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Index to the Apocalypse explained of Emanuel Swedenborg online

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(Apoc. xxi. 9) "the Bride, the Lamb's Wife" (n. 707).

"His Wife hath prepared herself" {Apoc. xix. 7), signifies
that the church is adorned with truths from good for the
reception. Adorned here means to be taught and to
learn ; for thus, and in no other way, does the church
adorn herself, and make ready for the nuptials, and for
receiving the Lord (n. 1220).

By "wives" are signified affedtions for truth and good: by
"wife" and husband" is signified afifeflion for good corre-
spondent with the affeftion for truth ; which correspond-
ence is given in the marriage of a man with one wife, but
not with more (n. 654/^).

In the heavens there are marriages as well as on the earths ;
but in the heavens the marriages are of like with like : for
the man is born to aft from understanding, but the woman
from affedion ; and the understanding with men is the
understanding of truth and good, and the afifedtion with
women is affedion for truth and good ; and because all
understanding draws life from affeSion, they therefore are
coupled as the affeftion which is of the will is coupled with
the corresponding thought which is of the understanding.
Now as two different affeflions cannot correspond to one
understanding, it is in no wise the case in heaven, nor can
it be, that a man has more wives than one (n. 710c).

By "wives" are signified affeftions for good and truth ; and
these become affedions for what is evil and false when a
man has more than one wife (n. 654A).

" Uxor (a wife) " represents

'isHSHAH, Gen. iii. 20 (n. 388s);

Exod. XX. 17 (n. 1022);

Lev. xxi. 14 (n. 768^, 863a);

£>eut. XX. 7 (n. 734.:) ;

Ps. cxxviii. 3 (n. 340<r, 638^);

Amos vii. 17 (n. 624c) ;

Mai. ii. 14 (n. 701^) :
NASHiM (plural), Deut. xvii. 17 (n. 6544) :
GUNE, Matt. xix. 5, 8 (n. 710.:) ; verse 29 (n. 102a, 724*);

Apoc. xix. "] (n. 1220) ; xxi. 9 (n. 707).

Wild ass (Onager). — That "the wild asses (pehe-) quench their thirst"


(Pj. civ. 11) signifies the instruflion in the church of

those who desire truths (n. 483fl).
By "wild asses" is signified the rational (n. iioo;:).
"The joy of wild asses" (^Isa. xxxii. 14) signifies the affedtion

or love for falsities (n. 410c ; compare n. 730*).

"Wild asses (Chaldee, "radh)" {Dan. V. 21) are those who are
in dire falsities, such ^s are in the hells (n. 376^).

Wild beast {Fera). — {See Animal, Beast.)

There is in the Word a careful distindtion between "beasts"
and "wild beasts;" and by "beasts" are signified the
affecSHons of the natural man belonging to his will, and by
"wild beasts" the affeftions of the natural man belonging
to his understanding (n. 650^ ; compare n. 388^, 6502,^,

I lOO*).

The word from which wild beasts have their name and by
which they are called, in the Hebrew language means life.
When the term "wild beast" occurs in the Word in a
good sense, in translating it is better to render it animal,
which in Latin signifies a living soul. When the term
"wild beast" occurs in a good sense, then the idea which
adheres to the word fera, which means wild beast in
Latin, must be wholly laid aside ; for with this word
there is the idea of wild and ferocious (n. 388e ; compare
n. 650.5).

Animals that are to be eaten and animals that are not to be
eaten are called by the common term "wild beasts :" and
all the animals that are to be eaten signify good affeftions,
for they are mild and useful, and are not wild and fero-
cious : also the animals that were used in sacrifice are called
"wild beasts" (n. 388^).

By domestic "wild beasts (fera)" which are useful, are signi-
nified affedtions for truth and good (n. 388^).

Where it is said, "Thy wild beast (thy company) shall dwell
therein" {Ps. Ixviii. 10), there the term "wild beast" is
used for the people receiving an influx of divine truth from
the Lord (n. 650a): by "wild beast" are here signified
those who are in the affeftions for truth and good, or in an
abstradl sense the affeflipns themselves (n. 388<;).

By " the wild beast of the field " are signified the aflTeiflions of
the natural man that pertain to his understanding (n. 650^,

730c, HOC*). •

By "the wild beast of the field" are signified the affeftions
for knowledges of truth in the gentiles with whom the
church was to be established (n. 650?).

By "the wild beast of the field," that will honor the Lord


{^Isa. xliii. 19), are signified those who have knowledge of
truths and goods from memory only (n. 518a).

By "the evil wild beast" in general are signified evils of life
or cupidities and falsities therefrom, having their origin
from the loves of self and the world, which lay waste all
things of the church with man (n. j,?>%d).

By "the wild beast of the field^" in the opposite sense, are
signified the cupidities which destroy good affedtions (n.
388^-^, 78irf).

By "the wild beast of the reed" {Ps. Ixviii. 30 ; see revised ver-
sion,) is signified the scientific, pertaining to the natural
man, destroying the goods and truths of the church (n.
439) ; the natural man separate fropi the spiritual (n.
627^) ; since the natural man separate from the spiritual
is carried into falsities of every kind, and does harm (n.

"Fera (a wild beast, etc., etc.,)" represents

ziz, Ps. 1. II (n. 650^) ; Ixxx. 13 (n. 388^, 650^) :

CHAY, ) Gen. i. 24 (n. 650,:, 750,4); ii. 20 (n. 650c); ix. 5 (n.

CHAYYAH, j 7SQr) ; verse 10 (n. 701^) ;

£xod. xxiii. 11 (n. 388«) ; verse 29 (n. 388^, 6^0/) ;

Lev. xi. 2, 27, 47 (n. 388?); xvii. 13 (n. 388^); xxv. 7 (n.
388^) ; xxvi. 6 (n. 304^, 365<7, 388,5, 650/) ; verse 22 (n.

Dent. vii. 22 (n. 388^, 6507") ;

Job V. 22 (n. 388^) ;

Ps. 1. 10 (n. 388^, 6503) ; Ixviii. 10 (n. 388^, 650a) ; verse 30
(n. 388c, 439, 627/5, 783) ; Ixxiv. 19 (n. 3881:) ; Ixxix. 2
(n. 388.:, 65qr) ; civ. n (n. 65011, iiooir) ; verses 20, 25
(n. 650a) ; cxlviii. 10 (n. 388«', 650*, iioo,5) ;

Isa. XXXV. 9 (n. 388^, 650/) ; xl. 16 (n. 3882) ; xliii. 20 (n.
518a;, 650^, 730c) ; xlvi. I (n. %\\h) ; Ivi. 9 (n. 650s) ;

yer. xii. 9 (n. 388^ 65oy) ;

£zei. V. 17 (n. 386*, 388<!r, 650^-) ; xiv. 15 (n. 386^, 388^) ;
verse 21 (n. 386^) ; xxix. 5 (n. 388c, ejcsf, 6542, iioorf) ;
xxxi. 6 (n. 388/, 650^) ; verse 12 (n. 650,^) ; verse 13.(11.
388<:h xxxii. 4 (n. 388c, 650^); xxxiii. 27 (n. 388<^,
650^^) ; xxxiv. 5 (n. 388<^, 650^^) ; verses 25, 28 (n. 3883,
650/); xxxviii. 20 (n. 400<7, 405^, 650^); xxxix. 4 (n.
388c, 650^, iioorf) ; verse 17 (n. 388/; 650?, iiooir) ;

J/os. ii. 12 (n. 388,5, 403*, 650^) ; verse l8 (n. 388?, 701,:,^,
734*, lioo^); iv. 3 (n. 650^, iiooc); xiii. 8 (n. 388^

Ze/ii. ii. 14, 15 (n. 388c-, 6507) :
THERioN, A/'oc. vi. 8 (n. 388a).

Wi/d vina. Wild grape (Lairusca.).—" The wild vine (bS>sh*h) instead

of barley " ( jfob xxxi. 49 ; the English versions have here " cockle "
in the text, and " noisome weeds " in the margin), signifies the false

instead of truth (n. 374,^).
By "grapes," which were expeded {Isa. v. 2), are signified


goods of charity, which are goods of life ; and by " the
wild grapes (b"ushim) " which were produced are signified
evils opposite to the goods of charity, or evils of life (n.

"Labrusca " represents

BosER, Ezek. xviii. 2, rendered "sour grapes " in the English ver-
sions (n. S56c).

Will ( Voluntas). — {See Understanding.)

"Will," when attributed to the Lord, is the divine love (n.


There are two faculties of life with man ; one is called the un-
derstanding, the other the will. These faculties are wholly
distinft from each other, but created to make one ; and
when they make one, they are called one mind. But in
man they are at first divided, and afterward united (n.

The love belonging to the will is the esse {or inmost being) of
man's life, and the wisdom belonging to the understand-
ing is the existere {or the outcome) of the life therefrom :
wherefore the love that is of the will forms itself in the
understanding ; the form which it there takes to itself is
what is called wisdom (n. 1170).

These two faculties are becoming united with those who are
being reformed : this is effefied by combat against the
evils of the will ; and when these have been removed, the
will of what is good adls as one with the understanding of
what is true (n. 1170).

The will has been destroyed, but the understanding has not.
The will is what is to be reformed ; and as it has been re-
formed the understanding sees, that is, becomes wise (n.
1 170).

The understanding is the medium by which the will may be
reformed ; and by which it may afterwards appear in form
such as it is by means of the understanding (n. 29515).

The understanding is the receptacle of divine truth, and the
will is the receptacle of divine good ; or what is the same,
the understanding is the receptacle of wisdom from the
Lord, and the will is the receptacle of love from the Lord :
but in the measure in which these two, divine truth and
divine good, and thus understanding and will, are one in
angels and in men, they are in conjundlion with the Lord ;
and so far as these are not one, men are not in that con-
jun<Elion (n. 466).

In a man created anew or regenerated by the Lord, the will
in the natural man is formed by the Lord by the influx of
the heat of heaven through the spiritual mind (n. 79015).


Will and understanding also make one with those \yho are
not reformed, or the evil ; if not in the world, still after
death : for after death it is not allowable for one to think
from the understanding except in accordance with the love
in his will. To this condition every one is reduced at
last ; and when he has been reduced to it, then the evil
love belonging to the will has its form in the understand-
ing ; and this form because it is from falsities of evil, is
insanity (n. 1170).

He who is "not of the will of the flesh" {John i. 13) is one
who is not in evils from his own proprium ; he who is
" not of the will of man " is one who is not in falsities from
his own proprium (n. 745 ; compare n. 151, 802^).

(See articles n. 14, 48, 98, 105, 140, 151, 239a, ifj^a-d, 329^,
349a, 458a, 466, 745, 790*, 8o23, 831, 866, 1170.)

" Voluntas (will) " represents

THELEMA, Matt. vi. lo (n. 48, 295<r); vii. 2i (n. 2951:); xviii. 14
(n. 295c) ;
John i. 13 (n. 151, 295^, 329^-, 745, 8o2^) ; ix. 31 (n. 295^) ;
Afoc. iv. II (n. 295c).

Willing ones, Princes (Spontanei). — " Spontanei (willing ones) " re-

NADHiBH, /"f. xlvii. g, rendered "princes "in the English versions;
but the authorized version has " voluntary" in the mar-
gin (n. 33i<i).

Willow (Saiix). — By "willows (-erebh) of the torrent (or 'brook')"
{Lev. xxiii. 40) are signified the lowest true and good
things of the natural man, which belong to external sen-
sual things (n. 458^).

{See Circumspectly.)

Wind {Ventus). — "The wind" {Apoc. vii. i) is the proceeding Di-
vine, which is divine truth united to divine good. When
the influx of the Divine is intensified, which is done when
the evil are to be rejedied, then low down in the spiritual
world there is a wind, blowing strongly, like a storm and
a tempest; this wind is what is called in the Word "the
east wind." Because of this, also, the casting down of the
evil is described in the Word by violent and raging winds,
by tempests, and by storms (n. 4iga).

"The wind of Jehovah" has a like signification with "the
spirit of Jehovah," for the breath is meant, which is also
called spirit. Because of this, in Hebrew, and in many
other languages, the spirit is named from the same word
by which the wind is called. For this reason the greater
part of mankind have formed no other idea concerning


spirit and spirits than that which they hold concerning
wind, such as the breath is (n. 419a).

By "the wind" and by "the spirit" of Jehovah is signified
the divine truth; and by "the four winds" divine truth
united to divine good (n. 41915).

"Borne on the wings of the wind" (Ps. xviii. 10) signifies
omnipresence in the natural world ; " the wings of the
wind" are the spiritual things from which are natural
things (n. 283^ ; compare n. 282) : by " being borne on
the wings of the wind" is also signified giving under-
standing, and also enlightening the ultimate heaven (n.

By "wind" and "spirit," where these terms are used re-
spedting man, is signified the life of truth, or life accord-
ing to the truths or precepts of the Lord (n. 419a).

By "the four winds of the earth" {Apoc. vii. 2, 3) are signi-
fied all the truths and goods of the church in the complex
(n. 304^).

" The four winds of the heavens" (^Dan. viii. 8) signify all the
good and truth of heaven and the church, and their con-
jundtion (n. 418^).

The winds that exist in the spiritual world there .appear to
rise from different quarters ; some from the south, some
from the north, and some from the east. The winds that
come from the south disperse the truths that are with
those who are in falsities ; those which are from the east
disperse the good things that are with those who are in
evils. That the winds scatter them, is because the winds
exist from the powerful and mighty influx of the Divine,
through the heavens into things below ; and where this
flows-in, it fills with the Divine the truths and goods, that
is, both the inner and the outer minds of those who are
in true things and good things ; wherefore those with
whom the interiors, belonging to the inner and the outer
mind, are merely falsities and evils, and whose exterior
consists of truths mixed with falsities and goods mixed
with evils, do not bear such influx from the Divine ; they
consequently betake themselves to their falsities and evils
that they love, and rejecSl truths and goods which they
do not love except for the sake of themselves and for the
sake of appearance (n. 419/).

In the opposite sense, "wind" signifies falsity (n. 419s).

"The four winds of the heavens," in the opposite sense, sig-
nify all evil and falsity (n. 418*).

By "wind in the wings" {Hos. iv. 19) is signified reasoning
from fallacies, whence come falsities (n. 41 9«).


" Venitts (wind) " represents

BUACH, Sxod. XV. 8 (n. 538a) ; verse 10 (n. 419c) ;
2 Sam. xxii. 11 (n. 282, 529) ;
Fs. xi. 6 (n. 419/, 578, 960a) ; xviii. 10 fn. 282, 283^, 594^) ;

xlviii. 7 (n. 514*) ; Iv. 8 (n. 419/) ; civ. 4 (n. 130*, 4I9<j') ;

cvii. 25 (n. 419/) ; cxxxv. 7 (n. 419-/) ; verse 17 (n. 4191^) ;

cxlvii. 18 (n. 4i9</) ;
Isa. xi. 15 (n. 569^) ; xxvii. 8 (n. 4i9/') ; xli. 16 (n. 405/1,

419/) ; verse 29 (n. 419?) ;
7w. V. 13 (n. 419^) ; X. 13 (n. 419./) ; xiii. 24 (n. 419^) ; xiv.

6 (n. 419.:) ; xxii. 22 (n. 4I9«) ; xlix. 32 (n. 419^) ; verse

36 (n. 418^) ;
£zei. V. 2, 12 (n. 419^) ; xii. 14 (n. 419^) ; xiii. 13 (n. 419/) ;

xvii. 10 (n. 419/) ; xix. 12 (n. 419/, 727a) ; xxxviii. 9

(n. 665) ; xiii. 16-19 (n. 4183) ;
Dan. viii. 8 (n. 316c, 418*) ; xi. 4 (n. 418?) ;
JIos. iv. 19 (n. 283?, 419s) ; viii. 7 (n. 419/) ; xii. I (n. 419?,

654/) ; xiii. 15 (n. 419/) ;
^onaA iv. 8 (n. 401/i, 419/) ;

Zec/i. ii. 6 (n. 418^) ; v. 9 (n. 419^) ; vi. 5 (n. 3SS«, 418*) :
RUACH (Chaldee), i)an. vii. 2 (n. 418*) :

ANEMos, Mati. vii. 25 (n. 411^, 4i9e) ; xxiv. 31 (n. 418*, 724^) ;
Mark iv. 39 (n. 419/) ;
Luke viii. 23, 24 (n. 419/) ;
Apae. vi. 13 (n. 403.1) ; vii. I (n. 304^) :
PNEUMA, yoAn iii. 8 (n. 419c).

Wind instruments {ivflatona instrumenta). — By instruments that are
played by striking and by wind instruments is described
the joy of those who are of the celestial kingdom ; but by
stringed instruments and by singing is described the glad-
ness of those who are of the spiritual kingdom (n. 863^).

Windows (Fenestrae). — "To Open the windows ("hubbah) of heaven
and pour out blessing" {Mai. iii. 10) denotes the inflowing
Divine, from which come intelligence and eternal hfe (n.

.6750- . . ,

By "windows" {Isa. Ix. 8) is signified truth m light (n. 282) ;
and the intelleftual (n. 406c).

" Houses " and "windows (chaulon) " {yoel ii. 9) signify things
that are of the mind : "houses" signify that department
of the mind which is called the will, where good is ; " win-
dows " signify that which is called the understanding, where
truth is (n. 193a).

By "windows" {^er. ix. 21) are signified thoughts from the
understanding (n. 6^2d; compare n. 555*).

By "a voice in the window" {Zeph. ii. 14) is signified the
preaching of what is false (n. 650/).

Wine {yin^im).— By "wine (yayin)" and by "the blood of grapes"
{Gen. xUx. 11, 12) is meant divine truth (n. 376^).
Whereas " bread " signifies the good of love, and " wine " the
good of faith which in its essence is truth from that good.


and in the supreme sense "bread" signifies the Lord as to
divine good, and "wine" the Lord as to divine truth, —
and whereas there is correspondence between spiritual
things and natural, and such correspondence that, when
bread and wine are in man's thought, the good of love and
the good of faith are in the thought of angels, — and
whereas all things of heaven and the church have relation
to the good of love and the good of faith, — therefore the
Holy Supper was instituted by the Lord, that through it
there may be conjunftion of angels of heaven with men
of the church (n. 376«).

That "wine" signifies the truth of the church may be mani-
fest from many passages in the Word : as Isa. i. 22 (sobheO ;
cap. xxxvi. 17 (tirosh) ; Hos. xiv. 8 (yayin) (n. 376e).

Because "wine" signified the truth of the church that is from
good, it was therefore commanded that upon the altar
with the sacrifices they should offer also the meat-offering
and the libation {or pour-offering), and the meat-offering
was bread and the libation was wine ; by which was sig-
nified worship of the Lord from good of love and from
truths therefrom, for all worship is from these. Concern-
ing the libations, and the quantity of wine used in them
for various sacrifices, see Exod. xxix. 40, 41 (vayin) ; Num.
xxviii. 7 (shekhar) ; and other passages (n. 376^).

By "a feast of lees (shsmahim)," or of the best wine {Isa. xxv.
6), is signified appropriation of truths (n. 252a).

By "drinking wine (Chaldee, ch«mah) from the vessels of the
temple of Jerusalem" {Dan. v. 4) is signified to ittibibe
the truths of the church, from the Word (n. 376^; com-
pare n. 220^).

That the Lord "made the water wine (oinos)" {yohn ii. 3, 9,
10) signifies that He made the truths of the external church
to be truths of the internal church, by opening the inter-
nal things which lay concealed in them (n. 376?).

By "the producS of the vine (gennema tes ampelou) " or the wine
{Matt. xxvi. 29, Luke xxii. 18) which the Lord would
drink with the disciples "new in the kingdom of His
Father," or "when the kingdom of God was coming," is
meant that all divine truth in heaven and in the church
would then be from His Divine Human (n. 376^).

That "the Lord blessed the wine (poterion)" which He gave
to the disciples {Matt. xxvi. 27, Mark xiv. 23, Luke xxii.
20), signified communication of His Divine, and thus con-
jun(5lion with them (n. 340<f ; compare n. 701c).

That the holy things of the Word, of the church, and of wor-
ship, have been so changed with the Babylonians, is of
the divine providence of the Lord, that they might choose


falsity in place of truth, and evil in place of good ; they
would otheiTvise have defiled holy things : for example,
as was done with the Holy Supper instituted by the Lord,
that they have separated the bread and wine, and give the
bread to the people and drink the wine themselves ; for
"bread" signifies the good of love to the Lord, and
"wine" the truth of faith in Him; and good separated
from truth is not good, and truth separated from good is
not truth (n. 1054).

Whatsoever appears in heaven, appears altogether like what
exists in our material world, from its threefold kiilgdom.
There appear there oils, wines, sicerae (or drinks from the
juices of fruits), and other things that belong to the vege-
table kingdom (n. 926).

"To drink wine (yayin) " in the opposite sense {Isa. v. 11, 22)
signifies to imbibe falsities (n. 376^).

By "the wine (oinos) of scortation " {Apoc. xviiii. 3) is signi-
fied falsified truth (n. 376^).

That they gave to the Lord "vinegar mingled with gall,"
which is also called " myrrhed wine " (or wine mingled with
myrrh) {Mark xv. 23), was significative of the quality of
divine truth from the Word with the Jewish nation, —
namely, that it was mixed with the falsity of evil, and thus
was altogether falsified and adulterated; wherefore He
was not willing to drink this (n. 519a).

" Vinum (wine) " represents

CH'MAR (Chaldee), Dan. v. 4 (n. 220^, 376^):
YAYfN, Gen. ix. 21 (n. 376/) ; xiv. 18 (n. 376^) ; xxvii. 25 (n. 376c-) ;
xlix. II (n. \%c, 329^, 376^, 475*, 918) ; verse . 12 (n.

376^) ;

Exod. xxix. 40 (n. 376^) ;

Lev. xxiii. 13 (n. 376^) ;

Nttm. vi. 3 (n. 376*, 918) ; verse 20 (n. 918) ; xv. 5, 7, 10 (n.

376^) ;

Deut. xxxii. 33 (n. 433,.) ;

Ps. CIV. 15 (n. 376^) ;

Isa.y.w (n. 3231;, 376^); verse 12 (n. 3231;); verse 22 (n.

376?) ; xvi. 10 (n. 3761:) ; xxiv. 9 (n. 323*, 376^) ; verse

II (n. 2233, 919) ; xxviii. I (n. 376/) ; verse 7 (n. 235,

376/) ; xxix. 9 (n. 376/) ; li. 21 (n. 376/) ; Iv. I (n. 376^,

617*) ; Ivi. 12 (n. 376/);
Jer. xiii. 12 (n. 376/) ; xxiii. 9 (n. 376/') ; xlviii. 33 (n. 376f);

li. 7 (n. yjdg, 960a) ;
Lam. ii. 12 (n. 3761:, 750?) ;
Ezek. xxvii. 18 (n. 376./) ;
Hos'.'w. II (n. 141*) ; iv. 18 (n. 283^, 887) ; vii. 5 (n. 376^) ;

ix. 4 (n. 376rf) ; xiv. 8 (n. 376;) ;
Joel i. S (n. 376rf, 543^) ; iii. 3 (n. 376^, 863a) ;
Amos ii. 8 (n. 376*) ; v. II (n. 376^) ; vi. 6 (n. yjbd) ; ix.

I4(n. 376J);


Micah vi. 15 (n. 376rf) ;

Zeph. i. 13 (n. 376c) ;

Zeck. ix. 15 (n. 376<!) ; x. 7 (n. y](>d,e, 448^) :
SOBHE', ha. i. 22 (n. 376c) ;

Hos. iv. 18 (n. 283^, 376^-, 887) :
sHEKHAR, Num. xxviU. 7 (n. 376^) :
TiRosH, Gen. xxvii. 28 (n. 3761:);

Jsa. xxxvi. 17 (n. 376e) ;

Hos. vii. 14 (n. 376^) ;

Zech. ix. 17 (n. 376«) :
oiNos, Matt. ix. 17 (n. 195^, 376«);

Mark ii. 22 (n. 195^) ; xv. 23 (n. Siga) ;

Luke V. 37, 38 (n. 195^) ; x. 34 (n. 37S<viii,), 376^, 444.) ;

John 11. 3, 9, 10 (n. 376^) ;

Afoc. vi. 6 (n. 375a); xiv. 8 (n. 376^, 881); verse 10 (n.
376^-, 887, 960^) ; xvi. 19 (n. 376^); xvii. 2 (n. 1035);
xviii. 3 (n. 376^, 1102); verse 13 (n. 1152).

- Winepress, Press ( Torcuiar). — By " the produdt of the wine-
press " was signified all the truth of good, in the church ;
the signification was like that of "wine" (n. 799<;).

By " the winepress " is signified the produflion of truth from
good ; for by "the clusters" and "grapes" that were put
into the press is signified spiritual good, and by "wine,"
which was produced, is signified truth from that good (n.

" The press " (^Hos. ix. 2) is the Word, as to the good things
of love ; by " the press " is here meant oil, for which, and
for wine also, there were presses (n. 695^ ; the English ver-
sions have "winepress").

That the Lord fought alone, is signified (^Isa. Ixiii. 3) where
it is said, "I have trodden the winepress alone, and of
the peoples not a man was with me." "The winepress "
signifies combat from divine truths against falsities ; for in
the winepresses was expressed the wine from grapes, and
by "wine" is signified divine truth; therefore, "I have
trodden it alone, and of the peoples not a man was with
Me," signifies that the Lord alone did it, without any
help from any one (n. 359).

By "the winepress" in the opposite sense is signified the
bringing-forth of falsity from evil. That by "the wine-
press" {Apoc. xiv. 19) is signified the falsification of the
Word as to all spiritual truth, is because it is called "the
great winepress of the anger of God;" and by "God's
anger" are signified contempt for truth and good, and
their rejeflion by man ; and the highest rejection is the
falsification of the sense of the letter of the Word even to
the destruction of spiritual truth, or the divine truth which
is in heaven (n. 920).


"Torcular (a winepress, a press,)" represents

OATH, Lam. i. 15 (n. 922^) ;

Joel iii. 13 (n. giii, 922*) :
TEOEBH, Deut. xvi. 13 (n. 799c) ;

Isa. V. 2 (n. 922r) ; xvi. 10 (n. 376c) ;

yer. xlviii. 33 (n. 376c, 922*) ;

Has. ix. 2 (n. 3761/, 922^);

yoel ii. 24 (n. 922c) :
puBAH, Isa. Ixiii. 3 (n. 359, 9223) :

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