Emanuel Swedenborg.

Index to the Apocalypse explained of Emanuel Swedenborg online

. (page 8 of 53)
Online LibraryEmanuel SwedenborgIndex to the Apocalypse explained of Emanuel Swedenborg → online text (page 8 of 53)
Font size
QR-code for this ebook

"Redempius (one redeemed, one ransomed,) " represents
GA'AL, Ps. cvii. 2 (n. 328c,(f);

Isa. XXXV. 9, 10 (n. 328c) ; li. 10 (n. 538(2) ; Ixii. 12 (n. 328c) ;
Ixiii. 4 (n. 328(r, 413^).

Redeemer [Redemptor). — The Lord is called "the Redeemer"

from the regeneration which is effeded by divine truth (n.
The Lord is called "the Redeemer,'' as to the Divine Hu-
taan (n. 328/, 860).

"Redemptor (redeemer) " represents

OA'AL, Ps. xix. 14 (n. 328/, 411c);

Isa. xli. 14 (n. 328/) ; xliii. 14 (n. 328/) ^-xlvii. 4 (n. 328/) ;
xlviii. 17 (n. 328/) ; xlix. 7, 26 (n. 328/) ; liv. S (n.
328/); Ix. 16 (n. 328/); Ixiii. 16 (n. 328/);
yer. 1. 34 (n. 328/^.

Redemption {Redempth). — By "redemption" is meant vindica-


tion from evils and liberation from falsities, tKus liberation
from damnation (n. 328^; compare n. 340a).
Redemption is simply this : — the Lord has redeemed from hell
those who believe in Him and do His precepts : these,
however, could not be saved without His coming into the
world ; for without His coming they would not have been
able to believe in Him, and to do His precepts, and thus
to live from Him (n. 8o5i5(vi,)).

"Redemptio (redemption)" represents

p'DHUTH, Exod. viii. 23, see margin of English version (n. 328?) ;

Ps. cxi. 9 (n. 3286') ; cxxx. 7 (n. 328(f) ;

Isa. 1. 2 (n. 328./) :
LUTRON, Matt. XX. 28, where the authorized version has " ransom "

(n. 328/):
LUTROsis, Luke i. 68, see revised version (n. 340<i).

"Pretium sufficiens redemptionis (the sufficient price of re-
demption) " represents

ANTALLAGMA, where the authorized version has "in exchange for"
(n. 328^).

Reduce (Redigere). — The vastation of the church is meant (^yer. xii.
10) by "reducing (or making) (nathan) the field into a
desert of solitude " (n. 388*).

By "reducing (or laying) (sum) the vine into a waste" (yoel
i. 7) is signified destroying spiritual truths (n. 556a).

'■'■Redigere (to reduce, or to make,) " represents
SIM, Jer. vi. 8 (n. 750/).

Heed {Arundo). — (See Flag, Cane, Rush.)

The Latin words arundo and calamus seem often to be used interchangeably;
they are used as the rendering of the Hebrew qaneh, and the Greek kalamos.

By "flag" or "reed" (i Kings xiv. 15) is signified the truth
of the sensual man, which is ultimate truth ; and this
truth, when separated from the light of the spiritual man,
is falsity (n. 627^).

That "the inhabitants of Egypt were a staff of reed to the
house of Israel" (Esek. xxix. 6), signifies reliance on the
scientifics of the sensual man, which are fallacies to men
of the church (n. 6541).

By "the wild beast of the reed" (Ps. Ixviii. 30, revised version),
is signified the scientific of the natural man, perverting the
goods and truths of the church (n. 439) ; the natural man
separate from the spiritual (n. 627^); since the natural
man separate from the spiritual is carried away into falsi-
ties of every kind, and becomes hurtful (n. 3881:).


ffpe/. Stagger {Nutare). — " Nidare (to nod, to reel,) " represents
NuA', Isa. xxiv. 20 (n. 400*).

Re-establish, Replace (SesUtuere). — {See Establishment, Institute.')

"To replace {or 'establish,' or 'raise up') (qum) the earth"
{Isa. xlix. 8) signifies to re-establish the church ; and " to
inherit the devastated heritages" signifies to restore the
goods and truths of the church that have been destroyed
(n. 701^ ; compare n. 304<^).

By " the flesh that was replaced (<7r ' that came again ') (shubh) "
(2 Kings V. 14), is signified spiritual life, such as they
have who are being regenerated by divine truths (n. 475i5).

Reform (Reformare). — No One can be reformed, that is, withdrawn
from falsities and from evils, except through truths (n.

Reformation, the {Reformatio), The Reformed {Re/ormaH). — "Yet He
shall confirm the covenant one week " {Dan. ix. 27) sig-
nifies the time of the Reformation, when there would again
be reading of the Word, and acknowledgment of the Lord,
that is, acknowledgment of the Divine in His Human ; this
acknowledgment, and thence conjunftion of the Lord by
means of the Word, is signified by "the covenant," and
the time of the Reformation by "one week." "But in the
midst of the week He will make the sacrifice and the
meat-offering to cease," signifies that still interiorly with
those reformed there will not be truth and good in their
worship ; by "the midst of the week" is not signified the
middle of the time, but the inmost state with the Reformed
{see more, n. 684s).

With very many from the Reformed in the Christian world
there has been found the same kind of emptiness as there
is with the Papists (n. 8o5^(vii.) ; compare n. 26).

Concerning those who have altogether receded from the papal
dominion, and are therefore called Protestants and Re-
formed (n. 1070).

Refractory [Refraaarms). — " RefraSlarius (refra<5t:ory) " represents

SARABHiM, Ezek. ii. 4, where the authorized version has "briers''
in the text, but in the margin " rebels " (n. 544) :

SARAR, Isa. XXX. I, where the authorized version has " rebellious "
(n. 6S4».

Refuge {Refugium). — Salvation and safe-keeping are signified ( Joel
iii. 16, see revised version,) where it is said that "Jehovah is
a refuge (mach»eh) to His people, and a strong hold to the
sons of Israel" (n. 6oia).

Refuse [Reprotare). — That " The land shall be forsaken before [the



child] knoweth to refuse (m».as) the evil and choose the
good" {Isa. vii. 16), signifies that there would not be any-
thing of the church in the whole world, when the Lord
should be born (n. 304«).

{Renuere). — "Renuere (to refuse) " represents

MA'EN, yer. iii. 3 (n. 427*) ; ix. 6 (n. 313^).

Regard {Repuiare). — " He regardeth (chashabh) not man " {Isa. xxxiii.
8) signifies that wisdom is made of no account (n. 280^ ;
see also n. 223c).

Regeneration {Regeneratio), To regenerate {Regenerare), Regenerate
(Regenerati). — As the Lord glorified His Human, so He re-
generates man ; that is, as the Lord united His Divine to
the Human and the Human to the Divine, so He conjoins
the internal to the external and the external to the internal
with man (n. 178).

The intelledual faculty is separate from the voluntary faculty
with all who have not been regenerated ; and with those
only who have been regenerated, do they ad as one (n.

Regeneration is the conjundlion of spiritual goods with truths,
and of truths with goods (n. 724^ ; compare n. 555c).

Where the Word treats of spiritual generation, which is called
regeneration, it is described by natural generation and
birth. The man who is being regenerated, is as it were
conceived, carried in the womb, born, and educated, much
as he was conceived of the father, carried by the mother
and born of her, and afterwards educated (n. 721a; com-
pare n. 710a).

Regeneration was represented and signified by washings ; also
by the baptism of John (n. 724^).

With the people of Israel, all things of man's regeneration
were represented by external things ; especially by sacri-
fices (n. 730?).

It was shown to some in the spiritual world that baptism is
not regeneration, but that by "water and the spirit" are
meant truths and a life according to them ; also that no
one can enter into heaven who has not been regenerated
by them (n. 236^).

Regeneration is accomplished by means of the goods of love
and of charity, and the truths from those goods (n. 710a).

The spiritual are reformed and regenerated, and become angels
by a different way from that of the celestial (much m^ore
may be seen, n. 831).

The man who is being reformed and regenerated, even so that


the church may be in him, is reformed and regenerated
little by little. This is accomplished so far as evils and the
falsities from them are removed ; and this is done not in
a moment, but through the marked course of his life (n.
650/; compare n. 555,:).

When man is being regenerated, truth is in the first place,
and good in the second, not adtually but apparently. But
when he has been regenerated, good is in the first place
and truth in the second, actually and perceptibly (n. 434a).

Man comes into the heavenly marriage when he is being re-
generated and becoming a church ; and man has been
, regenerated and has become a church when he is in good,

and in truths from the good (n. 555^;).

Reign {Regnare). — {See King, Kingdom, Rule.')

" Reigning " signifies the power which belongs to the Lord
alone, through divine truth united to divine good ; from
this they have power who are in the Lord's spiritual and
His celestial kingdom (n. 333).

"To reign" signifies to be in truths and goods, and thence in
power from the Lord to resist evils and falsities which are
from hell (n. 333).

Throughout the Word are found the two terms, " dominion "
and "kingdom," also "to have dominion" and "to reign :"
in such passages, "dominion" is predicated of good, be-
cause the Lord is called " Lord {Dominus) " from good ; and
"kingdom" is predicated of truth, because the Lord is
called "King" from truth (n. 685).

"Regnare (to reign) " represents

MALAKH, Isa. lii. 7 (n. 612) :

BAsiLEuo, Apoc. V. lo (n. 31a, 333); xi. 15 (n. 685).

Reins, Kidneys {Rems). — By "the reins" are signified purification
and separation. By "the reins" are signified truths of
faith, and their purification from falsities, for the reason
that purification of the blood goes on in the reins (or kid-
neys), and by "blood" in the Word is signified truth ; the
organ by which it is purified has a similar signification. It
is from correspondence that "the reins" signify truths of
faith, examining, purifying, and rejefling falsities from
themselves (n. 167).
"To try the reins and heart" signifies to explore the exterior
and the interior things of man ; for the reason that spir-
itual good, which in its essence is truth, and which is
specifically signified by "the reins," is exterior good ; but
celestial good, which is specifically signified by " the heart"
is interior good (n. 167).


"To possess the reins" (Ps. cxxxix. 13) signifies to purify
truths fi-om falsities (n. 710,5).

"The fat of kidneys of wheat" (Beui. xxxii. 14) signifies
genuine good (n. 3141!; compare n. 374c, 376c).

"Renes (reins, kidneys,) " is the rendering of

TucHCHOTH, Ps. U. 6, where the English versions have "inward'

parts " (n. 167) :
K^LAYOTH, Exod. xxix. 13 (n. 167) ;

Lev. iii. 4, 10, 15 (n. 167) ; iv. 9 (n. 167) ;

Deut. xxxii. 14 (n. 314*, 374c, 376<r) ;

Ps. vii. 9 (n. 167) ; xvi. 7 (n. 167) ; xxvi. 2 (n. 167) ; li. 6
(n. 167) ; Ixxiii. 21 (n. 167) ; cxxxix. 13 (n. 167) ;

yer. xi. 20 (n. 167) ; xii. 2 (n. 167); xvii. 10 (n. 167); xx. 12
(n. 167) :
NEPHROS, Apoc. ii. 23 (n. 167).

kejeci {Rejicere). — "Rejicere (to reje6t) " is the rendering of

EKBALLO, Afioc. xi. 2 (n. 630a). Where the chapter is given in
full, we find " ejice (cast out)."

Rejoice {Gaudere). — (^See Joy, Gladness, Exult.)

In many passages of the Word the expressions " rejoice {gau-
dere) " and " be glad (laetaH) " are used, and this for the sake
of the marriage of good and truth ; for "joy (gandinm) " is
predicated of good, because it is predicated of love, for it
is properly of the heart and the will ; and " gladness {laeti-
iia)" is predicated of truth, because it is predicated of the
love of it, for it is properly of the outer mind (animus) and
its thought (n. 660).

"To rejoice (euphbaino)" (Apoc. xii. 12) signifies joy because
of salvation (n. 751).

Where it is said, "Let us rejoice (chairo) and exult" {Apoc.
xix. 7 ; see revised version), "to rejoice" signifies joy from
the affeftion for truth (n. 1218).

"Gaudere (to rejoice)" represents

GIL, Ps. xcvi. II (n. 326c) :
SIS, Isa. Ixii. 5 (n. 1189) ;
Lam. iv. 21 (n. 960a).

Relieve, Enrich (Opituian).- — At this day it is hardly known what
charity is, and consequently what good works are ; except
only to give to the poor, to relieve the needy, and the like
(n- 933)-

Religion {ReUgio). — They who do not live well from religion can-
not be conjoined with heaven : for it is religion that makes
man spiritual. To live well from religion, is to think, to
will, and to do, because the precepts of the Word so re-


quire, and because the Lord has commanded this. That
gentiles are saved comes solely from their looking to re-
ligion ; for they think and say that they ought to do in a
certain way and not in another, because it is contrary to
the laws of their religion, and thus contrary to what is
divine : and so thinking, and adling accordingly, they
become imbued with spiritual life which is of such a char-
after with them that they afterwards receive truths in the
spiritual world more than those Christians who have no
thought from the Word, or from the do6lrine of the church
which is from the Word, while they are doing any thing

(n- 107);

Religion with man consists in a life according to the divine
precepts, which are contained in a summary in the deca-
logue ; every one who makes these to be of his religion,
becomes a citizen and inhabitant of heaven. Most of the
gentiles have a knowledge of these 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-
junction with God, and therefore they are saved (n. 948).

The ten precepts are universals, given for the end that man
may live from religion while living from them ; for by a
life from religion man is conjoined with heaven (n. 967).

No one has religion except from revelation ; and revelation
with us is the Word (n. 963).

It is acknowledged in every religion that God is omnipres-
ent, and that He is omniscient (n. 12 16).

Every religion has life for its end ; for it teaches of evils which
are to be shunned, and of goods which are to be done.
A religion which has not life for its end cannot be called
a religion (n. 847).

Since therefore every one, in every religion, knows of evils
and falsities from them which must be shunned, and while
shunning them knows of goods that are to be done and
truths that are to be believed, it is plain that this has been
provided' by the Lord as the universal medium of salva-
tion with every nation that has a religion (n. 1180).

- Religionism, Religious system. Religious establishment (Seii^-

sum). — All who live outside of the church in some faith
and charity according to their religious system, — who
fear God, and live in mutual love, in uprightness of heart
and sincerity from their religious system, — are consoci-
ated with angels of heaven, and thus are conjoined with
the Lord, and are saved (n. 6960).
In many passages of the Word by the term "desert" is sig-
nified the state of the church with the nations who have


been in ignorance of truth, and still have been in good of
life according to their own religious system, from which
they have desired truths (n. ysoc).

Because dodtrine from the Word makes the church, therefore
when the dodlrine is discordant with the Word, there is
no longer the church, but there is religionism that coun-
terfeits the church (n. 786) ; so where it is taught that the
works of hfe do nothing, but faith alone (n. 847).

Babylon is not a church, but it is a religious establishment
devastated of all the truth and good of the church (n.
1038) : because a church in which there are no longer
good and truth is not a church, it is therefore called a re-
ligious establishment (n. 1037 ; compare n. 1056).

Relish. — {See Saror.)

Remain. — {See Abide.)

Remains, Remnant {Reliquiae). — By "remains (or the remnant)"
{Ezek. V. 10) are the true and good things that the Lord
has stored up with man from his infancy and childhood
(n. 724^).

"Reliquiae (remains, remnant,) " is the rendering of
SHS'ERITH, Jer. xlvii. 4 (n. /\.o6d);

Ezek. V. 10 (n. 724^! ; xxv. 16 (n. 275*) ;
Amos V. 15 (11. 448'^) ;
Micah V. 7 (n. 278*) :
SH"AR, ha. xi. 16 (n. 569^) :

p'LETAH, Isa. iv. 2 (n. 304^). In this passagethe English versions
have "them that are escaped;" the authorized version
gives "the escaping," in the margin ; fully agreeing with
this, we find "evasio," A. C, n. 5897; vie. find the sim-
ilar reading " erepHo," which is also the rendering of
Schmidius, A.C., n. 348.

Rest, Tilings whicli remain {Reiiquus). — " Reliquus (rem-

nant, rest, things which remain,)" is the rendering of

SHA'AR, Isa. xxiv. 12 (n. 208*) :

SH"AR (Chaldee), Dan. vii. 7 (n. 556a) : , . ^

Loipos, Afoc. iii. 2 (n. 188); ix. 20 (n. 584); xi. 13 (n. 677);
xii. 17 (n. 768a).

- Remaining, Left (Residuus).— By "them that are left from

Asshur" (Isa. xi. 16), are signified those who have not

perished through reasonings from falsities (n. 569c).

" Nor shall there be one remaining or that has escaped " ( yer.

xlii. 17), signifies that absolutely nothing of truth and of

good will survive (n. 654-J).

By "those left in the midst of the land" {Isa. vu. 22) are

' meant those who are inwardly and also outwardly good


from the Lord, consequently those who receive the good
which proceeds from the Lord in truths (n. 619a).

"Residuus (remaining, left,) " represents

SHA'AR, Isa. xi. 16 (n. S^<)c):

SARiDH, yer. xlii. 17, where we find "superstes (a survivor),"
A.C., n. 2588 (n. 386*, 619a);
yer. xlvii. 4 (n. 4o6rf) ;
Lam. ii. 22 (n. 4133) :
VATHAH, Isa. vii. 22 (n. 619a) :

SH"EHiTH, Isa. xiv. 30, where we find "reliquiae;^ A.C., n. 2851
(n. 315c, 386^, %Vjd).

Remaliah. — By "the son of Remaliah" (^Isa. vii. 4), who is also
called "Ephraim," is signified the perverted intelledlual
(n. 559)-

Remember (Recordan). — {See Mindful.)

" Recordari (to remember) " represents

ZAKHAB, Ps. Ixxviii. 35 (n. 4111:) ;
Zam. ii. i (n. ^I'^i).

Remission (Remissio), Remissly (Remisse). — " Holding back the four
winds of the earth " {Apoc. vii. i) signifies a remission of
the divine influx proceeding from the Lord. Divine good
and divine truth flow forth from the Lord as a Sun, into
all the heavens, with accommodation to the reception by
the angels ; they therefore flow forth, now with less and
now with greater intensity : when with less intensity, the
good are separated from the evil ; but when with greater
intensity, the evil are rejedled. When therefore a last
judgment is at hand, the Lord at first flows in remissly
(or with little intensity) (see much more, n. 418a; com-
pare n. 419a).

Remit, Forgive (Remittere). — Charity towards the neighbor is meant
(Luke vi. 37) where it is said, " Remit (apoluo), and it

shall be remitted unto you " (the authorized version reads " For-
give;" the revised has " Release ") (n. (}2(jc).

"To remit (or forgive) (aphiemi) se\{en times if the brother re-
turn seven times " (Luke xvii. 4), means to remit as often
as he returns (n. 257).

Removed (Dimoveri). — The church which the Lord is about to es-
tablish, and keep in safety forever, is signified (Ps. xciii.
i) by "the world that shall be established, and shall not
be removed (mot)" (n. 74i<:).

See also Ps. civ. 5 (n. 2753);
Isa. liv. 10 (n. 405A).

Take away (Removere). — "The extremities of the earth," which


were removed (bachaq), (^^.-xxvi. 15,) signify the falsities
and evils infesting the church, from which they were puri-
fied (n. 304^).

"Removere (to take away) " is the rendering of

suR, Zech. ix. 7 (n. S56<r).

To be removed (TransferH). — "To flow away," and "to be

removed (<athaq) out of the place," {Job xiv. 18,) signify
to perish (n. 411/).

{Migrare), Removing (Migratio). — "To remove (golah) from the

place" {Esek. xii. 3, 4, 7, 11) signifies rejedlion ; by "ves-
sels for removing" are signified truths of doftrine (n.
81 la).

{See Depart.)

{See Abomination.')

Remuneration {Remuneratio). — {See Reward.)

"Issachar" {Gen. xlix. 14, 15) signifies reward or remune-
ration for works (n. 445).

Rend {Kumpere). — {See Break apart. Cleave, Tear.)

" To rend (qaha') the heavens and come down" {Isa. Ixiv. i),
signifies to visit and judge (n. 405A).

Render {Reddere). — {See Repay.)

"To keep the feasts," and " to render {or 'perform') (shalam)
the vows" {Nahum, i. 15), signifies to rejoice on account
of the advent of the Lord, and thus to worship Him (n.

" Render (apodioomi) unto her even as she rendered unto you"
{Apoc. xviii. 16), signifies infernal punishment correspond-
ing to the evil deeds. To render to any one as he has
rendered or done, is to make retribution according to the
law of retribution (n. 11 14).

" He hath broken the covenant {or rendered it void) (irritum
reddere, parar) " {Isa. xxxiii. 8), signifies that there is no con-
junftion with the Lord (n. 2%ob ; compare Jer. xxxiii. 20,
n. 527).

By "a man {virum-hominem, >enosh) " {Isa. xiii. 12) is signified
intelligence, and by " a man (hominem, 'adham) " wisdom :
that they are to fail, is signified by its being said that
" they shall be rendered rare (rarum reddere, yaqah)" (n. 280^);
compare n. 304^).

Rendering. — {See Translate.)


Renewed, to be (Renovari).—^' To be renewed (chadhash) like the
eagle" {Ps. ciii. 5) means as to intelligence (n. 28115).

Renounce. — {See Deny.)

Rent {Disruptus). — {See Cleave.)

The destruflion of the church as to the good of love and the
truth of faith, which make it, is described {Isa. xxiv. 19)
where it is said that " the earth is utterly broken down,
rent asunder {or clean dissolved) (parar), moved exceed-
ingly," etc. (n. 3043).

That "the veil of the temple was rent (schizo) in twain, from
the top to the bottom," after the Lord had suffered {Matt.
xxvii. 51), signified the union of the Lord's Divine Hu-
man with His very Divine (n. 220a, /^ood).

Repay, Render {Rependere). — -"To repay (shalam) the calves of the
lips" {Hos. xiv. 2), signifies to make confession and to
give thanks from the good things of doftrine (n. 279a).

Repentance, Penitence (Paemtentia), Repent {Paenitentiam agere). — Sins
are not abolished except by repentance of life by him who
has sinned (n. 8o5*(iii.)).

"To repent" {paenitentiam agere, metanoeo)" is aftually tO turn

oneself away from evil (n. 585a).

See Apoc. ix. 20 (n. s8Sa) ; verse 21 (n. 589).

(R^sipisceniia, Resipiscere). — There is not repentance with

any one unless he aftually separates from the things of
which he repents ; and he then separates himself from
them when he shuns them and is averse to them ; this is
repentance or penitence (n. 143; compare n. 162): "to
repent" is to turn oneself from evils and the falsities from
them (n. 986).
It is to be known that man remains to eternity such as he is
as to his whole life, even to its end, and not at all such as
he is [merely] in the hour of death : repentance at that hour
does nothing with the evil, but with the good it confirms
(n. 194).

"Resipiscere (to repent) " is the rendering of

METANOEO, Apoc. \\. 5 (n. 105, 106) ; verse i6 (n. 143); verse 21
(n. 162); verse 22 (n. 165); iii. 3 (n. 191); verse 20 (n.
247); xvi. 9 (n. 986); verse 11 (n. 993).

Rephalm. — {See Nephilim.)

The Nephilim, the Anakim, and the Rephaim, mentioned in
the Word, were in dire persuasions of falsity, more than
others (n. 544).



"The Rephaim (r=pha'im)" whom hell stirred up {Isa. xiv. 9),
are those who are in the dire persuasions of falsities, and
who from this are called "the powerful ones of the earth"

(n. 304^; compare n. 1029^; in this passage the English versions
have " dead;" the revised version gives " shades " in the margin).

By "the Rephaim" {Deut. iii. 11) were signified those who
were in the love of self more than others, and were thence
in the highest measure natural ; and, from the persuasion
of their own eminence above others, were in falsities of

every kind (n. 163 ; here the authorized version has "giants;" but
the revised gives the untranslated "refhaim"^.

Replace. — {See Re-establish.)
Report — {See Fame.)

Representations (RepraesentaUones). — Spiritual things, variously rep-
resented, were seen by the prophets through whom the
Word was written, in order 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
would be representations and correspondences of celestial
and spiritual things ; and that it might thus serve the spir-

Online LibraryEmanuel SwedenborgIndex to the Apocalypse explained of Emanuel Swedenborg → online text (page 8 of 53)