ...... .... .. 4 11 [C]

5 1 3[c]
114S
.. 746U]
866 .. 376/'d] _X5, .. 638[C] -15-, .. ...... 37S[e(vii.)] \ii. i, -919 i.2.o, .. .... .. 9 18
_21,
,x:z, x5,
ii.
.XX.,
(II.) .. .. .... ....
xs,1'6
IS, _X6_,
i6,
,X7,
x8, X9,
235 240 [b]

g60[a] 6So[g]
._:Cb,
u,
1-21,
...8,
_..

4-, :i7-,
1
I4,
746[c] S26[b] 632, 6S2[d] S69!b] 654[b] 727[a]
:zo-,..
..
S87[b]
220[a] 3 16[a]
629b] SI8[d] 3S7[b] .. 355[a]
.:zO._,
iii. 04,
6,
8,
482
8,9-. .... 8, XS, ......
..

..

....
S81[b]
_.8,
X5-, ....
X9, ..
Nahum. i. -3
.. S38[a]
_XO_, XX,
(13.) ....
.. ..
3SS[c] 401[d] .. 37S[e(vi.)]
..x6_,
-3,
.-3-,
36. S94[b]
727[a] 622[a] .X7-,.._375[e(viii.)], 403[b], 63 8[c]
I4, .. .. I8,
4 1 9U]
6g ..sI8[d) .. .. 74 1 [d)
4oo[b]
660
4-,
5, ....
5, -6,
..
Zephaniah.
i. 2I-,3-,
5-, 6, 6-,
6-,
.... ...... 40 5[g-]

41 l[e]
21-,3-,
6So[b] 342[C]
4 14
.. .. 433[b]
X5, ..
~~::::.:::::.:::.:.:.::::.: .:.:.: :.: . ::.::.:::.:.-':::'::I;~~~J'

5-, .... ....573[b]
_8,
15-,
IS-, ......
ii. 5.-, 6_, ..
612 40S[b]
364[b]
-,4-, -5, 6_,
608[b]
19S[b]
I. (8.)._.....31[a]
_~ ..............................................866
Hx,.J 1, -i
.%3. _...... 376[c] (13.) 91 9 .:('4-. _X5.... .._526[0] 594[d] :15. x6 .. .. 502[6] x6. .. ..417[6] ...:18.......397 ii. 2'''J ~J _ 4 1 3[6] -9-J _ 653[6] -9J _ 33 1[0] _XXJ __ -50 :lX J x2 J .. .. 406(d] .X3. X4J xSJ..65o[f] .:13-. X4-J .X5-..... 388[c]. Hi. -4, 624[e] 5-, 179
...is.........
629[4] 65o[6J SJ ....504[6] (6. 7.) 418[6] (lo.). 850 [d] IO _:lx-J 850[6] (10. II.) 629[0] XO XX_, .X:2J 433[6]
XI_ J X2 119
iii. X-3J
-3J -iJ (5.)
(7.) . _
740(C] 195(C]
630[c]
.9-. ib.....
iv.
:!.:..~~:.:::::.:.:::::::::::::::::::::::::.~~~~; .
II.
..7 17(c]
_LJ -3...I4. 375(e(viiL)]

",x-J ..X4J ...... 638[6]
.. 373 (10,)..... ..
TI, T2. -X4 _XXJ X4. ..
-3J
(5.9. 10.)
654[e]
6,
6 ..,
..6_,
(6,)
(10.)
(11.)
652[6] 4 1 7[6] 223[6]

662
639 724(c]
V. - 2J
- 3 - J
675(0]
4,
..
.661
405[e]
vi.
<9.) -*
_x, :2 J -3,
(4.)
-
X3-J
..
.. 866
..13... ..13
x4, _X4 (14,} X4. i5_
20..
.. 677
4 82 502 [6] 660 850 [d) 850[6] 811[C]
6 , 7 ",'"8 , 1 _x.., lit J ..'i, I, -5J 8J...... TTJ T4J ..
-5,} 5-,
608[oJ 283[eJJ 419[e]
.:f$-J vii. -9 viii. (2.)
355u 364[6] -418[0] ..364[6J ..126 1 133

746[c]
405[d] [<]
_
_
Haggai.
i. <9. 14.) H. (4.8.23.) _6 J 7 ..7-,8.., 9-J
(12J).
(12-14.) .. ..
-573[0] 573[0]
-3 (3.) .. .. 3-5=3-.50 -3-J -4-. 5
400[c] 220[6]J 242[e]

400[c]
9 ..365[e].
.'l8- J X9-J......
..
.2(22
J)
.22,:
J
1082 79 40 3[6] 355[e] 253[6]
481 850 [0] 223[c].40 &e] 223[0] 65 2 [c] -4J .... 7 2 7[0] 05 863[0] -7. .. -422[OJ -9oJ 220[6J '-~J xo-J 650[6] -9. xo-. x_ 6g&c] .X:2_J x6 I9, 365[.]
_
.. .. .... ..
988
lechariah.
i.
(J.) ...
573[0]
-6- ............98. 250[c]
.. 364[6]
-316[6]
.X3-J ...... 34o[d] T6 208[6] -X7-, 608[6] -:19-, _ 660 _:2X_, . _ , 331[0] .:2x., 2., ..412[C] ..433[dJ J 675[6] .:2223 -23..... ....455[0] ix ..'i. 4-, 236[0]
_:zo.
..:1:8. _:1920. _:ix
4..._
538[0]
SCRIPTURE PASSAGES.-MALACHI.
... -50 4[e] 556{c] .8-, .. 573[41]
1237
1010
rr,
-'1-,
.9,
9.850[41]
3 1 [6]
<9.) ..................................... 850[d]
9-, ".10, II,329e] '9-, .13-,433[6] .10_,355[41]. 734[6] _1o,5 18[C], 5696] .10_, 1_, 13-, LJ, 357[a] .I-I 811[d] "11, . 701[c] "I~,537[6] 1:11, 1115 .13, 724c] 14,502[6] -14,55, 4 19(f] (14.) _ .262 (IS, 17.)376[e] .1'1, 863[6] x. i, 644c] 3-, 81 7 -3, 4-,-..357[6] -3, 4-, li. ......355(f] -3. 4-, .6-, '1-,433[6] -3, -6-, 119 04-, ......................................... 417[6] 05.....................................63 2 , 734[d]
-6-, '1-,....376[d), 448[cJ "8", 9-, IO",..328[d]
11-, 12-14, 555[6] xiii. 1-, 205 I. _1...................................... 483[6]

- . ;1.., 04, 5o.........................624[e]
4 .............. 395[6]
(5.) . 840 -A,9,53 2 -8. 9-, 242[d] xiv.- , 555[6] 03.734[c] -.1-, ..f, 5-, 405[d] 04..............................................638[c] 4, 4 22 [C] -3,6, '1,. .... _405[d] '1, 612 7, 610, Note
"8-,
.8-.422 [C]
-
275[6]
"8-,
.12, -
71
455[6] .:t'Z_, 152 .1215. . 584 -:i:1-. _14-. I~, .f6_...... 650[e]
I
_16, "ilt. I8-, .....................654[e] (16. 18. 19,).. 799[c] "17, 644[6] :110_,.204[6], 355[41]
-I4... 2 42 [e]
9-. .... 768 [d] .I~, .fi, 654[e] .11,-538[41] _II, -5 1 8[d] _:i"1 , _ ......................... 727[6] (12,)....97 xi. ~ ............................................. 601[41]
3-,4,3-, '1-,3 15[c]
."9,... 1082 _14, ..746{/] 17, 131[6], 600[6] 1'7, 152
Malachi
i. 03. 714c]. 730[6]
-6-,
8
ft_
6g6[c]
152 102[a] 49 1
_9-,4 '2[C]
-11-,
.::tI-.324c]. 401[e], 422[6]
.14-,
725[6]
xii.
-I,
..
H. -4-, .J-, 6_.365[d] 4-,5.6, ."f, 8-, 4446] +. 5-, ~, 8-, 701 [6]
304U]
-1,
_,
1057
g6o[a]
5-.... . 6g6[c] -6-... 97

.'1 .'1.,
-4,
(6,)
..............................._
-4, ....355[41]
",,-, 6, .,-, 6,
2396] 152 433[c]

600[6]
1145
,-. ......7991:6] .'1, S, 10_, 205

_IO, II2g
701 [6] 130 [6] -9,........4 12[f] _Io-, 294[6], 746{t] (12.).. 573[41] -%3-484 -14, .. 701[e] (14.)...... 701 [d]
Hi. f_,
1'5-,......768[6]
_
22O{..],701[6]
Hi.
X_, (2,) I ...,
.3, . 242[dJ -%, 3, 4,.444[6J
iv. I
.%,
-- .. -
,
54o[aJ 279[aJ
283[6J 632
.I,4, .. .. 433[61 .,z., 414 (~,).. ..413[6J .5.., .. 695[dJ ...5-., 608[6J
._, 3
(2,) .. .. .... __ .. .. 401 [eJ
.-0,
_IX., .IL,
675[cJ
304[~J
(4,) ............4091:cJ 4. 5, (6.) 937 5.6, .. 624[eJ

-5, 6,
724[6]
.I'4,.... 37 2 [6J
Chronicles :-References may be fllUnd,po~e 1260.

JOb:-Riferences may be found. page 1260.
Song of Solomon:-Reftrences may befllUnd,page 1261.
Matthew.
i. 18-25= .I8,-%0,.%%,23-,.%5, 1069 (18-25,) 81 5[cJ .I8, .:20, .%5, 1104 _:20, .:25 ,. .852[aJ (23,). 61 9[aJ H. _I, 2, -9, .. 422[dJ I, 2, 9, 72 (1,5,6,) ..449[aJ (2,) .....433[dJ
(13,)
.I3. I4-I7,.
I6,
_I8, I9, .I8, I9, 20, .:2I,22,
653f6J 447 526[6J 513[cJ
82o[0J
821[6J
2J,
(23.) (24,)..
V.
__ 612
1:30
1001
3, e/c.,
3,6,
5, .. .. ..
__612
118
_II, .. 324[cJ, 49 1,661 I I, : 242[eJ ...I3", .X4, i!J., 654[dJ I4, I5, .. .......... 448[dJ I8, .. .... .. 695[cJ iii. I-J, 730[6J (2,) 376[eJ .-4, 61 9[cJ
, .... 395[6J 724[6J
6,
II, I:&.,
..30 4[eJ ...... 386[dJ
IO, XI, :1:2, ............................... 122
695[c]
.. .. 405UJ
I'4, .. .. .. I4, I5-,

(16,)
223[cJ
..
254 ...... -774
.I7, .I9, ~/c., ..

(18, 26,)
4!-543[dJ
-5, 6,
..xo,
_Ig, .'
21-26=2
.I9...
..
228 .. .. 785[aJ
250[cJ
22,
.n,
...IO,
I09 X2, .. 504[cJ 183[cJ, 504[aJ

-I9, .:20, :2I-24, .. .. 746UJ ..:2I, :2:2.,.. .. .. .. 693

1012
_II, I2,
(11-16,)
374[d) 475[6J
I6, I7, iv.f, .....

I, 2,
283[6J
...
2I-26=.,z3, ~4, :25. 26 _.:;1:2, .. .. .. ,z3, i4. .. ..
101 5
.. 504[cJ
391[~J
.I, :2,
8,
a.,
(3,) .-4
.. 740[6J 633[6J 730[dJ 617[aJ, 1074
.23, ,4,
(23, 24,) .. .. ..
....
.29-,
:29_,30-,
3 25[6J .. 661 15 2
6oo[a]
..5 ..,.. ..
(8,) .; .. .. (12-16,)
223[cJ 405[iJ
376[~J
033,34-36 ,37,
.35.....

..
608[6J 223[cJ
.439
35, 37,
606
_ .._
I~
SCRIPTURE PASSAGES.-MATTHEW.
38-40, .4I, 42, 556[b] (43-48,) 785[b] -44, 45,---- .. 644[C] .24 , j6 ,.. ..24--, .26_,.
1239
__ 108 -- .... 785[a] --.. 252[b], 349[c]
44,
-45 ,
--
254
.. .. 401[~] 644[b]
45, ..
,,,45,
--
----
24. 26,__ 24, 27, .ZS, 27,....

Chap. cit~d, __
.48 ,---------Cl.ap. cit~d........ ----
254
viii. .3,--
(5- 14,)
.. ---- -- ..... 805[b(vi.)] ---- 518[~] __ -- .. .. 785[6J ---. -- ..79

--. -----------
vi. ... I, .z, 3, 4-, 5, 6,
785[b]
....695[b]
653[b]
...8,
.IO,
.2_,
...9, ---- -IO,
(1,6,8.)---- __ 5 , 03, 4-.., .7,8-,
__ .. __ __
254
__ 652fd] 6oo[a] ..3 2 5[b]
..II,
.I3, --
-- ..
815[b]
.252[a], 422[b]
..II.,
11,
146
..
--
..
- 102[b] 295[b], 683

1217
-- .. 48 -
.]68[c] .I2_, -- --. 48 12, __ __ .. .. __ .. __ S26[b] (12.) ..........-- ..-- -- -- .. 373. 556[c]
ID,
IO,
--I3..,
--- --
(16.) .I7, I8 , I9_, -ZO,

19,20,
228
193[a] 1005
375[~{vii.)]
..I4, I5-, -- -- -- ..-- .. 79 (16. 28.)-----.. ---586 (16.28, 3r,) ---. __ 1001 .. 63 ...20,. ..2I Z.. ., __ 2 186[b] .23.24.25, -:l!6, 5 14[d]
.22,23, .22, :Z3..,..

22,23,
152,274, 1081 313[C]

526[b]
..26,.................
(28. ~tc .)
.
----.-- .. --.--
-- 815[b]
.JI--.J3,---.]2,. -------
--
--
65g[b] 65g[b]
24-.., 24,
.25,
847.902
193[a]
538[bJ
815[h]
1 189
ix.
2-']= ..1,
6,------
--
.. 750[~]
..IS,
16, /7,
.33,
.33,
Chap. cit~d
683 1 193
785[b] 629[c] .. .. 746U]
195[b]
I7,
20,21 .... __
..
__
376[~]
I 95[C] 815[b] 152
vii.
I, 2,
03.4,5, ..
6
..I I
--
__
1044
411[d]
.20, 2I, .22, (27-29,) ...27, _28, 29,

(27-3 1.)
29.30 ,
jo_,
..
815[b]
239[c]
8, .. --
.I2,
(12,)
254
556[b] 785[b] 186[c] 195[b]
(32,33,)--
35,
(35,) (36,).. __
..I4--, .I5, .. , -(IS,)
79 586, 1001 .. 612 120 622[b], 1154
_I6,
16, 16-21, :.,
--
1154 797
403[c]
37,38,
x. -5, 6,
(S, 6, r6.)
__
..9 11 [c]
.223[c] . 1 154
376[~]
log
I9, .20, .. ..785[a] '9"27=Ig--23, .24, 26., __ 212 19"27= I9, 2'I, .:Z4-.., .26 , 250[c] 19"27= 22, 23 231 ...2I 254. 295[b] 21,... 624[b] 22, 23, 624[b] (22. 23,) -- .. -1187 .24. 25 -- 41 I[C] 24-27. .. ---- .. -..624[b] .24. 25.... 26, 2'1.-644[d]
(24.) .:&5,
(7,) 8,
(8.) --
899[c]
--
586. 1001
9;
----..-- .... -- 242[~]
.I2, I3, I4, -- ..365[b] .I4. I5, .. -- .. .. .. .. 653[b] ...I6, .. __.. __ __ 581[b] (17.) -120 ...I7.., _I8_, __ 122
2I,
.2'1: ,
366
724[b]
..:Zz,
.z~,
102[a.J
223[c]
27
....
419[~]
X. (23.42.) 228
:114-, :115-,409[d)
(26.27.)794 _:liS................................... .696d]
..-iz,
..:is........................................ 750[d]
200
34............................................. 13 1[0]
..-JS, S93
",I, 4:11, 102[6], 624[6] ...k, 4:11, .. .. 695[6]
39, 750[d]
-5,
xi.
118, 612
9, IO, 624["] I4,624["] IS .. 108
:III, 637[6]
(21,) 2391:6]
.:113, .:11 653[6]
48
47
.23. ....785[a] .:113_, .... 108, 239[a], 250[c] _:11"" 25-., 187[6]
-!"'s' ::is, :116, 2 7 ,} .. 374[d], 426
2 , :119, 30,
-21' 2S, 26., :Z7-,} 849
_2 S , 29, .30,
5 _'2 4 '::i '26"2 7 ' } 24-3,36-43= 2S,29,30 ,-3 6 . 9 I I [a] { ..-J7, 3S-40 ,
.I9, ..is_
.20_, .i'k,
4I, "'2, 43-,
..
(24.37,) (25,) 27-30.37"43= 27-3.37-4 2 =
237[61
...1006
.27. _2S, 29'} 62 4[0] { 30., -37, -3S...,
._25,
(25,)
844
1 I 14
{::i7 2S, 2 9 ,} 30, _40.,
-39-,
40,
397
ll00[C]
-3I, _.32,
;t:: .- .- :::. :::: :~.-.:::: : : : : ::~~~

xii.
33,
-27, 144. 8os[6(ii.)]

27, 200
(27,) .... . .. 803[a], 805[6(ii.i]
._2"',
(28,)
~,
(1()-12,) (22.)
.~_,
1154
2391:c].
586. 1001
.:116., .2S,.... 740[6]
223[c] 376["] ..778[6] I09 706[6] .. .. 433["] 538[6] 532, 1Jis.

I 160
-25,
-3I, 3:11, ...... ...-sS.39,

39, .. .. .. 39,40 ,
53 2
63
374[d]
4 26
3S, 68 3
-3S-, .. .. .. 3 1 [a]
(38,) 373, 7 2 4["]
-lS, -39-, 740 [6]
l39, 40. 49.) .. .. .. .. 397
....o, .. .... 50 4[c] ",I, "'2_, 49, 50, 540[a] 4I, 4:11-, 5 0 , .. 50 4[c] ",I_., -49, .. 130[a]
-37 .,is, -37, ..is, -39-, ...... -..-J7, .jS, -39-, 0.,
(42.5,)
.. 556[c]
4,
-43,
45,
(<45,) (46-49,)
, 45-,
......
257
1160
205
....7, 4S,: 49, 5 : 46

....9, ..s0, .. .. ..746[d]
(50,)
-43-, 401 [6]

-43, 108
-44, 880
......., 45, 46.......................... 863[a]
-45, 4 6 , .... 444[6], 1044
-45,46 , .840
47,4S , 9-, .. 5 1 3[d]
(54.). .. .. .. .. .. 120
xiii. _I, :11, 3-, 3, 4, 05, -6, 05-,6

9,
.I2_,
254
514[d] lloo[d)
57,5S xiv. .13-22, ..

.15-2I, .15-22,
(15, 19, 21, 22) ..
-4 11["] -401 [g-]
.2391:0], 250[c] 112

413[0]
108
.26o[a]
1 I 14
1081
62461
.815[6]
730[c]
..43 0 [c]
548, 617[a]
340 [d]
.IZ, -.I3, I/. I5 -I3-, I/, .15,

(13-15,)
24_33={_24- - 2 5, _:is, .~.} 5 1 4(d] _-30_, 3 2 , 33,

(26-3 1 ,) 820[a] 81 5[6]
28,29, -30, ..-J:I:, 36, 79
-.-ix,
xv. I-6,
(6-9.)
......
.... 433["]
......475[a]
_
120
.I6, _I7
.1, 2, I9, 20,
II, .-I7, I8._, .I9, ..... 580 .254
537[0] 239[0] 622[a]
...I3,
..i4,
14, q-20,
.I2, 12, 22, 23, ..

'4-20= ._20,
83 63
815[0] 815[0]
.
'4. etc. = 111-16, -.I7 , 18,
'9,
20,
20,
405[.]
..405[i] ... 228
(21-29,) (22,) 22-28= 22, -25, ..:i8.., 32-38,..... 32, etc., 34-38, xvi. ][, :2.., 3, 4-,
"54 586, 1001 .815[0]

730 [c] 617[a]
(20.).................
(3 2 , 36,) ............................... 340 [d]
..257
706[0] 538[0]
4,
22,23, 532 -.24-, 25, 26, 27,513[d] 24-2 7, 82o[a] xviii. (3, '3, 18,) 228 .6,.... . 538[0], II82 8,9, .. 50 4[c] 9, . 152
-9,186[c] IO, 412[0]
14, .I5I6, I'7, I8, I9,82o[a] .I5, .I6, .I7, .I8. I9.4II[d] ..IS, .I6, I7, I8, I9 ,.209 206 ...I6, .1"7, ..I8 , ..f'7-., 1082 .-I7-, 329[d] (17,) .... 254
.IO, ..I2, 12,13, .. (12. 13,).
254 405[/]
..675[0]
. "54
295[0]
][4,
(17-19, etc,)443[a]
_I8, I9, 206 _I8 , I9, 9 18,19, 86 .19-., 53 6 19, 333 21, 532 2I. 22 23, 820[0] 22, -23, 740[0] .24, 122, 893 ...:24. '" .864 .:4-, .25, .26,75o[d] .26, 328[e]
.27,98, 250[c], 785[a]
(14. '9, 35,).... 254 .I5, 746[/] I8. AII[d] _I8, 206 .I9, 20,.. 4"[d],696[a]
...I9,20,....... .20. . . 815[c] 102[a].532
..21...
_2I. 22.
-.27,.. 63 27,. 200, 875

(28.)
376[e]
xvii.
I ....................... ..................... 405[e]
I,
2.,
401[0]
21, 22,.. 22, . 391[e] 35 .. 74 6[/] xix -3 S, 6, (7,) "S' 1. 7 1 o[c] -9, .IO, .. :lI, :1:2, j ...., --3, 6-, .... 725[a] (8,)............................ . 423
16-22, 934 (16. 29,) .. . . 186[c] -I7-, ...... .. 254
746[/] ..... 257 . 820[a]
1-5=.. i. 2,3, -5,
64 1-5..................................... .820[a]
594[a]
_I;,
21,
I86[c] 93 2
1-10= _.I .., It., 3. 5,

1-10, ...2.,...
2..... .
36
... 195[c],
196, 412[0]
283[0]
3, 4,
3.
.....
. 624[e] 799[0]
937
(21. 28.) 864 (27, 28.) 820[a] .28, . .851 _28, . 431[0] _28,.. . ..... 253[0], 270,687[0] 28,9, 39, 206,333. 430 [c], 9 10 28,29, .. 297
-oS, ..906
-J.,706[o]
..29
.29,
.... ...... .. 102[a] 7 2 4[0]
5,6,7, .... 79 oS, 6-8, .. .77 677 ..5-, ..6. 7,..

IQ-12
xx. (1-8.)
1-17,
18, 19,
20, 2I, .. 2'::8
-919 194 53 2 , 655[0]
624[e]
, 23.,
600[0]
XX.
2I. 2.3,. .. .. ..... 687[0] ...22.,23..., 960[oJ ...25.., . ... 783 (25.) 26, 2.7, 28 ---4og[o] ...:i6, 2.7, 28..., -----.155 28, .. -- . . . .. -- ...... .... ----750[c] ..z 8 , 3 28U]
(14,) -- ... __ .......
...
......1121
(29-34,)..
xxi. (I,)...
I-8, .
I, 2,
,,4, 5,--
...--.-- __ 152. 23g[c] .... 405[dJ, 638[c] . .. 31[0] .850[a]
~..
.... ~1~] 850[d] 7-9, . -- .. 195[c],850 [a] ...9 ..,--- ... 102,34[0] (I1,).. --. __ .. __ .__ .. 624[e] .i2, .. __... __ .. 840 ..I3, . -- .. ---- ...... .. 325[0], 410[c] (14,) -- .. 152, 23g[c] (16,) . 1210 .I8. I9, . -- .... -- .. 403[e] .ig,.. ------.109 I9, 20, . -- ...... --.... --... -- ..386[e] _2I, 2Z. -. --815[0]
(5,)
I6, I7, __ .__ .__ .. 22o[a] I6-I8, I9, I8-22, ... .608[0] I6. I7, I8. I9. 20-22,----391[cJ I6, IT. I9, 24, .. ------239[0] .22. . . -- .. -- ... -- -- ..... --253[a] :ZS, 26., ------ ... ------ -- .. ---- .. 475[a] 25...:z6,.. 939[0] 25, _26, ...27, ........------ -- 1045 25, ... 27. (28,) .__ . __ .. __ ----842 :z6, .__.. __ __.__ . -960 26, ..__ __ ..__ ..__ ..803[0] ~26,. __ .. __. . -- .. --.774
27. 28,------------------.. ----...-- .. --4.33[e]

27, (29,)
29-37={29 3 0 '3 I , .. .. 65g[0]
35,
a4-,} .--...62 4[d] -37..,

.. ----3 2 9[g-J
-- 581 [a] .. 122
(3,34,) ...35,--..
-33-,--------.----... --. 0034, -- --..------....
..34. ---xxiv. _i, .i, ..

I. 2, ... __
-- --
--
. 655[0]
(37,) .------------w39, ---- .. -- --....
(28.38-4 .).. ' (31,32.) --
.--919
..-3300, .
3'-34= {-::.:i3".
-34, .122
3 6 , 37.., 38,39, 4<>-43=..43, ---- .. --. ------------785[a]
as,} .......__
----
-- .. -- __815[c] 9 22 [C]
(2,).
2, ..
.. __
-3, -...'i. .. ---- --..----.----.-(3,) .. --
--655[0] .. __102, 340[0] .. __ .--220[0] __ .. __ ...630[0] __ __ . __ 228 --.. --------.----- ..391[0]
------..870
706[0]
00-3. --------....----....
------
.. --397
42 ,.-- . . - - - - - - - - -.. 4 17[0]

(4 2 .44,) --
J. etc., __ ..
4" [0]
--.-48
252[a] -- .. --195[0] 526[OJ .. .. 556[c]
..----638[c] (3, etc.,) ----------.-- ----405[d]
..43.
xxii.
I-I5,
..
---
J,7 -- .. -(3,3,37,) .. ----.--
--.. ---
----48
----.-- ... 641
(3,27,37,39.)---------- .. .. ------.413[0]
.II, IZ, I7J ,
I.3,
(13.) .. ..
J, 3I..., .. ------.-- -------- -- --.--130[a]

-4,5, .23, 24-.---- .. -- .. ---- 684[a] 5,6..,7, -- ..------ .... ----------734[c] .5, (I1, 23-27,)--------------. __ .. __.__ 102[a] ; ..., . - -.. ----.. --... -- ..... 48 7, (8.) ----------------.3 86 [0], 4oo[cJ 7, ~ ------.... .. .. --175[0] 9.., ------ .. --.--------------- 3 15[dJ
24-.38,. ..35 35-38,40 = .. -37
.. .. 797
" 38, -39. 40...785[0] -- .. 750 [eJ
...427[0]
.35-J8, 40,...
:..3? 38, -39, 4~,' 597 ..-37 38, -39, 40, 250[c] .4 2 , 43,44.45... .. 205 #, -- .. 2g8[OJ, 850[d]
'9,
(10.)... ------ .... ---IO, ----------------.. ----.. --
-- -- ..... 137
9.
xxiii. 5
--
--. ..395[d]
9.
(I1,) __ ..
2I,
--
__
__ .__
102[aJ 122
..8...
...8, __
8.9,
8-IO,.. --
..
..
684[a] 46 746[e] 631
9-,
.I4, .I5,
.II 24-,
.29.., --.--
.__ --
-- .----- 47 -- -----.624[oJ __ 612. 741[C] --.. ... 684[eJ

--1045
.8,9, IO, .II
..
..735
(15,) ----
-- ----.--.-- .. -
9.
II, I2,....
254, g66
155
.I~; .., I4;'''' i~ , ..~.!i ...,1. :i3.., :is..., 27 , 29",,)
53 1
.IS.., I6, IT, .... -- .. 405EfJ I7. I8..., .I9, .2I.., .. ----721[CJ .I9,-- .. -- ------7 10[a]
(19,) ----__ ... __ .. __ .. ......._. ...721[0]
.24, . .. .. 706 [a] .i6, .... 730[bJ .27, .. .... 422[dJ .27, -30.,...................... .. ... 63 .29., .... .. 401[c], 526[aJ .2-9-, 535 ...2I, 23, 28. 29, .28, 29,30,...... 29,.................. .30,
30,
(30,)
T2-+3
675[0]
242[eJ .. 783 .... 112, 413[0.]

675[a]
.. 526 [b]
5S6[c]
..29,
.29_, 29, ..29,30 ,.....
72
.. .. .. 518[aJ -402, 720 .. .. .......... 39 .. 706fb]
431[b]
30., 30.,
.;10,
-30-,
30,
ji,.. ..... 63 -3I, ..... 130[a]. 253[a], 297, 687[b] -3I ,. ..200 ..-3I , 85 2 [b]
(3',)
204[a)
:36,
906
.3'1:. 32, .
..
267
.. 304[/]
594[b], 870
..30., ji. ..849 .jo., (39,) 42, 87 0 3I-, 910 -3I .. .. .. 418[b], 502[bJ 3I-, .. .. .. 55, 130 [aJ p, .. . 427[aJ, 724[d] (3',) . 262
(31-4 1.).. "54 31-46 = ..-34, .,)5,36, ..-4 I , ...... 78S[a] 3I-46, . . 2S0[C], 817 (31-46,) 632, 81 7 2 - 4 6 , . . . . ' } 8 , 3 16 [e] ~, -34, -4I, 600[0] 33.34, etc.. .. 2'}8[C]
.34, ....................... 807 44... .. 10S7

(34,)
32,
(32,33,)
...-40 3[C]
386[eJ
.. 30 4[g]
61 7[e]
.. ..
34, 35, (37,) 4 I , 42 , 44,

.,)5'"'''' .35 , -42, "'36,
.. 340 [b] '386[d]
35.., ...38-,
lI8 ...6 1 7[c]

8"~~] 24 0 [c] 746[d]
38,39,
4 0 ,4 I , .. .. 40,4'1:, 40,4I, (40,) 4I.. 42, 4 2 , .43, 42 , 43,.. ..42, 44, 50
(5',) Chap. c'Jed.
U62 555[b] --493,674 .. ..810 .U82 187[b]

193[a]
36,38, 43.., 44,

'40, ...4 0 ,45,.. ..4I, .. 4I-43, .
..
.. 394
2[2
504[c]. 74o[b]
-43.
(46,).. Chap. cited...
.
..
122
186[c] .. .. 5, 7[6, 875
......
1005 .. 194 194 S56 [c] 548 1189

675[a]
xxvi. 2, 24, 45, 7, I2.

I3, .. 26,
..
.
63
659[d] 6S9[d]
5, 573[b], 706[b]
:{xv.
I, 2,
146
.I, etc.,
I, 2, e/c.,
26, .......
(26. 27,)
..
I-II, 375[e(viiL)] 1-12=.I, .2, 3-IO, .II, I2, 252[b] 1-12=.i, 3, 4-.. ,5-I2, 274 1-12= I-IO .. II, ..I2, 25o[c] . 1-12= I-/O, . IX, I2,. . 212 . I-I2, . .504[a] _f .I..., ~, 5, ...6 ...,} 87[b] 1-13-l... 7 i'l:, .iz. I3, I
(S,6,)'
.26,27.28., .29..,.. .21, 28_,.. . 960[b] .27, .28 ,.. .. ~ ....cl ...Z7, 28 , 329lbJ .28, . .. .. n8[e] .29, ... 252[aJ, 37 6 [p] (30.) 405[d], 638r cl
(31,) 1154
.
617[c] 340[d] .. . 3 2 9[b]
...9, IO.,..
ID-I2. I3, 14-30= ... 26 I4-.10 ..
..
1006 840
208[b)
34, etc.,.... . ..
9
250 [e]
34, 69-74..... 34, 69 to end,

37,... .. 39. 4 2 44, ..39.., ;p, 44,
53 2
.821[b]
..194
27,i8.i9,30..., 193[b) .... 675[a], 840
53 2
<)6o[b]
12
44
.
APOCALYPSIS EXPLICA T A.
JI 4S
131[b]
812
(21, 22. 29. 39,).... .22_...
(24.) ..
,",xvi. 47, .. SI, -52,... .0052, .53, 6I,

(63,)
120
... 293
.
. _.204a]
.... .430[c]
.. .391[b], 53 2
684[a]
687[b]
2g8[b]
(32.34,39.) (32-34.)... ii. '-4, 9, .. II, I2_, (14,15,) ..
(63,) -64, ., (63.) -64-"" ...64, .. 64, 67,

(69-75.)
IS, I6,
(19.).....
1001
586
163
.. ... 864
617[d]
724[e]
I ISg
.. 36, 63, go6

..... 87 0
4 12 [d]
820[b]
I9. 20,
2I, 22,
iii. (7. 8.)

I3, I6, I7.............................
195[b]
864
.820[a]
xxvii. (H. 29,37,4',). . 684[a] _24-, 475[b] 29,30.. 577[a], 62 7[c] 033-, ,34, -48 ,... . 5 19[a] 38,.. . 600[a]
40,.... . ... 53 2
45, 526 [a], 53 2
I4, IJ,..... ......273

I6, I7, 9
.I7, 821[b]
.28_, 29 778[b]
(31 adjin.) .13-35,
205
746[d)
514[d]
48,
627[C]
iv.
I, 2,
seq
SI....... . 220[a], 899[b]

-SI, .54, .... 400[d]
52, 5 3 , ... 659[d], 899[a.b]
4, 5,6,. ....
-9,
lloo[d) 401[g]. 411[e]

23g[a]. 250[C]
.sa..,
(53.) .. .
223[c]
204[a]
..9, 23 II, I2,

.I5,
.20_,
108
260
740[b]
23g[a], 250[c]
..66,....
-400[d]
xxviii. I,...
_I, 2,
.
.
532
400[d]
687[c]
2........ .
(22.) -24.25,
794
629[c]
3,
(5. 9. 10.)....
.....195[c], 196
. 80
25,
..26,27 (26.27.) . .26.27-29, ... ...26,27-2 9,... . .. .
783
864
8,
IO,... . 677
(9.) 7 7
1006
91I[c]
8
_I,
.J46[d) 2oo, 639, 678,726, {852[b], 957, 1097

I8, 137. 400[d], 448[d], 513[b] (18.).... . . 83, 805[b(ii.)] ..I9, 183[c] (19,) . ......-475[b]
20_,.. .......................................... 15
(20.) '" ................................... 228, 397
IO, ....
1153
lIoo[C]
3 6 -40 ,... .... .514d]
037, -38, 39, . .. .......419[/]
039, ..5 1 4[d]
39-4I.. ..................................... .815[1l:
v. (I.).. . 376[.]
3 I , 32, ....
(2.3.5.)
ifarcus.
i. 2-4, 4- I 3,
730[b] 475[b] 66, 543[dj, 619[c] 650[g], 730[d] 633[b]
2I adfin. ... .......... 27, 28,30, 037, .37-,

vi. (2,)
I I,
65g[b] 899[c]
195[c] 821[b]
820[a]
120
653[b]
..
6,...
_I2,
I3. ..
375[.(viii.)]
204[a]
622[b], 1154
.I3.
(20.) .., (34,)
I3,
(14. 1 5.)
JI-34 ....................................... 730[c]
IS,
._I6, I1,
I9. 20,
376[e] 612
.. 513[c]
443[a]
37-44,
3 8-43,
(4 1 .)
...._
..430 [c]
548
..
(16-18.3 6.)......
340[d]
821[b]
,,8-52,
5 14[d)
SCRIPTURE PASSAGES.-MARK.
79 . 195[c] vii. (1-13.) 120 I-I1, ......-....433["] I-23, .. 475[a]
J245
-56,.. 56, .
17, 'i8_, I9, .io, .aI. .893 17-22, 934 _2i:, 122 (21. 28. 29.) 864
(28. "tc.)..
-5-,...... 97
.IO_,....................................
29,30,............
(3,31.).... .
-937
I6,
_I8, I9, _20, 2I_,
(25, 26,) 26, "te.,
108
. 622[a] 77 50
3 2 -]1,
35-10 ,
820 612, 724[6] 186[c] 655[6]

600[6]
37, 10, 3 8.39.

038, -39, 40,.
687[6]
_.", 34,
.15..455[c]
960[6] 893
viii. I-9, .. .73o[c]

(2,) 622[6] 5-9, 257 (6, 7,) 34o[d] _IX, I2, 706[6]
12 -11, .... 4og[6] -45, _ 75o[c] 15. . 3 28[/] xi.

(46 to .md.) (1.)
Il, I8,..
22-27=22, a;', 24, 25,
(23-25,)
. .26o[a]
239[6] . 152 63 740 [6]
I-I I,
7,8,..
3I,
3 2 , -33,
-34,...... 86 4 31,. ...... 122, 893

035,
612
35-37,75o[d] ]6, 37, 328["]
9, IO, I2-I 1, _Ia, I3, ..I4-, ao, 386["] I3, I1, 20 109 15, 840 I7, 325[6], 4Io[c] 2I, 23, 21, .. 820(a]
.22,
23g[c] 405[d], 638[c] . 31[6] . 195[c] 340(6] 43["]
-38,
_:18..,
200
.23, _22, .2;'. a
38,
(38.)... .
85 2 [6] 433["]
204[a], 222[6] 36, 594[a] 45[..], 821[6] 64, 820[a] .67, 195[c]. 196 283[6] 624["] 7996] 677
_24, _24, as-, 24- 26,

(25. 26.)
405[i] .815[6] -4II[d] 325[6] 40 5[i]

254
ix.
I-U,
2,
2-8,
-3, 3, 1,5, 5,
6,
-7, .706[6]
624k] 83 I2,3 I , 63 -I7, I8, -as .... 556[c] I7, I8, -23, ..a4, 815[6] 35 155 4I, _ .. 695[6]
_I a,
I I-I3,
919 315[d] 532 IO, II, -4 17[6] (10, 11.) 41 1[6] 03-,33, 750("] ..j6 687[6] 36, 2g8[6] xiii. I-5, 220(6] 3, 821[6] 3. dc., 638[e] (3. "tc.) 405[d], 820(a] 1,..__..... 706[6] 6, 102[a1
xii. (1-<),) 2-9, 2. 1-6,
4X,
~6]
12 ,
538[6], 1182
15. 17, 504[c] 17...................................... 152 ."C. (4. 5.)...._....... 423 6-9, ..........555[c]
6-8, 8, 8-IO, 9.
(9.)
734["] 386[6]. 4oo[c]

612 122 120 315[d] 724[6] 1045 45[/]
.I2,
I2,
(14.)
6. 8,
I3-, I6, ..
7 2 5[a]
79
.4,
I5-
xiii x7,.... ('7,).. ......710[a] I .... 721 [0]
'7-20=I1, I8, .20, . .I7, I8, 20,..
. .
815[0]
706[e] .. 581 [a J 687[0 J
I9,24,
..2I,22_, (23,)
22, 24, .
....47
684[a] 624[6], 706[a]
I8, .
-I9,
...
.
-I9,...
I9, _
72
.. 401[e], 526[a]
2<)8[OJ 1087
42, 518[a] ...... J6, 594[6],870 27, .. 4]8[6] 28, 29,. .. -40J[e] (28, 29,).. . J86[e] 3I ,... ... J 0 4[g] 33, .J 25[6] .35.., 36, 37,.... ..]87[6] (36,). . 1006 26,.......
Chap. cited,... . 5
65~M]
24, 25, 25,
Luke.
i. (6,)
--
97
2<)8[e]
.II, n I3 ,
('2, '3,)
..
_ _
677
80
.660
.I4,..
.I7..,
I5,4I , 44
.
. : _ -.._
7 1O[e] 7 2 4[6]
4]4
xiv. 8,.
('4,) " . . . 706[6] 22.. . 146, 6]7[e] (22.23,) J4O[d] 22-25, J29[0] 23, 24, 701[e], 960[6]
24,
(26,).... (27,) (29"'3', 54, 66-72,)
329[0] .405[d]. 638[e]
6]2 639 72 ][6] 29.3, _ __ 677 JO. -3I j'Z , 33, .. .. .. 3 28[/] 3<>-35=.jO.., -3I, 3 2 -,34,35,. 1069 3I, (32,) 34. 35,.. .... 1104
.I9",,, ..I9,.. ..I9.., 24, .25,
1154
820[a]
3I, 32-,34, -35, 32,

(32,33,) (34,35,)
33, .,.
3 6,... . {37, 38 ,)..
821[6] 96<>[6] .. 443[a] 1145 .340[6]

.......684[a]
85 2 [a] 253[a] 376[e] 8]5[e]
..as.
-46,... ..
..
-
3 28[/]
750[d]
4J. 48, _61:, .

(6.,)..................
-so,.
(52,)
6I,62.....
(6.,) 62,
..594[6],906 2<)8[6], 687[6]
53,.. 64,68,.
67.
696[d) .. 253[6] ...... 118, 236[6], J86[d]
_62,
62,.
36
.. 870 4]2[d]
.. .19, .. 68.69,7I _,
(69,) .
_'8,
34o[a]
J 65[6]
..
3]6[6] 409f e]
204[a] 608[a] 204[a] 624[e]
65, .. xv. I7, I9, ............ I9,..... 23, 3 6, 25,

27, .. 3J, .. .
. ..
(70,)
....577[a] ....627[e] ..5 1 9fa] .. -532

600[a] .. 526[a]
...12, 13-, -74, 15-...

76, (78,)
3J,37, 34,38, 36,

xvi. 2, ..
532
.220[a] 627[e]
-78.19-19..80_ _80, . . ii. -1,

(8-'0,)
..
622[6] 526[6] 687[6]

]83[a]
532
5,.. 5, 6,........ .
(7,)....... 8, . -
..
687[e] ...2<)8[e], 677 820[a]
-9, Io,
..ID, II, .II, I2, (.6,)
(13. '4, 20,). .22.., 23. 24. (39,). 2,J, . .. ..26,
677
..IS,... ..IS, I6,.. .I1,
.... 342[a], 513[d], 612 .. 81 5[e] .. 455[e]
730[6] 706[6] 80 677 612 706[6] .. ]2iQ .... 937 725[6] .. 684Ie]
SCRIPTURE PASSAGES.-LUKE.
(26.) 684[dJ MZ8, .30, 3I,... .. .. 340[aJ -30,3I,. . 460 -30, 3I, 32., 33 I [aJ 03S, .]50[dJ .40M., I83[a] 4 2 , 46 , .._-430 [cJ ..49, .. 43 0 [cJ Hi. 2,4,5, 73o[bJ -7. 7 2 4[b] 8........................................................ 724[eJ S... ..9, .78s[aJ 9.I'7, ....504[cJ .1'6 s04[aJ 16, . 47S[bJ 16-18. . 612 iv. I,..... . 633[bJ 1-3, .. . -7J0[eJ 1-/3, .. ............................. .740[bJ 4, 6I 7[aJ 5. 40 S[iJ (15.16,44.) . 120 16-22, . 612 ..I7, I8-20, .2I, 37S[e(vi.)J (18-21.). . 37s[elv.)J _22 , 22 25, .... 644[bJ (33-38.41.) S86, 1001 (34.) . 204[aJ .-36, . 293 (41.) 684[aJ v. 1""9= 1', 2_, 3, SI4[dJ 3- 10, SIJ[cJ 3-11 ,.................. 44J[aJ 19- 25, 8IS[bJ (25.26,). . 1210 26, . 677 29,30 ,. . 61 7[dJ 34,35, .. II89 ...3 6 ,37, (38,) .. I9S[bJ 39, .. .. 37 6[eJ vi. .I3, 100 20.2'.1 ,............... . II8 .zz,.................................... ..63 .22 23,... ... 122 22, 23,... 695[cJ 2 5 - , ... 386[c) (27-29. 43-49.) 78S[bJ 3 1 . . SS6[b] 35-, .. ... 69S[bJ (35,) 69S[dJ 37. j8, 629[cJ ..-38.................. . 112 39,239[bJ. S37[bJ 43. 44,...........109
[247
40J[cJ ..2S0[cJ 46, 47-. 48..,49...... 78S[aJ 47.48-.49..... .. 108 48.. . 4 IJ [cJ 48, 49, SI8[eJ vii. 11-18.. . 899[<] (12. 13,) 622[bJ ..I4. I5.., 79 16, . . 677 (16.) 624leJ. 1210 .2I, S84 (21- 2 3.) .. 239[CJ
46...
44,
...ZZ,.
22,
II8
612
624[eJ 13o[bJ . 617[dJ 78S[bJ 8IS[bJ (40-43.) 443[a] 40-48.... . 820[OJ ....j4..., 46.. 37S[e(vii.;J viii. I,... 612 (2. 26-40.) S86. 1001 .5, ... 6J2 5. IIOO[d] 6, . .. 411[e] '''S, 108, 2J9laJ, 250 [cJ .I2, .. . 740[bJ .:I5,... . 813 .I5... .. . 2S0[CJ (17.) . 794 18, . 783 19, 20.., ii: . 46 19. 20, ... 2:I, 108 (19""21.)..... ..20S ..2'1:, 78S[aJ .23. 24. . 4I9[f] 23, 24. S I 4[dJ 24, 25............................................. 8IS[bJ (27,).......... . 6S9[b] Jl, 33, . SJ8[bJ (41.)......... . 77 43-46 = ..43.., ..44, ..~ , "46 , 79 44,.. 19S[cJ 50,55, 8IS[bJ ..54, ss.., 18J[aJ ix. I. 2, 6, ............................... . 612
I, 2, ID, II,
26, 27, 3.J-35.... (36 to end,). . 38, ..48 050,
100
(I, 37-42.49.). (1.37-44,49,50.)... (n. 27.60.)... .

12-/7,
1.J-16,
1001 .. S86 376[eJ .4Jo[c], 7JO[c] . 548
ix. (16.)
_2_. .
23. .. 24.25... _26. . 26, ..
(26.)
....340[d] 83 864. 893 750[d]

200
.
.
.
852[b] 204[a]
_28,................ 29,30 , .. 34, ;14-36.... .. 3 8,39 39. 00..19,40.4 I ,...
15
538 [b]
15 2
526[b] .475[a] 96o[b]
..
794
6s9c] ... 624[d]
26-.J6 ............................................. .820[ a] 28. . 821[b] 28-36, 36 64 283[b] 28-37,
47, 48 47-5 I.
,,49.
-49
..
122
100
_29..
195[c], 196
30 .......................................................624[~] 33. .799[b] 34. (m -34.35. -594[a] 34,35..... ... 906 -35... _706 [b]
50 50. 5I-... 50. SI,............ 52................. xii. (2. 3, 8. 9,)
1057 ...391["]
..
329g]
.. .. 536
794
5r56 . ............................................ 223[c] -56-.............................. 750[d]
4. 5, .. 4, 5. 7. 6. -7
(6,) -7-,
.XO. (11,)
.. 75o[d]
.696[d]
548
.. .. 453[b]
...200
x.
2,.......
91I[c]
3 14[b] 36 S[b] . 6S2[d] 653[b]
_8.......................................
..1.
5.
6. .
.
. 778[b] ..... 120
.xo. xx...... .
Io--I2.
.-X9... .. .I9. 20_,

22, 23. ..
617[~]
(H,)
376[d
239/:b]
.. 75o[C] 750[..]
..696[d]
I3................. .................................... 637[b]

(13,)
3::1,
I7. I9......... ....806

x8..... .535. 74o[b]. 806 .I8. I9-...... 544 I9. . 63 2
. 35, ..tC. = 35, 36. 37 (36,) 37 ....
35.
274
25 2 [a] 409Cb]
37.
37. -40
..
1 55
187[b]
617[~]
_.:z0,
_2I
22.
I9.
..581 [a]
102[b]
-45
49. .. SI, 52-. 53SI-53, 052
..
..
50 4..]
504[~]
844
.
200
644[C]
('5,)
I86[c]
75o[~]
..Z . 27. 28. .. _28
785[b]
53-. $3
..._
53 2 548 .. 53 2 .....7 2 4[b]

644[c] 644c]
797
444[c]
.29;U"!:6~I~~~.}
30 33. 34,
(33, 34,)
56
-054-. SS. $6
xiii. (6.7.)
919
..
458[b]. 584 376[..]. 96 2

622[b]
6-9=-6.'t, -6. 7, 8, 9
(10, 14.) (13,)
109
..
403[~]
3J-35. .. .. .. 34
(34.)
375[~] 1154
706[b]
1217 4 11 [d]
254
xi.
_z..
9
(13.) I6. 29, 30
120 1210 .I6, 81 I[d] I9 ..................................................... lloo[C]

2I,
532
208[b]
24...
.
.. ..
706[b] 73 1
257
26. -27, 28.
4. 25, .. 24, 25. 26. 27 _25. 26,27 216 27.-, _26. 7.,..................
(26. 27.)
212
23 1
65 2 [d]
710[a]
.. 617[c] 1I8;
SCRIPTURE PASSAGES.-LUKE.
(28,)..... 556[CJ . : 2 9 , 2 5 2 [ a J , 4 22 [OJ (32,)...... . 566, 1001 ..-.l:2, (33,) 532 -33, 624[dJ (34,) 655[oJ .j'5-.. ,730[0J ..4s, 102[aJ, 340[0J xiv. -5, 537[0] ...I'2, ..I3 , I4, 695[oJ (12-14,) 695[dJ 14,. 899[oJ ...I5, 146, 617[aJ 16-24, 252[aJ, 617[aJ 18-20... . Il62 :Ig, 548 ...:2X, 223[cJ 21, 118. 652[dJ 26., ..724[OJ .:27, . 122 27..... 893 ,,33, 23 6[oJ ...35, 108 xv. ,]-7. 675[oJ .8, .. 675[OJ (20.) . 622[0] _:2:2, :23, 279[aJ xvi. 8, . 763 9, 14 1[OJ, 24 2[e]. 430[0J I3, .... . 409[dJ I6 ,. . 612 (16,) .... .J76[eJ 17, 30 4(g-J .I9, 1042, 1143 19, . 104 2 19, 20, 236[OJ, 717[dJ '19, etc., 118 20,21. .... 962 ..:i:', 504[CJ ...:24, 455[0J 27,28,.. . 548 ..:29,30, ..3 I , 1156 :29, ..;lI 937 xvii. _I, 531 2, 538[oJ, 1182 -4, ., 257 4, .. 39 1[eJ ..6, 81 5[0] 9, IO, .. .. ..794 (15,16, 18,) .. 77 15, 16, I9,.......815[0] 376[e] (20,21,) .... ...:2:2, :23, 63 :25, 63
12 49
26-28, ..617[eJ ..28, 840 .28_, .:29, 30, 653[oJ .29, 30... .... 578 ..29,30, ... .... 504[cJ 33, 750[d] 34-,35, 36., . 163 6, 34-3 493 -37,. . 281[OJ
xviii. .. 2,
.~,.......
..
696[d]
.:25
83
_8,. ...63, 805[0(vii.)J. 815[c] 10- 14, 794 18-23, .. 934 (18,30,) 186[cJ (22, 28,).. . 864 -.lI, 3:2, 33, . 83 3 2 .33,.. .53 2 (35-43,) ..152, 2J9[cJ 81 5[oJ '42, 43-, (43,) . ..1210 xix. J I2, 13, 15, 22J[CJ 12-19. etc. = t.. I7, I8, ..I9, IZ-26,. ...... 840 IZ-14, 16-20,24, ..675[aJ 1,]-20, ... 548 13-26= ..20, .:23, .:24:26, 193[oJ 16. -I7, . 11 2 24,26,.. . 242[e] 26, . .783 28-40,... 3 1 [oJ (28-40,) ... 1210 (29,37,) . 4 0 5[d) , 638[cJ 35,36, 195[C] (37,) -.l8-, .. .. 340[0J 38, 365[oJ ,]8, . 102[aJ ...,fI., 42... .... .. .. .... 3 65[oJ 45, ... 840 ~6, .. .. .... 325[oJ, 41O[cJ xx. (6.) ... .. .. .655[oJ (9- 16,) . 9 19 ...IO, .iX, .I2, I3-,} 3 15[d] _I4-, I5-, 12, 13, 532 17, 18, -4 17[oJ ('7 18.) --4 11 [0] 205 41-44. . --4:2, 43, .. 687[oJ 42, 13..... ..........2 98[oJ (47.) 1121 xxi. 5-7, 220[0J, 630[0J 7... .......... ..706[OJ _8,...... .......... 102[aJ 8-lo .... .... 734[eJ 10. II 175[oJ
.i6.} ...
Al'OCALYPSE EPLAINED.
xxi. n,. .......... 386[6}, 400[c} ...II, .25, 706[6] (33,34.5, 51.55-62,) 820[6]
..I-::e,
(12.)
.I5~
_.~
122
-34, 34, 57-6I,

35-38=35, _j6, -36,37, 39, ...... .. ..
(39,) ..
.. 746Ul
53 2 131[a] 840 ..40 5[d]
_I6, .. .I6, I1. I9, I9, .:Zo.

2I~....................
......
120 580 ....366 813

..750[d]
.. ..573[6] .. ...313[6]
..6g3
710[a}
./2,..... 5I 52,
...53,..
405[d), 638[c} twiu 9&>[6]

..
.
..
79 1145
5 2 6[6]
2I ............................... ........ 405Ul
.23,................
.23-~,.............
.-53, <53,).
64, ..
(67-'71,).......
.23,
:i4.~,..
..
.24,.. .';4, 24, :is, . 215,26, .35, ..

26, 21, 27,
.28.~,
7 21 [6] 8rr[a] 63 2 131[6] 175[6} 304[f]

741[d]
.
.
783 .....293 .. 412[d]

684[a]
69,..
....
69,
xxiii. (1-4, 35-40,) .29, 30,. . .19-43,
(42,51,)
.. 63 29Bl.6], 687[0]
.. "'3 6 , 594[6], 870 ,906

403[C]
.. 386 [e]
29,30, 3I
(28-31,)
.34...,
.35, 36,
..
..
.. 617[e]
.. 687[6] 187[6] 325[6] 4 14. 639 .. 40 5[d] 638 [c] -740[6]
820[a]
036
.36,
37, -31,
(37,)..
4.1,.. . -44, 45.." 44-49, 45,
xxiv.
I,
4,
(12,33,34,)
22,
..
..
684[a] 710[a], 721[6] 41I[a] 6oo[a] 376 [e) 220[a} 401 [d] S26[a] .220[a] -............. . 532 195[c], 196 820[a]
.. 405[d], 63 8[c]
xxii. 3,
26., .21,
(3 0 ,) ..
677 806 937

.. 34o[dJ
(8, etc.) (11,)
706[0]
30,
3I.~
61 7[d]

I5- 20, .. I6, I7, I8, .I8,

J9,
..
3 29[6)
329[6] 9&>[6] 376[e]
443[a] ~36, (37,) .. .. 365[c] 38,39, ..40,4I, '4 2 , 43. 5 1 3[d]

(34,) .. ..
146
340[d] 329[d] 701[C)
(19,) .. .. .. ......
~.20.~
20, ..
(27.) .2'9. 30-.,. 617[a] .28, .29, 30-., 252[a] 030, ..431[6} f 9. 146, 206, 253[6], 270 3, .. ...... 1333, 430[c], 687[6], 910 3I,.... .. 820[6] ...3I, 32, 740[6} ..3 I ,3 2 .., .. 746[/]
(3 1 -33. etc.,)
~32,
...22, 24-27, 27,
531 .. 155 409[6]
1087, 1112 .. .. 4 1 (39.) 53 39, (40.) 66, 581 [0] 39, -4I , 4 2 43 ............... 61 9[h] ...44,.. .. .... .83, 937 (44,) 538 [6] 46, 53 2 (s2. 53.)..... .. . 1210
39,
39,
....
John. i. I
_I_
.. .
747 -959
6 1 7[<]
I-3,
(1-3,)
1-4=.. I,4.
433[a] 746[f}
..
639 .. 11 34
.803[a)
(1-4.\
SCRIPTURE PASSAGES.-]OH:".
I. etc.,....
12 5'
8so[dJ
I-la...
1069
11. 1-10-
..
_{I,8,.loo., .6..., 7, r\ ogo,

IO,
37
6' ]
le
1-14= I, 3-5, 9, IO, I4-... . 151 I, 3, 4, 5, 9, .IO, I4-"'" ... 294[dJ (1-3, 10,) 700[eJ 1-3. TO, 14= I, 3, .. IO... ) X4, . .224 (1-3,14,) . . 122. 483[b], 1066 ..I, (2,) 4, 9 , I4-~,..... ...... 196 I, 2, ID, .. . -.. 1093 ..I, (2,) I4-..... . 700[aJ
1,2, I4... ).. ... _... 200
(4,) I6, I7,.. /6, ... I8, I9, . 18-23=~I8, I9, z'x,.. 18-23= I8, I9-ZI,... 18-23= I9. ZI,...
19,20, . .
205 . 220[a]
706[b]
391[b]
..22o[a]
(19-22,)..
(21,)
. 630[b] 532 ... 37S[e:i:]

....706[b]
1,2,14,
(I, 2, 14,) .....
i.
876 {19s[a,e], 624[e], 700[aJ
.23..., .
'Mz3~, . iii. ..,j, .. 4, 5, 6. ~4 .., S. 6,..... -5, ..5. ..7, 8... ~.5, 8. ..
. .. 102[a]
.8Is[e]
870,
1070,
1226
I,3, 4, I4-~,.. I, 3, ~.IO~.,..
-43 ...... 726
1,3, la,..
... 1026
I, 3, I4, 8S2[b] 1,4- 12= I, 4, 9, . . 186[e] I, 4, I4~'" .. 82. 349[b] ...%,4,.4.", 1120 I, i4~,392[d].433[a]
I, 14,. .. 741[aJ
4.5,
4,9, 7, 8, 9~, 34.~, ...II, IZ, I3,
(1l- 13,)
S26[b] 39 2 [d]
27 745
7 2 4[c]
.IZ... .IZ, .IZ, I3, .fz, I3. . .IZ , I3, (12, 13,) . I4,
I4-~,..
102[a] 293, 8Is[e] 151, .329[g-] .

29S[d], 802[bJ
.I4 ,
14,...
1082 293 .8So[d] 107 1 . 25. 1069, 1082 .

.
816
(14,) 83 I4, .I6, I7,. 22 I8, .... 64, II4, 8os[b(ii.)]. 1116 18,.. ... 77, 137, 200, 254, 8Is[e] .Z9. .. . 80s[a] M.Z9, . . 778[e], 80S[b(iii.)] .Z9, -36..... 3 14[e]
3.3,
40, ..4I. 4Z.
(40-4 2 ,)..
47S[bJ 820[a] 443[a]
37S[c(v;.)J . -4II[d] ..45.., .... 937
(41,).. M4Z,
.....7...
M48, ... '-5I, (5',).....
. ..866
. 684[aJ 13o[aJ . 228
7 21 [a] 7 10[a] 7 1, 126. 47s[a] 4 19[e] . 183[a] 6, 1082 8, . 1153 8 ,.. . 130[b] (11.).. . 228 II ..., _.j'iI:, 3Z.M,.... ... 27 .I4. I5, .. ... 70 .f4, IS, . S81[b] (14,) IS, ...16. 3 4 9 [ e ] 14-19=I4, IS, I6. I8... . 81S[eJ .I4, IS, 16,36'M,... .. 84 (14-16, 36,). .... ........ .... .. 186[c] (17.)907 ...I8. ..102[a] .I9, . . S26[b] .ZI.. .. 78S[a] .:n,...... . 196 ...z7 802[bJ, 864 Z9-, I 189 629[e] -34. . 183[b] -34....... ................. ~.,... . 67 8 jS., 1097 .35, . 200 (35,) 803[a], 80S[b(ii.)] 35,36 8IS[e] 3 6 ,.......... 349[eJ,80S[b;viii..J 36M........ . 186[e], 8ls[eJ iT. (5. 6,).. . 483[b] 5-20=6, 7. M.I3. I4. .. 483[bJ 6-15=6.7.9, ...IO, I4, ..S37[aJ 7-15=7, .MIO. IiI: I3, i4, 71 10,11, I4 84 _i4," 1074 .Z3 , 183[a]
.Z5~.,
684[a]
(25,) ..-3I, 3Z.33. 34,
37S[c(vi.)] 61 7[aJ
iv. .45,36,. .. .695[c]

46-53-
43. :ik_,
-35,
37.
35, 36,37,38, _ 1"'46 , 47. 50 }
91 I[C]
81 5[b]
653[b]
I 120 .. .. 386[d]
SI,
5.1,
etc.={3!~, ~'746,} 5 ....-, .....,
852[h]
(46-54.) .
v. 2,8-'2. '4=2, .8, 9
i4,...163 1160 -I4,

(14-47,)
815[c] _ = 1 I7, .I8, .I9, .2I,} 85 [b] .. 17 27 l ... 23, .25, .26, .... 2 -I9, .2I, .26,. . .. 309 .2I, 899\:b] .2I.., ... I I 20 .2I26.......................186[c]. 349[b] .2Z.907 .2227.........................................26]
.22, 27 , 297
-40. ....805[h(viii.l] -401119 ..40..., -63................................ 84 46, ....805[b(ii.)]. I I 16 46 200, 254 .o_{49. 50-, -5 I ,} 6 17[] 49"",,- ~. 54, S8, c
-40,47,48, -54. ...... 34')(c]
24,
.Z4, ...24, .25, .26,
.25,
186[a] 899[b] 81 5[c] 899[b]
49,5 0 ,58 , 899\:b] .o_{(50 .) -SI -53,} [<] 5<>-",,- 54-56,(57,)58 3 29" 5'1:, S2-56. (57,) !J8 , I082 56 1077. 1225 (56.) 254 57_... .... ..1120 6.1 , 1082 _63........ 183[b], 587[h]. 831, 1074
195[a] 820[a] (69.). 684[a] 7 0 .. .. .... 74o[b]
..25,......261 .26, 43. 82 .26, 1112, 1120 26, . 726 907 ..27, ...27, 63 .28, 29,.... 659[c] ...28., 29,. ..899[h] (28,) .29, 250[c] .29 , . 186[c] 29,785 (29.)875 33, 34-, 27 -37 1116 -37 64, II4, 200, 805[b(ii., viii.)] 3'9. .. . 635 3'9. 40. .... ........ 349[c] -40, 186[c]
-63. 68, 67-6 9,..
vii.I9-, .2_, 23-........... -937

-3I, . .815[b] ...37,38 71 183[b] ..-.17.38. -39, -37.38,39-. 5 18[d].622[a]. 81 5[c] ...19, 748 (39,) 47 6 (40 ,4 I ,) 624[eJ viii. I .... . . 405[dJ
(I.)
2-II
.638[C] twiu
={2. ]. 5, _6, 222[h] -" 8,9. _IO, _II. .5-. ...... .. 937 6.8, ..304[g]
(7.). .. .. ..655[b]
'r ....
vi. 5, I.], 2.],
9"I.].............. .. .. 430[c],
617[a] 548
.i6, I7, I8, .I9. :io, 2I,.514[d] ,

(26.3 2 47, 53.)..228
27_, .. ....61 7[a]
..I,.
-7. -9 .. ......_30 4[g]
.. 349[b], 864
27 ,
27-,.
.. 84. 146
1074
:i8, 2'9
9S
'40,4 ,-47, ...... , -3", 33, ...... 706 [b] 31-58=3I, .33, 48-50, SI , 146 .JI-58, 146 .33...-35-. (47.) 48,5 I 349[b] .J.]. -.l5-. 47. 4 8 , I86[c]
.i8, ~69.. ~,}
_28, .......... 965

815[C] ,
..30, 3 I
...Iz,97, 186[c]. 526[b] ..I4 27 I8 635 -I9,. . 200 (23,) ..359 _24....... 81 5[c] -.lI, 32, 195[b] .;i2. -3.1 .14-.16 .409[d] .J2--.]6 409[ d] -3.1-, :i4-. .17. 44-, 768 [c] (34, S', sS.) 228 -43,44.............................. ... 122 44. .......... .. ...... 433[e], 589
SCRIPTURE PASSAGES.-JOHN.
44-, -44-,
SI, -SI,
12 53 84
186[c]
.. 740[h]
1014 15 I86Lh]
-sa, S3,
S6,
.B99(h]
1116
..:25, 36,.. ._ _ M.:25, 26, __.. 25. 26, _ .as, :26, (27,) _ _ (26,27,) .... __.._
726
8Is[c] 684[aJ
58. - - .__
-s8,
__.._
----
. 1116
152 2J9h]
.808
<32.)
-39-,40 , xii. 7, ........
-..-_..
.... 77
Le.
-4,
M6,
(17,)
(1-21,) _I, 5, 6, ."
--9B .7-, ft, rs, --.- Jo4fK]

H, fS,
6,7,
'22,)
-3I,
--3I, -35, 3 6 , -37, -38,..---._

XI,
-39, -40, -4I ,....... a, 3-, -7, 9,.._ .._ .. ('-18,26-3 ,) ' (I, 7, 24,).. .. _..
.a,3, ..
2, 3-, _3M,
-4,5, a6, _IOM., .a8_,
.s, I6_, :16_, 87,..261

186[c) 695[d) 750[c] 4JJ[h) 222[h]
475[h] 624[e] 120 785[a] 295[h) 81 5[h) 2J9h) 208[a] 1154 .228 148
8 1 5[hJ -_-_..- 659[d] _I:2, I3, 458[h] rz, r3, -._ 340[h] rI, fS, _-.-- 850[a] rl-r6,........... ....31[hJ fS, ..31[h] (IS,). .. .. .850[d] 20,2r,.................. _......50 -24, - - -_ _ .8w[c] as, _ - -..750[d] 26, - - - - . - 155
(27, 28,) 3I, :18
~~:~8:..........~::.__
:::::
806
.224 .J02[h]
28, 28, 29,
_...
- - - - - ...273
...... 359
-3, .. ....
.. 453[h)
102[h]
(3 1 ,).....................
864
..
II, IL, MI3-, .. II, (12. 'S,) _I7, I8_,

I6,
3I, 3a - - - -..899a] ..-34. -35-, 3 6 - , 6 J -35,36-,........ ....97 -35, 4 6 ,........__--_.... 526[h] 36 , .. 815[c]
36,
85 2["] 724[e) (37-49,) __.._ 8 15[c] M.j"9, 40-, .. .239[h] 40 706[h], I08J, 1160 10, _ 152 (42.) 120 45, 815[c] 44, ..S, 46, 85 2 [h] -44, ..6,47.., 48, .815[c]
(36.) .. .. M ,
1'6, .-I7, I8,

(24-26,)
.. 900
815[c] 349[c] 85 2 [h]
MZ7, a8.M' o={.28_, -:29, 30. 3 r .} ......><> 33, 36, 37, :i8, ....
30,
3,....
<30, 38.) <31, 32.)
.... .. .. 200
32, 807, 815[c] 684[d), 805[h(iL)) 114, 4 11[d), 748 649 655[h] 81 5[c]
30, -38,
3,38,
36, 37, --38, -38,
..5.....
-47,
200
48,
So............
Chap. ciJed, xiii. 2,
:300
297. 907 J95[a] 137 740[")

200
38,
xi.
32
137 43o[c]
.3,
3,
__._.._
<3. S. 36.)
M9_, .. ..
_ao,
_
194,
4, 5,
.IO_,
85 2 [h] 95 1
rr-.(I
899c]
666
475[a], 820[a) 254
228
.zs..,....
_asas, .26..,
26,
.:25-,
.. ..
.as.
.a5, :16 ,
82 .ll99[h] 1120 349[h] 805["(viiL)) I86[c]
MIG-, .I5, I7,

(16. 20. 21.)
I7, f8,
250[c], 785[a] 61 7[c]
23,
- -
-9
APOCALYPSE EXPLAINED
.._ _ 821[6J 27, 740[6] .1I_, --.12................................ 806
(34. 3S.} 78 5[e] (36 37,) .. .. .864 (36-38.) 820[6] -.1'1, -.18, 75 0 [e] 38, 53 2 xiv. I, 815[eJ M.i, 81 5[e] _ 220[6J 2,3, 73 1
ziii. 23, 25, .
22-21,
-:23,
... 926
. 16
6-, .... .82

805[6(ii.)] 228, 1120 IO, II4, 200, 349[6] 186[e], 196 6, 137, 464, 726, 815[eJ (6,) 1226 _6, '1, 8 9, i'b, II_, 852[6] 6-17= '1, .8_, .9, I"b. II_, 2oo (7.) 649 7-1I='1.., 9-.., IO_, II_ 114 7-II = ..IO , II_, 684[d] 7- I I,. 137, 411[d], 748, 805[6("iiL)] MIO_., 183[e] _.'1., '1 , IO , II 80S .8 9, 1116 -9, ID_, II , 1077 ..I-b, II-, .. . .. 309 IO,II, , .. 32 IO_, II_, o.815[e] I I, 807 .I.1_ 11 102[aJ 785[6] (14-2 3.) IS, :i'i:, (22.) .-Z3. :24-., 785[aJ 15, 21, 23, 21, 295[e] 15, ...:2.1_., 24-, .. .. .. .. 15 (I6-I8.) .. ....5 18[dJ _i'~ , 16, 25 (17, 19,30.) 359 M6, M6_ M6, -6-,
.-9-.
.u,
-23,25, 74 1 [a] 23, 195[a] _:23, 24-, 239a] .i6_, 183[6] 2'1, 365[6] 27, 7 2 4[6] xv. M.I., 2_.,. 785[a] (1-12,) ....................................... 919 28=:2, 109 4""7=4-, -5-, 25 4-10=4-, -5, '1, -9, Io_., 84 5,.. .293 -5,.. 114, 864, 965 -S, ..,43, 200, 802[6] 5, 6-,349[e] '1, .295[6] 33, 288[a] '1, 8, (7.) 8,....................... 785[a] 8, 465, 678 8, 9, IO , I4,874 9, Io, 254 (g--19.) 785[6] IO_, I4,.. .... .... IS 10, II, 295[e] I.1,. 750[e] I4,7 8 5[a] I4, IS. I6_, ... .409[d] (18. 19.) . ... ... 359 I8-2S= I8, :20 , .2I_, 137 .~6, 27, 228
uZO ,
.i6, .2'1 , .z6, (27.) xvi. 2,
122
1232 635 315[d]
5, 10, 16, I7, 28,
...I9,....
...Ig,
20,
.. .... .. .84
1120
926 97 1, 983, 1027

1077 1225 1093, 1097 433[a] 213, 726
1S4
(2.3.) ..120 85 2 [6] .'Jj., (8.} 228 (7- I S.)5 18[d] 7, I3-, -.I4, 183[6] (8,11.)359 MI.1_, I4, I5,228 13,14, I5-, 852[6)
I5, ..-200
:2'0, :2i:_, :2'0. (21.) _

(20.21,) 20, 2I , -2.1. 24 2I ,:2.1,
21,23 -
23, 24,
I I
.85 2 [6]
(21-24,) 785[6] 2I , :23', :24.-. .. 1099 21, 2.1, 2.......... 2so[eJ (21, 23.24.).. .235 2I.... z4..., ........ 797. 819. 826
26, .2'1, 'i8, 29"" _30, .. 815[eJ _3'2,... 200 32, 32 aa. 359, 36 5[6] M.j3, 806 30, 7 2 4[6] xvii. I.5, 806 ..2, 293
-.2,
1094
SCRIPTURE PASSAGES.-APOCALYPSE.
-------'------1097 --------------.678 (2,) ---- .. ---------- .. --803[aJ, 805[6(ii.)J (2,3,) . __ __..__ .. __ .__ 186 ---- 852[6J 2, .3, .IO...,.. S,24, ------.-- . 1116 6 ., .:26,.--.--.---__ .. 224 .8 , :io,--.--.--..-----.. --6]8 (9, '4, 16,) ------------.--359 .IO, --............................. --.---.--.465 fO, .. __ .. __ ... __ 200, 448[dJ 16, I8, -----.. -----254 I7, I9, ..--------------__ __ .. __ 204[6J .I9, _ _ __._ .__ __.__ 228 .:2:2, .23, :24-', .:26, __ 254 (22,26,) .. .. -- 785[6J ...24,-- -- --..---. - 1057 xviii. (10. II,) __ __ ... __ .__ . 82o[aJ
2, --
1255
_:2..., ... --.
2S, -:29, .. . .. . .__ 1156 ..:i8. ..:i9, __ .... __ ...__ .. . .. __815[e] .3I, .. --..-------- ------------- 10.[aJ, 815[e:
(3 1 ,)
---- .. -__ .. ---- .. ----- ......
.h84[aJ
--513[eJ
xxi. (I-II.) 2-IJ, ..
..
__ ..... __.. __ .. 82olaJ
..6, ..... .. __. __.__.. ... ..-... 600[aJ .I5, .I6, I7,..-- .... -- .. -- __ . __ 820[6J i'6, .. I7,..__ 314[6J IS. 16, f7, --5.3' (15-17,) .... ----------...--. . --.1154 (15-21 ,)---------- .... __ 443[aJ ...is, I6, I7., I8, ...19,1 .:20_, _:2I, :2:Z, -----9
_is, ..
r
.
.:it,
(16-18,25-27,) (20,) .......
.. __ ..
. ... .. 960[6]
.__ ..
-------820[6J 120
(33. 37,) .. --.. -- .. ------433[d]
785[01 195[oJ --.836 I8, ...I9, :20_, :2I-:23,.. _ 820[6] (18, 25.).... __ .. 228 (I g-22,). . __ . 864 20, -- .. --...--.---- .. -- ..--------.-- ..... 9, 25o[e] .:20_, :2I, 22. . ..821[6J
(15- 23.)------.
---.-----
-18,
--
- --
(18.) ..
__
(36,)
-- .. ----
-- .. ----.376[eJ
20-22,
__ ..
229
..37..,
..37,38 ,..
..37, 38 ,.
------..--... --.635
.. ..--: .. .. --------3 1[a]
----- ... ------.--27
.
21,
:2:2, __ .. __
__ ...... __ . 250[e], 78,,[hJ
(22,)
_.
__..
..__.
:24,..----..
..
....
.. . __ 870 ___..____ 10
xix.
2,
----577[a]
...6, ...:i9... :2I, :z:2,.. ----------31[aJ

(19.) .
-----4.33[d]
Apocalypse.
i. .. 5.., 6.., .. ----.- 1034 ..5 .., "i-, ..-- ..--..---- .. -------906 ..6., ...I8 , ---468 ------ ..----431[6J 7.., "/..., .. .. 455[aJ, 594[bl 13, ---- ------------ 95 2 .I3, .I4, .I5-, -I6.., .... .... 504[aJ .. I"3_,I4,IS,.I6_,_i},I8_, 113 .15.., .. -.. .. -- ..--------.. 540[h] ...15, .. --261,854 IS, 16,. -- .. ---- .. -- .. --- .. --.. --593 .16-., . .. ...... 2g8[6J ...16,. .. .... .__ ..__ .. 401[6J ...16.,.. .. ----- .... -412[6] ...16 , -------908 18... ,__ -- ------- -- -J15[d1 ..:i8, .... _ ...----- --...536 .:20, __..... . __ . __ . __ . . 62
..:2:', :24, .. ..:23, 2'4,

2.], 24,
-- ..... --------.. ----.64 .. -- ..... 195[e]

.. .. -- .. 375[eJ,
63 1
25. 26,) ...
-- .. ------.--.,----205
( .:26. :27.., .. -.. -- ...
~~, :~:
..
~~~~[b~
250 [eJ
.:26, 27,.. .. 821[6J ..:i8, --- ....-- ... 83 :28, :29, 30...... .. ---- .. 5 19[aJ ..:28, :Z9, 30"'" ------ .. 386[eJ JO,... ----.53 2 .34, 35, .. 3 29[eJ J4-37, . 38 35, ---. 10 xx. I, __ __ .. -----------.--532
J-8,
12,
....
...820[a]
687[eJ
..I7 , ...17 ,
...i9, :21 ,
(20-28.)
...:21, ..:ZI, :2:2, _:2:2, .

2:':, ,.
--
--.---- 899[eJ -- .. .. 74 6 [dJ 26, .. __ ... --:. 365[e] . 5.3 --. 254 419[oJ
1K3[a]
I"urhl
ii.
.1....
:2...,
.1:2...
.8_, 9-,\. i'3..., .18._, I9...,).
250[(1
4-, 5.., --. 78 5[aJ -5,fu ..7, .. 359 617f,j 7. 0 1:2.. ,1 'J>l l.; ...,.lh lry.... ' .
:'1 ....
ii. 9-, X3-, :1:9-0-_
_xo,....
(IO.~). -IX,..
78511] ...3,58 .. 1160

186[b],359
1l99[1:]
vi.
rr,..
12,..
(12. 16,)
...gaS
13, ~
goB
~53[b]
J.J....
(13.).....
.. 186[C] _.273 (I. 16,).. ..283[6] , ---_._ _...1272 -1, .- - - - -..--.- 13 1[4] (4t 8,) ..73 -8-,.. __.. 186[4] oJ:L., .-195[C]
-I, _.
(LtJ
_ - _.~... 5Q4[II] _--__ 98. 25Oc] -z:i. .26_ _ ..__ 78511) 026...................._ - 359
J8, ..- .._:23
.i.,---__.._32 9Lf]
rr,--
_._
I96
-X.,.
(12.).
....-
.. _
.26. :27-........_--_.127(6)
Hi.
q...,
ol:3-J
oJ:4-,..
98 .f._, .7-, i-, .:1:400. ~-..... 25o[l:] _x_., 8-............._785[11]

40-, _
~-,
.i_. ......
372[61. 637[4] 30 -535 72

.
299
783 639
304[g]
.i!J,
.:1:7,.... vii.x_. (2.).-(1-3,)... (2.).........
. -
102[6]
4-.
-7,
-x- ,
_.-..-
I48
-536
-275[h]
- _ _.....I86[c]
7-. 8-. -98 (11.) _ 126

:20, .........- ..- ...:20_. 20_........._
X2_ -.--..-............ -359 .:1:400, is-,-98 _f8_....................195[c]
23911]
04, $-8,..-__--....39 9 ...................-_ _ ..450 -9-....- - - . - - - 1 95[1:] <9.) ..-_..----..J9 <9. 10. Lt.17.).-.._ 283[h]
9. r.J. rl,--_..--I96
.:I:I-. ... ..-........ 639
__412[e] 803[11]
20,
1208[11]
.210, ..701[11], 741[4]

20, ......................616.798[6) :2X_................................ .2rp, 359
Iv. (I.) .................. .. 55 _21, -.3, (4.) 05.... -6. <9. 10.).253[4)
(4.) .- .... 126
-4-.......................................... 195[c]
-5, -5-" _ _._
138 ..460 (14.)--------..3 i6.---..-..-401 [g-] .x7-. 314[c]. 460 viii- , - - - . - - - - -..639 2.6-8, ro, r2, r.J,_-13o[6] (2.7.8.13.).----.- 55, 262 -3-, 4 _.._._-3 2 5[4]
(u.)........
_iX,
.i...,.
6-.,
(6-10.) ................_ - _6, 8....... ._ (9. 10,).... .- _

V. -X,
183[c) 54[4] 93 1 1038 152 186[C]

222[4]
.J.1._---700(z]
03.4J s-.
3 2 4[dJ
<3-s,).....-
3 2 4[6J
etc.,
....-_..-_ _-539[6] -1.---------955 05-, ....- .....273
.,-.....
..109
-05-...
5,
.6-.... -6-..
6-J2,..
(9.)
-6,
_ 2rp -460
183[c] . 138 _ ..-39 _..31[11] .....1034 5 13[4]
...........-4896]
278[1:]
(7,8.) ....- ..- - - - - - - -.... 30 (8.9.).._-_ __.. .275[6]
_XO.___
.I3-,...
.I...
_XI,......
72
-..186[6]
..401 [c) .._..1282
.:1:0....
Ix. _x........... r, r.J, ri,

(I. 13. J4t).
.. _.....72
_xo...
X3. (13,) -:13. -X4.....-.--
.2756] -468
130[h] 55, 262 _2,_..__401 [c) (2.) .j.. -9.283[e]

(4.) ........ ...... .. 4 27[b]
SCRIPTURE PASSAGES.-AI'OCALYPSE.
IZ, .............................................. 531
13. 316[d]
.15, 194
(IS. 18.)........................................506
_.I:;.18-, 5396]
I9, ..559 ('0,) 1001
I .1,
I2Si
6<)
-401[6]
.. 304[g]
275[6]
. 278[6]
.......................... 273
_1_,............ .
('. 5. 6, 8,) (', 8,)
3,4,559
04-, ......................................72, 535
W.)506 I. IS. T7.893 -5-............................................. 176
5 ................................................. 670
6 ................................................636
7. 9,130(6] -7-. :1I-.778[c] 8,9.535
-9-.......................................... 7 1 5
(9,) 714[a]
03-,
4, .6_,
(6,)
-3,
468
-9-,
IT,
(14, IS.)581[a]
_10_........................................ 735
186[c]
602
(7,)... .55, 262
9, IO,_5 22
_11, 455[6], 602
Ki.1, 391[d] _.1 , 220(6] ._z., 223[c] .3.................................... ....... 624[c]
.3_,4,375[e(viii.)]
_6, 584
329U"] (6.) ..................................................30
.7,734[e] -7.., 538[6] 7, 11_., 183[a] 8, ............................................. 899[6] (8.) 223[c] .9-, 455[6] -9., 636
(9,)39
(13.) 400[dJ
14 53 1
-15, 468
I5-I9, 612
.x6_, 253[6] .'t8. _ 413[6] 18_, ..................................... 6 24[c]
I9, 503[6] .I9_.. 22o{a], 273
T9,490 (19.) 39 2 [d] l l i. i, 401[6]
.7,
.II_. 314[c], 359
329f]
30, 283
.ii:_, I7, 392[e]
(I'.) 275[6]
-1-4_,610 (16,) 304[g] T7, 1010
Chap. cued,............................... 885
xiii. _I_, 675[b] I,.316[C], 844
(I.) .......................................... 275[b]
(I-I0.) 65o{g] I,3,577[b] I, .5-, 633[c] 2,988
1200
()
(11,)
_6_,
.5,6,7-,782
(5-"7, 15.) 893

-7-.455[b] 7,..1010 (7.)39 .8-, 199. 222[a] -8-, : 148
(8,) ............................ 283[b], 314[C]
8, TO,. ...................................923
(10, 14,).........................................73
(I I-IS,) 650[g]
(13.) _._...304[g]
.13, 14-. _706[d]
(14,) _ 885 _i6, 298[c] (I6,)4 27[b] 18- 1061
Chap. cited......................... 885, 892
xiv. _1_, 405[e] (1.)4 2 7[b] -3. 4,.. 43 0[C] (I.3,4,)43 0 [a] _I, (3,) 4.-433[a] (I. 4.)283[b], 314[,]
_I, ..
577[a]
_i, ..... -43o{6] T to md, ...555[c] (1,3.)925 2......_ ,..................... 721[C]

-3. -675[6] .J,------316[c]. 577[6], 844
<3.)...364[6], 706[d]
_I.
APOCALYPSE EXPLAI 'ED.

DV_,
(2.)
71, 261.273
323[C]
..I4, 734[e] I5187[b]. 1931:0]
C3.)....................................... 1038
.6_,
6
(4.)555[d]
282 130[b]
..6,455[b]
(6.)...... .. 39
.6, 7.-.......................................612 -7-. ..696[c]

(7,) -s
-s, -90.., .Io-,..
....275[b] 14 1[b]
.... 376[g-]
.... 29S[c]
578
-IS. .... .. 240[e1 ...I7-, 220[6] (17- 19,)4oo[d] (18.) .I9 , 223[b] -I9, 96o[0]. 131 -I9, .376[g-] .20, .. 406[0] .2I,.... 503[b] _2I,58 4 Chop. ciJed, 887 xvii. I,. 1038
...I, 2,
_I. 2_
9,. -9-, _Io_, 9, _Io_,
-9-, .Io-,....-....50 4[c]

960[o] (9-II.).. 427[b]. 827[b], 838
I, .2-.,
3,
376[g]
141[b]
31[0]
-I3.,
I3,
.I4-,
-I3,
:u-,539b] .9S. 250[c]

78 5[0]
776, 778[c]
(3,)555[d], 65o[g-]
-3, ...., S-,.. 7 17[d]
675[6J
3, 7, 9, 577[6]
-3, (7.) .I2,
.I4 .i4-.,
I1, I6,
I6,
.875 63, 594[6] 272 36

849
3. 7. I2,
316[CJ
-4-, ....960[0] 1,. 84+
.5,
(5.)
8-, _8_
1032 427[6]
-..538[b J
-IS, I6,_.......849 (19,20,) 9 11[6] (20.) 30
8
(S,)
xv.
(1.).
(2,)
..706(d]
148 199, 222[0] 650[g]

1038 1040 31[01
._I, (6,8,)
584 275[b], 827[6], 838

204[0]
2 4[0]
--1,
4- ...5, 6 , 8._, _6 , 6 .8-, "vi. I"1, 8, IO, I2,.
.-9-. I'o_, I2, I4-,

.I2_.,
.I2 , I6,
8. I I, -9. Io-,
220[b]
195[c]
:~::::.~.~; ..~~~;:::::::::::::: ..::::: ~~;

1034
196, 959 ..5396]

130[b]
i7..................... 104'
283[b]. 3 14[C]. 1034
(14.)
(2.) .... 427[b],

~
827[6], 838 186[6]
(~. 14.).. .. 30 4[g-]
-IS, _IS I6. I7,. I8,
75o[g-]
.s, 4,
U, 4, 6.)
U.) ..
275[b]
-..32 9U]
=~:: .;;:~;
xviii.
30
_2,
(2,)
Chop. cited,
:
. : .:.:: : : : : : : : : : . ~~~~
3 1[0]
.... 455[6] 1033 loSS ..3 1[0]
.7, .. ..39 1[d] .8, .. 401 [g-] .8.9-,.-.--..- - -..481
-3-,
~-,
887 586 1001 141[b], 376[g-]

376[r] ... 1063 134 84 .. C)6o[o] 58
.I_,
_._.- ..
31[0] 569c]
3-
.1'2,
(12. 14.) I4..,
134, 1063
74'[tf1 -;0(.',1;
I3. I1, .... 7 1 4[dJ .I4..,
(3,) ... _ ...3. 9-. (11.) (3. 11-24,) ...6. .
SCRIPTURE
l'i\~S,\(;ES.-APOCALYPSE.
12 59
.1I. I2-, _ ~ .Ik, 1:2_. I5,.f6_,
I044 717[d]
:ll:ll I,
I,
:a,
536
.I, _:2,
3-,
538[6J
740[c)
I3, :..- .. .. .... -750[e] _"[6, rI, I9, - .. 514[c] {.6 9.) 531 ('7. '9. 2) _ 275[6] .:20., _ 624[C] (20.) _ 24[4] {22.) .. 55, 262, 323[c] :23_, .. .. 274 {23.) ..-.. .. 590 :24, .. 3 1 5[d], 329[K] (24,) .. .... 30 t',. __, 14.[6] {2 3,) 3 -3 539[6] .6_, 854 -6, 273 -7,8-, 1143 '7,9.) 283[6], 314[C] -1, _ 196 .9 252[4] _IO, .. 749 _Io, ... . 392[c] _IO,.IO, 183[cJ,624[cJ,644[4J.649 Iv.'~: .11_. -I3, I4355[cJ 1:2-, ..504[4J lZ '3, ........ 7.7[c] -Z3 '95[cJ -13 .... 355[4J, 373 -'3. I6, .. 749 i'4,.. .. 195[cJ .I4. - .. - 573[4J IJ43 I4, .. .. I96 .I5_, .. 76.727[6J .15-:2I_, 13 1[4J I5. Zf _ 9Q8 (.5. 2 .,) 73.367 .16, 195[cJ, 685 (.6.) 1034 _17, IIOO[CJ -i'1 25 2[4] ('7,) .. .. 34 2 [4J _I7,I8., 1082 -1"1. I8_, 355[4J I8, 617[dJ 19, .. .. 3 1 [4J .I9, ..573[4J I9, 1034
2,7,8, IO_,
7.4[4J 7 14[d: -4-, 253[6],27 0 -4- .... .. 39 2 [ej (4.) 427[6]. 827[bJ. 838 {4-6,).................... .. 430[ cJ (4, 5, '2, .3,)... 39.[aJ .5, 6_, 128 .8, - 4 1 7[aJ. 734feJ
(8,) (8, 9, ",) 9, .. __ 061 304[K] 50 4[d]
(2.) 2,7.8. IO. I4,
.Io_,
IO, ..
(1O.)
.. 504[c], 578
...... .. 581 [a] 650[g] 4 12[eJ
.n..i3,
.1:2, -I3
I2. I3,
.II_,
9B, 250[c]
..
-
785[a1 875 ..I"Z. (13,) 15, .._.. 199. 222[a] ('3,) 2751:6J
.14-, .I4-. IS, ..
86[aJ 504[cJ
xxi.
I_ ..........................................342[cJ I,
(.,)
39.[4]. 392[4] 275[6J, 294[cJ, 304[KJ. 675[a]
..2_ ..'I,
(2, 10.)
223[<1
[189
204[a]
-.1-
_6, 7
_8,
8-.
....
..50 4[c]
799[bJ 71 483[6J ...... 359 28 578
-8- ,
~ij;~~~b::::::::::::::::::::::::::::::8~~~
9, IO
724[4]
(9 O.}
_11
I2,
1224 268, 717[cJ

'30[b;
(.9.) ('9, 20,)
1063
950[KJ
706[d]
.:20 ,
_2'0,
(20.)
. 504[cJ, 578
427[61,827[6], 838
1100[d]
1:2, .I4, 431[6] 1:2., I4, 430[c] 1:2, .I4. I6, I7, .. .... ........39 IZ.. I4. ff)-2I .................... 430[6J i'a, 2'5_ 208[6J (13.) 422[6J "I4 '00 I5. I6,............. .627[aJ 629fh1 .IS, 17. ............. .16.. .4.1olbl
.'i"I_..
'.',i
.A.J J..............
dt'lf)lA:
1260
AI'OCALrpSE
EPLAI~ED.
Dti. .I7.I30~128o["J. 629c]

.:i8................... _._ 268
r8._fi.93 I
(19.). 268
.I. -
652[4J
r. 2 .........................................109 r. 2-, IIO

(1.2.) 179 (I. 3.)...................................3I4[C]
I9. 210 2i:.. .7I7["J .fi ..................................... 652[d] .%I:N...................................... I044 212............................... 220[a]. 1>99 (22. 23,) 3T4[c] (22. 23, 27.) 283[6] 213...................... 40T [hJ ..21 3 62 24. 3I[a]
(24.) 1063
-3. 4
.4
5,
.......................................430 [6] 4 12[61 (3. 4,) 4 2 7[6]

1 48
.214.216.................................288[6J
26...................................... I75[a]
."7...............................199. 222[a]
Chap.
cil~d ...............................707
%xii.
I
71
_i ............................................. 297
253[aJ
62. 40I[h] _I'1: 2 0 4[a] I2, . 695[6] .I2o .. 98, 25o{c], 785[a~ 12 87., 1:4- 785[(, :is.5S9 (15.)590 -1:6 179 _"i6..7 2 .i7, .... 71 . 7II&;
1 Chronicles. v. r ......................................... 237[6J
_I_.
2 .. .......... ....... -434[d]
2 Chronicles.
xxxv.
20-24............__ .................1010
Job.
i3.4 22 [d] .6. 7. 8-12.740[c] 20N 2I-.........395[d] H 2.3"7. 740[c] _I2..........................._ 1175 _I-.395[dJ iii24, .. ....601[6] iv....8 , .9... 4'9[c] 9. . 183[6] v. IO ....................................... 652[c] .I7. 20. 386 [c] .I7..., 210, 2121.3 88[d] -221, 213, 70'[~] .24-., 21S. 216................ 659[d] vi. (2,)....................... 373
ix 6 219, 400[6] .25, 26, 5I4[c] 30, 3I. 475[6] xii. (7,8,)............................. 14 2 [aJ
I_.
-7, 8.9. .... 513[IIJ -7. _8. 9 ... IIoo{C] .7. 8,9. (10.). 34 2 [6] xiii. 7 8if. xiv. _IO. II, 518[4) 453[6] -I8. ....4 II U] xv. 35..... ......... 622r4] xvi. 9. .. 556[cJ I5. I6N 637[6] xviii. -I5. .. 578 I8... .. 74 I [d] xix. 3 675[6] .9, 27 2
..6_
(9.)
126
622[6] y~ :1'0, .. .. 556[c] (19, 20.) 556[c) 24, 4 11 U] .25. 216. (27,).. 1082 xx.. I2-1:6, 519[6] I6........ 581[al I6 7...... 6'9ra ] xxiv. _'i8, I~..... 481 xxvi. 8. -9,.. 594["1 _3_......... 581 r61 xxvii. 4. 866 xxviii. 6 1:21. (13,) 1:5, 1:6. I. 7'7fcl 1:7... , .8,1:9..., ... 218. ,
N 7 .
SCRIPTURE PASSAGES.-JUDE.
.:1:::1. I~. :1:4.......... axix:1:7, . .3::1, ::I3,_ _ xue. 6 . 4 1 0 i],
(6.) 538[h] 556[c] 644[c] 411[/]
411[d]
1261
xl. IS,
_-_
_
SO
455[h
J 175
xII. I, _ xlii. _6, _._

Song of Song
:28, :29,
(3 1 .)
7I4[c] 32 3[c]
453[6]
i. (17,>---..- - - -..746[/]
I
xxxi. 4 , - - - - - - (6,)_._. .-._
373
627[6] 40I [e] 374[c] 622[a] 60I[a]
:2Z-:24,
:2S-:27, .... 39.4 0 ,-_
Act
ii. -3,4-,-----_44SS[c] xvii. 28_, 1226 Epistle to the Galatisn vi. 9,-.-......- - - -
xxxii. .I8. I9-,
xxxvii. --4, 5-,
-15,
~XAviii.
594[d]
-4-6,
629[h]
7,_
I6, :1:7, _ ..:2:2, 23, 24-, '<xxix . 1:7,1:8, __ I9. ::10, _ ::16, :27.::I8-,~,-30,
502[6]
538[6]
S03[6] 355[6]
54J[d] 281[h]
886
Jude.
9, _ 7J5
9, _ _.. ........ .. 7.0[<]

INDEX To The APOCALYPSE EXPLAINED of Emanuel Swedenborg Volume 2 Index of Words P To Z Samuel H. Worcester Swedenborg Foundation New York 1955

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INDEX

mable6 of iJjebrew, QI:~albe, anb lr.e.ek tllorb6 of tI)e

Printed in the United States of America

Pain, Grief, Sorrow

" D%r (pain, grief,) " represents

Iso. xiii. 8 (n. 412ft 721&);

Hos. xiii. 13 (n. 7100);

"Dolore affici (to be grieved)" is the rendering of

Amos vi. 6 (n. 3764, 448&).

"D%re corriPi (to be pained)" is the rendering of

By "palaces" ('.fer. ix. 2 I) are signified the interior and con

Amos iv. 9 (n. 430. 63&).

Jod ii. 25 (n. 5736):

Gen. xv. 17 (n. 5406);

- - (PractClire).-" Praeterire (to pass)" represents

Ezek. xx. 31 (n. 504').

"Pascha (the passover)" is the rendering of

Deu!. xvi. 6 (n. 401/).

"Pascumn (pasture)" represents

Patience (Palientill).-(See Endurance, Expectation.)

"Patielltia (patience)" represents HUPOMONE, !:.ukt viii. IS (n. ~I3);

xxi. 19 (n. 813);

Peace (Pax).-Peace is blissfulness of heart and soul, arising (rom

"Pax (peace)" represents

"Pacifica (peace offerings)" is the rendering of

xxiv. 5 (n. 36Sh);

"Margarita (a pearl)" represents

Job xxviii. 18 (n. 717c):

Perception (Pcrccptio), Perceive (See Enlightenment.)

- - (Perjeflus).-"PeifeClus (perfect)" is the rendering of

Euk. xxviii. 15 (n. 29).

or, according to the text,, reaptus,

See Ezek. xxviii. 15 (n. 2946).

" Perversitas (perversity)" is the rendering of

Ps. Ixiv. 6 (n. 3[36).

where-is-it, and awaiting judgment (n.

See Num. xxxi.

"Transjigere (to pierce) " represents

Ajoc. i. 7 (n. 38).

(Pilatu.). Sef' John xviii. 37 (n. 635).

"Columna" is likewise the rendering of

Exotl. xxvii. 10-12, 14-17 (n. 219);

Pillows, Little cushions

(pillows, little cush

ions, pads,)" is the rendering of

- - Pillow (Pulvinar).-Idleness is, as it is also called, the Devil's

"Capitalia or Subeapitalia (pillows, head-rests,)" represents

Gen. xxviii. u (n. 375-(i..

Pine.-(See Waste away.)

" Tibieen (a piper, a flute-player,)" represents

Isaiah (v. 12), by "harp, psaltery, tabret, pipe

- - Pipings.-(See Hissings.) Pit, Well, Cistern, Hole

"Fovea (well, pit, cistern, hole,) " is the rendering of

" Puteus (a pit, a well,) " represents

(n. 6000); Ix. 13 (n. 606).

"Locus (place)" also represents

Ps. cxli. 6 (n. 4U.f.) : Luke xi. 24 (n. 731);

Ps. xlv. 9 (n. 242,.6845.8636. H2O):

Amos ii. 15 (n. 355', 357&)

Plague.-(See Smite.) - - Plagues.-(See Miracles.) Plain

(n. 223&. 4496).

"Planities desertz' (the plain of the desert)" represents

Isa. xxxv. 6 (n. 51811).