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Index to the Apocalypse explained of Emanuel Swedenborg online

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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 from 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 affeftion
for truth, without undergoing temptations (n. 130a).

Temptations effeft an increase of desire [for truth], 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. 123).

Those within the church who are in temptations, are signified
in the Apocalypse (ii. 12) by " the church in Pergamum"
(n. 1303-).

And here something shall be said concerning the temptations


which they undergo in the spiritual world who are in
falsities from ignorance. Only those undergo tempta-
tioris there, who have in the world lived well according to
their religion, in which there were falsities of doftrine 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, and
they can be removed only through temptations {see more
n. 474).
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, Apoc. iii. 10 (n. 215).

Ten {Decern), Tenth {Dedmus). — {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. 112).

"Ten" signifies all persons, and many (n. 675a) ; all persons
and all things (n. 374^, 6753,^, 716, 1069) ; many persons
and many things (n. 675a, 716, 1069); much and all (n.
548, 67515); much and full (n. 112); all things (n. 316c,
1024) ; all things in the whole complex (n. 548) ; much
(n. 675a/, 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.
187^, 252<>, 548)._

By " ten times" is signified whenever and always (n. 6753).

"Decern, (ten) " represents

lASHAH (Chaldee) (masculine), and "sar (feminine), Dan. vii. 7,

20, 24 (n. 675*) :
<«SARAH (masculine), and 'eseh (feminine), in all passages of the

Old Testament to which reference is here given :
DEKA, in all passages from the New Testament.

"Decimus (tenth) " is the rendering of
DEKATos, Apoc. xi. 13 (n. 675a).

See articles n. 223^, 336a, 375«(vm.), 433<^, 555*, 633*, 706^,
776, 1079.


Ten strings. — {See Psaltery.)

Ten thousand (Dedes miiieni). — {See Myriad.)

'^Decies vtillenV represents

RABHABH, Ps. CxllV. I3 (n. 652^).

Tent ( Tentorium). — {See Tabernacle.)

By "tent" {^er. 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 Tents, or of Tabernacles, was instituted
(n. 724^).

" The tabernacle " signified heaven and the church in resped:
to the do<?lrine of the good of love, and "the tent" signi-
fied the church in respedl to the doftrine of truth from
that good ; and this came from the holy worship of the
Lord by those of the earliest times (n. 799^).

The tent or the tabernacle represented the form of heaven,
so that in connexion 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. 392^, 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. 392(f).

By "tabernacles," in the plural, are signified the good things

of the church and of dodlrine, and by " tents " the truths of

the church and of dodlrine (n. 799^).
By "the tent of Jehovah" {Ps. xxvii. 5) is signified divine

truth, and by "tabernacle" divine good (n. T)gi).
By "the tents of Judah" {Zech. xii. 7) is meant the celestial

kingdom (n. 205).

" Tentorium (properly tent) " represents

>oHEL, Exod. XXX. 26 (n. 375'('"));

Lni. xxiv. 3, see revised version (n. 324^) ;

Num. ii. 2 (n. 447) ; vii. 89, see revised versioii (n. 2771?);

xxiv. 5 (n. 799*) ;
I Kings viii. 4 (n. 700^^) ;

Ps. xxvii. 5 (n. 799*) ; Ixxviii. 60 (n. Sua) ; cxxxii. 3 (n. 6841:) ;
Isa. liv. 12 (n. 223c) ;
Jer. X. 20 (n. 724c) ;
Zech. xii. 7 (n. 205) :
MisHKAN, Ps. xliii. 3 (n. 799^; n. 323*, 3913, have " kahitacu-
lum"); xlvi. 4 (n. 799*; n. 223c, 5181/, have "habita-
lio"); Ixxiv. 7 (n. 799*; n. 504* has habitaculum");
Isa. xxii. 16 (n. 799*; n. 4U* has " habitacul-um") ; xxxii.

18 (n. 365f) ;
Jer. ix. 19 (n. 799*) ;


Eeek. XXV. 4 (n. 799*) ;

ffab. i. 6 (n. 799*) : in several of these passages the render-
ing of the' English versions is " dwelling," " dwelling-
place" :
svKKAH, A.xxxi. 20, where the English vfersions have " pavilion "
(n. 4i2i) ;

Amos ix. II (n. 799^).

— — To pitch tent— {See Tarry.)

Terminate ( TerminaH). — Every man's life is from his works ; for
the affeftion which is of the will, and the thought 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 aftive ; 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. ip\e).

Terrible (Terrmus). — {See Dreadful, Robust, Violent.)
" Terribilis (terrible) " represents

'EMTHANi, Dan. vii. 7 (n. 5S6a, 65qf).

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 "ten-or," and
"consternation" is signified the state of the outer mind
{animus) that is movcd 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).

" Terrefacere (to terrify, to make afraid,) " represents

CHAHADH, Zeph. iii. 13 (n. 677):

ExisTEMi, Liike xxiv. 22, where the authorized version has "make
astonished," 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
every one under his vine and under his fig tree, and none
shall make afraid" (n. 403"^).

"Terrere (to make afraid)" represents

CHARADH, Micah iv. 4 (n. 403^^) ;

CHATHATH, Jcr. XXX. lo, where the rendering of the English ver-
sions is "be dismayed" (n. 677) :

EMPHOBos, Apoc. xi. 13, where the English versions have "af-
frighted" (n. 67,7).

{Territare). — By "not making afraid" {territare, cmahadh,


yer. XXX. 10; terrefacere, chahadh, Zeph. \\\. I3), IS Signified

that nothing of evil and falsity from hell will infest (n. 677).

Terror (Terror). — {See Fear.)

There are various commotions of the outer 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 commotions 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 destruflion (n. 91 1^).
"Terror" {^er. vi. 25) is spiritual death (n. 721c).

" Terror (terror) " represents

'EMAH, Gen. XV. 12, where the English versions have "horror " (n.
279a) ;
Ps. Iv. 4 (n. 677) ;

Jsa. xxxiii. l8 (n. 453^) : '

BALLAHAH, Isa. xvii. 14, See revised version (n. 677, 911^) :
CH'RADHAH, JEnek. xxvi. i6, where the English versions have

" trembling " (n. 395^/) :
MAGHOR, yer. vi. 25, see revised version (n. 721c).

Testament [Testamentum). — 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. Z9'^<^-

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. 514^).

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 {Matt: xxvi. 28),
"This is My blood;" and as the Lord's conjundlion with
the church is through divine truth, it is therefore said,
"that of the New Testament," or "the New Covenant"
(n. 9601}).

" Testamentum (testament) " represents
DiATHEKE, Matt. xxvi. 28 (n. 960*);


Mark xiv. 24 (n. 960*) ;
Luke xxii. 20 (n. 960*).

Testify, Bear witness- ( Tesian). — 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.

" To bear witness of the Light " ( yokn 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).

Whereas 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).

" Testari (to bear witness, to testify, to bear record,) " repre-

MARTUREO, Jokn \. 7, 34 (". 27); iH. 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) ;
Apoc. i. 2 (n. 10).

Testimony ( Testimonium). — {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 Jehovah,
that is, the Lord, spake with Moses and with Aaron : hence


it is evident that " the Testimony " signifies the Lord Him-
self; if this had not been the case, the propitiatory would
not have been placed upon the ark, nor would the Lord
have spoken with Moses and Aaron between the cherubim
that were upon the propitiatory (n. 392c). That "the
Testimony" signifies the Lord is also evident fi-om con-
sidering that that which covered the ark was called the
propitiatory ; and the Lord is the Propitiator (n. 392^).

That " the testimony of Jesus is the spirit of prophecy " {Apoc.
xix. 10), signifies that confession of the Lord and acknowl-
edgment of His Divine in His Human is the life of every
truth, both in the Word and in docflrine from the Word
(n. 392.).

It is also called the Old Testament, and the New ; but it
should be called Testimony (n. 392«).

In many passages "testimonies" are mentioned, and at the
same time "the law," "precepts," "commandments,"
"statutes," and "judgments ;" and thereby "testimonies"
and " commandments " are signified those things that teach
life, by "the law" and by "precepts" the things that
teach dodtrine, by "statutes" and "judgments" those that
teach rituals (n. 39 2«).

" Testimonium (testimony) " represents

'EDHAH, Ps. cxix. 2, 152 (n. 392«) ; cxxxii. 12 (n. 392^) :
'EDHUTH, Exod. XXV. i6 (n. 392c, 700a,*) ; verse 22 (n. 277*, 3921:,
700*) ; xxxi. 7, 18 (n. 392<r) ; xxxii. 15 (n. 392c) ; xl. 20
(n. 392r, 700*) ;
Ltv. xii. 13 (n 392(r) ;

Nuiti. vii. 89 (n. 277*, 283^, 700*) ; xvii. 4 (n. 392. ) ;
Ps. xix. 7 (n. 392c) ; Ixxviii. 5 (n. 392^) ; Ixxxi. 5 (n. 448c) ;
cxix. 88 (n. 392e) ; cxxii. 4 (n. 392e) :
MAHTURiA, yohn \. "] (n. 27); v. 34 (n. 27) ; viii. 14 (n. 27) ; xix.
35 (n. 10) ; xxii. 24 fn. 10) ;
Apoc. i. 9 (n. 52) ; vi. 9 (n. 392^) ; xi. 7 (n. 649) ; xii. 11 (n.
329/. 392^. 749) ; xix. 10 (n. 10, 392?, 624^, 649) ; XX. 4
(n. 392^) :

MARTURION, ApOC. XV. 5 (n. 948).

Tetter ( vumgo). — Tetters (bohaq) mentioned (^Lev. xiii. 39) among
the appearances in lepi'osy (n. 962).

Thanksgiving {Aaio gratiarum). — {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.
2880 ; compare n. 466).

Theft {Furtum). — {See Thief.)

By "thefts" are not only meant manifest thefts, but also those


that are not manifest {concerning which much may be
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

KLEMMA, ApOC. IX. 12 (n. S91).

Thief (Fur). — {See Robber, Steal, Theft)

" I will come upon thee as a thief" {Apoc. iii. 3) signifies the
unexpefted time of death, when all knowledges gathered
from the Word, that have not acquired spiritual 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

GANNABH, JcT. xlix. 9 (ll. 9I9) J

Hos. vii. I (n. 193a);
Joel ii. 9 (n. 193a) ;
Obad. verse 5 (n. 193a, 919) :
KLEPTEs, Matt. vi. 20 (n. 193a); xxiv. 43 (n. r93a);
Apoc. iii. 3 (193a, 1005) ; xvi. 15 (n. 193a, 1005).

Theology (Theoiogia). — 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.
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 doftrine from the Word, and the theol-
ogy from this doftrine, 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 even
by the evil in the hour of death, from fear of hell (n.

That the ark was set, with gifts, upon a great stone near


which the kine stopped (i Sam. vi. 14), 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 was common ; for this was
their theology, well known to the priests and diviners, who
were their wise men (n. "jooe).

Thick. — {See Interlaced.')

Thick darkness, Gross darkness {Caiigo). — {See Darkness.)

"Thick darkness {or 'gross darkness') ("phelah)" {Isa. viii.

22, n. 386c ; Iviii. 10, n. 2fi6d, 750^) is dense falsity (n. 3861:) ;

also the ignorance of the natural mind (n. 386^).
By "the thick darkness" which was in all the land of Egypt

for three days {Exod. x. 21-23), are signified the falsities

of evil (n. 526^).

" Caligo " is the rendering of

>oPHEL, Isa. xxix. 18 (n. 239^):
"RAPHEL, yoeiii. 2 (n. 372i5).

Thigh (Femur), Thlghs (Femora, Femina). — "The loins" and "the
thighs" signify the good of love (n. 355^^).
"The womb" or "belly" signifies spiritual conjugial love,
and "the thigh" that which is natural (n. 618).

By " the thigh " is signified the conjunftion of good and truth ;

and by "the dislocation of the thigh (yarekh)" {Gen.

xxxii. 31) is signified that with Jacob and his posterity

there was no conjundtion of truth with good (n. 710^).
"To gird the sword upon the thigh" {Ps. xlv. 4), signifies

divine truth fighting from divine good (n. 298.5 ; compare

n. 6843).

YAREKH is likewise used in Num. v. 27 (n. 618).

By "the thighs (femina, ch'latzayim)" of the Lord {Isa. xi. 5 ;

rendered " reins " in the English versions) are meant those who are

in love to Him (n. 780^).
"To uncover the thigh (shoq), crossing the rivers " {Isa. xlvii.

2 ; the revised version has "leg"), signifies tO adulterate gOods

by reasonings (n. 1182).
"Femur (the thigh) ' ' also represents

MEROS, Apoc. xix. 16 (n. igS^).

Think (Cogttare), Thought (Cogiiatio). — {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. 580).


There are two states of man's thoughts ; 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 enlight-
enment 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 affedlions have place with those who
think from God concerning God and concerning divine
things; but only natural thoughts and affeftions 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 material 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 doftrines (n. 580).

Infants learn to think by means of the senses, and to be
affedled towards objefts 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 of
boyhood, the more interior sensual is opened, from which
he thinks naturally, and is also affefted 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 affefted rationally and spirit-
ually. This thought and afifedion 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 conjundion 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 intelleflual thought, merely
constitutes a presence of the man before the Lord and
before the angels (n. 1096).


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.

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 from love makes the conjunflion 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 numbei-s and measures ; but spiritual
thought is without the fixed idea of space, time, number
and measure (n. 548).

All thought which proceeds from affeftion for truth, makes
its way through heaven in every direflion, 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-
nated (n. 724«).

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

Online LibraryEmanuel SwedenborgIndex to the Apocalypse explained of Emanuel Swedenborg → online text (page 25 of 53)