Emanuel Swedenborg.

Index to the Apocalypse explained of Emanuel Swedenborg online

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Gotten riches. — {See Enriched.)

Ride (Egititare). — "To ride," when said concerning Jehovah or the
Lord, signifies to enlighten the understanding (n. 594*) ;
to give understanding, and to enlighten the inmost heaven
(n- 529).


" To ride upon the word of truth " signifies to instruct and to
fight by the dodrine of truth (n. 684^).

"Equitare (to ride) " represents

RAKHABH, in the passages of the Old Testament to which reference
is now given.

Passages of the Sacred Scriptures may be seen in the follow-
ing articles:— n. 175^, 208*, 22315, 275*, 282, 283^, 288*,
298*, 31415, iiSa.,c,d,Ae, 357^. 374'^. 4"^, 4>9'^. y&d, S29,
577°. 594^ 617,5, 619,5, 6843, 734^, 850a, 1024.

Rifle {Deripere). — " Deripere (to rifle) " represents

sHASAs, Zech, xiv. 2 (n. 555^)'

Right (Reaum), Right, Straight {Reaus). — {^See Truth.)

The truth of good is signified {Ps. xxxiii. 4), by " The Word

of Jehovah is right (yashar) " (n. 323^).
"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 (yashar)" {yer. xxvii. 5) signifies truth and the affec-
tion for it (n. 304/; see revised version).

Right hand (Dexter). — "Right hand," when said of the Lord,

signifies both omnipotence and omniscience ; the reason
(n. 2983).

" 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. 298,5).

" 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. 1120).

That Jehovah is said to have sworn by His "right hand"
{Isa. Ixii. 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:
signified the power of truth from good : and all the power


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 Jehovah had
placed strength for Himself (Ps. Ixxx. 17), is signified the
truth of the Word in the natural sense and the truth of
the Word in the spiritual sense (n. 7241?).

The Lord's commanding that they should cast the net "on
the right side of the boat" {yohn 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. 5i30-

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" {Zech. iii. i), signifies
that he fought against divine truth (n. 740<:).

'^Dexter (the right) " represents

Y'MANi, Exod. xxix. 20 (n. 2981:, 6ooc) j
Lev. xiv. 14, 17, 25, 28 (n. 6001:).

"Ad dextram abire (to go away to the right) " represents

>AMAN, Jsa. XXX. 21 (n. 6cx33).

"Ad dextram recedere (to turn to the right hand)" is the
rendering of

YAMAN, 2 Sam. xiv. 19 (n. dooc).

"Ad dextram vertere (to turn to the right) " is the rendering

YAMAN, Ezek. xxi. 16 (n doob).

"Dexter (the right)" represents

YAMiN, in all other passages of the Old Testament to which refer-
ence is here made :
DExios, 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, 152, 212, 297, 298, 303, 313c, 316c, 319, 336*, 3S7''.
386.4, 449<i, 513c, 5i8<:r, 556^, 5871!, dooa-c, 608a, 629*,
684*, 6873, ^z^c,d, 1\oc, 761, 768*. 7993, 8sorf, 863^,906,
1057, 1087, 1120.)

Bi^ht of the king {yus Regis).

(See articles n. 638c, 654A.)


Righteous. — (See Just)

Righteousness. — (See Justice.)

Ring (Annuius). — By "a ring (daktulios) upon the hand" {Luke xv.
22) is signified the conjundion of truth and good in the
internal or spiritual man (n. 279^).

Jewel {Moniie). — Rings [for the nose] and earrings are repre-
sentatives of perception and obedience (n. 195^).

By " a ring (nezem) upon the nose " {Ezek. xvi. 1 2) is signified
perception of good (n. 272) ; by " a ring upon the nose " is
signified perception of truth from good (n. 577a).

Rise, Rising {OHH, ExoHH). — {See East.)

Of them that love the Lord, it is said {Judges v. 31), "As
the rising {or going forth) {oHri, iKnv) of the sun in his
power ;" by which is signified the Lord's divine love in
them (n. 401^).

"Oriri (to rise) " is the rendering of

2ARACH, 2 Sam. xxiii. 4 (n. 179):
ANATELLo, Luic xii. 54 (n. 6441:).

"Exoriri (to rise) " is the rendering of

ZARACH, Isa. Iviii. lo (n. 386^) ; Ix. 2 (n. 391c, 422f) :
ANATELLO, Matt. V. 45 (n. 40If).

{Consurgere). — {See Apise.)

"Children shall rise (epanistamai) 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. 315^).

Rise against {insurgere). — 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. 724^).
"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 proteftion (n. 734c)-

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


teachings concerning life, by " the law " and by " precepts "
those things that teach doflrine, 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. 700^).

River, Stream, Flood {Fiumen). — " River (fltivius, nahab) " (^Isa. xxxiii.
21) signifies wisdom, "a stream {fiumen, y"or)" signifies in-
telligence (n. 514^; compare n. 518a).

By "floods (/«m«M, NAHAn)," thrice named {^Ps. xciii. 3), are
signified all things of man's intelligence in the internal
man, and all in the external (n. 5181:).

"An overflowing stream (/»»!««, nachal)" {^Jer. xlvii. 2; see
revised version,) signifies vastation (n. 223^) ; compare n.

"To come to the Lord and drink" {John vii. 37, 38) signi-
fies to receive the truths of dodlrine 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. 518^;).

"Fiumen" represents

YE'OR in the following passages also : — Exod. vii. 17, 21 (n. 513a) ;
ha. xix. 7 (n. 518^, 654^) ;
Jer. xlvi. 7 (n. 518(f) ;
Zech. X. II (n. 518^, 538a) :
NAHAR in the following passages also: — Ps. xxiv. 2 (n. 275(1, 304c,
518^,741*); lxxviii.l6 (n. 5ig</); xcviii. 8 (n. 326c, 518c);
Isa. xviii. i (n. 304^) ; xix. 6 (n. 518^, 654*) ; xlvii. 2 (n.

240*, I182) ;
Jer. xlvi. 7 (n. 5i8«) ;
Ezek. xxxi. 15 (n. 372*) ;
Jonah ii. 3 (n. 518?, 538*);
Nahum i. 4 (n. 518^!) ;
Zech. ix. 10 (n. 569,5) :
N'HAH (Chaldee), Dan. vii. 10 (n. 336*) :

HACHAL in the following passages also : — Ps. xxxvi. 8 (n. 1159) ; ex.
7 ("• S'S"^) ;


Isa. Ixvi. 12 fn. 365^) :
poTAMos in the following passages also : — Matt. vii. 25 (n. Sl&e);
Apoc. ix. 14 (n. 5690) ; xii. 15 (n. 763); verse 16 (n. 764);
xvi. 4 (n. 329 r).

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 ovei-flow of streams " and of " torrents " (n. 5i8«).

(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. 5i8<^).

Where Zion and Jerusalem are called a place of rivers (flu-
vius), of the stream (fiumen), and of breadth of spaces {jsa.
xxxiii. 21), "rivers" signify wisdom, "the stream" intel-
ligence, " breadth of spaces " truths from good in their
multitude and their extension (n. 514.^).

"The river out of Eden " [Gen. ii. 10) signifies wisdom from
love (n. 518*).

"The river of Egypt" or the Nile, and "the river of Assy-
ria" or the Euphrates, signified terminations of the church
and also introdu<5Wons 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 ; compare n. syya, 627^, 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 " {Esek.
xxix. 9), involve pride in one's own intelligence : by "riv-
er" is here signified man's own intelligence (n. 6542).

^^ Fluvius (a river) " represents

Y"oH, Isa. xix. 6 (n. 5181/, 627*); xxiii. 10 (n. 304rf) ; xxxvii. 25
(n. Si8rf) ;
Ezek. xxix. 3 (n. 6542); verse 5 (n. 388c-); verse 10 (n. 6541);
XXX. 12 (n. 5180;) :
NAHAR, Gen. ii. 10 (n. 518*) ; xv. 18 (n. 569*);
Exod. xxiii. 31 (n. 518*) ;
Num. xxiv. 6 (n. 518J) ;


Dmt. i. 7 (n. 5694) ; xi. 24 (n. 569*) ;

Jos. i. 4 (n. 569*) ;

Job xiv. II (n. y&d) ;

Ps. xlvi. 4 (n. Si8rf) ; Ixxii. 8 (n. ifidd) ; Ixxiv. 15 (n. 483^) ;

Ixxx. II (n. 518^, 569^, 654c); Ixxxix. 25 (n. 518.:); cv.

41 (n. 5i8rf) ; cvn. 33 (n. 730i);
Jsa. vii. 20 (n. 569^, 577<2) ; viii. 7 (n. Si8a, 569.^); xviii. 2

(n. 518c) ; xix. 5 (n. 275a, Si8rf,«) ; xxxiii. 21 (n. 514c,

Si8a) ; xli. 18 (n. 483a, 518a, 730^) ; xlii. 15 (n. 405A,

5180^) ; xliii. 2 (n. 504^, Si8c); verse 19 (n. 518a, 730.:) ;

verse 20 (n. 650^) ; xliv. 27 (n. 538a) ; xlviii. 18 (n.

365^) ; 1. 2 (n. c,iid, Tiol) ;
Jer. ii. 18 (n. 518^, S69C); xlvi. 2 (n. 5691:); verse 6 (n. 518^,

Ezek. xxxi. 4 (n. 518*) ;
Micak vii. 12 (n. 5694);
Hab. iii. 8 (n. 5i8<f) ;
Zech. ix. 10 (n. 518c) :
NACHAL, Deut. viii. 7 (n. 374<:, Si8») ;

Ps. Ixxiv. 15 (n. 483*) ; Ixxviii. 20 (n. 5i8</) ; civ. 10 (n. 4051/,

483a, IIOO<r) ;
Isa. vii. 19 (n. 4io<r); xxxv. 6 (n. 4SSi5, 5i8a); Ivii. 5 (n, 411/) ;
£zek. xlvii. 6, 7 Tn Sl8<t); verse 9 (n. 750A) ; verse 12 (n.
Si8a) :
NACHLAH, Ps. cxxiv. 4 (n. 5i8e) :

poTAMOs, Apoc. viii. lo (n. 518a); xvi. 12 (n. 569c, 99S); xxii. i
(n. 253^).

Water courses, Brooks (Rim). — " 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 docftrine (n. 304^).
By "Judah" is signified the celestial kingdom of the Lord,
and also the Word; by its "rivers" (the revised version -has
"brooks,") (jfoelvi. 1 8) are signified the particulars thereof
(n. 376^ ; compare n. 1 19, 4053, 433O-

"A high mountain" (Isa. xxx. 25) signifies where they are
who are in love to the Lord ; " a hill that is lifted up " sig-
nifies where they are who are in charity towards the neigh-
bor; "rivers (pelegh)" signify wisdom, and "streams of
waters" intelligence (n. 405^; compare n. 401c),

"Rivus (a river) " represents

PELEGH in the following passages also : — Ps. xlvi. 4 (n. 518^) ; Ixv.

9 (n- 644^) :
p'LAGGAH, jfob XX. 17 (n. 619a) :
NACHAL, Micah vi. 7 (n. 3363) ;
HELEKH, I Sam. xiv. 26, meaning "a dropping" (n. 619).

Roar {Rugire), Roaring {RugUus).- — "To roar" and "the roaring of
a lion," when said concerning Jehovah {Amos i. 2) is
signified ardent zeal for protedling heaven and the church,
and for saving those who are therein (n. 850^; compare
n. 6oifl).


By "lions" {Ps. civ. 21) are meant the angels of heaven;
and by "roaring;" their desire (n. 2y8i).

"Roaring" signifies the effedls of grief because of the deso-
lation of divine truth in the church (n. 6010).

In the opposite sense, "to roar" and "the roaring of a lion"
signify an ardent desire to destroy and lay waste the church
(n. 6oia ; compare n. 304^, 601^, "jobd).

"Rugire (to roar) " represents

HAGHAH, ha. xxxi. 4 (n. 6oia) :
SHA'AGH, Job xxxvii. 4 (n. 6oia);

Ps. xxxviii. 8 (n. 601^) ; Ixxiv. 4 (n. 706^) ; civ. 21 (n. 278^) ;

Isa. V. 29 (n. 601^) ; xxxi. 4 (n. 6oia) ;

Jer. ii. 15 (n. 601.5) ; xxv. 30 (n. 6011;); li. 38 (n. 6oii);

Hos. xi. 10 (n. 6oia) ;

Joel iii. 16 (n. 6oi«) ;

Amos i. 2 (n. 601*, 850^) ; iii. 8 (n. 6oia) :
MUKAOMAi, Apoc. X. 3 (n. 6oia).

"Rugitus (roaring) " represents ,

NSHAMAH, Ps. xxxviii. 8, wlicre the English versions have "dis-

quietness " (n. 6oi^) :
SH"AGHAH, Job iii. 24 (n. 601*) ;
Ps. xxxii. 3 (n. koU) ;
Isa. V. 29 (n. 601*) ;
Ezek. xix. 7 (n. 3041:, 6oii).

Resound (Sesonare). — "To roar (hamah) as the sea," and "to

ride upon horses'' {^er. vi. 23), mean to persuade from
fallacies of the senses and by reasonings from them (n.
175^ ; compare n. 355^).
"The sea and the billows roaring (ekeo)," {Lttke xxi. 25,) sig-
nifies the reasonings and attacks of truth from the sense
of the letter of the Word improperly and perversely applied
(n. 304/).

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 (dakhi) " (n. 5181; ; see revised

version, margin).

Robbers {Latrones), Rob (Latrocinari). — (^See Ravagors, 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. 4101:).
Robbers are those who make the truths and goods of the

church their booty, and thence make gain for themselves

(n. 840).
A church where there is evil of life from falsities of dodtrine,

is called {^er. vii. 11) "a den of robbers (paritz) " (n.



"Latro (a robber) " is the rendering of

LESTES, Matt. xxi. 13 (n. 410c) ;

Luke X. 30 (n. 37Sf(viii.), 444^).

"Latrocinari (to rob) " represents

GANABH, HOS. iv. 2 (ll. 650s).

Robe (Sioia). — {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 garments,
and encompass them, signify exterior tniths : so the robe,
the coat, and the cloak, which are general coverings, sig-
nify truths in general (n. 395(2).

By "the first (or 'best') robe" {Luke xv. 22) are signified
general and primary truths (n. 279a).

"Stola (a robe)" represents

STOLE, Luke XV. 22 (n. 279^) ;

Ajioc. vi. II (n. 395^1); vii. 9 (n. 457); verse 13 (n. 472);
verse 15 (n. 47Sa, 476).

{Chlamys). — "A robe" signifies the divine truth in the spirit-
ual kingdom (n. 31^).

Cloak (Pallium). — The robe {or cloak) {f allium), as well as the

mantle (toga), was a common {or general) covering ; for
it encompassed the tunic {or coat) which was an inner
garment (n. 395<;).
"The robe {or cloak)" means all truth, because it means
truth in general [form] (n. 395^).

" If any one choose to bring thee to trial, and to take away
the tunic {or C02A), let him have the robe {or cloak) (hima-
tion) also," {Matt. v. 40,) signifies that if any one 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. 5560-

"Pallium (a robe) " represents

M"iL, I Sam. XV. 27, which in the English versions is rendered
"robe," "cloak," "mantle," {n.39Sc); xviii. 4 (n. 395^) ;
xxiv. 4, S (n. 39Sc) ;

>^ii. I2(n. 395^);

Isa. lix. 17 (n. 395^) ; Ixi. 10 (n. 3952) ;

Ezek. xxvi. 16 (n. 39S<^).

Robust, Strong (Robmtus). — He is often called " robust (^r strong) "


in the Word, who trusts to himself and his own intelli-
gence ; for he believes himself to be so (n. 5041?).

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) " {Joel i. 6) is predicated of the power
of evil (n. 556a).

" Robustus (robust, strong,)" represents

'ABBiR, yer. viii. 16 (n. 355/) :

"MUTZTziM (plural), Zech. vi. 3, where the authorized version has

" bay " in the text, and " strong " in the margin (n.355^,

CHASON, ha. i. 31 (n. 504^) :
<ATzuM, jfoeli. 6 (n. 556a) :
<ARiTz, Isa. XXV. 3, where the English versions have "terrible"

(n. 33to : in n. 223*, we find "fortis;" in n. i7Sa, "po-

tens;" in A.C., n. 6961:, " validus;" in A.C., n. 402, "for-


Rock {Peira).-—{See Peter, Stone.)

" The Rock " signifies the Lord as to truths from good, or faith
from charity (n. 9 ; compare n. 176, 374^;, 4111^, 518^).

"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. 40115, \22c,
6441:, yoii).

"Stones which are cut out of the Rock" {/sa. li. i), signify
truths from the Lord (n. 411c).

" 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. 41115).

"The rock {mpes)" and "rock of the rock (<7r 'flinty rock')
(saxumfetrae,) " {Deut. xxxii. 13,) are the truth of faith from
the Lord (n. 375?(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 fetrae)" is
internal divine truth from the Lord, which is for the spirit-
ual man (n. 411c).

"To lift up upon a rock" (/"j. xxvii. 5) signifies to instru(5l in
interior truths (n. 799i5).

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. 4051;).

By "rock" in the opposite sense is signified the false in gen-


eral. 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 do6lrine and as to life,
and thence in falsities of faith and evils of life, dwell there
among rocks, in caverns and cellars there (n. 411/).
Hardness is expressed by "rock," because of the correspond-
ence of rock with truth from good. When truth is add-
ing against falsity from evil, then good is blunted and
truth that remains a&s hardly (n. 411/).

"Petra (a rock) " represents

TUR (Chaldee), Dan.\\. 35 (n. 41I15):
KEPH, Job XXX. 6 (n. 410*, 4iia^/') ;

Jer. iv. 29 (n. 355^) :
SELA<, Num. XX. 8 (n. \\ic);

Ps. xlii. 9 (n. 4ii<r) ; Ixxviii. 16 (n. 411c) ; cxxxviii. 9 (n. 411/);

cxli. 6 (n. 411/) ;
Isa. vii. 19 (n. 410.:) ; xxii. 16 (n. \\\e); xxxi. g (n. i,\\e) ;

Ivii. S (n. 411/) ;
Jer. V. 3 (n. 411/) ; xvi. 16 (n. 4051:) ; xxiii. 29 (n. 411?) ;

xlviii. 28 (n. 411^) ; xlix. 16 (n. 410*) ; li. 25 (n. 405*) ;
Ezek. xxiv. 7 (n. 4ii«) ; xxvi. 14 (n. 323*, 4iie) ;
Obad. verse 3 (n. 410*) :
TZOB, Exod. xvii. 6 (n. 411c) ;

Deut. xxxii. 13 (n. 314^, 374^) ; verses 18, 30, 31 (n. 411^) ;

1 Sam. ii. 2 (n. 411c) ;

2 Sam. xxiii, 3 (n. 179, 401*) ;

Job xiv. 18 (n. 411/) ; xix. 24 (n. 411/) ;

Ps. xviii. 2 (n. 316^) ; verses 31, 46 (n. 411c) ; xix. 14 (n. 411c) ;
xxvii. 5 (n. 799^) ; xxviii. i (n. 411.:^ ; Ixxviii. 15 (n. 4TIC,
Si8rf); verses 20, 35 (n. 4ii<r); Ixxxii. 16 (11.4111:); Ixxxix.
26 (n. 411c); xcii. 15 (n. 411.:); xcv. i (n. 4111:) ; cv. 41
(n. 4ii<r); cxiv. 8 (n. 411c) ; k

Isa. ii. 10 (n. 411/") ; verse 21 (n. 4ioi) ; xlviii. 21 (n. 411^) ;
li. I (n. 411c) ;

Jer. xviii. 14 (n. 411/) ; xxi. 13 (n. 411/) ;

Nahum i. 6 (n. 400*, 411/) ;

Hab. i. 12 (n. 4iiir) :
TzoR, Eiek. iii. 9 (n. 411/) :
TZAR, Isa. V. 28 (n. 411/) :
PETRA, Matt. vii. 24, 25 (n. 212, 411c) ; xvi. 18 (n. 9) ;

Luke vi. 48 (n. 411.:) ;

John i. 42 (n. A,\\d) ;

Apoc. vi. 15 (n. 410a, 411a).

- Rocky places {Petrosa). — By "rocky places {petrodes)" u^on
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. 401^').


Cliff (Sufes). — " Rock (fetrd)" and " cliff irupes, tzuh) (revised ver-
sion has' strong rocic,')" (^Ps. xviii. 2,) al^e Said with reference
to divine truth (n. 316*).

"Rocks {rupes.fetra.saxum.)" signify truths (n. 314^).

"The rock {mpes, sel*-) " and "rock of the rock ('flinty rock')
(saxum fetrae) " '{Deut. xxxii. 13), signify truth of faith from
the Lord (n. 375e(viii.)).

The ways of access to certain hells appear as clefts of rocks

and fissures of cliffs (rapes) ; " rocks (petrae) " and " cliffs
(rupes) " also signify falsities of faith and do6lrine (n. 410^).

(Saxum). — "Rock" corresponds to truth of faith, and thence

signifies it (n. 41 1^).
" Rock (saxum, challamish) of the rOck (petra)" is truth of faith
from the Lord (n. 375<r(viii.) ; compare n. 314^, 374c, 411c).

Rod(Virga), Staff (Bacuius), Staff, Stay(Scipio). — {See Sceptre, Wood.')

Miracles were performed by stretching forth the staff (bacuius),
because "the staff" from correspondence signified the
Lord's power by divine truth (n. 7273).

That "rod (virga) " and " staff (iacnius) " 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).

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