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Index to the Apocalypse explained of Emanuel Swedenborg online

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of the Old Testament ; because that was to be fulfilled in
the Lord (n. 684«).

"Words" {Apoc. i. 3) are truths (n. 14).

"The words" which the Lord speaks {John vi. 63) are the

truths of faith (n. 84).
"To hear the words of the kingdom" {Mail. xiii. 19) is to


hear the truths of the church (n. 48 ; see John xv. 7, n.

By "peoples of deep lip, and heavy in tongue, whose words
they do not hear" {Ezek. iii. 6), are signified those who
are in do6trine that cannot be understood, and who thence
are in an abstruse religion with dogmas of which there is
no perception (n. 455^).

By " the word of testimony " {Apoc. xii. 1 1) is signified con-
fession of the Lord, and acknowledgment of the Divine
in His Human (n. 749).

"To speak a word against the Son of Man" {Matt. xii. 32),
signifies to interpret the natural sense of the Word, which
is the sense of its letter, according to appearances (n.

Whereas Moses represented the Lord as to the historical
Word, and Elijah represented Him as to the prophetical
Word, therefore when the Lord was transformed Moses
and Elijah were seen talking with Him. Neither could
others talk with the Lord, when His Divine appeared in
the world, than those who signified the Word ; for con-
verse with the Lord is by means of the Word (n. 937).

" Verbum (the Word) " represents

DABH«R, Ps. xlv. 4 (n. 298^) ; cv. 19 (n. 448^) ;
Isa. i. 10 (n. 6533) ; Iv. II (n. 6441;);
Jer. ii. 31 (n. 730-});
Ezek. iii. 6 (n. 455*) ;
Dan. ix. 25 (n. 684^) ; •
Amos iii. 7 (n. 6oia).

" Verbum (the Word, a word,) " represents

LOGOS, Matt. xii. 32 (n. 778^) ; xiii. 19 (n. 48) ;
John i. I, 14 (n. 43, 51, 82, 122) ;
Afoc. i. 3 (n. 14) ; iii. 10 (n. 214).

" Verbum (a word, a saying,) " represents

HHCMA, John vi. 63 (n. 84); xii. 48 (n. 907) ; xv. 7 (n. 84).

The Lord is called "the Word," because "the Word" sig-
nifies divine truth proceeding from Him (n. 355c ; com.-
pare n. 392<i).

The Word is divine truth, and it is the Lord (n. 25).

The Lord as to His Human, in the world, was divine truth,
which is the Word ; and since that time, when " He has
gone away to the Father," that is, when He has become
one with the Father," the divine truth proceeding from
Him is the Spirit of Truth, which goes forth and proceeds
from Him and at the same time from the Father in Him
(n. 107 1).

That the Word is the holy Divine, from inmosts to outmosts,


is not evident to the man who is leading himself, but to

the man whom the Lord is leading (n. 1072).
The Word is Divine Truth, from which are heaven and the

church (n. 63011).
The Lord, as He is the Word, so also is the Dodlrine of the

church (n, 19).

The Word in its origin is the very Divine that proceeds from
the Lord, and which is called the divine truth : and this,
when it was sent down to men in the world, crossed the
heavens in their order according to their degrees, which
are three ; and in every heaven it was written in adapta-
tion to the wisdom and the intelligence of the angels
there: and at last it was brought down from the Lord
through the heavens to men, and was there written and
promulgated in a manner adapted to their understanding
and apprehension : this last, therefore, is the sense of its
letter, in which divine truth such as it is in the three heav-
ens lies placed in distinct order. From this it is evident
that all the wisdom of the angels who are in the three
heavens has been placed by the Lord within our Word ;
and as divine truth is the Lord in the heavens, therefore
the Lord also is Himself present in all things of His Word
and in every single thing, as He is in His heavens, and
He may be said to dwell therein (n. 1073).

The Lord spake to the people through the prophets ; and
through them He diftated His Word (n. 624^).

The prophets were instrudled by the Lord by the living voice ;
and dreamers were instrufted by representatives exciting
to aflion ; these representatives flowed into the affeflion
of the dreamer, and from this into the sight of thought
(n. 706a).

By the prophets through whom the Word was written, all
things were seen in ultimates ; so that the Word in its
ultimates, which are the things contained in the sense of
its letter, might consist of such things as are in the world,
which should be representations and correspondences of
celestial and spiritual things, and so that it might serve
the spiritual sense as a base and foundation (n. 27811).

When the Lord sends angels to men, as He did to the
prophets. He fills them with His Divine, and so He pre-
pares them to speak. The angel who has been sent does
not speak from himself, but from the Lord ; and as soon
as he has done speaking, he "returns into himself, and
knows that he is only an angel. Thus was the Word
written by the Lord with angels as His mediums ; and
thus did the Lord speak with the ancients (n. 1228).

Whatever the angels spake to men as told in the Word, they


did not speak themselves, but the Lord through them ;
for this reason also the angels who spake are everywhere
called Jehovah ; and, consequently the Word, even that
which angels spake, is divine ; for no man and no angel
can of himself speak such divine [truth] as there is in the
Word, nor indeed can he speak any truth that is in itself
divine, but the Lord alone does this through them (n.

All the persons concerning whom the Word was to be writ-
ten, and those through whom it was to be written, were
led to places which were significative ; so that all things
might be significative of spiritual realities. Even the
Lord Himself for this same reason went to such places, as
into Galilee, to Tyre and Sidon, to Jerusalem, and to the
Mount of Olives there ; and He was also carried when an
infant into Egypt. The case was similar with the prophets,
and with many others mentioned in the historical parts of
the Word (n. 50).

The Word descended from the Lord, through the heavens,
into the world ; it has therefore been adapted to the wis-
dom of the angels who are in the three heavens, and also
to men who are in the natural world. Hence the Word
in the first origin of all is wholly divine, then celestial,
then spiritual, and at last natural : it is celestial for angels
of the inmost or third heaven, who are called celestial
angels ; it is spiritual for angels of the second or middle
heaven, who are called spiritual ; it is celestial-natural and
spiritual-natural for angels of the ultimate or first heaven,
who are called celestial- natural and spiritual-natural an-
gels ; and it is natural for men in the world, for men so
long as they live in a material body think and speak
naturally. Now it is in consequence of this that the
Word is given with the angels of each heaven, but with
a difference according to the degrees of their wisdom, in-
telligence, and knowledge ; and although it differs as to
the sense in the several heavens, still it is the same Word :
for the Divine itself, which is in the Word from the Lord,
when it descends to the inmost or third heaven becomes
the celestial Divine, when it descends from this to the
middle or second heaven it becomes the spiritual Divine,
and when it descends from this to the ultimate or first
heaven it becomes the celestial-natural or the spiritual-
natural Divine : and when from this it descends into the
world it becomes the natural divine Word, such as it is
with us in the letter. These successive derivations of the
divine truth proceeding from the Lord Himself exist from
the correspondences between things higher and things
lower, established from creation itself (n. 593).


All that IS sent from heaven is revelation ; for that is revealed
which is in heaven, and this is something spiritual which
concerns the church and its state ; but this with man is
changed into what is natural, such as is found in the sense
of the letter in the Word. What comes from heaven can-
not be presented otherwise with man ; for the spiritual
falls into its correspondent natural when it descends from
the spiritual world into the natural. It is in consequence
of this that the prophetic Word is such as it is in the.sense
of the letter ; and that, being such, it is in its bosom spir-
itual, and that it is divine (n. 8).

Most things in the Word were taken from the appearances
in the spiritual world, and they therefore signify things
similar to those which the appearances signify there (n.

The Word was written from such things as were seen and
heard in the ultimates of heaven, and thus from mere cor-
respondences and representatives, in the particulars of
which are concealed innumerable and ineffable arcana of
divine wisdom (n. 369).

The Word was so written that it may be the conjundlion of
heaven with man ; and it is this conjunftion, because
every expression therein, and in some passages every let-
ter, contains the spiritual sense in which the angels are ;
and therefore when a man perceives the Word according
to its appearances of truth, the angels who encompass the
man understand it spiritually ; and thus the spiritual of
heaven is conjoined with the natural of the world in re-
speft to such things as are conducive to man's life after
death. If the Word had been written otherwise, there
would not have been any conjundlion of heaven with man
(n. 816; comparer. 1024).

In the Word there is no little expression that is empty ; for
the Divine is in all things and in every single thing there-
in (n. 408).

The Word was given that through it there may be conjunc-
tion of heaven with the church, or of the angels of heaven
with the men of the church (n. 408).

Heaven is conjoined to man when man is in ultimates, that is,
in such things as are in the world, as to his natural man,
and in such as are in heaven as to his spiritual man ;
otherwise there cannot be conjunftion. It was on this
account that baptizing was instituted, and also the Holy
Supper ; also that the Word was written by such things
as arein the world, and that in it there is the spiritual
sense in which are such things as are in heaven .; or that
the sense of the letter of the Word is natural, and in it is
the spiritual sense (n. 475.5).


The Word in its bosom is spiritual, although it is natural in

the sense of the letter (n. 315a).
All things of the Word are significatives of the spiritual things

that are in the internal sense (n. 8).
Whereas the divine truth, when it passed from the Lord Him-
self through the three heavens even to men in the world,
was written in every heaven and made the Word, there-
fore the Word is the union of the heavens with each other,
and the union of the heavens with the church in the. world :
for the Word is the same everywhere, and only differs in
perfedtion of glory and of wisdom according to the de-
grees in which the heavens are (n. 1074).
In all things of the Word and in every single thing, there is
the inmost sense, the internal, and the external. In the
inmost sense is the Lord alone, for it treats of Him, of
the glorification of His Human, of the arrangement of the
heavens, the subjugation of the hells, and the establish-
ment of the church by Him ; in the internal sense, how-
ever, it treats of heaven and the church, and doftrine is
given ; but in the external sense the Word is such as it is
in the sense of the letter (n. 435a).

There are three distinft senses, as there are three heavens.
The inmost sense, which is called the celestial, is for
the inmost or third heaven ; the middle sense, that is
called the spiritual, is for the middle or second heaven ;
and the ultimate sense, which is called the celestial-natu-
ral and spiritual-natural, is for the ultimate or first heaven.
These three heavens, with the addition of the natural that
is for the world, are in the Word and in every particular
of it. The three heavens have the Word ; and each
heaven is in its own sense of the Word, and from this is
their heaven, and also their worship (n. 630a).

The Word is in every heaven, and with almost every angel,
in its own sense ; and it is read by them every day, and
there are also preachings from it, as on earth (n. 1024).

The Word that is in heaven is cited, as showing the internal
meaning of certain verses of a psalm (n. 388s).

In every heaven there is a Word ; and these Words in their
order are in our Word, and so they make one by influx,
and thence by correspondences. Our Word, as to the
sense of the letter which is natural, makes one with the
Words in the heavens, the senses of which are spiritual,
by influx and by correspondences (n. 1080).

Whereas there is a trine in every part of the Word, one thing
within another, and this trine is like effeft, cause and end,
it follows that there are three senses in the Word, one
within another. Now as one sense is within another, it
follows that the natural man draws his own sense, the


spiritual angel his, and the celestial angel his; and thus
that each one draws what is analogous to his own essence
and nature and in agreement 'therewith : this is done
when the Word is read by a man whom the Lord is lead-
ing (n. 1083). .
In the sense of the letter, the Word appears exceedmgly sim-
ple ; but still the wisdom of the three heavens is stored
in it ; for in all its particulars there is sense within sense :
there is the inner sense such as there is in the first heaven,
a still more interior sense such as there is in the second
heaven, and an inmost sense such as there is in the third.
These senses are in the senses of the letter, one within
another ; and one sense after another is evolved from it,
each by its own heaven, while a man who is led by the
Lord is reading the Word. From these considerations it
is plain how the Word was inspired by the Divine, and
that it was written from such inspiration that nothing else
in the world can in any wise be compared with it (n. 1079 ;
compare n. 1065, 1066).

The prophetical parts of the Word, as well as all things of
the Word in general, were written by correspondences,
so that through the prophecies there may be conjunftion
of heaven with the church ; conjundlion is effedled by
correspondences : for heaven, or the angels there, under-
stand all things spiritually that man understands naturally,
and between natural things and spiritual there is perpet-
ual correspondence, and through correspondences there
is such conjuncftion as there is between soul and body.
It is because of this that the Word was written in such a
style ; there would not otherwise be a soul in it, and con-
sequentiy heaven would not be in it ; and if heaven were
not in it, the Divine would not be in it (n. 227).

The historical parts of the Word, as well as the prophetical,
have in them an internal sense (n. \ioc).

The historicals of the Word contain a spiritual sense ; for all
things and every single particular in the Word are from
the spiritual world, because they are from the Lord ; and
when these were let down from heaven into the natural
world, they were clothed with a corresponding natural
sense, such as is that of the sense of the letter of the Word
(n. 434<j).

The historical portions of the Word are all representative of
such things as belong to the church ; and the expressions
by which the historical events have been described are
all significative (n. iwd).

The spiritual sense that lies hidden in the historical parts of
the Word is more difficult to be seen than that in the
prophetical parts; for the historical narratives hold the


mind fixed on themselves, and thus they withdraw it from
thinking of any thing except that which appears in the
letter ; but nevertheless all the historical naratives of the
Word are representative of heavenly things, and the
words are significative (n. 7340-

As it is from creation that end, cause, and effeft, together
make one, so also it is from creation that the heavens
with the church on earth make one ; but this by the Word,
while it is being read by man from the love of truth and
good (n. 1084).

The angels who in heaven constitute the Lord's celestial king-
dom, draw the internal sense of the Word from the affec-
tion alone of a man who is reading the Word ; there is
the same result also from the sound of the words in the
original tongue ; but the angels who are in the Lord's
spiritual kingdom draw the internal sense from the truths
that the words contain (n. 3261^).

The Word in the letter is written according to the appear-
ance, because it is according to the apprehension of natu-
ral men. But the angels, who are spiritual, do not see
these truths of the Word apparently, according to man's
apprehension of them, but spiritually (n. 405/1).

External goods and truths are those that are in the sense of
the letter of the Word, but internal goods and truths are
those which are in the internal or spiritual sense of the
Word : and again, external goods and truths are such as
are in the lower heavens, with the angels there, that is, in
the ultimates of heaven ; but internal goods and trutlis
are such as there are in the higher heavens, that is, in the
third and the second, and with the angels there. Inter-
nal goods and truths are genuine goods and truths them-
selves ; but the external are goods and truths because they
correspond, and thus are correspondences. The internal
have immediate communication with the angels of heaven ;
the external do not have immediate communication, but
mediate, through correspondences (n. 3763).

Divine truth with us is the Word. This is the one only me-
dium of the conjunftion of heaven with the church ;
wherefore when it is reje<5led from the heart, that conjunc-
tion is loosed ; and then the man, being left to hell, no
longer acknowledges any truth of the church (n. 960^).

The world cannot continue to exist without a church in which
the Word is, and in which the Lord is known : for with-
out the Word, and thence knowledge and acknowledg-
ment of the Lord, heaven cannot be conjoined to the hu-
man race; and consequently the Divine that proceeds
from tlie Lord cannot flow-in with new life (n. 665).

There is a belief that the church is where the Word is, and


where the Lord is known ; but the church consists of those
only who in heart acknowledge the Divine of the Lord,
and who learn truths from Him through the Word, and
do them (n. 388a).
Whereas the Word was given to men that by it there may
be conjun6tion of the Lord with angels and with men,
therefore in every part of it truth is conjoined to good,
and good to truth ; for in the Word, and especially in the
prophecies, two expressions are used, one of which has
relation to divine truth, and the other to divine good :
but this conjunflion in the Word is apparent only to an-
gels in heaven, and to those on earth to whom it has been
given to see the spiritual sense in the Word. There are
words that are used in relation to truth, and there are
those which are used concerning good ; wherefore where
two expressions occur which are almost of the same im-
port, one is significative of such things as belong to truth,
and the other of such things as belong to good: There
is this union in the Word, because the Word is divine ;
and from the Divine proceeds divine truth united to di-
vine good (n. 466). But that such marriage exists in
every part of the Word, none can see but those who have
a knowledge of its internal sense (n. 238).

(See also articles n. zSSi, 310, 323^, 411c,*', 484, 491, 660, 706a,
775. 778^. 1063, 1077.)

To every one, the Word appears, according to his quality ;
as life to those who are in good and truth, but as death to
those who are in evils and falsities (n. 382).

In the Word are all the truths of heaven and the church ;
yes, all the arcana of wisdom that are possessed by the
angels of heaven ; but no one sees them but he who is in
the good of love to the Lord and in the good of love to-
wards the neighbor. They who are not in these goods
may see truths here and there, but they do not understand
them ; they have altogether a different perception and
idea concerning these truths from that which properly
belongs to them ; and thus, although they see or know
truths, still they are not truths with them, but falsities (n.

They who are in spiritual affeflion for truth study the Word,
and desire nothing more than to understand it ; and this
because there are innumerable things therein which they
do not understand : since the Word in its bosom is spir-
itual, and the spiritual includes infinite arcana, therefore
so long as a man lives in the world, and then sees from
the natural man, he can be but little in the knowledges
of truth and good, and only in those that are general-


but in these, nevertheless, innumerable things may be
implanted when he comes into the spiritual world, or
heaven (n. 112).

Truths in the natural man are scientifics and knowledg-es,
from which man can think, reason and conclude naturally
concerning the truths and the good things of the church,
and concerning the falsities and the evil things which are
opposite to them, and can thence be in some natural en-
lightenment when he is reading the Word ; for the Word
in the letter is not understood without enlightenment,
and this is either spiritual or natural. Spiritual enlighten-
ment has place only with those who are spiritual ; and the
spiritual are those who are in the good of love and of
charity, and who thence are in truths ; but there is onl}-
natural enlightenment with those who are natural (n.

When man is reading the Word from the Lord, and not from
himself, he is in consort with angels, and inwardly he is in
perception that is similar to the spiritual perception of an-
gels ; and this spiritual perception which is possessed by
the man-angel flows into his natural perception which is
proper to him in the world, and enlightens it. Hence the
man who reads the Word from affedtion for truth has en-
lightenment through heaven from the Lord (n. 1067).

They who regard themselves in everything, while studying
the Word, are outside of the Word ; but they who love
the truth and the good from it, are within the Word, for
they view it from the Lord and not from themselves (n.
41 1^.

Without knowledges from the Word, man does not know
the way to heaven ; and without them the Lord cannot
dwell with man (n. 112).

The truths that are from the Word, both with angels and
with men, are in their memories ; and from the memory
the Lord calls them forth, and conjoins them to good, so
far as the angel or the man is in spiritual affeftion for
truth, which he has when he lives according to truths
from the Word. The conjunftion is effe6led in the inner
or spiritual man, and then'ce in the outer or natural man.
This conjundlion constitutes the church in man while he
lives on earth, and afterwards constitutes heaven in him
(n. 292).

Let man read the Word every day, a chapter or two ; and
let him learn from a master and from preachings the dog-
mas of his religion ; and especially let him learn that God
is one, that the Lord is the God of heaven and earth, that
the Word is holy, that there is a heaven and a hell, and
that there is life after death (n. 803a).


The first truths are also ultimate truths, such as those of the
Word are in the sense of the letter ; for entrance into the
church is effe6ted by these truths, for they are learned
first ; and in them are all the interior things that constitute
the internal sense of the Word (n. 3951^).
Moreover it is to be noted that the truths which are imbibed
by man in his infancy and childhood, from the Word, and
from dodlrine and preaching from the Word, appear in-
deed as truths, but still are not truths with him ; they do
not become truths until they are received in the will, for
so they are first received by the man and begin to live
with him (n. 434a).
It does not conduce to salvation to enrich the memory with
truths from the Word and from the dodlrinals of the
church, unless they are committed to life (n. 617c).
Nothing makes spiritual life with man but knowledges of
truth and good derived from the Word and applied to
life ; and they are applied to life when man holds them
as the laws of his life ; for so he looks to the Lord in
every thing; and the Lord is present with them, and
gives intelligence and wisdom, and their affeftion and en-
joyment (n. 196).
He who loves truth because it is truth, may as it were inquire

Online LibraryEmanuel SwedenborgIndex to the Apocalypse explained of Emanuel Swedenborg → online text (page 36 of 53)