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Index to the Apocalypse explained of Emanuel Swedenborg online

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365^)- '

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. 6533).

Transgression, Transgressors. — {See Prevarication.')

Translate, Render, Interpret {interfiretari). Translators {interpretes).^

Whereas the idea of fierceness and ferocity adheres to
the Latin wordy^ra (commonly translated wild beast), therefore
translators have [sometimes] put "animals" (n. 388«)i

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. 7141^).

"Dragons" {jer. 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. 714^^).

Travail. — {See Bear, Bring forth.)

Treacherous (Per/idi), Treacherously {Perfide). — "The treacherous
(baghadh)" {yer. ix. 2) are those who falsify knowledges
of good (n. 357c).

"To deal treacherously (baohadh)" {Isa. xlviii. 8,) signifies to
aft against revealed truths (n. 710^).


Treasures {Thesauri). — By "treasures" (y^r. li. 13) are signified
divine truths (n. 1033).
"Treasures" are knowledges (n. 131a).
"Treasures" (^Matt. vi. 19, 20) are knowledges of truth and
. good ; "to lay them up in heaven " means to lay them up
in the spiritual man (n. 1930).

"Riches" and "treasures" (^Isa. xxx. 7) in the opposite sense
are scientifics that are false, because they are from man's
own intelligence (n. 654^).

" Thesauri (treasures) " represents

'OTZAR, Ps. xxxiii. 7, where the English versions have " store-
houses" (n. 275^) ; cxxxv. 7, where the English versions
have "treasuries " (n. 419^) ;
Isa. xxx. 6 (n. ^Si,g) ;

Jer. X. 13 (n. 419^) ; 4. 37 (n. 13K,, 355,;) ; li. 13 (n. 1033) ;
Ezek. xxviii. 4 (n. 236^, 840) :
TZAPHiN, Ps. xvii. 14 (n. 622a) :
THESAURos, Moti. vi. 19 (n. 193a); xiii. 44 (n, 86312).

Tree {Arbor). — By "tree" in the Word are signified knowledge and
perception of truth and good, and thus the man in whorh
these are (n. 481) : the man of the church, and in the
universal sense the church itself (n. 518a, 650^, iioo^.c).

By "trees" are meant perceptions and knowledges (n. 518*).

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 from 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 in 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. 654^.

By "the tree of life," in the first chapters of Genesis, is signi-
fied 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) ; by


" 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. 739^, Qi^c, 131^, 280c).

By "leaves" are signified truths from the sense of the letter
of the Word (n. 386^).

"To send out roots" (y^r. xvii. 8) signifies extension of in-
telligence from the spiritual man into the natural (n. 481).

"Arbor (a tree) " is the rendering of

'iLAN (Chaldee), Dan. iv. 10, 11, 14 (n. 650^^, 1029,5, iioo^) :
'ETZ, 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, 11. 109, 131^,
212, 239^, 277«, 280c, 304/, 326c, 375, 391^, 403*, 405^5,
4iiy, 420, 426, 430^, 458^, 481, 503*, so46r, si8a,i, 545,
617^, 6294, i,t,od, 654^^, 730^, Ti^a,b, 933, iioo^.

Tremble (Tremiscere), Shake {Contremiscere). — 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 {contremiscere, ra'ash) and all

the princes of the sea shall come down from their thrones ;"
also, "The islands shall tremble (tremiscere, charadh) in the
day of thy fall, and the islands that are in the sea shall be
troubled" (n. 406/).

{Contremiscere). — "The caTth trembled (ba'ash)" (^Judges V. 4)

signifies that the state of the church was then completely
changed (n. 5941:).
"The whole earth trembled" {Jer. viii. 16) signifies that the

church is vastated (n. 355/).
"The islands shaH 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-
firmed (n. 406^).

Other passages in which ra'ash occurs maybe found in articles
n. 3041:, ipob,c, (,\%d, 539*, 6oia, 650^, 741^, 850./.

Ulake 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. i, 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. 400ir ; compare n.

Tremor, Trembling ( Tremor). — 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).

Where temptation is treated of, and the straitness then (Ps.
Iv. 5), " fear and trembling (ha<adh) " signify that straitness
(n. 282).

{Trepidare), Trepidation (Trepidatio). — 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 "horror" (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 {yoel ii. 6) by "the
peoples that tremble" (n. 412/).

" Trepidare (to tremble) " represents

CHit, Jiocl\\. 6, where the authorized version has "much pained,"

and the revised has "are in anguish" (n. 412/) :
CHARADH, Isa. xli. 5, See revised version (n. 677):
RA'ASH, Ps. xviii. 7 (n. 304<r).

Trespass offering. — {See Offering for sin.)

Tribe (Triius). — As a representative church was to be instituted
with the sons of Jacob, 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 [principle] of the church (n. 4303).

The two Hebrew words rendered "tribe," mean also scepire
and staff; and by "sceptre" is signified divine truth in
respedt to government, and by "stafif" divme truth in
respe<5l to power (n. 431a).

In the inmost sense, the several tribes signify the Lord in
respedl to some attribute and work of His (n. 435a)-

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 Word 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 called " 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. 573<z).
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 adl 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 distindtly 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 conjunftion of those who are in the third heaven
with the Lord ; by "the tribe of Joseph" the conjundlion
of those who are in the second heaven with the Lord ;


and by "the tribe of Benjamin" the conjundion of those
who are in the ultimate heaven with the Lord (n. 447).

"All 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. 304/; compare n.

By "tribes" in the opposite sense are signified all falsities and
evils in the aggregate (n. 39 ; compare n. 657).

" Tribus (a tribe) " represents

SHEBHET, Exod. xxviii. 21 (n. 39, 431a);
Num. xxiv. 2 (n. 43i(r(i.)) ;
Ps. Ixxiv. 2 (n. 431^) ; cxxii. 4 (n. 431^) ;
Jsa. xix. 13 (n. 431*) ; Ixiii. 17 (n. 431^) ;
Jer. x. 16 (n. 431a) ; li. 19 (n. 431*; here we find " sceplrum,"
A.C.,n. 2547):
MATTEH, Num. i. 4 (n. 573a) :

PHULE, Matt. xix. 28 (n. 9, 431*) ; xxiv. 30 (n. 431.5) ;
Luke xxii. 30 (n. 9, 431*) ;

Ape. i. 7 (n. 39, 4314) ; V. 9 (n. 330) ; vii. 4 (n. 430a) ; verse
5 (n. 434a) ;_ verse 6 (n. 438) ; verse 9 (n. 454); xi. 9
(n. 657); xiii. 7 (n. 803a); xiv. 6 (n. 872); xxi. 12 (n.

Tribulation (Triiuiaiio). — By " tribulations " and "affli6lions," when
said of the good, are ' meant temptations (n. 474 ; com-
pare n. 452).

" Tribulatio (tribulation) " represents
THLipsis, Apoc. vii. 14 (n. 474).

Tribute ( Tritutum), Tributary ( Triiutarius). — By " one under tribute "
{Matt. xvii. 24-27) is signified the natural man (n. 820a) ;
" to pay tribute (telos) and custom " signified to be subjedl,
and to serve (n. 513^^).

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 effe6t, cause,
Hnd end, it follows 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 eflfedl, — in every heaven,
from creation ; the end is the good of love, the cause is
the truth from that good, and the eifed is use (n. 1082).


Troop (Turma). — Gad in Hebrew, signifies a troop; and by "a
troop " in the spiritual sense are signified works (n. 435'*).

By "a troop" is signified good casting out evil, and in the
opposite sense evil casting out good {Hos. vii. i) (n. 193^).

By "a troop {or multitude) of camels, and dromedaries of
Midian and Ephah " {Isa. Ix. 6), are signified knowl-
edges of truth and of good in abundance (n. 324c ; com-
pare n. 242^).

" Turmae (troops, bands,) " represents

>'GHAPPiM, Ezek. xii. 14 (n. 419?) :

" Turma (a troop) " represents

G'DHUDH, Hos. vii. I (n. 193*) :

" Turma (a troop, a multitude,) " represents

SHiPH'AH, Isa. Ix. 6 (n. 2421/, 324c).

//I troops {Turmatim). — " Turmatim venerunt (they came in

troops) " represents

GADHADH, y'ef. V. 7 (n. "J^i).

Trouble, Troublous. — {See Badness, Straifness.)

To be troubled {TurbarC). — "To be amazed," "to shudder,"

and "to be troubled (ra'am)" {Ezek. xxvii. 35) signifies
to be wholly changed as to state (n. 4063).

By " waters " {Ps. xlvi. 3) are signified truths of the church,
which are said to be "troubled (chamar) " when they are
being falsified (n. 304c; compare n. SiStf).

Trumpet {Tuba). — {See Comet.')

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 through 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 {Exod.
xix. 16). Therefore sounding the trumpet was made a
representative among them, employed when they were
called together, when they journeyed, and also in their
solemnities in the beginning of months, at burnt-oiTerings


and eucharistic sacrifices {Num. x. i-io). They also
sounded trumpets when they went to battle against the
Midianites {Num. xxxi. 6), and when they took the city
Jericho {yos. vi. 4-20) ; for their wars and combats signi-
fied spiritual combats, which are those of truth against
falsity, and of falsity against truth (n. 55).

" Tziba (a trumpet) " represents

SHOPHAR, xix. 16 (n. 55);

Jot. vi. 4, 5, 6, 8, 9, 13, 16 (n. 55) :
CH'TzoTZ'RAH, Num. X. 2, 8, 9, 10 (n. 55) ; xxxi. 6 (n. 55):
SALPiGX, Apoc. iv. I (n. 262); viii. 2 (n. 130^); ix. 14 (n. 568).

{Buuina). — {See Cornot)

That "the trumpet {or cornet) {tuba)" or "the trumpet {or
horn) (iuccina) " 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, 4893^,
502i5, 611, 681).

That "to sound with cornets" and "with trumpets" signifies

revelation of divine truth and its manifestation, is mani-

• fest from the sound of the trumpet heard when Jehovah

descended upon Mount Sinai and promulgated the Law

(n. 502a; compare n. 326cf, 501, 502^, 566, 611).

"To sound with cornets" and "with trumpets" signifies in-
flux from heaven, and thence changes of state and sepa-
rations (n. 500, 566).

"The trumpet sounding" also signifies divine truth calling
together and saving (n. 502^).

By " the sound of the trumpet" is signified divine truth mak-
ing glad the heart (n. 502-}).

"Voices of the trumpet" and "sounds of the cornet" signify
divine truths descending from heaven and terrifying the
evil and scattering them (n. 502*).

" Buccina (trumpet) " represents

SHOPHAR, Exod. xix. 16, 19 (n. 273, 502a) ;

Jos. vi. 4, 5, 6, 8, 9, 13, 16, 20 (n. 502^, load);

Judges vii. 16, 18, 19, 20, 22 (n. 502*) ;

Ps. xlvii. 5 (n. 326</^ ; Ixxxi. 3 (n. 4481:) ; cl. 3 (n. 502^) ;

Jsa. xviii. 3 (n. 741^) ; xxvii. 13 (n. 654e) ;

Jer. vi. I (n. 449*) ; xlii. 14 (n. 654,^) ;

Joel ii. I (n. 502,5) ;

Zeph. i. 16 (n. 417*, 502^) ;

Zech. ix. 13 (n. 357")-

Trust, Trustful. — {See Confide, Confidence.')


Truth, Verity {Veritas). — By "the truth" which makes free {John
viii. 32) is meant the divine truth which is from the Lord
(n. ipc^i).

"Mercy" {Ps. xxxvi. 5) signifies divine good of the divine
love, and "truth" signifies divine truth (n. 541).

In the Old Testament the -word faith is nowhere found ; but,
in place of it, truth (n. 813).

In the English versions, the word "faith" may be seen Deui. xxxii. 20;
but it represents 'emun, which is rendered "truth," Isa. xxvi. 2.

It would be better to drop the word faith, and to say truth
in its stead (n. 895).

" Veritas (truth) " represents

"METH, Ps. xliii. 3 (n. 323^); xlv. 4 (n. 298*) ; Ixxxvi. 11 (n. 6961;);

Isa. lix. 14 (n. 652*) ;

Jer. ii. 21 (n. 768^) ;

Dan. viii. 12 (n. 316c) ;

Zech. viii. 16, 19 (n. 365«) ;

Mai. ii. 6 (n. 701*) :
"MUNAH, Ps. xxxvi. 5 (n. 541) ; Ixxxix. 2, 5 (n. 205) ; verse 24
(n. 316^) ;

Jer. V. I (n. 65 23) ;

ifos. ii. 20 (n. 946) :
ALETHEiA, jfofm iii. 21 (n. 196) ; viii. 32 (n. 409^) ; xiv. 6 (n. 114,
196); xvi. 7, 13 (n. 1833).

True {Verus). — "Holy, true (alethinos)" {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 true {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 divine truth of the
first degree is what comes-through to the perception of
angels of the inmost or third heaven, and is called celes-
tial divine truth ; from it is the wisdom of those 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 is
what comes-through to the perception of the angels of the


ultimate or first he^iven, 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 ((7r outmost) of this is called sensual (or sensuous)
divme 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 divine 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 good
united to divine truth is the Divine that proceeds from
the Lord, which is called the Holy Spirit (n. 710c).

From the Lord as a sun go forth both heat and light ; but
the heat is divine good, and the light is divine truth. The
light, which is divine 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 affeded'
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 conjunftion 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 frorh the Word, with angel and with man, 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 affecflion 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 hfe 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 affeflion 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 truth from good in the natural,
is because the natural is the ultimate, into which flow


things interior which are spiritual and celestial, and where
they are together and have their continual existence to-
gether ; they are therefore there in fulness, and all divine
operation is in what is full and from what is full (n. 4401*).

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 also the life of it (n. 242a).

Truths which are from good are genuine truths (n. 405^).

To receive genuine truths from affeftion is given to no man
but by the Lord alone ; for they are from the Lord (n. 243).

Truths are what open communication with heaven, and the
goods of truth are what make conjunftion (n. 536).

Every man has a faculty for understanding 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 spirit, 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).

The truth of good is the truth that proceeds from good ; and
the good of truth is the good that is produced through
truth (n. 323*).

The good of truth, when it is with any one, is the good of
life ; 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

Online LibraryEmanuel SwedenborgIndex to the Apocalypse explained of Emanuel Swedenborg → online text (page 28 of 53)