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Index to the Apocalypse explained of Emanuel Swedenborg online

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8 (n. 177) ;
yer. xviii. 2, 3, 4 (n. 177); xix. i, 11 (n. 177);
Lam. iv. 2 (n. 242(f).

"Fiililia (the vessels of a potter) " represents

KERAMIKA, AfOC. U. 27 (n. 177).

Potter's earth {Argmd).—{See Clay.)
"Argilla" represents

CH'SAPH (Chaldee), Dan. ii. 33, 34, 35, 41, 42, 43, 45 (n. 176,
237*, 4U*, S77<i!, 10294); but in verse 32 "lutum" is
used at least in one instance (n. 70).

"Iron" signifies natural truth, and "potter's earth of clay"
signifies natural truth ; but here {Dan. ii. 43) " potter's
earth" signifies good adulterated, and "iron" truth such
as it is in the external sense of the Word (n. 41 1^) : "pot-
ter's earth of clay" (in English versions " miry clay") also sig-
nifies the false which is firom man's own intelligence (n.

Pound. — {See Mina.)

Pour out {Libare), Libation, Drink-offering {LUamen). — {See Mingle.)
By "the hbation ((?r 'drink-offering')," which was wine, is
sigiiified the truth of the church (n. 637.5; compare n.
" To pour out libations {or ' drink-offerings ') to the gods,"
signifies to worship from falsities (n. 555(^; compare n.

"Libamen (a libation) " represents

MiMSAKH, Isa. Ixv. II (n. 435*) :
NESEKH, yer. vii. 18 (n. 555^);
■ >^/i. I3(n. 637*).

"Libare (to pour) " represents

NASAKH, yer. vii. 18 (n. 5SS</) ;
Hos. ix. 4 (n. y](id).


Power, Potency (PotenHa), Powerful (Potms). — {See Might, Strength.')

"Power," when predicated of the Lord, is omnipotence (n.


All the power that angels and that men have, agamst evils
and falsities, is from the Lord ; and they have power in
the measure in which they receive the Lord : he who
believes that there is power against evils and falsities from
anything that is man's own, is greatly in error. They
who are in celestial love have much power ; they who are
in spiritual love have some power (n. 209).

All power belongs to the truth from good ; hence it is said
{Zech. X. 6, 7), "They shall be as the powerful Ephraim ;"
by " Ephraim " is signified the understanding of truth from
good ; and so he is called " powerful " from its multiplica-
tion (n. 376(i).

"Power" is said concerning divine truth, and "might" of
divine good; by the two together, therefore, "power
and might" {Apoc. vii. 12), is signified omnipotence by
divine truth from divine good (n. 467).

To falsities from evil there is no power at all, for all power be-
longs to truths from good. Falsities, however, have a
power over falsities, because like has power with like ; this
may be plain from the power that evil spirits have over
one another : but still they have no power whatever against
truths ; so absolutely none that they have no power at all
(n. 783 ; compare n. 776).

Angels are in constant power (much concerning this, n. 992).

"PotenHa (power)" represents words that are rendered
"power," "might," and "strength," in the English ver-
sions : —

G^BHURAH, Ps. Ixv. 6 (n. 405^);

yer. xlix. 35 (n. 357^) :
DuNAMis, Mail. vi. 13 (n. 48) ; xxvi. 64 (n. 36) ;

Apoc. iii. 8 (n. 209); vii. 12 (n. 467) ; xi. 17 (n. 691); xii. lO
(n. 745); xiii. 2 (n 783); xix. i (n. 1198) .

" Potens (powerful)" represents

GiBBOR, Ps. xlv. 3 (n. 288*, 298^) ; cxxvii. 4 (n. 724c);

Zech. X. 7 (n. 376^, 448c) :
'Az, Isa. XXV. 3, where the English versions have " strong " (n.

696c) :
•ARiTz, Isa. XXV. 3, where the English versions have "terrible''

(n. I7S<.) :
'ATTUDH, Isa. xiv. 9 (n. 304<i):
DuNATos, or according to another reading, ischuros, Apoc.yX. 15

(n. 408).

" Reddere potentem (to render powerful, to strengthen,)" rep-

GABHAR, Zech. X. 6 (n. 376^, 448f).


Authority (Potestas). — When it is said that the Lord has

"power (dunamis)" {Apoc. v. 12), it is meant that He has
all power, which is omnipotence (n. 338 ; compare n.


All divine power (dunamis) (see Apoc. iv. 11) regards salvation
as its end. The Lord has power over all things, because
He alone is God ; but the salvation of the human race is
the principal [end and work] of the power, because heav-
ens and worlds were created for the sake of this salvation,
and it is the reception of the proceeding Divine (n. 293).

"The powers (dunamis) of the heavens," which shall be shaken
(^Luke xxi. 26), signify the Word in the sense of the letter,
since this sense is the foundation of the spiritual verities
which are in the heavens (n: 304/).

In Babylon they have transferred to their chief, and from him
to those who are under him, the Lord's power over heaven
and over earth {much concerning this, n. 1064-1066).

By "the power {or 'authority,' as in the revised version,) (exousia)

of the beast," received from the dragon {Apoc. xiii. 4), are
signified the strengthening and corroboration of the dog-
ma of faith separate from charity, by invented modes of
conjoining faith with works (n. 789).

"Potestas (power) " represents

DUNAMIS, in passages given above:

exousia (authority). Matt, xxviii. 18 (n. 639, 678, 726(1.), 957) ;
yohn xvii. 2 (n. 678) ;

Apoc. ii. 26 (n. Vj$a, 727/5) ; iv. 11 (n. 293) ; v. 12 (n. 338) ; vi.
8 (n. 384); ix. 10 (n. 561); xi. 6 (n. 645, 647); xiii. 4
(n. 789) ; verse 5 (n 796) ; verse 7 (n. 803a); verse 12
(n. 819) ; xiv. 18 (n. 916); xviii. i (n. 1093).

Praise (Laudare, Laus). — "To praise" is to worship (n. 419^);
"praise" is predicated of truth (n. 455.5).

"To praise Jehovah" signifies worship (n. 3761;; compare n.

40i«, 630c, 650^).
"To praise God" is to confess and worship Him (n. 1210).

"Laudare (to praise) " represents

HALAL, Fs. cxxxv. I (n. 630,:) ; cxlviii. 2-4 (n. 401c) ; verse 7 (n.
388^, 405/5, 419"^. 650*) ; cl. 3 (n. 502*) ;
Isa. Ixii. 9 (n. 376/:); Ixiv. 11 (n. 220/5) :
sHtahACH (Chaldee), Dan. v. 4 (n. 373, 376.^) :
AiNEo, Apoc. xix. S (n. i2lo).

"Laus (praise)" represents

. T^HiLLAH, Ps. c. 4 (n. 63O/:) J cxlviii. 14 (n. 316/1);

Isa. xiii. 10 (n. 326*, 406*); verse 12 (n. 406^) ; Ix. 6 (d.


Praised {Collaudaius). — " To be great and highly praised (halal)"

{Ps. xlviii. i), denotes the spiritual truth which is from
spiritual good (n. 405«).

Prancing. — {See Clap.)

Pray (Omre), Prayer (OraHo). — In the Lord's Prayer, "Hallowed
be thy name " means that the Divine Human is to be re-
garded holily, and is to be worshipped (n. 102^).

That what proceeds from the Lord and is received is His
kingdom, may be evident from the passages in the Word
where mention is made of the kingdom of God : as in the
Lord's Prayer, where it is said, "Thy kingdom come, thy
will be done, as in heaven so also in the earth" {Matt. vi.
10) ; it is plain that by " kingdom " is here meant recep-
tion of divine good and divine truth which proceed from
the Lord, and in which the Lord is, with angels of heaven
and with men of the church ; for the next words are,
" Thy will be done, as in heaven so also in the earth ;"
God's will is done when divine good and truth are received
in heart and soul, that is, with love and faith (n. 683).

"Thy kingdom come" is a petition that truth may be re-
ceived ; " thy will be done," signifies that it is received by
those who do the will of God ; "thine is the kingdom, the
power, and the glory," signifies that divine truth is from
God alone ; it is said, " power and glory," because to the
divine truth is all power and glory (n. 48).

"To pray (palau) for him continually" {Ps. Ixxii. 15), signifies
that they will continually be withheld from falsities, and
held in truths (n. 329«).

They who "pray (pnosEucHOMAi) in secret" {Matt. vi. 6), pray
from love or affe6lion, and thus from the Lord (n. 695*).

"To pray (deomai) at all times" (Luke xxi. 36) is to prepare
themselves (n. 187^).

(See also articles n. 325^, ^nd).

A prayer recommended for certain persons by the Author ; —
But let them pray thus : That the Lord may be with
them continually, and may lift up and turn His faces to
them ; may teach, enlighten, and lead them, since of them-
selves they cannot do anything that is good, and may
grant' that they may live : that the devil may not seduce
them and implant evils in their hearts. (For they know
that while they are not led by the Lord the devil leads
them, and inspires evils of every kind, in hatred, .revenge,
cunning, deceit, as • a serpent infuses poison ; for he is
present, excites, and continually accuses ; and wheresoever


he meets a heart turned away from God, he enters in,
dwells there, and drags the soul to hell.) O Lord, deliver
us (n. 1 148).

{Precari), Praying (Precaiio). — The essential of worship is a life

of charity, and gestures and praying {precaiio) are its in-
strumentalities (n. 325a).
Whereas divine worship consists primarily in life, and not in
prayers, therefore the Lord said {Matt. vi. 7-9) that when
praying (frecari, pRosEucHOMAi) they should not use vain re-
petitions and much speaking (n. 325*).

"Precari (to pray)" likewise represents

PROSEUCHOMAI, Mark xi. 24 (n. 325*).

" To watch at every season " {Luke xxi. 36 ; see revised version,)
signifies to procure spiritual life ; it is therefore said, "pray-
ing (deomai) " because praying (precaiio) is an effedi; of that
life, or its external, which is efficacious so far as it proceeds
from life (n. 325,5).

"The house of praying ((7r prayer) [precatio, tsphillah)" {Isa.
Ivi. 6), or the temple, denotes the heaven where spirit-
ual truths are (n. SQi^).

See also Ps. Ixix. 13 (n. 2g$c).

"Precaiio (praying) " is the rendering of

pRoscucHE, Mati. xxi. 13 (n. 3253; but in n. 4101:, the rendering
is "freces '').

Prayers [Preces). — By "prayers" in the internal sense are

meant all things of worship; by "the prayers (proseuche)
of the saints " {Apoc. v. 8) is signified worship from spir-
itual good (n. 325a ; compare n. 324.11).

Because worship was performed in the temple at Jerusalem,
it was therefore called "the house of prayers" (Malt. xxi.
13) ; "prayers" signify worship (n. 4roc).

"Preces (prayers) " represent

TtpHiLLAH, Ps. cxli. 2, 5 (n. 325a):
PHOSEUCHE, Matt. xxi. 13 (n. 410c-) ;

Apoc. viii. 3 (n. 493) ; verse 4 (n. 324^, 325a, 494).

Preach, Proclaim {Praedicare) " To preach {or ' proclaim') (kehusso)"

{Apoc. v. 2) here signifies search, to determine whether
any one can know the states of life of all in heaven, and
on earth (n. 302).

By " the captives," to whom liberty should be preached {or
"proclaimed") (qara) {Isa. Ixi. i), are signified those who
have been secluded from truths and the goods fi-om them ;


to whom truths will be opened, and who will through truths

be imbued with goods (n. Sllc; in many other places the reading
is " proclamare" not "praedicare").

The Word is in every heaven, and with almost every angel,
in its proper sense, and is read daily : preachings also are
made from it, as on earth (n. 1024).

Precept (Praeceptum). — The precepts of the decalogue, in general
(n. 1024-1028).

The precepts explained : — first (n. 950-952, 954-957) ; second
(n. 959, 960, 962,963) ; third (n.965) ; fourth (n.966) ; fifth
(n. 967, 969-979) ; sixth (n. 981-986, 988-993, 995-1010) ;
seventh (n. 1012-1017); eighth (n. 1019, 1020); ninth
(n. 1021) ; tenth (n. 1022).

Religion with man consists in a life according to the divine
precepts, which are contained in sum in the decalogue.
Every one who makes those precepts to be of his religion,
becomes a citizen and an inhabitant of heaven. Most na-
tions {or gentiles) know those precepts, and also make
them to be of their religion, and live according to them
because God so wills and has so commanded : by this
means they have communication with heaven, and con-
juncSlion with God ; and they therefore are saved (n. 948).

The ten precepts of the decalogue are all things of the Word,
in sum (n. 1024).

In each precept there are three inner senses {much concerning
this, n. 1024).

In eight of the precepts are presented evils that are to be
shunned ; but in the other two, the third and fourth, are
contained some things which are to be done (n. 949 ; com-
pare n. 965).

With the sons of Israel, their laws were called judgments,
precepts, and statutes. By " precepts " are meant laws of
life, especially those in the decalogue; by "statutes" are
meant laws of worship, which are chiefly concerning sac-
rifices and holy ministrations ; and by "judgments " are
meant civil laws (n. 946).

(See also articles n. 213, 388^, 6962, Joid.)

Precious {Pretioms). — {See Rare.')

"The precious things of the sun" {Deut. xxxiii. 13-16) are
truths from the celestial kingdom; "the precious things
of the months " are truths from the spiritual kingdom (n.
44815) ; by " the precious things of heaven, the dew and the
deep," are signified spiritual-celestial things in the internal
and the external man (n. 401?): "the precious things of
the earth" are the spiritual good things and the truths


from them, belonging to the church (n. 295c) : by " the
precious things of the hills of an age " are signified genuine
goods, both of love to the Lord and of charity towards
the neighbor (n. 405/).

Spiritual affeftions for truth are called "precious ones" (Ps.

xlv. 9; the English versions have "honorable women,") when the

truths are genuine (n. 684*).
"Pretiosus (precious) " represents

YAQAB, Ps. xlv. 9 (n. 298.5, 684^) ;

Ezek. xxvii. 22 (n. 717^) ; xxviii. 13 (n. 294^, 7173) :
MEGMEDH, Dcut. xxxiU. 14 (n. 40i<?, 405/, 448^); verse 16 (n. 295c,

TiMios, Apoc. xvii. 4 (n. 717^, 1043^ xviii. 12 (n. 717^, 1142);

verse 16 (n. 717a', 1167); xxi. 19 (n. 717^).

''Pretiosus esse (to be precious) " represents
YAOAR, Ps. Ixxii. 14 (n. 328</).

Prefects, Prefecture. — {See Superintendents.)

Prepare (Parare). — " Prepare ye the way of Jehovah" {Isa. xl. 3),
signifies that they should prepare themselves to receive
the Lord (n. 405^).

To "the sheep who were, on the right hand," it was said
{Matt. XXV. 33, 34, 41) that they should possess as a her-
itage " the kingdom prepared for them from the founda-
tion of the world ;" and this for the reason that, in the
heavens, at the right hand is the south, where are all who
are in truths from good ; for in the southern quarter is the
proceeding Divine itself of this quality, and this is what
is meant by " the kingdom prepared from the foundation
of the world :" but concerning " the goats, at the left hand,"
theexpression "prepared from the foundation of the world "
is not used; but, "eternal fire prepared for the devil and
his angels," because the evil prepare for themselves their
own hell (n. 6ooa).

"Parare (to prepare, to make ready,)" is the rendering of

RUN, Isa. xiv. 21 (n. I029rf) :
'AHAKH, yer. vi. 23 (n. 734^) :
PANAH, Isa. xl. 3 (n. 405^) :
HEToiMAzo, Maii. XXV. 34, 41 (n. 6ooa) ;

yo/in xiv. 2, 3 (n. 731) ;

Apoc. viii. 6 (n. 500) ; ix. 15 (n. 571) ; xvi. 12 (n. 997) ; xix.
7 (n. 1220).

{Praeparare). — "To be prepared," meaning prepared by the

Lord, signifies to be provided. What man does, this is
pi'epared ; but what the Lord does, this is provided (n.


"Praeparare (to prepare) " represents

KUN, Ps. xi, 2 (n. 357c-); Ixv. 9 (n. 644c); cxlvii. 8 (n. 405^,

S94'5) ;
HEToiMAZO, Apoc. xu. 6 (n. 731)-

Prepuce. — {See Foreskin.)

Present {Praesem), Presence (Pmesentia). — {See Before.)

When there is not the idea of divinity, the Lord is indeed
present, but not with divine omnipotence in man ; for faith
makes the Lord present in man according to the quality
of the perception respecfling Him (n. 815*).

There is a perpetual presence of the Lord with all who are in
heaven and in the church ; and this is a peace-giving,
tranquil, preserving and supporting presence, by which all
things in the heavens and in the earths are constantly kept
in their order and connexion, and reduced to it ; and so,
too, there is a presence in the hells. But the presence
which is meant by His " standing upon Mount Zion" {Apoc.
xiv. i), is an extraordinary, active presence of the Lord,
for the end that His Divine may flow-in through the heav-
ens into lower [regions], and may there separate the good
from the evil, and cast down the evil from their places
where they have formed for themselves a semblance of
heavens (n. 850n).

Present oneself. — {See Place oneself.)

Preserve (Conservare). — {See Keep.)

" Conservare (to preserve)" is the rendering of

suNTEREo, Matt. ix. 17 (n. 376s).

Preserver (Servator). — {See Saviour.)

The Lord is called "Preserver (yasha<)" or "Saviour" from
the good of love (ri. 654*).

Press, Drain out. Suck out. Close (Exfrimere). — " Exprimere (to
press, to press out,) " represents

zuR, Isa. i. 6, rendered in the English versions "closed" (n. 962) :
MATZAH, Ezek. xxiii. 34, where the authorized version has "suck
out;" the revised has " drain out" (n. 960a).

Pressed.— {See Stumble.)

Press down. — {See Sink.)

Pressed down. — {See Depressed.)

Prevail (Praevatere). — Whereas the hells avail nothing against the
divine truth proceeding from the Lord, and avail not
against any man who has in him divine truth from the


Lord, therefore the Lord declares {Matt. xvi. 18) that
"the gates of hell shall not prevail (katischuo)" (11. \iid).

"They prevailed (ischuo) not" {Apoc. xii. 8) signifies that they
succumbed in the combat (n. 736).

"Praevalere (to prevail) " represents

CABHAR, Jer. ix. 3, where the authorized version has "are valiant,"
and where the revised version has "are grown strong"

Y^KHiL (Chaldeej, Dan. vii. 21 (n. 316c).

Prevarication, Transgression (Praevaricatio), Prevaricators, Trans-
gressors (Praevaricatores). — The cruel temptations of the
Lord are meant (^Isa. liii. 5), where it is said that " He was
pierced for our prevarications {or ' transgressions ') (pesha')
and bruised for our iniquities," and that "the chastisement
of our peace was upon Him " (n. 365«).
" Because of the prevarication of Jacob is all this, and because
J" of the sins of the house of Israel" {Micah i. 5), signifies

; that it is on account of things evil and false (n. 405/i).

" When the prevaricators {or ' transgressors ') (pasha-) have
come to their height" {I)an. viii. 23), signifies when there
• is no longer what is true and good, but what is false and

evil (n. 412/).

Prevent, Come before [Prae-uenire). — " Fraevenire (to prevent, to
come before,)" represents

QADHAM, Ps. xxi. 3 (n. 340a). ',i

Prey {Sapina). — " The prey (tereph) " over which the lion roareth
{Isa. xxxi. 4), signifies liberation from hell (n. 6oia).
The dissipation of things false and evil is signified {Num.

xxiii. 24) by "eating the prey" (n. 2784).
"Prey" {Nahum iii. i) is the violence brought by what is
false (n. 355«)-

Spoil (Praeda), SpoHers (Praedaiores). — By " the prey " from

which he goeth up {Gen. xlix. 9), is signified the dissipa-
tion of falsities and evils (n. 27815).
By "the spoil" {Deut. xiii. 16) is signified falsification of truth
(n. 652^).

"Praeda (prey, spoil,) " represents

BAZ, Ezek. xxxiv. 28 (n. 650/) :
TEREPH, Gen. xlix. 9 (n. 2784);

Ps. Ixxvi. 5 (n. 355<r) :
M^sHissAH, Jer. XXX. 16 (n. 8nc):
shala'lJ Deut. xiii. 16 (n. 652a'); xx. 14 (n. 725*).

"Praedatores (they that spoil) " represents

SHASAS, Jer. XXX. 16 (n. Silir).


{Direptio), They that prey {Direptores). — " DirepHo (prey)" rep-

BAz, yer. XXX. 16 (n. 811.:).

"Direptores (they that prey) " is the rendering of
BAZAz, yer. XXX. 16 (n. 8nc).

(Captura). — "Shall the prey (malqoach) be taken from the

mighty, or shall the captivity of the just be seized ?" {Isa.
xlix. 24,) signifies that they were secluded from truths by
those who sharply confirmed falsities ; and that still they
were liberated by the Lord (n. 81 it).

Price, Recompense {PreUum). — That heaven will be received accord-
ing to the love and the affeftions for good and truth from
the Lord, is meant (^Isa. Ixii. 11) where it is said that "the

price of His work (the revised version has ' recompense,' the author-
ized has 'work') is before Him" (n. 69515; compare n. 328c).

"Without silver and without price" (^Isa. Iv. i) signifies with-
out man's own intelligence (n. 617^).

" Without price" {^Isa. xlv. 13) signifies gratuitously, from di-
vine love (n. 706^;; compare n. 81 ic).

"Pretium (price) " represents •

M'CHiR, Isa. xlv. 13 (n. 706c, Siic); Iv. i (n. 617^).

"Pretium operae (the price of work, recompense,)" is the
rendering of

p"ULLAH, Isa. Ixii. II (n. 3281:) ; the same word is rendered by "pre-
tium operis" Isa. xl. 10 (n. 695^); Ixii. 11 (n. 69515).

Pride (Fastus). — They who have lived in pride from their own intel-
ligence, and have confirmed themselves from the Word in
such things as favor the loves of self and the world, occupy
tradls and mountains in the spiritual world, and there make
to themselves a semblance of heaven, believing that they
have heaven more than others : but when their time has
passed, they are ejedied from their places (n. 448.;).

{Superbia). — {See Magnificence.')

By "pride" (^Ezek. xvi. 49) is meant the love of oneself (n.

fiSS'^)- .
By " the pride of Jacob " (Amos vi. 8) is signified love of what

is false, with those who are of the church (n. 575<5).
Boasting and elation of mind from falsities that are said to be

truths, is signified (Ezek. xxxiii. 28) by " pride of strength "

(n. 405^).

"Superbia (pride) " represents

GA'ON, Ezek. xvi. 49 (n. 653a); xxxiii. 28 (n. 405^);
Amos vi. 8 (n. 67515) ;


Zech. X. II {a. 538a, 727*) :
GE'UTH, Isa. xxviii. I (n. 376/):
ZADHON, Obad. verse 3 (n. 4103).

Lining up. Elation, Raging [Eiatio). — By "the pride (ge'uth)

of the sea" (^Ps. Ixxxix. 9 ; the authorized version has "raging")

is signified the state in which the natural man opposes it-
self to the Divine, by denying those things which are of
the church (n. 275^).

" Elation (hokhes) " (/*.?. xxxi. 20) is said of the evil, because
it is of the love of self (n. 41 2.b).

Proud (Supcrbus). — By "the waters of the proud (zedhon) " {Ps.

cxxiv. 5), are signified falsities that favor the love of self,
and confirm it (n. 518?).

They have not reached the first degree of wisdom who are
proud of their knowledge, and regard themselves as most
intelligent from it (n. 117).

Priest {Sacerdos), Priestliood {SacerdoUum). — The Lord as Priest is the
divine good (n. 179).
By the two names, "Jesus" and "Christ" are signified both
the priestly and the royal [charafleristics] of the Lord ; by
"Jesus" the divine good, and by "Christ" the divine
truth (n. 31.5).

The celestial kingdom is called the Lord's priestly kingdom,
and the spiritual is called His royal kingdom (n. 31a;
compare n. 155).

The priesthood was a representative of the Lord as to the
work of salvation, for this was from the divine good of
His divine love. The priesthood of Aaron, of his sons,
and of the Levites, was a representative of the work of
, salvation, in successive order. Thus by "priesthood"

and "priesthoods" in the Word is signified the good of
love, that is from the Lord (n. 31^).

By "priests" are meant those who are in good of love ; , these
constitute the Lord's celestial kingdom (n. 31a ; compare

>?• ^55)-.

"Priests" signify such good as is in the celestial kingdom
(n. 31^). _

The high priest represented the Lord as to priesthood, by
which was signified the divine good (n. 768^).

Priests are called "ministers" {^Isa. Ixi. 6) because they repre-
sented the Lord as to the good of love; "ministering"
is predicated of the good of love, and by "ministry" is
signified all that is done from the good of love, and thus
it signifies that good (n. 155 ; compare n. 444.5, 527).


The priesthood was given to the tribe of Levi, because the
tribe of Levi represented love and charity, and it therefore
signified love and charity (n. 44.4a).

" Priests" mean those who teach life, and who lead to good ;
"prophets" mean those who teach truths by which men
are to be led. In the absti-aft sense, by " priests " and by
" priesthood " is meant good of love, consequently also
good of life ; and by "prophets" is meant the truth of
dodlrine, and consequentiy the truth which leads to good
of life : in a word, prophets are to teach, and priests are
to lead (n. 624s).

By "the chief priests and scribes " {Matt. xx. 18) are signified
adulterations of good and falsifications of truth (n. 65515).

Online LibraryEmanuel SwedenborgIndex to the Apocalypse explained of Emanuel Swedenborg → online text (page 4 of 53)