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(n. 195a).


A man is in his proprium when he is in the natural external
only ; but he is elevated from the proprium when he is in
the spiritual internal. Man does not sensibly perceive that
he has been elevated from the proprium, except from ob-
serving that he does not think evils, and that he is averse
to thinking them, and also that he is delighted with truths
and with good uses (n. 945).

Intelligence from a man's proprium is from himself, but in-
telligence from what is not proprium is from the Lord : all
have intelligence from proprium who are in the love of
self, for the love of self is the very proprium of man ; but
all have intelligence from the Lord who are in spiritual
affe<5lion for truth. It is said that their intelligence is not
from proprium, but from the Lord, because they are "ele-
vated from their proprium while they are reading the
Word, and this even into the light of heaven, and are
thereby enlightened (n. 7143(111.)).

Ability to see how man's proprium is distinguished from what
is not his proprium, has also been given ; this can be seen
in the light of heaven. The proprium has its seat inte-
riorly, but what is not the proprium has its seat exteriorly :
the proprium is veiled over, and is also hidden, by what is
not the proprium, and it does not appear until the veil has
been taken away ; it is taken away with all after death (n.
1 170).

Every man retains his proprium after death : but the angels
are withheld from evils which are of their proprium, and
are held in goods by the Lord (n. 304a).

When therefore man shuns and is averse to evils as sins, and
has been elevated by the Lord into heaven, it follows that
he is no longer in his proprium, but is in the Lord (n.

946)- . . , ,

They who are in love to the Lord, and in love towards the
neighbor, do not love their proprium ; for they love the
Lord above themselves, and the neighbor apart from them-
selves ; they are also withheld from their proprium, and are
held in the proprium of the Lord, which is divine (n.
758) : the proprium of the Lord's Divine Human is the
divine good of the divine love ; and it is that which in the
Holy Supper is called the Body (n. 1082).

" To see God from one's flesh " ( Job xix. 26) signifies to see
Him from one's voluntary proprium, made new and thus
good by the Lord. Where it is said, " I will make flesh
to come up upon them" {Ezek. xxxvii. 5), here, too, by
"flesh" is signified the proprium of the will, made new
and thus good by the Lord (n. 1082).

Prospect — {See Sight.)


Prosper (Prosperata). — That "she prospered (tzaleach) even to a
kingdom" {Ezek. xvi. 13), signifies that so it became a
church; "kingdom" is the church (n. 375?(viii.) ; compare
n. 617.5).

Prostrate {Prostemere). — " To be prostrate (takhah) at thy foot, and
to receive of thy words " {Deut. xxxiii. 3 ; the English versions
have ■' sat down at thy feet "), is a holy reception of divine truth
in ultimates (which is the Word in the sense of the letter),
and instruction therefrom (n. 204^).

Protect (Protegere). — "To protedl (ganan)" {Isa. XXxi. 5 ; see revised

version,) signifies divine providence in what pertains to safe-
guard (n. 282).

Protestants {Protestantes).

(See article n. 1070.)

Proud. — {See Pride.)

Provide (ProsfUere). — Every one ought to provide for himself and
for those dependent upon him the necessaries and requi-
sites of life, and to do this from love, but not from the love
of himself (n. 1 193).

Providence (Providentia). — Divine good united to divine truth, pro-
ceeding from the Lord, is received in the third or inmost
heaven as divine providence, in the second or middle heav-
en as divine wisdom, and in the first or ultimate heaven
as divine intelligence (n. 458a).
Divine providence is operative in every single thing with man,
and in the most minute particulars of all things, for his
eternal salvation ; for the salvation of man was the end of
the creation of heaven and earth; for the end was, that
from the human race there should be formed a heaven in
which God should dwell as in His own home. The salva-
tion of man is therefore the all in all things of the divine
providence (n. 11 35).

Laws of the Divine Providence may be seen set forth in a se-
ries (n. 1136,1138, 1 139, 1141-1148, 1150-1156, 1158-1160,
1162-1168, 1170, 1171, 1173-1177, 1179, iiSo, 1182,
1183, 1185-1191).

Provoke {Provocare). — {See Rebel.')

To provoke Jehovah to anger before His faces " {Isa. Ixv. 3),
signifies to sin against the truths and goods of the Word,
and to recede from the worship commanded therein (n.



"Provocare (to provoke)" represents

KA'AS, Deut. xxxii. 16 (n. 586) ;
Isa. Ixv. 3 (n. 659a) ;
ffos. xii. 14 (n. 624c).

Prudent {Prudens). — By " the five prudent (phhonimos) virgins " {Matt.
XXV. 2) are signified those of the church who are in faith
from love (n. 252^; compare n. 375«(viii.), 840; see also
Matt. vii. 24, n. 624^).

Pruning hooks {Cuitri futatorH). — That from the agreement of all,
combats will cease, is signified (^Isa. ii. 4) by, "They shall-
beat their swords into ploughshares, and their spears into
pruning hooks (mazmeroth)" (n. 7340-

Psalm {Psaimi), Sing praisB, Sing psalms {Psaiiere). — The truth of
good is expressed {Fs. Ivii. 7, 9 ; cviii. i) by "singing praise

(psaiiere, zamar) " (n. 323^).

Goods, and truths from them, are what "exult," "shout for
joy," "break forth into singing," "chant," "sing psalms,"
that is, rejoice, from influx out of heaven ; and man's
heart rejoices from them (n. 326^).

The Psalms (zsmib, zimrah, mizmor,) of David are called " psalms "
from the Latin psaiiere [and the Greek psallo, meaning
to strike or to play upon some stringed instrument, as the
cithara or harp] ; they are also called "songs ;" for they
were played and sung, with the added sound of various
instruments (n. j/ita.d).

Psaliery {NaUium), Psaltery of ten strings (NaUium decachordu). —
" Stringed instruments " signify spiritual things, or things
that are of truth; and "wind instruments" signify celes-
tial things, or those that belong to good. Whether you
say affedlions for truth, or spiritual things, the meaning is
the same ; and also whether you say affeftions of good,
or celestial things, it is the same thing (n. 323*).

By "the harp," "the psaltery," "the tabret," the "pipe," and
also by "wine" {Isa. v. 12), are signified exultations and
boastings from falsities of evil (n. 323c).

"Nablium (the psaltery) " represents

NEBHEL, and NEBHEL, 2 SoM. vi. 5 (n. 3231:) ;

Ps. xxxiii. 2 (n. 323*, 326^) ; Ivii. 8 (n. 326*) ; Ixxi. 22 (n.
3233) ; Ixxxi. 2 (n. 448^) ; xcii. 3 (n. 323*) ; ci. 3 (n.
323*, 326</) ;
Isa. V. 12 (n. 3231;) ; xiv. n (n. 1029^) ;
Amos vi. 5 (n. 44o<-).

Whereas " the harp " signifies confession from spiritual truths,
it is therefore said {Ps. xxxiii. 2), " Let us make confession


to Jehovah on the harp :" the "psaltery of ten strings {na-
Hium. decachordii, nebhel <asor) " Signifies correspondent spir-
itual good ; it is therefore said, " Sing psalms unto Him
on the psaltery often strings" (n. 323*).
"The harp" and the "psaltery" are predicated of those who
are in spiritual good (n. 326^).

Publicans (PuHicani). — {^See Sinners.)

The Lord "ate with publicans (telones) and sinners" (Mark
ii. 15, 16) for the reason that the gentiles, who are meant
by "publicans and sinners," received the Lord, drank-in
His precepts, and lived according to them ; and through
this the Lord appropriated to them the good things of
heaven, which is signified in the spiritual sense by His
"eating with them" (n. 61 7^).

Pudenda. — (See Shame.)

Pull asunder. — (See Draw forth.)

Pull out. — (See Draw out.)

Pulse, Pulsation {Pulsus). — (See Heart.)

When the pulsation of the heart ceases, the spirit is sepa-
rated ; because the heart corresponds to love, which is
vital heat (n. 167).

Punish. — (See Visit.)

Punishment (Poena). — Evils are removed from man by punishments,
or by temptations and consequent turning from them, or
by affedtions for truth and good. Evils are removed by
punishments with those who are not reformed ; by temp-
tations, and consequent turning from them, with those
who are to be reformed ; and by afifedlions for truth and
good with the regenerate. When an unreformed or evil
person undergoes punishment, which takes place in hell,
he is kept under punishment until it is perceived that of
himself he wills not the evils ; nor is he liberated till this
is the case ; and thus he is compelled of himself to re-
move evils ; if he is not punished even to such intention
and will, he remains in his evil : nevertheless, however,
the evil is not extirpated, because he had not compelled
himself ; it remains within, and recurs when the fear ceases
(n. 1 164).

Evil does not recede under compulsion by punishments, and
afterwards by the fear of them (n. 1151).

Punishments do not take away the will, the intention, and the
consequent thought of evil ; they take away the a6ts only
(n. 1 165).


The evil spirit is reduced to such a condition by punishments
that he does not speak evil, and does not do evil ; and he
remains in this condition so long as he is in a place where
the punishment is diredtly present to his mind ; but as
soon as the fear of punishment recedes, he is evil as be-
fore : his internal is not amended by punishments ; it
remains no less evil than before ; wherefore as soon as
the fear of punishment recedes, he returns into his own
evils, which are interiorly in him, and which belong to his
spirit and to the life from the spirit (n. 1133).

They who do not perform a use are sent into hells where they
are forced to their labors by a judge ; and if they refuse
to labor no food is given them, nor clothing, nor a bed to
lie on (see much more, n. 1226).

The appearance is that all evil of punishment is from God,
because He is omnipotent and does not avert it : but to
avert the evil of punishment is contrary to order ; for if
it should be averted, evil would increase until there would
be no good remaining (n. 638c).

The Lord God is not the cause of evil with any one ; and
He who is not the cause of evil is not the cause of punish-
ment ; but the evil itself which is with man is the cause
(n. 647).

Fear in regard to the punishments of hell is an external fear
of the thought and the will ; but fear in regard to having
no grace with God is an internal fear of the thought and
the will, and it is a holy fear which adds itself to love and
conjoins itself with it, and which at last makes one essence
with it (n. 1 150).

With the Jews there were two kinds of punishment by death,
namely, crucifixion and stoning. By "crucifixion" were
signified condemnation and the curse on account of the
destruction of good in the church, and by "stoning " were
signified condemnation and the curse on account of the
destrudion of truth in the church. "Wood," upon which
was the suspension, signified goods, and in the opposite
sense evil ; and " a stone," employed in stoning, signified
truth, and in the opposite sense the false (n. 655a).

Pure {Purus). — {See White.)

" The pure (bar) in heart" (Ps. xxiv. 4) is one who is in good
from love (n. 340/5).

By "a pure (haplous) or single eye" (Luke xi. 34) is signi-
fied the understanding of truth from good (n. 52615).

"Purus (pure) " also represents

TAHon, Ps. xii. 6 (n. 257).


Purification (PuHficatio), Purify (Purificare). — {See Clean.')

Spiritual purification is purification from falsities and evils (n.

" To be washed " signifies to be purified from evils and falsi-
ties, which is to be regenerated (n. 666).
(See also articles n. 475a, 939, 940.)

"Purificare (to purify) " represents
zAQAQ, Ps. xii. 6 (b. 257).

Purse (Crumena). — By " purse (balantion) " and " scrip " {Luke xxii.
36) are signified spiritual knowledges, thus truths (n. 131a,


Push, Pushed.— {See Strike, Stumble.)

Put— {See Set.)

Put away. Let go {Dimittere). — The reason why Moses per-
mitted to put away a wife (n. yioc).

The reason why whosoever has put away his wife, except for
fornication, and has married another, commits adultery ;
and that he who marries her that has been put away com-
mits adultery also (n. yioc).

"Dimittere (to let go) " represents

SHALACH, Isa. xlv. 13 (n. Sili:) ;

Jer. 1. 33 (n. 811.) :
APoLuo, Matt. xix. 3, rendered "put away" (n. 710c).

Put on.— {See Clothe.)

— Put off. Strip (Bxuere). — The Lord put off the human from

the mother, and put on a Human from the Father, which
is the divine Human (n. 205, Sggc). {See Lord.)

■* To strip " in the Word signifies to deprive of truths (n.
444c ; compare n. 240*, 654/).

"Exuere (to put off) " represents

cHALATz, Isa. XX. 2, rendered "put off" in the English versions

(n. 240*) :
PASHAT, Eiek. xxlii. 26, rendered "strip" (n. 654/):
PATHACH, Isa. XX. 2, rendered "loose" (n. 240*); but in Doc, of

the Lord, n. 15, and in Doc. of the Sac. Scripture, n. i5,

we find "dissolvere (to loosen)." See chalatz above, in

this article :
EKDuo, Luke X. 30, rendered "strip" in the English versions (n.


Putrefy, Stink (Comfutrescere). — Evils of the will, which are evil
works, are said to " putrefy (ba'ash) and waste away because

of foolishness " {Ps. XXXviii. 5 ; the English versions read " stink


and are corrupt "), when doing them is the enjoyment of the
will and thence of the thought (n. 962).

Pyropus. — (See Fiery stone.)

Pythons {Pythones), Pythonists (Pythonid). — There were formerly py-
thonists and also magicians in Egypt and in Babylon, who
were called wise because of their conversing with spir-
its, and on account of the operation of spirits upon them,
that was sensibly felt : but the worship of God was thus
turned into the worship of demons, and the church perished
(n. 1 182).

"Pythones (pythons or pythonists)" represents

>oBH, Lev. XX. 6, where the English versions read "having familiar
spirits " (n. 141^).

deri, Keri.

For marginal readings, see Ps. c. 3 (n. 482) ;
yo6 ix. 30 (n. 475*).

Quail {Cotumix). — Because they loathed the manna, by which is
signified spiritual nourishment, there was given to the sons
of Israel the flesh of quails (s^lav) (Num. xi. 6, 8, 20, 31,
33), by which is signified natural nourishment (n. 750<;).

Quakers {QuaqueH), Quakerism (Quaguerismus). — None but Quaker
spirits operate upon Quakers (n. 1182).
Quakerism mentioned among heresies (n. 1176).

Quality, of what {QuaKs). — In the spiritual world, when angels see
and meet others, they never inquire who they are and
whence they come, but what is their quality (n. 472).

Quarters {Piagae). — {See East, West, South, North.)

The whole spiritual world is made up of four quarters, the
eastern, the western, the southern, and the northern ; for
thus is that world divided. Those who are in the good
of love to the Lord dwell in the eastern quarter ; they
likewise dwell in the west ; those of the east, however, are
in clear good of love because in that which is interior, but
those of the west in obscure good of love, because in that
which is exterior. In the southern quarter dwell those who
are in clear light of truth, in the northern those who are
in obscure light of truth. These quarters are also meant
in the Word by "the four winds," and also by "the four
corners" (n. 417a; compare n. 652a).

Into two of the quarters, the eastern and the western, the


Lord flows-in with divine good more powerfully than with
divine truth ; and into the other two, the southern and
the northern, with divine truth more powerfully than with
divine good (n. 418a).
The quarters in the spiritual world are determined from the
Sun which is the Lord : where this Sun is, there is the
east ; opposite to it is the west, to the right is the south,
and to the left the north. Moreover, there are quarters in
the spiritual world differing from the quarters just men-
tioned, at a distance of about thirty degrees from them,
and under the auspices of the Lord as a Moon ; for the Lord
appears as the Sun to those who are in love to Him, but
as a Moon to those who are in charity towards the neigh-
bor and in the faith therefrom : in this eastern quarter and
this western quarter dwell those who are in the good of
charity towards the neighbor ; and in this northern and
southern, those who are in truths from that good, which
are called truths of faith. These are the quarters which
are sometimes meant in the Word, where it treats of such
truths and such good (n. 422a).

(See n. 304?, 417a, 418a, ^22ii-c, 584, 652*, 665, 971.)

Queen {Regina). — By "the queen (sheghal) who stands at the right
hand, in the best gold of Ophir" {^Ps. xlv. 9) are signified
heaven and the church, which are in divine truths from
divine good (n. 86315 ; compare n. 298^, 684*, 1 1 20) : the
Lord's celestial kingdom is meant, which is in the good
of love (n. 242.;).

"The queen (ivi=lekheth) of the heavens" {,yer. xliv. 17) sig-
nifies falsities in all their complex (n. 324^) : "the queen
of the heavens " signifies all evils in their complex, for
" queen of the heavens " has similar signification with " host
of the heavens" (n. 555^).

Quench {ExsHnguere). — " Exstinguere (to quench) " is the rendering

KABHAH, Isa. xlii, 3 (n. 50, 627a, 951).

Quicken. — {See Vivify.)

Quickly {cUo). — "Quickly" signifies what is certain and what is
full (n. 7, 106).
"Quickly" signifies what is certain and full, for the reason
that in the Word all things which belong to time signify
states; and thence "quickly" and "speedily" signify a
present state of aifedlion and of thought therefrom ; hence
certain, and full (n. 216).

"To come quickly" denotes certainly at hand, and coming
to pass (n. 680 ; compare n. 144, 695^).


"Cito (quickly) " represents

TACHos, Apoc, i. I (n. 7) :

TACHu, Apoc. ii. 5 (n. 106) ; verse l6 (n. 144) ; iii. 11 (n. 216) ; xi.
14(11. 680); xxii. 12 (n. 695*).

dulei. — {See Rest, Tranquil.)

Quiver {Pharetra). — {See Arrow, Bow.)

By "the quiver (>»shp*h) " is signified the Word, also dodi-ine
from the Word (n. 357*, 695<r) ; also doftrine from truths
(n. 724^.

See Ps. cxxvii. 5 (n. 3573);

/sa. xlix. 2 (n. 357^, 695^, 724<r).

Jtaamah {J!aama). — By "Sheba and Raamah" {Ezek. xxvii. 22)
are signified knowledges of truth and good (n. Tijc):
they also are meant who are in these knowledges (n.

Rabbah {Sadda,- Rabbak, Rahtath). — " Rabbah of Ammon " signifies
falsifications of truth (n. 163 ; compare n. 4351!, 504^).

Rabbah, Heshbon, and half of the land of Ammon were given
to the tribe of Gad for an inheritance ; by those lands,
therefore, are specifically signified the things which are
signified by " Gad " in general (n. 435^).

By "daughters of Rabbah" are signified aflfeftions for truth,
in the natural man (n. 435* ; compare n. dyjb).

Rabbi. — By "rabbi (rhabbi)" and "teacher" is signified one who
teaches truth, thus in the abstrad: sense doftrine of truth,
and in the supreme sense the divine truth, which is the
Christ. That He alone is the divine truth, is meant {Matt.
xxiii. 8) by " Be unwilling to be called rabbi ; for one is
your Teacher, the Christ" (n. 684a; compare n. 746^).

Raca. — Three degrees of hatred are described in Matthew (v. 22) :
the first is that of wrong thought, which is "to be angry ;"
the second is that of wrong mtention from that thought,
which is "to say Raca (rhara) ;" and the third is that of
wrong will, which is "to say Fool." "To say Raca" sig-
nifies to regard the good of charity as an.empty thing, and
thus of little worth (n. 746/).

Rachel. — Rachel represented the internal church, which is spirit-
itual ; and Leah the external church, which is natural (n.
439 ; compare n. 434*).
That there were idols in various nations of the countries of


Asia, may be evident from the gods of Laban the Syrian
that Rachel the wife of Jacob carried away {Gen. xxxi.
19, 20) ; from the calves and other idols in Egypt[, which
was an Asiatic power] ; and so on (n. 827a).

Bage, — (See Had, to bo.)

Raging. — {See Pride.')

Rahab {Sachab). — It was customary in ancient times, when significa-
tives were in use, to tie a scarlet thread in memory of a
thing, or to bring it to remembrance ; as is recorded con-
cerning the harlot Rahab, {^os. ii. 18, 19,) that she tied
in the window a scarlet thread, that those who were sent
as spies might remember their promise (n. 1042).

Rain {Jpiuvia). — By " rain " is signified divine truth, going forth or
flowing down, from which is the all of doftrine (n. 644^).

" Rain," as water, signifies divine truth from heaven ; but
"hail" signifies divine truth changed into infernal falsity,
which change is eflfedted on the way in its descent from
heaven {more may be seen, n. 1026).

By "sending rain (bhecho) on the just and on the unjust"
{Matt. V. 45), is signified divine truth inflowing ; for the
proceeding Divine, which is "the Father in the heavens,"
flows-in equally with the evil and the good ; but the re-
ception must be by man as of himself (n. 644.; ; compare
n. \o\e).

By "the early rain" or "morning rain" {Deut. xi. 14) is sig-
nified the influx and reception of divine truth in a spirit-
ual state; and by "the latter rain" or "evening rain" is
signified its influx and reception in a natural state (n.

"Pluvia (rain) " represents

GESHEM, Gen. vii. 12 (n. 633^) ;

Ps. Ixviii. 9 (n. 388^, 6441:) ; cv. 32 (n. 403?) ;

Isa. Iv. 10 (n. 644<r) ;

yer. V. 24 (n. 644^) ; xiv. 4 (n. 644*) ;

Ezek. xiii. 11 (n. 644</) ; verse 13 (n.419/) ; xxxiv. 26 (n. 340£-,
644<r) ; xxxviii. 22 (n. 578, 644(f) 5

ffos. vi. 3 (n. 644c);

Zech. xiv. 17 (n. 644^) :
MATAR, Z)f«A xi. II (n. 6443); verse 14 (n. 376c); verse 17 (n.
644*) ; xxxii. 2 (n. 64415) ;

2 Sam. xxiii. 4 (n. 401^, 6441:, 701^) ;

Job xxix. 23 (n. 644c) ;

Ps. Ixxii. 6 (n. 644c) ;

Isa. iv. 6 (n. 504^) ; v. 6 (n. 594^) ; xxx. 23 (n. 6441:, 1159);

Zech. x. I (n. 644c) :
HUETos, Aj>oc. xi. 6 (n. 644a).


"Cuipluvia (to which is rain, t^r rained upon,)" represents

GOSHEM, Ezek. xxii. 24 (n. 6443).

"Pluvia serotina (the latter rain) " represents

MALQOSH, yer. iii. 3 (n. 644*);

yoel ii. 23 (n. 37S^{viii.), 644^).

"Pluvia tempestiva (the former rain) " represents

MOREH, JodXy. 23 (n. 375^(viii.), 644.:).

To rain {Piuere),- — "To rain" signifies influx (n. 644a/).

" Pluere (to rain, to send rain,)" represents

MATAR, Gen. xix. 24 (n. S78);

Exod. xvi. 4 (n. 146) ;

Jsa. V. 6 (n. 6443) ;

Ezek. xxxviii. 22 (n. 503^) ;

Amos iv. 7 (n. 644^) :
BRECHo, Apoc. xi. 6 (n. 644a).

Shower {imber). — By " floods of waters " and by " rains " in the

Word, are signified temptations (n. 41 ii:, 4i9«, 644.^).

" It is straightway said that a shower (ombhos) cometh " {Luke
xii. 54), signifies that there is then an influx of divine truth
(n. 644c).

"Imber (rain)" represents

BRocHE, Matt. vii. 25, 27 (n. 4111:, 419?, 644^) :
OMBROS, Luke xii. 54 (n- 044<^)-

Rainbow, Bow in ffie cloud {Ms). — "The rainbow" signifies inte-
rior divine truth, such as is the Word in the spiritual sense,
for the reason that the light of heaven, like the light of
the world, according to its incidence upon objedls and the
modification in them, presents variegations of colors, and
also rainbows (n. 595).

By "the bow in the cloud (qesheth)" {Gen. ix. 13), or the
rainbow, is signified spiritual divine truth, translucent
through natural divine truth ; which translucence has place
with those who are being reformed and regenerated by the
Lord through divine truth and a life according to it : in
the heavens the translucence also appears as a rainbow (n.

595)- . . , . , .

" The bow in the cloud " signifies regeneration ; which is
effedted by divine truth and a life according to it ; and for
this reason that bow was taken for the sign of covenant
(n. 'joid).

That " from the loins downward there was the appearance as
of the shining of fire, as the appearance of the rainbow"
{Ezek. i. 27, 28), signifies the spiritual divine love which


reigns in the lower heavens ; it is the divine truth from
the divine good of love which shines, and presents the
appearance of a rainbow (n. 595).

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