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Index to the Apocalypse explained of Emanuel Swedenborg online

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The spiritual angels do not know anything of the sense of
the letter of the Word, but of its spiritual sense ; they
have the Word in this sense, and it is read by every one
of them (n. 831).

The angels who are in the internal sense do not see the sense
of the letter, nor do they know anything of it, but the in-
ternal sense only ; and because they see this in the light
of heaven, they see it in such series, in such connexion,
and also in such fulness, and thus in such wisdom, as can-
not be expressed in human words, or described (n. 17).

It is to be noted that the Word, in order to be divine, and to
serve at once for heaven and for the church, must neces-
sarily be natural in the letter ; for if it were not natural in
the letter, there would not be conjunftion of heaven with
the church. When a man thinks spiritually frorti the
natural things which are in the sense of the letter of the
Word, he is conjoined with heaven, with which he would
not otherwise be conjoined (n. 71).

The sense of the letter of the Word communicates with
heaven, for the reason that all things and every single
thing therein contain a spiritual sense, and the spiritual
sense is perceived in the heavens, when the natural sense,
which is the sense of the letter, is understood by man.
The Author further says, — "That this is the case, has
been confirmed to me by much experience from the spir-
itual world. I have heard some repeat expressions from
the sense of the letter of the Word, and have perceived
that communication was instantly given them with some
society of heaven ; for the spiritual sense which was in
the words repeated from the sense of the letter penetrated
to that society. Evil spirits .sometimes abuse this com-
munication, to procure for themselves favor from the heav-
ens" (n. 832).


When spirits bring forward any passage of the Word accord-
ing to the sense of the letter, they immediately rouse
some heavenly society to conjunflion with themselves (n.

The interior things of heaven and the church, which are called
celestial and spiritual, are founded upon the knowledges
of truth and good that are in the sense of the letter of the
Word, rationally understood (n. 518c?).

It is the sense of the letter of the Word iDy which man is en-
lightened by the Lord, and through which he receives
answers when he desires to be enlightened (n. 1066 ; com-
pare n. I'l'&c).

The first perception of the Word is such as is the perception
of the sense of its letter (n. 622a).

Divine truths in the ultimate of order, which are the truths
of the sense of the letter of the Word, are translucent, for
the spiritual sense is in them, and in this sense is the light
of heaven, from which all things that belong to the sense
of the letter of the Word are enlightened (n. 717a/).

All things which are in the sense of the letter of the Word
are natural, and they contain in them spiritual things ;
wherefore that the spiritual sense of the Word may be
open, the spiritual which is in the natural must be explored,
or the spiritual from which the natural proceeds (n. 116 ;
compare n. 468).

All things belonging to doctrine are to be confirmed by the
sense of the letter of the Word, because in the sense of
the letter divine truth is in its fulness ; for it is the ulti-
mate sense, and the spiritual sense is in it. When man
thinks any truth, and confirms it by the sense of the let-
ter, it is perceived in heaven ; but not so if he does not
confirm it ; for the sense of the letter is the base, into
which the spiritual ideas, which angels have, close (n.
356 ; see much more, n. 1089).

The ultimate of doftrine is the sense of the letter of the
Word (n. 8iia).

The sense of the letter of the Word is that from which every
thing of doftrine is to be confirmed on earth (n. 1066).

The sense of the letter of the Word is the ultimate sense of
divine truth ; and thus it is for the natural and sensual man,
adapted to its apprehension, and often in its favor ; where-
fore unless it be read and viewed from doftrine, as from
a lamp, it carries the mind away into darkness concern-
ing many things that pertain to heaven and the church
(n. 7i4^(iv.)).

The external of the Word, which is called the sense of its let-


ter, is for little children and for the simple, and it is there-
fore written according to appearances (n. 632).

The Word in the sense of the letter is adapted to the appre-
hension of little children and of the simple, most of whom
are sensual ; and the sensual receive only such things as
appear before the eyes (n. 734a).

It does no harm for little children and the simple-minded to
believe the made-up historicals ; for these, like all other
parts of the Word, conjoin human minds to angelic minds ;
for angels are in the spiritual sense while men are in the
natural (n. 739*).

Nothing false can ever be confirmed by the sense of the let-
ter of the Word, except by means of reasonings from the
natural man (n. 819).

He who denies the Word to be divine in all the sense of the
letter, breaks off connexion with heaven ; for it is through
the Word that man has conjunftion with heaven (n. 545).

The sense of the letter of the Word, in the man who falsifies
it, is perceived in heaven in a two-fold manner ; it is per-
ceived as genuine truth, and at the same time as truth
destroyed ; as genuine truth from the sense of the letter
according to correspondences, and as truth destroyed ac-
cording to its falsifications. Hence it comes to pass that
the true and the false are presented together, as conjoined ;
and from this the angels of heaven are disturbed, and
wholly turn away. So heaven is shut, and all communi-
cation of heaven with that man perishes ; and from this
there comes to him conjundlion with hell (n.

Literal Sense. — The truth of do6lrine that is interiorly gath-
ered from the sense of the letter of the Word, is called its
literal sense (n. 618).

The literal sense of the Word is a foundation to the truths
of its spiritual sense (n. 727^).

All of the doftrine of the church ought to be formed and
confirmed from the literal sense of the Word (n. 593).

The external or literal sense, as to truths, is meant (Isa. iv.
5) by "the cloud by day ;" and as to good, by "the shin-
ing of the flaming fire by night :" this sense, because it
covers and conceals the spiritual, is called "the covering
over all the glory;" "the glory" is the spiritual sense
(n. 2943).

Knowledges of truth and of good are truths in ultimates,
such as are the truths of the sense of the letter and of the
literal sense of the Word (n. "jiTc). »

Opposite Sense.— {See the head, Opposite Sense.)

All things in the Word have also an opposite sense (n. 419s).



Every thing in the Word has also an opposite sense (n. 715).

It is to be noted that most things in the Word have also an
opposite sense, and that from that sense it may be known
what is signified in the genuine sense (n. 329/).

Word, the ancient ( Vertum antiquum, Verbum vetustum). — That the

ancients also had a Word, both prophetical and historical,
is plain in Moses, where' mention is made of its prophet-
ical books, which are there called "Enunciations," and
of its historical books, which are there called "the Wars
0/ Jehovah " (Num. xxi. 14, 27). Those historical books
were called "the Wars of Jehovah" because those wars
signify the wars of the Lord with the hells, which are also
meant by " wars " in the historical parts of our Word (n.

The religious system among the Mohammedans was in some
things taken from the Word of both Testaments. With
some other nations the religious system is from the an-
cient Word that was afterwards lost. With some, the
religious system is from the Ancient Church, in which
was the ancient Word (n. 1177). (See Jashar.)

Litt/e word ( rocuia). — In the Word there is no little word

that is' empty ; for the divine is in all things and every
single thing therein (n. 408).

Iffork (Opus). — (See Fashion.)

By "works " are meant all things that man does, speaks, and
writes, whether they be great and many, or little and few.
And all these works, both small and great, are good when
they are done from the Lord with the man, and they are
evil when done from the man himself: and they are good
so far as he shuns evils because they are sins against God ;
and they are evil so far as he does not shun them (n.


Love, life, and works, with every man, make a one ; even so
that whether you say love, or life, or works, the meaning
is much the same. That works proceed from man's life,
as well internal as external, and that they are aflivities of
the sphere of affediions and their thoughts that surround
him, and that no communication of the life and the love
of man takes place unless the encompassing sphere ,which
belongs to his life becomes aflive by doing, may be shown
by many things ; wherefore as is the life, or as is the love,
or as are the works, with man, so are all things from which
comes that sphere, and such consequently is the faith also
(n. 842).

When man begins to shun evils and to be averse to them,
because they are sins, then all things which he does are


good, and may also be called good works, with a differ-
ence according to the excellence of the uses : for the things
which a man does before shunning evils and becoming
averse to them as sins, are works from the man himself ;
and then, because man's proprium is in them, are evil
works : but the things which a man does after shunning
evils and becoming averse to them as sins, are works from
the Lord; and these are good works, because the Lord
is in them, and with the Lord heaven {see n. 974).

Works, however, are more or less good according to the
excellence of uses ; the best are those which are done for
the sake of uses to the church ; next to these in goodness
are those which are done as uses to one's country, and so
on : the use determines the goodness of the works. The
goodness of works also increases with man according to
the fulness of the truths, from the affection for which they
are done (n. 975).

It is from an eternal statute, or frojn divine order, that where
there are not good works there are evil works (n. 963).

When man shuns evils and is averse to them as sins, then the
works that he does are alive ; but those done before were
dead : for that is alive which is from the Lord, and that is
dead which is from man (n. 974).

Cease, therefore, to ask yourself " What are the good works
which I shall do, or what good shall I do, that I may re-
ceive eternal life?" Only abstain from evils as sins, and
look to the Lord, and the Lord will teach and lead you
(n. 979).

(See also articles n. 98, 105, 107, 116, 154, 157, 165, 168, 174, 185,
189, 207, 230, 250c, 288^, 323^ 324^, TAOd, 365^, Afl^d, 412/,
435". S85«/, 617^, 650a, 6S4«, 695^, 785, 786, 789, 790*, 794,
797. 798*, 8o2*, 803*, 822, 825, 837, 901, 932-946, 993.)

Employments (Operae). — By uses, in the heavens and on earth,

are understood ministries, funftions, pursuits of life, em-
ployments, service of various kinds, labors ; consequenriy
all things which are opposite to idleness and sloth (n. 1226).

Creation (opijicium). — "The work (or 'creation') (ktisis) of

God" {Apoc. iii. 14) is the church ; "the beginning of the
work {or creation) of God," signifies faith from Him,
which as to appearance is the first of the church (n. 229).

"Opus (work)" (the plural "operae" is sometimes found)

MA<«LAL, ha. iii. 8 (n. 412/);

Hos. iv. 9 (n. 98, 250c) ;

Zech. i. 6 (n. 98, 250c) :
«A"SEH, Ps. viii. 6 (n. 650a) ; xxxiii. 4 (n. 323,5) ; civ. 13 (n. 405^) ;
cxi. 7 (n. 585^); cxxxviii. 8 (n. 585*);


Isa. xvii. 8 (n. 585*) ; xix. 25 (n. ^A^d, 585^1, 654J) ; xxxii.
17 (n- 365^) ; xxxvii. 19 (n. 58515); Ix. 21 (n. 585^); Ixiv.
8 (n. 585*) ;

yer. 1. 16 (n. 324^, 585*) ; x. 9 (n. 585*) ; xxv. 7 (n. -585^) ;
xxxii. 30 (n. 585*) ; xliv. 8 (n. 585*);
po'AL, Deut. xxxiii. 11 (n. 585^);

Ps. cxi. 3 (n. 2882;) ;

Isa. xlv. 9 (n. 585^) ;

jfer. xxv. 14 (n. 98, 250c, 585*) :
ERGON, yohn vi. 28 (n. 98);

Apoc. ii. 2 (n. 98) ; verse 5 (n. 105, 785a); verse 6 (n. 107) ;
verse 9 (n. 98, 116, 785^) ; verse 13 (n. 98, 785a) ; verse
19 (n. 98, 154, 157, ^&Sa)■, verse 22 (n. 165) ; verse 23
(n. 98, 168, 250^, 785a) ; verse 26 (n. 174, 7850) ; iii. 1
(n. 98, 185); verse 2 (n. 189); verse 8 (n. 98, 207);
verse 15 (n. 98, 230) ; ix. 20 (n. 585a) ; xiv. 13 (n. 98,
250,^, 785^, 901) ; XX. 12, 13 (n. 98, 250c, 785a) ; xxii. 12
(n. 98, 250^, 785a).

"Opera (work)" represents

PRAXIS, Matt. xvi. 27 (n. 98, 250c).

The above Hebrew and Greek words are rendered in the English versions
by "work," "deed," "doings," etc.

"Pretium operis (the price of the work)" represents

q,"uLLAH, ha. xl. 10 (n. 695^) ; Ixii. 11 (n. 695*; the latter passage
has ^'pretium operae'''' in n. 328c).

To work {Operari). — " Opcrari (to work) " is the rendering of

ERGAzoMAi, John vi. 28 (n. 98); ix. 4 (n. 98).

Laborer {operaHus). — By "laborers (ergates)" {Matt. ix. 38)

are meant all who shall teach from the Lord (n. 91 1<:).
See also Luke x. 2 (n. 911^) ; xiii. 27 (n. 212, 231, 617c).

Worker (operator). — "The worker (iasah) of wickedness"

{Mai. iv. i) means those who confirm themselves in evils
by the life (n. 540a).

Working with (Cooperans). — "GsiT^ifrawj- (working with them);"

is the rendering of

suNERGEo, Mark xvi. 20 (n. 815^)

Workman, Smith, Carpenter {Faber). — {See Craftsman.')

"Workmen (charash)" {Zech. i. 20; the authorized version has
"carpenters," the revised has "smiths") signify like things with

"iron;" namely, truth in ultimates which is strong and
powerful (n. 3163).
" The work of the hands of the workman " ( yer. x. 3) is what
is from man's own intelligence (n. 1145 ; compare n. 458.5,


See also Jer. x. 9 (n. 585^).

Workhouses {Ergastuia). — They who are in hell are in workhouses ;


and under a judge who imposes tasks on the prisoners
(n. 1 194).

World {Mundus). — {See Earth.')

There is a natural world, and there is a spiritual world. The
spiritual world is prior, interior, and superior to the natu-
ral world ; wherefore every thing of the spiritual world is
the cause, and every thing of the natural world is an effedt.
There is indeed an existence of one thing fronr another, in
progression, even in the natural world ; but this through
causes from the spiritual world (n. 1206 ; compare n. 1218).

Unless heaven were in order, the world, that is, men on earths,
could not possibly have existence and subsistence ; for the
world is dependent on heaven and its influx into the spir-
itual and rational things of men ; in a word, all things
would perish (n. 306).

Spaces and extensions exist in the heavens apparently, in the
world adiually (n. 1222).

"The foundation of the world" is the establishment of the
church (n. 391^, 1057).

Truths of the sense of the letter of the Word are what are
meant {Deut. xxxiii. 27) by "the arms of the world" (n.

594^ ! *ti^ English versions have " everlasting arms ").

"Mundus (world) (' everlasting' in the English versions) " represents

<oLAM, Deut. xxxiii. 27 (n. 594*) ;

Ps. xxiv. 9 (n. 2o8i5) :
KOSMos, Matt. xiii. 38 (n. 683) ; xxv. 34 (n. 1057);

Luke xi. 50 (n. 39i«, 1057) ;

y^/^w i. 9, 10 (n. 151, 294^) ; xvi. 33 (n. 806) ; xvii. 24(n. 1057).

Habitable earth (Ortis). — By "the world" is signified' the

church (n. 275a, Z'^\c4, 401c; "the world" is the church,
and this term is used concerning good (n. 419.^, 6oo^, 612).

"Earth" signifies the church as to truths, and "world" as to
good (n. 741^, 1003, 1057).

By " world " {Ps. xxiv. 2) are signified heaven and the church
in the whole complex (n. 518^, 644c).

"The world" {Ps. xcviii. 7) signifies the whole heaven as
to its truths; "and they that dwell therein" signifies the
whole heaven as to its goods (n. 518c).

"Orbis" represents

TEBHEL, in the passages of the Old Testament here referred to..

By "the whole world (oikoumene)" {Apoc. xii. 9) are signified
all things of the church (n. 7410-^).

See also Matt. xxiv. 14 (n. 7411;) ;
Luke xxi. 26 (n. 741^) ;
Apoc. xvi. 14 (n. 74i</, 1003).


World of spirits {Mundm spirituum). — Under the heavens is the

world of spirits, and under this are the hells. The world
of spirits is the middle world, and receives influx both
from the heavens and the hells, every one there accord-
ing to the state of his life (n. 702).
After death, every man comes first into the world of spirits ;
there he undergoes changes of state, and is prepared for
heaven or for hell (n. 1218).

From correspondence, "the belly" {Matt. xv. 17) signifies
the world of spirits, whence are thoughts with man ; and
"the draught" signifies hell (n. 580).

Every man is conjoined to spirits who are in the world of
spirits, of a quality like his own (n. 537a).

The New Church on earth grows according to its increase
in the world of spirits : for spirits from that world are
with men ; and they are from those who were in the faith
of their own church vyhile they lived on earth ; and of
these none receive the doftrine [of the New Church] but
those who were in spiritual affeiftion for truth : such only
are conjoined to the heaven where that docSrine is, and
conjoin heaven to man. The number of these in the
world of spirits now increases daily ; wherefore, accord-
ing to their increase, the church which is called the New
Jerusalem increases on earth (n. 732).

Worm ( Vermis). — By "the worm (tola-ath) " which smote the gourd
Jonah iv. 7) is signified the destruftion by evil and the
falsity from it (n. 401 a).

Wormwood {Atsinthium). — " Wormwood (apsinthos) " {Apoc. viii. 11),
from its bitterness, signifies truth mixed with the false of
evil (n. 519a).
That the Jews, of themselves and from the heart, were in
evils and the falsities therefrom, is signified {^Jer. xxiii.
15) by "Jehovah's feeding them with wormwood (la'snah),
and making them drink the waters of gall ; for to Jeho-
vah, that is, to the Lord, are attributed evil and falsity,
which nevertheless are man's own (n. 519a).

Worn out. Rotten rags (Detritus). — By " the old cast clouts and

old rotten rags {detritus, things worn out) (m«lachim)," with

which they drew out Jeremiah the prophet ( Jer. xxxviii.
11), is signified vindication of the truth of do<5lrine and
its restitution by means of such goods and truths of the
sense of the letter of the Word as have not been perceived
and understood, and have therefore been neglefted and
cast aside (n. 537^).


Worship [Coiere. CuUus). — All worship of the Lord is from the good
of love by truths ; good fears the Lord, and truths glorify
Him. By worship from the good of love is meant wor-
ship by those who are in the good of life ; worship from
the good of love is given with no others : true worship
consists in a life according to the Lord's precepts, and to
do the Lord's precepts is to love Him (n. 942 ; compare
n. 696,5). (See Adore.)

"To fear," when said concerning the Lord, signifies to wor-
ship and revere, for the reason that in worship and in all
things belonging to it there is a holy and reverential
fear ; honor is to be paid, and no injury must be done (n.

By worship is not meant external worship alone, but also in-
ternal; and internal worship comprehends all of love and
all of faith, thus all that makes the church or heaven with
man ; in a word, all that makes the Lord to be with man
(n. 391a). _

Divine worship consists primarily in a life of charity, and
secondarily in prayers ; he who leads a life of piety, and
not at the same time a life of charity, does not worship
God (n. 325).

All worship is from the Lord ; for it is the Divine which is
communicated to man by the Lord, and in which the
Lord is (n. 391c).

No one can rightly worship God from himself, but from God ;
that is, from the goods and truths which are of God, in
him (n. 388^).

Worship with those who live a moral life from a spiritual ori-
gin is truly worship of God ; for their prayers are elevated
to heaven and are heard, for the Lord draws their pray-
ers through heaven to Himself (n. 182).

All who have lived a life of charity, when they enter into the
spiritual world, receive instrudlion and worship the Lord
(n. 696a).

Worship once begun, and rooted in the mind, is not abolished
by the Lord, but is bent so as to signify what is holy in
religion (n. 391^).

The idolatrous worship of the Babylonians is not to be de-
stroyed in the world, with themselves ; it is to continue ;
not, however, as the worship of a church, but as the wor-
ship of paganism (n. 1029c).

Whereas "trees" signify knowledges and perceptions of truth
and good, therefore the ancients held divine worship in
groves, beneath the trees. The reason why this was pro-
hibited to the nation of Judah and Israel (n. 391^).

The worship in the church among the sons of Israel was rep-


resentative worship, and principally consisted in offering
burnt-offerings and sacrifices (n. 391a).

Concerning idolatrous worship, or infernal worship (n. 391^).

A church is to be established by the Lord which will worship

Him (n. 1029;:).
This is to be when the church has become Babylonia; that
is, so devastated that there is no longer any good or ti'uth
left in it; this end is meant by the "end of Babylonia :"
not that their idolatrous worship is to be destroyed with
themselves, for this is to continue (n. 10291;).
He is gready deceived who believes that the heavens can
hereafter be reached through worship and through pray-
ers, by those who are in faith alone and not at the same
time in the good of charity (n. 277^).

(For further study of the Latin words "colere" and " cultus" with
their various meanings, see CuHivate : for other passages of
the Word, see n. 586, 624« ; see also articles n. 131*, 324a-<;,
325, 376^, 400i,c, 401^, 678, 799"j,c.)

Worthy (Dignus). — By "worthy (axios)," when said concerning the
Lord, is signified merit and justice, which belong to Him
alone (n. 293, 303, 327, 337).

So far as one receives from the Lord, he is worthy ; but so
far as he takes from himself, that is, from what is his own
or from proprium, he is not worthy (n. 196).

That "for they are worthy" {Apoc. xvi. 7) signifies that it is
done to them as they themselves do, is plain from the sig-
nification of their "being worthy," as here meaning that
they are in falsities of evil (n. 977).
(See also articles n. 306, 414.)

"Dignus haberi (to be accounted worthy)" represents

KATAxiooMAi, Luke xxi. 36 (n. 414).

Wound (Vuinerare, Vulnus). — By "him that was wounded by the
robbers" {Luke x. 30-34) are meant those who are in-
fested by those who are from hell (n. 375e(viii.) ; compai-e
n- 376^, 444^. 4580-
" To bind up the wounds, and to pour in oil and wine," sig-
nifies to prepare a remedy against falsities (n. 444;; ; com-
pare n. 962).

" Vulnus (a wound) " represents

PLEGE, Luke X. 34 (n. 4441:, 962).
" Vuinerare (to wound) " represents

TRAUMATizo, Lukc XX. 12 (n. 315^) :

EPiTiTHEMi (to give, to inflicft) plege (a wound), Luke x. 34 (n.
375^(Tiii.), 376^, 444^, d,t,%b).


Wounded (Sauciatus). — "To have been wounded (sph»tto) unto

death" {Apoc. xiii. 3) signifies to be in discordance with
the Word (n. 785a).

Wrappings. — {See Balls.)

Wraih [ExcandescenUa). — {See Anger, Fury.)

In many passages of the Word anger and wrath are attrib-
uted to God; and by "anger" is signified zeal for good,
and by "wrath" zeal for truth; for the same word in
the original Hebrew (chemach) is the term for wrath and
for heat (n. 481 ; compare n. 887, 1022).

Whereas there is no anger or wrath in the Lord against the
evil, but the evil have anger and wrath against the Lord,
and this appears to them to be from the Lord when they
are perishing, therefore it is so called according to the ap-
pearance (n. 741 rf).

The last judgment whiqih was accomplished by the Lord when
He was in the world, is meant in the Word of the Old
Testament by "the day of the indignation of Jehovah,"
" of His anger," " of His wrath," and by " the year of retri-
bution " (n. 4051^).

"ExcandescenUa (wrath)" is the rendering of

CHEMACH, ha. xxxiv. 2 (n. 405^); Ixiii. 6 (n. 4133):
CHARON, ha. xiii. 9 (n. 40iir, 413^) ; verse 13 (n. 400^);

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