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Index to the Apocalypse explained of Emanuel Swedenborg online

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nified leaders (antistUes) who lead and teach (n. 538.5 ; com-
pare n. 1 170).


By " pilots " are signified those who are wise through knowl-
edges from the Word (n. 5140).

They are those who carry and who communicate knowledges
of truth and of good (n. 6371}).

(Gutemaior). — They who teach, lead, and rule, are meant

by "pilots," "shipmasters," "rowers," and "mariners" (n.

By "pilot (kubernetes) " or "master of the vessel" (Apoc. xviii.
17) are signified those who are in wisdom (n. 1170).

Pine {Taeda). — The things of the church that are in the spiritual
or internal man, are signified (^«. 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.
375^(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 [Pennae). — " Great in wings, long in pinions
('ebher), full of feathers" {Ezek. xvii. 3), signifies abun-
dance of knowledges and cognitions of truth and good
(n. 281a).

"The wings of a dove covered with silver" {Ps. Ixviii. 13),
signify spiritual truths ; "pinions (>ebhbah) with the yellow
of gold," signify spiritual good, from which are those
truths (n. 283.5).

Pipe {Tibia), Piper (TiHcen). — Stringed instruments signify spiritual
things, and wind instruments signify celestial things, and
correspond to affedions. But what is specifically signi-
fied by "the voice of the harp," "of the pipe," and "df
the trumpet" {Apoc. xviii. 22), can be manifest only from
the aifedions. 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).

" Tibicen (a piper, a flute-player,) " represents

SALPisTEs, Apoc. xviii. 22 (n. iiSj).

{Fistula). — In Isaiah (v. 12), by "harp, psaltery, tabret, pipe


(chaul), and wine," in the opposite sense, are signified ex-
ultations and boastings from falsities of evil (n. 3231;).

Pipings. — {See Hissings.)

Pit, Well, Cistern, Hole (Fovea).— 'Ey "pit (futeus)" and by "well
{fovea) " is signified the Word, also the truth of dQ(fi:rine ;
and in the opposite sense the Word falsified, and the fal-
sity of do(5lrine therefrom. In some passages the signi-
fication of "pit" and "well" is similar to that of "foun-
tain." "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. 5373).

The devastation of all truth is signified {Zeph. ii. g) by "the
salt pit" (n. 653^).

"Fovea (well, pit, cistern, hole,) " is the rendering of
B"ER, Num. xxi. 17, 18 (n. 537=) ;

Ps. Ixix. 15 (n. 537^, 538*) :
boWh, Jer. ii. 13 (n. 483^, 537*) :
BOR, Exod. xxi. 33, 34 (n. 537*) ;

Ps. xl. 2 (n. 666) ; Ixxxviii. 4, 6 (n. S38*. 659^) ;

Jsa. xiv. 19 (n. 659^) ;

Exek. xxxi. 14 (n. 654^) ;

Zech. ix. II (n. 329s, 537^, 8iirf) :
CEBH, Jer. xiv. 3 (n. 372,5, 537^, 644*) :
GOBH (Chaldee), Dan. vi. 7 (n. 1029c) :
GEBHE', Isa. XXX. 14 (n. 177) :
MiKHREH, Zeph.\\. 9 (n. 653.5):
PACHATH, Jer. xlviii. 28 (n. 4ii«) :
SHucHAH, yer. ii. 6 (n. 537*) :
SH'CHiTH, Lam. iv. 20 (n. 4i9<;) :
SHACHCHATH, Job ix. 31 (n. 475*);

Ps. Iv. 23 (n. 537*); ciii. 4 (n. il&J);

Isa. Ii. 14 (n. 537*) ;

Ezek. xxviii. 8 (n. 315^, 537*);

Jonah \\. 6 (n. S38*):
BOTHUNos, Matt. XV. 14 (n. 537*):
PHREAR, Luke xiv. 5 (n. 537a) ;

Apoc. ix. 2 (n. 537<t).

(Puteus). — " A pit (fuieus) " signifies the Word and the truth of

dodrine; for pits contain waters, and "waters" signify
truths (n. 537a). •

In the opposite sense, by "the pit" is signified the hell in
which and from which are falsities (n. 537*).

" Puteiis (a pit, a well,) " represents

B"ER, Gen. xxi. 25 (n. l^^a)■, xxvi. 15, 18-22, 25, 32 (n. 537a);

Num. xxi. 16-18 (n. 537a) ;

A. Ixix. 15, (n. 537*):
PEGE, John iv. 6 (n. 537<?) :
PHREAR, Luke xiv. 5 (n. 5371):

Apoc. ix. I (n. 535, 536) ; verse 2 (n. 537«, 539«. S4i)-


Pitch {Pix). — By "burning pitch (zepheth) " {Isa. xxxiv. 9) is sig-
nified all evil springing from the love of self (n. 304^ ;
compare n. 578).

Pitcher.— {See Bottle.)

Pity (aementid). — The Lord's pity (or clemency) (chemlah) {Isa.
Ixiii. 9) is of His divine love (n. ^I2b).

Concerning " having pity (dementia -uti, chus) on the gourd "
{Jonah iv. 10, 11), and "on Nineveh" (n. 401 a).

To pity (Miserari). — That " the bows of the Medes shall dash

the young men to pieces, and shall have no pity (racham)
on the fruit of the womb" {Isa. xiii. 18), signifies that
falsities of dodlrine shall destroy all understanding of truth
and all good of love (n. 710c).

See also yer. vi. 23 (n. 734</).

Place {Locus). — 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 respeft, 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 (maoom) of the soles of the feet of Jehovah"
{Ezek. xliii. 7), is meant the church (n. 630^ ; compare n.

See also Ps. civ. 8 (n. ip^d") ;

Isa. xxxiii. 21 (n. 514^); liv. 2 (n. 6ooi); Ix. 13 (n. 606).

"Locus (place)" also represents

YADH, Ps. cxli. 6 (n. 411/) :
Topos, Luke xi. 24 (n. 731);

John xiv. 3 (n. 731) ;

Apoc. xii. 14 (n. 760).

"Locus dereli5lus (a place abandoned to) " represents

MiMSHAo, Zeph. ii. 9, this is rendered "breeding" in the author
ized version, and "possession" in the revised (n. 6533).

Tb place {Coiiocare). — {See Set.)

" I will place (yanach) 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. 419^; com-
pare n. 659c).

Place oneself, Present oneself. Stand [Consistere). — " Consis

tere" is the rendering of

yatzabh, Judges xx. 2 (n. 417^):


NAT2ABH, Ps. xlv. 9 (u. 242^, 684*, 863*, II20) :

'*MADH, Amos ii. 15 (n. 355^, 3S7<r).

Plague. — {See Smite.)

Plagues. — (^See Miracles.)

Plain (Pianities). — In 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. 449.5).

By " the plain " (^Ezek. xlvii. 8) are ^gnified the interiors of
the natural and the sensual man, and by "the sea" its ex-
teriors (n. 5133).

By "the plain" \yer. xvii. 26) are signified good and truth
in the natural man (n. 449^).

"The valley" and "the plain" (^Jer. xxi. 13) are the ulti-
mates of the Word (n. 411/).

By "the plain and the sea" {Ezek. xlvii. 8) are signified the
ultimates of the church, or the parts wherg they are who
are in ultimate truths and goods (n. 422c ; compare n. 342.5).

"Cities of the plain and cities of the south" {^er. xxxiii. 13)
are truths of doftrine which they have who are in the
Lord's spiritual kingdom (n. 223c).

" The plain of the desert " (^Isa. xxxv. 6) is where there is not
intelligence (n. 518a).

"Pianities (a plain) " represents

MisHOR, Jer. xxi. 13 (n. 4117") :
"RABHAH, Esek. xlvii. 8 (n. 342^, 422c, ^l^a) :
SH'PHELAH, yer. xvii. 26 (n. 449*) ; xxxii. 44 (n. 449^) ; xxxiii. 13
(n. 223^, 449*).

"Pianities deserti (the plain of the desert)" represents

ORABHAH, Isa. XXXV. 6 (ll. y&a),

To make plain, To make straight (Compianare). — "When he

hath made plain (shavah) 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. 374.;).
" Make plain (yashar) 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. 405?).

Plank, Bench, Deck {Asser). — "They have made thy planks (qeresh)

of ivory " {Esek. XXvii. 6 ; the EngUsh versions have " thy benches ;"
the revised version has "thy decli" as a marginal reading), Signifies

that [principle] in the understanding from which one is
led, which is the rational (n. 1146).


Plant {Piantare). — "To plant a vineyard" signifies to establish the
church in what pertains to truths (n. 734^).

"To plant a vineyard" signifies to receive truths with the un-
derstanding (n. ■Tfi.dd).

"To plant a vine" signifies to establish the spiritual church
(n. 405^ ; compare n. 56915).

"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 thes» for themselves, and communicating them
to others; "planting and building" signifies confirming
themselves in them, and living in them (n. 840).

"Piantare (to plant) " represents

NATA', Deut. XX. 6 (n. 734.;) ;

Ps. Ixxx. 8 (n. ^oc,c, 569*, 654.;) ; cvii. 37 (n. 386./);

ha. Ixv. 21 (n. 617*) ;

Amos ix. 14 (n. 3763) :
SHATHAL, Ezek. XIX. lo (ii. 727a) ; verse 13 (n. 73°*) •
phO^euo, Luke xvii. 28 (n. 840).

Plants (Pianiae).- — {See Olive.)

" Plants (shathil) " {Ps. cxxviii. 3) signify truths, and " olives ".
goods (n. 340c).

Plaster, Daub {incrustare) ; Plastering^ Daubing {incrustatio). — {See

"They that plaster (or 'daub') (tuach) with untempered mor-
tar" {Ezek. xiii. 11) signify those who confirm falsities so
that they appear outwardly like truths (n. 503a) : " plaster-
ing" means application, and thence an apparent confirma-
tion ; "untempered mortar" is what is falsified (n. 2370;
compare n. ba^d).

Plastic [Piasticus). — 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. 1 201).

Plate {Braaea). — 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. 427*).

Platter {Patina). — 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 ; thus the signi-


fication of "cup" is like that of "wine," and the significa-
tion of "platter" like that of "food" (n. 960^; compare
n. 794, 1045).

"Patina (a platter, a dish,)" represents

pARopsis, Matt, xxiii. 25, 26 (n. 960*, 1045). (See Dishes, where
the Greek word paropsi des is used, instead of the Latin
word "pa/inae.")

piNAx, I,uie xi. 39 (n. 794)-

P/a/ {Ludere), — " Playing (sachaq) " signifies what belongs to interior
festivity, which is of the affe(5lion for truth and good (n.


That craft and malice shall not hurt those whom the Lord
protefts, is signified (^Isa. xi. 8) where it is said that "the
sucking child shall play (sha<a') on the hole of the viper,
and the weaned child shall thrust the hand upon the basi-
lisk's den" (n. 5813; compare n. 314^, 410c).

Plead, Dispute {Disceptare). — {See Strive.)
" Disceptare (to plead) " represents

YAKHACH, Micah vi. 2 (n. 405^).

Pleasant {Amoenum). — {See Desirable.')

" Pleasant (na-em) " is said {Gen. xlix. 15) concerning the earth
or land (n. 445).

"Pleasant (ha'im)" is said (Ps. Ixxxi. 2) concerning the harp
(n. 4480.

Pleasing. — {See Grateful.)

Pleasure, Choice [ArbUrium). — {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

(n. 448^).

Given to pleasures. — {See Delicate.)

Plenteous, Opulent (OpuUntus). — " Plenteous (shamen) " {ha. xxx. 23)
is said concerning truths (n. 644c).

Plough {Aran). — "To plough (chahash) 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. 355?- :) 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. 376*).

{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. 734^).

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
rejeft it (n. 152).

Plunder, Make a spoil [Diripen). — {See Prey.)

" To plunder {or make a spoil of) (sh»lal) riches " {Ezek. xxvi.
12), signifies to destroy the knowledges of truth (n. 6521:,

Point, Graver, Burin {Scaiprum). — Falsity that is enrooted is meant
{Jer. xvii. i) by what is "written with a style of iron, and
a point (tr graver) (tzipporen) of diamond" (n. 391^^).

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. 650^) : 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 exists from
truths of the Word that are falsified (n. 433* ; compare Ps.
Iviii. 4; Job XX. 10, n. 581a).

" Venenum (poison) " represents

CHEMAH, Deut. xxxii. 24 (n. 556a, d^Og; verse 33 (n. 433c);

Ps. Iviii. 4 (n. 581a):
Ro(')sH, Job XX. 16 (n. SSia).

Poison-making (Veneficium). — By "poison-making {or 'sor-
ceries') (phahmakeia) " is signified very nearly the same as


by "enchantment" in the Word; and this signifies such
persuasion that one has no perception whatever but that
the thing is so (n. 1191). (See Enchantment^

Poll.— {See Shave.)

Pomegranate (Maiogranatum), Pomegranate tree (Mains Punica). — By
"the pomegranate (maiogranatum, 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. 403^ ; compare n. 3741:, 3881:, 403c).

"The pomegranate (maius punica, rimmon)" {yoel\. 12) signi-
fies sensual good and truth, which is the ultimate of the
natural (n. 458^ ; compare n. 403,5).

By "pomegranates (kaphtor) " in which the cormorant and the
bittern (piatea et anataria) shall pass the night {Zeph. ii. 14),
are signified the knowledges of truth from the Word, falsi-
fied (n. 650/; the authorized version instead of " pomegranates " has
" upper lintels," with " knops " and " chapiters " in the margin ; the revised
version has "chapiters" in the text.)

Pontiff (Pontif ex), Papists (PontificU), Pontifical, Papal (Pontificid).—{See

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. 1091). ^

The papists have transferred to their primate all the divine
authority which belongs to the Lord even as to the Human
(n. 315a).

By "the woman," mentioned in Genesis (iii. 15), the papists
understand Mary, and her worship ; wherefore the read-
ing in their Bibles is not He, but "it" and "she" (n. 768^).
(See also articles n. 161, 8o53(vii.), 1031, 1063.)

Pool, standing water (stagnum). — By "a pool of waters " (Ps. cxiv.
8) are signified knowledges of truth (n. 405,:).

"A pool of waters" and a fountain of waters" signify good,
because there is truth ; for all spiritual good is procured
by truths (n. 304(f).

'^Stagnum (a pool, standing water,) " represents

>»SHAM, Ps. cvii. 3S (n. 386^) ; cxiv. 8 (n. 405c) ;

Isa. XXXV. 7 (n. 7I4<;) ; xli. 18 (n. 304^, 483a, 730^) ; xlii. 15
(n. 405/1, 5l8rf).


(Piscina). — "The pool (kolumbethba) of Siloam" (j^ohn ix. 7)

signifies the Word in the letter (n. 239^) ; by " its waters"
are signified the truths of the Word (n. 475^).

"The pools (b^rekha)" in Jerusalem (Isa. 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. 45315).

Poor {Pauper), Povorty (Pauperias). — {See Needy r 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 affediion for truth (n. 118).

"The poor" are those who are in ignorance of truth, but de-
sire to be instrudled (n. 412/).

"The poor" {Isa. 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. Si'jd;
compare n. 481, 483a).

By "the poor" are signified those who have not the Word,
but still desire truths (n. 118 ; compare n. 236^, 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
(n. 933)-

"Pauper (poor)" represents words that have considerable
variety in the English versions :

• EBHYON, Ps. ix. 18 (n. 238); XXXV. 10 (n. 238); xxxvii. 14 fn.
238) ; xl. 17 (n. 238) ; Ixix. 33 (n. 238) ; Ixxii. 4, 12 (n.
238) ; verse 13 (n. 238, 242?) ; Ixxiv. 21 (n. 238) ; cix. 16
(n. 238) ; cxl. 12 (n. 238) ;
Isa. XXV. 4 (n. 481) ; xxix. 19 (n. 238) :
DAL, Isa. xiv. 30 (n. 118, Siyrf) :
'ANAv, Isa. Ixi. I (n. 612, 8111:) :
'AMI, Isa. iii. 15 (n. 412/) ; xli. 17 (n. 118, 483*) ;
PTocHos, Matt. V. 3 (n. 118); xi. 5 (n. 118);

luke vi. 20 (n. 118) ; vii. 22 (n. 118) ; xiv. 21 (n. 118, 2.2'^c,

2^2a, 6521/);
Apoc. iii. 17 (n. 238); xiii. i6 (n. 836).


" Paupertas (poverty)" represents
pTocHEiA, Apoc. ii. 9 (n. 118).

Pope {Papa). — i^See Pontiff, Vicar.)

There is implanted within every one 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 didlates of the Pope there has been ascribed a sandlity
equal to that of the Word ; yea, aftually superior to it (n.
1029a; compare n. 1033, 1044, 1054, 1055, 1062, 1067,
1070, 1091, 1 130).

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 diftates
of the Pope (n. 1041, 1062, 1074, 1079).

The Babylonians have transferred the Lord's authority over
heaven and the church to their sovereign pontiff (n. 1091 ;
compare n. 114, 11 18).

They say that the didtates 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
the church requires, and that such accommodations and
changes are effedled from inspiration with the Pope (n.
1 130).

Popery {Paphmus). — Popery mentioned among the heresies (n.

1 176).

Papal Consistory {Papale Consistonum).

(See articles n. 1075, 1076, 1078, 1080).

Pope Benedict XIV. (Papa Benediaus XIV.). — {See Benedict XIV.)

Pope Benedift 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. 114).

Poplar {Popuitts). — "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 (Porticus). — (^1?^ Court.)

By " the two columns (or pillars) " which Solomon ereded in


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 {Portia). — " Povtio (portion)" represents

CHELEQ, Zech. ii. 12 (n. 433^) :
M*NAH, Ps. xvi. 5 (n. 960*).

Portray, Paint {Pingere). — By "men portrayed (chaoah) 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 (oanah) the reins" {Ps. cxxxix.
13) signifies to purify truths from falsities (n. 710^ ; compare
n. 167).

" Possidere (to possess)" also represents
YARASH, Isa. xiv. 21 (n. 74l</, I029</).

Possession. — {See Place.)

Possessions (Facuitates). — {See Faculty, Riches, Wealth.)

"Possessions" in the Word mean spiritual riches and wealth
(n. 236^.

"Possessions ((?r wealth) (chayil)" {j^ob 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. 401^).

"To forsake all one's possessions {or 'all that he hath')
(huparkonta) " {Luke xiv. 33), is to attribute nothing of
intelligence and wisdom to himself. One who does not
forsake what he has, cannot be instrufted by the Lord,
that is, cannot be His disciple (n. 236.5).

Post, Lintel {Suferiiminare). — " Superliminare (post, lintel,) " repre-

'AYiL, Ezek. xli. 3 (n. 629a).

Potsherd, Sherd. — {See Earthen-ware.)

Pottage {Pulmentum). — By "the pottage (nazidh)" into which they
put the bitter colocynth {or " wild gourds ") (2 JSngs iv.
38-41) is signified the Word, falsified (n. 618).


Potter (Figuius), Potter's vessels {FiguHna, FiaiUa). — From His form-
ing 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. 242^?, 'J2'je).

"Figulus (a potter) " represents

YATZAR, Ps. ii. 9 (n. 177, 727^) ;

Isa. xxix. 16 (n. 177); xxx. 14 (n. 177) ; xlv. 9 (n. 177) ; Ixiv.

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