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Index to the Apocalypse explained of Emanuel Swedenborg online

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itual sense for a basis and a foundation (n. 278a).
Knowledge of representations is the same with knowledge of
correspondences (n. 827a).

Representatives (Sefraesentativa). — {See Appearances.)

All the affediions which flow from angelic minds, are imaged
before their eyes by animals of every kind that there is on
the earth, in the air, and in the sea ; likewise also by sub-
je(5ls of all things that are in the vegetable kingdom of
the earth, and by subjefts of all things that are in the
earth's mineral kingdom. Such representatives exist in
the spiritual world, because in that world there are interior
spiritual things and there are those that are exterior : in-
terior spiritual things are all those that belong to affedlion
and the thought from it, or the intelligence of truth and
the wisdom of good ; and exterior spiritual things have
been so created by the Lord as to clothe or invest interior
spiritual things ; and when these have been clothed and in-
vested, such forms then present themselves as there are in
the natural world ; into which therefore interior spiritual
things ultimately close, and in which they exist ultimately.
It is in consequence of this that such things in our world
have been made representatives of celestial and spiritual
things (n. 582 ; compare n. 828).
When a man is let into the state of his spirit, the things in the
spiritual world then appear to him as distindtly as objeds


in the natural world ; but the things which thus appear, as
they are of spiritual origin, are in themselves spiritual, and
such things as are of heavenly wisdom are presented as
it were in natural imagery. So are divine things presented
in visible forms before the eyes of spirits and of angels.
Hence it is that all things seen in heaven are representa-
tives and significatives, as were also the things seen by John
and told-of in the Apocalypse (n. 53).

All the historical parts of the Word contain a spiritual sense
also. This is eminently the case with the .prophetical
histories, of the things that appeared and that were said to
the prophets when they were in the vision of the spirit ;
for all these things were representative and significative
(n. 471).

The churches which existed before the Lord's advent were
representative churches ; and at last the church was such
as was instituted among the sons of Israel (n. 700^=').

Among the ancients, all things of the church consisted of
representatives of spiritual things in natural things (n.

Whereas the ancient churches were representative, therefore
the men of those churches made for themselves sculptures
and images of various real things which represented and
thence signified heavenly things ; and the ancients de-
lighted in them on account of their signification. But
when the men of those churches from internal became
external, then the celestial and spiritual things which were
represented and thence were signified remained as tradi-
tions with their priests and wise men, who were called
magi and diviners ; and thence the common people, on
account of the religious [representation] which their fathers
saw in these things, began to worship them and to call
them their gods (n. 8273,^).

Among the sons "of Israel all thirigs were representative and
significative of spiritual things (n. 79) : the state of heaven
and the earth, according to the state of the church, was
represented among them by the face of the land of Canaan
where they dwelt, changing according to the states of the
church with them, but only as to the harvest and the rain
(n. 876). {See more under the head Church.')

All things of- worship, among the sons of Israel, were repre-
sentative of the divine things which proceed from the
Lord, called celestial and spiritual things ; and whereas
the worship was principally celebrated on the altar and
in the temple, therefore these were representatives of the
Lord Himself {see more, n. ■^qib.c, 490, 58515, 700^, 915).

The Sabbath was the principal representative of all things of
worship in the Israelitish Church ; for " the Sabbath " sig-


nifies the union of the Divine itself and the Divine Human
in the Lord, also His conjunftion with heaven and the
church, and from this the marriage of good and truth in
the man who is becoming regenerate. Because such things
were represented by the Sabbath, it was therefore the prin-
cipal representative of worship, and was most holy beyond
the rest. At the present day, however, the Sabbath is not
representative, but is a day of instruftion {see much more,
n. 965).

Because the sons of Israel were in externals, and not at all in
internals, they turned all representatives into things idol-
atrous (n. 650^).

The Lord was at that time present in representatives. But
when the Lord came into the world, then the externals
that represented were abolished, for the reason that the
Lord Himself was He whom the representatives of the
church foreshadowed and signified ; and whereas they were
externals and as it were veilings within which was the
Lord, therefore when He came the veilings were withdrawn
and He Himself appeared manifest with heaven and the
church, in which He is the all in all {see much more, n.

Whatever was done by the Lord in the world was repre-
sentative ; and whatever He spake was significative ; He
was in representatives and significatives when in the world,
so that He might be in the last things of heaven and the
church, and at the same time in their first things, and so
might rule and dispose last things from first things, and all
intermediate things from firsts by lasts ; . representatives
and significatives are in lasts {or ultimates) (n. 405^).

"Whereas representatives were the ultimates of heaven and
the church, and all prior things (which are things rational,
spiritual, and celestial,) enter into ultimates and are in
them, and because all strength is in ultimates, therefore
the Lord subjugated all the hells, and reduced all things
in the heavens to order, from first things by ultimates ;
and it was in consequence of this that the Lord's whole
life was representative, even to all the things told in the
Gospels concerning His passion ; these represented the
-quality of the church at that time, in opposition to the
Divine, and in opposition to the good and true things of
heaven and the church (n. b^\d).

The things witnessed at the sepulchre, indeed, were repre-
sentative of the Lord's glorification, and also of intromis-
sion into heaven by Him (n. 687c).

Reproach. — {See Calumniaie.)

Reserved (Seservati). — Those who had been in good, but who had


not yet thus been in truths, were held in reserve, up to
the last judgment ; and meanwhile they were instru6led
and prepared for heaven (much on this subjeSl maybe seen,
n- Sgi'^, 392'z, 394. 397. 43o0-

Resistance {Renisus). — So far as man loves what is sincere, right,
and just, so far he adls from the Lord ; and so far the
Lord removes insincere and unjust things as to the inten-
tions and the will, where the roots of them are ; and ever
with less resistance and combat, and thus with easier work,
than in the beginning (n. 973).

Resound. — {See Roar.)

Respiration. — {See Breathing.)

Responses. — {See Answer.)

Rest, Quiet [Quies). — {See Tranquil.)

"He shall see rest (m=nuchah), that it is good" {Gen. xlix. 15)

signifies good works, apart from remuneration, full of

felicity (n. 445).
"Tranquil rests {or 'resting places')" {Isa. xxxii. 18) are the

enjoyments of good and the pleasantnesses of truth (n.


By " the tranquillity of quiet {or ' idleness,' or ' ease ') (shaqat) "
{Ezek. xvi. 49) in the opposite sense, is signified [a sense
of] security, and no anxiety on account of any evil (n.

That "the Redeemer will give rest (daHt quietem, bagha') to the
earth" {Jer. 1. 34), signifies protedion from falsities (n.
81 ic).

" Rest on the Sabbath day " signifies the state of the union of
the Divine with the Human in the Lord, and a state of
conjun6tion of good and truth with man (n. 701^).

When evil spirits are in "the caves and the rocks" {Apoc. vi.
16), the agonies and the tortures which they suffered from
the influx of the light of heaven then cease ; for there is
quiet to them in their evils and the falsities from them,
because these have been their enjoyments (n. 41 la).

Resting {Quiescentia), To rest {Quiescere). — "The resting of the

ark" {Num. x. 36) was significative of the state after
temptations, when evils and falsities have been removed
(n. 700^).

''Quiescere (to rest, to become quiet,) " represents

NUACH, Num. X. 36 (n. 700^) ;


Isa. vii. 19 (n. 4IOir) ;
Zech. vi. 8(n. 3S5i5):
SHAQAT, Isa. xviii. 4 (n. 594c); Ivii. 20 (n. 275*).

Quiet (Quieii). — They who are in peace {Ps. cxxii. 6) are

called " quiet (shalav)" (n. 365/; the English versions have, " They
shall prosper," instead of " May they be quiet ").

— — {Requies). — " To have no rest (anapausis), by day or by night"
{Apoc. iv. 8), when said of the Lord's divine providence
and watchfulness, signifies that these are universal and
perpetual ; for the Lord's divine providence and watchful-
ness rest not and cease not, for ever (n. 285).

"And they shall have no rest, day or night" {Apoc. xiv. 11),
signifies that they are infested by evils and the falsities from
evils (n. 890).

To rest {Requiescere). — " And it was said unto them that they

should rest (anapauo) yet a little season" {Apoc. vi. 11),
signifies that there was still to be some continuance in that
state (n. 396).

That the truths of the literal sense of the Word are meant by

"the rod of foundation " {Isa. XXX. 32 ; see the margin of the

revised version), is because that sense is the foundation of the
spiritual sense of the Word ; and because the spiritual
sense rests upon it, it is said, " upon which Jehovah shall

cause to rest {faciei requiescere, noach) " (n. ']2']b).

"Requiescere (to rest) " represents

RABHATZ, Zeph. ii. 14 (n. 3881:).

Restoration (Restauratio), Restore {Restaurare). — {See Establishment,
Institute, Re-establish.)
Concerning the restoration of the church, see

Ezek. xxxix. 17-21 (n. 329<^);
Zeck. X. 10, II (n. 6S4e) ;
Isa. li. 1-3 (n. 72i«).

Resurrection [Resurreaio), Rise again {Resurgere) — Resurredion takes
place with every one immediately after death ; the resur-
reftion of life with those who have done good things, and
the resurredlion of judgment with those who have done
evil things (n. 89915).
Natural death is nothing else than resurrection, for when the
body dies man rises again as to his spirit, and thus death
is only continuation of hislife. By "dying " may be un-
derstood resurreiSion, because angels (who are in the spir-
itual meaning of the Word) do not know anything of
natural death such as takes place with men at their decease,


but they know about such spiritual death as there is with
those who are being regenerated by the Lord through
temptations ; with whom evils and falsities from them are
being subdued and given up to death (n. 899a).
By "sepulchre" in the spiritual sense is signified resurreftion
and also regeneration ; and this is eminendy the case with
"the sepulchre where the Lord lay" (n. 68 7^).

Whereas "burial" in relation to man signifies resurreftion
and also regeneration, therefore in relation to the Lord
" burial " signified the glorification of His Human : for the
Lord glorified His whole Human, that is, made it divine ;
wherefore He rose on the third day with the Human glori-
fied or made divine ; if He had not done so, no human
being would have been able to rise again to life ; for resur-
redion to life man has solely from the Lord (n. 6591/ ;
compare n. 400(f).

Resurreftion into life takes place through reformation and
regeneration, and these take place through removal and
separation of the evils which condemn man. Resurredlion
into life is salvation (n. 899^).

Whereas "to be buried" and "burial" signify both resurrec-
tion into life and regeneration, therefore by "not being
buried" and by "being taken out from the tomb" is sig-
nified no resurredlion to heaven and no regeneration, but
resurredion to hell and consequently damnation (n. 659«).

The first death and the second death are also called the first
• and the second resurreftion (n. ?><^(^c ; compare n. 430c).

Regeneration, which is also a resurredlion from the dead, was
represented {Ezek. xxxvii. 1-14) by the vivification of
the bones (n. 8991:).

"Resurre£lio (resurreftion) " is the rendering of
ANASTAsis, yohn V. 29 (n. 899^); xi. 25 (n. 899^).

Retaliation ( Taiio). — It is according to order that the works of every
one should follow him and judge him ; to every one, there-
fore, it is done as he did [in the world] (n. 977).
The heavenly law, and consequently the Christian law, is that
which the Lord taught in the Gospels: "All things what-
soever ye have willed that men should do to you, do ye
even so to them ; this is the Law and the Prophets " {Matt.
vii. 12 ; Luke vi. 31). Because this is the law in heaven,
and from heaven in the church, therefore every evil has
with it a corresponding penalty, which is called the pun-
ishment of the evil ; .and it is as it were conjoined to the
evil. From this follows the punishment of retaliation,
which was declared to the sons of Israel because they were
external and not internal men (n. 5561}).


Whereas the sons of Israel were external men, and thence
were only in representatives of celestial things and not in
celestial things themselves, and thus were not in charity,
mercy, patience, or in any spiritual good, therefore they
were under the law of retaliation (n. 566^ ; compare n.
Retribuiion. — {See Recompense.)

Return [Redire). — {See Bring again.')

The resting place of the ark {Num. x. 36) was significative
of the state after temptations, when evils and falsities have
been removed : " Return (shubh) O Jehovah," signifies the
Lord's presence then ; for in temptations the Lord ap-
pears to be absent (n. jooi).

(Reverti). — " Reverti (to return, to come again,) " is the ren-
dering of

SHUBH, Ps. civ. 9 (n. 4051/) ; •

yer. xiv. 3 (n. 537*); xviii. 4 (n. 177); xxxi. 16 (n. (>g$c);

verse 21 (n. 5SS<i) ;
Dan. xi. 13 (n. 573*);
Hos. ix. 3 (n. 654/) ; xiv. 2 (n. 279a) ;
yoelii. 14 (n. 3401:).

Reuben. — In the original language, Reuben means sight; and
"sight" in the spiritual sense signifies the understanding
of truth, and in the supreme sense the divine foresight (n.

" Reuben," and thus the tribe named from him, in the su-
preme sense signifies the Lord as to foresight or fore-
knowledge ; in the internal sense, spiritual faith and un-
derstanding of truth ; and in the external sense, sight (n.

The three sons of Leah, born in succession, — Reuben, Simeon,
and Levi, — signify the first and primary essentials of the
church, in a series ; namely, truth in the understanding,
truth in the will, and truth in ad: : the signification is sim-
ilar to that of the Lord's three disciples, Peter, James, and
John (n. 4443).

Because Reuben polluted the bed of his father, the primo-
geniture was taken from him and given to Joseph {Gen.
xlix. 4) : by " Reuben " is here meant faith alone (n. 2373 ;
compare VL. 817^).

(See articles n. 229, 237^, 43K:, ^Z^a-d, 435a,*, 436, 440a, 443<»,a,
444*. 693. 8i7«.'^-)

Reveal {Reveiare), Revelation (Reveiatw). — "The revelation of Jesus
Christ" {Apoc. i. i) signifies predictions from the Lord
concerning the last times of the church (n. 5).


"To send" {Apoc. i. i) means to reveal, because all that is
sent from heaven is revelation ; for that is revealed which
is in heaven, and this is something spiritual which con-
cerns the church and its state (n. 8).

"To reveal the secret" {Amos iii. 7) signifies to enlighten, and
to open the interiors of the Word (n. 601 a).

That all things of the church, as to its truths and its good
things, were upturned from the foundation, is signified (^Ps.
xviii. 15) where it is said, "The channels of waters ap-
peared, and the foundations of the world were revealed :"
" the channels of waters " are the truths of the church, and
"the foundations of the world" are its good things; "to
appear " and " to be revealed " signify to be upturned from
the foundation (n. 74 1<?).

" To reveal {or uncover) the hairs and the thigh" {Isa. xlvii.
2), means to be deprived of the intelligence of truth and
the will of good (n. 240^).

"Revelare (to rftveal, to uncover, to disclose, to discover, to
show,) " represents

GALAH, Ps. xviii. 15 (n. 741(f) ,

ha. xxvi. 21 (n. 3IS</) ; xlvii. 2 (n. 240^) ; xlix. 9 (n. 481) ;
yer. xxxiii. 6 (n. 365/?) ;
Eaek. xxiii. 10 (n. 654^) ;
Amos iii. 7 (n. 6010).

"Revelatto (revelation) " represents
APOKALUPsis, Apoc. i. I (n. 5).

Inmost divine truths were revealed to those who were of the
Most Ancient Church ; but more external divine truths
were revealed to those of the Ancient Church ; and outer-
most or ultimate divine truths to the Hebrew Church and
afterwards to the Israelitish ; with which church at last all
divine truth perished : but after the end of that church,
interior divine truths were revealed by the Lord for the
Christian Church ; and now are revealed truths still more
interior, for the church which is coming : these more in-
terior truths are what are in the interior or spiritual sense
of the Word (n. 948).

The successive states of the church since the end of the Jew-
ish Church, or from the time of the Lord even to the
present day, have been as those of a man who is growing
in intelligence and wisdom, or is becoming regenerate.
For the sake of this end, interior things of the Word, of
the church, and of worship, were revealed by the Lord
when He was in the world ; and now, still more interior
things are revealed again ; and so far as interior things are
revealed, man may become wiser ; for to become more in-
terior is to become wiser, and to become wiser is to be-
come more interior (n. 641).


The church which is called Christian has at this day reached
its end ; wherefore arcana of heaven and the church have
now been revealed by the Lord, to serve the new church
which is meant in the Apocalypse by "the New Jerusa-
lem" for dodrine of life and of faith (n. 670; compare n.

The divine truths which lie stored interiorly in the Word
could not be manifested till after the last judgment was
accomplished. The reason is, that before the judgment
the hells prevailed, but since the judgment the heavens
have prevailed ; and man is placed in the midst, between
the heavens and the hells ; and therefore when the hells
prevail, then the truth of the Word is either perverted, or
contemned, or rejeded ; but the contrary is the case when
the heavens prevail. It may be plain from these consid-
erations why it is that divine truths have now first been
disclosed, and the spiritual sense of the Word revealed
(n. 957)-

It has now pleased the Lord to reveal many arcana of heaven ;
especially the internal or spiritual sense of the Word,
which up to the present time had been wholly unknown ;
and together with this sense He has taught genuine truths
of do(5lrine : which revelation is meant by " the coming of
the Lord" (n. 641).

"A door opened in heaven" {Apoc. iv. i) signifies arcana of
heaven revealed, for the reason that then, [when the door
has been opened,] those things appear which are in the
heavens, and to prophets those things appear which are
arcana of the church ; in the present case, arcana concern-
ing the things to exist in connecflion with the last judgment ;
which have not all been revealed as yet, and which could
not be revealed before the last judgment was accomplished ;
and which could be revealed only through some person in
the world gifted by the Lord with ability to see them, and
to whom at the same time has been revealed the spiritual
sense of the Word (n. 260 j4).
Whereas such things do not fall into any one's understanding
except by living revelation, and knowledge therefrom con-
cerning the influx of higher things into lower in the spir-
itual world, and whereas these things have been revealed
to me, and thence are known, I wish briefly to set forth
this arcanum (n. 702).
How the Lord flows-in, and how man is thus led, cannot be
known from any other source than the spiritual world.
This is to be revealed, for the reason that it is not known
that the divine providence is continual, and in every par-
ticular of man's life, even the most minute ; and this, be-
cause it is not known how it is so (n. 1174).


Revenge, Revenger. — {See Vengeance.)

Revive, Live {Revivere). — "Revivere (to revive, to live,) " represents
CHAYAH, Ezek. xxxvii. lo (n. 418^, 665, 666).

Reward, Hire (Menes). — {See Gift)

By "reward" in the Word is signified heaven, which those
have who are in spiritual love for truth and good (n.

By " Issachar," in the prophecy of Israel concerning his sons,
are meant those who in mind look for reward because of
the good things that they do, and thus place merit in
works (n. 445).

Whereas by "reward" in the opposite sense is signified hell
as to the affeftion for the false from evil, therefore falsifica-
tion of truth everywhere in the Word is called " meretri-
cious reward " (n. 695(f).

"Merces (reward, hire, wages,) " is the rendering of

NEDHEH, Ezek. xvi. 33 (n. 141^, 695^) :
ps'ULLAH, Isa. xlix. 4 (n. 695c-); Ixi. 8 (n. 695*) :
SAKHAR, Deut. xxiv. 15 (n. 695^);

Ps. cxxvii. 3 (n. 6951:) ;

Isa. xl. 10 (n. 6953) ; Ixii. u (n. 3281:) ;

Jer. xxxi. 16 (n. 69SC) ;

Zech. viii. 10 (n. 695c) ;

Mai. iii. 5 (n. 695^) : .
MiSTHos, Matt. V. 12 (n. 695^); vi. 2, 5 (n. 695^) ; x. 41, 42 (n.
6243, 695*);

Mark ix. 41 (n. 695^) ;

Luke vi. 35 (n. 695^) ;

John iv. 36 (n. 695c) ;

Apoc. xi. 18 (n. 695a) ; xxii. 12 (n. 695^).

"Merces meretricia (meretricious hire or reward) " is the ren-
dering of

'ETHNAH, Hos. 11. 12 (n. 403^) :
>ETHNAN, Isa. xxiii. 17, 18 (n. 304^);

Hos. ix. I (n. 695^) ;

Micah i. 7 (n. 5871:, 695^).

Rezin {Sezinus). — "Rezin" and "Syria" {Isa. vii. 4) signify the
rational (n. 559).

Rib {Costa). — "Three ribs (Chaidee, .»la<) in the mouth of the beast,
between the teeth" {Dan. vii. 5), are all things of the
Word (n. 556a) : they are knowledges of truth from the
Word in abundance, which are being perverted by rea-
sonings from fallacies (n. 781^; compare n. 722).

Riches {DiviHae). — {See Wealtli, Poor, Needy.)



By "riches" are signified spiritual riches, which are knowl-
edges of truth and good (n. 721^).

"Divitiae (riches) " is the rendering of

'osHER, yer. xvii. 11 (n. 721^;):

PLouTos, Apoc. V. 12 (n. 338) ; xviii. 17 (n. 1168).

Rich (Dives). — By " the rich " are signified those who have the

Word, and thence can be in knowledges of truth and
good (n. 118, 236.5, 836).
"To be rich" signifies to possess knowledges of truth and
good, and thence to be intelligent and wise (n. 236a).

By "the rich man," clothed with purple and fine linen (Luke
xvi. 19) is meant the Jewish nation, which was in posses-
sion of the Word, and thence could be in knowledges of
truth and good ; and by " the poor man " are meant the
nations which had not the Word, but nevertheless desired
knowledges of truth and good (n. 118).

By "the rich," whom He would give, in their deaths, (/sa.
liii. 9,) are meant those of the church who are in falsities
from evil ; falsities from evil are signified by "deaths" (n.

"Dives (rich) " is the rendering of

'ASHIR, Ps. Xlv. 12 (n. 412/, 863^);

/sa. liii. 9 (n. 659*) ;

Micah vi. 12 (n. 866) :
PLOusios, Lukeyiyi. 19 (n. 118, 962, 1143);

Apoc. ii. 9 (n. 118) ; iii. 17 (n. 236a) ; vi. 15 (n. 408) ; xiii. 16
(n. 836):
PLOUTEo (participles^, Luke i. 53 (n. 118, 236^, 386<^) ;

Apoc. xviii. 15 (n. 1162).

Become rich (Ditare). — "That thou mayest become rich (plou-

TEo) " {Apoc. iii. 18), signifies that he may be able to re-
ceive truths of faith (n. 242a).
"To be made rich by reason of her costliness" (Apoc. xviii.
19), is to make gain by the things that are named (n. 1 176 ;
compare n. 1034, 1 104).

It does not conduce to salvation to enrich the memory from
the Word, and from the doftrinals of the church, unless
the things that are learned are brought into the life (n.

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