PRESENTED 
 
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 by The American Swedenborg Printing and 
 Publishing Society, of the City of New York, in¬ 
 corporated A. D. 1850, for the Printing, Publishing 
 and Circulating of the Theological Works of Emanuel 
 Swedenb , g, for Charitable <? . d Missicr..^ purposes. 
 
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 iBooks are not to be Taken from the Library Room."^ 
 
THE 
 
 APOCALYPSE REVEALED, 
 
 WHEREIN ARE DISCLOSED 
 
 THE 
 
 ARCANA THERE FORETOLD, 
 
 WHICH HAVE 
 
 HERETOFORE REMAINED CONCEALED. 
 
 Translated from the Latin of 
 
 EMANUEL SWEDENBORG, 
 
 Servant of the Lord Jesus Christ, 
 
 
 / 
 
 
 / 
 
 IN TWO VOLUMES. 
 
 VOL. II. 
 
 ▲ NEW EDITION REVISED AND CORRECTED. 
 
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 AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY. 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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 'I.JL 
 
 THE 
 
 APOCALYPSE REVEALED 
 
 WHEREIN ARE DISCLOSED 
 
 A.ECANA THERE FORETOLD, 
 
 WHICH HAV* 
 
 HITHERTO REMAINED CONCEALED. 
 
 i(j5 n 
 
Published by The American Swedenborg Printing and Publishing 
 Society, organized for the purpose of Stereotyping , Printing , and 
 Publishing Uniform Editions of the Theological Writings of Emanuel 
 Swedenborg, and incorporated in the State of New York a. d. 1850, 
 
THE APOCALYPSE. 
 
 CHAPTER XIV. 
 
 1. And I saw, and, lo, a Lamb stood on the mount Zion, 
 and with him a hundred forty and four thousand, having his 
 Father’s name written on their foreheads. 
 
 2. And I heard a voice from heaven, as the voice of many 
 waters, and as the voice of great thunder; and I heard the 
 voice of harpers harping with their harps. 
 
 3. And they sung as it were a new song before the throne, 
 and before the four beasts, and the elders: and no one could 
 learn that song but the hundred forty and four thousand, who 
 were bought from the earth. 
 
 4. These are they that were not defiled with women, for 
 they are virgins. These are they that follow the Lamb, whither¬ 
 soever he goeth. These were brought from among men, being 
 the first-fruits unto God and the Lamb. 
 
 5. And in their mouth was found no guile: for they are 
 without fault before the throne of God. 
 
 6. And I saw another angel fly in the midst of heaven, 
 having the everlasting gospel to preach unto them that dwell 
 on the earth, and to every nation, and tribe, and tongue, and 
 people, 
 
 7. Saying with a loud voice, Fear God, and give glory to 
 him ; for the hour of his judgment is come: and worship Him 
 that made heaven, and earth, and the sea, and the fountains of 
 waters. 
 
 8. And there followed another angex, saying, Bshylon, tha* 
 great city, is fallen, is fallen; because she made all nation!- 
 drink of the wine of the wrath of her fornication. 
 
 9. And a third angel followed them, saying with a loim 
 voice, Tf any man worship the beast, and his image, and receive 
 his mark on his forehead or on his hand, 
 
 10. He shall even drink of the wine of the wrath of God, 
 which is poured out without mixture in the cup of his indigna¬ 
 tion ; and he shall be tormented with fire and brimstone before 
 the holy angels and before the Lamb: 
 
 5 " 
 
THE APOCALYPSE REVEALED; [Chap. xiv. 
 
 11. And the smoke of their torment ascendetli up for ever 
 and ever: and they have no rest day nor night, who worship 
 the beast and his image, and whosoever receiveth the mark of 
 his name. 
 
 12. Here is the patience of the saints: here are they that 
 keep the commandments of God, and the faith of Jesus. 
 
 13. And I heard a voice from heaven saying unto me, 
 Write, Blessed are the dead who die in the Lord from hence¬ 
 forth: Yea, saith the Spirit, that they may rest from their 
 labours; and their works do follow them. 
 
 14. And I saw, and behold a white cloud, and upon the 
 cloud one sat like unto the Son of Man, having on his head a 
 golden crown, and in his hand a sharp sickle. 
 
 15. And another angel came out of the temple, crying with 
 a loud voice to Him who sat on the cloud, Thrust in thy sickle, 
 and reap : for the time is come for thee to reap : for the harvest 
 of the earth is ripe. 
 
 16. And he that sat on the cloud thrust in his sickle on the 
 earth ; and the earth was reaped. 
 
 17. And another angel came out of the temple which is in 
 heaven, he also having a sharp sickle. 
 
 18. And another angel came out from the altar, having 
 power over tire: and he cried with a loud cry to him that had 
 the sharp sickle, saying, Thrust in thy sharp sickle, and gather 
 the clusters of the vine of the earth, for her grapes are ripe. 
 
 19. And the angel thrust in his sickle into the earth, and 
 gathered the vine of the earth, and cast it into the great wine¬ 
 press of the wrath of God. 
 
 20. And the wine-press was trodden without the city, and 
 blood came out of the wine-press, even unto the bridles of the 
 horses, for a thousand six hundred furlongs. 
 
 THE SPIRITUAL SENSE. 
 
 The Contents of the whole Chapter. Concerning the new 
 Christian heaven: it is described from verses 1—5 ; the Lord’s 
 coming proclaimed, and then a new church, verses 6, 7, 13; an 
 exhortation to renounce the doctrine of faith separated from 
 charity, in which the present church is principled, verses 9—• 
 12 ; an exploration of these, and a manifestation that. their 
 works are evil, verses 14—20. 
 
 The Contents of each Yerse. Y. 1, “And I saw, and 
 lo, a Lamb stood on the mount Zion, and with him a hundred 
 forty and four thousand,” signifies the Lord now in the new 
 heaven of Christians, who have acknowledged him as the God 
 of heaven and earth, and have 1 een in truths of doctrine from 
 6 
 
Chap. Xiv.] THE APOCALYPSE REVEALED. 
 
 him by the Word : “Having his Father’s name written on 
 their foreheads,” signifies their acknowledgment of the Lord’s 
 Divinity and Divine Humanity: v. 2, “And I heard a voice 
 from heaven, as the voice of many waters,” signifies the Lord 
 speaking through the new heaven from divine truths : “ And as 
 the voice of great thunders,” signifies, and from divine love: 
 “ And I heard the voice of harpers harping with their harps,’ 
 signifies confession of the Lord from joy of heart by the spirit¬ 
 ual angels in the inferior heavens: v. 3, “ And they sung as it 
 were a new song before the throne, and before the four beasts, 
 and before the elders,” signifies the celebration and glorifica¬ 
 tion of the Lord before him and before the angels of the supe¬ 
 rior heavens: “ And no one could learn that song but the 
 hundred forty and four thousand,” signifies that no other 
 Christians could understand, and thereby from love and faith 
 acknowledge, that the Lord is the only God of heaven and 
 earth, but those who are received by the Lord into this new 
 heaven: “ Who were bought from the earth,” signifies that 
 they are such as were capable of being regenerated % the Lord 
 and thus redeemed in the world: v. 4, “These are they that 
 were not defiled with women, for they are virgins,” signifies 
 that they did not adulterate the truths of the church, and defile 
 them with the falsities of faith, but that they loved truths be¬ 
 cause they are truths: “These are they that follow the Lamb 
 whithersoever he goeth,” signifies that they are conjoined to 
 the Lord through love and faith in him, because they have 
 ived according to his commandments: “ These were bought 
 from among men,” signifies here as before: “ Being the first- 
 fruits unto God and tlie Lamb,” signifies the beginning of the 
 Christian heaven, which acknowledges one God, in whom there 
 is a trinity, and that the Lord is that God: v. 5, “And in their 
 mouth was found no guile,” signifies that they do not from 
 cunning and design speak and persuade to what is false and 
 evil: “For they are without fault before the throne of God,” 
 signifies, because they are principled in truths grounded in 
 good from the Lord: v. 6, “ And 1 saw another angel fly in the 
 midst of heaven, having the everlasting gospel to preach unto 
 them that dwell on the earth,” signifies the annunciation of 
 the Lord’s advent, and of the new church about to come down 
 out of heaven from him : “ And to every nation, and tribe, and 
 tongue, and people,” signifies to all who from religion are in 
 good, and from doctrine in truths: v. 7, “Saying with a loud 
 voice, Fear God,” signifies an admonition not to do evil, be¬ 
 cause this is against the Lord: “And give glory to him, for 
 the hour of his judgment is come,” signifies an acknowledg¬ 
 ment and confession that every truth of the Word is from the 
 Lord, according to which every man will be judged : “ And 
 worship Him that made heaven, and earth, and the sea, and the 
 7 
 
THE APOCALYPSE REVEALED. [Chap. X1T, 
 
 fountains of waters,” signifies that the Lord alone is to be wor¬ 
 shipped, because he alone is the Creator, Saviour, and Redeemer, 
 and from him alone the angelic heaven and the church, and all 
 things relating to them, exist: v. 8, “ And there followed an¬ 
 other angel, saying, Babylon, that great city, is fallen, is fallen,” 
 signifies that now the Roman Catholic religion, as to its tenets 
 and doctrinals, is dispersed: “ Because she made all nations 
 drink of the wine of the wrath of her fornication,” signifies be¬ 
 cause, by profanations of the Word, and adulterations of the 
 good and truth of the church, she hath seduced all whom she 
 could subject to her dominion: v. 9, “ And a third angel, fol¬ 
 lowed them, saying with a loud voice,” signifies something 
 further from the Lord concerning those who are principled in 
 faith separated from charity: “ If any man worsliip the beast 
 and his image, and receive his mark on his forehead or on his 
 hand,” signifies that he who acknowledges and receives the 
 doctrine of justification and salvation by faith alone, confirms 
 himself in it, and lives according to it: v. 10, “ He shall even 
 drink of the wine of the wrath of God, which is poured out 
 without mixture in the cup of his indignation,” signifies that 
 they falsify the goods and truths of the Word, and tincture 
 their lives with such falsifications : “ And he shall be tormented 
 with fire and brimstone before the holy angels and before the 
 Lamb: (v. 11,) and the smoke of their torment ascendeth up 
 for ever and ever,” signifies self-love and the love of the world, 
 and their derivative lusts, and the pride of self-derived intelli¬ 
 gence proceeding from these latter, and torment in hell from 
 the former: “ And they have no rest day nor night, who wor¬ 
 ship the beast and his image, and whosoever receiveth the mark 
 of his name,” signifies a perpetual state in things undelightful 
 with those who acknowledge and receive that faith, confirm it, 
 and live according to it: v. 12, “Here is the patience of the 
 saints, here are they that keep the commandments of God and 
 the faith of Jesus,” signifies that the man of the Lord’s church, 
 by temptations arising from those who worship the beast, is 
 searched and tried as to his quality in regard to a life according 
 to the commandments of the Word and faith in the Lord: v. 
 13, “ And I heard a voice from heaven saying unto me, Blessed 
 are the dead who die in the Lord from henceforth,” signifies a 
 prediction from the Lord of their state after death, who will be 
 of his Hew Church, that they will have eternal life and felicity: 
 “ Yea, saith the Spirit, that they may rest from their labours,” 
 signifies that the divine truth of the Word teaches that they 
 who afflict their soul and crucify the flesh, on that account shall 
 have peace in the Lord: “ And their works do follow them,” 
 signifies according as they have loved and believed, and thence 
 acted and spoken : v. 11, “ And I saw, and behold a white 
 cloud, and upon the cloud one sat like unto the Son of Man,” 
 8 
 
THE APOCALYPSE REVEALED. 
 
 612 
 
 7. l.j 
 
 signifies the Lord as the Word : “ Having on his head a golden 
 crown, and in his hand a sharp sickle,” signifies the divine 
 wisdom from his divine love, and the divine truth of the Word: 
 v. 15, “And another angel came out of the temple,” signifies 
 the angelic heaven : “ Cry in 2 : with a loud voice to Him who sat 
 on the cloud, Thrust in thy sickle, and reap, for the time is 
 come for thee to reap: for the harvest of the earth is ripe,” 
 signifies the supplication of the angels of heaven to the Lord, 
 that he would make an end, and execute judgment, because the 
 church is now arrived at its last state: v. 16, “And he that sat 
 on the cloud thrust in his sickle on the earth: and the earth 
 was reaped,” signifies the end of the church, by reason that 
 there was no longer any divine truth therein : v. 17, “ And 
 another angel came out of the temple which is in heaven, he 
 also having a sharp sickle,” signifies the heavens of the Lord’s 
 spiritual kingdom, and the divine truth of the Word with them: 
 v. 18, “ And another angel came out from the altar, having 
 power over fire,” signifies the heavens of the Lord’s celestial 
 kingdom, who are in the good of love from the Lord: “And he 
 cried with a loud cry to him that had the sharp sickle, saying, 
 Thrust in thy sharp sickle, and gather the clusters of the vine 
 of the earth,” signifies the Lord’s operation from the good of 
 his love through the divine truth of his Word upon the works 
 of charity and faith among the men of the Christian church: 
 
 ‘ For her grapes are ripe,” signifies because it is the last state 
 of the Christian church: v. 19, “And the angel thrust in his 
 sickle into the earth, and gathered the vine of the earth,” sig¬ 
 nifies the end of the present Christian church: “ And cast it 
 into the great wine-press of the wrath of God,” signifies an 
 exploration of the quality of their works, that they were evil: 
 v. 20, “ And the wine-press was trodden without the city,” sig¬ 
 nifies that an exploration was made from the divine truths of the 
 Word, into the quality of the works resulting from the doctrine 
 of faith of the church : “ And blood came out of the wine-press 
 even unto the bridles of the horses,” signifies violence done to 
 the Word by direful falsifications of truth, and the understand¬ 
 ing so closed thereby, that man is scarcely capable any longer 
 of being taught, and thus led by divine truths from the Lord: 
 “ For a thousand six hundred furlongs,” signifies mere falsities 
 of evil. 
 
 THE EXPLANATION. 
 
 612. And I saw, and lo, a lamb stood upontht mount Zion, 
 and with him a hundred foi'ty and four thousand, signifies the 
 Lord now in the new heaven collected out of those in the Chris¬ 
 tian churches who have acknowledged the Lord alone to be the 
 
 9 
 
612 
 
 THE APOCALYPSE REVEALED. 
 
 [Cliap. XIV. 
 
 Gocl of heaven and earth, and have been in truths of doctrine 
 grounded in the good of love from him by the Word. By I 
 saw, are signified the things which follow in this chapter; by a 
 Lamb is meant the Lord as to his Divine Humanity, n. 269 / 
 271; by Mount Zion is signified heaven, where they are who 
 are principled in love to the Lord, as will be seen presently; by 
 a hundred forty and four thousand are signified all who acknow¬ 
 ledge the Lord alone to be the God of heaven and earth, and 
 in truths of doctrine grounded in the good of love from him 
 through the Word, n. 348, &c. These were treated of in chap¬ 
 ter vii., but then in reference to their being sealed on their 
 foreheads, and thus distinguished and separated from the rest: 
 now, however, the subject refers to their being collected to¬ 
 gether into one, and to the formation of a heaven from them. 
 The heaven here treated of, is the heaven collected from 
 among Christians, from the time of the Lord’s being in the 
 world, and from such of them as approached the Lord alone, 
 and lived according to his precepts in the Word, by shunning 
 evils as sins against God. This heaven is the new heaven, from 
 which the Holy Jerusalem, that is, the new church upon earth, 
 will descend, Apoc. xxi. 1, 2; but the heavens which were 
 formed before the Lord’s coming are above this heaven, and are 
 called the ancient heavens; all of which likewise acknowledge 
 the Lord alone to be the God of heaven and earth: these hea¬ 
 vens communicate with this new heaven by influx. It is well 
 known, that by the land of Canaan is signified the church, be¬ 
 cause the Word was there, and by it the Lord was known; also 
 because in the midst of it was the city Zion, and under it the 
 city Jerusalem, both upon a mountain; hence by Zion and 
 Jerusalem are signified the inmost things of the church; and 
 as the church in the heavens makes one with the church upon 
 earth, therefore by Zion and Jerusalem is signified the church 
 everywhere, but by Zion the church as to love, and by Jerusa¬ 
 lem the church as to doctrine derived from love. It is called 
 Mount Zion, because by a mount is signified love, n. 336. 
 That by Mount Zion is signified heaven and the church where 
 the Lord alone is worshipped, may appear from the following 
 passages: “ I have set my king upon mylioly Kill of Zion ; I will 
 declare the decree, Jehovah hath said unto me, Thou art my 
 Son, this day have I begotten thee. Ask of me, and I shall 
 give thee the heathen for thy inheritance. Kiss the Son, lest 
 he be angry, and ye perish from the way; blessed are all they 
 that put their trust in him,” Psalm ii. 6—8, 12. “ O Zion , 
 
 that bringest good tidings, get thee up into the high mountain, 
 say, Behold, the Lord Jehovah will come with a strong hand,” 
 Isaiah xl. 9, 10. “ Rejoice greatly, O daughter of Zion , be¬ 
 
 hold thy King cometh unto thee; he is just, and having salva¬ 
 tion,” Zecli. ix. 9; Matt. xxi. 2, 4, 5 ; John xii. 14, 15. “ Cry 
 
 10 
 
THE APOCALYPSE REVEALED. 
 
 613 
 
 v. 1.] 
 
 out and shout, thou inhabitant of Zion, for great is the Holy 
 One of Israel in the midst of thee,” Isaiah xii. 6. “The ran¬ 
 somed of Jehovah shall return, and come to Zion with songs,” 
 Isaiah xxxv. 10. “Sing and rejoice, O daughter of Zion, for, 
 lo, I come, and I will dwell in the midst of tliee,” Zech. ii. 10. 
 “ O that the salvation of Israel were come out of Zion ,” Psalm 
 xiv. 7; Psalm liii. 7. “Thus saith the Lord Jehovah, Behold, 
 I lay in Zion , for a foundation, a stone, a tried stone, and your 
 covenant with death shall be disannulled,” Isaiah xxviii. 16— 
 18. “ My salvation shall not tarry, I will place salvation in 
 
 Zion for Israel my glory,” Isaiah xlvi. 13. “And the Re¬ 
 deemer shall come to Zion,” Isaiah lix. 20. “Jehovah of 
 Hosts shall reign in mount Zion” Isaiah xxiv. 23. “Jehovah 
 lovetli the gates of Zion more than all the dwellings of Jacob; 
 glorious tilings are spoken of thee, O city of God , Jehovah shall 
 count, when he writeth up the people, that this man was born 
 there. All my springs are in thee,” Psalm lxxxvii. 2, 3, 6, 7. 
 “ Jehovah hath chosen Zion, he hath desired it for his habitation, 
 this is my rest for ever, here will I dwell; for I have desired 
 it,” Psalm cxxxii. 13,14. “ Let the children of Zion rejoice in 
 
 their King,” Psalm cxlix. 2, 3. “Thou shalt arise, O Jehovah, 
 and have mercy upon Zion, for the time to favour her, yea, the 
 set time is come, to declare the name of Jehovah in Zion, when 
 the people are gathered together, and the kingdoms, to serve 
 Jehovah,” Psalm cii. 13—16, 21, 22. “Out of Zion, the per¬ 
 fection of beauty, God hath shined. Our God shall come, he 
 shall call to the heavens from above, and to the earth, that he 
 may judge his people. Gather my saints together unto me,” 
 Psalm 1. 1—5: besides other passages, as Isaiah i. 27; iv. 3, 
 
 5 ; xxxi. 4, 9 ; xxxiii. 5, 20 ; xxxvii. 22 ; lii. 1; lxiv. 10; Jerem. 
 
 vi. 2; Lament, iv. 2; Amos i. 2; Micah iii. 10, 12 ; iv. 1—3, 
 7, 8; Zeph. iii. 14, 15 ; Joel iv. 16, 17, 21; Zech. viii. 3 ; Psalm 
 xx. 2, 5 ; Psalm xlviii. 3,11—14 ; Psalm lxxvi. 2 ; Psalm lxxviii. 
 68; Psalm cx. 1, 2; Psalm cxlix. 2, 4; Psalm cx. 2, 4; Psalm 
 cxxvi. 1; Psalm cxxviii. 5, 6; Psalm cxxxiv. 3 ; Psalm cxxxv. 
 21 ; Psalm cxlvi. 10. The virgin and daughter of Zion is men¬ 
 tioned in many places; by whom is not meant any virgin or 
 daughter there, but the church as to the affection of good and 
 truth, the same as by the Lamb’s bride, Apoc. xxi. 2, 9 ; xix. 7. 
 The virgin and daughter of Zion signifies the Lord’s church 
 in these places : Isaiah i. 8 ; iii. 16—26 ; iv. 4 ; x. 32 ; xvi. 1; 
 xxxvii. 22 ; lii. 2 ; lxii. 11; Jerem. iv. 31; vi. 2, 23 ; Lament, i. 
 
 6 ; ii. 1, 4, 8, 10, 13, 18; iv. 22 ; Micah i. 13 ; iv. 8, 10, 13; 
 Zeph. iii. 14; Zech. ii. 10; ix. 9; Psalm ix. 14; and others. 
 
 613. Having his Father's name written on their foreheads, 
 signifies their acknowledgment of the Lord’s Divinity and Divine 
 Humanity from love and faith in them. By the name of the 
 Father is meant the Lord as to the all-begetting Divinity called 
 11 
 
613 THE APOCALYPSE REVEALED. [Cliap. xiv. 
 
 the Father, and at the same time as to the Divine Humanity, 
 which is called the Son, because they are a one and one person, 
 united like soul and body; for which reason, in heaven, by God 
 the Father no other is understood than the Lord, and the Lord 
 is also called Father in the new heaven. The reason why it is 
 here said, the name of his Father on their foreheads, is also 
 because by Father is meant the divine good of the Lord’s divine 
 love, which in the Word of the Evangelists is everywhere meant 
 by the Father, when named by the Lord, and the divine truth 
 of his divine wisdom by the Son ; which two were united as 
 soul to body and body to soul, when the Lord glorified his Hu¬ 
 manity, see n. 21, 170: and since they are one, it is therefore 
 said in another place, The name of God and of the Lamb on 
 their foreheads, chap. xxii. 4 ; concerning these, therefore, who 
 are here treated of, it is said, that they had the Father’s name 
 written on their foreheads, because by the one hundred and 
 forty-four thousand sealed out of the twelve tribes of Israel, are 
 meant the angels of the superior heavens, who are all in the 
 good of celestial love, and by the Father, as was observed, that 
 good is understood. That the angels here treated of are angels 
 of the superior heavens, may be seen in the explanation of 
 chapter vii., particularly at n. 362. By written on their fore¬ 
 heads is signified an acknowledgment from love and faith in 
 them; by written or inscribed is signified acknowledgment in 
 them, and by the forehead is signified love and its consequent 
 intelligence of faith, n. 347, 605. That the Divinity, which is 
 called the Father, and the Divine Humanity, which is called 
 the Son, are one, like soul and body, and consequently that 
 the Lord is to be approached as to his Divine Humanity, and 
 that thus and no otherwise the Divinity, which is called the 
 Father, is approached, appears from so many passages in the 
 Word, that they would fill many pages, if they were to be 
 adduced ; a large collection of them may be found m The Doc¬ 
 trine of the New Jerusalem concerning the Lord , n. 29—36, 38 
 •—45, and following numbers; from which a few only shall here 
 be quoted by way of confirmation. They are as follows : “And 
 the angel said unto Mary, Behold, thou shalt conceive in thy 
 womb, and bring forth a Son, and thou shalt call his name Jesus. 
 He shall be great, and shall be called the Son of the Highest: 
 but Mary said, How shall this be, seeing I know not a man? 
 and the angel answered, The Holy Ghost shall come upon thee , 
 and the power of the Highest shall overshadow thee , therefore 
 that Holy Thing which shall be born of thee shall be called the 
 Son of Godf Luke i. 30—35. “The angel of the Lord appeared 
 to Joseph in a dream, saying, Fear not to take unto thee Mary 
 thy wife, for that which is conceived in her is of the Holy 
 Ghost / and Joseph knew her not till she had brought forth her 
 first-born son,” Matt. i. 20, 25 “ In the beginning wa 3 the 
 
 12 
 
THE APOCALYPSE REVEALED. 
 
 613 
 
 V. 1.] 
 
 Word, and the Word was with God, and the Word was God, 
 and the Word was made flesh, and we beheld his glory, the glory 
 as of the only-begotten of the Father ,” John i. 1, 2, 14. “ The 
 Jews sought to kill Jesus, because he said that God was his 
 Father, making himself equal with God : then Jesns answered, 
 What things soever the Father doetli, these also doeth the Son 
 likewise ; as the Father raiseth np the dead and qnickeneth 
 them, even so the Son qnickeneth whom he will: verily I say 
 unto you, the hour is coming, when the dead shall hear the 
 voice of the Son of God, and they that hear shall live,” John v 
 18—26. “ As the Father hath life in himself, so hath he given 
 
 to the Son to have life in himselff John v. 26. “I am the 
 way, the truth, and the life ; no man cometh unto the Father but 
 by me. If ye had known me, ye should have known my Father 
 also, and from henceforth ye know him, and have seen him. 
 Philip saith unto him, Lord, show us the Father, and it snfficeth 
 us. Jesus saith unto him, Have I been so long time with you, 
 and yet hast thou not known me, Philip? he that hath seen me 
 hath seen the Father, and how sayest thou then. Show us the 
 Father? believest thou not that I am in the Father and the 
 Father in me ? Believe me that I am in the Father and the 
 Father in me,” John xiv. 6—11. “ I will give unto my sheep 
 
 eternal life; I and my Father are one. And the Jews took up 
 stones again to stone him, because he made himself God ; and 
 he said, I do the works of my Father, believe the works, that 
 ye may know and believe that the Father is in me and I in 
 him,” John x. 28—38. “ He who seeth me, seeth Ilim that 
 
 sent me,” John xii. 45. “ All things that the Father hath are 
 
 mine,” John xvi. 15. “ That the Father hath given all things 
 
 into his hands” John xiii. 3. “ Father, thou hast given me 
 
 power over all flesh • and this is life eternal, that they might 
 know thee, the only true God, and Jesus Christ, whom thou 
 hast sent: and all mine are thine, and thine are mine,” John 
 xvii. 2, 3, 10. “ All jpower is given unto me in heaven and in 
 
 earth,” Matt, xxviii. 18. “ Whatsoever ye shall ask in my 
 
 name, that will Ido, and I will do it,” John xi v. 13,14. “ The 
 Spirit of Truth shall not speak of himself, but he shall take of 
 mine, and shall show it unto you,” John xvi. 13, 14. “ He 
 
 that abidetli in me, and I in him, the same bringeth forth much 
 fruit, for without me ye can do nothing” John xv. 5 : besides 
 others. There are still more in the Old Testament, some of 
 which shall be cited: “ Unto us a child is born, unto us a son 
 is given, and the government shall be upon his shoulder, and 
 his name shall be called, Wonderful, Counsellor, the mighty 
 God, the Fveiiasting Father, the Prince of Peace,” Isaiah ix. 6. 
 “ Behold, a virgin shall conceive and bear a son, and shall call 
 his name Immanuel—God with us,” Isaiah vii. 14. “ Behold, 
 
 the days come, that I will raise unto David a righteous branch 
 13 
 
f>14 THE APOCALYPSE REVEALED. [Chap, xiv, 
 
 and a king shall reign and prosper; and this is his name where¬ 
 by he shall be called, Jehovah our Righteousness ,” Jerem. xxiii. 
 5, 6; xxxiii. 15, 16. “ And it shall be said in that day, Lo, 
 
 this is our God, we have waited for him, and he will save us ; 
 this is Jehovah , we have waited for him / we will be glad and 
 rejoice in his salvation,” Isaiah xxv. 9. “ Surely God is in 
 
 thee, and there is none else, there is no other God; verily, thou 
 art a God that hidest thyself, 0 God of Israel , the Saviour ,” 
 Isaiah xlv. 14, 15. “ Am not I Jehovah, and there is no God 
 
 else beside me; a just God and a Saviour ; there is none else 
 beside mef Isaiah xlv. 21, 22. u I am Jehovah , and beside me 
 there is no Saviour ,” Isaiah xliii. 11. U I Jehovah am thy God, 
 and thou shalt know no God but me, for there is no Saviour 
 beside mef Hosea xiii. 4. u Thou , Jehovah , art our Father , 
 our Redeemer , thy name is from everlasting,” Isaiah Ixiii. 16. 
 “ Thus saith the Lord, the King of Israel, and his Redeemer , 
 Jehovah of Hosts , I am the first and I am the last, and beside 
 me there is no God,” Isaiah xliv. 6. “ Thus saith Jehovah thy 
 
 Redeemer , I am Jehovah that maketh all things, and alone by 
 myself,” Isaiah xliv. 24. “ Thus saith Jehovah thy Redeemer , 
 
 the Holy One of Israel, I am Jehovah thy God,” Isaiah xlviii. 
 17. “ Jehovah my strength and my Redeemer ,” Psalm xix. 14. 
 “ Their Redeemer is strong , Jehovah of Hosts is his name * 
 Jerem. 1. 34. u Jehovah of Hosts is his name, and thy R& 
 deemer , the Holy One of Israel , the God of the whole earth 
 shat the be called ,” Isaiah liv. 5. “ And all flesh shall know, that 
 I Jehovah am thy Saviour and thy Redeemer , the Mighty One 
 of Jacob,” Isaiah xlix. 26 ; lx. 16. “ As for our Redeemer , Je¬ 
 hovah of Hosts is his namef Isaiah xlvii. 4. “ Thus saith thy 
 
 Redeemer , Jehovah ,” Isaiah xliii. 14; xlix. 7. And in other 
 places, as Luke i. 68 ; Isaiah lxii. 11, 12; Ixiii. 1, 4, 9 ; Jerem. 
 xv. 20, 21; Hosea xiii. 4, 14 ; Psalm xxxi. 5 ; Psalm xliv. 26 ; 
 Psalm xlix. 15 ; Psalm lv. 18, 19 ; Psalm lxix. 18 ; Psalm lxxi. 
 23 ; Psalm ciii. 4; Psalm, cvii. 2; Psalm cxxx. 7, 8. And in 
 Zechariah, “ In that day Jehovah shall be King over all the 
 earth , in that day shall there be one Jehovah and his name 
 one ,” xiv. 9. But these are only a small number. 
 
 614. And I heard a voice from heaven , as the voice of many 
 waters , signifies the Lord speaking through the new heaven 
 from divine truths. By a voice from heaven is signified a voice 
 or speech from the Lord through heaven; for when a voice is 
 heard from heaven, it is from the Lord; here, through the new 
 heaven of Christians, which is understood by Mount Zion, upon 
 which the Lamb was seen standing, and with him a hundred 
 and forty-four thousand, n. 612, 613 ; by many waters are sig¬ 
 nified divine truths, n. 50. The same is said of the Lord speak¬ 
 ing through heaven from divine truths, in the following pas¬ 
 sages : “ The voice of the Son of Man was heard as the voice of 
 14 
 
7 . 1—3.J 
 
 THE APOCALYPSE REVEALED. 
 
 615- 617 
 
 many waters ,” Apoc. i. 15. “ And a voice from the throne, as 
 
 the voice of many waters ,” Apoc. xix. 6. “ And the voice of 
 
 the God of Israel was like the voice of many waters” Ezek. 
 xliii. 2. “The voice of Jehovah is upon the waters, Jehovah 
 is upon many waters ,” Psalm xxix. 3. “ The noise of the wings 
 of the cherubim was like the noise of great waters ,” Ezek i. 24: 
 by the cherubim is signified the Word, n. 239, thus divine truth, 
 from which the Lord speaks. 
 
 615. And as the voice of great thunders , signifies the Lord 
 speaking through the new heaven from divine love. That light- 
 nings, thundermgs, and voices, signify illustration, perception, 
 and instruction, may be seen above, n. 236; and that the seven 
 thunders, which utter their voices, signify the Lord speaking 
 through the universal heaven, n. 472. The Lord, when he 
 speaks through heaven, speaks from the third heaven through 
 the second heaven, thus from divine love through divine wis¬ 
 dom, for the third heaven is in his divine love, and the second 
 heaven in his divine wisdom ; the Lord never speaks otherwise 
 when he speaks from the superior heavens; and this is what is 
 meant by a voice as of many waters, and by a voice of great 
 thunder ; many waters are the divine truths of divine wisdom, 
 and great thunder is the divine good of divine love. 
 
 616. And I heard the voice of harpers harping with their 
 harps , signifies confession of the Lord from joy of heart by the 
 spiritual angels in the inferior heavens. To strike upon the 
 harp signifies to confess the Lord from spiritual truths, see 
 above, n. 276 ; that this proceeds from joy of heart follows of 
 course; hence by harpers are signified spiritual angels. The 
 reason why angels of the inferior heavens are here denoted* is, 
 because the voice of the Lord through the superior heavens was 
 heard as the voice of many waters, and as the voice of great 
 thunder, n. 614, 615. There was heard a voice of harpers strik¬ 
 ing upon harps, because sound or speech descending from the 
 inferior heavens is sometimes heard like the sound of harps; 
 not that they are playing upon harps, but because the voice of 
 confession of the Lord from joy of heart is so heard below. 
 
 617. And they sung as it were a new song before the throne , 
 tmd before the four beasts and the elders , signifies the celebration 
 and glorification of the Lord before him and before the angels 
 of the superior heavens. By singing a new song is signified 
 acknowledgment and glorification of the Lord, as being the 
 alone Judge, Redeemer, and Saviour, thus the God of heaven 
 and earth, see above, n. 279. Before the throne means before 
 the Lord, because he alone sits upon the throne; that before 
 the four beasts and the elders means before the angels of the 
 superior heavens, see n. 369 ; by as it were a new song, is sig¬ 
 nified the celebration and glorification of the Lord in the new 
 Christian heaven, in the present case in particular, that he is 
 
 15 
 
618 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap, xiv 
 
 acknowledged to be the God of heaven and earth, in like man¬ 
 ner as in the ancient heavens; this is implied in the expression 
 as it were , for as it were a new song, signifies as though it were 
 new, when nevertheless it is not new. That the new heaven 
 mentioned in the Apocalypse, chap. xxi. 1, is a new heaven 
 composed of Christians, and that the former heavens consist of 
 the ancient and most ancient people, also that the Lord is 
 acknowledged in these heavens to be the God of heaven and 
 earth, has been shown before. 
 
 618. And no one could learn that song but the hundred and 
 forty and four thousand , signifies that no other Christians could, 
 understand, and thereby from love and faith acknowledge, that 
 the Lord is the only God of heaven and earth, but those who 
 are received by the Lord into this new heaven. By this song is 
 signified acknowledgment and glorification of the Lord, as being 
 the God of heaven and earth, n. 279, 617 ; by learning is signi¬ 
 fied to perceive in one ’3 self that it is so, which is to understand, 
 and so to receive and acknowledge; he who learns otherwise, 
 learns and does not learn, because he does not retain; by the 
 hundred forty and four thousand are meant they who acknow¬ 
 ledge the Lord alone to be the God of heaven and earth, n. 
 612. The reason why no other Christians could learn this 
 song, that is, acknowledge that the Lord is the only God of 
 heaven and earth, is, because they have imbibed the notion 
 from infancy, that there are three persons in the Godhead, dis¬ 
 tinct from each other, for it is said in the doctrine of the Trinity, 
 “ There is one person of the Father, another of the Son, and 
 another of the Holy Spirit;” likewise, “ the Father is God, the 
 Son is God, and the Holy Spirit is Godand although it is 
 there added, “ that these three are one,” yet in thought they 
 divide the divine essence into three, which nevertheless cannot 
 be divided; and for that reason they approach the Father, 
 because he is first in order; and besides, the leading men in 
 the church have taught, that the Father should be prayed to, to 
 send the Holy Spirit for the sake of the Son, whereby their 
 idea of three has been confirmed, so that they cannot think of 
 the Son as God, equal with the Father, and one with the Father, 
 but of the Son as equal with any other man, although he alone 
 as to his Humanity is righteousness, and is called Jehovah our 
 Righteousness, Jerem. xxiii. 5, 6; xxxiii. 15, 16 : from this 
 idea of their thought it has come to pass, that they are not able 
 to comprehend how the Lord, as born in the world, can be the 
 God of heaven and earth, and still less, the only God, notwith¬ 
 standing their having heard and read all the passages cited 
 above, n. 613, and also these : “ All things that the Father hath 
 are mine,” John xvi. 15. “ The Father hath given all things 
 
 into the hand of the Son,” John xiii. 3. “ Father, thou hast 
 
 given me power overall flesh ; all mine are thine and thine are 
 16 
 
THE APOCALYPSE REVEALED. 
 
 618 
 
 V . 3.J 
 
 mine,” John xvii. 2, 3, 10. “ All power is given unto me in 
 
 heaven and in earth,” Matt, xxviii. 18 : also that he was con¬ 
 ceived of Jehovah the Father, and hence that his soul was from 
 him, Luke i. 34, 38 ; and consequently, the divine essence was 
 his : besides many other things of a like import in other places. 
 That they were said of the Lord who was born in the world, 
 any one may see; as also that “He and the Father are one: 
 and that he is in the Father and the Father in himand that 
 “he who seeth him seetli the Father,” John x. 28, 38; xiv. 
 —11. Now, although they may have heard and read these 
 things, yet they cannot give up the idea which was conceived 
 in early life and confirmed in them afterwards by their teachers, 
 and which has so closed up their rational faculty that they are 
 incapable of seeing or of understanding these words of the 
 Lord: “ I am the way, the truth, and the life, no man cometh 
 unto the Father but by me,” John xiv. 6. “He that entereth 
 not by the door into the sheep-fold, but climbeth up some other 
 way, the same is a thief and a robber; I am the door, by me ^f 
 any man enter in, he shall be saved,” John x. 1, 9. Also, that 
 the Lord glorified his Humanity, that is, united it to the divin¬ 
 ity of the Father, or to the divinity which w r as in himself from 
 conception, for the sake of rendering it possible for the human 
 race to be united to God the Father in him and through him. 
 That this was the reason of the Lord’s coming into the world, 
 and of the glorification of his Humanity, he fully teaches in 
 John : for he says, “ At that day ye shall know, that I am in my 
 Father, and ye in me, and I in you,” John xiv. 20. “ He that 
 
 abideth in me and I in him, the same bringeth forth much 
 fruit; for without me ye can do nothing: if a man abide not in 
 me, he is cast forth as a branch, and is withered,” John xv. 5, 6. 
 “And for their sakes I sanctify myself, that they also might be 
 sanctified through the truth, that all may be one, as thou leather 
 art in me, and 1 in thee, I in them and thou in me,” John xvii. 
 19, 21, 23, 26 ; also, vi. 56 ; and in other places: from which it 
 clearly appears, that the Lord’s coming into the world, and the 
 glorification of his Humanity, had for its end the conjunction 
 of men with God the Father in him and through him, thus that 
 he himself is to be approached: this is also confirmed by the 
 Lord’s so often saying, that they must believe in him, that they 
 might have eternal hie, see above, n. 513. Who cannot see that 
 all this is said by the Lord concerning himself in his Humanity, 
 and that he never would have said, nor could say, that he was 
 in men and men in him, and that it was necessary to believe in 
 him, that they might have eternal life, if his Humanity was 
 not divine? To ask the Father in his name, does not mean to 
 approach God the Father immediately, nor to ask for his sake, 
 but to approach the Lord, and the Father through him, because 
 the Father is in the Son, and they are one, as he himself teaches; 
 
 IT VOL. II.—B 
 
619, 620 THE APOCALYPSE REVEALED. [Chap. xiv. 
 
 this is what is signified by asking in his name; as may appear 
 also from these passages : “ He that believeth not in the Son, is 
 condemned already, because he hath not believed in the name 
 of the only-begotten Son of Godfi John iii. 18. “These things 
 are written, that ye might believe that Jesus is the Christ, the 
 Son of God, and that believing ye might have life through hie 
 namef John xx. 31. “Jesus said, Whosoever shall receive this 
 child in my name , receiveth me, and whosoever shall receive 
 me , receiveth him that sent mef Luke ix. 48. “ Whatsoever 
 
 ye shall ask in my name , that will I do f John xiv. 13 : besides 
 other places, in which the expression in the name of the Lord. 
 occurs, Matt. vii. 22; xviii. 5, 20; xix. 29; xxiii. 39; Mark ix. 
 37; xvi. 17; Luke xiii. 35 ; xix. 38 ; xxiv. 47; John i. 12; ii. 
 23 ; v. 43 ; xii. 13 ; xv. 16 ; xvi. 23, 24, 26, 27 ; xvii. 6. What 
 is meant by the name of God, and that the name of the Father 
 is the Lord as to the Divine Humanity, may be seen above, n. 
 81, 165, 584. 
 
 619. Which were bought from the earth , signifies that they 
 are such as were capable of being regenerated by the Lord and 
 thus redeemed in the world. By being bought from the earth, 
 is signified redeemed in the world ; that redemption is deliver¬ 
 ance from hell, and salvation by conjunction with the Lord, 
 may be seen, n. 281; and since this is effected by regeneration, 
 therefore by the redeemed are signified they who are regene¬ 
 rated and thus redeemed by the Lord; and since all may be 
 regenerated and thus redeemed, if they will, and few are willing, 
 therefore by the bought from the earth is signified that they are 
 such as could be regenerated by the Lord, and so redeemed: 
 who these are, is now described, verses 4 and 5. 
 
 620. These are they that were not defiled with women , for 
 they are virgins , signifies that they did not adulterate the truths 
 of the church, and defile them with the falsities of faith, but 
 that they love truths because they are truths. That a woman 
 signifies the church from the affection of truth, and thence, in 
 an opposite sense, the church from the affection of falsity, may 
 be seen above, n. 434, 533, in the present case, the church from 
 the affection of truth, because it is said, not defiled with women ; 
 by to be defiled with women, the same is signified as by to com¬ 
 mit adultery and fornication ; that to commit adultery and for¬ 
 nication signifies to adulterate and falsify the Word, may also 
 be seen above, n. 134. For they are virgins, signifies by reason 
 that they have loved truths because they are truths, thus from 
 spiritual affection ; the reason why these are meant by virgins, 
 is, because a virgin signifies the church as a spouse, who desires 
 to be conjoined with the Lord, and to become a wife; and the 
 church which desires to be conjoined with the Lord, loves truths 
 because they are truths, for by truths, so long as the life is ac* 
 cording to them, conjunction is effected. Hence it is that Israel! 
 
 18 
 
THE APOCALYP8E REVEALED. 
 
 620 
 
 v. 3.] 
 
 Zion, and Jen salem, in the Word, are called virgins and daugh¬ 
 ters ; for by Israel, Zion, and Jerusalem, is signified the church. 
 That all they who are such in the Lord’s church, whether they 
 he virgins or young men, wives or husbands, hoys or old 
 men, girls or old women, are meant by virgins, may appear 
 .from the Word, where virgins are mentioned, as the virgin 
 Israel , Jerem. xviii. 13; xxxi. 4, 21 ; Amos v. 2; Joel i. 8. 
 “ The virgin daughter of Judah,” Lam. i. 15. u The virgin 
 daughter of Zion,” 2 Kings xix. 21; Isaiah xxxvii. 22; Lam. i. 
 4; ii. 13. “ The virgins of Jerusalem” Lam. ii. 10. “ The 
 
 virgin daughter of my people,” Jer. xiv. 17. Therefore the 
 Lord likened the church to ten virgins, Matt. xxv. 1, and follow¬ 
 ing verses; and it is said in Jeremiah, “I will build thee, and 
 thou shalt be built, 0 virgin Israel, and shalt go forth in the 
 dances of them that make merry,” xxxi. 4, 13 ; and in David: 
 “ They have seen thy goings, O God, even the goings of my 
 God, my King, in the sanctuary, among them were the virqins 
 playing with timbrels” Psalm lxviii. 25,26; and again: “ Kings' 
 daughters were among thy honourable women, upon thy right 
 hand did stand the queen in gold of Ophir: hearken, 0 daugh¬ 
 ter, and consider; so shall the King greatly desire thy beauty: 
 the daughter of Tyre shall be there with a gift, even the rich 
 among the people shall entreat thy favour: the King's daughter 
 is ail glorious within ; her clothing is of wrought gold, she shall 
 be brought unto the King in raiment of needle-work ; the vir¬ 
 gins her companions that follow her, shall enter into the King’s 
 palace,” Psalm xlv. 9—15; by the King in this passage is 
 meant the Lord, by the queen, the church as a wife, by daugh¬ 
 ters and virgins, the affections of good and truth. Similar 
 affections are signified by virgins in other parts of the Word, 
 where mention is made at the same time of young men, because 
 young men signify truths, and virgins affections thereof; as in 
 the following places : “ Behold, the days come, that I will send 
 a famine in the land, not a famine of bread, nor a thirst for 
 water, but for hearing the words of Jehovah ; in that day shall 
 th z fair virgins and the young men faint for thirst,” Amos viiL 
 11, 13. “ Be thou ashamed, O Zidon ; for the sea hath spoken, 
 
 I travail not, nor bring forth, neither do I nourish up young 
 men,- nor bring up virgins,” Isaiah xxiii. 4. “The Lord hath 
 trodden the virgin the daughter of Judah as in a wine-press: be¬ 
 hold my sorrow, my virgins and my young men are gone into 
 captivity,” Lam. i. 15, 18. “For how great is his goodness 
 and how great is his beauty ! Corn shall make the young men 
 cheerful, and new wine the virgins” Zecli. ix. 17. “And the 
 streets of the city shall be full of boys and girls playing in the 
 streets thereof,” Zech. viii. 5. “The virgins of Jerusalem bang 
 down their heads to the ground; what thing shall I liken to 
 f hee, 0 virgin daughter of Zion f my virgins and my you7ig men 
 19 
 
621—623 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xiv. 
 
 are fallen by the sword,” Lam. ii. 10, 13, 21: besides other 
 passages, as Jerem. li. 20—23; Lain. v. 10—12; Ezek. ix. 4, 6; 
 Psalm Ixxviii. 62—64; Deut. xxxii. 25. 
 
 621. These are they that follow the Lamb whithersoever he 
 goeth , signifies that they are conjoined to the Lord through 
 love and faith in him, because they have lived according to his 
 commandments. That this is what is signified, appears from 
 these words of the Lord: “ He that hath my commandments 
 and keepetli them, he it is that loveth me, and I will love him, 
 and will come to him, and make my abode with him,” John xiv. 
 20—23. And in another place: “The shepherd of the sheep, 
 when he putteth forth his own sheep, he goeth before them, 
 and the sheep follow him , for they know his voice: my sheep 
 hear my voice, and I know them , and they follow mef John x. 
 4, 5. 
 
 622. These were bought from arnong men , signifies that 
 they are such as were capable of being regenerated by the Lord, 
 and thus redeemed in the world, as above, n. 619, where the like 
 occurs. 
 
 623. Being the first-fruits unto God and the Lamb, signifies 
 the beginning of the Christian heaven, which acknowledges 
 one God in whom there is a trinity, and that the Lord is that 
 God. By first-fruits is meant that which first springs up, also 
 what is first gathered, thus the beginning, in this case, the be¬ 
 ginning of the new heaven of Christians ; by God and the 
 Lamb is here meant, as above, the Lord as to the Divinity 
 itself from which are all things, and as to the Divine Humanity, 
 and also as to the proceeding Divinity, thus the one God in 
 whom there is a trinity. It may be expedient on this occasion 
 to say something concerning the first-fruits. In the Israelitish 
 church it was commanded, “That th z first of thy ripe fruits, of 
 all corn, oil, and wine, of the fruits of trees, as also of the 
 fleece, should be offered to Jehovah as holy, and be given by 
 Jehovah to Aaron, and after him to the high priest,” Exod. 
 xxii. 29; xxiii. 10; Numb. xiii. 20; xv. 17—22; xviii. 8—20; 
 Deut. xviii. 4; xxvi. 1, and following verses. And likewise, 
 That they should celebrate the feast of the first fruits of harvest 
 and of bread, Exod. xxiii. 14—16, 19, 26; Levit. xxiii. 9—15, 
 20—25; Numb, xxviii. 26 to the end. The reason was, be¬ 
 cause the first-fruits signified that which first springs up, and 
 afterwards grows, as a child grows up to a man, or as a young 
 plant grows up to a tree, and hence they signified all the sub¬ 
 sequent stages even to the completion of the thing, for all that 
 is to follow exists in the first, as the man in the infant, and the 
 tree in the tender shoot: and as this first exists before its suc¬ 
 cessions, in like manner in heaven and in the church, there¬ 
 fore the first-fruits were holy unto the Lord, and the least of 
 .the first-fruits was celebrated. The same is signified by first 
 
 20 
 
V. 4, 5.] 
 
 THE APOCALYPSE REVEALED. 
 
 624—625 
 
 fruits in Jerem. xxiv. 1, 2; Ezek. xx. 40; Micali vii. 1; Deut. 
 xxxiii. 15, 21. 
 
 624. And in their mouth was found no guile, signifies that 
 
 they do not, from cunning and design, speak and persuade to 
 what is false and evil. By the mouth is signified speech, preach¬ 
 ing, and doctrine, n. 453, and by guile is signified persuasion to 
 evil by means of falsity, properly speaking, from cunning and 
 design ; for he who persuades another to something from cun¬ 
 ning or guile, the same also persuades from design, for cunning 
 or guile proposes something to itself, conceals its purpose, and 
 puts it into execution when opportunity offers itself. By a lie, 
 m the Word, is signified falsity and false speaking; by guile is 
 signified both as grounded and originating in design ; as in the 
 following passages: Jesus said of Nathaniel, “Behold an Is¬ 
 raelite indeed, in whom there is no guile f John i. 47. “The 
 remnant of Israel shall not do iniquity nor speak lies, neither 
 shall a deceitful tonguebe found in their mouth,” Zeph. iii. 13. 
 “Because he had done no violence, neither was there any guile 
 in his mouth,” Isaiah liii. 9. “ For the rich men are full of vio¬ 
 lence, and the inhabitants thereof have spoken lies, and their 
 tongue is deceitful in their mouth,” Mic. vi. 12. “ Thou slialt 
 
 destroy them that speak leasing, Jehovah will abhor the bloody 
 and deceitful man. Psalm v. 6. “Deliver my soul, O Jeho¬ 
 vah, from lying lijps and a tongue of guile” Psalm cxx. 2, 3. 
 “ They have taught their tongue to speak lies, thine habitation 
 is in the midst of guile, through guile they refuse to know me, 
 saith the Lord,” Jerem. ix. 5. “Ephraim encompassed me 
 with lies, and the house of Israel with guile,” Hosea xi. 12. 
 “If any man come presumptuously upon his neighbour to slay 
 him with guile, thou shalt take him from mine altar, that he 
 may die,” Exod. xxi. 14. “ Cursed be he that doeth the work 
 
 of Jehovah with guile,” Jerem. xlviii. 10: besides other pas¬ 
 sages, as Jerem. v. 26, 27; viii. 5; xiv. 14; xxiii. 26; Hosea 
 vii. 16 ; Zeph. i. 9 ; Psalm xvii. 1; Psalm xxiv. 4; Psalm xxxv. 
 20, 21; Psalm xxxvi. 4; Psalm 1.19; Psalmlii. 3,4; Psalm lxxii. 
 14; Psalm cix. 2 ; Psalm cxix. 118 ; Job xiii. 7; xxvii. 4. The 
 deceitful are signified in the Word by poisonous serpents, and 
 by vipers and crocodiles, and deceit is signified by their poison. 
 
 625. For they are without fault before the throne of God, 
 signifies because they are principled in truths grounded in good 
 from the Lord. By the unspotted are signified those who are 
 not in falsities, consequently who are in truths ; for spots sig¬ 
 nify falsities, properly falsities grounded in evil; by the throne 
 of God is signified the Lord and heaven, n. 14, 233; and as all 
 who are in good from the Lord, appear as if they were in truths, 
 therefore by their being unspotted before the throne of God is 
 signified that they are in truths grounded in good from the 
 Lord ; for all wdio are led by the Lord are kept by him in good, 
 
 21 
 
626, 627 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xiv. 
 
 ancl from that good there proceeds nothing but truth; and if a 
 falsity does proceed from it, it is an apparent falsity, which is 
 regarded by the Lord as like unto truth, solely by the modifica¬ 
 tion of the light of heaven in another colour; for the good that 
 is within it, so qualifies it; for there is such a thing as falsity 
 from evil, and also falsity from good ; both may appear alike in 
 the external form, when in reality they are altogether dissimi¬ 
 lar, because that which is within constitutes the essence, and 
 produces its quality. Since spots signify falsities, therefore it 
 was commanded that “ none of the seed of Aaron in whom 
 there was a spot, should approach the altar, or enter within 
 the vail,” Levit. xxi. 17, 23 ; by which was signified that they 
 should be unspotted; “ and every ox, calf, sheep, goat, lamb, 
 on which there was a spot, was forbid to be offered for sacrifice,” 
 Levit. xxii. 19—25. The kind of spots is also recited. 
 
 626. And I saw another angel fly in the midst of heaven, 
 having the everlasting gospel to preach unto them that dwell on 
 the earth, signifies the annunciation of the Lord’s advent, and 
 of the new church about to come down out of heaven from him. 
 By an angel, in a supreme sense, is meant the Lord, and thence 
 also heaven, n. 5, 344, 465 ; by another angel is signified some¬ 
 thing new from the Lord; by flying in the midst of heaven is 
 signified to survey, to investigate, and to provide for, n. 415, in 
 this case, something new out of heaven from the Lord in the 
 church; by the everlasting gospel is signified the annunciation 
 of the coming of the Lord and of his kingdom, n. 478, 553 ; 
 by them that dwell on the earth, are signified the men of the 
 church to whom the annunciation will be made. The reason 
 why it also means to announce that a new church is now about 
 to descend out of heaven from himself, is, because the Lord’s 
 advent involves two things, the last judgment, and after it the 
 new chinch; the last judgment is treated of in chapters xix. 
 xx., and the new church, which is the New Jerusalem, in chap- 
 lei's xxi. xxii. That by the gospel and the preaching of the 
 gospel is signified the annunciation of the coming of the Lord 
 and of his kingdom, appears evidently from the passages cited 
 in n. 478, which see. 
 
 627. And to every nation, and tribe, and tongue, and people, 
 signifies to all who from religion are in good, and from doctrine 
 in truths. By nation are signified they who are in good, and 
 abstractedly goods, n. 483; by tribe is signified the church as 
 to religion, n. 349 ; by tongue is signified doctrine, n. 282 ; and 
 by people are signified they who are in truths, and abstractedly 
 truths, n. 483: therefore by preaching the gospel to every na¬ 
 tion, and tribe, and tongue, and people, is signified to announce 
 it to all who are in good from religion, and in truths from doc¬ 
 trine ; for these, and no others, receive the gospel. Such is the 
 signification of these words in the spiritual sense. 
 
 22 
 
V. 5—7.J 
 
 THE AP0CALTP8E REVEALED. 
 
 628, 629 
 
 628. Saying with a loud voice, Fear God, signifies an admo- 
 notion not to do evil, because this is against the Lord. By a 
 great voice is signified admonition ; ana by fearing God is sig¬ 
 nified not to do evil, because this is against the Lord; that to 
 fear God is to love him, by fearing to do evil because it is 
 against him, and that all love has within it this kind of fear, 
 may be seen above, n. 527. These things are now said to those 
 who will be of the new church upon earth, because the first 
 step to reformation is to live according to the commandments 
 of the decalogue, where those evils are recited which ought not 
 to be done; for he who does them, fears not God , but he who 
 does them not, by shunning them, because they are against the 
 Lord, the same fears, and also loves the Lord, as he himself 
 teaches in John, chap. xiv. 20—24. 
 
 629. And give glory to him j for the hour of his judgment 
 
 is come, signifies acknowledgment and confession that every 
 truth of the Word, by virtue of which the church is a church, 
 is from the Lord, according to which every man will be judged. 
 That to give glory to him signifies to acknowledge and confess 
 that all truth is from the Lord, may be seen above, n. 249; 
 and as every truth, by virtue of which the church is a church, is 
 from the Word, therefore the truth of the Word is understood; 
 for the hour of his judgment is come, signifies, because every 
 man will be judged according to the truth of the Word ; this is 
 signified, because by giving glory to him is signified to acknow¬ 
 ledge and confess that every truth of the Word is from the 
 Lord, and it is now said, For the hour of the judgment is come, 
 and for involves this as the cause. That the truth of the Word 
 will judge every one, may be seen above, n. 233, 273, and that 
 the church exists from the Word, and its quality is according 
 to its understanding of the Word, may be seen in the Doctrine 
 of the New Jerusalem concerning the Sacred Scripture, n. 76— 
 79. From these considerations it is plain that such is the spir¬ 
 itual sense of these words. The reason why it is such, is, be¬ 
 cause the angels of heaven by glory perceive nothing else but 
 the divine truth, and as all divine truth is from the Lord, by 
 giving glory to him, they perceive that the acknowledgment 
 and confession that all truth is from him is what is meant; for 
 all glory in the heavens is from this source and no other, and 
 so far as a society in heaven is in divine truth, so far all things 
 are resplendent, and so far the angels are in the splendour of 
 glory. That by glory is meant divine truth, may appear from 
 the following passages: u The voice of him that crieth in the 
 wilderness, Prepare ye the way of Jehovah, and the glory of 
 Jehovah shall be revealed, and all flesh shall see it together,” 
 Isaiah xl. 3, 5, “ Arise, shine; for thy light is come, and the 
 
 glory of Jehovah is risen upon thee. Jehovah shall arise upon 
 thee, and his glory shall be seen upon thee,” Isaiah lx. ^ to the 
 
 23 
 
630 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xiv. 
 
 end. “I will give thee for a covenant of the people, for a 
 light of the Gentiles, and my glory will I not give to another,” 
 Isaiah xlii. 6, 8. “For mine own sake, even for mine own 
 sake will I do it, and I will not give my glory unto another,” 
 Isaiah xlviii. 11. “So shall they fear the name of Jehovah 
 from the west, and his glory from the rising of the sun, and the 
 Redeemer shall come to Zion,” Isaiah lix. 19, 20. “ Then 
 
 shall thy light break forth as the morning, the glory of Jehovah 
 shall be thy rearward,” Isaiah lviii. 8. “ It shall come that I 
 
 will gather all nations and tongues, and they shall come and 
 see my glory,” Isaiah Ixvi. 18. “And Jehovah said, But as 
 truly as I live, all the earth shall be filled with the glory of Je- 
 hovah,” Numb. xiv. 20, 21. “The whole earth is full of his 
 glory” Isaiah vi. 1—3. “In the beginning was the Word, 
 and the Word was God. In him was life, and the life was the 
 light of men. That was the true light. And the Word was 
 made flesh, and dwelt among us, and we beheld his glory, the 
 glory as of the only-begotten of the Father, full of grace and 
 truth,” John i. 1, 4, 9, 14. “These things said Esaias, when 
 he saw his glory, and spake of him,” John xii. 41. “ And 
 
 they shall see the Son of Man coming in the clouds of heaven 
 with power and great glory f Matt. xxiv. 3, 30. “ The heavens 
 declare the glory of God,” Psalm xix. 1. “So the heathen 
 shall fear the name of Jehovah, and all the kings of the earth 
 thy glory. When Jehovah shall build up Zion, he shall appear 
 in his glory f Psalm cii. 15, 16. “ The glory of God shall 
 
 lighten the New Jerusalem, and the Lamb is the light thereof, 
 and the nations of them which are saved shall walk in the light 
 of it,” Apoc. xxi. 23, 24. “ When the Son of Man shall come 
 
 in his glory, and all his holy angels with him, then shall he sit 
 upon the throne of his glory f Matt. xxv. 31; Mark viii. 38. 
 That the glory of Jehovah filled and covered the tabernacle, 
 Exod. xl. 34, 35; Levit. ix. 23, 24; Numb. xiv. 10—12; xvi. 19, 
 42. That it filled the house of Jehovah, 1 Kings viii. 10, 11: 
 and other places, as Isaiah xxiv. 23; Ezek. i. 28 ; viii. 4; ix. 3; 
 x. 4,18,19; Luke ii. 32; ix. 26; John v. 44; vii. 18; xvii. 24. 
 
 630. And worship him that made heaven and earth, and the 
 sea, and the fountains of waters, signifies that the Lord alone 
 is to be worshipped, because he alone is the Creator, Saviour, 
 and Redeemer, and from him alone the angelic heaven and the 
 church, and all things relating to them, exist. To worship sig¬ 
 nifies to acknowledge as sacred, see above, n. 579, 580, 588, 
 603; therefore to worship, when spoken of the Lord, signifies 
 to acknowledge him as the God of heaven and earth, and to 
 adore him. To make heaven, and earth, and the sea, and the 
 fountains of waters, in a natural sense, means to create them, 
 but, in a spiritual sense, it signifies to make the angelic hea¬ 
 ven and the church, and all things relating to them; for by 
 
v. 7, 8.] 
 
 THE APOCALYPSE REVEALED. 
 
 631 
 
 heaven, in a spiritual sense, is signified the angelic heaven ; 
 by the earth and the sea, in that sense, is signified the church 
 internal and external, n. 403, 404, 420, 470, and by fountains 
 of waters are signified all the truths of the Word serving the 
 church for doctrine and life, n. 409. That Jehovah the Creator 
 is the Lord from eternity, and that the Lord the Saviour and 
 Redeemer is the Lord born in time, thus as to his Divine Hu¬ 
 manity, may appear from the Doctrine of the New Jerusalem, 
 concerning the Lord , from beginning to end. Who cannot un¬ 
 derstand that one God is the Creator of the universe, and t)tat 
 there are not three creators ? as also that creation had for its 
 end a heaven and church out of the human race? on which 
 subject see the Wisdom of Angels concerning the Divine Provi¬ 
 dence , n. 27—45. Hence it is that by making heaven and 
 earth is signified, in a spiritual sense, to make the angelic 
 heaven and the church. These things are said for the reason 
 mentioned above, n. 613, where there is an explanation of what 
 is signified by their having the Father’s name written on their 
 foreheads ; and because that was said, therefore it is here said, 
 worship Him that made heaven, and earth, and the sea, and the 
 fountains of waters. 
 
 631. And there followed another angel , saying , Babylon , that 
 great city , is fallen , is fallen , signifies that now the Roman 
 Catholic religion as to its tenets and doctrinals is dispersed. 
 By another angel is signified something new from the Lord, as 
 above, n. 626 ; by Babylon, that great city, is signified the Ro¬ 
 man Catholic religion as to its tenets and doctrinals ; by falling 
 is signified to be dispersed, for to fall is said of a city, but to be 
 dispersed, of a religion and its doctrine, as signified by the city 
 Babylon ; that a city signifies doctrine, see above, n. 194. The 
 reason why this is now said of Babylon, is, because after a new 
 Christian heaven was made by the Lord, a new one w^as made 
 at the same time of those who were of the Roman Catholic re¬ 
 ligion ; the reason is, because the Christian heaven collected out 
 of the Reformed, constitutes the centre, and the Papists are 
 round about it; therefore, when the centre is made new, some¬ 
 thing new is at the same time produced in the circumference; 
 for the divine light, which is divine truth, diffuses itself around, 
 from the middle as from a centre, to the circumference, and 
 reduces the things which are there also to order; on this ac¬ 
 count some mention is here made of Babylon, but it is treated 
 of more particularly in chapters xvii. and xviii. That the re¬ 
 formed Christians constitute the centre, and that the Papists 
 form a large circumference around it, and that spiritual light, 
 which is divine truth proceeding from the Lord, diffuses itself 
 as from its centre to all the circumferences even to the last, 
 may be seen in the Doctrine of the New Jerusalem concerning 
 the Sacred Scripture , n. 104--113, and in a small tract con- 
 25 
 
632—634 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xiv. 
 
 cerning the Last Judgment , n. 48. From what has been said it 
 may be perceived, that this mention of Babylon follows in order, 
 after treating of the new Christian heaven and the proclaiming 
 of the gospel; this is also what is signified by the expression, 
 there followed. 
 
 632. Because she made all nations drink of the wine of the 
 wrath of her fornication, signifies, because by profanations uf 
 the Word, and adulterations of the good and truth of the 
 church, she has seduced all whom she could subject to her do* 
 minion. By Babylon is signified the Homan Catholic religion 
 as above; wine signifies truth derived from good, and, in an 
 opposite sense, falsity derived from evil, n. 316, and fornication 
 signifies the falsification of truth, and the wrath of fornication 
 signifies adulteration and profanation, n. 134; by making all 
 nations drink is signified to seduce all whom they could subject 
 to their dominion ; by making them drink of that wine is signi¬ 
 fied to seduce, and by nations are signified those who are under 
 their dominion. 
 
 633. And a third angel followed them , saying with a loud 
 voice , signifies something further from the Lord concerning 
 those who are principled in faith separated from charity. By a 
 third angel following them, is signified something further from 
 the Lord which follows in order, for by an angel, in a supreme 
 sense, is signified the Lord, n. 626; the reason is, because an 
 angel, when he speaks the Word, as in the present instance, 
 does not speak from himself, but from the Lord; by saying 
 with a loud voice, is signified what follows, which relates to the 
 damnation of those who in life and doctrine confirm themselves 
 in faith separated from charity. This chapter, from verse 1 to 
 5, treats of the new Christian heaven, and in verses 6 and 7, 
 of the preaching of the gospel, that is, of the Lord’s advent to 
 establish a new church; and because they who are in faith 
 separated from charity oppose this, there now follows a threat¬ 
 ening and denunciation of damnation against those who still 
 persist in that faith. 
 
 634. If any man worship the beast and his image , and receive 
 his mark on his forehead , or on his hand , signifies he who ac¬ 
 knowledges and receives the doctrine of justification and salva¬ 
 tion by faith alone, confirms himself in it, and lives according 
 to it. To worship the beast signifies to acknowledge that faith, 
 n. 580; to worship his image signifies to acknowledge and re¬ 
 ceive that doctrine, n. 603; to receive his mark on the fore¬ 
 head and on the hand, signifies to receive it in love and faith, 
 and to confirm himself in it, n. 605, 606; and since they who 
 confirm themselves in that love and faith, also live according to 
 it, this likewise is signified. There are three degrees of the re¬ 
 ception of that doctrine, which are described by these words; 
 the first degree is the acknowledgment of that doctrine ; the 
 
 26 
 
v. 8--10.J 
 
 THE APOCALYrSE REVEALED. 
 
 635 
 
 second degree is the confirming it in one’s self; and the third 
 degree is the living according to it; to acknowledge it belongs 
 to the thought, to confirm it in one’s self belongs to the under¬ 
 standing, and to live according to it belongs to the will. There 
 are some who are in the first degree, and yet not in the second 
 and third, and there are some who are in the first and second, 
 and yet not in the third ; but they who are in the third degree, 
 which is that of living according to it, are those concerning 
 whom the following verses, 11,12, are spoken. To live accord* 
 ing to it, is to make light of evil, by thinking that evil does 
 not condemn, because works of the law do not save, but faith 
 only; also to make light of good, by thinking within one’s self 
 that no one can do good from himself, except it be meritorious; 
 thus they are such as only shun evils on account of civil and 
 moral laws, and not on account of divine laws; these are they 
 who do good only for the sake of themselves and the world, 
 consequently from self-love, and not for the Lord’s sake, con¬ 
 sequently not from love towards the neighbour. The reason 
 why what now follows, in verses 11, 12, is said of these, is, be¬ 
 cause all that which enters only into the thought and into the 
 understanding does not condemn, but that which enters into 
 the will condemns; for this enters into the life, and remains or 
 becomes permanent; for nothing can enter into the will but 
 what is also of the love, and the love is the life of man. These 
 also are they who do not examine themselves, nor know their 
 sins, nor do the work of repentance, and therefore are con¬ 
 demned ; for they say in their hearts, What need is there of 
 examination, or of a knowledge and acknowledgment of sins, 
 or of repentance, when all these are included in faith alone ? I 
 have seen many such in the spiritual world, who have shunned 
 evils and done good on account of civil and moral laws, and 
 not at the same time on account of spiritual laws, and who were 
 cast into hell. 
 
 635. He shall even drink of the wine of the wrath of God 
 mixed with pure wine in the cup of his indignation , signifies 
 that they falsify the goods and truths of the Word, and tincture 
 their lives with such falsifications. This is the signification of 
 these words, because by the wine of the wrath of God poured 
 out without mixture, is signified the truth of the Word falsi¬ 
 fied ; and by the cup of his indignation is signified truth as a 
 means of good, in like manner falsified; and by drinking is 
 signified to appropriate them, or to tincture their lives with 
 them. That by wine is signified the truth of the Word, may 
 be seen, n. 316; by the wine of the wrath of God, the truth of 
 the Word adulterated and falsified, n. 632 ; by poured out 
 without mixture, is evidently signified its being falsified; by a 
 cup also, the li' 
 which contains 
 27 
 
 ce is signified as by wine, because a cup is that 
 it The reason why to drink signifies to tincture 
 
636 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xiv. 
 
 their lives with them, is, because this is said to those who live 
 according to the doctrine of justification by faith alone; see 
 above, n. 634. By mixing wine and by mixture is also signified 
 the falsification of truth, in David : “For in the hand of Jeho¬ 
 vah there is a cup, and the wine is red, it is full of mixture, and 
 he poureth out the same, but the dregs thereof all the wicked 
 of the earth shall wring them out and drink them,” Psalm lxxv. 
 8. In many parts of the Word wrath and anger are mentioned 
 together, and in such cases wrath is predicated of evil, and 
 anger of falsity, because they who are in evil are the subjects 
 of wrath, and they who are in falsity are the subjects of anger; 
 and both, in the Word, are attributed to Jehovah, that is, to 
 the Lord, but it is meant that they take place in man against 
 the Lord; see above, n. 575. That, in the Word, wrath and 
 anger are mentioned together, appears from these passages: 
 “ Behold, the day of Jehovah cometh, cruel both with wrath 
 and fierce anger: and the earth shall remove out of her place, 
 in the wrath of Jehovah of Hosts, and in the day of his fierce 
 anger f Isaiah xiii. 9, 13. “ O Assyrian, the rod of my wrath, 
 
 I will send him against an hypocritical nation, and against the 
 people of mine anger f Isaiah x. 5, 6. “ Whom I have slain 
 
 in my wrath and in mine anger f Jerem. xxxiii. 5. “ The wrath 
 of Jehovah is upon all nations, and his anger upon all their 
 armies,” Isaiah xxxiv. 2. “ Jehovah shall come to render his 
 
 anger with wrath,” Isaiah lxvi. 15. “ And I will tread down 
 
 the people in my wrath, and make them drunk in mine anger f 
 Isaiah lxiii. 6. “ Behold, my wrath and mine anger shall 
 
 be poured out upon this place,” Jerem. vii. 20 : besides other 
 passages, as in Jerem. xxxiii. 5; Ezek. v. 13; Deut. xxix. 27; 
 and anger of wrath, Isaiah xiii. 13 ; Psalm lxxviii. 49, 50 ; 
 Deut. v. 14,15. And in Isaiah : “ In Jehovah have I righteous¬ 
 ness and strength, and all that are incensed against him shall 
 be ashamed,” xlv. 24. 
 
 636. And shall be tormented with fire and brimstone before 
 the holy angels and before the Lamb : and the smoke of their 
 torment ascendeth up for ever and ever, signifies self-love and 
 the love of the world and their derivative lusts, and the pride 
 of self-derived intelligence proceeding from the latter, and tor¬ 
 ment in hell from the former. By fire is signified the love of 
 self and of the world, n. 494; by brimstone are signified lusts 
 derived from those two loves, n. 452; and since all torment in 
 hell results from these three, therefore it is said, “ shall be tor¬ 
 mented with fire and brimstone, and the smoke of their torment 
 shall ascend up for ever and ever.” It is said, before the angels 
 and the Lamb, because these loves are contrary to divine truth 
 and contrary to the Lord, who is the Word; for by angels 
 divine truths are signified, they being the recipients of truth, 
 n. 170, and by the Lamb is signified the Lord as to his Divine 
 28 
 
y. 10—13. 1 
 
 THE APOCALYPSE REVEALED. 
 
 637—639 
 
 Humanity and also as to the Word, n. 595. That torments in 
 hell proceed from the above-mentioned loves, and that they 
 are in those loves who are in faith separated from charity, may 
 be seen above, n. 421, 502, 597. 
 
 637. And they have no rest day nor night , who worship the 
 "beast and his image , and whosoever receiveth the mark of his 
 name , signifies a perpetual state of things undelightful with 
 those who acknowledge that faith and receive its doctrine, con* 
 lirm it and live according to it. To have no rest day nor night, 
 signifies their perpetual state in things undelightful after death, 
 seeing that their torment is spoken of just before ; by day and 
 night is signified at all times; and, in a spiritual sense, in every 
 state, thus perpetually, for day and night in that sense signify 
 states of life, n. 101, 476. That to worship the beast and his 
 image, and receive the mark of his name, signifies to acknow¬ 
 ledge that faith, receive its doctrine, confirm one’s self in it, and 
 live according to it, may be seen above, n. 634, where the same 
 words occur. 
 
 638. Here is the patience of the saints : here are they that 
 keep the commandments of God and the faith of Jesus , signifies 
 that the man of the Lord’s church, by temptations arising from 
 those who worship the beast, is explored as to his quality in 
 regard to a life according to the commandments of the Word, 
 and in regard to faith in the Lord. That this is the significa¬ 
 tion of these words, see above, n. 593. To keep the command¬ 
 ments signifies to live according to the precepts which are con¬ 
 tained in the decalogue in a concise form; and by the faith of 
 Jesus is signified faith in him, for all such persons have faith 
 from the Lord, which faith is the faith of Jesus. 
 
 639. And I heard a voice from heaven saying unto me , Write , 
 Blessed are the dead who die in the Lord from henceforth , sig¬ 
 nifies a prediction from the Lord of their state after death, who 
 will be of his New Church, which is, that they who suffer tempt¬ 
 ations on account of their faith in the Lord and life according 
 to his precepts, will have eternal life and felicity. To “ hear 
 a voice from heaven saying,” signifies a prediction from the 
 Lord. The reason why it relates to their state after death who 
 are to be of his New Church, is, because that state is treated 
 of in this verse; by “ them who die from henceforth,” is signi¬ 
 fied their state after death; write, signifies let it be handed 
 down to posterity, n. 39, 63; by blessed are signified they who 
 have eternal life and felicity, because they are blessed; by the 
 dead are signified they who afflicted their souls, crucified theii 
 flesh, and suffered temptations; that these are here meant by 
 the dead, will be seen below; that they have eternal life and 
 felicity who have suffered temptations on account of their faith 
 in the Lord and their life according to his commandments, ap¬ 
 pears from what goes before, where it is said, “ Here is the pa- 
 
 29 
 
640 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xiv. 
 
 tience of the saints ; here are they that keep the commandments 
 of God and the faith of Jesus,” by which is signitied that the 
 man of the New Church is explored by temptations as to his qual¬ 
 ity in regard to a life according to the commandments, and in 
 regard to faith in the Lord, see above, n. 638 ; and from these 
 words, u and that they may rest from their labours,” by which 
 is signified that they who are tempted will have peace in the 
 Lord, as will be seen below, n. 641. By temptations are here 
 meant spiritual temptations, which exist with those who have 
 faith in the Lord and live according to his commandments, 
 when they drive aw T ay the evil spirits that are with them, who 
 act as one with their concupiscences; these temptations are sig¬ 
 nified by the cross in the following passages: “And he that 
 taketh not his cross and followeth after me, is not worthy of 
 me,” Matt. x. 38. Jesus said, “ If any man will come after me, 
 let him deny himself, and take up his cross and follow me,” 
 Matt. xvi. 24; Luke ix. 23—25 ; xiv. 26, 27 : as also by cru¬ 
 cifying the flesh in Paul: “ And they that are Christ’s, crucify 
 the flesh with the affections and lusts,” Gal. v. 24. The rea¬ 
 son why they are signified by the dead who have afflicted their 
 soul, crucified their flesh, and suffered temptations, is, because 
 thereby they have mortified their former life, and therefore are 
 become as it were dead to the world; for the Lord says, “ Ex¬ 
 cept a grain of wheat fall into the ground and die, it abideth 
 alone, but if it die , it bringeth forth ranch fruit,” John xii. 24. 
 Nor are any others meant by the dead in John: Jesus said, 
 “ For as the Father raiseth up the dead , and quickeneth them, 
 even so the Son quickeneth whom he will,” v. 21 ; and in the 
 same evangelist, Jesus said, “The hour is coming, and now is, 
 ■when the dead shall hear the voice of the Son of God and live,” 
 v. 25 ; and also by the resurrection of the dead , Luke xiv. 14; 
 Apoc. xx. 5, 12, 13; and in other places: see above, n. 106, 
 and in David: “Precious in the e} r es of Jehovah is the death 
 of his saints,” Psalm cxvi. 15. Jesus also said, “ He that loset/i 
 his life for my sake, shall find it,” Matt. x. 39; xvi. 25; Luke 
 ix. 24, 25; xvii. 33 ; John xii. 25. 
 
 640. T^ea, saith the Spirit , that they may rest from their la¬ 
 bours, signifies that the divine truth of the Word teaches, that 
 they who afflict their soul and crucify the flesh on account of it, 
 shall have peace in the Lord. Yea, saith the Spirit, signifies 
 that the divine truth of the Word teaches, n. 87,104 ; that they 
 may rest, signifies that they shall have peace in the Lord ; by 
 
 f >eace is meant tranquillity of soul in consequence of being no 
 onger infested as before by evils and falses, thus by hell; by 
 labours are meant labours of the soul, which consist in afflicting 
 and crucifying the flesh, and in being tempted ; therefore by 
 they shall rest from their labours, is signified that they who 
 afflict their soul and crucify their flesh in this v’orld for the 
 30 
 
v. 13.] 
 
 THE APOCALYPSE REVEALED. 
 
 641 
 
 sake of the Lord and of life eternal, shall have peace in the 
 Lord ; for the Lord says, “ That in me ye shall have peace , in 
 the world ye shall have tribulation,” John xvi. 33. “ Peace I • 
 leave you, my peace I give unto you, not as the world giveth, 
 give I unto you,” John xiv. 27. Such affliction is meant by 
 labour in these places: “ By the labour of his soul he shall see 
 and be satisfied, by his knowledge shall my righteous servant 
 justify many,” Isaiah liii. 11. “ Jehovah hath heard our voice, 
 and looked on our affliction, and our labour , and our oppression,” 
 Dent. xxvi. 7. “ They shall not labour in vain, nor bring forth 
 
 for trouble,” Isaiah lxv. 23. “ I know thv works, and thy 
 
 labour , and thy patience, and hast borne, and hast patience, and 
 for my name’s sake thou hast laboured and hast not fainted,” 
 Apoc. ii. 2, 3. 
 
 641. And their works do follow them, signifies according as 
 they have loved and believed, and thence acted and spoken. 
 By their works which follow with them are signified all things 
 which remain with man after death. It is well known, that the 
 externals, which appear before men, derive their essence, soul, 
 and life from the internals, which do not appear before men, 
 but which are apparent to the Lord and to the angels ; the latter 
 and the former, or the externals and internals taken together, 
 constitute works ; good works, if the internals are in love and 
 faith, and the externals act and speak from their influence; 
 but evil works, if the internals are not in love and faith, ancl 
 the externals act aqd speak from their influence ; if the exter¬ 
 nals act and speak seemingly from love and faith, those works 
 are either hypocritical or meritorious. Ten persons may per¬ 
 form works which in externals are alike, but which in reality 
 are not alike, seeing that the internals from which those exter¬ 
 nals proceed are dissimilar. Who cannot see that there is an 
 internal and an external, and that these two make one? For 
 who cannot see that the understanding and will constitute the 
 internal of man, and speech and action his external ? for who 
 can speak and act 'without an understanding and a will? And 
 since every one can see this, he may also see that works are ex¬ 
 ternal and internal at the same time; and as the external de¬ 
 rives its essence, soul, and life from its internal, as was sai I 
 above, it follows that the external is such as is its internal; 
 consequently, that the works which follow with them are ac¬ 
 cording as they have loved and believed, and thence acted and 
 spoken. That good works are charity and faith, may be seen 
 above, n. 73, 76, 94, 141, and that the internal of man or the 
 internal man does not consist in understanding without willing, 
 but in willing and thence understanding, consequently that it 
 does not consist in believing without loving, but in loving and 
 thence believing, and that the doing these things constitutes 
 tile external of man, or the external man, may also be seen 
 31 
 
642 THE APOCALYPSE REVEALED. [Chap. XIV. 
 
 above, n. 626. From what has been said it may appear, that 
 by their works that follow with them, is signified according as 
 they have loved and believed, and thence acted and spoken. 
 The same is signified by works in the following passages : “ In 
 the day of judgment God will render to every man according 
 to his deeds” liom. ii. 6. “For we must all appear before the 
 
 judgment-seat of Christ, that every one may receive the things 
 done in his body, according to that he hath done, whether it be 
 good or bad,” 2 Cor. v. 10. “ For the Son of Man shall come 
 
 in the glory of his Father, with his angels, and then shall he 
 reward every man according to his works” Matt. xvi. 27. 
 “ They that have done good shall come forth unto the resurrec¬ 
 tion of life, and they that have done evil unto the resurrection 
 of damnation,” John v. 29. “ And the dead were judged out 
 
 of those things which were written in the books, according to 
 their works” Apoc. xx. 12,13. “ And, behold, I come quickly; 
 and my reward is with me, to give to every man according as 
 his works shall be,” Apoc. xxii. 12. “ And I will give unto 
 
 every one of you according to your works” Apoc. ii. 23. “ I 
 
 know thy works” Apoc. ii. 1, 2, 4, 8, 13, 16, 26 ; iii. 1—3, 7, 8, 
 14, 15, 19. “ I will recompense them according to their deeds , 
 
 and according to the works of their own hands,” Jerem. xxv. 
 14. “ Like as Jehovah of hosts thought to do unto us accord¬ 
 
 ing to our ways and according to our doings” Zech. i. 6 : and 
 in many other places. 
 
 642. And I saw, and behold, a white cloud ; and upon the 
 cloud one sat like unto the Son of Man, signifies the Lord as to 
 the Word. By a cloud is signified the Word in its literal sense, 
 and by a white cloud the Word in its literal sense such as it is 
 interiorly; and by the Son of Man is meant the Lord as to the 
 Word ; therefore it is said, on the cloud one sitting like the 
 Son of Man. That by a cloud the Word is signified as to its 
 literal sense, see above, n. 24, 513. The reason why a white 
 cloud signifies the literal sense of the Word such as it is inte¬ 
 riorly, is, because white is predicated of truths in the light, n. 
 167, 369, and interiorly in the literal sense of the Word there 
 are spiritual truths, which are in the light of heaven. That 
 by the Son of Man is meant the Lord as to the Word, see 
 above, n. 44. The same is also abundantly proved in the Doc • 
 trine of the New Jerusalem concerning the Sacred Scripture , 
 n. 19—28. The Lord frequently said, “ That they should see 
 the Son of Man coming in the clouds of heaven,” as in Matt, 
 xvii. 5 ; xxiv. 30 ; xxvi. 64; Mark xiv. 61, 62 ; Luke ix. 34, 35; 
 xxi. 27; and no one knows that it has any other signification 
 than that, when he comes to judgment, he will appear in the 
 clouds of heaven; but this is not what is meant, for the mean¬ 
 ing is, that, when he comes to judgment, he will appear in the 
 literal sense of the Word; and inasmuch as he now comes, ho 
 32 
 
v. 13—15.] 
 
 THE APOCALYPSE REVEALED. 
 
 643, 644 
 
 therefore appears in the Word by his revealing the existence of 
 a spiritual sense in every particular of the literal sense of the 
 Word ; that in that sense he alone is treated of; and that he 
 alone is the God of heaven and earth : these are the things that 
 are to be understood by his coming in the clouds of heaven. 
 That there is a spiritual sense in every particular of the literal 
 sense of the Word; that in that sense the Lord alone is treated 
 of; and that he alone is the God of heaven and earth, is shown 
 in the two Doctrines of the New Jerusalern, one concerning the 
 Lord , and the other concerning the Sacred Scripture. Since by 
 the coining of the Lord in the clouds of heaven is meant his 
 coming in his own Word, and this at the time when he is to 
 execute judgment, and this being what the Apocalypse treats of, 
 therefore it is said, “ Behold, he cometli with clouds ,” Apoc. i. 
 7, and here, “ I looked, and, behold, a white cloud , and upon 
 the cloud one sat like the Son of Man.” And in the Acts of 
 the Apostles, “ While they beheld, Jesus was taken up into 
 heaven, and a cloud received him out of their sight; and two 
 men in white apparel said, This same Jesus, who is taken up 
 from you into heaven, shall so come in like manner as ye have 
 seen him go into heaven,” i. 9, 11. By a cloud is signified the 
 literal sense of the Word, because that sense is natural, and 
 divine truth in natural light appears as a cloud in the eyes of 
 angels, who are in spiritual light; as a white cloud with those 
 who are in genuine truths from the literal sense of the Word, 
 as a dark cloud with those who are not in genuine truths, as a 
 black cloud with those who are in falses, and as a black cloud 
 mingled with fire with those who are in faith separated from 
 charity, by reason of their being in evils of life.—I have seen it. 
 
 643. Having on his head a golden crown , and in his hand a 
 sharp sickle , signifies the divine wisdom from his divine love, 
 and the divine truth of the Word. That by a crown on the 
 head is signified wisdom, see above, n. 189, 252, and by a golden 
 crown, wisdom from love, n. 235; and as it was seen on the 
 head of the Son of Man, or of the Lord, by a golden crown is 
 signified the divine wisdom from his divine love. The reason why 
 a sickle signifies the divine truth of the Word, is, because by a 
 harvest is signified the state of the church as to divine truth, 
 here its last state, and therefore by reaping, which is done with 
 a sickle, is here signified to put an end to the state of the church, 
 and to execute judgment; and as these things are done by the 
 divine truth of the Word, therefore this is signified by a sickle, 
 and by a sharp sickle, the doing it exactly and exquisitely. By 
 a sickle the same thing is signified as by a sword, but a sickle 
 is used where harvest is treated of, and a sword, when war is 
 treated of. That by a sword is signified divine truth fighting 
 against falses, and vice versa , see above, n. 52, 108, 117. 
 
 644. And another angel came out of the temple , signifies 
 
 33 vol. ii— c 
 
645 THE APOCALYPSE REVEALED. [Chap. xiv. 
 
 the angelic heaven. What is signified by an angel and angels, 
 may be seen above, n. 5, 66, 170, 258, 342, 363, 344, 415, 465; 
 in the present case, the angelic heaven is signified, because it is 
 said, that he came out of the temple, and by the temple is sig¬ 
 nified heaven as a church, n. 191, 529, 585; for there is a church 
 in the heavens just as on earth. 
 
 645. Crying with a loud voice to Him who sat on the cloud , 
 Thrust in thy sickle and reap / for the time has come for thee 
 to reap , for the harvest of the earth is ripe, signifies the suppli¬ 
 cation of the angels of heaven to the Lord, that he would make 
 an end, and execute judgment, because the church is now' ar¬ 
 rived at its last state. By crying with a loud voice to Him that 
 sat on the cloud, is signified the supplication of the angels of 
 heaven to the Lord, by reason of there being nothing corre¬ 
 spondent upon the earth, for the church on earth is that to the 
 angelic heaven, that a foundation is to a house wdiich rests 
 upon it, or as the feet upon wdiich a man stands, and by w'hich 
 he walks; wherefore, when the church on earth is destroyed, 
 the angels lament, and make supplication to the Lord; they 
 supplicate that he would make an end of the church, and raise 
 up a new one: hence it is, that by the angels crying with a 
 loud voice to Him who sat on the cloud, is signified the suppli¬ 
 cation of the angels to the Lord; that by Him who sat on the 
 cloud is signified the Lord as to the Word, see above, n. 643; 
 that to thrust in his sickle and reap signifies to make an end 
 and execute judgment, see above, n. 642, 643; by the time is 
 come for thee to reap, is signified that there is an end of the 
 church; for the harvest is ripe, signifies that the church is ar¬ 
 rived at its last state; by harvest is signified the state of the 
 church as to divine truth ; the reason is, because from a harvest 
 corn is procured, from which comes bread, and by corn and 
 bread is signified the good of the church, this being procured 
 by truths. That this is the signification of this passage, may be 
 seen more clearly from those places in the Word where harvest, 
 reaping, and sickle occur, as in the following: “ For there will I 
 sit to judge all the heathen round about. Put ye in the sickle , 
 for the harvest is ripe, for their wickedness is great,” Joel iii. 
 12, 13. “ Cut off the sower from Babylon, and him that han- 
 
 dleth the sickle in the time of harvest,” Jerem. 1. 16. 4 And it 
 
 shall be when the harvest-man gathereth the corn, and reapeth 
 the ears with his arm; in the morning shalt thou make thy 
 seed to flourish, but the harvest shall be a heap in the day ot 
 grief and desperate sorrow,” Isaiah xvii. 5, 6, 11. “Be ye 
 ashamed, O husbandman, because the harvest of the field is 
 perished,” Joel i. 11. “Jesus said to his disciples, Say not ye 
 there are yet four months, and then cometh harvest t lift up 
 your eyes, and look on the fields, for they are white already to 
 hai'vesif John iv. 35, 39. • “Jesus said to his disciples, The 
 34 
 
v. 15—17.] 
 
 THE AP0CALYP8E REVEALED. 
 
 646, 647 
 
 harvest truly is plenteous, but the labourers are few; pray ye 
 therefore the Lord of the harvest , that he will send forth la¬ 
 bourers into his harvest” Matt. ix. 37, 38 ; Luke x. 2. In these 
 passages, and also in Isaiah xvi. 9; Jerem. v. 17; viii. 20, by 
 harvest is signified the church as to divine truth. But all that 
 is contained in these verses of this chapter, and also in the two 
 subsequent chapters, was foretold by the Lord in the parable of 
 the sower and of the gathering of the harvest, whicli shall be 
 adduced, because he teaches and illustrates their signification: 
 “Jesus said, The kingdom of heaven is like unto a man who 
 sowed good seed in his field; but while men slept, his enemy 
 came and sowed tares among the wheat, and went his way. 
 But when the blade was sprung up and brought forth fruit, then 
 appeared the tares also. So his servants came and said, Wilt 
 thou then that we go and gather them up? but he said, Nay; 
 lest, while ye gather up the tares, ye root up also the wheat with 
 them ; let both grow together until the harvest , and in the time 
 of harvest I will say to the reapers,G ather ye together first the 
 tares, and bind them in bundles to burn them, but gather the 
 wheat into my barn. And the disciples came unto Jesus, say 
 ing, Declare unto us the parable. Jesus said, He that soweth 
 the good seed is the Son of Man,” or the Lord, “ the field is the 
 world,” the church, “ the good seed are the children of the 
 kingdom,” truths of the church, “ but the tares are the children 
 of me wicked one,” falses from hell, “ the enemy that sowed 
 them is the devil, the harvest is the end of the world,” the end 
 of the church, “ and the reapers are the angels,” divine truths: 
 “ as therefore the tares are gathered and burned in the fire, so 
 shall it be in the end of the world,” in the end of the church, 
 Matt. xiii. 24—30, 36—43. 
 
 646. And He that sat on the cloud thrust in his sickle on the 
 earth , and the earth was reaped , signifies the end of the church, 
 by reason that there was no longer any divine truth therein. 
 This is signified, because by Him that sat on the cloud is sig¬ 
 nified the Lord as to the Word, n. 642; by thrusting in his 
 sickle and reaping is signified to make an end and execute 
 judgment, n. 643; by harvest is signified the state of the church, 
 here its last state, n. 643, 645 ; and by the earth is signified the 
 church, n. 285. From these connected into one sense, it ap¬ 
 pears, that by Him who sat on the cloud thrusting in his sickle, 
 and the earth being reaped, is signified the end of the church, 
 because there was no longer any divine truth therein. 
 
 647. And another angel came out of the temple which is in 
 heaven , he also having a sharp sickle , signifies the heavens of 
 the Lord’s spiritual kingdom, and the divine truth of the Word 
 with them. By an angel is signified, in a supreme sense, the 
 Lord, also the angelic heaven, and likewise divine truth pro¬ 
 ceeding from the Lord, see above, n. 5, 66, 170, 258, 342, 363, 
 
 35 
 
648 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xiv. 
 
 365, 415, 344; but here by an angel are signified the heavens 
 of the spiritual kingdom, and thence the divine truths therein, 
 because it follows that another angel came out of the altar, 
 by whom are signified the heavens of the Lord’s celestial king¬ 
 dom, thus the divine goods therein, which will be treated of in 
 the next article. There are two kingdoms into which all the 
 heavens are divided, the spiritual kingdom and the celestial 
 kingdom; the spiritual kingdom is the kingdom of the Lord’s 
 wisdom, because the angels there are in wisdom from divine 
 truths proceeding from the Lord; and the celestial kingdom is 
 the kingdom of the Lord’s love, because the angels there are in 
 love proceeding from the Lord, and thence in all good. That 
 there are two kingdoms, into which all the heavens are divided, 
 may be seen in the work concerning Heaven and Hell , n. 20— 
 28, and in the Wisdom of Angels concerning the Divine Love 
 and Divine Wisdom , n. 101, 381; by the temple is signified 
 the universal heaven, as above, n. 644, but as it is here said the 
 temple which is in heaven, and afterwards the altar, by the 
 temple is signified the heaven of the Lord’s spiritual kingdom, 
 as was observed above; and by a sharp sickle is signified the 
 divine truth of the Word, as above, n. 643, 645. The reason 
 why it is said above, that lie that sat on the cloud put forth his 
 sickle and the earth was reaped, and now, that an angel came 
 out of the temple in heaven, he also having a sickle, and that he 
 put it forth upon the earth and gathered the vintage of the vine 
 of the earth, is, because by the earth, which was reaped by Him 
 who sat on the cloud, or by the Lord, is signified the church 
 throughout the whole world, but by the vine of the earth is sig¬ 
 nified the church in the Christian world. These words involve 
 the same as what the Lord foretold in the parable of the sower 
 and the gathering in of harvest, Matt. xiiL, as above cited, n. 
 645, at the end, where it is said that the harvest is the consum¬ 
 mation of the age, that is, the end of the church, and that the 
 reapers are the angels, by which are signified divine truths ; for 
 the angels are not sent to reap, that is, to do these things, but 
 the Lord does them by the divine truths of his Word; for the 
 Lord says, “The Word that I have spoken, the same shall 
 judge him in the last day,” John xii. 48. See above, n. 233, 273. 
 
 648. And another angel came out from the altar , having 
 
 f lower over fire , signifies the heavens of the Lord’s celestial 
 ingdom, which are in the good of love from the Lord. By 
 another angel are here signified the heavens of the Lord’s celes¬ 
 tial kingdom, because he was seen to come out from the altar, 
 for by an altar is signified the worship of the Lord from love, 
 see above, n. 392, and by fire is signified love, n. 468, and by 
 fire upon the altar is signified divine love, n. 395. It is said 
 that he had power over fire, because the angels cherish that 
 love in themselves. 
 
 36 
 
v. 17, 18.] 
 
 TIIE ArOCALYPSE REVEALED. 
 
 649 
 
 649. And he cried with a loud cry to Ilim that had the 
 sharp sickle, saying, Thrust in thy sharp sickle, and gather the 
 clusters of the vine of the earth, signifies the Lord’s operation 
 from the good of his love through the divine truth of his Word 
 upon the works of charity and faith among the men of the 
 Christian church. This is the spiritual sense of these words, 
 because by those two angels are signified the heavens of the 
 Lord’s spiritual kingdom and of his celestial kingdom, n. 647, 
 648; and the heavens do nothing of themselves, but from the 
 Lord, for the angels in the heavens are only recipients, there¬ 
 fore nothing else is signified in the spiritual sense but the opera¬ 
 tion of the Lord, in the present case, on the church in the 
 Christian world, and on the works of charity and faith with the 
 men therein ; for by vine that church is signified, which will be 
 further treated of in article 651; and by clusters and grapes 
 are signified works of charity. The reason why these are signi¬ 
 fied by clusters and grapes, is, because they are the fruits of the 
 vine in the vineyard, and by fruits in the Word are signified 
 good works. The reason why the angel who came out from the 
 altar, said to the angel who came out from the temple, that he 
 should put forth his sickle and gather the vintage, is, because 
 by the angel who came out from the altar are signified the hea¬ 
 vens of the celestial kingdom, or the heavens which are in the 
 good of love ; and by the angel who came out from the temple 
 are signified the heavens of the spiritual kingdom, or the hea¬ 
 vens which are in the truths of wisdom, as was observed above, 
 and the good of love does not operate any thing from itself, but 
 by the truth of wisdom, nor does the truth of wisdom operate 
 any thing from itself, but from the good of love. That this is 
 the case, is abundantly set forth in the Wisdom of Angels con¬ 
 cerning the Divine Love and Divine Wisdom. This is the rea¬ 
 son why the angel who came out from the altar called to the 
 angel who came out from the temple, to put forth his sickle and 
 gather the clusters of the vine or vineyard of the earth. On 
 this account, then, it is, that by these words, the Lord’s opera¬ 
 tion from the good of his love by the divine truth of his Word 
 is signified. That grapes and clusters signify the good things 
 and works of charity, may appear from the following passages: 
 “ Woe is me, for I am as when they have gathered the summer 
 fruits, as the grape gleanings of the vintage, there is no cluster 
 to eat, my soul desired the first ripe fruit. The good man is 
 perished out of the earth, and there is none upright among 
 men,” Micali vii. 1, 2. “ Their grapes are grapes of gall, their 
 
 clusters are bitter,” Deut. xxxii. 32. “ My beloved hath a 
 
 vineyard in a very fruitful hill; and he looked that it should 
 bring forth grapes, and it brought forth wild grapes” Isaiah v. 
 1, 2, 4. “ Who look to other gods, and love nagons of grapes,” 
 
 llosea iii. 1. “For every tree is known by his own fruit 
 37 
 
650 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xiv. 
 
 For of thorns men do not gather figs, nor of a bramble-bush 
 gather they grapes ,” Luke vi. 44. “When thus it shall be in 
 the midst of the land among the people, there shall be as the 
 shaking of an olive tree, and as the gleaning grapes , when the 
 vintage is done,” Isaiah xxiv. 13. “ M grape-gatherers come to 
 
 thee, would they not leave some gleaning grapes?” Jerem. xlix. 
 9 ; Obad. verses 4, 5. “ The spoiler is fallen upon thy summer 
 
 fruits, and upon thy vintage ,” Jerem. xlviii. 32, 33. “ Many 
 
 days and years shall ye be troubled, for the vintage shall fail, 
 the gathering shall not come,” Isaiah xxxii. 9, 10: not to 
 mention other passages in which the vine and the fruit of the 
 vine are mentioned. There are goods of celestial love, and 
 there are goods of spiritual love: the goods of celestial love are 
 of love to the Lord, and the goods of spiritual love are of love 
 towards our neighbour; the latter goods are called goods of 
 charity, and are meant by the fruit of the vine, which consists 
 of grapes and clusters ; and the good things of love to the Lord 
 are meant in the Word by the fruits of trees, particularly by 
 olives. 
 
 For her grapes are ripe , signifies because it is the last state 
 of the Christian church. The same is signified by the grapes 
 of the vineyard being ripe as by the harvest being ripe, but a 
 harvest is spoken of the church in general and a vineyard of 
 the church in particular ; that by the harvest being ripe is sig¬ 
 nified the last state of the church, see above, n. 645 ; therefore 
 the same thing is denoted by the grapes of the vine being ripe. 
 A vineyard signifies the church, where the divine truth of the 
 Word is, and where the Lord is known thereby; because wine 
 signifies interior truth, which comes from the Lord by the 
 Word, therefore a vineyard in the present instance signifies the 
 Christian church. That wine signifies truth from the good of 
 iove, thus from-the Lord, see above, n. 316. 
 
 650. And ijie angel thrust in his sickle into the earth , and 
 gathered the vine of the earth , signifies the end of the present 
 Christian church. By thrusting in his sickle and gathering the 
 vine, the same is signified as by putting forth his sickle and 
 reaping, but the latter is said of a harvest and the former of a 
 vine; that to gather the vine signifies to cut the vine and 
 
 f ather its grapes, and that to reap signifies to cut down the 
 arvest and gather the corn, is evident. That a vine or vine¬ 
 yard signifies the church where the Word is, by which the Lord 
 is known, consequently in this case the Christian church, may 
 appear from the following passages: Jesus said, “I am the 
 vine , ye are the branches ; he that abideth in me and I in him, 
 the same bringeth forth much fruit; for without me ye can do 
 nothing. If a man abide not in me, he is cast forth as a 
 branch, and is withered, and men gather them and cast them 
 into the fire,” John xv. 5, 6. Jesus likened the kingdom of 
 88 
 
v. 18, 19.] 
 
 THE APOCALYPSE REVEALED. 
 
 651 
 
 heaven to a householder, who brought labourers into his vine* 
 yard , Matt. xx. 1 , 8. Of the sons who were to labour in 
 the vineyard , Matt. xxi. 28. Of the fig-tree planted in the 
 vineyard which bare no fruit, Luke xiii. 6—9. “ Jesus spake 
 
 a parable; a certain householder planted a vineyard , and hedged 
 it round about, and let it out to husbandmen, that he might 
 receive the fruits of it, but they slew his servants whom he sent 
 to them, and last of all his son,” Matt. xxi. 33—39; Mark xii. 
 1—9 ; Luke xx. 9—16. “ Now will I sing to my well-beloved 
 
 a song of my beloved touching his vineyard. My well-beloved 
 hath a vineyard. And he fenced it about, and gathered out the 
 stones thereof, and planted it with the choicest vine” Isaiah v. 
 1, 2, &c. “In that day sing ye unto her, a vineyard of red 
 wine. I, Jehovah, do keep it; I will water it every moment,” 
 Isaiah xxvii. 2, 3. “ Many pastors have destroyed my vine¬ 
 
 yard; they have made my pleasant portion a desolate wilder¬ 
 ness,” Jerem. xii. 10, 11. “Jehovah will enter into judgment 
 with the ancients of his people, for ye have eaten up the vine¬ 
 yard” Isaiah iii. 14. “And in all vineyards shall be wailing,” 
 Amos v. 17, 18. “ And in the vineyards there shall be no 
 
 singing, neither shall there be shouting,” Isaiah xvi. 10. 
 
 651. And cast it into the great wine-press of the wrath of 
 God , signifies an exploration of the quality of their works, that 
 they were evil. By casting the clusters of the vine into the 
 wine-press, is signified to explore the nature of their works, for 
 these are signified by clusters, as may be seen above, n. 649: 
 but as it is called the great wine-press of the wrath of God, it 
 signifies an exploration of their works as being evil, for the 
 wrath of God is said of what is evil, n. 634. A wine-press sig¬ 
 nifies exploration, because, in presses, wine is expressed from 
 clusters of grapes, and oil from olives, and from the wine and 
 oil which are expressed is perceived the quality of the grapes 
 and olives; and as by a vine is signified the Christian church, 
 and by its clusters are signified works, therefore the exploring 
 of these with the men of the Christian church is signified by 
 casting them into the press; but inasmuch as they have sepa¬ 
 rated faith from charity, and have made the former competent 
 to salvation without the works of the law; and since from faith 
 separated from charity none but evil works proceed, therefore it 
 is called the great wine-press of the wrath of God. The explo¬ 
 ration of works is also signified by a press or wine-press in the 
 following passages: “My beloved hath a vineyard in a very 
 fruitful hill, and he planted it with the choicest vine, and also 
 made a wine-press therein, and he looked that it should bring 
 forth grapes, and it brought forth wild grapes,” Isaiah v. 1 2. 
 “Put ye in the sickle, for the harvest is ripe; come, get you 
 down; for the press is full, the fats overflow, for their wick¬ 
 edness is great, Joel iii. 13. “The floor and the wine-press 
 39 
 
652 , 653 THE APOCALYPSE REVEALED. [Chap. XIV. 
 
 shall not feed them, and the new wine shall fail in her,” Hosea 
 ix. 1, 2, &c. “The spoiler is fallen upon thy summer fruits 
 and upon thy vintage, I have caused wine to fail from the wine¬ 
 presses, none shall tread with shouting, the shouting shall be no 
 shouting,” Jerem. xlviii. 32, 33. “There was a certain house¬ 
 holder which planted a vineyard, and digged a wine-press in it, 
 and let it out to husbandmen, but they slew the servants whom 
 he sent unto them, and last of all his son,” Matt. xxi. 33. 
 A press is also spoken of the goods of charity, from which 
 truths of faith proceed, in Joel: “ Be glad then, O daughters of 
 Zion, and rejoice in the Lord your God, and the floors shall be 
 full of wheat, and the presses shall overflow with wine and oil,” 
 ii. 23, 24. 
 
 652. And the wine-press was trodden without the city, signi¬ 
 
 fies that an exploration was made from the divine truths of the 
 Word, into the quality of the works resulting from the doctrine 
 of faith in the church. By the wine-press being trodden is sig¬ 
 nified that the quality of their works was explored; to tread 
 the wine-press signifies to explore, and the clusters which are 
 trodden signify works, as above, n. 649, in the present case, 
 works resulting from the doctrine of faith of the church, which 
 are evil works; by the city is here meant the great city, of 
 which mention is made above, chap. xi. 11, v. 8, which is called 
 the great city, spiritually Sodom and Egypt; that it means the 
 doctrine of faith separated from charity, which is the doctrine 
 of the church of the Reformed, see above, n. 501, 502; and as 
 all exploration of church doctrine is made by the divine truth 
 of the Word, and this not being in that doctrine, but out of it, 
 that also is signified by the wine-press being trodden without 
 the city. From these considerations it may appear, that by the 
 wine-press being trodden without the city, is signified that 
 examination was made, from the divine truths of the Word, 
 into the quality of the works resulting from the doctrine of faith 
 of the church. To tread the wine-press not only signifies to 
 explore evil works, but likewise to bear with them in others, 
 also to remove and cast them into hell, in the following places: 
 “ I that speak in righteousness, mighty to save. Wherefore art 
 thou red in thine apparel, and thy garments like Him that 
 treadeth in the wine-press f I have trodden the wine-press alone,” 
 Isaiah lxiii. 1—3. “ The Lord hath trodden under foot all my 
 
 mighty men in the midst of me, the Lord hath trodden the vir¬ 
 gin the daughter of Judah as a wine-press ,” Lam. i. 15. “He 
 that sitteth on the white horse shall rule the nations with a rod 
 of iron, and he treadeth the wine-press of the fierceness and the 
 wrath of Almighty God,” Apoc. xix. 15. 
 
 653. And blood came out of the wine-press even unto the 
 bridles of the horses, signifies violence done to the Word by 
 direful falsifications of truth, and the understanding so closed 
 
 40 
 
v. 19, 20.] 
 
 THE APOCALYPSE KEVEALED. 
 
 654, 655 
 
 thereby, that man is scarcely capable any longer of being 
 taught, and thus led by divine truths from the Lord. By blood 
 is signified violence done to the Word, n. 327, and the divine 
 truth of the Word falsified and profaned, n. 379; for by the 
 blood «.ut of the wine-press is meant the juice and wine from 
 the clusters that were trodden, and the juice of the grape and 
 wine have a similar signification, n. 316 ; by the bridles of the 
 horses are signified the truths of the Word, by which the un¬ 
 derstanding is guided, for a horse signifies the understanding 
 of the Word, n. 298 ; hence a bridle signifies truth by which 
 tlie understanding is guided ; even unto the bridles of the 
 horses means quite into the mouth, into which the bridle is 
 inserted, and by the mouth the horse drinks and feeds, there¬ 
 fore it also signifies that such violence is done to the Word by 
 dire falsifications, that man is scarcely capable of being taught 
 any longer, and thus of being led of the Lord by divine truths. 
 By a bridle is also signified that by which the understanding is 
 guided or led, Isaiah xxx. 27, 28 ; xxxvii. 29; and by the blood 
 of the grapes is signified the divine truth of the Word, Gen. 
 xlix. 11 ; Deut. xxxii. 14 ; but in the present instance it is used 
 in an opposite sense. 
 
 654. For a thousand six hundred furlongs, signifies mere 
 falsities of evil. By furlongs the same is signified as by ways, 
 because furlongs are measured ways, and by ways are signified 
 leading truths, n. 176, and, in an opposite sense, leading falses ; 
 and by a thousand six hundred are signified evils in the whole 
 complex, for by a thousand six hundred the same is signified as 
 by sixteen, and by sixteen the same as by four, because sixteen 
 is the product of four multiplied by itself, and four is said of 
 good and of the conjunction of good with truth, n. 322, hence, 
 in an opposite sense, of evil and the conjunction of evil with 
 the false, as in the present instance; and as the multiplying of 
 any number by a hundred does not take away its signification, 
 but only exalts it, therefore, for a thousand six hundred furlongs 
 signifies mere falses of evil. That all numbers in the Word 
 signify things, may be seen above, n. 348, and that a number 
 signifies the quality of a thing, n. 448, 608, 609, 610. 
 
 655. Here I will subjoin this Memorable Relation. I was 
 conversing with some of those who are meant by the dragon in 
 the Apocalypse; and one of them said to me, “ Come along 
 with me, and I will Ihow you the amusements which are the 
 delight of our eyes and hearts.” And he carried me through a 
 gloomy wood to the top of a hill, from which I could have a 
 view of the diversions of the dragons. And I saw an amphi¬ 
 theatre erected in the form of a circus, with rows of benches' 
 one above another, on which the spectators were seated; they 
 who sat on the lowest seats appeared to me, at a distance, like 
 
 41 
 
655 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap, xiv 
 
 satyrs and priapi, some covered and others entirely naked. On 
 the benches above them sat the whoremongers and harlots, as I 
 judged from their gestures and behaviour; and then the dragon 
 said to me, “ Now thou slialt see our pastime.” And I saw, as 
 it were, oxen, rams, sheep, goats, and lambs, driven into the 
 area of the circus, and when they were in, a gate was opened, 
 and there rushed in, as it were, young lions, panthers, leopards, 
 and wolves, which attacked the flock with great fury, and tore 
 them in pieces and killed them ; but the satyrs, when the 
 bloody slaughter was over, strewed sand over the place where 
 the butchery had been executed. Then the dragon said to me, 
 “ These are our sports and pastimes, with wdiich we are de¬ 
 lighted ;” and I replied, “ Get thee hence, demon, in a short 
 time thou wilt see this amphitheatre converted into a lake of 
 fire and sulphur;” at this he laughed and went away. After¬ 
 wards I began to think within myself, “ Why are such things 
 permitted by the Lord?” and I received an answer in my heart, 
 that they are permitted so long as these dragons continue in 
 the world of spirits, but when the time of their stay in that 
 world is at an end, those exhibitions are changed into such as 
 are direful and infernal. All the appearances above mentioned 
 were produced by the dragonists by means of phantasies; there¬ 
 fore they were not real oxen, rams, sheep, kids, and lambs, but 
 it was thus that they represented the genuine goods and truths 
 of the church, which are the objects of their hatred ; the young 
 lions, panthers, leopards, and wolves were appearances of the 
 lusts abiding in those who seemed like satyrs and priapi; they 
 who were totally destitute of any covering, were such as believed 
 that evils do not appear in the sight of God; and they who had 
 a covering, were such as believed that they do indeed appear, 
 but yet do not condemn, provided they are principled in faith; 
 the whoremongers and harlots were falsifiers of the truth of the 
 Word, for whoredom signifies the falsification of truth. In the 
 spiritual world all things appear, at a distance, according to cor¬ 
 respondences, the forms of such appearances being called repre¬ 
 sentations of spiritual things in objects similar to those that are 
 natural. 
 
 After this I saw them go out of the wood, the dragon being 
 in the midst of the satyrs and priapi, and after them, their 
 slaves and scullions, for such were the whoremongers and har¬ 
 lots ; their company increased as they went along, and then it 
 was given to hear what they were conversing about: they were 
 saying that they perceived a flock of sheep and lambs in a mea¬ 
 dow, which was a token that one of the cities of Jerusalem, 
 where charity had the pre-eminence, was not far ofi*. And they 
 ' said, “ Let us go and take that city, and cast out its inhabitants, 
 and plunder their goods.” Accordingly they drew near; but 
 the city was encompassed with a wall, which was guarded by 
 42 
 
Chap, xiv.] 
 
 THE APOCALYPSE REVEALED. 
 
 655 
 
 angels. Then they said, “ Let ns take it by stratagem ; let us 
 send one who is skilled in mussitation,* who can make black 
 white, and white black, and can give to any object whatever 
 colour he pleases.” And there -was found one who was expert 
 in metaphysics, who could change the ideas of things into the 
 ideas of terms, and conceal the things themselves under techni¬ 
 cal formularies, and thus fly away, like a hawk, with his prey 
 under his wings. This metaphysician had instructions how to 
 treat with the people of the city, by pretending that they were 
 of the same religion, and wished to be let within the walls. So 
 coming to the gate, he knocked, and when it was opened, he 
 said that he wished to speak with the wisest person in the city; 
 then he entered, and was conducted to one, whom he thus 
 addressed, saying, “There are some of my brethren, without 
 the gates of the city, who request to be let in ; they profess the 
 same religious sentiments with yourselves: we all, both you and 
 we, make faith and charity the two essentials of religion ; the 
 only difference between us is, that you call charity the primitive 
 and faith the derivative, whereas we say that faith is the primi¬ 
 tive and charity is the derivative. But what matters it which 
 is called the primitive, or which the derivative, provided they 
 are both believed in ?” The wise man of the city replied, “ We 
 will not talk this matter over alone, but in the presence of sev¬ 
 eral witnesses, who may act as judges and arbiters between us, 
 or else we shall never come to any determination.” Accord¬ 
 ingly witnesses were summoned, to whom the draconic spirit 
 spake the same words as before; upon which the wise man of 
 the city replied, “ Thou hast asserted, that it is the same thing 
 whether charity or faith be considered as the primary essential 
 of the church, be it only agreed that each constitutes the church 
 and its religion; and yet the difference between them is the 
 same as between prior and posterior, between cause and effect, 
 between the principal and the instrumental, and between the 
 essential and the formal. I speak in this manner, because I 
 have observed that thou art expert in the art of metaphysics, 
 which art we call mussitation, and some call it enchantment; 
 but to speak in plain terms, the difference is the same as 
 between what is above and what is below; nay! if thou art 
 disposed to believe it, there is as much difference as between 
 heaven and hell; for that which is primary constitutes the head 
 and the breast, and that which is thence derived, the feet and 
 the soles of the feet. But let us, in the first place, determine 
 the meaning of charity and faith. Charity is the affection of 
 the love of doing good to our neighbour, for the sake of God, 
 
 * It may be proper to inform the unlearned reader, that mussitation means th« 
 same as muttering, or whispering, and is therefore a term suited to denote an ar* 
 which consists in speaking obscurely and perplexedly on all subjects, and thereby 
 darkening the clearness and plainness of genuine truth. 
 
 43 
 
655 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xiv. 
 
 of salvation, and of eternal life; and faith is thought grounded 
 in confidence concerning God, salvation, and eternal life.” But 
 the emissary said, “ I grant that this is faith, and I grant also 
 that charity is the affection of love for the sake of God, because 
 he commanded it, but not for the sake of salvation and eternal 
 life.” And the wise man of the city said, “We will suppose 
 that to be the case, provided you admit it is for the sake of 
 God.” When they had come to this explanation, the wise man 
 of the city said, u Is not affection primary, and thought derived 
 from it ?’’ But the dragon’s emissary said, “ No! I deny it.” 
 To this reply was made, “ You cannot deny it; does not man 
 think from affection? take away affection, and can you think at 
 all? it is just the same as if you were to take away sound from 
 speech, in which case you cannot speak, for sound has relation 
 to affection, and speech has relation to thought, seeing that 
 affection produces sound, and thought frames it into speech; 
 their connexion is like that which subsists between flame and 
 fight, for if you take away flame do you not extinguish the 
 fight ? It is the same with charity, because charity is affection, 
 and with faith, because faith is thought. Cannot you thus 
 comprehend that what is primary is all in that which is secon¬ 
 dary, just as sound is in speech ? from which consideration you 
 may see, that if you do not allow that to be primary which is 
 so, you cannot have any thing to do with that which is secon¬ 
 dary ; therefore, if you assign to faith the first place, when in 
 reality it is in the second, you must needs appear in heaven 
 like a man inverted, with his feet uppermost and his head 
 undermost, or like a mountebank walking on his hands with 
 his feet in the air; and if such be your appearance in heaven, 
 of what sort must your good works be, which constitute charity, 
 but like those which the mountebank would perform with his 
 feet, his hands being otherwise employed? Your charity,there¬ 
 fore, as you may see, is natural and not spiritual, because it is 
 inverted.” All this the emissary understood, for every devil 
 can understand truth when he hears it, but cannot retain it, 
 because the affection of evil, when it returns, casts out the 
 thought of truth. After this, the wise man of the city explained 
 at large the nature of faith when it is regarded as the primary 
 essential of religion, showing that in such a case it is merely 
 natural, and that it is mere science devoid of any spiritual life, 
 consequently that it is not faith; “ For your charity is nothing 
 but natural affection, and from natural affection proceeds no 
 other than natural thought, which is your faith ; and I can ven¬ 
 ture to affirm, that in faith merely natural there is no more 
 spirituality than in the mind’s reflection on the Mogul’s domin¬ 
 ions, on the diamond mines there, or on the wealth and gran¬ 
 deur of that potentate.” On hearing this the draconic spirit 
 walked off in a rage, and related all that had passed to his com- 
 
 
Chap. XV.] THE APOCALYPSE REVEALED. 655 
 
 pan ions without the gates ; who, when they heard what had 
 been asserted, that charity is the affection of the love of doing 
 good to one’s neighbour for the sake of God, of salvation, and 
 of eternal life, exclaimed with one consent, “ It is a lieand 
 the dragon himself cried out, “ Alas! what enormous wicked¬ 
 ness! Are not all good works, which are charity, when per¬ 
 formed for the sake of salvation, meritorious ?” Then they said 
 one to another, “ Let us call together more of our companions, 
 and lay siege to this city ; let us make scaling ladders, ascend 
 the walls, rush upon them in the night, and cast out these char¬ 
 ities.” But when they made the attempt, lo, there appeared, 
 as it were, lire from heaven, which consumed them; but the fire 
 from heaven was but an appearance of their wrath and hatred 
 against the inhabitants of the city, because they would not allow 
 faith to be primary, and maintained that it was secondary; but 
 the reason why they appeared to be consumed by lire was, be¬ 
 cause hell opened under their feet and swallowed them up. 
 Incidents similar to this occurred to many in the day of judg¬ 
 ment; and this is what is meant by these words in the Apoca¬ 
 lypse: “The dragon shall go out to deceive the nations which 
 are in the four quarters of the earth, Gog and Magog, to gathei 
 them together to battle; and they went up on the breadth of 
 the earth, and compassed the camp of the saints about, and the 
 beloved city; and lire came down from God out of heaven and 
 devoured them,” chan. xx. 8, 9. 
 
 CHAPTER XY. 
 
 1. And I saw another sign in heaven, great and marvellous; 
 seven angels having the seven last plagues; for in them is con¬ 
 summated the wrath of God. 
 
 2. And I saw as it were a sea of glass mingled with fire; 
 and them that had gotten the victory over the beast, and over 
 his image, and over his mark, and over the number of his name, 
 standing on the sea of glass, having the harps of God. 
 
 3. And they sing the song of Moses, the servant of God, 
 and the song of the Lamb, saying, Great and marvellous are 
 thy works, O Lord God Almighty, just and true are thy ways, 
 thou King of saints. 
 
 4. Who shall not fear thee, O Lord, and glorify thy name ? 
 for thou only art holy: for all nations shall come and worship 
 before thee ; for thy judgments are made manifest. 
 
 5. And after that I saw, and behold, the temple of the 
 tabernacle of the testimony in heaven was opened. 
 
 6. And the seven angels came out of the temple, having the 
 45 
 
THE APOCALYPSE REVEALED. [Chap. XV. 
 
 seven plagues, clothed in linen, clean and shining, and having 
 their breasts girded with golden girdles. 
 
 7. And one of the four animals gave unto the seven angels 
 seven golden vials, full of the wrath of God, who livetli for ever 
 and ever. 
 
 8. And the temple was filled with smoke from the glory of 
 God, and from his power, and no one was able to enter into the 
 temple, till the seven plagues of the seven angels were consum¬ 
 mated. 
 
 THE SPIRITUAL SENSE. 
 
 The Contents of the whole Chapter. A preparation for 
 disclosing the last state of the church, and laying open the evils 
 and falses in which those who are of the church are principled, 
 verses 1, 5—8; from whom they are separated who have ac¬ 
 knowledged the Lord, and lived according to his command¬ 
 ments, verses 2—4. 
 
 The Contents of each Yerse. Y. 1, “And I saw another 
 sign in heaven, great and marvellous,” signifies a revelation 
 from the Lord concerning the state of the church upon earth, 
 and its quality as to love and faith: “ Seven angels having the 
 seven last plagues,” signifies the evils and falses in the church, 
 such as exist in its last state, universally disclosed and laid open 
 by the Lord: “For in them is consummated the wrath of God,” 
 signifies the devastation of the church and its consequent end: 
 v. 2, “And I saw, as it were, a sea of glass mingled with fire,” 
 signifies the ultimate boundary of the spiritual world, where 
 are collected those who had some religion and consequent wor¬ 
 ship, but no good of life: “ And them that had gotten the vic¬ 
 tory over the beast, and over his image, and over his mark, and 
 over the number of his name,” signifies those who have rejected 
 faith alone and its doctrine, and thus have not acknowledged 
 and imbibed its falses, nor falsified the Word: “Standing on 
 the sea of glass, having the harps of God,” signifies the Chris¬ 
 tian heaven in its boundaries, and the faith of charity among 
 those who are there: v. 3, “ And they sing the song of Moses, 
 the servant of God, and the song of the Lamb,” signifies a con¬ 
 fession grounded in charity, thus in a life according to the com¬ 
 mandments of the law, which is the decalogue, and in a belief 
 in the divinity of the Lord’s Humanity: “ Saying, Great and 
 marvellous are thy works, O Lord God Almighty,” signifies 
 that all things in the world, in heaven, and in the church, were 
 created and made by the Lord from divine love by divine wis¬ 
 dom: “Just and true are thy ways, thou King of saints,” sig¬ 
 nifies that all things'which proceed from him are just and true, 
 4 * 
 
THE APOCALYPSE REVEALED. 
 
 656 
 
 7 . 1 .] 
 
 because be is divine good and divine truth itself in heaven and 
 in the church: v. 4, “ Who shall not fear thee, O Lord, and 
 glorify thy name?” signifies that he alone is to be loved and 
 worshipped: “For thou only art holy,” signifies that he is the 
 Word, the truth, and illumination : “ For all nations shall come 
 and worship before thee,” signifies that all who are in the good 
 of love ancl charity, will acknowledge the Lord to be the only 
 God: “For thy judgments are made manifest,” signifies that 
 the truths of the Word plainly testify it: v. 5, “ And after that 
 I saw, and behold, the temple of the tabernacle of the testimony 
 in heaven was opened,” signifies that the inmost of heaven was 
 seen, where the Lord is in his holiness in the Word, and in the 
 law, which is in the decalogue: v. 6, “ And the seven angels 
 came out of the temple, having the seven plagues,” signifies a 
 preparation from the Lord to operate by influx from the inmost 
 heaven into the church, that its evils and falses may be dis¬ 
 closed, and that thus the wicked may be separated from the 
 good: “Clothed in linen, clean and shining, and having their 
 breasts girded with golden girdles,” signifies this from the pure 
 and genuine truths and goods of the Word : v. 7, “And one 
 of the four animals gave unto the seven angels seven golden 
 vials,” signifies those truths and goods by which the evils and 
 falses of the church are detected, taken from the literal sense of 
 the Word : “ Full of the wrath of God, who liveth for ever and 
 ever,” signifies the evils and falses which will appear, and be 
 detected and laid open by pure and genuine truths and goods of 
 the Word: v. 8, “ And the temple was filled with smoke from 
 the glory of God, and from his power,” signifies the inmost 
 of heaven full of the Lord’s divine spiritual and celestial truth: 
 “And no one was able to enter into the temple, till the seven 
 plagues of the seven angels were consummated,” signifies in 
 such degree there, that it could not further be supported, and 
 this until, after devastation, the end of that church was seen. 
 
 THE EXPLANATION. 
 
 65C. And I saw another sign in heaven , great and marvell 
 signifies a revelation from the Lord concerning the state or 
 the church upon earth, and its quality as to love and fa <h. 
 This is the subject of this and the following chapter; therefore 
 it is signified by a sign in heaven, great and marvellous. That 
 a sign in heaven signifies a revelation from the lord concerning 
 heaven and the church and of their state, see above, n. 532, 
 536; it is concerning love and faith, because it is called great 
 47 
 
657 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XV 
 
 and marvellous; and great, in the Word, is said of such things 
 as are of affection and love, and marvellous, of such things as 
 are of thought and of faith. 
 
 657. Seven angels having the seven last plagues, signifies the 
 evils and falses in the church, such as exist in its last state, uni¬ 
 versally disclosed and laid open by the Lord. By seven angels 
 is signified the universal heaven; but as heaven is not heaven 
 from any thing proper to the angels, but from the Lord, there¬ 
 fore b} 7 seven angels the Lord is signified, nor can any other 
 disclose the evils and falses which are in the church. That by 
 angels is signified heaven, and, in a supreme sense, the Lord, 
 may be seen above, n. 5, 258, 344, 465, 644, 647, 648 : by 
 plagues are signified evils and falses, evils of love and falses of 
 faith; for they are those which are described in the next chap¬ 
 ter, and are signified by grievous and noisome sores, by the 
 blood as it were of a dead man, whereby every living soul died, 
 and by the blood into which the waters of the rivers and foun¬ 
 tains were turned, by the scorching of fire with which men 
 were afflicted, by the unclean spirits like frogs, which were 
 demons, and by great hail; the evils and falses which are signi¬ 
 fied by all these things, are. here understood by plagues ; by the 
 last plagues are signified the same in the last state of the 
 church; by seven are signified all, n. 10,394; but inasmuch as 
 these evils, which are signified by the plagues in the next chap 
 ter, are not all in particular, but are all in general, by seven are 
 here signified all in a universal sense, for the universal compre¬ 
 hends all the particulars. From these considerations it appears, 
 that by “I saw seven angels having the seven last plagues,” is 
 signified that the evils and falses in the church, such as they 
 exist in its last state, were all revealed universally by the Lord. 
 That plagues signify spiritual plagues, which affect men as to 
 their souls, and destroy them, which plagues are evils and falses, 
 may appear from the following passages: “From the sole of the 
 foot even unto the head there is no soundness in it; the wounds 
 of the recent plague have not been closed, nor bound up, nor 
 mollified with ointment,” Isaiah i. 6. “Jehovah smote the 
 people in wrath with an incurable plague ,” Isaiah xiv. 6. “ O 
 Jehovah, remove thy plague away from me, I am consumed by 
 the blow of thine hand,” Psalm xxxix, 11. “Thy bruise is 
 incurable, and thy wound is grievous, for I have wounded thee 
 with the plague oj an enemy for the multitude of thine iniquity, 
 because thy sins were increased; for I will heal thee of thy 
 plagues ,” Jerem. xxx. 12, 14, 17. “If thou wilt not observe 
 to do all the words of this law, then Jehovah will make thy 
 plagues wonderful, and the plagues of thy seed great and even 
 of long continuance, and every plague which is not written in 
 the book of this law, until thou be destroyed,” Dent. xxviii. 58, 
 59, 61. “There shall no evil befall thee, neither shall anv 
 48 
 
THE APOCALYPSE REVEALED. 
 
 65S 
 
 V. 1.] 
 
 plague come nigli tliy dwelling,” Psalm xci. 10. “ Also Edom 
 shall be a desolation ; every one that goetli by shall hiss at all 
 th q plagues thereof,” Jerem. xlix. IT. “ But it shall be wholly 
 desolate : every one that goetli by Babylon shall be astonished 
 and hiss at all her plagues” Jerem. 1. 13. “In one day shall 
 plagues come upon Babylon,” Apoc. xviii. 8. “ The two wit¬ 
 
 nesses shall smite the earth with every plague ,” Apoc. xi. 6. 
 Neither is any thing else, but evils and falses, signified by the 
 plagues of Egypt, which in part were similar to the plagues de¬ 
 scribed in the next chapter, which plagues may be seen enu¬ 
 merated above, n. 503. They are also called plagues, Exod. ix. 
 14; xi. 1. Hence it is evident that by plagues no other than 
 spiritual plagues are signified, which affect the souls of men and 
 destroy them, as also in Isaiah xxx. 26 ; Zech. xiv. 12,15; Psalm 
 xxxviii. 6, 12; Apoc. ix. 20; xvi. 21; Exod. xii. 13 ; xxx. 12; 
 Numb. viii. 19 ; Luke vii. 21; and in other places. 
 
 658. For in them is consummated the wrath of God , signifies 
 the devastation of the church and its consequent end. By con¬ 
 summation is signified the devastation of the church and then 
 its end, as will be seen presently ; by the wrath of God is signi¬ 
 fied evil among men, which, because it is against God, is cailed 
 the wrath of God, not that God is angry with man, but because 
 man, in consequence of his evil, is angry with God, and because 
 it seems to man, when he is punished and tormented for it, as 
 is the case after death in hell, to come from God, therefore, in 
 the Word, wrath and anger, yea evil,is attributed to God; but 
 this in the sense of the letter only, this sense being written 
 according to appearances and correspondences, but not in the 
 spiritual sense, for in this latter there is no appearance and cor¬ 
 respondence, but truth in its light; concerning that wrath, see 
 above, n. 525, 635. It is said that in those plagues the wrath 
 of God is consummated, and that thereby is signified the devas¬ 
 tation of the church and thus its end : the reason sliall be 
 explained. Every church, in process of time, decreases, by re¬ 
 ceding from the good of love and truths of faith, until there is 
 nothing of these principles left remaining, this being brought 
 about by the successive increase of evil and falsity; and when 
 there is no longer any good of love and faith, then there is no¬ 
 thing but evil and falsity ; and when this is the case, there, is an 
 end of the church ; in this extremity, man knows no other than 
 that evil is good and falsity truth, for he loves, them from the 
 delight he feels in them, and therefore confirms them; this is 
 the end which is signified by the consummation, and is called 
 devastation, in the following passages : “ I have heard from 
 Jehovah of hosts a consummation and decision upon the whole 
 earth,” Isaiah xxviii. 22. “ The consumjnation decreed shall 
 
 overflow with righteousness, for Jehovah, God of hosts, shall 
 make a consummation and decision in, the midst of the land,” 
 49 VOL. II.—D 
 
659 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xv. 
 
 Isaiah x. 22, 23. “ But the whole land shall he devoured 
 
 the fire of Jehovah’s jealousy, for he shall make a speedy con¬ 
 summation of all them that dwell in the land,” Zeph. i. 18. 
 “ And for the overspreading of abominations, he shall make it 
 desolate, even until the consummation and decision shall be 
 poured upon the desolate,” Dan. ix. 27. “ The whole land 
 
 shall be desolate, yet will I not make a full consummationf 
 Jerem. iv. 27. “ Jehovah said, I will go down now and see 
 
 whether they have made a consummation according to the cry of 
 it, which is come unto me,” Gen. xviii. 21, speaking of Sodom. 
 “ The iniquity of the Amorites is not yet consummatedf Gen. 
 xv. 16. The end of the church is also meant in the following 
 passages by the consummation of the age : “ The disciples asked 
 Jesus, And what shall be the sign of thy coming and of the 
 consummation of the agef ” Matt. xxiv. 3. “ And in the time 
 
 of harvest I will say to the reapers, Gather ye together first the 
 tares, and bind them in bundles to burn them, but gather the 
 wheat into my barn. So shall it be in the consummation of the 
 agef Matt. xiii. 30, 40. “ So shall it be in the consummation 
 
 of the age , the angels shall come forth, and sever the wicked 
 from among the just,” Matt. xiii. 49. “Jesus said unto the 
 disciples, And lo, I am with you alway, even unto the consum¬ 
 mation of the agef Matt, xxviii. 20. IJnto the consummation 
 of the age means, unto the end of the church, and the establish¬ 
 ment of a new church, with which the Lord will then be. 
 
 659. And I saw as it were a sea of glass mingled with fire, 
 signifies the ultimate boundary of the spiritual world, where 
 are collected those who had some religion and consequent wor¬ 
 ship, but no good of life. By a sea of glass, chap. iv. 6, is sig¬ 
 nified the new heaven of Christians, who were in truths of a 
 common or general nature from the literal sense of the Word, 
 n. 238 ; they who are in truths of a general kind, are also in 
 ithe borders of heaven, therefore, at a distance, they appear to 
 be in the sea, n. 398,403,404, 420 ; but in the present instance, 
 by a sea of glass is signified the ultimate boundary of the spir¬ 
 itual world, where are collected those who have some religion 
 and consequent worship, but no good of life ; inasmuch as a 
 collection of these is signified, therefore it is said, as it were a 
 sea of glass, and further, it appeared mingled with fire, and by 
 fire there is signified the love of evil, and thence the evil of 
 fife, n. 452, 468, 494, 766, 767, 787; thus not the good of life, 
 for where there is no good there is evil. That a collection of 
 these is here understood by “ as it were a sea of glass mingled 
 with fire,” appears also from what next follows, as that “ they 
 who had gotten the victory over the beast and over his image 
 stood beside this seaf by whom are signified those who, in 
 consequence of the rejection of faith separated from charity, 
 were in good of life and thence in heaven, n. 660. It is this 
 50 
 
1, 2-1 
 
 THE APOCALYPSE REVEALED. 
 
 660 , 661 
 
 sea also which is meant, in chap. xxi. 1, by “ the sea which was 
 no more,” n. 878. What the nature and quality of this sea, 
 and of those who were in it, were, has also been granted me to 
 see : they were such as did possess some religion, frequented 
 churches, listened to discourses, received the Lord’s supper, but 
 never thought any further about God, salvation, and eternal 
 life, being so ignorant as not even to know what sin is; there¬ 
 fore they were men as far as countenance or appearance was 
 concerned; and many of them were so likewise in regard to 
 civil and moral life, but not at all in regard to spiritual life, by 
 virtue of which nevertheless man is man. 
 
 660. And them that had gotten the victory over the least , and 
 over his image , and over his mark, and over the number of his 
 name , signifies those who have rejected faith alone and its doc¬ 
 trine, and thus have not acknowledged and imbibed its falses, 
 nor falsified the Word. By the beast is signified the faith of 
 the dragon among the laity, treated of in chap. xiii. 1—11, be¬ 
 cause an image was made to him, verse 14 ; by his image is 
 signified doctrine, n. 602, 634, 637; by mark is signified the 
 acknowledgment of that faith, n. 605, 606, 634, 637, 679 ; by 
 the number of his name is signified the falsification of the 
 Word, n. 610. Hence it appears, that by these words they are 
 signified who have rejected faith alone and its doctrine, and 
 thus have not acknowledged and imbibed its falses, nor falsified 
 the Word. 
 
 661. Standing on the sea of glass, having the harps of God, 
 signifies the Christian heaven in its boundaries, and the faith 
 of charity among those who are there. Since by the sea of 
 glass is signified a collection of those who have indeed some 
 religion and worship, but no good of life, n. 659, therefore, by 
 those who were seen standing on that sea, is signified the Chris¬ 
 tian heaven at its boundaries, with whom there were religion, 
 worship, and good of life, from the circumstance of their hav¬ 
 ing gotten the victory over the beast and over his image. The 
 superior Christian heaven is treated of in the foregoing chapter: 
 they who composed that heaven are meant by the hundred forty 
 and four thousand, who were seen standing with the Lamb on 
 Mount Zion, and are mentioned, n. 612—625; by harps is sig¬ 
 nified the confession of the Lord from spiritual truths, n. 276, 
 616 : spiritual truths are of faith originating in charity. Their 
 being seen to have harps, and heard to sing the song afterwards 
 mentioned, was representative of confession springing from the 
 faith of charity; the affections of the thoughts and consequent 
 sound of the discourse of the angels of heaven, are variously 
 heard below in the spiritual world, either as the sound of waters, 
 or of thunder, as above, chap. xiv. 2, or as the sound of trum¬ 
 pets, as above, chap. iv. 1, or, as in the present instance, like 
 the sound of harps, as also above, chap. v. 8 ; xiv. 2 : but yet 
 
 51 
 
662 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XV. 
 
 they are not waters which make a noise, nor thunders which 
 thunder, nor trumpets and harps which sound, nor, indeed, are 
 they songs ; but the discourse of the angels and their confes¬ 
 sions according to their affections and consequent thoughts, 
 are heard as such below, from which the quality of their love 
 and wisdom is perceived. That such things are heard is owing 
 to the correspondence of affection with sound, and of thought 
 in speech. 
 
 662. And they sing the song of Moses , the servant of God , 
 and the song of the Lamb , signifies a confession grounded in 
 charity, thus in a life according to the commandments of the 
 law, which is the decalogue, and in a belief in the divinity of 
 the Lord’s Humanity, That to sing a new song is to confess, 
 from joy of heart and from affection, that the Lord alone is the 
 Saviour, Redeemer, and God of heaven and earth, may be seen 
 above, n. 279, 615 ; here, however, it is not called a new song, 
 but the song of Moses, the servant of God, and the song of 
 the Lamb, and by the song of Moses is signified confession 
 grounded in a life according to the precej3ts of the law, which 
 is the decalogue, thus in charity, and by the song of the Lamb, 
 confession grounded in faith concerning the divinity of the 
 Lord’s Humanity, for by the Lamb is meant the Lord as to his 
 Divine Humanity, n. 269, 291, 595, and by Moses is meant, in 
 an extensive sense, all the law written in his five books, and, 
 in a more confined sense, the law which is called the decalogue; 
 and as this serves man for the purposes of life, it is called the 
 song of Moses, the servant of God, for by a servant, in the 
 Word, is meant that man or thing which serves or is serviceable, 
 n. 380, in this instance for the purposes of life. The reason 
 why by Moses, in an extensive sense, is meant the law, is be¬ 
 cause liis five books are called the law. That all the command¬ 
 ments, judgments, and statutes given by him in liis five books 
 are called the law, may be seen above, n. 417 ; that every thing 
 which is written in those books is called the law of Moses, and 
 also Moses, may appear from the following passages: “ And 
 Philip said, We have found him of whom Moses in the Law 
 and the Prophets did write, Jesus of Hazareth,” John i. 45. 
 “ Moses in the Law commanded that such should be stoned,” 
 John viii. 5. “ And when the days of her purification accord¬ 
 
 ing to the Law of Moses were accomplished,” Luke ii. 22. 
 “ All things must be fulfilled which are written in the Law of 
 Moses , and in the Prophets, and in the Psalms concerning me,” 
 Luke xxiv. 27, 44. “ Did not Moses give you the Law f —* 
 
 Moses therefore gave unto you circumcision—that the Law of 
 Moses should not be broken,” John vii. 19, 22, 23. Abra¬ 
 ham said unto the rich man in hell, “They have Moses and 
 the Prophets, let them hear them; if they hear not Moses and 
 the Prophets, neither will they be persuaded though one rose 
 
 52 
 
V. 2, 3.] THE APOCALYPSE REVEALED. 663, 664 
 
 from the dead,” Luke xvi. 29, 31. “ Therefore the curse is 
 
 poured upon us, and the oath that is written in the Law of 
 Moses , the servant of God.—-As it is written in the Law of 
 Moses , all this evil is come upon us,” Dan. ix. 11, 13. “Re¬ 
 member ye the Law of Moses, my servant, which I commanded 
 unto him in Horeb,” Malachi iv. 4-. “Jehovah said unto 
 Moses, Lo, I come unto thee in a thick cloud, that the people 
 may hear when I speak with thee, and also believe thee for 
 ever,” Exod. xix. 9. From what has been said, it may appear 
 that by Moses, in an extensive sense, is meant the Word 
 written by him, and is called the Law. That by Moses is 
 meant the law which is the decalogue, follows of course, and 
 the more so as Moses cut out the table upon which it was writ¬ 
 ten, after he had broken the first, Exod. xxxiv. 1, 3, and when 
 he brought them down his face shone, Exod. xxxiv. 29 to the 
 end; for which reason Moses is represented in paintings as 
 holding those tables in his hand. It is also said in Mark, 
 Moses said , “ Honour thy father and thy mother,” vii. 10. 
 “ And Joshua wrote a copy of the Law of Moses upon the stones 
 of the altar,” Joshua viii. 32 : that law was the decalogue or 
 ten commandments. From these considerations it may be seen, 
 that, in the present instance, by the song of Moses, the servant 
 of God, nothing else is meant but confession springing from 
 charity, thus from a life according to the commandments of the 
 law, which are the decalogue. 
 
 663. Say mg, Great and marvellous are thy works, 0 Lord 
 God Almighty, signifies that all things in the world, in heaven, 
 and in the church, were created and made by the Lord from 
 his divine love by his divine wisdom. By the works of the 
 Lord are signified all things which were created and made by 
 him, these being in general all things in the world, all things in 
 heaven, and all things in the church, which it is not possible to 
 enumerate particularly. They are called great and marvellous, 
 because great is said in reference to love, and marvellous in ref¬ 
 erence to wisdom, as above, n. 656; moreover, the Lord, in the 
 Word, is called Lord from the divine good of divine love, and 
 God from the divine truth of divine wisdom. That the Lord is 
 called Almighty because he is, lives, and does all things from 
 himself, and also governs all things from himself, may be seen 
 above, n. 31: hence it is, that by “ great and marvellous are 
 thy works, O Lord God Almighty,” in a universal sense, is sig¬ 
 nified that all things in the world, in heaven, and in the church, 
 were created and made by the Lord from his divine love by his 
 divine wisdom. 
 
 664. Just and true are thy ways, thou King of saints, sig¬ 
 nifies that all things which proceed from him are just and true, 
 because he is divine good and divine truth itself in heaven and 
 in the church. By ways are signified truths leading to good, n. 
 
 53 
 
664 THE APOCALYPSE REVEALED. [Chap. X7. 
 
 176, and by a king, when speaking of the Lord, is signified 
 divine truth, and by king of saints, divine truth in heaven and 
 in the church from him; for by saints are signified they who 
 are in divine truths from the Lord, n. 173, 586: hence by “just 
 and true are thy ways, thou King of saints,” is signified that all 
 things which proceed from the Lord are just and true, because 
 lie is divine truth itself in heaven and in the church. The 
 Lord is called king in his Divine Humanity, because this is the 
 Messiah, the Anointed, the Christ, the Son of God; that Mes¬ 
 siah in the Hebrew language is Christ in the Greek, and that 
 the Messiah or Christ is the Son of God, may be seen above, 
 n. 520 ; that Messiah signifies both King and Anointed in the 
 Hebrew language, is well known. The reason why the Lord, 
 as king, is the divine truth, is, because this is signified by a 
 king, n. 20, 483: hence it is that by kings are signified they 
 who are in divine truths from the Lord, Apoc. i. 6; v. 10; it 
 is on this account that heaven and the church are called his 
 royalty; and his coming into the world is called the gospel of 
 the kingdom : heaven and the church are called his kingdom, 
 Dan. ii. 44 ; vii. 13,14, 27; Matt. xii. 28 ; xvi. 28 ; Mark i. 14, 
 15; ix. 1; xv. 43 ; Luke i. 33; iv. 43 ; viii. 1, 10; ix. 2, 11, 
 16; x. 11; xvi. 16; xix. 11; xxi. 31; xxii. 18; xxiii. 51. And 
 his coming is called the gospel of the kingdom, Matt. iv. 23; 
 ix. 35 ; xxiv. 14: but more may be seen on this subject in the 
 Doctrine of the New Jerusalem concerning the Lord. That the 
 Lord is called a King, appears from the following passages: 
 “ These shall make war with the Lamb, and the Lamb shall 
 overcome them ; for he is Lord of lords and King of kings,” 
 Apoc. xvii. 14. “ He that sat on the white horse is called the 
 
 "Word of God,—and his name is King of kings and Lord of 
 lords,” Apoc. xix. 13, 16; Dan. ii. 47. “Nathaniel said, 
 Kabbi, thou art the Son of God, thou art the LLing of Lsrael,” 
 John i. 49. “When the Son of Man shall come in his glory, 
 —then he shall sit upon the throne of his glory;—then shall 
 the King say unto them on his right hand, and unto them on 
 his left — ” Matt. xxv. 31, 34, 41. “And cried, Hosanna, 
 blessed is the King of Lsrael, that cometh in the name of the 
 Lord,” John xii. 13. “Pilate asked Jesus, Art thou a king, 
 then? Jesus answered, Thou sayest that L am a king. Tc 
 this end was I born, and for this cause came I into the world,” 
 John xviii. 37. “ Thine eyes shall see the King in his beauty; 
 — Jehovah is our King; lie will save us,” Isaiah xxxiii. 17, 22. 
 “ I Jehovah am your Holy One, the Creator of Lsrael, your 
 JLing,” Isaiah xliii. 15. “Thus saith Jehovah, the King of 
 Lsrael, and his Redeemer, Jehovah of Hosts, I am the first and 
 I am the last, and beside me there is no God,” Isaiah xliv. 6. 
 “ Jehovah shall he King over all the earth,” Zech. xiv. 9; Psalm 
 xlvii. 2, 6—8. “ Lift up your heads, O ye gates;—and the 
 54 
 
V. 3, 4.] 
 
 THE APOCALYPSE REVEALED. 
 
 665--667 
 
 King of Glory shall come in.—Jehovah of Hosts, he is the 
 King of Glory” Psalm xxiv. 7 —10. “ I will raise unto David 
 
 a righteous branch, and a King shall reign and prosper, and 
 shall execute judgment and justice in the earth,” Jerem. xxiiL 
 5 ; xxxiii. 15: besides other passages, as Isaiah vi. 5; lii. 7; 
 Jerem. x. 7, 10; xlvi. 18; Ezek. xxxvii. 22, 24; IJosea x. 15; 
 Zeph. iii. 15; Psalm xx. 9; Psalm xlv. 13,15,16; Psalm lxviii. 
 24; Psalm lxxiv. 12. 
 
 665. Who shall not fear thee , 0 Lord , and glorify thy name f 
 signifies that he alone is to be loved and worshipped. To fear 
 God signifies to love him ; and to glorify his name signifies to 
 worship him: that he alone is to be loved and worshipped, is 
 understood by “ who shall not,” and by “ because thou only art 
 holy.” That to fear God is to love him, by fearing to do what 
 is displeasing to him, and that such fear has place in all love, 
 see above, n. 527, 628. The reason why to glorify his name is 
 to worship him, is because by the name of Jehovah is signified 
 every thing by which he is worshipped, n. 81, and to glorify 
 signifies to acknowledge and confess. 
 
 666. For thou only art holy , signifies that he is the Word, 
 the truth, and illumination. That the Lord alone is holy, see 
 above, n. 173; and that it is divine truth which is called holy, 
 n. 173, 580: and as the Word is divine truth, and divine truth 
 is the Lord, and as divine truth spiritually illuminates, for it is 
 light in heaven, but from the Lord, therefore by, for he a only 
 is holy,” is signified that the Lord is the Word, the truth, and 
 illumination. Since the Word is divine truth, and divine truth 
 spiritually illuminates, therefore it is said that the Word was 
 dictated from Jehovah by the Holy Spirit, and that the Holy 
 Spirit illuminates and teaches man; but who does not know 
 that God is omnipresent, and that what is holy proceeds from 
 him, and that where he is received he gives illustration ? Who 
 may not thence conclude, that the Holy Spirit is not a god by 
 itself, distinct from Jehovah, or the Lord, as one person from 
 another, but that it is Jehovah, or the Lord himself? He who 
 acknowledges the divine omnipresence, will also acknowledge 
 this. That by the Holy Spirit, in the Word, is meant the di¬ 
 vine life of the Lord, thus himself, and in particular the life of 
 his wisdom, which is called divine truth, may be seen in the 
 Doctrine of the New Jerusalem concerning the Lord , n. 50—53, 
 where it is proved from the Word. That the Lord is the Word, 
 may be seen, John i. 1, 14: that he is the truth, John xiv. 6: 
 that he is the light, and consequently illumination, John xii. 
 34—36. 
 
 667. For all nations shall come and worship) before thee , 
 signifies that all who are in the good of love and charity, will 
 acknowledge the Lord to be the only God. By all nations are 
 signified they who are in the good of love and charity; that 
 
 55 
 
668 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap, xv 
 
 these are meant by nations, when used in a good sense, may be 
 seen above, n. 483; to come and worship before him, signifies 
 to acknowledge the Lord to be God, and as there is one God in 
 whom there is a trinity, and that the Lord is that God, it sig¬ 
 nifies to acknowledge him to be the only God. 
 
 668. For thy judgments are made manifest , signifies that 
 the truths of the Word, when opened, testify it. By judgments 
 are signified divine truths, according to which man should live, 
 }y which his quality is known, and according to which he will 
 be judged; and as those divine truths are in the Word, and the 
 Word is now laid open, which testifies that the Lord alone is 
 the God of heaven and earth, therefore by “ because thy judg¬ 
 ments are made manifest,” is signified, because the truths of the 
 Word testify it. That the Word is now laid open, and testifies 
 that the Lord is the only God of heaven and earth, and that 
 we ought to live according to his commandments, and that the 
 faith now generally prevailing should be removed, may appear 
 from the Four Doctrines just published, one concerning the Lord , 
 another on the Sacred Scripture , a third on a Life according to 
 the Commandments of the Decalogue , and the fourth on Faith ; 
 these being the particulars that are meant by “for thy judg¬ 
 ments are made manifest.” Inasmuch as the Lord is divine 
 good and divine truth, and since by judgment is signified divine 
 truth, and by justice divine good, therefore, in many places, 
 where the Lord is spoken of, justice and judgment are men-' 
 tioned, as in the following: “Zion shall be redeemed withyws- 
 tice , and her converts with judgment ,” Isaiah i. 27. “ ILe shall 
 sit upon the throne of David, and upon his kingdom, to order 
 it with judgment and with justice f Isaiah ix. 7. “ Jehovah is 
 
 exalted, for he dwelleth on high; lie hath filled Zion with judg¬ 
 ment and justice,” Isaiah xxxiii. 5. “But let him that glorieth, 
 glory in this, that he understandeth and knoweth me, that I 
 am Jehovah,—which exerciseth loving kindness, judgment, and 
 justice in the earth,” Jerem. ix. 24. “I will raise unto David 
 a righteous branch, and a king shall reign and prosper, and 
 shall execut z judgment and justice in the earth,” Jerem. xxiii. 
 5 ; xxxiii. 15. “ I will betroth thee unto me in justice and in 
 
 judgment ,” Hosea ii. 19. “ But let judgment run down as water, 
 and justice as a mighty stream,” Amos v. 24. “Thy justice , 
 O Jehovah, is like the great mountains; thy judgments are a 
 great deep,” Psalm xxxvi. 7. “Jehovah shall bring forth thy 
 justice as the light, and tli y judgment as the noonday,” Psalm 
 xxxvii. 6. “ He shall judge thy people with justice , and thy 
 
 poor with judgment ,” Psalm lxxii. 2. “ Justice and judgment 
 
 arc the habitation of thy throne,” Psalm Ixxxix. 14. “ When 
 
 I shall have learned thy righteous judgments. Seven times a day 
 do I praise thee, because of th z judgments of thy justice ,” Psalm 
 cxix. 7, 164; and in other places, that men ought to do justice 
 56 
 
v. 4, 5.] 
 
 THE APOCALYPSE REVEALED. 
 
 669 
 
 and judgment, as Isaiah i. 21 ; v. 16; lvi. 1; lviii. 2; JYrem. 
 iv. 2; xxii. 3, 13, 15 ; Ezek. xviii. 5 ; xxxiii. 14, 16,19 ; Amos 
 vi. 12: Micali vii. 9; l)eut. xxxiii. 21; John xvi. 8, 10. In 
 these passages justice is mentioned in relation to the good of 
 truth, and judgment in relation to the truth of good. Since 
 judgment is mentioned in relation to truth, and justice to good, 
 therefore in some places it is said truth and justice, as in Isaiah 
 xi. 5; Psalm lxxxv. 11; and in David: “The judgments of 
 Jehovah are true , and righteous altogether. More to be desired 
 are they than gold; sweeter also than honey and the honey¬ 
 comb,” Psalm xix. 9, 10. That the Lord’s government in the 
 celestial kingdom is called justice, and in the spiritual kingdom, 
 judgment, may be seen in the work concerning Heaven and 
 Hell, n. 214—216. 
 
 669. And after that I saw, and, behold, the temple of the 
 tabernacle of the testimony in heaven was opened, signifies that 
 the inmost of heaven was seen, where the Lord is in his holiness 
 in the Word, and in the law, which is the decalogue. By the 
 temple is signified, in a supreme sense, the Lord as to his Divine 
 Humanity, and heaven and the church thence derived, n. 191, 
 529, in the present instance the Christian heaven ; by the taber¬ 
 nacle of the testimony is signified the inmost of that heaven, 
 where the Lord is, in his holiness in the Word, and in the law, 
 which is the decalogue, because the tabernacle equally signifies 
 Iieaven, n. 585, and the inmost part of the tabernacle was that 
 where the ark was, in which were the two tables, upon which 
 the ten words were written with the finger of God, which are 
 the ten commandments of the decalogue, these being under¬ 
 stood by the testimony, and also called the testimony; from 
 which it is evident, that by “ I saw, and, behold, the temple of 
 the tabernacle of the testimony in heaven was opened,” is sig¬ 
 nified that the inmost of heaven was seen, where the Lord is in 
 his holiness in the law or decalogue. The reason why the 
 tabernacle of the testimony also signifies where the Word is, is, 
 because the testimony is mentioned not only in relation to the 
 law, which is the decalogue, but also to the Word, and to the 
 Lord as the Word, the Word testifying of him, n. 490, 555. 
 That the Word is in heaven, and is deposited in the inmost part 
 thereof, which is called the sacred repository, and that the light 
 in this place is bright and flaming, exceeding every degree of 
 light that shines in the other parts of heaven without, may be 
 seen in the Doctrine of the New Jerusalem concerning the Sacred 
 Scripture, n. JO—75, and concerning that holy place, n. 73 ot 
 the same work. Respecting the holiness of the law, or deca¬ 
 logue, see the Doctrine of Life for the New Jerusalem from the 
 Commandments of the Decalogue, n. 53—60. That the ark, in 
 which were contained the two tables, constituted the inmost 
 part of the temple in Jerusalem, and consequently of the taber- 
 57 
 
THE APOCALYPSE REVEALED. 
 
 670, 671 
 
 [Cliap. xv. 
 
 nacle, see 1 Kings vi. 19—28; viii. 4—10. That the law, 
 which is the decalogue, was called the testimony, appears from 
 the following passages: “And Moses went down from the 
 mount, and "the two "tables of the testimony were in his hand; 
 —and the tables were the work of God, and the writing was 
 the writing of God, graven upon the tables,” Exod. xxxii. 15, 
 16. “ Two tables of testimony , tables of stone, written with 
 
 the finger of God,” Exod. xxxi. 18. “Jehovah said, Thou 
 slialt put into the ark the testimony which I will give thee,” 
 Exod. xxv. 16, 21, 22. “And Moses took and put the testi¬ 
 mony in the ark,” Exod. xl. 20. “That the cloud of incense 
 may cover the mercy-seat, that is upon the testimony ,” Levit. 
 xvi. 13. “ Jehovah said unto Moses, Lay up the rods before the 
 
 testimony, and afterwards Aaron’s rod before the testimony ,” 
 Kumb. xvii. 4, 9, 10. “And Moses left the rods before Jeho¬ 
 vah,” bTumb. xvii. 11. The ark is called the ark of the testi¬ 
 mony, Exod. xxxi. 7. And the tabernacle* is called the habi¬ 
 tation of the testimony, Exod. xxxviii. 21. 
 
 670. And the seven angels came out of the temple, having the 
 seven plagues , signifies a preparation from the Lord to operate 
 by influx from the inmost heaven into the church, that its evils 
 and falses may be universally disclosed, and that thus the 
 wicked be separated from the good. That by the seven angels 
 the Lord is meant, see above, n. 657; that by the seven plagues 
 are signified all evils and falses understood in a universal sense, 
 see also above, n. 657; by the temple is here meant the inmost 
 of heaven, where the Word and decalogue are, as above, n. 669. 
 The reason why their going out of the temple signifies a pre¬ 
 paration to operate by influx, is, because they went out to the 
 intent that, after they had received the vials, they might pour 
 out the plagues in the vials upon the earth, the sea, the rivers, 
 and fountains, upon the sun, upon the throne of the beast, 
 and into the air; by which is signified influx into the church, 
 that its evils and falses might be disclosed: that this was done 
 for the sake of separating them from the good, will be seen in 
 the next chapter. 
 
 671. Clothed in linen , clean and shining, and having their 
 breasts girded with golden girdles, signifies this from the pure 
 and genuine truths and goods of the Word. By linen clean 
 and shining is signified truth pure and genuine, as will be seen 
 presently; by the golden girdle about the breast is signified 
 the proceeding and at the same time conjoining divine prin¬ 
 ciple, which is the divine good, as above, n. 46 ; by being 
 clothed and girded is signified to appear surrounded by them, 
 for garments signify truths investing what is good, n. 166; and 
 
 * The word tabernacle is derived from the root pjy, signifying to dwell, oi 
 inhabit, and the original warrants this interpretation of our author.— Edts . 
 
 58 
 
V. 5—7.] 
 
 THE APOCALYPSE REVEALED. 
 
 672 
 
 girdles or zones signify containing truths and goods in their 
 order and connexion, n. 46; from these circumstances it appears, 
 that by angels clothed in linen, clean and shining, and having 
 their breasts girded with golden girdles, are signified truths and 
 goods pure and genuine, and as they are from no other source 
 but the Word, they signify the truths and goods of the Word. 
 That linen signifies divine truth, may appear from the following 
 passages : as, That Aaron had on linen breeches when he entered 
 the tabernacle and approached the altar, Exod. xxviii. 42, 43. 
 That when “Aaron went into the holy place, he was to put on 
 the holy linen coat , to have the linen breeches upon his flesh, and 
 to be girded with a linen girdle , and with the linen mitre to be 
 attired; these are holy garments;—and shall put on the holy 
 garments when he makes atonement for the people,” Levit. xvi. 
 4, 32. In like manner, that the priests the Levites, “when 
 they enter in at the gates of the inner court, they shall he 
 clothed with linen garments , they shall have linen bonnets upon 
 their heads, and shall have linen breeches upon their loins,” 
 Ezek. xliv. 17,18. That the priests wore linen ejphods , 1 Sam. 
 ii. 28. That Samuel, when as a child he ministered before Je¬ 
 hovah, was girded with a linen ejphod , 1 Sam. ii. 18. That 
 David, when the ark was removed into his city, was girded with 
 a linen ephod , 2 Sam. vi. 14. Hence it may appear, why the 
 Lord, when he washed the disciples’ feet, girded himself with 
 a towel, and wijped their feet with a towel, John xiii. 4, 5. 
 Also, why the angels appeared clothed in linen, Dan. x. 5; Ezek. 
 ix. 2—4, 11; x. 2—7. Moreover, the angel which was seen 
 in the Lord’s sepulchre, “His countenance was like lightning, 
 and his raiment white as snow,” Matt, xxviii. 3. That the 
 angel who measured the new temple had a line of flax in his 
 hand, Ezek. xl. 3. Also Jeremiah, that he might represent 
 the state of the church as to truth, was commanded to get a 
 linen girdle, and hide it in the hole of a rock by the river, and 
 that afterwards he found it Was marred and profitable for no¬ 
 thing, Jerem. xiii. 1—7. It'is also said in Isaiah, “A bruised 
 reed shall he not break, and the smoking flax shall he not 
 quench ; he shall bring forth judgment unto truth,” xiii. 3. 
 By linen in these places nothing else is meant but truth. 
 
 672. And one of the four animals gave unto the seven angels 
 seven golden vials, signifies those truths and goods, by which 
 the evils and falses of the church are detected, taken from the 
 literal sense of the Word. That the four animals, which are 
 cherubs, signify the Word in ultimates, and its protection, lest 
 its genuine truths and goods should suffer violation, may be 
 seen above, n. 239; and as the interior truths and goods of the 
 Word are protected by its literal sense, therefore this sense of 
 the Word is signified by one of the four animals. By the seven 
 vials the same is signified as by the seven plagues, for they are 
 59 
 
672 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xv. 
 
 things containing, and the same is signified by these, in the 
 Word, as by that which is contained; thus the same thing is 
 signified by a cnp as is signified by the wine, and by a platter 
 as by meat. That by cups, chalices, vials, and platters, the 
 same is signified as by the things contained in them, will be 
 seen in what follows. What is signified by the seven angels has 
 been explained above. The reason why vials were given them, 
 is, because the subject treated of is concerning the influx of 
 truth and good into the church, in order that its evils and falses 
 may be discovered, but naked goods and truths cannot enter by 
 influx, for such are not received, but only truths clothed, such 
 as are in the literal sense of the Word ; and moreover the Lord 
 always operates from inmost principles through ultimates, or in 
 fulness. This is the reason why there were given to the angels 
 vials, by which are signified containing truths and goods, such 
 as are those of the literal sense of the Word, by means of which 
 falses and evils are discovered. That the literal sense of the 
 Word is a continent or containing vessel, may be seen in the 
 Doctrine of the New Jerusalem concerning the Sacred Scripture , 
 n. 27—36, and 37—49. That by vials, platters, cups, and cha¬ 
 lices, and by bottles, are signified the things which they contain, 
 may appear from the following passages: “Jehovah said, Take 
 the wine cup of this fury at my hand, and cause all the nations 
 to whom I send thee, to drink it. And if they refuse to take 
 the cup, then shalt thou say unto them, Ye shall certainly drink,” 
 Jerem. xxv. 15, 16, 28. “ Babylon hath been a golden cup in 
 
 the hand of Jehovah, that made all the earth drunken,” Jerem. 
 li. 7. “ I will give the cup of thy sister into thine hand;—• 
 
 tfiou shalt be filled with drunkenness and sorrow, with the cup 
 of astonishment and desolation, with the cup of thy sister Sa¬ 
 maria,” Ezek. xxiii. 31—34. “The cup of Jehovah shall be 
 turned unto thee, and shameful spewing shall be on thy glory,” 
 tlab. ii. 16. “Unto thee, O daughter of Edom, the cup also 
 all pass through unto thee: thou shalt be drunken, and shalt 
 make thyself naked,” Lam. iv. 21. “ Jehovah shall rain upon 
 
 f fie wicked an horrible tempest, this shall be the portion of their 
 cupf Psalm xi. 6. “For in the hand of Jehovah there is a 
 cup, and the wine is red, it is full of mixture, and he poureth 
 out of the same,—all the wicked of the earth shall wring them 
 out and drink them,” Psalm lxxv. 8. “They who worship the 
 beast, shall drink of the wine of the wrath of God, which is 
 poured out without mixture into the cup of his indignation,” 
 Apoc. xiv. 10. “Awake, awake, stand up, O Jerusalem, which 
 hast drunk at the hand of Jehovah the cup of his fury; thou 
 hast drunken the dregs of the cup of trembling,” Isaiah li. 17. 
 “The woman having a golden cup in her hand full of abomina¬ 
 tions and filthiness of her fornication,” Apoc. xvii. 4. “And 
 double unto her double, according to her works, in the cup 
 60 
 
THE APOCALYPSE REVEALED. 
 
 673 
 
 v. 7.J 
 
 which she hath filled, fill to her double,” Apoc. xviii. 6. “x 
 make Jerusalem a cup of trembling unto all people round about,” 
 Zech. xii. 2. “Thou blind Pharisee, cleanse first that which 
 is within the cup and jitter, that the outside of them may be 
 clean also,” Matt, xxiii. 25, 26 ; Luke xi. 39. Jesus said unto 
 Zebedee’s sons, “ Are ye able to drink of the cup that I shall 
 drink of?” Matt. xx. 22, 23 ; Mark x. 38, 39. Jesus said unto 
 Peter, “ The cup which my Father hath given me, shall I not 
 drink it?” John xviii. 11. Jesus said in Gethsemane, “If it be 
 possible, let this cup pass from me,” Matt. xxvi. 39, 42, 44. 
 “ Jesus took the cup, saying, Drink ye all of it. For this is 
 my blood of the New Testament,” Matt. xxvi. 27, 28; Mark 
 xiv. 23, 24; Luke xxii. 17. “Jehovah is the portion of my 
 cup , thou maintainest my lot,” Psalm xvi. 5. “ Thou preparest 
 a table before me,—my cup runneth over,” Psalm xxiii. 5 
 “ What shall I render unto Jehovah,—I will take the cup of 
 salvation,” Psalm cxvi. 12, 13. “ To drink of the cup of coin 
 
 solations,” Jerem. xvi. 7. A vial, and also a bottle or pitchei; 
 signify the same as a cup, Matt. ix. 17 ; Luke v. 37, 38; Jerem 
 xiii. 12 ; xlviii. 12 ; Habak. ii. 15. By vials jpid censers con¬ 
 taining incense, the same is signified as by incense ; and in 
 general by all kinds of vessels the same as by the things con¬ 
 tained in them. 
 
 673. Full of the wrath of God , who liveth for ever and ever , 
 signifies the evils and falses which will appear and be dis¬ 
 covered by means of the pure and genuine truths and goods of 
 the Word. It is said that the vials were full of the wrath of 
 God, because they were full of plagues, by which are signified 
 the evils and falses of the church, n. 657; but yet they were 
 not full of them, but full of pure and genuine truths and goods 
 from the Word, by means of which the evils and falses of the 
 church were to be discovered; nor, indeed, were they vials in 
 which were truths and goods, but influx from heaven into the 
 church was signified by them : their being said to be full of the 
 wrath of the living God, is conformable to the style of the 
 Word in its literal sense, as may appear from the passages 
 above cited, in which anger and wrath are ascribed to Jehovah, 
 when yet Jehovah is not angry and wrathful, but man is angry 
 and wrathful against him; the reason why it is so said in the 
 letter, may be seen above, n. 525, 635, 658. From these con¬ 
 siderations it is plain, that by vials full of the wrath of God, 
 who liveth for ever and ever, are signified the direful evils and 
 falses of the church, which will appear and be discovered by 
 means of the goods and truths of the Word. Evils and falses, 
 indeed, are only discovered by truths and goods, for these are 
 in the light of heaven, but fiilses and evils are in the darkness 
 of hell, and in darkness nothing is discovered, because nothing 
 else but evil and falsity appear there, but by means of the light 
 61 
 
874, 675 THE APOCALYPSE REVEALED. [Chap. XV. 
 
 of heaven all things are discovered, because in it all things 
 appear; for the light of heaven is the divine truth of the LorcPs 
 divine wisdom. 
 
 674. And the temple was filled with smoke f rom the glory of 
 
 God and from his power, signifies the inmost of heaven full of 
 divine spiritual and celestial truth from the Lord. By the tem¬ 
 ple is signified the inmost of heaven, as explained above, n. 669; 
 by smoke is signified the divine in ultimates, as will be seen 
 presently. By glory is signified divine spiritual truth, n. 249, 
 629, and by power is signified divine celestial truth, n. 373 ; 
 therefore, by the temple being filled with smoke from the glory 
 of God and his power, is signified the inmost of heaven full of 
 divine spiritual and celestial truth. The reason why smoke sig¬ 
 nifies divine truth in ultimates, is, because fire, from which 
 smoke issues, signifies love; the fire of the altar of burnt-offer¬ 
 ing, celestial love, n. 395, 494; and the fire of the altar of in¬ 
 cense, spiritual love, n. 277, 392, 394. That smoke has this 
 signification, may appear from the following passages : “ Jeho- 
 vah will create upon every dwelling place of Mount Zion—a 
 cloud and a smoke by day, and the shining of flaming fire by 
 night, for upon all the glory shall be a defence,” Isaiah iv. 5. 
 “ And the posts of the door moved at the voice of him that 
 cried, and the house was filled with smoke” Isaiah vi. 4. “ And 
 the smoke of the incense which came with the prayers of the 
 saints ascended up before God, out of the angel’s hand,” Apoc. 
 viii. 4. “ And the smoking flax shall he not quench ; he shall 
 
 bring forth judgment unto truth,” Isaiah xlii. 3. That smoke, 
 in an opposite sense, signifies the falses of concupiscences, may 
 be seen above, n. 422, and falses originating in the pride of self¬ 
 intelligence, n. 452 ; smoke also signifies the same as cloud in 
 many places. 
 
 And no one was able to enter into the temple , till the seven 
 plagues of the seven angels were consummated, signifies in such 
 degree there, that more could not be supported, and this until 
 after devastation, the end of that church was seen. By no man 
 being able to enter into the temple, is signified that the inmost 
 of heaven was full of divine spiritual and celestial truth, to such 
 a degree, as that more could not be borne; by the temple is 
 signified here, as above, the inmost of heaven; by till the seven 
 plagues of the seven angels were fulfilled, is signified this until 
 after devastation, when is an end of the church, n. 658; and by 
 the seven plagues of the seven angels, are signified the evils 
 and falses which devastate the church and bring it to its end, 
 n. 657. 
 
 675. To the above I will add this Memorable Relation. A 
 paper was seen to come down from the Lord through heaven to 
 a society of Englishmen, to one of the least among them, but 
 
 62 
 
v - L 8.] 
 
 TIIE APOCALYPSE REVEALED 
 
 675 
 
 4 
 
 in which were two bishops. The paper contained an exhorta¬ 
 tion to acknowledge the Lord Jesus Christ as the God of hea¬ 
 ven and earth, as he himself taught, Matt, xxviii. 18, and to 
 recede from their doctrine respecting faith as being justificatory 
 without the works of the law, because it was erroneous. The 
 contents of the paper were read and transcribed by several, and 
 they thought and spoke upon it from interior judgment, and 
 they were in illumination from the Lord, the illumination being 
 received in the light which is peculiar to the English more than 
 to any other nation. But after they had received the paper, 
 they said one to another, “ Let us hear the sentiments of the 
 bishops.” Their opinion was accordingly given, but they reviled 
 and contradicted its contents ; for these bishops were among the 
 number of those whose hearts were hardened by the falses which 
 they had imbibed in the world: so that after a short consulta¬ 
 tion with each other, they sent the paper back again to heaven 
 from whence it came. Upon this, after some murmuring, sew 
 eral of the laity retracted their former assent, and straightway 
 the light they enjoyed on spiritual subjects, which before shone 
 very bright, was suddenly extinguished. After this they w^ere 
 a second time admonished, but in vain ; whereupon I observed 
 that society sink under ground, but how deep I could not see; 
 it was thus removed from the sight of angels, who worship the 
 Lord only, and hold in aversion the doctrine of justification by 
 faith alone. 
 
 But some days after, I saw near a hundred persons ascend¬ 
 ing from the lower earth, whither that small society had sunk 
 down, who coming to me, one of the wisest of them said, “ Lis¬ 
 ten to our wonderful relation. On our descent, it appeared to 
 us, at first, as if we were in a lake or a bog, but presently the 
 appearance changed to that of dry ground, and then to a small 
 city, in which particular dwellings were allotted to each person, 
 but such as were very miserable. The next day we consulted 
 among ourselves what steps we should take ; and it was the 
 opinion of many, that we should go and mildly remonstrate 
 with the two bishops, for sending the paper back to heaven 
 from whence it came down, for this was the apparent cause of 
 our present calamity. Accordingly, a certain number of us 
 were deputed to go to the bishops (he who gave me this rela¬ 
 tion said he was one of the deputies), and when we were intro¬ 
 duced, a particular person of distinguished wisdom amongst us 
 thus addressed them: ‘Be pleased, fathers, to attend to us. 
 We have plumed ourselves heretofore on the pre-eminence of 
 our church and religion, because we have heard it asserted, that 
 we enjoyed the higliest degree of gospel light: but some of us 
 have lately been favoured with illustration from heaven, in 
 which state we had a perception that at this day there is no 
 longer any church throughout the Christian world, because 
 63 
 
675 THE APOCALYPSE REVEALED. [Chap. XV. 
 
 • • 
 there is no religion.’ ‘How?’ replied the bishops, ‘does not 
 the church exist where the Word is read, where Christ the 
 Saviour is acknowledged, and where the sacraments are admin¬ 
 istered ?’ To this our friend made answer: ‘ These indeed 
 belong to the church, and constitute it, but they do not consti¬ 
 tute the church without or extraneously to man, but within 
 him.’ He further added, 4 As to the church, can the church be 
 where three god-s are worshipped ? can the church be where its 
 whole doctrine is grounded on a single passage of Paul falsely 
 understood, and consequently not on the Word ? can the church 
 be whilst the Saviour of the world is not approached and wor¬ 
 shipped, and where he is divided into two ? As to religion, who 
 can deny that religion consists in renouncing evil and doing 
 good ? can there be any religion where it is taught that faith 
 alone saves and not charity ? can there be any religion where 
 it is taught that charity which proceeds from man is moral and 
 civil charity merely, and can have nothing of religion in it? Is 
 there in faith alone either any thing of deed or work, when yet 
 religion consists in doing? Does there exist throughout the 
 world any nation professing religion, which denies all saving 
 virtue to the goods of charity, which are good works, when yet 
 the all of religion consists in good, and the all of the church in 
 doctrine, which teaches truths, and by truths good ? You see, 
 fathers, what glory would accrue to us, if the churcti and reli¬ 
 gion, which no longer exist, should commence and originate 
 with us.’ Then the bishops replied, ‘You speak in too high a 
 strain; does not faith in act, which is faith fully justifying and 
 saving, constitute the church? and does not faith in state,* 
 which is faith proceeding and perfecting, constitute religion? 
 Aj)prehend this, my children.’ To this the wise Englishman 
 replied, 4 Hear this, fathers ! Does not a man, according to your 
 ideas, conceive faith in act like a stock or a stone ? and in a 
 stock thus vivified, can the church exist? Is not faith in state 
 the continuation and progression of faith in act? and since, 
 according to your ideas, all saving virtue consists in faith, and 
 not any in the good of charity from man, what then becomes of 
 your religion?’ ‘Eriend,’ said the prelates, 4 you talk in this 
 manner in consequence of not knowing the mysteries of justifi¬ 
 cation by faith alone, and not to know them is to be ignorant 
 of the interior ways of salvation ; your way is external, and that 
 of the vulgar ; walk in it, if you please, but only know this, that 
 all good is from God, and none from man, and consequently, in 
 
 * These are terms taken from the continental writers on the doctrine of justi¬ 
 fication by faith alone. B j faith in act, they mean faith at the instant of its sup¬ 
 posed infusion, when the elect person is suddenly enabled to believe that his sins 
 are pardoned, and his justification wrought, by the blood shed upon the cross: 
 and by faith in state, they mean all the states which the elect person experiences, 
 subsequent to the first miraculous infusion of this justifying faith. 
 
 64 
 
Chap, xv.] 
 
 TIIE APOCALYPSE REVEALED. 
 
 675 
 
 spiritual things, man can do nothing at all from himself; how 
 then can he do such good as is spiritual from himself?’ To 
 this the Englishman, with some warmth, replied, ‘ I know your 
 mysteries of justification better than you do yourselves, and I 
 tell you plainly, that in these deep mysteries of yours I see no¬ 
 thing but spectres ; does not religion consist in acknowledging 
 and loving God, and in shunning and hating the devil ? Is not 
 God goodness itself? and is not the devil evil itself? Who 
 among all the inhabitants of the earth, that has any religion, 
 does not know this ? Does not the acknowledging and love of 
 God consist in doing good, because this is of God and from 
 God ? and does not shunning and hating the devil consist in 
 not doing evil, because this is of the devil and from the devil? 
 Your faith in act, which you call faith fully justifying and 
 saving, or, what is the same thing, your act of justification by 
 faith alone—does it teach you to do any good which is of God 
 and from God, or to shun any evil which is of the devil and 
 from the devil? Hot in the least; for it is an established doc¬ 
 trine with you, that there is nothing of salvation in either. 
 What is your settled faith in state, which you call faith pro¬ 
 ceeding and perfecting, but the same thing with faith in act ? 
 and liow T can this be perfected, if you exclude all good done by 
 man as of himself, by urging, how can man be saved by any 
 good from himself, when salvation is a free gift ? and then, 
 What good can come from man but meritorious good, and yet 
 the merit of Christ is all ? for which reason to do good for the 
 sake of salvation, would be to attribute to a man’s self that 
 which belongs to Christ alone, and thus it would be under¬ 
 taking to justify and save one’s self? You add further, How 
 can any one operate what is good, when the Holy Spirit ope¬ 
 rates all things without any aid from man ? What need then is 
 there of any accessory good from man, seeing that all such 
 good in itself is not good?—with many other things. Are not 
 these your mysteries? But such doctrines, in my eyes, are 
 mere schemes and devices, contrived for the purpose of setting 
 aside good works, which are the goods of charity, in order to 
 establish your plan of justification by faith alone ; and in con¬ 
 sequence of so doing, you regard man, so far as relates to good 
 works, and in general so far as relates to all the spiritual things 
 belonging to the church and to religion, as a stock or as a life¬ 
 less image, and not as a man created in the image of God, to 
 whom was given, and is continually given, the faculty of under¬ 
 standing and willing, of believing and loving, and of speaking 
 and acting, altogether as from himself, especially in spiritual 
 things, man being man by virtue of such things. Supposing 
 man, in respect to what is spiritual, not to think and operate as 
 from himself, what then is faith ? what is charity ? what is 
 divine worship? yea, what then is the church and religion?■ 
 65 vol. ti.—b. 
 
675 THE APOCALYPSE REVEALED. [Chap. XVL 
 
 You know that to do good to our neighbour from a principle of 
 love, is charity, bnt. you do not know what charity is, when 
 nevertheless it is the soul, the life and essence of faith, and 
 since charity is all this, what then is faith separated from cha¬ 
 rity but dead, and a dead faith is nothing but a chimera. I 
 call it a chimera, because the apostle James calls faith without 
 good works, not only dead, but devilish.’ Then one of the pre¬ 
 lates, when he heard his faith called dead, devilish, and chime¬ 
 rical, grew so angry, that he snatched his mitre from his head, 
 and threw it upon the table, saying, ‘ I will not take it up 
 again, until I have avenged myself on the enemies of the faith 
 of our church and he shook his head, muttering and ex¬ 
 claiming, ‘That James! that James!’ On the front of his 
 mitre was a thin plate with this inscription, Faith alone. Then 
 suddenly there appeared a monster rising out of the earth, with 
 seven heads, which had feet like a bear, and a mouth like a lion, 
 exactly resembliug the beast described in the Apocalypse, xiii. 
 1, 2, whose image was made and worshipped, verses 14, 15, of 
 the same chapter. This spectre took the mitre off the table, 
 and spreading it out wide, placed it on his seven heads, where¬ 
 upon the earth opened under his feet, and he sunk down to hell. 
 At this sight the bishop exclaimed, ‘ Violence! violence!’ We 
 then left them, and lo! there appeared steps before us, by 
 which we ascended, and returned above ground, and to the 
 sight of heaven, where we had been before.” This relation was 
 given me by the wise Englishman. 
 
 CHAPTER XYI. 
 
 1. And I heard a great voice out of the temple saying to 
 the seven angels, Go, and pour out the vials of the wrath of 
 God upon the earth. 
 
 2. And the first went and poured out his vial upon the 
 earth. And there fell a bad and noisome sore upon the men 
 who had the mark of the beast, and upon them which wor¬ 
 shipped his image. 
 
 3*. And the second angel poured out his vial upon the sea: 
 and it became blood as of a dead man: and every living soul 
 died in the sea. 
 
 4. And the third angel poured out his vial upon the rivers 
 and fountains of waters ; and they became blood. 
 
 5. And I heard the angel of the waters say, Thou art 
 righteous, O Lord, who art, and who wast, and art holy, be 
 cause thou hast judged thus. 
 
 66 
 
Chap. Xvi.] THE APOCALYPSE REVEALED. 
 
 6. For they have shed the blood of saints and prophets; 
 and thou hast given them blood to drink; for they are worthy. 
 
 7. And I heard another out of the altar say, Even so, Lord 
 God Almighty; true and righteous are thy judgments. 
 
 8. And the fourth angel poured out his vial upon the sun; 
 and power was given unto him to scorch men with tire. 
 
 9. And men were scorched with great heat, and blasphemed 
 the name of God, who hath power over these plagues ; and they 
 repented not to give him glory. 
 
 10. And the fifth angel poured out his vial upon the throne 
 of the beast; and his kingdom became darkened; and they 
 gnawed their tongues for pain, 
 
 11. And blasphemed the God of heaven, because of their 
 pains and their sores; and repented not of their deeds. 
 
 12. And the sixth angel poured out his vial upon the great 
 river Euphrates; and the water thereof was dried up, that the 
 way of the kings from the rising of the sun might be prepared. 
 
 13. And I saw three unclean spirits, like frogs, come out of 
 the mouth of the dragon, and out of the mouth of the beast, 
 and out of the mouth of the false prophet. 
 
 14. For they are the spirits of demons working signs, which 
 go forth unto the kings of the earth and of the whole world, to 
 gather them to the battle of that great day of God Almighty. 
 
 15. Behold, I come as a thief. Blessed is he that watcheth, 
 and keepeth his garments, lest he walk naked, and they see his 
 shame. 
 
 16. And he gathered them together into the place called in 
 Hebrew Armageddon. 
 
 17. And the seventh angel poured out his vial into the air, 
 and there came a great voice out of the temple of heaven, from 
 the throne, saying, It is done. 
 
 18. And there were voices, and thunders, and lightnings : 
 and there was a great earthquake, such as was not since men 
 were upon the earth, so mighty an earthquake, and so great. 
 
 19. And the great city was divided into three parts, and the 
 cities of the nations fell; and great Babylon came in remem¬ 
 brance before God, to give unto her the cup of the wine of the 
 fierceness of his wrath. 
 
 20. And every island fled away, and the mountains were 
 not found. 
 
 21. And there fell upon men great hail out of heaven, 
 about the weight of a talent: and men blasphemed God be¬ 
 cause of the plague of the hail; for the plague thereof was 
 exceeding great. 
 
 67 
 
 % 
 
TIIE APOCALYPSE REVEALED. 
 
 [Chap. xvl. 
 
 THE SPIRITUAL SENSE. 
 
 The Contents of tiie whole Chapter. In this chapter the 
 evils and falses in the church of the Reformed are discovered 
 by influx from heaven, verse 1; into the clergy, verse 2; into 
 the laity, verse 3 ; into their understanding of the Word, verses 
 4—7; into their love, verses 8, 9 ; into their faith, verses 10, 
 11; into their interior reasonings, verses 12—15; into all 
 things relating to the above together, verses 17—21. 
 
 The Contents of each Yerse. Y. 1, “And I heard a 
 great voice out of the temple saying to the seven angels, Go, 
 and pour out the vials of the wrath of God upon the earth,” 
 signifies influx from the Lord from the inmost of heaven into 
 the church of the Reformed, where they are who are in faith 
 separated from charity as to doctrine and as to life: v. 2, “ And 
 the first went and poured out his vial upon the earth,” signifies 
 influx into those who are in the interiors of the church of the 
 Reformed, and study the doctrine of justification by faith alone, 
 and are called the clergy: “ And there fell a bad and noisome 
 sore,” signifies interior evils and falses destructive of all good 
 and truth in the church : “ Upon the men who had the mark of 
 the beast, and upon them which worshipped his image,” signifies 
 among those who live a life of faith only, and receive its doc¬ 
 trine : v. 3, “ And the second angel poured out his vial upon 
 the sea,” signifies influx among those there who are in the ex¬ 
 ternals thereof, and principled in that faith, and are called the 
 laity : “ And it became blood as of a dead man ; and every liv¬ 
 ing soul died in the sea,” signifies infernal falsity among them, 
 by which every truth of the Word, consequently of the church 
 and of faith, is extinguished: v. 4, “And the third angel poured 
 out his vial upon the rivers and fountains of waters,” signifies 
 influx into their understanding of the Word: “And they be¬ 
 came blood,” signifies the truths of the Word falsified : v. 5, 
 “ And I heard the angel of the waters say,” signifies the divine 
 truth of the Word: “Thou art righteous, O Lord, who art, 
 and who wast, and art holy, because thou hast judged thus,” 
 signifies that this is of the divine providence of the Lord, who 
 is and who was the Word, which otherwise would be profaned: 
 v. 6, “For they have shed the blood of saints and prophets,” 
 signifies, this by reason that this single tenet, that faith alone 
 saves without the works of the law, when received, perverts all 
 true doctrinals from the Word: “And thou hast given them 
 blood to drink, for they are worthy,” signifies that they who 
 have confirmed themselves in faith alone both in doctrine and 
 in life, have been permitted to falsify the truths of the Word, 
 and to tincture their life with falsifications : v. 7, “ And I heard 
 another out of the altar say, Even so, Lord God Almighty 
 08 
 
Chap, xvi.] 
 
 THE APOCALYPSE REVEALED. 
 
 true and righteous are thy judgments,” signifies the divine 
 good of the Word confirming that divine truth: v. 8, “And 
 the fourth angel poured out his vial upon the sun,” signifies 
 influx into their love: “And power was given unto him to 
 scorch men with fire,” signifies that love to the Lord tor¬ 
 mented them, because they were in the concupiscences of evils 
 from the delight of their love of them : v. 9, “ And men were 
 scorched with great heat, and blasphemed the name of God. 
 who hath power over these plagues,” signifies that by reason of 
 the delight of self-love, originating in grievous concupiscences 
 of evils, they did not acknowledge the divinity of the Lord’s 
 Humanity, from whom nevertheless flows all good of love and 
 truth of faith: “ And they repented not to give him glory,” 
 signifies that therefore they cannot receive with any faith, that 
 the Lord is the God of heaven and earth even as to his Hu¬ 
 manity, although the Word so teaches: v. 10, “And the fifth 
 angel poured out his vial upon the throne of the beast,” signi¬ 
 fies influx into their faith: “And his kingdom became dark- 
 ened,” signifies that nothing but falses appeared: “And they 
 gnawed their tongues for pain,” signifies that they could not 
 endure truths: v. 11, “ And blasphemed the God of heaven, 
 because of their pains and their sores,” signifies that they 
 could not acknowledge the Lord to be the only God of heaven 
 and earth, by reason of the repugnances arising from interior 
 falses and evils: “And repented not of their deeds,” signifies 
 that, although instructed from the Word, still they would not 
 recede from their falses of faith and consequent evils of life: 
 r. 12, “ And the sixth angel poured out his vial upon the great 
 river Euphrates,” signifies influx into their interior reasonings, 
 whereby they confirm the doctrine of justification by faith alone: 
 “ And the water thereof was dried up, that the way of the kings 
 from the rising of the sun might be prepared,” signifies that 
 their false principles of reasoning were removed among those 
 who are in truths derived from good from the Lord, and are to 
 be introduced into the Hew Church: v. 13, “And I saw come 
 out of the mouth of the dragon, and out of the mouth of the 
 beast, and out of the mouth of the false prophet,” signifies, it 
 was perceived that from.the theology founded on the doctrine 
 of a trinity of persons in the Divinity, and on the doctrine of 
 justification by faith alone without the works of the law: “ Three 
 unclean spirits, like frogs,” signifies, there resulted mere ratio* 
 cinatinns and cupidities of falsifying truths : v. Id, “For they 
 are the spirits of demons,” signifies that they were the cupidi¬ 
 ties of falsifying truths and reasoning from falses: “Working 
 signs, which go forth unto the kings of the earth and of the 
 whole world, to gather them to the battle of that great day of 
 God Almighty,” signifies attestations that their falses are 
 truths, and excitations of all those in that church, who are in 
 69 
 

 THE APOCALYPSE REVEALED. [Chap. XVi. 
 
 the same falses, to impugn the truths of the New Church: v. 
 15, “Behold, I come as a thief. Blessed is he that watcheth 
 and keepeth his garments,” signifies the Lord’s advent, and 
 then heaven to those who look to him, and persist in a life ac¬ 
 cording to his commandments, which are the truths of the 
 Word: “ Lest he walk naked, and they see his shame,” signifies, 
 lest they should be with those who are in no truths, and their 
 infernal loves should appear: v. 16, “ And he gathered them 
 together into the place called in Hebrew Armageddon,” signi¬ 
 fies a state of combat of falses against truths, and a desire to 
 destroy the new church, springing from the love of rule and 
 pre-eminence: v. 17, “And the seventh angel poured out his 
 vial into the air,” signifies influx into all things appertaining to 
 them at once : “ And there came a great voice out of the temple 
 of heaven from the throne, saying, It is done,” signifies, thus 
 a manifestation from the Lord, that all things relating to the 
 church are devastated, and that the last judgment is now at 
 hand: v. 18, “And there were voices, and thunders, and light¬ 
 nings,” signifies ratiocinations, falsifications of truth, and ar- 
 guings grounded in the falsities of evil: “ And there was a 
 great earthquake, such as was not since men were upon the 
 earth, so mighty an earthquake, and so great,” signifies, as it 
 were concussions, paroxysms, inversions, and casting down from 
 heaven of every thing relating to the church : v. 19, “ And the 
 great city was divided into three parts, and the cities of the na¬ 
 tions fell,” signifies that that church as to doctrine is entirely 
 destroyed thereby, and in like manner all the heresies which 
 had emanated from it: “ And great Babylon came in remem¬ 
 brance before God, to give unto her the cup of the wine of the 
 fierceness of his wrath,” signifies, then the destruction also of 
 the tenets of the Homan Catholic religion: v. 20, “And every 
 island fled away, and the mountains were not found,” signifies 
 that there was no longer any truth of faith, nor any good of 
 love: v. 21, “ And there fell upon men a great hail out of 
 heaven, about the weight of a talent,” signifies direful and atro¬ 
 cious falsities, whereby all the truth of the Word, and thence 
 of the church, is destroyed: “ And men blasphemed God, be¬ 
 cause of the plague of the hail, for the plague thereof was 
 exceeding great,” signifies that, because they have confirmed 
 themselves in such falses, they have denied truths to that de¬ 
 gree as not to be able to acknowledge them, by reason of re¬ 
 pugnances proceeding from their interior falsities and evils. 
 
 70 
 
THE APOCALYPSE REVEALED. 
 
 676 
 
 V. 1.] 
 
 THE EXPLANATION. 
 
 676. And I heard a great voice out of the temple saying to 
 the seven angels , Go and pour out the vials of the wrath of Goa 
 upon the earth , signifies influx from the Lord from the inmost 
 heaven into the church of the Reformed, where they are who are 
 in faith separated from charity as to doctrine and as to life, to 
 deprive them of truths and goods, and lay open the falses and 
 evils in which they are, and thus to separate them from those 
 who believe in the Lord, and are in charity and its faith from 
 him. This is the summary of what is contained in this chapter. 
 By the temple is signified the temple of the tabernacle of the 
 testimony, mentioned in the foregoing chaptei, xv. 5, whereby 
 is signified the inmost of heaven, where the Lord is in his holi¬ 
 ness in the Word, and in the law or decalogue, n. 669. By a 
 great voice coming from thence, is signified a divine command 
 to go and pour out the vials. By the seven angels is meant 
 the Lord, as above, n. 657. By pouring out the vials, which 
 contained the plagues, upon the earth, is signified influx into 
 the church of the Reformed; by pouring out the vials is signi¬ 
 fied the influx, and by the earth is signified the church, n. 285. 
 The church among the Reformed is still treated of; but in the 
 next chapter the subject is concerning the Roman Catholic 
 church, and afterwards concerning the last judgment, and finally 
 concerning the New Church, which is the New Jerusalem (see 
 the preface and n. 2). Chapters viii. and ix. treat of the seven 
 angels who had the seven trumpets, which they sounded, and 
 inasmuch as many similar circumstances occur there, I will ex¬ 
 plain, what is signified by those seven angels, and what by these: 
 by the seven trumpets, which the seven angels sounded, is sig¬ 
 nified the exploration and manifestation of the falses and evils, 
 in which they who are in faith separated from charity are 
 principled; but by the seven vials full of the seven last plagues, 
 is signified their devastation and consummation, for the last 
 judgment is not executed upon them until they are devastated. 
 Devastation and consummation in the spiritual world take place 
 in this manner : from those who are in falses as to doctrine, and 
 thence in evils as to life, are taken away all the goods and 
 truths which they possessed only in the natural man, and by 
 virtue of which they simulated Christians; on being deprived 
 of which, they are separated from heaven, and conjoined with 
 hell; and then they are disposed into societies in the world of 
 spirits according to their various concupiscences, and afterwards 
 these societies soon begin to sink down. They are deprived of 
 goods and truths by an influx from heaven: the influx is of 
 genuine truths and goods, by which they are tortured and tor¬ 
 mented; just like a serpent when put near a fire, or thrown 
 71 
 
677, 678 TIIE APOCALYPSE REVEALED. [Chap. XVI. 
 
 upon an ant-hill; for which reason they reject from themselves 
 the goods and truths of heaven, which are also the goods and 
 truths of the church, and at last, by reason of their feeling as if 
 their infernal torment proceeded from them, they curse them: 
 when this has come to pass, they enter into their own evils and 
 falses, and are separated from the good. These are the things 
 which are described and signified in this chapter by the pour¬ 
 ing out of the vials, wherein were the seven last plagues. The 
 vials did not contain the evils and falses, signified by the 
 plagues, but genuine truths and goods, the effect of which was 
 such as has been described ; for the angels came out of the tem¬ 
 ple of the tabernacle of testimony, by which is meant the in¬ 
 most of heaven, where there are nothing but truths and goods 
 in divine holiness, chap. xv. 6. Of this is the devastation and 
 consummation which the Lord speaks of in these words : “ For 
 unto every one that hath shall be given, and he shall have 
 abundance; but from him that hath not shall be taken away 
 even that which he hath,” Matt. xxv. 29; Mark iv. 25. “Take, 
 therefore, the talent from him, and give it unto him which hath 
 ten talents; for unto every one that hath shall be given, that 
 he may abound, but from him that hath not shall be taken 
 away even that he hath,” Matt. xxv. 28, 29; Luke xix. 24—• 
 26. 
 
 677. And the first went and poured out his mal upon the 
 earth , signifies influx into those who are in the interior things 
 af the Reformed Church, and study the doctrine of justification 
 by faith alone, and who are called the clergy. By pouring out 
 his vial is signified influx, as above, n. 676. By the earth is 
 signified the church, n. 285, in the present instance, those 
 therein who are skilled in its interior things, and are such as 
 study the doctrine of justification by faith alone; these also say 
 that they understand its interior things ; but these interior 
 things are only confirmations of this single position, that faith 
 alone justifies without the works of the law : other interior 
 things they know not; and as these are chiefly priests, profes¬ 
 sors of divinity, and lecturers in colleges, in short doctors and 
 pastors, therefore this first influx was into them, who are called 
 the clergy. The reason why they are meant, is, because it is 
 said that the first angel poured out his vial upon the earth, and 
 the second angel upon the sea, and, further, by the earth is 
 meant the church among those who are in its internals, and by 
 the sea is meant the church among those who are in its exter¬ 
 nals, as above, n. 398, 403, 420, 470; that these are meant, is 
 also evident from its being said that a noisome sore broke out 
 upon them. 
 
 678. And there fell a had and noisome sore , signifies interior 
 evils and falses destructive of all good and truth in the church. 
 By a sore, in this passage, nothing else is signified but evil ori 
 
 72 
 
V . 1, 2.] 
 
 THE APOCALYPSE REVEALED. 
 
 678 
 
 ginating in a life according to this primary article of doctrine, 
 that faith alone without the works of the law justifies and saves, 
 because it is said to fall upon the men who had the mark of 
 the beast, and worshipped nis image, whereby that faith, and a 
 life according to it, are signified; wherefore by a bad and noi¬ 
 some sore are signified interior evils and falses, destructive of all 
 good and truth in the church: what is noisome or noxious sig¬ 
 nifies what is destructive, for evil cannot but destroy good, and 
 falsehood truth. A sore has this signification because the sores 
 of the body proceed from a corrupt state of the blood, or some 
 other interior malignity; it is the same with sores understood 
 in a spiritual sense, these proceed from concupiscences and 
 their delights, which are interior causes. The evil itself which 
 is signified by a sore, and which appears to be pleasant in exter¬ 
 nals, conceals within it the concupiscences whence it springs, 
 and of which it is composed. It is well to be attended to, that 
 the interiors of the human mind exist in successive order and in 
 simultaneous order in every one; they are in successive order 
 from its superior or prior things to its inferior or posterior 
 things, and they are in simultaneous order in ultimates or pos- 
 tremes, but in these latter they exist from interior tilings to ex¬ 
 terior, as from a centre to its circumference. This is shown at 
 large in the Wisdom of Angels concerning the Divine Love and 
 Divine Wisdom , n. 173—281, where degrees are treated of: 
 from which it appears that the ultimate is the complex of all 
 prior things: hence it follows, that all the concupiscences of evil 
 exist in simultaneous order inwardly in the very evil which the 
 man perceives in himself, every evil which a man perceives in 
 himself being in ultimates; for which reason when a man rejects 
 evil from himself, he at the same time rejects its concupiscences; 
 but still not by his own power, but by the Lord, A man can 
 indeed of himself reject evil, but not its concupiscences ; where¬ 
 fore, when he desires to reject evil, by fighting against it, he 
 will look up to the Lord, for the Lord operates from intimates 
 or inmost principles to ultimates, for he enters through the 
 soul of man, and purifies him. These observations are made, 
 that it may be known that a sore signifies the evil appearing in 
 ultimates or extremes, and originating from internal malignity; 
 this takes place with all who persuade themselves that faith 
 alone saves, and therefore do not reflect upon any evil in them¬ 
 selves, nor look up to the Lord. Ulcers and wounds signify 
 evils in extreme things, springing from interior evils, which are 
 concupiscences, as in the following passages: “From the sole 
 of the foot even unto the head there is no soundness in it; but 
 wounds and bruises and putrefying sores: they have not been 
 closed, neither bound up, neither mollified with ointment,” 
 Isaiah i. 6. “ For mine iniquities are gone over my head,— 
 
 my wounds stink, and are become corrupt because of my foolish- 
 73 
 
679—681 THE APOCALYPSE EEVEALED. [Chap. XY1. 
 
 ness,” Psalm xxxviii. 5, 6. “In the day that Jehovah bindetli 
 np the breach of his people, and healeth the stroke of their 
 wound” Isaiah xxx. 26. “ If thou wilt not hearken unto the 
 
 voice of Jehovah thy God, to observe to do all his command¬ 
 ments and his statutes;—Jehovali will smite thee with the botch 
 of Egypt, and with the emerods , and with the scab, and with the 
 itchy and in the knees and in the legs, with a sore botch that 
 cannot be healed, from the sole of thy foot unto the top of thy 
 head,” Deut. xxviii. 15, 27, 35. hTor had the “ boil breaking 
 out with blains upon man and upon beast in Egypt,” Exod. ix. 
 8—11, any other signification; for the miracles performed in 
 Egypt signified the evils and falses in which they were prin¬ 
 cipled. And inasmuch as the Jewish nation were guilty of pro¬ 
 faning the Word, this being signified by leprosy, therefore the 
 leprosy was not only in their flesh, but also in their clothes, 
 houses, and vessels; and the kinds of profanation are signified 
 by the various bad forms of leprosy, such as tumors , 'ulcerous 
 tumors , white and red spots , abscesses , scalls , freckled spots , 
 scurfs , <Vc., Levit. xiii. 1 to the end. For the church with that 
 nation was a representative church, in which internals were 
 represented by corresponding externals. 
 
 679* Upon the men which had the mark of the beast , and 
 upon them which worshipped his image , signifies, among those 
 who live a life of faith alone, and receive its doctrine. To have 
 the mark of the beast signifies to acknowledge faith alone, to 
 confirm one’s self in it, and to live according to it; and to wor¬ 
 ship his image signifies to receive its doctrine, see above, n. 
 602, also 634, 637. By living a life of faith alone, and re¬ 
 ceiving its doctrine, is meant to make no account of life foi 
 the sake of salvation, nor of any truth, believing that if they 
 only pray to God the Father, to have mercy for the Son’s sake, 
 they shall be saved. This is particularly the case with those 
 who are acquainted with the interior subtilties of this doctrine, 
 and acknowledge them ; such being here treated of, see above, 
 n. 677. 
 
 680. And the second angel poured out his vial upon the sea , 
 signifies an influx of truth and good from the Lord among 
 those in the church of the Reformed who are in its externals, 
 and are principled in that faith, and are called the laity. By 
 pouring out his vial is signified the influx of truth and good 
 from the Lord, as above, n. 676, 677; by the sea is signified 
 the external of the church, thus those who are in its externals, 
 when the earth signifies the internal of the church, and thus 
 those who are in its internals, n. 398, 403, 404, 420, 470, 477; 
 these are they who are called the laity, and are principled in 
 that faith. 
 
 681. And it became blood as of a dead man , and every living 
 soul died in the sea , signifies infernal falsity among them, by 
 
 74 
 
f. 2 — 4 .] 
 
 THE APOCALYPSE REVEALED. 
 
 683 , 684 
 
 which every truth of the Word, and consequently of the church, 
 and of faith, is extinguished. By blood as of a dead man, or 
 by gore and sanies, is signified infernal falsity ; for by blood is 
 signified divine truth, and, in an opposite sense, the same falsi* 
 tied, n. 379; but by blood as of a dead man, is signified infer¬ 
 nal falsity, for by death is signified extinction of spiritual life, 
 and thence by dead is signified what is infernal, n. 321, 525. 
 By every living soul dying, is signified that every truth of the 
 Word, of the church, and of faith was extinguished, for by 
 living soul is signified the truth of faith, and by the death of 
 the living soul, extinction of the truth of faith. By soul in the 
 Word, when spoken of man, is signified his spiritual life, which 
 also is the life of his understanding, and as the understanding 
 is such by virtue of truths, and truths are of faith, therefore 
 by soul is signified the truth of faith. That this is the signifi¬ 
 cation of soul may appear from many passages in the Word, 
 and particularly from those where soul and heart occur ; that by 
 soul and heart is meant the life of man, is plain, but his life is 
 from the will and understanding, or spiritually speaking, from 
 love and wisdom, so from charity and faith; and the life of the 
 will from the good of love, or of charity, is meant by the 
 heart, and the life of the understanding from the truths of wis¬ 
 dom, or of faith, is meant by the soul. This is what is meant 
 by soul and heart in Matt. xxii. 3 ; Mark xii. 30, 33; Luke x. 
 27; Deut. vi. 5; x. 11; xi. 14; xxvi. 16; Jerem. xxxii. 41, and 
 in other places; it is the same in those passages where the 
 heart is mentioned by itself, and the soul by itself. That the 
 reason of their being named is grounded in the correspondence 
 of the heart with the will and love, and of the respiration of the 
 lungs with the understanding and wisdom, may be seen in the 
 Wisdom of Angels concerning the Divine Love and Divine 
 Wisdom , Part V. where that correspondence is treated of. 
 
 683. And the third angel poured out his vial upon the rivers 
 and fountains of waters, signifies influx into their understand¬ 
 ing of the Word. By the third angel pouring out his vial, in 
 like manner as by the former, is signified influx from the Lord 
 from truths and goods, in the present case, into the understand¬ 
 ing of the Word among them : for by rivers are signified truths 
 in abundance, serving the rational man, thus the understanding, 
 for doctrine and life, n. 409, and by a fountain of waters is sig¬ 
 nified the Lord as to the Word, thus the Word of the Lord, 
 and therefore by fountains of waters are signified divine truths 
 thence, n. 384, 409. 
 
 684. And they became blood, signifies the truths of the 
 Word falsified. That by blood, in a good sense, is signified 
 divine truth, and, in an opposite sense, divine truth falsified, see 
 above, n. 373; the reason why divine truth falsified and pro¬ 
 faned is signified by blood, is, because the Jews shed the Lord’s 
 
 75 
 
685, 686 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xvi. t 
 
 blood, who was the divine truth itself, or the Word, and this 
 they did in consequence of having falsified and profaned all the 
 truths of the Word. That the Lord suffered as the Word, 
 or that the Jewish nation did the same violence to the Lord as 
 they had done to the Word, may be seen in the Doctrine of the 
 New Jerusalem concerning the Lord, n. 15—17. The reason 
 why they who are principled in faith alone, falsify all the truths 
 of the Word, is, because the whole Word treats of a life accord- 
 ing to the commandments that are therein, and of the Lord as 
 being Jehovah and the only God, and they who are principled 
 in faith alone, do not think of living according to the command¬ 
 ments in the Word, nor do they approach the Lord. 
 
 685. And I heard the angel of the waters say , signifies the 
 divine truth of the Word. By the angel of the waters nothing 
 else is signified but the divine truth of the Word, because 
 waters signify truths, n. 50, and an angel signifies what is 
 divine from the Lord, n. 415, 631, 633, and also truth from 
 him, n. 170. 
 
 686. Thou art righteous , 0 Lord , Who art , and Who wast , 
 and art holy , because thou hast judged thus , signifies that this 
 is of the divine providence of the Lord, who is and who was the 
 Word, and divine truth itself, which otherwise would be pro¬ 
 faned. Thou art righteous, O Lord, because thou hast judged 
 thus, signifies that this is of the Lord’s divine providence, as 
 will be seen presently; Who art, and Who wast, signifies the 
 Lord as to the Word, and that he is and was the Word, accord¬ 
 ing to John i. 1, 2, 14. The reason why the Lord is here un¬ 
 derstood as to the Word, is, because the subject now treated of 
 is concerning the understanding of the Word among those who 
 are of the church. What is further signified by Is and Was, 
 the Beginning and End, the First and the Last, the Alpha and 
 the Omega, when applied to the Lord, may be seen above, n. 
 13, 29—31, 38, 57; by holy is signified that he is the divine 
 truth itself, n. 173, 586, 666. From these considerations it 
 appears, that by Thou art righteous, O Lord, Who art, and 
 Who wast, and art holy, because thou hast judged thus, is sig¬ 
 nified that this is of the divine providence of the Lord, who is 
 and was the Word and divine truth itself. The reason why it 
 is so ordered by the divine providence that they who are prin¬ 
 cipled in faith alone should be permitted to falsify the truths of 
 the Word, is, because if they knew them, so as to think of them 
 interiorly, they would profane them; for they are in evils, 
 because they do not shun evils as sins, nor approach the Lord 
 immediately; wherefore if they were to receive the genuine 
 truths of the Word, tliev would mix them with the evils of their 
 life; and the result of this would be a profanation of what is 
 holy. It is therefore one of the laws of permission, which are 
 also laws of the divine providence, that they should from them- 
 
 76 
 
v. 4—7.] 
 
 THE APOCALYPSE REVEALED, 
 
 687—689 
 
 selves falsify truths, and this in proportion as they are in evils 
 of life. That it is so ordered by the divine providence, that 
 they who are in evils of life should never be otherwise than in 
 falses of doctrine, lest the divine truths of the Word should be 
 profaned, may be seen in the Wisdom of Angels concerning the 
 Divine Providence , n. 221—233, and 257 to the end. 
 
 687. For they have shed the blood of saints and prophets , 
 signifies, this by reason that that single tenet, that faith alone 
 saves without the works of the law, when received, perverts all 
 true doctrinals from the Word. By shedding blood is signified 
 here, as above, n. 684, to falsify the truths of the Word, thus 
 to pervert them; by saints are signified they who are in truths 
 in the church, thus also abstractedly, the truths of the church, 
 n. 586. By prophets are signified they who are in doctrinals 
 from the Word, thus also abstractedly, doctrinals from the 
 Word, n. 133. 
 
 6S8. And thou hast given them blood to drink, for they are 
 worthy , signifies that they who have confirmed themselves in 
 faith alone, both in doctrine and in life, have been permitted 
 by the divine providence of the Lord to falsify the truths of the 
 Word, and to tincture their lives with such falsifications. By 
 drinking blood is signified not only to falsify the truths of the 
 Word, but also to imbibe such falsifications in their life, for he 
 who drinks any thing appropriates it to himself and imbibes it. 
 It is said, “ for they are worthy,” by reason that they who re¬ 
 ceive the doctrine of justification by faith alone, and live accord¬ 
 ing to it, are in evils as to life, and evil operates that in them; 
 and of those who are in evils, it is here said, that they are 
 worthy, as it is said in the world of those who are punished 
 for crimes. Concerning the divine providence in relation to 
 this subject, see above, n. 686. 
 
 689. And I heard another out of the altar say , Even so , 
 Lord God Almighty / true and righteous are thy judgments, 
 signifies the divine good of the Word confirming that divine truth. 
 By another (angel) is signified the divine good of the Word ; 
 by an angel is signified somewhat divine from the Lord, n. 415, 
 431, 633 ; and by an angel out of the altar is signified the divine 
 good of love, n. 648, here, the divine good of the Word, because 
 the Word still continues to be treated of, and because by the 
 angel of the waters is signified the divine truth of the Word, n. 
 685. How, since the divine good of the Word and the divine 
 truth of the Word make one, therefore the signification of what 
 was spoken by the angel of the waters is similar to that which 
 was spoken by the angel out of the altar; for the angel of the 
 waters said, “ Thou art righteous, O Lord, Who art, and Who 
 wast, and art holy, because thou hast judged thus ;” but the 
 angel out of the altar said, “ Even so, Lord God Almighty; 
 true and righteous are thy judgments.” Both these expres- 
 77 
 
690—692 THE APOCALYPSE REVEALED. [Chap. XVI. 
 
 sions have the same signification, but with this difference, that 
 one of the angels spake from the influence of truth, and the 
 other from good, and one confirmed what the other spake, but 
 by different words ; one by words which belong to the class of 
 truth, and the other by words which belong to the class of 
 good ; for there is a marriage of good and truth in every par¬ 
 ticular of the Word, n. 97, and there are words which relate 
 to good, and words which relate to truth, which seem different, 
 but nevertheless involve things which are similar. 
 
 690. And the fourth angel poured out his vial upon the sun , 
 signifies influx into their love. By pouring out his vial is sig¬ 
 nified here, as before, influx from goods and truths, in the pres¬ 
 ent case into their love; for by the sun is signified the divine 
 love of the Lord, and, in an opposite sense, self-love, n. 53, 382, 
 414, here, self-love, because it follows, that men were scorched 
 with fire, and burned with great heat, by which are signified 
 the concupiscences of that love. 
 
 691. And power was given unto him to scorch men with fire, 
 signifies that love to the Lord tormented them, because they 
 w r ere in the concupiscences of evils from the delight of the loves 
 of them. Since by pouring out his vial is signified influx from 
 the Lord from goods and truths, therefore by pouring his vial 
 upon the sun is signified influx from the Lord from divine love, 
 in order to discover the quality of the love of the men of that 
 church; hence, by its being given the angel to scorch men with 
 fire, is signified that the divine love of the Lord tormented them ; 
 and inasmuch as the divine love of the Lord does not torment 
 any but those wdio are in the concupiscences of evils from the 
 delight of self-love, it thence follows, that by its being given 
 them to scorch men with fire, is signified that love to the 
 Lord tormented them, because they were in concupiscences of 
 evil from the delight of self-love. That burning heat signifies 
 concupiscences prompting to evils and consequent falses may 
 be seen above, n. 382; and that fire signifies divine love, and, 
 in an opposite sense, infernal love, n. 494. That self-love is 
 infernal love, and that its delight is infernal delight, and that 
 the delight of that love exists from and consists of innumerable 
 concupiscences of evils, is abundantly set forth in the Wisdom 
 of Angels concerning the Divine Providence , as also in the Wis¬ 
 dom of Angels concerning the Divine Love and Divine Wis¬ 
 dom. That this is the case is not known in the Christian world, 
 because it is not known what love to the Lord is, and this love 
 it is which makes manifest the nature of self-love. 
 
 692. And men were scorched with great heat and blasphemed 
 the name of God , who hath power over these plagues , signifies 
 that by reason of the delight of self-love originating in grievous 
 concupiscences of evils, they did not acknowledge the divinity 
 of the Lord’s humanity, from which nevertheless flows all good 
 
 78 
 
r. 7—9.] 
 
 THE APOCALYPSE REVEALED. 
 
 693 
 
 of love and truth of faith. By heat are signified the concupis¬ 
 cences of evils, which are contained in self-love and its delight, 
 n. 382, 691, therefore by burning with great heat, is signified 
 to be in grievous concupiscences, and so in the delight of love; 
 by blaspheming the name of God, is signified to deny* or not to 
 acknowledge the Divinity of the Lord’s Humanity, nor the 
 sanctity of the Word, n. 517, 582. To blaspheme is to deny 
 or not to acknowledge, and the name of God is the Lord’s 
 Divine Humanity, and at the same time the Word, n. 584. By 
 having power over plagues, is signified that from him flows 
 every good of love and truth of faith, by which evils and falses 
 are removed, n. 673, 687, 690, and inasmuch as the seven 
 angels having the seven last plagues went out of the tabernacle 
 of the testimony, Apoc. xv. 5, 6, and since by the temple of 
 the tabernacle of the testimony is signified the inmost of hea¬ 
 ven, where the Lord is in his holiness, in the Word, and in the 
 law, which is the decalogue, n. 669, and thence proceeds the 
 influx, which is signified by pouring out of the plagues, n. 676, 
 it is evident, that by God having the power over plagues, is 
 meant the Lord from whom the influx proceeds. The nature 
 of self-love shall be explained in a few words ; the delight of it 
 exceeds every delight in the world, for it is composed of mere 
 concupiscences of evils, and each concupiscence breathes its 
 delight. Every man is born into this delight, and inasmuch as 
 it compels the mind of man to think constantly of himself, it 
 withholds it from thinking of God and of his neighbour, except 
 from himself and concerning himself; wherefore if God does 
 not favour his concupiscences, he is angry with God, just as he 
 is angry with his neighbour when he does not favour them. 
 This delight, when it increases, incapacitates man for thinking 
 above self, but under self, for it immerses his mind in the self¬ 
 hood of his body, and the man thence becomes successively sen¬ 
 sual, and a sensual man speaks in a high and lofty tone about 
 matters of a worldly and civil nature, but of God and divine 
 things he can only speak from the memory. If he is a person 
 engaged in civil matters, he acknowledges that the world was 
 created by nature, and that it is governed by self-derived pru¬ 
 dence, and denies a God. If he is a priest, he speaks of God 
 and divine things from the memory, yet in a high and lofty tone, 
 but in his heart he has little belief in them. 
 
 693. And they repented not to give him glory , signifies that 
 therefore they cannot receive with any faith, that tlie Lord is 
 the God of heaven and earth even as to his Humanity, although 
 the Word so teaches. Hot to repent, signifies not to depart 
 from evils, but to abide in them; and not giving him glory, 
 signifies not to receive in faith that the Lord is the God of 
 heaven and earth, this being, in fact, the giving him glory. 
 That the Lord is the God of heaven and earth, is plainly taugfit 
 79 
 
694, 695 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XVI. 
 
 by himself in Matt, xxviii. 18 ; John xiii. 3 ; xvii. 2, 3 ; as also 
 that the Father and He are one, John x. 30; xiii. 45 ; xiv. 6— 
 11; xvi. 15, and in other places ; and moreover, the doctrine 
 of the church teaches, that the Divinity and Humanity are one 
 person, united like soul and body. 
 
 694. And the fifth angel poured out his vial upon the throne 
 
 of the beast , signifies influx from the Lord into their laitli. By 
 the angel pouring out his vial is signified here, as before, influx; 
 and by the throne of the beast is signified where faith alone 
 reigns; by a seat or throne is signified a kingdom, and by the 
 beast faith alone, n. 567, 576, 577, 594, 601, 660. That a 
 throne is also mentioned in relation to the government of falsity 
 and evil, appears from the following passages : “ The dragon 
 gave the beast his power and his throne , and great authority,” 
 Apoc. xiii. 2. “ I know thy works, and where thou dwellest, 
 
 even where Satan’s throne is,” Apoc. ii. 13. “ I beheld till the 
 
 thrones were cast down, and the Ancient of Days did sit,” Dan. 
 vii. 9. “ And I will overthrow the throne of kingdoms, and I 
 
 will destroy the strength of the kingdoms of the heathen,” 
 Hagg. ii. 22. “ Lucifer hath said, I will exalt my throne above 
 
 the stars of God,” Isaiah xiv. 13, and in other places. 
 
 695. And his kingdom became darkened , signifies that no¬ 
 thing but falses appeared. By darkness falses are signified, be¬ 
 cause light signifies truth ; that darkness signifies falses, by 
 which are evils, and thick darkness, falses derived from evils, 
 see above, n. 413; therefore by the kingdom of the beast 
 being full of darkness, is signified that nothing but falses ap¬ 
 peared. That they who have confirmed themselves in faith 
 separated from charity, falsify the whole Word, may be seen 
 above, n. 136, 610 ; that they are not in possession of any truths, 
 n. 467, 501, 653, but merely of falses, n. 563, 597, 602. But 
 the falses of their faith do not indeed appear before them as 
 darkness, that is, as falses, but they appear to them as if they 
 were lucid, that is, as if they were truths, after they have con¬ 
 firmed themselves in them, but nevertheless while they are 
 viewed from the light of heaven, which discovers all things, they 
 appear dark ; for which reason, when the light of heaven flows 
 into their dens in hell, the darkness is such that they cannot 
 see one another; on which account every hell is closed so as 
 not to leave a crevice open, and then they are in their own 
 light; the reason why they do not appear to themselves to be 
 in darkness but in the light, although they are in falses, is, be¬ 
 cause their falses, after confirmation, appear to them as truths, 
 hence comes their light, but it is the light of infatuation, such 
 as is the light of the confirmation of what is false. This light 
 corresponds to that to which owls and bats owe their sight, to 
 whom darkness is light and light darkness, yea, to whom the 
 sun itself is thick darkness : eyes like these have they after 
 
 80 
 
V. 9—11.] 
 
 TIIE APOCALYPSE REVEALED. 
 
 696—698 
 
 death, who during their abode in the world confirmed them¬ 
 selves in falses to such a degree as to see falsity as truth and 
 truth as falsity. 
 
 V 
 
 696. And they gnawed their tongues for pain, signifies that 
 they could not endure truths. By pain is not meant pain from 
 falses, for these occasion them no pain whatever, but pain from 
 truths is meant, thus that they could not endure them. By 
 gnawing their tongues is signified that they would not hear 
 truths, the tongue signifying the confession of truth, because 
 the tongue is subservient to thought for the purpose of speech, 
 and spiritually for the purpose of confession; to gnaw the tongue 
 signifies to detain the thought from hearing truths. That this 
 is the signification of gnawing the tongue cannot be confirmed 
 from the Word, by reason that the expression does not occur 
 anywhere else, but it has been granted me to know this from 
 experience in the spiritual world, where, if any one gives utter¬ 
 ance to the truths of faith, those spirits who cannot bear to hear 
 truths keep their tongues between their teeth, and also bite 
 their lips, and induce others likewise to press their tongues and 
 lips with their teeth, and this to such a degree as to give pain. 
 From these considerations it is evident, that by gnawing their 
 tongues for pain, is signified that they could not endure truths. 
 That the tongue, as the organ of speech, signifies thought and 
 confession, and also the doctrine of truth, see above, n. 182. 
 
 69T. And blasphemed the God of heaven, because of their 
 pains and their sores, signifies that they could not acknowledge 
 the Lord to be the only God of heaven and earth by reason of 
 repugnances arising from the interior falses and evils that spring 
 from the acknowledgment and reception of the dogma concern¬ 
 ing faith alone. To blaspheme the God of heaven, signifies to 
 deny or not to acknowledge the Lord to be the only God of 
 heaven and earth, n. 571, 582; by pains is signified the pain 
 of acknowledging it, as above, n. 696, thus repugnances arising 
 from interior falses, for what is repugnant to us is painful. Pain 
 is predicated of falses; by sores are signified interior evils, as 
 above, n. 678, and as interior evils and falses spring from the 
 acknowledgment and reception of the dogma concerning faith 
 alone, therefore this also is signified. 
 
 698. And repented not of their deeds, signifies, that although 
 instructed from the Word, still they would not recede from the 
 falses of faith and consequent evils of life. Not to repent sig¬ 
 nifies not to recede from, as above, n. 693, and by deeds are 
 here signified the falses of faith, and consequent evils of life, as 
 above, n. 641. According to the sense of the letter, neither 
 pains nor sores could compel them to repent of their false3 and 
 evils, but according to the spiritual sense, it is instruction from 
 the Word which could not drive them from their falses and evils, 
 because these are infernal. Hence it appears, that by not re-. 
 
 81 VOL. II.—F 
 
699, 700 THE APOCALYPSE REVEALED. [Chap XVI. 
 
 penting of their deeds, is signified, that although instructed from 
 the Word, yet they would not recede from their falses of faith 
 and consequent evils of life. It is said that deeds here signify 
 the falses of faith and consequent evils of life, and it is so said 
 because the false of faith precedes, and the evil of life follows 
 after: for it is a falsity of faith, that evil does not condemn him 
 who is in faith, the consequence of which is, that man lives 
 heedlessly, through not thinking about any evil, and thus never 
 repents, or does the work of repentance; in like manner, if he 
 persuades himself that works contribute nothing to salvation, 
 but that faith alone effects this without works. 
 
 699. And the sixth angel poured out his vial upon the great 
 river Euphrates , signifies influx from the Lord into their inte¬ 
 rior reasonings, whereby they confirm themselves in justification 
 by faith alone. By the sixth angel pouring out his vial, is here 
 signified, as before, influx; by the great river Euphrates are 
 signified interior reasonings, as above, n. 444, 445, in the pres¬ 
 ent instance the interior reasonings of that church, whereby 
 they confirm justification by faith alone, these reasonings being 
 treated of in what now follows. 
 
 700. And the water thereof was dried up, that the way of 
 the kings from the rising of the sun might be prepared, signifies 
 that the falses of their reasonings were removed with those who 
 are in truths derived from good from the Lord, and are to be 
 introduced into the Hew Church. By the water being dried 
 up, is signified that the falses of their interior reasonings were 
 removed ; by being dried up is signified that they were removed, 
 nnd by water is signified truths, and, in an opposite sense, falses, 
 n. 50, 614; in the present case, the falses of interior reasonings, 
 because it was the water of the river Euphrates, by which river 
 such reasonings are signified, n. 699. By the kings for whom 
 ;a way was to be prepared, are signified they who are in truths 
 derived from good from the Lord, n. 28, 483. By the rising 
 of the sun is signified the beginning of a new church from the 
 Lord, the same as by morning, n. 151. By preparing the way 
 is signified to prepare for introduction. From these considera¬ 
 tions it is evident, that by the water being dried up, that the 
 way of the kings from the rising of the sun might be prepared, 
 iis signified that the falses of their reasonings were removed with 
 respect to those who are in truths derived from good from the 
 Lord, and are to be introduced into the Hew Church. 
 
 This is the series of the subjects under consideration : the 
 one here treated of relates to the consummation or end of the 
 present church, and to the establishment or beginning of a new 
 church, and contentions relating thereto; they of the present 
 church who are in faith alone, are meant by the dragon, the 
 beast, and the false prophet, of which mention is made below; 
 and his contentions with those who will be of the Hew Church, 
 82 
 
r. 11—13.] 
 
 THE APOCALYPSE REVEALED. 
 
 701, 703 
 
 are meant by the gathering together of the kings of the earth 
 to battle ; but they of the New Church, with whom they will 
 contend, are meant by those for whom the water of the river 
 Euphrates was dried up, that a way might be prepared for the 
 kings from the rising of the sun. This involves or implies 
 something similar to the introduction of the children of Israel 
 into the land of Canaan, only with this difference, that for the 
 former the river Jordan was dried up, but for the latter the 
 river Euphrates the reason why the river Euphrates was dried 
 up for the latter, is, because, in the present instance, the con¬ 
 tention is carried on by means of interior reasonings, which are 
 to be dried up, that is, removed, before introduction can be 
 effected; which also is the cause why their interior reasonings 
 are discovered and laid open in this work; indeed, were these 
 interior reasonings to remain undiscovered, man, wfith all his 
 intelligence, might unawares be easily seduced and led away. 
 
 701. And I saw come out of the mouth of the dragon , and 
 out of the mouth of the beast, and out of the mouth of the false 
 ■prophet, signifies a perception that from the theology founded 
 on the doctrine of a trinity of persons in the Divinity, and on 
 the doctrine of justification by faith alone without the works 
 of the law. Bv the mouth is signified doctrine, and thence 
 preaching and discourse, n. 453, 574. By the dragon is signi¬ 
 fied the acknowledgment of three gods, and of justification by 
 faith alone, and the consequent devastation of the church, n. 537. 
 By the beast which came up out of the sea, which is here meant, 
 are signified the men of the external church who are in that 
 acknowledgment and faith, n. 567, 576, 577, 601. By the false 
 prophet are signified the men of the internal church, who teach 
 theology as formed from those doctrines; the false prophet is 
 not mentioned before, but it is the beast which rose out of the 
 earth which is now so called, see above, n. 594. Now as all 
 these things are signified by the dragon, the beast out of the sea, 
 and the false prophet, by which is here meant the same as the 
 beast out of the earth, it follows, that by, I saw come out of the 
 mouth of the dragon, and out of the mouth of the beast, and out 
 of the mouth of the false prophet, is signified a perception that 
 from the theology founded on the doctrine of a trinity of persons 
 in the Divinity, and on the doctrine of justification by faith 
 alone without the works of the law. 
 
 702. Three unclean spirits like frogs, signifies there resulted 
 mere ratiocinations and cupidities of falsifying truths. By spir¬ 
 its the same is here signified as by demons, because it is pres¬ 
 ently said that they were spirits of demons, and by demons are 
 signified the lusts of falsifying truths, n. 458. By three are 
 signified all, n. 400, 505, therefore, in this instance exclusively ; 
 b y frogs are signified ratiocinations proceeding from lusts, be¬ 
 cause they croak, and have itching desires, hence it is plain, 
 
 83 
 
703, 704 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XVI. 
 
 that by the three unclean spirits like frogs, are signified mere 
 ratiocinations and lust of falsifying truths. Frogs in this pas¬ 
 sage have a like signification with the frogs of Egypt, because 
 the devastation of the church effected among the Egyptians is 
 in like manner described by miracles, concerning which it is 
 thus written in Moses: “Aaron stretched out his hand over the 
 waters of Egypt, and the frogs came up, and covered the land, 
 and afterwards the frogs were removed, and remained in the 
 river only,” Exod. viii. 1—10; Psalm lxxviii. 45; cv. 30. The 
 reason why frogs were produced from the waters of Egypt, and 
 remained in the river, was, because the waters in Egypt, and 
 especially the waters of its river, signified the falses of doctrine 
 upon which their reasonings were founded. 
 
 703. For they are the spirits of demons , signifies that they 
 were cupidities of falsifying truths, see above, n. 458, and as 
 they were like frogs, they were also the lusts of reasoning from 
 falses, as above, n. 702. 
 
 704. Working signs which go forth unto the kings of the 
 earth , and of the whole world , to gather them to the battle of 
 the great day of God Almighty , signifies attestations that their 
 falses are truths, and excitements of all those in that church who 
 are in the same falses, to impugn the truths of the New Church. 
 That to make or do signs is to testify and also to make attesta¬ 
 tion that a thing is true, see above, n. 598, 599, in the present 
 case, that their falses are truths. By the kings of the earth and 
 of the whole world, are signified they who are principally in falses 
 grounded in evil, here all who are in the same falses throughout 
 the whole church; for by kings are signified they who are in 
 truths derived from good, and, in an opposite sense, they who 
 are in falses derived from evil, n. 483. By the earth is sig¬ 
 nified the church, n. 285, in like manner by the world, n. 551. 
 By going away to gather them to battle, is signified to incite 
 them to combat or to make opposition, for by war is signified 
 spiritual war, which is that war of falsity against truth, and 
 of truth against falsity, n. 500, 586; the reason why it means 
 to oppose or impugn the truths of the New Church, is, because 
 it is called the great da} 7- of God Almighty, and by that day the 
 coming of the Lord is signified, and upon that the establish¬ 
 ment of the New Church; that this is the signification of the 
 great day will be seen presently. It is said that the spirits of 
 demons would do this, because they signity the lusts of falsify¬ 
 ing truths, and reasoning from falses, as above, n. 703. From 
 these considerations it is evident, that by spirits of demons 
 making signs to go away unto the kings of the earth and of tlio 
 whole world, to gather them to the battle of that great day of 
 God Almighty, are signified attestations by those who are meant 
 by the dragon, the beast, and the false prophet, as above, n. 
 701, 702, that their falses are truths, and the excitements of 
 
 S4 
 
V. 13, 14.] 
 
 THE APOCALYPSE EEVEALED. 
 
 704 
 
 all those in that church, who are in the same falses, to oppose 
 or impugn the truths of the New Church. That the great day 
 of God Almighty signifies the coming of the Lord, and upon 
 that the establishment of a new church, is evident from many 
 passages in the Word, as from these : “In that day shall Je¬ 
 hovah alone be exalted,” Isaiah ii. 11. “In that day the rem¬ 
 nant of Israel shall stay upon Jehovah, the Holy One of Israel, 
 in truth,” Isaiah x. 20. “In that day shall be a root of Jesse ; 
 to it shall the Gentiles seek, and his rest shall be glorious,” 
 Isaiah xi. 10. “ In that day shall a man look to his Maker, and 
 
 his eyes shall have respect to the Holy One of Israel,” Isaiah 
 xvii. 7, 9. “In that day it shall be said, Lo, this is our God ; 
 we have waited for him, and he will save us,” Isaiah xxv. 9. 
 “ Therefore my people shall know my name ; therefore in that 
 day they shall know that I am he that doth speak; behold it is 
 I,” Isaiah lii. 6. “ Alas! for that day is great, so that none is 
 
 like it,” Jerem. xxx. 7. “ Behold, the days come , saith Jeho¬ 
 
 vah, that I will make a new covenant, and the city shall be 
 built to Jehovah,” Jerem. xxxi. 27, 31, 38. “ In those days — 
 
 will I cause the branch of righteousness to grow up unto Da¬ 
 vid,” Jerem. xxxiii. 15. “ For the house of Israel to stand in 
 
 the battle in the day of Jehovah” Ezek. xiii. 5. “ In that day 
 
 shall Michael stand up, the great prince, which standeth for the 
 children of thy people. In that day thy people shall be deliv¬ 
 ered, every one that shall be found written in the book,” Dan. 
 xii. 1 . “ In that day , saith Jehovah, that thou shalt call me, 
 
 Ishi. In that day will I make a covenant with them. In that 
 day will I hear,” IJosea ii. 16, 18, 21. “Behold, I will send 
 you Elijah the prophet before the coming of the great day of 
 Jehovah ,” Malachi iv. 5. “In that day shall Jehovah their 
 God save the flock of his people,” Zech. ix. 16. “ In that day 
 
 there shall be a fountain opened to the house of David and the 
 inhabitants of Jerusalem,” Zech. xiii. 1. “ Behold, the day of 
 
 Jehovah cometh, it shall be one day which shall be known to 
 Jehovah. In that day shall there be one Jehovah, and his 
 name one. In that day there shall be a great tumult. In that 
 day shall there be upon the bells of the horses, Holiness to Je¬ 
 hovah,” Zech. xiv. 1, 7, 9, 13, 20. Besides these there are many 
 other passages, in which by the day of Jehovah is meant the 
 coming of the Lord, and then the establishment of a new church 
 by him, as in the following places, Isaiah iv. 2 ; xx. 6 ; xxiv. 21 ; 
 xxv. 9 ; xxviii. 5 ; xxix. 18 ; xxx. 25, 26; xxxi. 7 ; Jerem. iii. 
 16—18 ; xxiii. 5—7, 12, 20 ; 1. 4, 20, 27 ; Ezek. xxiv. 26, 27; 
 xxix. 21; xxxiii. 11, 12 ; xxxvi. 33 ; Hosea iii. 5 ; vi. 1, 2 ; Joel 
 iii. 1, 2, 14, 18 ; Obad. ver. 15 ; Amos ix. 11,13 ; Micah iv. 6 ; 
 Habak. iii. 2 ; Zeph. iii. 11, 16, 19 ; Zech. ii. 11; Psalm lxxii. 
 7, 8. And that day is called the day of Jehovah, Joel i. 15 ; ii. 
 1, 2, 11 ; Amos v. 13, 18, 20 ; Zeph. i. 7, 14; ii. 2, 3 ; Zech. 
 
 85 
 
705—707 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xvi. 
 
 xiv. 1, and in other places. Inasmuch as there is a consumma¬ 
 tion of the as;e, that is, an end of the old church, at the com- 
 ing of the Lord, and the commencement of a new church, 
 therefore by the day of Jehovah , in many passages, is also sig¬ 
 nified the end of the former church, and it is said that there 
 will then be rumors, tumults, and wars, which passages are 
 adduced in the Doctrine of the New Jerusalem concerning the 
 Lord , n. 4, 5. 
 
 705. Behold , I come as a thief. Blessed is he that watch 
 eth and keejpeth his garments , signifies the Lord’s advent, and 
 then heaven to those who look to him, and persist in a life ac¬ 
 cording to his commandments, which are the truths of the Word. 
 That to come as a thief, when said of the Lord, signifies his ad¬ 
 vent, and then the portion of those who have lived well, in hea¬ 
 ven, and of those who have lived wickedly, in hell, see above, 
 n. 164. That he is called blessed who receives eternal life, n. 
 639. To watch signifies to live spiritually, that is, to be in truths 
 and in a life according to them, and to look to the Lord,n. 158, 
 and to keep his garments signifies to continue therein to his life’s 
 end, for garments signify investing truths, n. 166, 212, 328, 
 consequently, the Lord’s commandments in the Word, for these 
 are truths. Now these things follow in their order ; for what 
 goes before relates to the Lord’s advent, and to the New Church, 
 as also to the opposition it will meet with from those who are 
 of the old church; and inasmuch as combat is at hand, they 
 who are in truths from the Word are admonished to abide in 
 them, lest they fall in the conflict spoken of in the next verse. 
 
 706. Lest he walk naked and they see his shame , signifies, 
 lest they should be with those who are in no truths, and their 
 infernal loves should appear. To walk naked, signifies to live 
 without truths. The shame of nakedness, or the secret parts, 
 signifies unclean loves, which are infernal loves; and inasmuch 
 as it is said, lest they see his shame, it signifies lest they should 
 appear ; that by nakedness is signified ignorance of truth, and 
 by shame of nakedness infernal love, see above, n. 213. These 
 observations are for those who will be of the Lord’s New Church, 
 that they may learn truths and abide in them, for without truths 
 their connate evils, which are infernal loves, cannot be removed. 
 A man may, indeed, live as a Christian without truths, but this 
 only before men, but not in the sight of angels. The truths 
 which they should learn relate to the Lord, and to the com¬ 
 mandments according to which their lives must be regulated. 
 
 707. And he gathered them together into the jolace called in 
 Hebrew Armageddon , signifies a state of combat of falses against 
 truths, and a desire to destroy the New Church, springing from 
 the love of dominion and pre-eminence. To gather together 
 into a place, in this instance, to battle, signifies to excite to 
 combat from falses against truths. The reason why it signifies 
 
 86 
 
v. 14- 16.J 
 
 THE APOCALYPSE REVEALED. 
 
 707 
 
 a state of combat, is. because a place signifies a state of a tiling; 
 the reason why it is with intent to destroy the New Church, is, 
 because combat between the Old and New Church is under¬ 
 stood, and the intent of combat being to destroy. The significa¬ 
 tion of Armageddon shall be explained below. It was said before 
 “ that the dragon went to make war with the remnant of the 
 seed of the woman, which keep the commandments of God, and 
 have the testimony of Jesus Christ,” Apoc. xii. 17 ; as also, 
 “ that to the beast which came out of the sea it was given to 
 make war with the saints,” xiii. 7. And in this chapter, “that, 
 the spirits of devils which came out of the mouth of the dra¬ 
 gon, and of the beast, and of the false prophet, go forth unto 
 the kings of the earth to gather them to the battle of that great 
 day of God Almighty,” verses 13,14. The subject now treated 
 of is the battle itself, the success of which is not described, but 
 only its state, this being signified by Armageddon. In heaven 
 Armageddon* signifies the love of honour, dominion, and pre¬ 
 eminence ; moreover, Aram, or Arom, in the Hebrew tongue, 
 signifies loftiness ; and by Megiddon, in the ancient Hebrew, 
 love proceeding from loftiness is signified, as is evident from its 
 signification in the Arabic tongue; the same is signified by 
 Hadradrimmon in the valley of Megiddo, in Zecliariah xii. 11. 
 [n that chapter also the Lord’s advent is treated of, and of the 
 end of the then existing Jewish church and the commencement 
 of a new church, which was to be established by the Lord, and 
 likewise the collision between those churches, for which reason 
 the expression in that day so often occurs in that chapter, and 
 by that day is signified the advent or coming of the Lord, as 
 above, n. 704; to render this evident, I will adduce the pas¬ 
 sages : “In that day will I make Jerusalem a burdensome stone 
 for all people. In that day I will smite every horse with aston¬ 
 ishment, and his rider with madness. In that day will I make 
 the governors of Judah like an hearth of fire among the wood. 
 In that day shall Jehovah defend the inhabitants of Jerusalem ; 
 and he that is feeble among them shall be a David. In that day 
 I will seek to destroy all the nations that come against Jerusa¬ 
 lem :” and lastly, “ In that day shall there be a mourning in 
 Jerusalem, as the mourning of Hadradrimmon in the valley of 
 Megiddon,” ver. 3, 4, 6, 8, 9, 11 ; and in the subsequent chap¬ 
 ter, “In that day shall there be a fountain opened to the house 
 of David, and to the inhabitants of Jerusalem. In that day shall 
 the prophets be ashamed, and shall put on a garment of hair 
 cloth, to lie,” xiii. 1, 4. By that day is signified the Lord’s 
 advent, and then the end of the old church and commence- 
 
 * ’Aguayedduv — Armageddon .—from in a mountain , and VITO or p"OD— the 
 mountain of Megiddo ; a place distinguished in ancient times for blood and slaugh¬ 
 ter. It occurs not as a verb in Hebrew, but its root in Arabic signifies to excel, 
 or exceed in glory and honour. 
 
 87 
 
707 THE APOCALYPSE REVEALED. [Chap. Xvi. 
 
 ment of the new, as was said above ; but what is there signified 
 bv the valley of Megiddon cannot be seen, unless the series of 
 things contained in that and the two subsequent chapters in that 
 
 E rophet be laid open by the spiritual sense ; and since this sense 
 as been revealed to me, I will explain them, though only in a 
 summary way. The xiith chapter of Zechariah, in its spiritual 
 sense, sets forth, “That the Lord is about to form a new church, 
 ver. 1. That at that time there will not be any doctrine in the 
 old church, and that therefore they must flee from it, ver. 2, 3. 
 That there is no longer any understanding of truth, except with 
 those who are in the Word, and are of the New Church, ver. 4. 
 That these will learn the good of doctrine from the Lord, ver. 
 5. That then the Lord, by the truths of the Word, will destroy 
 all falses, that the doctrine of the New Church may teach no¬ 
 thing but truth, ver. 6, 7. That then the church will be in doc¬ 
 trine concerning the Lord, ver. 8. That he will destroy all men 
 and things which are contrary to that doctrine, ver. 9. That 
 then there will be a New Church from the Lord, ver. 10. And 
 that then all and singular things in the church will be in la¬ 
 mentation, ver. 10—14.” These are the contents of the xiith 
 chapter in the spiritual sense. The contents of the next or xiiith 
 chapter are as follows : “That the Word will be for the New 
 Church, and that it will be opened to them, ver. 1. That the 
 falses of doctrine and worship will be totally destroyed, ver. 2, 
 3. That the old prophetics or doctrinals shall cease, and that 
 there shall be no more falses of doctrine, ver. 4, 5. That the 
 Lord will be killed by those who are in the old church, to the 
 intent that they who believe in him maybe dispersed, ver. 6, 7. 
 That they who are of the devastated church will perish, and that 
 they who are of the New Church are to be purified and taught 
 by the Lord, ver. 8, 9.” These are the contents of chap. xiii. 
 in the spiritual sense. The contents of chap. xiv. are these : 
 “Concerning the Lord’s combats against the wicked, and their 
 dispersion, ver. 1—5. That then there will be no truth, but 
 that divine truth will come from the Lord, ver. 6, 7. That di¬ 
 vine truth will proceed from the Lord, ver. 8, 9. That truth 
 will be multiplied in the New Church, nor will there be any 
 falsity of evil therein, ver. 10, 11. That he who fights against 
 those truths will plunge himself into all kinds of falses, ver. 12. 
 That then follows the destruction of all things of the church, 
 ver. 13—15. That then the Gentiles even, who are external 
 natural men, will accede to the worship of the Lord, ver. 16—• 
 19 : and that there will then be intelligence originating in the 
 good of charity, from which will proceed worship.” These are 
 the contents of the xiith, xiiith, and xivth chapters of Zechariah 
 in the spiritual sense, which are here laid open on account of 
 their treating of the last state of the old and the first state of 
 the New Church. And as it is said that they are to be gathered 
 88 
 
v. 16—18.] 
 
 THE APOCALYPSE REVEALED. 
 
 708—710 
 
 together into a place called in the Hebrew Armageddon, it is 
 evident that the same passages in that prophet relate to the last 
 state of the present church and first state of the Hew Church. 
 Armageddon, as has been observed, signifies the love of honour, 
 power, and pre-eminence, for from that source comes combat, 
 and from and on account of it there exists lamentation, such as 
 is described in chap. xii. 11—14. The same thing is likewise 
 signified by Megiddon, 2 Kings xxiii. 29, 30; 2 Chron. xxxv. 
 20—24, but in a spiritual sense. 
 
 708. And the seventh angel poured out his vial into the air , 
 signifies influx from the Lord into all things collectively that 
 pertain to the men of the Reformed Church. By the seventh 
 angel pouring out his vial, is signified here, as by those before 
 mentioned, influx; by the air is signified all things relating to 
 perception and thought, and thus to their faith; therefore it 
 also signifies the general quality of all those who are principled 
 in faith separated from charity, seeing that by the air their re¬ 
 spiration is signified, and respiration corresponds to the under¬ 
 standing, thus to perception and thought, and also to faith, be¬ 
 cause faith is of the thought according to the perception of the 
 understanding; that there is such a correspondence, and that 
 in the spiritual world every one respires according to his faith, 
 is abundantly set forth in the work entitled Angelic Wisdom 
 concerning the Divine Love and Divine Wisdom , Part V. 
 
 709. And there came a great voice out of the temple of heaven 
 from the throne , saying , It is done , signifies that thus it was 
 made manifest by the Lord, that all things of the church are 
 devastated, and that the last judgment is now at hand. By a 
 great voice coming out of the temple of heaven, is signified a 
 manifestation from the Lord from the inmost of heaven; by a 
 great voice, manifestation, and by the temple of heaven is sig¬ 
 nified the inmost of heaven, from which the influx proceeds, n. 
 669. The reason why it is said to have come out of the throne, 
 is, because by a throne is signified heaven, and also judgment: 
 that heaven is signified thereby, may be seen, n. 221, 222, and 
 judgment, n. 229, and this because it is now made manifest that 
 all things of the church are devastated, thus that it has come to 
 its end, and at the end of the church judgment takes place; 
 wherefore this is said upon the last angel pouring the vial out 
 of the temple and throne of heaven. It is done, signifies it is 
 consummated, that is, that all things of the church are devas¬ 
 tated, see above, n. 676. 
 
 710. And there were voices , and thunders , and lightnings , 
 signifies ratiocinations, falsifications of truth, and arguings 
 grounded in the falsities of evil in the church among those who 
 are in faith alone, and who turn away from reflecting upon the 
 evils in themselves, because they have no inclination to desist 
 from them even if they come to a knowledge of them. That by 
 
 89 
 
711 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XVI 
 
 voices, thunders, and lightnings, are signified ratiocinations, fal¬ 
 sifications of truth, and arguings grounded in falsities, may 
 appear from what is said above, n. 396; 530, where like expres¬ 
 sions occur. That they who are principled in faith separated 
 from the works of the law, and consequently are in evils of life, 
 turn away from reflecting upon the evils in themselves, by rea¬ 
 son that they have no inclination to desist from them, even on 
 coming to a knowledge of them, is evident without explanation; 
 experience indeed teaches this; for evils are delights because 
 they are loves, and no one is willing to give up his delights, un¬ 
 less he has respect to a life after death, and first of all considers 
 the nature of hell, and afterwards the nature of heaven, and 
 thinks of them independently of any evil act; if also he at the 
 same time looks to the Lord, and thinks upon the relation of 
 time with eternity, as being nothing in the comparison, he is 
 then able to reflect upon his own evils, to desire to know, them, 
 and to desist from them. But if he has confirmed himself in 
 faith alone, then will he say in his heart, our theological faith, 
 that God the Father has mercy for the sake of the Son, who 
 suffered for our sins, upon supplication for this with some degree 
 of confidence, will effect every thing; and this without reflect¬ 
 ing upon any evil in himself; he must likewise say to himself 
 on the authority of that faith, that evil does not condemn, and 
 that salvation is of pure mercy, and the like; thus other no¬ 
 tions of a like nature: so he will continue in his evils, and 
 delight in them to his life’s end. Such are the ratiocinations, 
 falsifications of truth, and arguings grounded in the falsities of 
 evil, which are here signified by voices, thunders, and light¬ 
 nings. 
 
 711. And there was a great earthquake, such as was not since 
 men were upon the earth , so mighty an earthquake and so great , 
 signifies, as it were, concussions, paroxysms, inversions, and 
 casting down from heaven of every tiling relating to the church. 
 That by earthquakes are signified changes of the state of the 
 church, may be seen above, n. 331, and inasmuch as earth¬ 
 quakes are slighter or more severe, in the present instance most 
 severe, because it is said, that such an earthquake was not since 
 men were upon earth, it is evident that by the earthquake are 
 here signified concussions, paroxysms, inversions, and casting 
 down from heaven, of every thing relating to the church. It is 
 said also of the dragon, who is called the old serpent, the devil, 
 and Satan, that “ With his tail he drew down from heaven a 
 third part of the stars, and did cast them to the earth,” Apoc. 
 xii. 4. And the same of the he-goat, Dan. viii. 10—12. The 
 Lord also says concerning the end of this church, “ Then shall 
 be great tribulation, such as was not since the beginning of the 
 world to this time; no, nor ever shall be,” Matt. xxiv. 21. 
 The end of the church is also described in the prophets by sliak 
 
THE APOCAL5TFSE REVEALED. 
 
 V. IS—21.] 
 
 712—714 
 
 ings, overturnings, and sinkings of tlie earth, and by many 
 other things attendant on earthquakes. 
 
 712. And the great city was divided into three parts, and the 
 cities of the nations fell, signifies that that church as to its doc¬ 
 trine is entirely destroyed thereby, and in like manner all the 
 heresies which have emanated from it. That by a city is signi¬ 
 fied the doctrine of the church, or what amounts to the same, 
 the church as to doctrine, see above, n. 194, 501, 502 ; therefore 
 by the cities of the nations are signified the heretical doctrines 
 or heresies, that have sprung from it, which are many. To be 
 divided into three parts signifies to be totally destroyed, for by 
 being divided in the Word is signified to be dissipated, because 
 in that case they do not cohere, and by three is signified all and 
 the whole, n. 400, 505; hence by beifig divided into three parts 
 is signified to be totally destroyed. By falling, which is said of 
 the cities of the nations, is also signified to be destroyed. It is 
 said that the city was divided into three parts, and that the 
 cities of the nations fell, because an earthquake was mentioned 
 just before, in which such effects have place. By the great city 
 is meant the great city spoken of above, chap. xi. 8, which is 
 there called Sodom and Egypt, as may be seen above, n. 501— 
 504. The reason why a city signifies doctrine, and thence 
 cities signify doctrinals, is, because by land, and particularly by 
 the land of Canaan, is signified the church; and since the 
 church is a church from and according to doctrine, therefore by 
 cities are signified doctrinals; these were also taught in cities, 
 because in them were synagogues, and in Jerusalem was the 
 temple ; hence it is that by Jerusalem is signified the church as 
 to doctrine in a universal sense. 
 
 713. And great Babylon came in remembrance before God, 
 to give unto her the cup of the wine of the fierceness of his wrath, 
 signifies, then the destruction also of the tenets of the Homan 
 Catholic religion. By Babylon as a city, as in the present pas¬ 
 sage, is signified that religion as to its tenets and doctrinals, n. 
 631; by giving her the cup of the wine of the fierceness of the 
 wrath of God, is signified to devastate until there is nothing but 
 evil and falsity ; that this is meant by the cup of the wine of the 
 fierceness of the wrath of God, see above, n. 631, 632. 
 
 And every island fled away, and the mountains were not 
 found, signifies that there was no longer any truth of faith nor 
 any good of love.* 
 
 714. And there fell upon men a great hail out of heaven , 
 about the weight of a talent, signifies direful and atrocious fal¬ 
 sities, whereby every truth of the Word, and thence of the 
 
 * This verse is omitted in the original Latin, but the spiritual sense of the words 
 is here repeated as it is given at the beginning of the chapter; the reader is re¬ 
 ferred, however, to n. 336 of this work, where nearly the same expressions occur 
 together with their explanation.— Tr. 
 
 91 
 
715, 716 THE APOCALYPSE REVEALED. [Chap. XVL 
 
 church, is destroyed. That hail signifies falsity destroying truth 
 and good, may be seen above, n. 399; and inasmuch as it is 
 said to be great hail about the weight of a talent, it signifies 
 direful and atrocious falsities, whereby every truth and good of 
 the Word and thence of the church is destroyed. The reason 
 why it is said to be of the weight of a talent, is, because a talent 
 was the largest weight both of silver and also of gold ; and by 
 silver is signified truth, and by gold, good, and, in an opposite 
 sense, falsity and evil, n. 211. Its being said that the hail came 
 down from heaven upon men, is according to appearances, the 
 literal sense of the Word being grounded in appearances and 
 correspondences. This is similar to what was said before con¬ 
 cerning the plagues, that they were poured out upon men by 
 angels from heaven, when nevertheless they are truths and 
 goods sent down by the Lord, which, among those who are 
 below, are turned into evils and falsities, n. 673. In the spir¬ 
 itual world also, among those w T ho are engaged in reasonings 
 grounded in falsities against the truths of the Word, hail some¬ 
 times appears to come down, and upon others sulphur and fire, 
 and inasmuch as these appear in the atmosphere above them, 
 and come as it were from heaven, therefore it is said, agreeably 
 to that appearance, that such hail came down from heaven. 
 
 715. And men blasphemed God because of the plague of the 
 hail / for the plague thereof was exceeding great , signifies that 
 in consequence of having confirmed themselves in such falsi¬ 
 ties, they have denied truths to that degree as not to be able to 
 acknowledge them, by reason of the repugnances proceeding 
 from their interior falsities and evils. To blaspheme God signi¬ 
 fies to deny and not to acknowledge the Lord to be the alone 
 God of heaven and earth, n. 551, 582, 697, and in like manner 
 the truth of the Word; for the plague thereof was exceeding 
 great, signifies by reason of those direful and atrocious falsities 
 which spring from the confirmation of the tenet respecting jus¬ 
 tification by faith alone, n. 715: the reason why they are inca¬ 
 pable of acknowledging truths in consequence of their confirm¬ 
 ing themselves in falsities, is, because the confirmation of falsity 
 is the negation of truth. It appears as if it was meant that the 
 plague of hail was so great, that they blasphemed God on ac¬ 
 count of their sufferings or pain when it fell upon them, but 
 this is not what is meant, but that they were unable to acknow¬ 
 ledge truths by reason of falsities; in like manner as before in 
 this chapter, where it is said that they blasphemed the name of 
 God on account of the heat, verse 9 ; and that they blasphemed 
 the God of heaven because of their pains and sores, verse 11; 
 the explanation of which may be seen, n. 692, 697. 
 
 716. To the above I will add this Memorable Relation. In 
 lie spiritual world I held a conversation with some English 
 92 
 
v. 21.] 
 
 TOE APOCALYPSE REVEALED. 
 
 716 
 
 bishops on certain tracts published in London in the year 1758, 
 concerning Heaven and Hell ; on the Hew Jerusalem and its 
 Heavenly Doctrine ; on the Last Judgment / on the White 
 Ho? 'se / and on the Earths in the Universe / which tracts were 
 presented to all the bishops, and to many of the nobles or lords; 
 they said that they had both received and seen them, but that 
 they did not think them of any value, although they were skil¬ 
 fully written ; and, further, that they had dissuaded every one, 
 as far as possible, from reading them. I asked the reason, when 
 yet they contained arcana relating to heaven and hell, and to 
 the life after death, and other important subjects, which were 
 
 revealed bv the Lord for the use of those who will be of his New 
 «/ 
 
 Church, which is the New Jerusalem ? But they replied, “ What 
 is that to us ?” and began to abuse them, as they had done be¬ 
 fore in the world ; I heard them. And then were read to them 
 these words from the Apocalypse: “ And the sixth angel poured 
 out his vial upon the great river Euphrates ; and the water 
 thereof was dried up, that the way of the kings from the rising 
 of the sun might be prepared. And I saw three unclean spirits 
 like frogs come out of the mouth of the dragon, and out of the 
 mouth of the beast, and out of the mouth of the false prophet. 
 Eor they are the spirits of demons working signs, which go forth 
 unto the kings of the earth, and of the whole world, to gather 
 them to the battle of that great day of God Almighty,—and lie 
 gathered them together into the place called in the Hebrew 
 Armageddon ,” Apoc. xvi. 12—16 ; on this passage being ex¬ 
 plained to them, it was observed that they and others like them¬ 
 selves were the persons to whom it alluded. 
 
 This conversation with the bishops was heard from heaven 
 by their king, the present king’s grandfather,* who, with some 
 degree of warmth, asked what was the matter ; and then one of 
 the party, who had not acted in concert with them in the world, 
 turned to the king, and said: “They whom you now see, 
 thought in the world, and therefore still think, of the Lord’s 
 Divine Humanity as of the humanity of a common man, and 
 attribute all salvation and redemption to God the Father, and 
 not to the Lord, except as to a cause for the sake of which these 
 are effected; for they believe in God the Father, and not in his 
 Son, although they know from the Lord, that ‘ It is the will of 
 the Father, that they should believe in the Son, and that they 
 who believe in the Son have eternal life, and that they who do 
 not believe in the Son shall not see life.’ Not to mention their 
 rejecting charity from having any part in salvation, although 
 charity exists from the Lord through man as from man.” Con¬ 
 tinuing his discourse with the king, he exposed the hierarchy 
 
 * This was published in the year 1766, consequently the king here mentioned 
 is Georgre II. 
 
 93 
 
THE APOCALYPSE REVEALED. 
 
 716 
 
 [Chap. xvii. 
 
 which many of them continually atfect and also exercise, estab¬ 
 lishing it by the strict union and connexion which they form 
 with each other and all of their own order, by means of emissa¬ 
 ries, messengers, epistolary correspondence, and conversations, 
 supported by ecclesiastical and at the same time by political 
 authority, so that thqy are bound together like sticks in a faggot; 
 and it was by means of that hierarchy, that the above-mentioned 
 works for the use of the New Jerusalem, although published in 
 London, and presented to them, were so shamefully rejected, 
 as not even to be thought worthy of a place in their catalogues. 
 On hearing these things the king was astonished ; but more 
 especially at the thoughts they entertained concerning the Lord, 
 who nevertheless is the God of heaven and earth ; and concern¬ 
 ing charity, which nevertheless is the very essence of religion. 
 The interiors of their mind and faith were then laid open by 
 means of light from heaven, on perceiving which the king said, 
 “ Get you hence ! Alas ! how is it possible for any one so to 
 harden his heart against hearing any thing that relates to heaven 
 and life eternal ?” 
 
 Then the king inquired, by what means the clergy were 
 kept so universally in subjection to the bishops, and he was in¬ 
 formed that it proceeded from the power which every bishop 
 has in his diocese of nominating for the king’s approbation a 
 single person to a living, and not three candidates, as in other 
 kingdoms; and that in consequence of this power they have an 
 opportunity of promoting their dependents to more distinguished 
 honours and larger incomes, each one in proportion to his obe¬ 
 dience. It was also shown to what an extent such an hierarchy 
 might go, and that it had proceeded to the length of having 
 dominion as the essential thing, whilst religion was only the 
 formal. Their ardent love of dominion was also laid open to 
 the sight of the angels, and they saw that it exceeded the love 
 of dominion of those who are in secular power. 
 
 CHAPTER XVII. 
 
 1. And there came one of the seven angels who had the 
 seven vials and talked with me, saying unto me, Come ; I will 
 show unto thee the judgment of the great harlot, that sittetli 
 upon many waters : 
 
 2. With whom the kings of the earth have committed 
 whoredom, and the inhabitants of the earth have been made 
 drunk with the wine of her whoredom. 
 
 3. And he carried me away in the spirit into the wilderness; 
 
 91 
 
THE APOCALYPSE REVEALED. 
 
 Chap. xvii.J 
 
 and I saw a woman sitting upon a scarlet beast, full of names 
 of blasphemy, having seven heads and ten horns. 
 
 4. And the woman was arrayed in purple and scarlet, and 
 decked with gold, and precious stones, and pearls, having a 
 golden cup in her hand, full of abominations and filthiness of 
 her whoredom. 
 
 5. And upon her forehead was a name written, Mystery ; 
 Babylon the great, the Mother of Harlots and Abomina¬ 
 tions of the Earth. 
 
 6. And I saw the woman drunk with the blood of the saints, 
 and with the blood of the witnesses of Jesus; and when I saw 
 her, I wondered with great admiration. 
 
 7. And the angel said unto me, Wherefore didst thou mar¬ 
 vel? I will tell thee the mystery of the woman, and of the 
 beast that carrieth her, which hath the seven heads and the ten 
 horns. 
 
 8. The beast that thou sawest, was, and is not; and shall 
 ascend out of the bottomless pit, and go into perdition : and 
 they that dwell on the earth shall wonder, whose names were 
 not written in the book of life from the foundation of the world, 
 when they behold the beast that was, and is not, and yet is. 
 
 9. Here is the mind which hath wisdom. The seven heads 
 are seven mountains, on which the woman sitteth. 
 
 10. And they are seven kings: five are fallen, and one is, 
 and the other is not yet come; and when he cometh, he must 
 continue a short space. 
 
 11. And the beast that was, and is not, even he is the eighth, 
 and is of the seven ; and he goetli into perdition. 
 
 12. And the ten horns which thou sawest are ten kings, who 
 have received no kingdom as yet, but receive power as kings 
 one hour with the beast. 
 
 13. These have one mind, and they will give their power 
 and strength unto the beast. 
 
 14. These shall fight with the Lamb, and the Lamb shall 
 overcome them : for he is the Lord of lords and King of kings ; 
 and they that are with him are called, and chosen, and faith¬ 
 ful. 
 
 15. And he saith unto me, The waters which thou sawest, 
 where the harlot sitteth, are peoples and multitudes, and na¬ 
 tions and tongues. 
 
 16. And the ten horns which thou sawest upon the beast, 
 these shall hate the harlot, and shall make her desolate and 
 naked, and shall eat her flesh, and burn her with fire. 
 
 17. For God hath put it in their hearts to execute his will, 
 and to act [with] one mind, and to give their kingdom unto 
 the beast, until the words of God shall be consummated. 
 
 18. And the woman which thou sawest is that great city 
 which reigneth over the kings of the earth. 
 
 95 
 
THE APOCALYPSE REVEALED. 
 
 [Chap. xvii. 
 
 THE SPIRITUAL SENSE. 
 
 1 : 
 
 The Contents of the whole Chapter. Concerning the Ho¬ 
 man Catholic religion; describing the manner in which it had 
 falsified the Word, and thence perverted all things of the church, 
 verses 1—7: how it had falsified and perverted those things 
 among such as were subject to its dominion, verses 8—11 : but 
 this in a less degree among those who were not thus subjected 
 to its dominion, verses 12—15. Concerning the Reformed, that 
 they had withdrawn themselves from its yoke, verses 16,17: of 
 its prevalence notwithstanding, verse 18. 
 
 The Contents of each Yerse. Y. 1, “ And there came one 
 of the seven angels who had the seven vials, and talked with 
 me,” signifies influx now, and revelation from the Lord from 
 the inmost of heaven concerning the Roman Catholic religion : 
 “ Saying unto me, Come; I will show unto thee the judgment 
 of the great harlot that sitteth upon many waters,” signifies a 
 revelation concerning that religion as to its profanations and 
 adulterations of the truths of the Word: v. 2, u Witli whom 
 the kings of the earth have committed whoredom,” signifies 
 that it has adulterated the truths and goods of the church de¬ 
 rived from the Word : “ And the inhabitants of the earth have 
 been made drunk with the wine of her whoredom,” signifies 
 the insanity in spiritual things of those w r lio are in that religion, 
 in consequence of their adulteration of the Word : v. 3, “ And 
 he carried me away in spirit into the wilderness,” signifies that 
 in a spiritual state he was carried to those with whom all things 
 of the church were devastated : “ And I saw a woman sit upon 
 a scarlet beast, full of names of blasphemy,” signifies that re¬ 
 ligion upon the Word profaned by them : “ Having seven heads 
 and ten horns,” signifies intelligence derived from the Word, 
 at first holy, afterwards none, and at last insanity, and much 
 power continually derived from the Word: v. 4, “And the 
 woman was arrayed in purple and scarlet,” signifies divine good 
 and divine truth celestial, which are of the Word, among them: 
 “ And decked with gold and precious stones,” signifies divine 
 good and divine truth spiritual, which are of the Word, among 
 them: “ And pearls,” signifies the knowledges of good and 
 truth, which are of the Word, among them : “ Having a golden 
 cup in her hand full of abominations and filthiness of her whore¬ 
 dom,” signifies that religion grounded in a profanation of the 
 holy things of the Word, and in the defilements of its goods 
 and truths by direful falses : v. 5, “ And upon her forehead was 
 a name written, Mystery ; Babylon the great, the mother of 
 harlots and abominations of the earth,” signifies the Roman 
 Catholic religion as to its interior hidden quality, that by reason 
 of its originating from the love of dominion, grounded in self- 
 96 
 
Chap, xvii.] 
 
 THE APOCALYPSE REVEALED. 
 
 Jove, over the holy tilings of the church and of heaven, thus 
 over all things of the Lord and his Word, it defiled and pro¬ 
 faned the things which relate to the Word and thence to the 
 church: v. 6, “And I saw the woman drunk with the blood of 
 the saints and with the blood of the witnesses of Jesus,” signi¬ 
 fies that religion in a state of insanity, in consequence of the 
 adulteration and profanation of divine truths and goods of the 
 Lord, of the Word, and thence of the church: “And when I 
 saw her, I wondered with great admiration,” signifies astonish¬ 
 ment that that religion should be such inwardly, when never¬ 
 theless it appears otherwise outwardly: v. 7, “ And the angel 
 said unto me, Wherefore didst thou marvel ? I will tell thee 
 the mystery of the woman, and of the beast that carrieth her, 
 which hath the seven heads and the ten horns,” signifies a dis¬ 
 covery of the significations of the things which precede and 
 were seen : v. 8, “The beast that thou sawest, was, and is not,” 
 signifies the Word among them acknowledged to be holy, and 
 yet, in reality, not acknowledged : “ And shall ascend out of the 
 bottomless pit, and go into perdition,” signifies occasional de¬ 
 liberation in the papal consistory concerning the reception and 
 reading of the Word by the laity and common people, but fol¬ 
 lowed by rejection: “ And they that dwell on the earth shall 
 wonder, whose names were not written in the book of life from 
 the foundation of the world, when they behold the beast that 
 was, and is not, and yet is,” signifies the amazement felt by 
 all those of that religion, who from its first establishment have 
 affected to exercise dominion over heaven and earth, that the 
 Word, although so rejected, still exists: v. 9, “Here is the 
 mind which hath wisdom,” signifies that this interpretation is 
 in the natural sense, but for the use of those who are in the 
 spiritual sense from the Lord: “ The seven heads are seven 
 mountains on which the woman sitteth:” v. 10, “ And they are 
 seven kings,” signifies the divine goods and divine truths, upon 
 which that religion is founded, in time destroyed, and at length 
 profaned: “ Five are fallen, and one is, and the other is not 
 yet come; and when he cometh, he must continue a short space,” 
 signifies that all the divine truths of the Word are destroyed, 
 except this one, that unto the Lord is given all power in heaven 
 and in earth; and except the other, which has not as yet come 
 into discussion, but when it is, will not remain with them, which 
 is, that the Lord’s Humanity is divine: v. 11, “ And the beast 
 that was, and is not, even he is the eighth, and is of the seven, 
 and goetli into perdition,” signifies that the AVord, spoken of 
 above, is Divine Good itself, and that it is Divine Truth, and 
 that it is taken away from the laity and common people, lest 
 the profanations and adulterations of it by their leaders should 
 be rendered apparent, and they should recede on that account: 
 v. 12, “ And the ten horns which thou sawest are ten kings, 
 97 vol. ii.— o 
 
THE APOCALYrSE REVEALED. [Chap XVli, 
 
 who have received no kingdom as yet,” signifies the Word as 
 to its power from divine truths among those who are in the 
 kingdom of France, and are not so much under the yoke of the 
 papal dominion, with whom nevertheless there is not as yet a 
 church altogether separated from the Roman Catholic religion : 
 “ But receive power as kings one hour with the beast,” signi¬ 
 fies that the Word has power among them, and they through 
 the Word, as though they were in its divine truths: v. 13, 
 “ These have one mind, and they will give their power and 
 strength unto the beast,” signifies that they unanimously ac¬ 
 knowledge, that there is no government or dominion over the 
 church, except through the Word: v. 14, “These shall fight 
 with the Lamb, and the Lamb shall overcome them, for he is 
 Lord of lords and King of kings,” signifies the Lord’s combats 
 with them concerning the acknowledgment of his Divive Hu¬ 
 manity, because in it the Lord is God of heaven and earth, and 
 also the Word : “ And they that are with him are called, and 
 chosen, and faithful,” signifies that they who approach and 
 worship the Lord alone, are those who go to heaven, as well 
 they who are in the externals of the church, as they who are in 
 its internals and inmost principles: v. 15, “ And he saith unto 
 me, The waters which thou sawest, where the harlot sitteth, 
 are peoples and multitudes, and nations and tongues,” signifies 
 that they are under the papal dominion, but principled in the 
 truths of the Word, variously adulterated and profaned, accord¬ 
 ing to the varieties of its doctrine and discipline, and according 
 to the varieties of its religion and confession : v. 16, “ And the 
 ten horns which thou sawest upon the beast, these shall hate 
 the harlot,” signifies the Word as to its power derived from the 
 divine truths among the Protestants, who have entirely cast off 
 the yoke of Popery: “ And shall make her desolate and naked,” 
 signifies that they will divest themselves of its falses and evils: 
 “ And shall eat her flesh, and burn her with fire,” signifies that 
 they will hate and condemn the evils and falses which are proper 
 to that religion, and destroy them from among themselves, and 
 will desecrate the religion itself, and root it out from among 
 them: v. 17, “For God hath put it into their hearts to execute 
 his will, and to act [with] one mind, and to give their kingdom 
 unto the beast,” signifies judgment from the Lord among them, 
 that they might totally repudiate and desecrate the Roman 
 Catholic religion, and root out and extirpate it from among 
 themselves, and their unanimous determination to acknowledge 
 the Word, and thereupon to found the church; “Until the 
 words of God should be consummated,” signifies until all things 
 should be fulfilled which are foretold concerning them : v. 18, 
 “ And the woman which thou sawest is that great city which 
 reigneth over the kings of the earth,” signifies that the Roman 
 Catholic religion as to doctrine prevails in the Christian world, 
 98 
 
THE APOCALYPSE REVEALED. 
 
 Chap, xvii.] 
 
 717 
 
 and in some measure even yet among the [Reformed, although 
 they are not under papal dominion. 
 
 THE EXPLANATION. 
 
 717. “What goes before, from chapter vii. to chapter xvi. in¬ 
 clusive, treats of the [Reformed ; this chapter and the next treat 
 of the Papists, among whom they who have claimed to them¬ 
 selves the power of opening and shutting heaven are meant by 
 Babylon; in this place, therefore, it shall be at once explained, 
 what is specifically meant by Babylon. By Babylon or Babel 
 is meant the love of dominion over the holy things of the 
 church, grounded in self-love, and inasmuch as that love rises 
 in proportion as it is left without restraint, and as the holy 
 things of the church are also the holy things of heaven, there¬ 
 fore by Babylon or Babel is likewise signified dominion over 
 heaven. And since this love thus acts the part of a devil, be¬ 
 cause it aspires to the same things, it cannot do otherwise than 
 profane things holy, by adulterating the goods and truths of the 
 Word, therefore by Babylon or Babel is also signified the pro¬ 
 fanation of what is holy, and the adulteration of the good and 
 truth of the Word. Such is the signification of Babylon in the 
 Apocalypse, and of Babel in the prophetic and historical parts 
 of the Word, as in the following passages; concerning Babylon: 
 ‘Behold the day of Jehovah cometh; cruel both with wrath 
 and fierce anger.—For the stars of heaven and the constellations 
 thereof shall not give their light; the sun shall be darkened in 
 his going forth, and the moon shall not cause her light to shine. 
 —And I will cause the arrogancy of the proud to cease, and 
 will lay low the haughtiness of the terrible. And Babylon , the 
 glory of kingdoms,—-shall be as when God overthrew Sodom 
 and Gomorrah. But wild beasts of the desert shall lie there, 
 and their houses shall be full of doleful creatures; and owls 
 shall dwell there, and satyrs shall dance there. And the wild 
 beasts of the islands shall cry in their desolate houses, and dragons 
 in their pleasant palaces,’ Isaiah xiii. 1, 9—11, 14, 19, *21, 22; 
 besides many other passages throughout the whole of this chapter. 
 
 “ ‘ Thou shalt take up this proverb against the king of Baby - 
 Ion, and say,—Thy pomp is brought down to the ground. How 
 art thou fallen from heaven, O Lucifer, son of the morning!— 
 For thou saidst in thine heart, I will ascend into the heaven, I 
 will exalt my throne above the stars of God: I will ascend above 
 the heights of the clouds, I will be like the Most High,—yet 
 thou shalt be brought down to hell;—for I will rise up against 
 99 
 
717 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xvii. 
 
 them,—and cut off from Babylon the name and remnant,’ Isa. 
 xiv. 4, 11—15, 22; not to mention other passages throughout 
 the whole of this chapter. 
 
 “ ‘Jehovah hath spoken against Babylon. Your mother shall 
 be sore confounded; she that bare you shall be ashamed : be¬ 
 hold the Undermost of the nations shall be a wilderness, a dry 
 land, and a desert. Put yourselves in array against Babylon 
 round about—shoot at her, spare no arrows: how is Babylon 
 become a desolation among the nations!—for she hath been 
 proud against Jehovah, against the Holy One of Israel. A 
 drought is upon her waters ; and they shall be dried up, for* it 
 is the land of graven images, and they are mad upon their idols. 
 Therefore the wild beasts of the desert, with the wild beasts of 
 the island, shall dwell there, and owls shall dw r ell therein, as 
 God overthrew Sodom and Gomorrah,’ Jerem. 1. 1,12, 14, 23, 
 29, 31, 34, 39, 40; to which might be added many other pas¬ 
 sages concerning Babylon from the whole of this chapter. 
 
 “ ‘ Babylon hath been a golden cup in Jehovah’s hand, tha 
 made all the earth drunken ; the nations have drunken of her 
 wine, therefore the nations are mad,—forsake her,—for her 
 judgment reacheth unto heaven, and is lifted up even to the 
 skies. Behold, I am against thee, O destroying mountain, 
 . which destroyest all the earth:—I will roll thee down from the 
 rocks, and will make thee a burnt mountain. And I will punish 
 Bel in Babylon , and I will bring forth out of his mouth that 
 wdiich he hath swallowed up ; and the nations shall not flow to¬ 
 gether any more unto him; yea, the wall of Babylon shall fall. 
 Behold, the days come, that 1 will do judgment upon the graven 
 images of Babylon: and her w T hole land may be confounded. 
 Though Babylon should mount up to heaven, and though she 
 should fortify the height of her strength, yet from me shall 
 spoilers come. And I will make drunk her princes and her wise 
 men, her captains, and her rulers, and they shall sleep a per¬ 
 petual sleep, and not wake,” Jerem. li. 1, 7, 9, 20, 44, 47, 53, 
 57; with many other things in that chapter relating to Babylon. 
 
 “ ‘ Come down and sit in the dust, O virgin daughter of Ba¬ 
 bylon, sit on the ground, there is no throne. Take the mill¬ 
 stones, and grind meal; uncover thy locks, make bare the leg, 
 uncover the thigh, pass over the rivers. Thy nakedness shall 
 be uncovered, yea, thy shame shall be seen: and thou saidst, I 
 shall be a lady for ever;—so that thou didst not remember the 
 latter end of it. For thou hast trusted in thy wickedness : thou 
 hast said, Hone seeth me. Thy wisdom and thy knowledge it 
 hath perverted thee ; and thou saidst in thine heart, I am, and 
 none else beside me. Desolation shall come upon thee suddenly, 
 which thou shalt not know. Stand now with thine enchant¬ 
 ments, and with the multitude of thy sorceries, wherein thou 
 hast laboured from thy youth; if so be thou shalt be able to 
 100 
 
THE APOCALYPSE REVEALED. 
 
 718 
 
 Chap. xvii.J 
 
 profit, if so be thou mayest prevail,’ Isaiah xlvii. 1—3, 7, 10, 
 11, 12 ; besides many other things* in that chapter concerning 
 Babylon. 
 
 “The like is signified by the city and tower, whose top 
 reached unto heaven, which they who came from the east at¬ 
 tempted to build in the valley of Shinar, whose speech Jeho¬ 
 vah coming down from heaven confounded, whence the place 
 was named Babel (confusion), Gen. xi. 1—9. 
 
 “ The like is signified by the following passages in Daniel: 
 By the image which was seen by Nebuchadnezzar, king of Ba¬ 
 bylon, whose feet were part of iron and part of clay, wliich the 
 stone cut out without hands smote and brake in pieces, and 
 all parts of the image became like the chaff of the summer 
 threshing floors, and the stone became a great mountain, Dan. 
 ii. 31—17. By the great image which Nebuchadnezzar king 
 of Babylon made, and commanded them to fall down before it 
 and worship it; and that they who did not should be cast into 
 a fiery furnace, Dan. iii. 1—7, &c. By the tree which grew 
 till the height thereof reached unto heaven, and the sight there¬ 
 of to the end of the earth,—which a watcher and a Holy One 
 who came down from heaven, commanded to be hewn down, 
 and cut oft’ his branches, shake off his leaves, and scatter his 
 fruit:—and because the king of Babylon was represented by it, 
 it came to pass that he was driven from man, dwelt with the 
 beasts, and ate grass like an ox, Dan. iv. 1 to the end. By 
 Belshazzar king of Babylon drinking wine with his nobles, his 
 wives, and his concubines, out of the golden and silver vessels 
 Df the temple of Jerusalem, and praised the gods of gold and 
 of silver, of brass, of iron, of wood, and of stone ; on which 
 account there was a hand-writing on the wall, and the king him¬ 
 self was slain the same day, Dan. v. to the end. By the sta¬ 
 tute of Darius the Mede, king of Babylon, that no one, within 
 the space of thirty days, should ask a petition of any god or 
 man, save only of the king, and if otherwise, should be cast 
 into the den of lions, Dan. vi. 8 to the end. And by the four 
 great beasts which came up from the sea, which Daniel saw, the 
 fourth of which was terrible and strong exceedingly, and it had 
 great iron teeth ; it devoured and brake in pieces, and stamped 
 the residue with the feet of it. And that then the thrones were 
 cast down, and the Ancient of Days did sit; and the books were 
 opened, and the beast slain and burned with fire : and that then 
 one like the Son of Man came with the clouds of heaven,— 
 unto whom was given dominion, and glory, and a kingdom, 
 that all people, nations, and languages should serve him; his 
 dominion is an everlasting dominion, which shall not pass away, 
 and his kingdom that which shall not be destroyed, Dan. vii. 
 1—14, and subsequent verses.” 
 
 718. And there came one of the seven any els which had the 
 101 
 
719 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xvii. 
 
 seven vials, and talked with me, signifies influx now and reve¬ 
 lation from the Lord, from the inmost of heaven, concerning 
 the Roman Catholic religion. Thus far the state of the Reformed 
 Church at its end has been treated of; but now the state of 
 the Roman Catholic religion at its end is referred to ; and this 
 according to the order mentioned in the introduction. It is not 
 called the Roman Catholic church, but the Roman Catholic 
 religion, because they do not approach the Lord, nor read the 
 Word, and because they invoke the dead; a church being a 
 church by virtue of its derivation from the Lord, and from the 
 Word, and its perfection being according to its acknowledg¬ 
 ment of the Lord, and according to its understanding of the 
 Word. The reason why one of the seven angels who had the 
 seven vials came and talked with John, is, because by the seven 
 angels who had the seven vials, is signified influx from the Lord 
 from the inmost of the Christian heaven into the church, with 
 a view to discover the evils and falses therein, see above, n. 672, 
 676, 677, 683, 690, 691, 699,700 ; here therefore by those seven 
 angels is signified the Lord speaking from the inmost of heaven, 
 and revealing the state of the Roman Catholic religion at its 
 end. Hence also it is, that one of those seven angels took John 
 up to a high mountain, and showed him the Lamb’s wife, which 
 is the Hew Jerusalem, chap. xxi. 9, 10. 
 
 719. Saying unto me, Gome / 1 will show unto thee the judg¬ 
 ment of the great harlot, that sitteth upon many waters, signifies 
 a revelation concerning that religion, as to its profanations and 
 adulterations of the truths of the Word. To say and to show 
 signifies a revelation ; by judgment is signified the state thereof 
 at its end ; by the great harlot is signified the profanation of the 
 holy things of the Word and church, and the adulteration of 
 good and truth ; by many waters are signified the truths of the 
 Word adulterated ; by sitting upon them is signified to be and 
 to live in them ; that by committing whoredom, fornication, and 
 adultery, is signified to falsify and adulterate the Word, see 
 above, n. 134, 620, 632 ; and that by waters are signified its 
 truths, n. 50, 563, 614, 685 ; here, those truths adulterated and 
 profaned, because it says the harlot sat upon them. From these 
 considerations it is evident, that by saying unto me, I will show 
 unto thee the judgment of the great harlot that sitteth upon 
 many waters, is signified a revelation concerning that religion, 
 as to its profanations and adulterations of the truths of the 
 Word. The like is said of Babylon in Jeremiah: “Jehovah 
 hath both devised and done that which he spake against the 
 inhabitants of Babylon. O thou that dwellest upon many waters, 
 abundant in treasures, thine end is come, .and the measure of 
 thy covetousness,” li. 12, 13. The reason why they are said to 
 have adulterated and profaned the truths of the Word, is, be¬ 
 cause they applied the truths of the Word to the obtaining do- 
 102 
 
<r. 1, 2.] 
 
 THE APOCALYPSE REVEALED. 
 
 720 
 
 minion over the holy things of the church and over heaven, and 
 to claiming to themselves the divine power of the Lord; and 
 to apply the truths of the Word to the obtaining dominion over 
 the holy things of the church and of heaven, is to adulterate 
 them ; and to apply them to the purpose of claiming to them¬ 
 selves the Lord’s divine power is to profane them. That they 
 have confirmed their tenets by proofs drawn from the Word, is 
 well known; but read them with attention, and you wifi see 
 that they applied every thing taken from the Word to the ob¬ 
 taining dominion over the souls of men, and to the acquiring 
 to themselves divine power, authority, and majesty. It is on 
 this account that Babylon is called “ the mother of harlots and 
 abominations of the earth,” verse 5. 
 
 720. With vihom the Icings of the earth have committed 
 whoredom , signifies that it has adulterated the truths and goods 
 of the church which are derived from the Word. To commit 
 whoredom signifies to falsify and adulterate the truth, as above, 
 n. 719 ; by the kings of the earth are signified the truths of the 
 church which are derived from the Word, by kings, truths from 
 good, and by earth, the church. That by kings are signified 
 those who are in truths from good from the Lord, and thence 
 abstractedly the truths from good, may be seen above, n. 20, 
 664; in the present case, those truths adulterated and profaned. 
 It is said that the kings of the earth committed whoredom with 
 the great harlot, as though the truths of the church derived 
 from the Word, which are signified by the kings of the earth, 
 had so done; but this is agreeable to the style of the Word in 
 its literal sense, in which are ascribed to God and to the divine 
 things proceeding from him, such as are the truths of the Word, 
 the tilings which come nevertheless from man and his evils, as 
 has been frequently observed above; therefore the genuine 
 sense, which is the spiritual sense, is, that that religion adulte¬ 
 rated, yea, profaned the truths of the church which are derived 
 from the Word. He who is ignorant of the spiritual sense may 
 easily be misled, by supposing that by the kings of the earth 
 are meant the kings of the earth, when yet kings are not meant, 
 but truths derived from good, and, in the opposite sense, falses 
 derived from evil. To render it more fully evident, that by the 
 kings of the earth nothing else but the truths or falses of the 
 church are meant, and by their whoredoms, the truths of the 
 church, which are derived from the Word, falsified, adulterated, 
 and profaned, some passages shall be adduced out of the Apo¬ 
 calypse and the book of Daniel, from which any one capable 
 of reflection may see that kings are not meant; thus : “ Jesus 
 Christ hath made us kings and priests” Apoc. i. 6. “And hast 
 made us unto our God kings and priests; and we shall reign 
 on the earth,” Apoc. v. 10. “ That ye may eat the flesh of 
 
 kings , and the flesh of captains, and the flesh of mighty men, 
 103 
 
721 THE APOCALYPSE REVEALED. [Chap. Xvil. 
 
 and the flesh of horses, and of them that sit on them,” Apoo. 
 xix. 18. “The seven heads are seven mountains. And they 
 are seven Icings / five are fallen, and one is ; and the beast that 
 was, and is not, even he is the eighth, and is of the seven,” 
 Apoc. xvii. 9—41. “ And the ten horns—are ten Icings , who 
 
 have received no kingdom as yet,” Apoc. xvii. 12 ; it is also 
 said, Apoc. xviii. 3, 9, as well as here, that “ the kings of the 
 earth committed fornication , and lived deliciously with the 
 harlot who that is able to reflect at all, may not see that kings 
 in these instances do not mean kings ? In like manner in 
 Daniel, as that by the rough goat is meant the king of Grecia , 
 and the great horn that is between his eyes is the first king. 
 And when transgressors are come to the full, a king of fierce 
 countenance, and understanding dark sentences, shall stand up, 
 Dan. viii. 21, 23. That the four beasts that rose out of the sea 
 were/bwr kings , who shall arise out of the earth ; and that the 
 ten horns of the fourth beast were ten kings , and that anotliei 
 should rise after them who should subdue three kings , Dan. vii. 
 17, 24. In like manner, that the king of the south and the 
 king of the north should fight with each other; and that the 
 king of the south should give him the daughter of women; 
 and that he should exalt himself against God, and acknowledge 
 a strange god, and that he should honour with gold and silver, 
 and with precious stones, and pleasant things, those who ac¬ 
 knowledged that god, and should cause them to have dominion 
 3 ver many, and divide the land for gain; and that he should 
 plant the tabernacle of his palaces between the seas, in the glo¬ 
 rious holy mountain; yet that he should come to his end ; with 
 much more to the same purpose, Dan. xi. 1 to the end. By 
 the king of the south is signified the kingdom or church of 
 those who are in truths, and by the king of the north is signi¬ 
 fied the kingdom and church of those who are in falses, for it 
 is a prophecy concerning the churches to come, showing their 
 quality in their beginning, and afterwards. The reason why 
 they who are in truths from good from the Lord are called 
 kings, is, because they are called the sons of the Lord, and in¬ 
 asmuch as they are regenerated from him, they are said to be 
 born of him, and are also called heirs, and from the circum¬ 
 stance also of the Lord’s being himself essentially a king, whose 
 kingdom is heaven and the church. 
 
 721, And the inhabitants of the earth have been made drunk 
 with the wine of her whoredom , signifies the insanity in spirit¬ 
 ual things of those who are of that religion, in consequence of 
 their adulteration of the Word. By being made drunk with the 
 wine of whoredom is signified to be insane in spiritual things from 
 the falsification of the truths of the Word, in the present case 
 from their adulteration ; by wine the divine truth of the Word 
 is signified n. 316, and by whoredom is signified its falsification 
 4Q4 
 
V. 2, 3.] THE APOCALYPSE REVEALED. 722 
 
 and adulteration, n. 134, 620, 632, 635. Therefore by being 
 made drunk with that wine, is signified insanity in spiritual 
 things ; by the inhabitants of the earth are signified they who 
 are in the church, as above, chap. xi. 10; xii. 12 ; xiii. 13, 14; 
 xiv. 16; but here, they who are in that religion, seeing that the 
 church is not amongst them, by reason that they do not ap¬ 
 proach the Lord, nor read the Word, and because they invoke 
 the dead, see above, n. 718. To be made drunk with that wfine 
 signifies insanity in spiritual things, as may be seen indeed with¬ 
 out confirmation from other passages in the Word, but as many 
 are not able to see this, on account of their not thinking spirit¬ 
 ually but sensually, that is, materially, of every thing in the 
 Word, -when they read it, I will adduce some passages from the 
 Word, to prove, that being made drunk signifies insanity in spir¬ 
 itual things, that is, in such as are of a theological nature; 
 thus : “ They are drunken , but not with wfine, they stagger, but 
 not with strong drink,” Isaiah xxix. 9. “ Hear now this, thou 
 
 afflicted, drunken , but not with wfine,” Isaiah li. 21. “ Baby¬ 
 
 lon hath been a golden cup in Jehovah’s hand, that made all 
 the earth drunken: the nations have drunken of her wine; there¬ 
 fore the nations are mad,” Jerem. li. 7. “ Babylon shall be a 
 
 hissing.—In their heat I will make their feasts, and I will make 
 them drunken , that they may rejoice, and sleep a perpetual 
 sleep, and not wake,” Jerem. li. 37, 39. “ Babylon is fallen, 
 
 is fallen,—because she made all nations drink of the wine of the 
 wrath of her fornication,” Apoc. xiv. 8; xviii. 3. “ Every bottle 
 shall be filled with wine. Behold, I will fill all the inhabitants 
 of this land, even the kings—and the priests and the prophets 
 —with drunkenness ,” Jerem. xiii. 12, 13. “ Thou shalt be 
 
 filled with drunkenness and sorrow, wfith the cup of astonishment 
 and desolation,” Ezek. xxiii. 32, 33. “ Bejoice, O daughter of 
 
 Edom, the cup also shall pass unto thee; thou shalt be drunken , 
 and shalt make thyself naked,” Lament, iv. 21. “ Thou also 
 
 shalt be drunken,” 1$ ah. iii. 11. “ Drink ye, and be drunken, 
 
 and spew, and fall, and rise no more,” Jerem. xxv. 27. “ Woe 
 unto them that are wise in their own eyes, and prudent in their 
 own sight! Woe unto them that are mighty to drink wine, and 
 men of strength to mingle strong drink f Isaiah v. 21, 22 ; not 
 to mention other passages, as Isaiah xix. 11, 12, 14 ; xxiv. 20; 
 xxviii. 1, 3, 7—9 ; lvi. 12 ; Jerem. xxiii. 9, 10 ; Lament, iii. 15; 
 Hos. iv. 11, 12, 17, 18; Joel i. 5—7; Habak. ii. 15; Psalm 
 lxxv. 8 ; cvii. 27. 
 
 722. And he carried me away in the spirit into the wilder¬ 
 ness, signifies that in a spiritual state he was carried to those with 
 whom all things of the church w r ere devastated. By a wilder¬ 
 ness is signified the church in which there is no longer any 
 truth, consequently, wfiiere all things relating to it are devastated, 
 n. 546 ; and by being in the spirit is signified to be in a spir- 
 105 
 
723 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xvii. 
 
 itual state from divine influx, concerning which see above, n. 
 36; hence by he carried me away in the spirit into the wilder¬ 
 ness is signified that, in a spiritual state, he was carried to those 
 with whom all things of the church were devastated. 
 
 723. And I saw a woman sit upon a scarlet beast , full of 
 names of blasphemy, signifies that religion seated upon the Word 
 profaned by them. By the woman is signified the Homan 
 Catholic or Babylonian religion, for it follows, “ Upon her fore¬ 
 head was a name written, Mystery ; Babylon the great, mother 
 of harlots and abominations of the earth.” That by a woman 
 is signified the church in regard to the affection of truth, see n. 
 434, here, the Roman Catholic religion which is in an opposite 
 affection. By the scarlet beast is signified the Word, as will be 
 seen presently ; and by full of names of blasphemy, is signified 
 that it was totally profaned; for by blasphemy is signified the 
 denial of the Lord’s Divinity in his Humanity, and the adultera¬ 
 tion of the Word, n. 571, 582, 692, 716, thus profanation ; for 
 he who does not acknowledge the Lord’s Divinity in his Hu¬ 
 manity, and falsifies the Word, though not intentionally, yet 
 commits profanation, but only in a slight degree; whereas they 
 who ascribe to themselves all the power of the Lord’s Divine 
 Humanity, and therefore deny it, and they who apply every 
 thing in the Word to the acquiring to themselves dominion 
 over the holy tilings of the church and of heaven, and for that 
 reason adulterate the Word, are guilty of grievous profanation. 
 From these considerations it may appear, that by these words, 
 “ I saw a woman sit upon a scarlet beast, full of names of blas¬ 
 phemy,” is signified that religion seated upon the Word pro¬ 
 faned by them. By scarlet is signified the truth of the Word 
 from a celestial origin. That by the scarlet beast is signified 
 the Word as to divine truth celestial, appears, at first thought, 
 far-fetched and strange, nay, absurd ; and this because it is 
 called a beast; but that by a beast, in a spiritual sense, is sig¬ 
 nified natural affection, and that the expression is thus applied 
 to the Word, to the church, and to man, may be seen above, n. 
 139, 405, 567; that the four animals, one of which was a lion, 
 another a calf, and the fourth an eagle, signify the Word, and 
 are also called beasts in Ezekiel, see n. 239, 275, 286, 672 ; that 
 a horse, which is also a beast, signifies the understanding of the 
 Word, see n. 298. That a lamb signifies the Lord, a sheep a 
 member of the church, and a flock the church itself, is well 
 known. Such considerations are suggested, that no one may be 
 surprised at the circumstance of the scarlet beast signifying the 
 Word. And inasmuch as the Roman Catholic religion rests 
 its strength and dignity upon the Word, therefore that woman 
 appeared sitting upon a scarlet beast, as she had before ap¬ 
 peared upon many waters (verse 1), by which are signified the 
 truths of the Word adulterated and profaned, as above, n. 729 
 
 106 
 
v. 3, 4.] 
 
 THE APOCALYPSE REVEALED. 
 
 724, 725 
 
 That by that beast is signified the Word, appears manifestly 
 from the tilings said of it in the following passages of this chap¬ 
 ter, as in verse 8 : “ The beast that thou sawest, was, and is 
 not;—and they that dwell on the earth shall wonder when they 
 behold the beast that was, and is not, and yet is.” In verse 11: 
 “ And the beast that Tvas, and is not, even he is the eighth, and 
 is of the seven, and goeth into perdition.” In verses 12, 13 : 
 “ That the ten horns are ten kings, who shall give their powei 
 and strength to the beast” In verse 17: “ For God hath put 
 it in tlieir hearts—to give their kingdom to the beast” Such 
 things can only be said of the Word. 
 
 724. Having seven heads and ten horns , signifies intelligence 
 derived from the Word, at first holy, afterwards none, and at 
 last insanity, and much power continually derived from the 
 Word. That the head signifies intelligence and wisdom when 
 spoken of the Lord and of the Word, and, in an opposite sense, 
 insanity and folly, may be seen above, n. 538, 585 ; that seven 
 does not signify seven, but the all of any thing, and is applied 
 to whatever is holy, n. 10, 391; that a horn signifies power, n. 
 270, and that ten horns signify much power, n. 539 ; that by 
 seven heads is signified intelligence at first holy, afterwards 
 none, and at last insanity, appears from verses 9 and 10 of this 
 chapter, where the angel mentions the signification of seven 
 heads, as will be seen below. Hence it is plain that by *the 
 beast having seven heads and ten horns, is signified intelligence 
 derived from the Word, at first holy, afterwards none, and at 
 last insanity, and much power continually derived from the 
 Word. 
 
 725. And the woman was arrayed in purple and scarlet , sig¬ 
 nifies divine good and divine truth celestial, which are of the 
 Word among them. By purple is signified divine good celes¬ 
 tial, and by scarlet is signified divine truth celestial, as will be 
 seen presently ; by being clothed with them is signified to 
 have them about them, consequently among them ; the reason 
 why these principles are among them from the Word, is, be¬ 
 cause by the scarlet beast upon which the woman sat is sig¬ 
 nified the Word, n. 723; that the divine good and truth of the 
 Word is about them as a garment, thus among them, is well 
 known, for they worship the Word from without and not from 
 within; they acknowledge it, because it treats of the Lord, and 
 of his power over heaven and the church, which they have 
 transferred to themselves ; and it treats of the keys given to 
 Peter, whose successors they affirm themselves to be ; and 
 since upon these two circumstances they found their majesty, 
 dignity, and power, they of necessity acknowledge the holiness 
 of the Word : but yet the W.ord to them is only like the gar¬ 
 ment of purple and scarlet ornamented with gold, precious 
 stones, and pearls, on the harlot that held in her hand a golden 
 
 107 
 
725 THE APOCALYPSE REVEALED. [Chap. Xvii. 
 
 cup, full of abominations and filthiness of fornication. Since 
 purple and scarlet are mentioned, and then gold, precious 
 stones, and pearls, and by purple and scarlet is signified divine 
 good and truth celestial, and by gold and precious stones divine 
 good and truth spiritual, both derived from the Word, therefore 
 something should be said concerning the divine celestial and 
 divine spiritual principles. There are two kingdoms into which 
 the Lord’s universal heaven is divided, the celestial kingdom 
 and the spiritual kingdom; the celestial kingdom consists of 
 angels who are principled in love from the Lord, and the spir¬ 
 itual kingdom of angels who are principled in wisdom from the 
 Lord ; in both kingdoms there is good and truth, the good and 
 truth among the angels of the celestial kingdom being signified 
 by purple and scarlet, and the good and truth among the angels 
 of the spiritual kingdom being signified by gold and precious 
 stones; both these kinds of good and truth are derived to the 
 angels from the Lord through the Word; wherefore there are 
 two interior senses in the Word, one celestial and the other spir¬ 
 itual. This then is the reason why the woman who sat upon 
 the scarlet beast appeared clothed or arrayed in purple and 
 scarlet, and decked with gold and precious stones, and pearls. 
 The same that is signified by this woman is also signified by 
 the rich man who was clothed in purple and fine linen , and fared 
 sumptuously every day, at whose gate Lazarus was laid, desiring 
 to be fed with the crumbs which fell from the rich man’s table, 
 Luke xvi. 19—21; by the rich man clothed in purple and fine 
 linen, are meant the Jews who had the Word, and by Lazarus 
 are meant the Gentiles who had it not. The following passages 
 have a like signification: “ They that did feed delicately are 
 desolate in the streets, they that were brought up in scarlet 
 embrace dunghills,” Lament, iv. 5. “ And when thou art 
 
 spoiled, what wilt thou do ? though thou clothest thyself with 
 crimson , though thou deckest thee with ornaments of gold ;—in 
 vain slialt thou make thyself fair,” Jerem. iv. 30. “Ye daugh¬ 
 ters of Israel weep over Saul, who clothed you in scarlet , with 
 other delights, who put on ornaments of gold upon your appa¬ 
 rel,” 2 Sam. i. 24. “ Fine linen with broidered work—w r as 
 
 that which thou spreadest forth to be thy sails, blue and purple 
 was that which covered thee,” Ezek. xxvii. 7; speaking of 
 Tyre, by w r hicli are signified the knowledges of truth and good 
 from the Word. Since purple and scarlet signify celestial good 
 and truth, therefore the garments of Aaron, as also the veils 
 and curtains of the tabernacle, were wrought of blue, purple, 
 scarlet, and fine linen, Exod. xxv. 4, 31, 36; xxvii. 16 ; xxviii. 
 6, 15 ; the curtain, Exod. xxvi. 1; the veil before the ark, Exod. 
 xxvi. 31; the covering for the door of the tabernacle, Exod. 
 xxvi. 36; the covering of the door of the court, Exod. xxviii. 
 16 ; the ephod, Exod. xxviii. 6; the belt, Exod. xxviii. 8; the 
 108 
 
THE APOCALYPSE REVEALED. 
 
 v. 4.] 
 
 726, 727 
 
 breast-plate of judgment, Exod. xxviii. 15; the fringe of the 
 cloak of the ephod,.Exod. xxviii. 33; the scarlet cloth over the 
 show-bread, JSfumb. iv. 8. From what has been said it is evi¬ 
 dent what is signified by the purple and scarlet, with which the 
 woman was arrayed who sat upon the scarlet beast. In like 
 manner in the following passages : where it is said, “Alas I that 
 great city, that was clothed in fine linen, and jpurple , and scar¬ 
 let, and decked with gold, and precious stones, and pearls. For 
 in one hour so great riches is come to nought,” Apoc. xviii. 16, 
 17; and that purple and scarlet, gold, precious stones, and 
 pearls, were among the merchandise of Babylon, Apoc. xviii. 12. 
 
 726. And decked with gold and precious stones, signifies 
 divine good and divine truth spiritual, which are of the Word 
 among them. By gold is signified good, n. 211; by a precious 
 stone is signified truth, n. 231, 540, 570, both from the Word. 
 The reason why spiritual good and truth are signified, is, be* 
 cause by purple and scarlet is signified celestial good and truth 
 and they are both joined together in the Word on account of 
 the marriage union of good and truth therein, n. 186; and celes¬ 
 tial good and truth, inasmuch as they have relation to love, are 
 in their essence good, and spiritual good and truth, inasmuch 
 as they have relation to wisdom, are in their essence truth. 
 That celestial good and truth have relation to love, and that 
 spiritual good and truth have relation to wisdom, may be seen 
 above, n. 725. What is further signified by this woman’s 
 appearing thus arrayed and decked out, may be seen in the 
 foregoing article. 
 
 727. And pearls, signifies the knowledges of good and truth 
 which are of the Word among them. By pearls, in a spiritual 
 sense, are signified the knowledges of good and truth as well 
 celestial as spiritual, derived from the Word, particularly from 
 its literal sense, and as pearls signify those knowledges, they are 
 therefore named after purple and scarlet, and after gold and 
 precious stones. The same knowledges are signified by pearls 
 in the following passages: “The kingdom of heaven is like unto 
 a merchant seeking goodly pearls; who, when he had found one 
 pearl of great price, went and sold all that he had, and bought 
 it,” Matt. xiii. 45, 46. By this is signified knowledge con¬ 
 cerning the Lord. “ And the twelve gates of the wall of the 
 Hew Jerusalem were twelve pearls, every several gate was of one 
 pearl” Apoc. xxi. 21; the gates of the Hew Jerusalem signify 
 introduction into the Hew Church, and introduction is effected 
 by the knowledges of good and truth derived from the Word. 
 “ Heither cast ye your pearls before swine, lest they trample 
 them under their feet, and turn again, and rend you,” Matt, 
 vii. 6 ; by swine are signified they who only love worldly riches, 
 and not spiritual riches, which are the knowledges of good and 
 truth derived from the Word. Because by Babylon is signi- 
 
 109 
 
728, 729 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xvn. 
 
 fied that religion, by which all the knowledges of good and 
 truth derived from the Word were rejected, it is said of her, 
 “ And the merchants of the earth shall weep and mourn over 
 Babylon, for no man buyeth their merchandise any more: the 
 merchandise of gold and silver, and of precious stones, and of 
 pearls” Apoc. xviii. 11, 12. 
 
 728. Having a golden cup in her hand, full of abominations 
 and filthiness of her whoredom, signifies that religion grounded 
 in a profanation of the holy things of the Word and in the 
 defilement of its goods and truths by direful falses. That by a 
 cup or chalice the same thing is signified as by wine, being its 
 containing vessel, may be seen above, n. 672, and by the wine 
 of Babylon is signified that religion with respect to its dire 
 falses, n. 632, 635. By abominations are signified the profana¬ 
 tions of what is holy; and by the filthiness of whoredom are 
 signified the defilements of the good and truth of the Word; 
 therefore by having a golden cup in her hand full of abomina¬ 
 tions and filthiness of her whoredom, is signified that religion 
 consisting of profanations of the holy things of the church, and 
 defilements of the goods and truths of the Word by direful 
 falses. These things are similar to what the Lord said to the 
 Scribes and Pharisees, “Woe unto you—hypocrites, for ye are 
 like unto whited sepulchres, which indeed appear beautiful out¬ 
 ward, but are within full of dead men’s bones, and of all un- 
 cleanness ,” Matt, xxiii. 27. 
 
 729. And upon her forehead was a name written, Mystery ; 
 Babylon the great, mother of harlots and abominations of the 
 earth, signifies the Roman Catholic religion as to its interior 
 hidden quality, that in consequence of its originating from the 
 love of dominion, grounded in self-love, over the holy things of 
 the church and of heaven, thus over all things relating to the 
 Lord and his Word, it defiled and profaned the things which 
 relate to the Word, and thence to the church. By written upon 
 her forehead is signified to be inherent in the love, for the fore¬ 
 head signifies the love, n. 347, 605; by a mystery is signified 
 what is concealed interiorly. By Babylon the great is signified 
 the Roman Catholic religion, and all its quality, as above, n. 
 717. By whoredoms are signified the adulterations of what is 
 good and true in the Word, n. 719—721; and also the de¬ 
 filements of the same, as above, n. 728. By abominations are 
 signified the profanations of the holy things of the church, as 
 above, n. 728. By the earth is signified the church, n. 285 ; 
 consequently, by mother of harlots and abominations of the 
 earth is signified their origin. Now inasmuch as these words 
 were written on her forehead, and since by written on the fore¬ 
 head is signified to be inherent in the love, and their love is the 
 love of dominion from self-love, over all things of the church 
 and over heaven, thus over all things relating to the Lord and 
 
V. 4—6.J 
 
 THE APOCALYPSE REVEALED. 
 
 730 
 
 his Word, therefore this is what is signified. From these con¬ 
 siderations it may be seen, that by being written upon her fore¬ 
 head, Mystery; feabylon the great, mother of harlots and abom¬ 
 inations of the earth, is signified the Roman Catholic religion, 
 as to its interior hidden quality, that in consequence of its ori¬ 
 ginating from a love of dominion, grounded in self-love, over 
 the holy things of the church, and over heaven, thus over all 
 things relating to the Lord and his Word, it defiled and pro¬ 
 faned those things which are of the Word, and thence of the 
 church. That the love of ruling over all things of the church 
 exists, is well known from the authority laid claim to over the 
 souls of men and over every thing relating to their worship; that 
 the love of ruling over heaven exists, is known from the power 
 they assume of loosing and binding, and thus of opening and 
 shutting; that the love of ruling over all things relating to the 
 Lord exists, is known from the vicarship, by which they attrib¬ 
 ute to themselves all things relating to him ; and that the love 
 of ruling over all things of the Word likewise exists, is known 
 from their reserving to themselves alone the right of interpret¬ 
 ation. It is called the love of dominion from self-love, because 
 there is also a love of dominion from the love of uses, which two 
 loves are diametrically opposite to one another, for the love of 
 dominion from self-love is diabolical, inasmuch as it respects 
 self only, and the world for the sake of self; but the love of 
 dominion from the love of uses is celestial, for it respects the 
 Lord, from whom nothing proceeds but uses, and uses to him 
 consist in doing good to the church for the sake of the salva¬ 
 tion of souls; wherefore this love abominates the love of domin¬ 
 ion originating in self-love. 
 
 730. And I saw the woman drunh with the llood of the 
 saints , and with the blood of the witnesses of Jesus, signifies that 
 religion in a state of insanity in consequence of the adulteration 
 and profanation of the divine truths and goods of the Lord, of 
 the Word, and thence of the church. By the woman is signi¬ 
 fied that religion, as above, n. 723, 725 ; by being drunk is sig¬ 
 nified insanity in spiritual things, n. 721. By blood is signified 
 the falsification, adulteration, and profanation of the Word, n. 
 327, 379, 681, 684. By saints are signified they who, by 
 means of the Word, are in divine truths from the Lord, and 
 abstractedly, the divine truths of the Lord, of the Word, and 
 thence of the church, n. 173, 586, 666. By the witnesses of 
 Jesus are signified abstractedly the truths and goods from the 
 Lord through the Word in the church, n. 6, 16, 490, 506, 669; 
 here the same profaned, because it says the blood of the mar¬ 
 tyrs or witnesses of Jesus, and is spoken in relation to Babylon, 
 by which is also signified the profanation of the good and truth 
 of the Word and of the church, n. 717, 718. It is thus evident, 
 that by I saw the woman drunk with the blood of the saints, and 
 111 
 
731—734 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xvii. 
 
 with the blood of the witnesses of Jesus, is signified the insan¬ 
 ity of that religion in a state of insanity, from the adulteration 
 and profanation of the divine truths and goods of the Lord, of 
 the Word, and thence of the church. 
 
 731. And when I saw her I wondered with great admira¬ 
 tion , signifies astonishment that that religion should be such in¬ 
 wardly, when, nevertheless, it appears otherwise outwardly. To 
 wonder with great admiration is to be greatly astonished ; seeing 
 her signifies that the woman, that is, the religion, is such in¬ 
 wardly, when, nevertheless, it outwardly appears otherwise : for 
 he was astonished to see the woman sitting upon a scarlet beast, 
 arrayed in purple and scarlet, and decked with gold, precious 
 stones, and pearls, and having a golden cup in her hand, which 
 things constituted her outward appearance, and yet the cup was 
 full of abominations and filthiness of fornication; and he saw 
 written in her forehead, “ Mother of harlots and abominations 
 of the earth,” which constitute what is internal with her. This 
 is said by John, because every one even at this day cannot but 
 be astonished at seeing that religion so holy and splendid in 
 externals, not knowing that it is so profane and abominable in 
 internals. 
 
 732. And the angel said unto me , Wherefore didst thou mar¬ 
 vel ? I will tell thee the mystery of the woman , and of the beast 
 that earrieth her , which hath the seven heads and the ten horns , 
 signifies a discovery of the signification of the things which 
 precede and were seen. This does not require further expla¬ 
 nation. 
 
 733. The beast that thou sawest was , and is not , signifies 
 the Word among them acknowledged to be holy, and yet in 
 reality not acknowledged. That by the beast is signified the 
 Word, may be seen above, n. 723. By was, and is not, is signi¬ 
 fied that it was acknowledged to be holy, and yet in reality was 
 not acknowledged. That the Word was among them, and also 
 is, and yet is not, is a thing well known; it is acknowledged 
 indeed to be holy, because it treats of the Lord, and of his 
 power over the church, and over heaven, and of Peter and his 
 keys, but yet it is not acknowledged, for it is not read by the 
 people, inasmuch as they are withheld from reading it, and it is 
 taken away from them, yea, even prohibited under various pre¬ 
 tences of the monks, being kept only in libraries and monas¬ 
 teries, where few read, much less attend to, any thing that is in 
 it; but only to the dictates of the pope, which they maintain to 
 be equally sacred ; yea, when they speak from their hearts, they 
 decry and blaspheme the Word. From these considerations it 
 may appear, that by the beast which was, and is not, is signi¬ 
 fied the Word acknowledged among them to be holy, and yet 
 in reality not acknowledged. 
 
 734. And shall ascend out of the bottomless pit. and' go into 
 112 
 
y. 6—8.] 
 
 THE APOCALYPSE REVEALED. 
 
 735 
 
 perdition , signifies that occasional deliberation in the papal 
 consistory concerning the reception and reading of the Word 
 by the laity and common people, but that it was rejected. By 
 the beast which should ascend, is signified the Word, as above, 
 n. 723, 733. By the bottomless pit out of which it was to ascend, 
 nothing else can be signified but that religion, and particularly 
 where its throne is, thus the papal consistory; the reason why 
 this is meant by the bottomless pit is, because what is there de¬ 
 creed has for its object dominion over the holy things of the 
 church, and over heaven, consequently over all things relating 
 to the Lord and his Word, n. 729 ; these are the essential 
 objects which they have in view as their desired end, but the 
 good of the church and the salvation of souls they consider as 
 formalities serving as means for the attainment of that end. 
 To go into perdition, signifies to be rejected. That they have 
 sometimes deliberated there respecting the reception and read¬ 
 ing of the Word by the laity and common people, but that it 
 has been rejected, is known from ecclesiastical history; it was 
 also proposed by a pontiff who is now among the reformed and 
 the blessed, as mentioned in the Continuation concerning the 
 Spiritual World , n. 59, but the proposal was not accepted; this 
 however is chiefly known from the bull called Unigenitus , and 
 likewise from the councils. 
 
 735. And they that dwell on the earth shall wonder , whose 
 names were not written in the booh of life from the foundation 
 of the world , when they behold the beast that was , and is not , and 
 yet is , signifies the amazement of all who are of that religion 
 from its first establishment, who affected to exercise dominion 
 over heaven and earth, that the Word, although so rejected, 
 still exists. To wonder signifies to be astonished; they that 
 dwell on the earth, signify those who are of the church, in the 
 present instance, those who are of that religion, as above, n. 
 721; whose names were not written in the book of life from 
 the foundation of the world, signifies all who do not believe in 
 the Lord, and are not principled in doctrines derived from the 
 Word, from the establishment of the church, here from the 
 establishment of that religion, n. 588, 589; and these are no 
 other than such as affect dominion over heaven and earth. By 
 the beast which was, and is not, and yet is, is signified that the 
 Word, notwithstanding it is so rejected, still exists. From 
 which it is evident, that, by they that dwell on the earth shall 
 wonder, whose names were not written in the book of life from 
 the foundation of the world, when they behold the beast that 
 was, and is not, and yet is, is signified the astonishment of all! 
 those who are of that religion, who from its first establishment 
 affected dominion over heaven and earth, that the Word, al¬ 
 though thus so rejected, still exists ; for all who affect dominion* 
 over the holy things of the church and over heaven, hate the 
 113 
 
736, 737 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xvii. 
 
 Word, because they hate the Lord, if not confessedly, yet in 
 heart; that this is the case, few in this world know, because 
 they are in the body, but it is made manifest after death, when 
 every one is in his spirit; therefore they are amazed that the 
 Word still exists, notwithstanding it is so rejected, as above, n. 
 734. The reason why the Word still exists, is, because it is 
 divine and the Lord is in it. 
 
 736. Here is the mind which hath wisdom , signifies that 
 this interpretation is in the natural sense, but for the use of 
 those who are in the spiritual sense from the Lord. Here is the 
 mind, signifies that this is the meaning and interpretation of 
 the things which are seen ; which hath wisdom, signifies for the 
 use of those who are wise interiorly. The reason why it is an 
 interpretation in the natural sense for the use of those who are 
 in the spiritual sense, is, because the interpretation by the 
 angel was given in the natural sense and not in the spiritual, 
 for he said that the seven heads of the beast were seven moun¬ 
 tains, and also that they are seven kings, and that one of them 
 is, and the other is not yet come, and that the beast is the eighth, 
 and is one of the seven, with other things of a like nature, to 
 the end of the chapter; and these things cannot be understood 
 except by those who are in the spiritual sense from the Lord, 
 therefore this is what is signified by having wisdom. The inter¬ 
 pretation was given by the angel in a natural and not in a spir¬ 
 itual sense, because the natural sense is the basis, continent, 
 and firmament of the spiritual and celestial sense, see the Doc- 
 .trine of the Hew Jerusalem concerning the Sacred Scripture , n. 
 :27—49 ; on which account also the interpretations in other 
 ; parts of the Word are given in a natural sense, which yet can¬ 
 not be interiorly understood but by means of the spiritual 
 sense; as may be seen in the prophets, and also in the evan¬ 
 gelists in many places. 
 
 737. The seven heads are seven mountains , on which the 
 woman sitteth. And they are seven Icings , signifies the divine 
 goods and divine truths of the Word, upon which the Roman 
 Catholic religion is founded, destroyed in time and at length 
 profaned. Since by the scarlet beast is signified the Word, and 
 thence by its heads are signified the goods of love and truths 
 of wisdom which it contains, therefore the Word is described 
 as to its quality in regard to these two among those who are 
 meant by Babylon, the divine good of love therein being de¬ 
 scribed by mountains, and the divine truth therein by kings; 
 that by mountains are signified the goods of love, see n. 336, 
 339, 714, and that by kings are signified the truths of wisdom, 
 n. 20, 664, 704, and that by the head, when spoken of the Lord, 
 is signified the divine love of his divine wisdom, and the divine 
 wisdom of his divine love, n. 47, 538, 565, and that by seven is 
 signified all and what is complete, and that it is said of holy 
 
 114 
 
/. 8—10.] 
 
 THE APOCALYPSE REVEALED. 
 
 738 
 
 things, n. 10, 391, 657, and that by the woman is signified the 
 Roman Catholic religion, n. 723. Hence then by u the seven 
 heads are seven mountains on which the woman sitteth,” are sig¬ 
 nified the divine goods and divine truths of the Word, upon 
 which the Roman Catholic religion is founded; the reason is, 
 because by that religion the whole Word is profaned and adul¬ 
 terated, see above, n. 717, 719, 721—723, 728—730. It is said 
 to be in time profaned, because at first the Word was held sacred 
 among them, but as they saw they could exercise dominion 
 by means of the holy things of the church, they receded from 
 the Word, and acknowledged their own edicts, precepts, and 
 statutes, as equally sacred, but in reality superior; and at 
 length they transferred all the Lord’s power without reserve to 
 themselves ; it is in consequence of their first state, when they 
 held the Word sacred, that Lucifer, by whom is meant Baby¬ 
 lon, n. 717, is called the son of the morning; but it is in con¬ 
 sequence of their latter state that he is said to be brought down 
 to hell, Isaiah xiv.; but on this subject several things may be 
 seen in the Wisdom of Angels concerning the Divine Provi¬ 
 dence, n. 257. It might be conceived that Rome is meant by 
 the seven mountains on which the woman sitteth, seeing that 
 this city is built upon seven mountains, from which also she is 
 named; but admitting that Rome may be understood, on ac¬ 
 count of the throne and tribunal of that religion being established 
 there, still by the seven mountains are here signified the divine 
 goods of the Word, and thence of the church, profaned, for the 
 number seven adds nothing but what is holy, in this instance 
 such as is profaned, as does the same number in other places ; 
 as where the seven spirits before the throne of God are men¬ 
 tioned, Apoc. i. 4; the seven candlesticks, in the midst of which 
 was one like unto the Son of Man, Apoc. i. 13 ; the seven stars, 
 Apoc. ii. 1; iii. 1; the seven lamps of fire,—before the throne, 
 Apoc. iv. 5; the seven seals with which the book was sealed, 
 Apoc. v. 1 ; the seven horns and seven eyes of the Lamb, Apoc. 
 v. 6; the seven angels with seven trumpets, Apoc. viii. 2; the 
 seven thunders, Apoc. x. 3, 4; the seven angels having seven 
 plagues in vials, Apoc. xv. 1, 6, 7. So also here it is said that 
 the scarlet beast had “ seven heads,” and that the seven heads 
 were seven mountains, and likewise that they were seven kings. 
 
 738. Five are fallen, and one is, and the other is not yet come / 
 and when he cometh he must continue a short space, signifies that 
 all the divine truths of the Word are destroyed, with the excep¬ 
 tion of this one, that unto the Lord is given all power in heaven 
 and in earth; and of this, which has not yet come into discus¬ 
 sion, but when it is, it will not remain, namely, that the Lord’s 
 Humanity is Divine. By five is not signified five, but all the 
 rest, here, all the remaining divine truths of the Word, which 
 are signified by kings; for numbers, in the Apocalypse, and in 
 115 
 
738 THE APOCALYPSE REVEALED. [Chap. Xvii 
 
 the Word in general, signify the quality of the things with 
 which they are connected ; being like certain adjectives an¬ 
 nexed to substantives, or like certain predicates adjoined to 
 their subjects, as may be seen from the numbers two, three, four, 
 six, seven, ten, twelve, a hundred and forty-four, as mentioned 
 above; here therefore live signify all the rest, because seven sig¬ 
 nify all the holy things of the Word, and it follows that one is, 
 and that the other is to come, thus that there are two out of 
 all that remained; from which it is evident that bv five are fallen 
 is signified that all the rest are destroyed; they are said to fall, 
 because this expression applies to kings who fall by the sword; 
 by One is , nothing else is signified but this divine truth, that 
 unto the Lord is given all jpower in heaven and in earth , accord¬ 
 ing to the Lord’s own words, Matt, xxviii. 18 ; John xiii. 3 ; 
 -xvii. 2, 3, 10, see above, n. 618; the reason why this one is 
 not destroyed, is, because without it they could not have claimed 
 to themselves a right of exercising dominion over all things of 
 the church, and of the Word, and over heaven. By the other 
 which is not yet come, and when he cometh, he must continue 
 but a short space, is signified a divine truth which has not yet 
 come into discussion, and when it comes, will not remain with 
 them, which is, that the Lord’s Humanity is Divine. It is said 
 it must continue a short space, because it is according to divine 
 providence, concerning which see above, n. 686. That it is a 
 divine truth that the Lord’s Humanity is Divine, may be seen 
 in the Doctrine of the New Jerusalem concerning the Lord , from 
 beginning to end. But the reason why it has not yet been 
 brought into discussion, is, because after they had transferred 
 to themselves all the Lord’s power, they could not acknowledge 
 the Lord’s Humanity to be Divine, inasmuch as then it would 
 have been said by the laity and common people, that they had 
 transferred to themselves the divine power, and that at that rate 
 the pope himself must be God, and his ministers gods ; but that 
 this point will be brought into discussion, may appear from this 
 circumstance, that it is foretold in the Apocalypse. “ That this 
 other truth, which is that the Lord’s Humanity is Divine, was 
 seen by them, although with their eyes shut as it were, is evi¬ 
 dent from their saying, that in the eucharist there is not only 
 the Lord’s body and blood, but also his Soul and Divinity, con¬ 
 sequently, that his Humanity is omnipresent as well as his 
 Divinity, and his Humanity could not be omnipresent were it 
 not divine. They say, likewise, that Christ, as to his body and 
 blood, and at the same time as to his Soul and Divinity, is in 
 them by means of the eucharist, and they in him, and this is 
 said of his Humanity; which could not be said, because it would 
 not be possible, were not his Humanity Divine. Besides, they 
 also declare, that the saints will reign with Christ, and that Christ 
 ought to be worshipped, and the saints invoked and revered 
 116 
 
7. 10—12.] 
 
 THE APOCALYPSE REVEALED. 
 
 739, 740 
 
 also that Christ is the true light, and that in him they live and 
 have merit, with other tilings of a like nature, which imply the 
 Divinity of his Humanity. These things are from the Council 
 of Trent and the bull thence delivered. Hence, as was observed, 
 they see that truth, but as it were with their eyes shut.” 
 
 739. And the blast that was and is not, even he is the eighth , 
 and is of the seven, and goeth into perdition, signifies that the 
 Word, before alluded to, is divine good itself, and that it is di¬ 
 vine truth, and that it is taken away from the laity and com¬ 
 mon people, lest the profanations and adulterations of it by their 
 leaders should be rendered apparent, and they should recede 
 on that account. By the beast that was and is not is signified 
 the Word, as before, verse 8 ; by being itself the eighth, here 
 the eighth mountain, is signified that it is divine good itself, for 
 bv the seven mountains are signified the divine goods of the 
 Word, n. 737; hence, by the beast itself being the eighth 
 mountain is signified that it is divine good itself; by eight is 
 also signified good; and because all the goods of the Word 
 with them are profaned, it is not said to be itself one of the 
 seven mountains, as it was just before said to be of the seven 
 kings, by whom are signified the divine truths of the Word, all 
 of which were not adulterated, n. 737, 738. From these few 
 remarks, the arcanum which lies concealed in these words 
 may be perceived. By its going into perdition is signified that 
 it is rejected, as above, n. 734; but inasmuch as the Word is 
 not so far rejected as to prevent its being acknowledged to be 
 holy, though it be taken out of the hands of the laity and com¬ 
 mon people, lest the profanations of good and adulterations of 
 truth therein, by their leaders, should be perceived, and the 
 laity should on that account recede, therefore this, as being 
 its real cause, is signified by going into perdition. The reason 
 why the Word is divine good and divine truth itself, is, because 
 in all and every particular thereof there is the marriage of the 
 Lord and the church, and thence the marriage of good and 
 truth; as also because in every particular thereof there is a 
 celestial sense and a spiritual sense, and in its celestial sense 
 it is divine good, and in its spiritual sense it is divine truth; 
 and these are in the Word because the Lord is the Word ; all 
 which points are set forth in the Doctrine of the New Jerusa¬ 
 lem concerning the Sacred Scripture. 
 
 740. And the ten horns which thou sawest are ten kings who 
 have received no kingdom as yet , signifies the Word as to its 
 power derived from divine truths among those who are in the 
 kingdom of France, and are not so much under the yoke of the 
 popish dominion, with whom, nevertheless, there is not as yet a 
 church altogether separated from the Homan Catholic religion. 
 That this is said of those who are in the kingdom of France, 
 may appear from the series and connexion of things in the spir- 
 
 * 117 
 
741 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xvii. 
 
 itual sense ; for the subject now treated of relates to the recep¬ 
 tion of the Word by those who are in the Christian world; to 
 the reception of the Word and consequent state of the church 
 among the Roman Catholics, verses 9—11; to the reception of 
 the Word and consequent state of the church among those who 
 are attached to that religion only as to externals, who, for the 
 most part, belong to the kingdom of France, verses 12—14; to 
 the rest who profess that religion indeed, but yet dissent from 
 it in various points, verse 15 ; and to the Protestants or Reformed, 
 who have openly receded from that religion, verses 16, 17. 
 But that all these are treated of cannot possibly be known, un¬ 
 less it be known that by the scarlet beast is meant the Word, 
 and that the church exists according to its reception of the 
 Word. That by the scarlet beast is meant the Word, see above, 
 n. 723, and that the church is a church from the Word, and 
 according to the understanding thereof, see the Doctrine of the 
 New Jerusalem concerning the Sacred Scripture, n. 76—-79. 
 By horns, in the present case the horns of the beast, is signified 
 the power of the Word, and by ten horns much power, here 
 divine power, because it is of the Lord by the Word. That 
 horns signify power, and ten horns much power, see above, n. 
 270, 539, 724. By kings are signified they who are in divine 
 truths derived from the Word, and abstractedly the divine 
 truths therein; lienee, by their having received no kingdom 
 as yet, is signified among whom there is not as yet a church 
 altogether separated from the Roman Catholic religion. From 
 these considerations it may be seen that by the ten horns being 
 ten kings, who have received no kingdom as yet, is signified the 
 Word as to its power derived from divine truths, among those 
 who are in the kingdom of France, and elsewhere ; also among 
 those who are called Jansenists, and are not so much under the 
 popish yoke, among whom nevertheless there is not as yet a 
 church altogether separated from the Roman Catholic religion. 
 It is said that there is not as yet among those who are in the 
 kingdom of France a church altogether separated from the Ro¬ 
 man Catholic religion, because they adhere to that religion in 
 its externals, but not so much in internals. Externals are for¬ 
 malities, and internals are essentials. The reason why they 
 still adhere to it, is, because there are so many monasteries there, 
 and because the priesthood there is under the pope’s jurisdic¬ 
 tion, and these are guided in every formality according to papal 
 edicts and statutes, from which circumstance many do still con¬ 
 tinue in the essentials of that religion, wherefore the church 
 there is not yet separated. This is what is signified by their 
 having received no kingdom as yet. 
 
 741. But receive power as kings one hour with the beast, sig¬ 
 nifies that the Word has power among them, and they through 
 the Word, as though they were in its divine truths. By receiv 
 118 
 
v. 12, 13.J 
 
 THE APOCALYPSE REVEALED. 
 
 742 
 
 ing power with the beast, is signified to have power together 
 with the Word, thus that the Word has power with them, and 
 that they have power through the Word ; by receiving power 
 is signified to prevail, and by the beast is signified the Word, 
 n. 723. As kings, signifies as though they were in divine truths 
 derived from the Word ; for by kings are signified those who 
 are in divine truths derived from the Word, and abstractedly 
 the divine truths therein, see n. 20, 664, 704, 740 ; by one hour 
 is signified a little while, and also in some degree ; from henco 
 it is evident, that by receiving power as kings one hour with 
 the beast, is signified that the Word had power with them, and 
 they through the Word, as though they were principled in its 
 divine truths. This is said, because they acknowledge the Word 
 to be divinely inspired, and hence that the church is a church 
 by virtue of the Word; but still they do not as yet derive di¬ 
 vine truths from it, except such as are of a common or general 
 nature, as that God only is to be worshipped, and that no man 
 ought to be worshipped as a God ; and that the power given 
 to Feter is not in itself divine, and yet that to open and shut 
 heaven is to exercise divine power, which is not a power pro¬ 
 per to man; they confirm these things among themselves from 
 the Word ; but before others, who do not hear the Word from 
 rationality, which is given by continual influx from heaven to 
 every one who is desirous of being in truths. As to their not 
 proceeding further, and drawing their doctrinals of faith and 
 life from the Word, it is owing to the Lord’s divine providence, 
 lest truth and falsity should be mixed together, and an interior 
 strife should thence arise, like that of a fermentation which 
 produces turbidity, seeing that in externals or in ceremonial 
 matters they are still in connexion with the Roman Catholic 
 religion. 
 
 742. These have one mind , and, they will give their power 
 and strength to the beast , signifies that they unanimously ac¬ 
 knowledge that there is no government or dominion over the 
 church but through the Word alone. By having one mind is 
 signified to acknowledge unanimously; by giving their power 
 and strength to the beast is signified to ascribe to the Word the 
 government and dominion over the church. That the government 
 and dominion over the church is meant, follows from this being 
 the subject treated of, because the Word is treated of; hence it 
 is evident, that by these having one mind, and giving their 
 power and strength to the beast, is signified that they unani¬ 
 mously acknowledge that there is no government or dominion 
 over the church but through the Word alone. They acknowledge, 
 indeed, the pope as the liead of the church, but they db not 
 acknowledge his government and dominion over the church to 
 be like that of the head over the body, but like what is supreme 
 over a body which does not rule and govern from itself,.but. 
 
 119 . 
 
743 THE APOCALYPSE REVEALED. [Chap . Xvii. 
 
 from God by and through the Word, and that in such a case it 
 ought to be obeyed : consequently, that the interpretation of 
 the Word is not left to his arbitrary determination alone, a9 
 has come to pass, seeing that in this manner the divine author¬ 
 ity of the Word is perverted and destroyed. 
 
 743. These shall fight with the Lamb , and the Lamb shall 
 overcome them, / for he is Lord of lords , and King of kings , sig¬ 
 nifies the Lord’s combat with them concerning the acknowledg¬ 
 ment of his divine humanity, because in that humanity the 
 Lord is God of heaven and earth, and also the Word. By their 
 combating with the Lord, and the Lord with them, is not meant 
 such a combat as is carried on by the wicked, and with the 
 wicked, but such as is carried .on by those and with those who 
 are not yet in truths concerning the Lord ; by the Lamb is sig¬ 
 nified the Lord as to the Divine Humanity, and also as to the 
 Word, n. 269, 291, 595 ; and by overcoming them is signified 
 to convince by the Word: because he is Lord of lords and King 
 of kings, signifies, because he is the God of heaven and earth ; 
 in consequence of his dominion over all the goods of heaven 
 and the church he is called Lord of lords, and because his king¬ 
 dom is over all the truths of heaven and the church he is called 
 King of kings, n. 664. From what has been said it is evident, 
 that by these shall make war with the Lamb, and the Lamb 
 shall overcome them, because he is Lord of lords and King of 
 kings, is signified the Lord’s combat with them concerning the 
 acknowledgment of the Lord’s Divine Humanity, because the 
 Lord in his Divine Humanity is the God of heaven and earth. 
 That the Lord is the God of heaven and earth, he himself man¬ 
 ifestly teaches, for he says : “All things whatsoever the Father 
 hath are mine,” John xvi. 15. “ The Father lovetli the Son, and 
 hath given all things into his handf John iii. 35, 36 ; xiii. 3. 
 “ Father, as thou hast given him power over all flesh;—and all 
 mine are thine , and thine are minefi John xvii. 2, 3, 10. “All 
 power is given unto me in heaven and in earth,” Matt, xxviii. 
 18. “ I am the Way, the Truth, and the Life : no man cometli 
 
 unto the Father but by me. If ye had known me ye should 
 have known my Father also:—Believe me, that I am in the 
 Father, and the Father in me,” John xiv. 6—11. “ I and my 
 
 Father are one,” John x. 30. “ He that believeth on the Son 
 
 hath everlasting life; and he that believeth not the Son shall 
 not see life,” John iii. 15, 17, 18, 36; vi. 47; xv. 26, and else¬ 
 where. Who does not know that the Lord was conceived from 
 God the Father (Luke i. 34, 35), and who cannot thence under¬ 
 stand, that God the Father, who is Jehovah, took upon him Hu¬ 
 manity in the world, and consequently, that the Humanity is 
 the Humanity of God the Father; and thus that God the 
 Father and He are one, as the soul and body are one ? Can 
 any one therefore approach the soul of a man, and descend 
 120 
 
v. 13, 14.] 
 
 THE APOCALYPSE REVEALED. 
 
 744 
 
 thence to his body ? Is not his humanity to be approached ? 
 and is not his soul addressed hereby at the same time ? By 
 these and many other passages which occur in the Word, the 
 Lamb will overcome them; wherefore since they have ceased 
 to worship the pope, let them worship Him from whom the pope 
 says he derives all power over the church and heaven; for the 
 pope is a man, and the Lord is God, and God alone is to be ap¬ 
 proached, invoked, and adored, that is, worshipped. The Lord 
 alone is the Holy One who ought to be invoked, Apoc. xv. 4. 
 I am aware it will be thought, How can Jehovah the Father, 
 who is the Creator of the universe, come down and assume Hu¬ 
 manity ? But let them think also, How can the Son from eter¬ 
 nity, who is equal to the Father, and also the Creator of the 
 universe, do this ? Does it not amount to the same thing ? It 
 is said the Father and the Son from eternity, but there is no 
 Son from eternity, it is the Divine Humanity called the Son, 
 that was sent into the world, Luke i. 34, 35. But on this sub¬ 
 ject see below, n. 990. 
 
 744. And they that are with him are called , and chosen , and 
 faithful , signifies that they who approach and worship the Lord 
 alone, are they who go to heaven, as well they who are in the 
 externals of the church, as they who are in its internals and in¬ 
 most principles. They that are with him, signifies such as 
 approach the Lord, for they are with him; by the called, chosen, 
 and faithful, are signified they who are in the externals, inter¬ 
 nals, and inmost principles of the church, who, because they are 
 in the Lord, go to heaven. By the called, indeed, are meant 
 all men, because all are called, but by the called who are with 
 the Lord, are meant they who are in heaven with the Lord, as 
 all are called who are at the marriage with the bridegroom : by 
 the elect it is not meant that any are elected by predestination, 
 but they who are with the Lord are so called : by the faithful 
 are meant such as have faith in the Lord. The reason why it 
 means those who are in the externals, internals, and inmost 
 principles of the church, is, because the Lord’s church is dis¬ 
 tinguished, like heaven, into three degrees; in the ultimate 
 degree are they who are in its externals, in the second degree 
 are they who are in its internals, and in the third degree they 
 who are in its inmost principles. They who are in the exter¬ 
 nals of the church with the Lord, are denominated the called; 
 they who are in its internals are denominated the elect; and 
 they who are in its inmost principles are denominated the faith¬ 
 ful ; for so they are called in the Word, where Jacob is said to 
 be called, and Israel chosen, because by Jacob are there meant 
 such as are in the externals of the church, and by Israel such 
 as are in its internals. It is here said, “They that are with him 
 are called, and chosen, and faithful,” because it was said before 
 that they shall fight with the Lamb, and the Lamb will over* 
 12 L 
 
745, 746 
 
 THE APOCALYPSE KEVEALED. 
 
 [Chap. xvii. 
 
 come them, that they may know that such as the Lord over¬ 
 comes, that is, convinces by the Word, are with him in heaven, 
 some in the ultimate heaven, some in the second, and some in 
 the third, every one according to reception. 
 
 745. And he saith unto me , The waters which thou sawest , 
 where the harlot sitteth , are peoples and multitudes , and nations 
 and tongues , signifies that they are under the papal dominion, 
 but principled in the truths of the Word variously adulterated _ 
 and profaned by that religion, according to the varieties of its 
 doctrine and discipline, and of its religion and confession. The 
 waters which he saw where the harlot sitteth, are the waters 
 that are mentioned in verse 1 of this chapter, where it is said, 
 “I will show unto thee the judgment of the great whore that 
 sitteth upon many waters.” That by waters are there signified 
 the truths of the Word adulterated and profaned, see above, n. 
 719. The reason why it is said that these waters are peoples 
 and multitudes, and nations and tongues, is, because by them 
 are signified all who are under the papal dominion of various 
 doctrine and discipline, religion and confession ; for by peoples 
 are signified they who are in doctrine, n. 383; by multitudes 
 they who are in discipline ; by nations they who are in religion, 
 n. 483 ; and by tongues they who are in confession, n. 282, 483. 
 The reason why these are now mentioned, is, because what goes 
 before relates to the reception and understanding of the Word 
 by those who are in the Roman Catholic religion, from verses 8 
 
 .—11; and afterwards to the reception and understanding of 
 the Word by the noble French nation, from verses 12—14; and 
 here, therefore, to the reception and understanding of the Word 
 among the rest of those who are under the papal dominion: 
 after this follow verses 16,17, relating to the Protestants ; thus 
 are all these things foretold in their exact order. Thafunder 
 the papal dominion there are people of various doctrine, disci¬ 
 pline, religion, and confession, is well known ; for the Roman 
 Catholic religion is differently observed in the several king¬ 
 doms in which it is established. 
 
 746. And the ten horns which thou sawest upon the beast , 
 these shall hate the harlot , signifies the Word as to its power 
 derived from divine truths among the Protestants, who have 
 entirely cast off the yoke of popery. It is said here, as above, 
 verse 12, “The ten horns which thou sawest;” but it is added 
 above, “ are ten kings,” whereas, here it is said “ these,” be¬ 
 cause in one as well as in the other, they are treated of who 
 have seceded from the Roman Catholic religion ; in the former, 
 they who have seceded in part, and in the latter, they who have 
 done so altogether. That the Protestants or the Reformed are 
 here treated of is evident from what follows,—viz., that they 
 would make the harlot desolate and naked ; and that they 
 would eat her flesh, and burn her with fire, and give her king- 
 
 122 
 
y. 14 —16.J 
 
 THE APOCALYPSE REVEALED. 
 
 747, 748 
 
 dom to tlie beast. That by the ten horns which thou sawest 
 upon the beast, is signified the Word as to its power derived 
 from divine truths, see above, n. 740. To hate the harlot is not 
 to endure the Roman Catholic religion, and therefore to cast off 
 the papal yoke. 
 
 747. And shall make her desolate and naked, signifies that 
 they will divest themselves of its falses and evils. Ry making 
 her desolate is signified to divest themselves of its falses, and 
 by making her naked is signified to divest themselves of its 
 evils, for they make her desolate and naked with themselves or 
 in their own estimation. Desolation in the Word is predicated 
 of truths and falses, and nakedness of «goods and evils, as may 
 appear from what has been adduced above concerning naked¬ 
 ness, at n. 213, 706. Hence it may appear that by their mak¬ 
 ing her desolate and naked, is signified that they will divest 
 themselves of all the falses and evils of that religion. That 
 the Protestants or Reformed have done so, is well known. 
 
 748. And shall eat her flesh and hum her with fire, signifies 
 that they will hate and condemn the evils and falses which are 
 proper to that religion, and will desecrate the religion itself, 
 and root it out from among them. This is said of the Protes¬ 
 tants who would act in this manner towards the harlot, that is, 
 the Roman Catholic religion. By eating her flesh is signified 
 from aversion to condemn and destroy in themselves the things 
 proper to that religion, which are evils and falses, as will be 
 seen presently; and by burning her with fire is signified to de¬ 
 secrate the religion itself as profane, and to root it out from 
 among themselves. The reason why this is signified by burning 
 with fire, is, because the punishment inflicted for profaning 
 what is sacred w T as burning; therefore it was commanded in the 
 divine law, that they who profaned the name of Jehovah by 
 worshipping other gods, “ should themselves, and all that they 
 had, be bui'nt with fire,” Deut. iii. 13,18 ; therefore Moses burnt 
 with fire the golden calf which the children of Israel profanely 
 worshipped, Exod. xxxii.; Deut. ix. 21; and the two sons of 
 Aaron, because they profaned things holy, were consumed by 
 fire from heaven, Levit. x. 1-—6 ; nor is any thing else signified 
 by the fire and pile in Tophet, but hell-fire, which is the portion 
 of those who profane things holy, Isaiah xxx. 33 ; Jerem. vii. 
 11, 32, 33; xix. 5, 6; 2 Kings xxiii. 10; for there they wor¬ 
 shipped Moloch by abominable sacrifices. Since by the fourth 
 beast in Daniel is signified the religion which profanes the 
 Word, and thence the holy things of the church, n. 751, there¬ 
 fore it is said to have been burnt with fire, Dan. vii. 11. Kow 
 as it is a profane kind of worship to worship a man instead of 
 the Lord, therefore it is here said that they burned the harlot 
 herself with fire, by which is signified that they desecrated that 
 religion, and rooted it out from among themselves. The reason 
 
 123 
 
749 THE APOCALYPSE REVEALED. [Chap. XVli 
 
 why eating her flesh signifies from aversion to condemn and 
 root out from among themselves the evils and falses which are 
 proper to that religion, is, because this is signified by eating her 
 flesh; for by flesh are signified the things proper to any one, 
 which relate to goods and truths, and, in an opposite sense, to 
 evils and falses, and by eating is signified to consume, thus to 
 destroy: that by flesh is signified man’s proprium or selfhood, 
 which in itself is evil, is evident from these passages : “ It is the 
 spirit that quickeneth; the flesh profiteth nothing,” John vi. 
 63. “ That which is born of the flesh is flesh , and that which 
 
 is born of the spirit is spirit,” John iii. 6. “ As many as re¬ 
 
 ceived him, to them gave he power to become the sons of God, 
 •—which were born not of blood, nor of the will of the fleshfl 
 John i. 12, 13. “ For he remembered that they were but 
 
 flesh; a wind that passeth away, and cometh not again,” Psalm 
 lxxviii. 39. “Nowthe Egyptians are men, and not God; and 
 their horses flesh, and not spirit,” Isaiah xxxi. 3. “ Jerusalem 
 
 hath committed fornication with the Egyptians thy neighbours, 
 great of flesh Ezek. xvi. 26. “ Jesus said unto Peter, Flesh 
 
 and blood hath not revealed it unto thee,” Matt. xvi. 17. 
 “ Cursed be the man that trusteth in man, and maketh flesh his 
 arm,” Jerem. xvii. 5. Since flesh signifies the selfhood of man, 
 or his proprium, and since they who entertain hatred against 
 others make attempts upon what is proper to them, or upon 
 their property, with intent to destroy them, therefore this is 
 what is signified by eating flesh; as also in the following pas¬ 
 sages : “ That that dieth, let it die ; and that that is to be cut 
 off, let it be cut off; and let the rest eat every one the flesh of 
 another,” Zech. xi. 9. “They shall devour Israel with open 
 mouth,—they shall eat every man the flesh of his own arm ;—• 
 Manasseli Ephraim, and Ephraim Manasseh,” Isaiah ix. 12, 20, 
 21. “ I will feed them that oppress thee with their own flesh fl 
 
 Isaiah xlix. 26. “They shall eat every one the flesh of his 
 friend,” Jer. xix. 9. By “ eating the flesh of sons and daugh¬ 
 ters,” Jer. xvii. 5; xix. 9, is signified to destroy truths and 
 goods in themselves; for by sons are signified truths, and by 
 daughters goods, as may be seen above, n. 139, 543, 546, 612. 
 Moreover, the expression all flesh occurs in the Word, and by it 
 is signified every man, Gen. vi. 12, 13, 17, 19; Isaiah xl. 5, 6; 
 xlix. 26 ; lxvi. 16, 23, 24; Jer. xxv. 31; xxxii. 27; xlv. 5 ; 
 Ezek. xx. 48; xxi. 4, 5. 
 
 749. For God hath jput it in their hearts to execute his will , 
 and to act [with] one mind , and to give their kingdom unto the 
 beast , signifies judgment from the Lord among them, that they 
 might totally reject and condemn the Roman Catholic religion, 
 and root out and extirpate it from among themselves, and their 
 unanimous determination to acknowledge the Word, and there¬ 
 upon to found the church. Since by the harlot is signified the 
 124 
 
V. 16, 17.J HIE APOCALYPSE REVEALED. 749 
 
 Homan Catholic religion, and by the ten horns which will hat^ 
 the harlot, are signified the Protestants, as above, n. 746—-748, 
 it is evident, that by executing his will is signified that they 
 came to a determination and conclusion to reject and desecrate 
 that religion altogether, and to root out and extirpate it from 
 among themselves, as above, n. 748 ; and it is also evident, that 
 by acting with one mind, and giving their kingdom unto the 
 beast, is signified to come to an unanimous determination and 
 conclusion to acknowdedge the Word, and to found the church 
 upon it. By the beast is signified the Word, as above, without 
 exception, see n. 723; and by their kingdom is signified the 
 church and its government, as will be seen above. By God’s 
 putting it in their hearts, is signified that these things are from 
 the Lord. That a kingdom signifies the church may appear 
 from the following passages : “ But the children of the kingdom 
 shall be cast out into outer darkness,” Matt. viii. 12. “The 
 good seed are the children of the kingdom ,” Matt. xiii. 38. 
 “ When any one heareth the Word of the kingdom and under- 
 standeth it not,” Matt. xiii. 19. “ The kingdom of God shall 
 
 be taken from you, and given to a nation bringing forth the 
 fruits thereof,” Matt. xxi. 43. “ No man having put his hand 
 
 to the plough, and looking back, is fit for the kingdom of God,” 
 Luke ix. 62. “ Thy kingdom come. Thy will be done in 
 
 earth as it is in heaven,” Matt. vi. 10. Jesus, John, and the 
 disciples preached that “ the kingdom of heaven was at hand,” 
 Matt. iii. 2 ; iv. 17; x. 7 ; Luke x. 11 ; xvi. 16 ; as also, “ The 
 gospel, or good tidings of the kingdom ,” Matt. iv. 23 ; ix. 35 ; 
 xxiv. 14; Luke viii. 1. “ But if I with the finger of God cast 
 
 out devils, no doubt the kingdom of God is come unto you,” 
 Luke xi. 20; besides many other passages in the Word where 
 the kingdom of God occurs. So in these : “ If ye will obey my 
 voice indeed, and keep my covenant,—ye shall be unto me a 
 kingdom of priests,” Exod. xix. 5, 6. “ And thou, 0 tower of 
 
 the flock, the stronghold of the daughter of Zion, unto thee 
 shall it come, even the first dominion, the kingdom shall come 
 to the daughter of Jerusalem.” Micah iv. 8. “ But the saints 
 
 of the Most High shall take the kingdom , and possess the king¬ 
 dom for ever, even for ever,” Dan. vii. 18, 22. “ And the 
 
 kingdom , and dominion, and the greatness of the kingdom under 
 the whole heaven, shall be given to the people of the saints of 
 the Most High, whose kingdom is an everlasting kingdom , and 
 all dominions shall serve and obey him,” Dan. vii. 27. “ There 
 
 was given to the Son of Man a kingdom , which should not be 
 destroyed, and all peoples, nations, and languages should serve 
 him,” Dan. vii. 14; besides other places. The reason why 
 kingdom signifies the church, is, because the Lord’s kingdom 
 is in heaven and on earth, and his kingdom on earth is the 
 church ; therefore the Lord is called King of kings. 
 
 125 
 
750, 751 
 
 THE APOCALYPSE REVEALED. [Chap. Xviu 
 
 750. Until the words of God shoidd be consummated , signifies 
 until all things should be fulfilled which are foretold concerning 
 them. By being consummated is signified to be fulfilled ; and 
 by the words of God are signified the things which are fore¬ 
 told in the Word; and because it is said “ consummated,” it 
 signifies until all be fulfilled ; this is spoken of the Protestants, 
 and of their giving the kingdom to the beast, that is, that they 
 would acknowledge the W ord, and found the church upon it, 
 as above, n. 749 : but they indeed do acknowledge the Word, 
 and say that the church is founded upon it, and yet they found 
 the doctrine of the church upon this single passage of Paul, .that 
 man is justified by faith alone without the deeds of the law , Rom. 
 iii. 28, totally misunderstood, n. 417. Inasmuch as it is here 
 said, until the words of God are consummated, the explanation of 
 the last words of the Lord to his disciples shall also be given, 
 which are these : “ Go ye, therefore, and make disciples of all na¬ 
 tions,—teaching them to observe' all things whatsoever I have 
 commanded you; and lo, I am with you alway, even until the con¬ 
 summation of the age. Amen,” Matt, xxviii. 19, 20; until the 
 consummation of the age, means even to the end of the church, 
 n. 658; when, if they do not approach the Lord himself, and live 
 according to his commandments, they are left by the Lord, and 
 when they are left by the Lord, they become as pagans, who have 
 no religion ; and then the Lord is among those only who are of 
 his Hew Church. This is what is signified by until the words of 
 God are consummated, and until the consummation of the age. 
 
 751. And the woman which thou sawest , is that great city 
 which reigneth over the kings of the earth , signifies that the 
 Roman Catholic religion, as to doctrine, prevails in the Chris¬ 
 tian world, and in some measure even yet among the Reformed, 
 although they are not under the papal dominion. The reason 
 why all this is signified by these words, is, because they form 
 the conclusion, and thence involve not only what was said con¬ 
 cerning the Roman Catholics, but also concerning the French 
 nation and concerning the Protestants, so that the woman, 
 which is the great city, reigns also over these, but in what 
 manner shall be explained ; she does not reign over the Protes¬ 
 tants in the same way as she does over those who are attached 
 to her religion, but only so far as they have in part received her 
 doctrinals. The doctrinals which they have received are these: 
 That they approach God the Father, and not the Lord; that 
 they do not acknowledge the Lord’s Humanity to be Divine; 
 that his passion upon the cross is expiation, propitiation, and 
 satisfaction with God the Father ; concerning the imputation of 
 the Lord’s merit; a few things relating to baptism, original sin, 
 and free-will; and among the Lutherans, that they come very 
 near to the doctrine of transubstantiation. These doctrinals, 
 the remains of popish Catholicism, and in part agreeing there- 
 
 126 
 
V. IT, 18.] 
 
 THE APOCALYPSE REVEALED. 
 
 752 
 
 with, form the reasons why it is said, that the woman, which 
 is the great city, reigneth over the kings of the earth. By the 
 woman is signified the Roman Catholic religion, as above; by a 
 city is signified doctrine, n. 194, 501, 502, 712; by kingdom is 
 signified the church, n. 749; therefore by having the kingdom 
 is signified government. By the kings of the earth are signified 
 the truths or falses of the church, n. 20, 483, 664, 704, 720, 737, 
 740, therefore also doctrinals; by earth is signified the church,, 
 n. 285; from these considerations it is evident that by “ the 
 woman which thou sawest is that great city which reigneth over 
 the kings of the earth,” is signified that the Roman Catholic 
 religion, as to its doctrine, prevails in the Christian world, and 
 in some measure even yet among the Reformed, although they 
 are not under the papal dominion. 
 
 752. To the above I will add this Memorable Relation. 
 I was permitted to discourse* with Pope Sextus Quintus ; he 
 came from a certain society in the west towards the left; he 
 told me that he presided as chief moderator over a society col¬ 
 lected from the Catholics, and who excelled the rest in judg¬ 
 ment and industry ; and that he was chosen to this office, by 
 reason, that half a year before his death he believed, that the 
 vicarship was an invention for the sake of dominion, and that 
 the Lord, the Saviour, being God, alone is he who ought to be 
 adored and worshipped ; also, that the sacred Scripture is divine, 
 and thus more holy than the edicts of popes. He added, that 
 he had continued in the belief of these two capital tenets in 
 religion to the end of his life. He further remarked, that their 
 saints are not any thing; and was surprised when I informed 
 him, that it was decreed in a synod, and confirmed by a bull, 
 that they ought to be invoked. He said that he led a life of 
 activity, as he had done in the world ; and that every morning 
 he proposed to himself nine or ten things, which he wished to 
 finish before the evening. I inquired by what means he ob¬ 
 tained in so few years a treasure so considerable as that which 
 he had deposited in the castle of St. Angelo ? He replied, that 
 he wrote with his own hand to the superiors of rich monasteries, 
 to send at their own discretion as much of their wealth as they 
 chose, as the use for which it was intended was holy, and that 
 because they were afraid of him, they contributed largely; and 
 when I told him that this treasure still remains, he said, 
 “ What use can it answer now ?” In the course of my conver¬ 
 sation with him, I related that the treasure in Loretto since 
 his time "was immensely increased and accumulated; and in like 
 manner the treasure in certain monasteries, especially in Spain; 
 but at this day not in so great a degree as in former ages ; and 
 I added, that they hoard them up without having any useful 
 end in view, and only for the sake of the delight experienced 
 127 
 
752 THE APOCALYPSE- REVEALED. [Cliap. Xviii. 
 
 from the possession of them. Upon which I further remarked, 
 that thus they resemble those infernal deities whom the ancients 
 called Pintos : when I mentioned Plutos, he said, “ Hush, I 
 know.” He related also, that no others are admitted into the 
 society over which he presides, but such a3 excel in judgment, 
 and are capable of receiving that the Lord is the only God of 
 heaven and earth, and that the Word is holy and divine; and 
 that under the Lord’s guidance he is daily perfecting that so¬ 
 ciety: and he said that he had conversed with the saints so 
 called, but that they become infatuated wdien they hear and 
 believe that they are saints : he also called the popes and car¬ 
 dinals stupid, such of them at least as desired to be adored as 
 Christ, although not in person, and who do not acknowledge 
 the Word to be essentially holy and divine, according to which 
 alone men ought to live. 
 
 He desired me to inform those who are living at this day, that 
 Christ is the God of heaven and earth, and that the Word is 
 holy and divine ; and that the Holy Spirit does not speak 
 through the mouth of any one, but Satan who wishes to be 
 worshipped as God : and that they who do not attend to these 
 things, as being stupid, go to their like, and after a time are 
 cast into hell to those who are infatuated with the notion that 
 they are gods, and who lead no other life than that of a beast. 
 Upon which I said, “ Perhaps these things are rather too harsh 
 for me to writebut he replied, “ Write, and I will subscribe 
 it, for they are truth.” And then he went from me to his own 
 society, and set his name to one copy, and transmitted it as a 
 bull to other societies attached to the same religion. 
 
 CHAPTER XYIII. 
 
 1. And after these things I saw an angel come down from 
 heaven, having great power ; and the earth was lightened with 
 his glory. 
 
 2. And he cried mightily with a great voice, saying, Babylon 
 the great city is fallen, is fallen, and is become the habitation 
 of demons, and the hold of every unclean spirit, and a cage of 
 every unclean and hateful bird. 
 
 3. For all nations have drunk of the wine of the wrath of her 
 whoredom; and the kings of the earth have committed whore¬ 
 dom with her, and the merchants of the earth are waxed rich 
 through the abundance of her delicacies. 
 
 4. And I heard another voice from heaven, saying, Come 
 out of her, my people, that ye be not partakers of her sins, 
 and that ye receive not of her plagues. 
 
 128 
 
Chap, xviii.] the apocalypse kevealed. 
 
 5. For her sins have reached unto heaven, and God hath 
 remembered her iniquities. 
 
 6. Reward her even as she rewarded you, and double unto 
 her double, according to her works : in the cup which she hath 
 mixed, mix unto her double. 
 
 7. IIow much she hath glorified herself and lived delicious¬ 
 ly, so much torment and sorrow give her: for she saith in her 
 heart, I sit a queen, and am no widow, and shall see no sorrow. 
 
 8. Therefore in one day shall her plagues come, death, and 
 sorrow, and famine; and she shall be utterly burned with fire : 
 for strong is the Lord God who judgeth her. 
 
 9. And the kings of the earth who have committed whore¬ 
 dom and lived deliciously with her, shall bewail her, and lament 
 for her, when they shall see the smoke of her burning, 
 
 10. Standing afar off, for fear of her torment, saying, Alas, 
 alas, that great city Babylon, that mighty city! for in one hour 
 is thy judgment come. 
 
 11. And the merchants of the earth shall weep and mourn 
 over her; for no one buyeth their merchandise any more; 
 
 12. The merchandise of gold, and of silver, and of precious 
 stones, and of pearls, and of fine linen, and of purple, and of 
 silk, and of scarlet; and all tliyine wood, and every vessel of 
 ivory, and every vessel of most precious wood, and of brass, 
 and of iron, and of marble, 
 
 13. And cinnamon, and perfumes, and ointment, and frank¬ 
 incense, and wine, and oil, and fine flour, and wheat, and cattle, 
 and sheep, and of horses, and of chariots, and of bodies and 
 souls of men. 
 
 14. And the fruits that thy soul lusted after are departed 
 from thee; and all things dainty and splendid are departed from 
 thee; and thou slialt find them no more at all. 
 
 15. The merchants of these things, who were made rich by 
 her, shall stand afar off for fear of her torment, weeping and 
 wailing, 
 
 16. And saying, Alas, alas, that great city, that was clothed 
 in fine linen, and purple, and scarlet, and decked with gold, and 
 precious stones, and pearls ; 
 
 17. For in one hour are so great riches come to nought. 
 And every shipmaster, and all the company in ships, and sailors, 
 and as many as ply the sea, stood afar off, 
 
 18. And cried, when they saw the smoke of her burning, 
 saying, What city is like unto this great city! 
 
 19. And they cast dust on their heads, and cried, weeping 
 and wailing, saying, Alas, alas, that great city, wherein were 
 made rich all that had ships in the sea by reason of her costli¬ 
 ness ! for in one hour is she made desolate. 
 
 20. Rejoice over her, O heaven, and ye holy apostles and 
 prophets; for God hath executed your judgment upon her. 
 
 129 VOL. it.—H 
 
THE APOCALYPSE EEYEALED. [Chap. Xviii. 
 
 21. And a mighty angel took up a stone like a great mill¬ 
 stone, and cast it into the sea, saying, Thus with violence shall 
 that great city Babylon be thrown down, and shall be found no 
 more at all. 
 
 22. And the voice of harpers, and of musicians, and of 
 pipers, and of trumpeters shall be heard no more at all in thee; 
 and no craftsman, of whatsoever craft he be, shall be found any 
 more in thee; and the sound of a millstone shall be heard no 
 more at all in thee. 
 
 23. And the light of a candle shall shine no more at all in 
 thee; and the voice of the bridegroom and of the bride shall 
 be heard no more at all in thee: for thy merchants were the 
 great men of the earth, for by thy sorcery were all nations de¬ 
 ceived. 
 
 24. And in her was found the blood of prophets and of 
 saints, and of all that were slain upon the earth. 
 
 THE SPIRITUAL SENSE. 
 
 The Contents of the whole Chapter. The Roman Catho 
 lie religion continues to be treated of; that by reason of its 
 adulterations and profanations of the truths of the Word, and 
 thence of the church, it will be destroyed, verses 1—8. Con¬ 
 cerning the chief among those who are of the ecclesiastical 
 order, their nature and quality, and their lamentation, verses 
 9, 10. Concerning the inferiors of that order, verses 11—16. 
 Concerning the laity and common people, who are in subjection 
 to them, verses 17—19. The joy of the angels by reason of the 
 removal thereof, verse 20. Concerning its destruction in the 
 spiritual world, on account of there being no acknowledgment, 
 search after, illustration, reception, and thence no conjunction 
 of truth and good, which constitute a church, verses 21—24. 
 
 The Contents of each Yerse. Y. 1, “And after these 
 things,” signifies a continuation of the subject concerning the 
 Roman Catholic religion: “I saw an angel come down from 
 heaven, having great power; and the earth was lightened with 
 his glory,” signifies strong influx from the Lord out of heaven 
 by divine truth, whereby his church was in celestial light: v. 2, 
 “And he cried mightily with a great voice, saying, Babylon the 
 great is fallen, is fallen,” signifies that he made it known that, 
 by the divine power of the Lord, all who are in that religion, 
 and at the same time in the love of dominion in consequence, 
 were destroyed in the spiritual world, and cast into their respec¬ 
 tive hells: “And is become the habitation of demons,” signifies 
 that their hells are hells of the lust of dominion from the heat 
 130 
 
Chap, xviii.] the apocalypse re/ealed. 
 
 of self-love, and of the lusts of profaning the truths of heaver, 
 from the spurious zeal of that love: “And the hold of every 
 unclean spirit, and a cage of every unclean and hateful bird,” 
 signifies that the evils of the will and thence of the action, and 
 the falses of thought and thence of the deliberations in those 
 hells, are diabolical, because they are turned away from the 
 Lord to themselves: v. 3, “For all nations have drunk of the 
 wine of the wrath of her whoreddm, and the kings of the earth 
 have committed whoredom with her,” signifies that they fabri¬ 
 cated abominable tenets, which are the adulterations and pro¬ 
 fanations of the good and truth of the Word, and caused all who 
 were born and educated in the kingdoms under their dominion 
 to imbibe them: “ And the merchants of the earth are waxed 
 rich through the abundance of her delicacies,” signifies the supe¬ 
 rior and inferior orders in that hierarchy, who, by the dominion 
 over holy things, aspire to divine majesty and super-royal glory, 
 and continually aim at establishing them by multiplying monas¬ 
 teries and possessions under them, and by treasures which they 
 collect and accumulate from the world, for no purpose, and thus 
 procure to themselves corporeal and natural pleasures by having 
 celestial and spiritual dominion attributed to them: v. 4, “And 
 I heard another voice from heaven, saying, Come out of her, my 
 people, that ye be not partakers of her sins, and that ye receive 
 not of her plagues,” signifies an exhortation from the Lord to all, 
 as well those who are in that religion as those who are not, to 
 take heed not to connect themselves with it by acknowledgment 
 and affection, lest as to their souls they should be conjoined with 
 its abominations and perish: v. 5, “For her sins have reached 
 unto heaven, and God liath remembered her iniquities,” signifies 
 that its evils and falses infest the heavens, wdiich the Lord will 
 protect from their violence : v. 6, “ Reward her even as she re¬ 
 warded you, double unto her double according to her works: 
 in the cup which she hath mixed, mix unto her double,” signi¬ 
 fies just retribution and punishment after death, when the evils 
 and falses by which they have seduced and destroyed others, will 
 return upon themselves, according to their quantity and quality: 
 v. 7, “ How much she hath glorified herself and lived deliciously, 
 so much torment and sorrow give her,” signifies that in propor¬ 
 tion to their elatedness of heart from dominion, and according 
 to their exaltation of mind and body resulting from riches, so 
 they experience internal grief after death, in consequence of 
 falling from power and becoming contemptible, and of being re¬ 
 duced to indigence and misery: “For she saith in her heart, I sit 
 a queen, and am no widow, and shall see no sorrow,” signifies 
 that these things befall them, because from elatedness of heart 
 over dominion, and exultation of mind over riches, they are in 
 full trust and confidence that they shall reign for ever, and be 
 their own protector, and that they can never be deprived <ff 
 131 
 
THE APOCALYPSE KEVEALED. [Chap. Xvifi. 
 
 their power and possessions: v. 8, “ Therefore in one clay shall 
 her plagues come, death, and sorrow, and famine,” signifies that 
 therefore at the time of the last judgment, the punishment of 
 the evils they have committed shall return upon them, namely, 
 death, which is infernal life, and intestine grief in consequence 
 of their fall from power; sorrow, which is internal grief through 
 being reduced from a state of opulence to want and misery; and 
 famine, which is the deprivation of the understanding of all 
 truth : “And she shall be utteily burned with fire, for strong is 
 the Lord God who judgeth her,” signifies that they will enter¬ 
 tain hatred against the Lord, and against his heaven and church, 
 because they will then see that the Lord alone governs and reigns 
 over all things in heaven and earth, and not any man in the 
 Jeast degree from himself: v. 9, “And the kings of the earth, 
 who have committed whoredom and lived deliciously with her, 
 shall bewail her, and lament for her, when they shall see the 
 smoke of her burning,” signifies the interior grief of those who 
 were in superior dominion and its delights, by means of the fal¬ 
 sified and adulterated truths of the Word, which constitute the 
 holy things of the church, when they see those holy tilings con¬ 
 verted into such as are profane: v. 10, “ Standing afar off, for 
 fear of her torment, saying, Alas, alas, that great city Babylon, 
 that mighty city ! for in one hour is thy judgment come,” sig¬ 
 nifies their fear of punishment, and then grievous lamentation 
 that this religion, so strongly fortified, could be subverted so 
 suddenly and so totally, and they themselves might perish: v. 
 11, “And the merchants of the earth shall weep and mourn over 
 her; for no one buyetli their merchandise any more,” signifies 
 the grief of those of the inferior orders who minister and gain 
 by holy things, by reason that after the destruction of Babylon, 
 they cannot make a profit of these things as before: v. 12, “The 
 merchandise of gold, and silver, and of precious stones, and of 
 pearls,” signifies that they no longer possess these things, because 
 they are not in possession of the spiritual goods and truths to 
 which such things correspond: “And of fine linen, and of purple, 
 and of silk, and of scarlet,” signifies that they no longer possess 
 these things, because they are not in possession of the celestial 
 goods and truths to which such things correspond: “ And all 
 thyine wood and every vessel of ivory,” signifies that they no 
 longer possess these, because they are not in possession of the 
 natural goods and truths to which such things correspond: “And 
 every vessel of most precious wood, and of brass, and of iron, 
 and of marble,” signifies that they no longer possess these things, 
 because they are not in possession of the scientific goods and 
 truths in matters relating to the church, to which such things 
 correspond : v. 13, “ And cinnamon, and perfumes, and oint¬ 
 ment, and frankincense,” signifies that they have no longer any 
 worship originating from spiritual goods and truths, because they 
 132 
 
Chap, xviii.] the apocalypse revealed. 
 
 have nothing inwardly in worship that corresponds to the above- 
 mentioned things : “ And wine, and oil, and fine flour, and 
 wheat,” signifies that they have no longer any worship originat¬ 
 ing in celestial truths and goods, because they have nothing in¬ 
 wardly in worship that corresponds to the things here mentioned: 
 “ And cattle, and sheep,” signifies that they have no longer any 
 worship originating in external or natural goods and truths of 
 the church, because they have nothing inwardly in worship that 
 corresponds to the things here mentioned : “ And of horses, and 
 of chariots, and of bodies and souls of men,” signifies all these 
 things according to the understanding of the Word and doctrine 
 thence derived, and according to the goods and truths of its 
 literal sense, which they do not enjoy on account of their having 
 falsified and adulterated them : v. 14, “ And the fruits that thy 
 soul lusted after are departed from thee, and all things dainty 
 and splendid are departed from thee, and thou shalt find them 
 no more at all,” signifies that all the beatitudes and felicities of 
 heaven, even those of an external nature, such as they covet, 
 will entirely flee from them, and no longer appear, because they 
 have no celestial and spiritual affections of good and truth among 
 them : v. 15, “ The merchants of these things, who were made 
 rich by her, shall stand afar off for fear of her torment, weeping 
 and wailing,” signifies the state before cfamnation, and then fear 
 and lamentation of those who have acquired gain by various dis¬ 
 pensations and promises of heavenly joys : v. 16, “ And saying, 
 Alas, alas, that great city that was clothed in fine linen, and 
 purple, and scarlet, and decked with gold, and precious stones, 
 and pearls! (v. IT,) For in one hour are so great riches come to 
 nought,” signifies grievous lamentation that their magnificence 
 and lucrative revenues are so suddenly and totally destroyed : 
 “ And every shipmaster, and all the company in ships, and sail¬ 
 ors, and as many as ply the sea,” signifies those who are called 
 the laity, as well in higher as in lower situations of dignity, even 
 to the common people, who are attached to that religion, and 
 love and kiss it, or acknowledge it in their hearts, and venerate 
 it: “ Stood afar off, (v. 18,) and cried when they saw the smoke of 
 her burning, saying, What city is like unto this great city,” sig¬ 
 nifies, in a remote state, their mourning over the condemnation 
 of that religion, which they thought superemuient above every 
 religion in the world : v. 19, “ And they cast dust on their heads, 
 and cried, weeping and wailing, saying, Alas, alas, that great 
 city,” signifies their interior and exterior grief and mourning, 
 which is lamentation, that so eminent a religion should be so 
 totally destroyed and condemned : “ Wherein were made rich 
 all that had ships in the sea, by reason of her costliness! for in 
 one hour is she made desolate,” signifies by reason that, through 
 the holy things of that religion, all who were willing to buy, had 
 propitiation, and for worldly and temporal riches received celes- 
 133 
 
THE APOCALYPSE REVEALED. [Cliap. XVlii. 
 
 tial and eternal riches: v. 20, “ Rejoice over her, O heaven, and 
 ye holy apostles and prophets, for God hath executed your judg¬ 
 ment upon her,” signifies that the angels of heaven and men of 
 the church, who are in goods and truths derived from the Word, 
 now rejoice in their hearts, because they are removed and re¬ 
 jected who are in the evils and falses of that religion: v. 21, 
 “And a mighty angel took up a stone like a great millstone, and 
 cast it into the sea, saying, Thus with violence shall that great 
 city Babylon be thrown down, and shall be found no more at all,” 
 signifies that by the Lord’s strong influx out of heaven, that reli¬ 
 gion, together with all its adulterated truths of the Word, will 
 be cast headlong into hell, and never appear in the sight of angels 
 any more : v. 22, “ And the voice of harpers, and of musicians, 
 and of pipers, and of trumpeters, shall be heard no more at all 
 in thee,” signifies that among them there will not be any affec¬ 
 tion of spiritual truth and good, nor any affection of celestial 
 good and truth : “ And no craftsman, of whatsoever craft he be, 
 shall be found any more in thee,” signifies that they who are in 
 that religion from doctrine, and from a life according thereto, 
 have not any understanding of spiritual truth, and therefore 
 neither any thought of spiritual truth, so far as depends upon 
 themselves: “ And the sound of a millstone shall be heard no 
 more at all in thee,” signifies that they who are in that religion 
 from doctrine, and from a life according thereto, make no in¬ 
 quiry, examination, and confirmation of spiritual truth, because 
 the falsity which has been received, and confirmed, and thus 
 implanted, stands in the way : v. 23, “ And the light of a candle 
 shall shine no more at all in thee,” signifies that they who are 
 in that religion from doctrine, and from a corresponding life, 
 have not any illumination from the Lord, and consequent per¬ 
 ception of spiritual truth ; “ And the voice of the bridegroom 
 and of the bride shall be heard no more at all in thee,” signifies 
 that with those who are in that religion from doctrine, and from 
 a life according thereto, there is no conjunction of good and 
 truth which constitutes the church : “For thy merchants were 
 the great men of the earth,” signifies that the superiors in their 
 ecclesiastical hierarchy are such, because by means of the various 
 and even arbitrary rights left them in the statutes of their order, 
 they traffic and make gain: “For by thy sorcery were all nations 
 deceived,” signifies their abominable arts and schemes, whereby 
 they have diverted the minds of all from the holy worship of the 
 Lord to the profane worship of living and dead men and of idols: 
 v. 24, “And in her was found the blood of prophets, and of 
 saints, and of all that were slain upon the earth,” signifies that 
 from the religion which is meant by the city of Babylon, there 
 is an adulteration and profanation of every truth of the Word, 
 and consequently of the church, and that false principles have 
 emanated thence throughout the whole Christian church. 
 
 134 
 
THE APOCALYPSE KEVEALED. 
 
 753, 754 
 
 T. 1 .] 
 
 THE EXPLANATION. 
 
 753. And after these things I saw , signifies a manifestation 
 concerning the destruction and condemnation of those who were 
 of the Roman Catholic religion, and exercised power over the 
 holy things of the church and heaven, from a desire of ruling 
 over all, and possessing all the goods of others. These things 
 are here signified by “ after these things I saw,” because these 
 are what are treated of in this chapter. The tenets of that re¬ 
 ligion are prefixed to this work, in order that they who are in 
 illumination from the Lord, may see that they have a view to 
 nothing else but dominion over the souls of men, to the end 
 that they may be worshipped as gods, and may alone possess the 
 goods of the whole world ; and as this, and not the salvation of 
 souls, was the end, they could not derive their tenets from any 
 other source than from hell; for they could not derive them 
 from heaven, that is, from the Lord, but from themselves, be¬ 
 cause they had transferred to themselves all things belonging to 
 the Lord. What can be more detestable than to divide the 
 body and blood of the Lord, or the bread and wine, in the holy 
 supper, manifestly contrary to its institution, and this under 
 feigned pretences, and solely for the sake of the daily and 
 nightly sacrifices of the mass, by which they amass worldly 
 wealth ? What can be more detestable than to worship dead 
 men with divine invocations, to fall down upon their knees be¬ 
 fore their images, and with holy reverence to kiss them, yea, 
 and their bones and relics, and thus to divert the people from 
 divine worship, and to introduce them unto profane worship, 
 and this also for the sake of lucre ? What can be more detest¬ 
 able than to make divine worship on Sundays and festivals to 
 consist in masses not understood, thus in externals which are 
 of the body and its affections, without internals which are of 
 the mind and its affections, and to ascribe to the former all holi¬ 
 ness, and thereby to keep all in ignorance and in a blind faith, 
 that they may exercise rule and make gain ? What can be 
 more detestable than to transfer all the Lord’s divine power to 
 themselves, which is nothing less than to remove the Lord from 
 his throne and place themselves upon it? What can be more 
 detestable than to take the Word, which is divine truth itself, 
 from the laity and common people, and in its stead to issue forth 
 edicts and tenets, in which there is scarcely a single genuine 
 truth of the Word ? These are the things which are treated of 
 in this chapter of the Apocalypse. 
 
 754. An angel came down from heaven , having great power / 
 and the earth was lightened with his glory , signifies strong in¬ 
 flux from the Lord out of heaven by divine truth, whereby his 
 church was in celestial light. By an angel is signified the Lord : 
 
 .35 
 
THE APOCALYPSE REVEALED. 
 
 755, 756 
 
 [Chap, xviii. 
 
 by an angel coming down from heaven is signified the Lord’s 
 influx out of heaven; by having great power is signified strong 
 influx; by the earth being lightened with his glory is signified 
 that the church was in celestial light from the Lord by divine 
 truth. That by an angel and angels in the Word is meant the 
 Lord, may be seen, n. 258, 344, 465, 649, 657, 718; by coming 
 down is signified to flow in, because it is said of the Lord ; 
 that by the earth is signified the church, see n. 285, 721; that 
 glory is predicated of divine truth, and signifies it, n. 249, 629. 
 It is called divine truth in celestial light, because divine truth 
 proceeding from the Lord is the light of heaven, which illumi¬ 
 nates the angels, and constitutes their wisdom. The reason 
 why the Lord’s influx by divine truth, and the consequent illu¬ 
 mination of the church, are now spoken of, is, because by means 
 of that influx they who are in falses are separated from those 
 who are in truths, and also because by the light of truth falses 
 appear according to their real quality. 
 
 755. And he cried mightily with a great voice , saying , Baby¬ 
 lon the great is fallen, is fallen, signifies that he made it known, 
 that by the divine power of the Lord, all who were in that reli¬ 
 gion, and at the same time in the love of dominion, were de¬ 
 stroyed in the spiritual world, and in consequence cast into their 
 respective hells. That this is the signification of these words, 
 may appear from the work concerning the Last Judgment and the 
 Destruction of Babylon, published in London, anno 1758, where 
 its destruction is described from n. 53—64. From which it may 
 be seen, that they of that religion, who from the heat of self- 
 love exercised dominion over the holy and divine things of the 
 Lord, which relate to heaven and the church, and who were 
 mere idolaters, were destroyed and cast into hell; but that they 
 of the same religion who lived according to the precepts of the 
 decalogue, by shunning evils as sins, and at the same time 
 looked up to the Lord, were saved, may be seen in the Continua¬ 
 tion concerning the Last Judgment and the Spiritual World, n. 
 58 ; to which it is unnecessary to add any thing more. The like 
 is said of Babylon in Isaiah: “A lion cried upon the watch- 
 tower, and said, Babylon is fallen, is fallen, and all the graven 
 images of her gods he hath broken unto the ground,” xxi. 8, 9. 
 They of that religion, who are of like characters with the above 
 described, since the last judgment, are collected together, and 
 are sent from time to time to their like. 
 
 756. And is become the habitation of demons, signifies that 
 their hells are hells of the lusts of dominion from the heat of 
 self-love, and of the lusts of profaning the truths of heaven from 
 the spurious zeal of that love. By demons are signified concu¬ 
 piscences of evil, n. 458 ; and, also, the lusts of falsifying truths ; 
 but demons, like lusts, are of several kinds; the worst are those 
 who are lusts exercising dominion, from the heat of self-love, 
 
 136 
 
v. 1, 2.] 
 
 THE APOCALYPSE REVEALED. 
 
 757 
 
 over the holy things of the church and over heaven ; and as 
 this love of sovereignty reigns in their hearts, they are also the 
 lusts of profaning the truths of heaven from the spurious zeal 
 of that love. And since they, on their becoming demons, as 
 is the case after death, know that the Lord only rules over hea¬ 
 ven and earth, they become hatreds against him, insomuch that 
 after the lapse of an age they cannot endure to hear him named. 
 From these considerations it is evident, that by Babylon becom¬ 
 ing the habitation of demons, is signified that their hells are 
 hells of the lusts of dominion, originating from the heat of self- 
 love, and of the lusts of profaning the truths of heaven from 
 the spurious zeal of that love. It is not known in the world, 
 that all after death become affections of the love which reigns 
 within them : they who have looked up to the Lord and to 
 heaven, and at the same time have shunned evils as sins, be¬ 
 come good affections ; but they who have looked only to them¬ 
 selves and the world, and have shunned evils not because they 
 were sins, but only as injurious to their honour and character, 
 become evil affections, which are concupiscences. These affec : 
 tions appear to the life, and are perceived in the spiritual world; 
 whereas the thoughts only which proceed from affections appear 
 in the natural world. Hence it is, that man does not know that 
 hell resides in the affections of the love of evil, and heaven in 
 the affections of the love of good ; and the reason why he does 
 not perceive this, is, because the lusts of the love of evil, owing 
 to their being hereditary, are delightful in the will, and thence 
 pleasant in the understanding: and man does not reflect upon 
 that which is delightful and pleasant, because it carries his mind 
 along, just as the current of a river carries a ship ; wherefore, 
 they who are immersed in those delights and pleasures cannot 
 arrive at the delights and pleasures of the affectio'ns of the love 
 of good and truth, otherwise than after the manner of those who 
 with a strong arm ply their oars against the tide: but the case 
 is different with such as have not immersed themselves so deeply. 
 
 757. And the hold of every unclean spirit , and a cage of 
 every unclean and hateful bird, signifies that the evils of the will 
 and thence of the actions, and the falses of the thoughts and thence 
 of the deliberations of such as are in those hells, are diabolical, 
 because they are turned away from the Lord to themselves. By 
 a hold is signified hell, this being a place or state of confine¬ 
 ment ; by a spirit is signified all that relates to affection and will, 
 and thence to action; and by a bird is signified all that relates 
 to thought or understanding, and thence to deliberation, for which 
 reason, by a foul spirit and an unclean bird are signified all the 
 evils which pertain to the will and consequent actions, and all 
 the falses which pertain to the thought and consequent deliber¬ 
 ations ; and as these exist in hell among them, therefore it signi¬ 
 fies that they are diabolical; and as they are turned away from 
 137 
 
THE APOCALYPSE REVEALED. 
 
 w 
 
 [Chap, xviii. 
 
 the Lord to themselves, it is also called a hateful bird. Babel is 
 described in the prophets by the like expressions ; as in Isaiah: 
 “ And Babylon shall be as when God overthrew Sodom and Go¬ 
 morrah. It shall never be inhabited, neither shall the Arabian 
 pitch tent there ;—but the wild beasts of the desert shall lie there, 
 and their houses shall be full of dolefal creatures , and owls shall 
 dwell there, and satyrs shall dance there. And the wild beasts 
 of the islands shall cry in their desolate houses, and dragons in 
 their pleasant palaces,” xiii. 19—22. In the same prophet: 
 “ I will cut off from Babylon the name and remnant:—I will 
 also make it a possession for the bitternf xiv. 22, 23. And in 
 Jeremiah : “ In Babylon shall dwell the wild beasts of the desert 
 with the wild beasts of the islands and the owls.—As God over¬ 
 threw Sodom and Gomorrah, and the neighbouring cities thereof, 
 so shall no son of man dwell there,” 1. 39, 40. From which it 
 is evident, that by a hold of every foul spirit, and a cage of every 
 unclean and hateful bird, is signified that the evils of the will 
 and consequent actions, and the falses of the thoughts and con¬ 
 sequent deliberations, of such as are in those hells, are diaboli¬ 
 cal, because they are turned away from the Lord to themselves. 
 That a bird signifies such things as pertain to the understanding 
 and thought, and thence to deliberation, in both senses, as well 
 evil as good, is evident from the Word. They occur, in a bad 
 sense, in the following places: “And in the midst of the week 
 he shall cause the sacrifice and the oblation to cease, and for the 
 overspreading of abominations he shall make it desolate , even 
 until the consummation, and that determined shall be poured 
 upon the desolate ,” Dan. ix. 27. “ But the cormorant and the 
 
 bittern shall possess it, the owl also and the raven shall dwell in 
 it,” Isaiah xxxiv. 11. Nothing but infernal falses are signified 
 by the wild beasts of the deserts and of the islands, and by the 
 owls and dragons, in the above-cited passages, or by “the fowls 
 which came down upon the carcasses, which Abram drove 
 away,” Gen. xv. 10. By “ the fowls to which their carcasses 
 were to be given for food,” Jerem. vii. 33 ; xv. 3 ; xvi. 4 ; xix. 7 ; 
 xxxiv. 20 ; Ezek. xxix. 5 ; Psalm lxxix. 1, 2 ; or by “ tli s fowls 
 which devour what is sowed,” Matt. xiii. 3, 4. In a good sense, 
 in the following passages : “ Let creeping things and flying fowl 
 praise the name of Jehovah,” Psalm cxlviii. 10. “And in that 
 day will I make a covenant for them with tli q fowls of heaven 
 and with the creeping things of the ground,” Hosea ii. 18. 
 “Ask now the beasts and they shall teach thee, and the fowls 
 of the air and they shall tell thee ; Who knoweth not in all these 
 that the hand of Jehovah hath wrought this!” Job xii. 7—9. 
 “I beheld, and lo, there was no man, all the birds of the heavens 
 were fled,” Jerem. iv. 24—26. “Both th e fowl of the heavens 
 and the beasts are fled ;—And I will make Jerusalem heaps, and 
 a den of dragons,” Jerem. ix. 9, 10; xii. 9. “ Because there 
 
 138 
 
THE APOCALYPSE REVEALED. 
 
 758 
 
 7 . 2, 3.] 
 
 is no truth, nor mercy, nor knowledge of God,—Therefore shall 
 the land mourn—-with the beasts of the field and with the fowls 
 of heaven,” Hosea iv. 1—3. “ 1 am God,—Calling a ravenous 
 bird from the east, the man that executeth my counsel from a far 
 country,” Isaiah xlvi. 9,11. “ Behold, the Assyrian was a cedar 
 
 in Lebanon,—all the fowls of heaven made their nests in his 
 boughs, and under his sliadow dwelt all great nations,” Ezek xxxi. 
 5, 6. The like is said of Ashur as a cedar, and of birds or fowls ir 
 other places ; as in Ezek. xvii. 23 ; Dan. iv. 7—18 ; Matt. xiii. 
 31,32 ; Mark iv. 32 ; Luke xiii. 19. u Speak unto every feathered 
 fowl , and to every beast of the field, Come to my sacrifice upon 
 the mountains of Israel:—And I will set my glory among the 
 heathen,” Ezek. xxxix. 17, 21 ; Apoc. xix. 17. And again, in Isa. 
 xviii. 1, 6 ; Ezek. xxxvii. 20 ; Hosea ix. 11; xi. 9,11; Zephan. i. 
 3 ; Psalm viii. 7—9 ; Psalm 1.11; Psalm civ. 11,12. That birds 
 signify such things as relate to the understanding, and thence 
 to the thought and deliberation, appears manifestly from the 
 birds in the spiritual world, where there are also seen birds of 
 every genus and species ; in heaven, such as are most beauti¬ 
 ful, birds of paradise, turtle doves and pigeons ; in hell, dra¬ 
 gons, owls, screech-owls, and the like, all which are lively re¬ 
 presentations of thoughts proceeding from good affections in 
 heaven, and of thoughts proceeding from evil affections in hell. 
 
 758. For all nations have drunk of the wine of the wrath 
 of her whoredom , and the kings of the earth have committed 
 whoredom with her , signifies that they fabricated abominable 
 tenets, which are the adulterations and profanations of what is 
 good and true in the Word, and caused all who were born and 
 educated in the kingdoms under their dominion to imbibe them. 
 That this is the signification of these words may appear from the 
 explanation above, in n. 631, 632, and n. 720, 721, where similar 
 expressions occur, to which there is no need of adding more, ex¬ 
 cept that the like is said of Babel in Jeremiah : “Babylon hath 
 been a golden cup in Jehovah’s hand, that made all the earth 
 drunken ; the nations have drunken of her wine , therefore the 
 nations are mad,” li. 7. “ And Babylon shall be for a hissing. 
 
 —In their heat I will make their feasts, and I will make them 
 drunken , that they may rejoice, and sleep a perpetual sleep, and 
 not wake,” li. 37, 39. By the wine which they drink, and with 
 which they are intoxicated, are signified their tenets, the abomi¬ 
 nable nature of which maybe seen above, n. 754 ; among them 
 is This abominable one, viz., that works, done according to their 
 doctrinals, constitute merit, by transcribing the merit and right¬ 
 eousness of the Lord into such works, and thus into themselves, 
 when nevertheless the all of charity and the all of faith, or every 
 good and truth, is from the Lord, and what is from the Lord 
 remains the Lord’s in those who are recipients ; for what is from 
 the Lord is divine, and can never become the property of man. 
 
 139 
 
759 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap, xviii. 
 
 What is divine maybe in man, but not in his proprium, for the 
 proprium of man is nothing but evil, wherefore he who attaches 
 what is divine to himself as his own, not only detiles, but also 
 profanes it; for what is divine from the Lord is exquisitely sep¬ 
 arated from the proprium of man, and is elevated above it, and 
 never immersed in it. But inasmuch as they transferred every 
 thing divine in the Lord to themselves, and thus appropriated 
 it, it flows like bituminous water, during a shower of rain, from 
 a spring of bitumen. It is the same with this tenet, that justi¬ 
 fication is real sanctification, and that their saints are holy in 
 themselves, when, nevertheless, the Lord only is holy, Apoc. 
 xv. 4. More may be seen on the subject of merit in the work 
 on The New Jerusalem and its Heavenly Doctrine , n. 150—- 
 158. 
 
 759. And the merchants of the earth are waxed rich through 
 the abundance of her delicacies , signifies the superior and infe¬ 
 rior orders in that hierarchy, who by the dominion over holy 
 things aspire to divine majesty and super-royal glory, and con¬ 
 tinually aim at establishing them by multiplying monasteries 
 and possessions under them, and by treasures which they collect 
 and accumulate from the world to no purpose, and thus procure 
 to themselves corporeal and natural pleasures, by having celes¬ 
 tial and spiritual dominion attributed to them. By the merchants 
 of Babylon, no others can be meant than those of the superior 
 and inferior orders in their ecclesiastical hierarchy, because in 
 ver. 23 of this chapter it is said, that they are the great men of 
 the earth; and by the abundance of her delicacies through which 
 they are waxed rich, no other things can be meant than the dog¬ 
 matical tenets by which, as means, they acquire dominion over 
 the souls of men, and thus, also, over their possessions and 
 wealth ; that they collect these for no purpose, and fill their trea¬ 
 sures with them, is well known ; and, likewise, that they make 
 a traffic of the holy things of the church, since by offerings and 
 gifts made to monasteries, and to their saints and images, and 
 by masses, indulgences, and various dispensations, they sell sal¬ 
 vation, or, what is the same thing, heaven. Who cannot see, 
 that if the papal dominion had not received a check at the time 
 of the reformation, they would have amassed together the pos¬ 
 sessions and riches of every kingdom in Europe, and in this case 
 would have become sole lords, and the rest, servants ? Have 
 they not derived from former ages, when they had power over 
 emperors and kings, whom they could excommunicate and de¬ 
 throne for disobedience, their principal opulence ; and have 
 they not annual revenues which are still immense, together with 
 treasuries full of gold, silver, and jewels? The like barbarous 
 dominion still dwells in the minds of many of them, being kept 
 within bounds solely by the fear of losing what power they have, 
 by attempting to extend it any further. But what use do they 
 140 
 
V. 3, 4 J 
 
 THE ArOCALYPSE REVEALED. 
 
 760 
 
 make of these vast revenues, treasures, and possessions, except 
 to pamper and gratify their pride, and to confirm their power 
 and dominion to eternity? From these considerations it may 
 appear, what is here signified by the merchants of the earth, 
 who are waxed rich through the abundance of the delicacies of 
 Babylon. They are also called merchants in Isaiah : “The in¬ 
 habitants of Babylon shall be as stubble, the fire shall burn them, 
 they shall not deliver themselves from the power of the flame; 
 —even thy merchants from thy youth,” xlvii. 14, 15. To mer¬ 
 chandise and trade, in the Word, signifies to procure spiritual 
 riches, which are the knowledges of things true and good, and, 
 in the opposite sense, the knowledges of things false and evil, 
 and by the latter to gain the world, and by the former to gain 
 heaven ; for which reason the Lord compared “ the kingdom of 
 heaven to a merchant-man seeking goodly pearls," Matt. xiii. 
 45, 46. And the members of the church to servants, “ to whom 
 were given talents to trade with and make profit,” Matt. xxv. 
 14—20. And to whom there were given ten pounds, which 
 they were in like manner to trade and make profit with, Luke 
 xix. 12—26. And since by Tyre is signified the church with 
 respect to the knowledges of things true and good, therefore 
 her trade and merchandise are treated of throughout the whole 
 of the twenty-seventh chapter of Ezekiel; and it is said of her, 
 “ With thy wisdom and with thine understanding thou hast got¬ 
 ten thee gold and silver into thy treasures :—By thy great wis¬ 
 dom and by thy traffic thou hast increased thy riches,” Ezek. 
 xxviii. 4, 5. And in another place: “ Tyre is laid waste,— 
 whose merchants are princes, whose traffickers are the honour¬ 
 able of the earth,” Isaiah xxiii. 1, 8. And the perverted church 
 among the Jews in the land of Canaan is called the land of 
 traffic , Ezek. xvii. 4; xxviii. 5, 18. 
 
 760. And I heard another voice from heaven , saying , Come 
 out of her , my people, that ye be not partakers of her sins , and 
 that ye receive not of her plagues , signifies an exhortation from 
 the Lord to all, as well those who are in that religion, as those 
 who are not, to take heed not to connect themselves with it by 
 acknowledgment and affection, lest, as to their souls, they 
 should be joined with its abominations, and perish. By another 
 voice from heaven, saying, is signified an exhortation from the 
 Lord to all, as well those who are of that religion, as those who 
 are not, because it follows, “ come out of her, my people,” that 
 is, all who approach the Lord. The reason why this exhorta¬ 
 tion is from the Lord, is, because the voice was from heaven; 
 “ that ye be not partakers of her sins,” signifies to take heed 
 lest as to their souls they should be conjoined with its abomina¬ 
 tions, and inasmuch as conjunction is effected by acknowledg¬ 
 ment and affection, this also is signified. The reason why their 
 sins are abominations, is because they are so called in the fore- 
 141 
 
761, 762 THE APOCALYPSE REVEALED. [Cliap. XviiL 
 
 going chapter, verse 4; “ and that ye receive not of her plagues,’• 
 signifies lest they perish ; for by plagues are signified evils and 
 falses, and at the same time destruction by them; this is what 
 is signified by plagues above, n. 657, 673, 676; and in other 
 places. The like is said of Babylon in the Word in the follow¬ 
 ing passages : “ My people, go ye out of the midst of her , and 
 deliver ye every man his soul from the fierce anger of Jehovah, 
 and lest your heart faint, and ye fear for the rumour,” Jerem. 
 li. 45, 46. “ Flee out of the midst of Babylon , and deliver ye 
 
 every man his soul, be not cut off in her iniquity,” Jerem. li. 6. 
 “ Forsake her , and let us go every one into his own country, 
 for her judgment reacheth unto heaven, and is lifted up even to 
 the skies,” Jerem. li. 9. “ Go ye forth of Babylon , flee ye from 
 the Chaldeans, with a voice of singing; declare ye, tell this, 
 utter it even to the end of the earth; say ye, Jehovah hath re¬ 
 deemed,” Isaiah xlviii. 20, 21; Jerem. 1. 8. 
 
 761. For her sins have reached unto heaven , and God hath 
 remembered her iniquities , signifies that their evils and falses 
 infest the heavens, which the Lord will protect from their vio¬ 
 lence. By her sins have reached unto heaven, is signified that 
 their evils and falses infest the angels of heaven; by God hath 
 remembered her iniquities, is signified that the Lord will pro¬ 
 tect the heavens from their violence. The reason why this is 
 signified, is, because all things in heaven are goods and truths, 
 and all things in hell are evils and falses, and therefore the hea¬ 
 vens and hells are altogether separated, and as inversely situated 
 relatively to each other as antipodes ; therefore evils and falses 
 cannot reach to the heavens; but yet when evils and falses are 
 multiplied beyond the degrees of opposition, and thence beyond 
 due measure, the heavens are infested, and unless the Lord 
 then defends the heavens, which is effected by a stronger influx 
 from himself, the heavens suffer violence, and when this arrives 
 at its height, he then executes the last judgment, and they thus 
 are delivered. On this account it is said further on in this 
 chapter, “ Rejoice over her, thou heaven, for God hath avenged 
 you on her,” verse 20, and in the xix. chap, which comes next, 
 verses 1—9; and in Jeremiah, “Then the heaven and the earth, 
 and all that is therein, shall sing over Babylon, for the spoilers 
 shall come unto her,” li. 48. 
 
 762. Reward her even as she rewarded you , and double unto 
 her double according to her works • in the cup which she hath 
 mixed , mix unto her double , signifies just retribution and punish¬ 
 ment after death, when the evils and falses, by which they have 
 seduced and destroyed others, will return upon themselves, ac¬ 
 cording to their quantity and quality, which is called the law 
 of retaliation. Reward her as she rewarded you, signifies just 
 retribution and thus punishment after death; double unto her 
 doable according to her works, signifies that the evils, by which 
 
 142 
 
V. 4—7.] 
 
 THE APOCALYPSE REVEALED. 
 
 763 
 
 they seduced and destroyed others, will return upon them accord¬ 
 ing to their quantity and quality ; in the cup which she had 
 filled fill to her double, signifies that it will be the same in re¬ 
 gard to falses; for by cup or wine are signified falses, n. 316, 
 635, 642, 672. Nearly the same things are said of Babel in 
 the prophets : “ Recompense Babylon according to her work ; 
 according to all that she hath done, do unto her ; for she hath 
 been proud against Jehovah, against the Holy One of Israel,” 
 Jerem. i. 29. “For it is the vengeance of Jehovah; take 
 vengeance upon her; as she hath done, do unto her,” Jerem. 1. 
 15. “ O daughter of Babylon, who art to be destroyed, happy 
 
 shall he be that rewardetli thee as thou hast served us,” Psalm 
 cxxxvii. 8. It is according to the literal sense that they, whom 
 they had seduced and destroyed, were to reward them, but, ac¬ 
 cording to the spiritual sense, they were r to reward themselves, 
 because every evil carries its own punishment along with it; 
 this is similar to what is said in many parts of the Word, that 
 God will recompense and take vengeance upon the injustice ana 
 injuries done to him, and from anger and wrath will destroy 
 them, when, nevertheless, the evils themselves, which they have 
 committed against God, do this, consequently they do it to 
 themselves ; for this is the law of retaliation, which derives its 
 origin from the following divine law, “ All things whatsoever ye 
 would that men should do to you, do ye even so. to them ; for 
 this is the law and the prophets,” Matt. vii. 12; Luke vi. 31. 
 This law in heaven is the law of mutual love or charity, whence 
 there exists what is opposite in hell, in that there happens to 
 every one that which he would do to another, not that they who 
 are in heaven do it, but they who are in hell do it to themselves, 
 for the retribution of retaliation exists from the opposition to 
 that law of life in heaven, as an inherent thing in their evils. 
 By double is signified much according to quantity and quality, 
 in the following places also : “ Let them be confounded that 
 persecute me,—bring upon them the day of evil, and destroy 
 them with double destruction,” Jerem. xvii. 18 ; also much ac¬ 
 cording to the quantity and quality of their conversion from 
 evils, in these passages : “ Comfort ye my people, speak ye com¬ 
 fortably to Jerusalem, and cry unto her, that her warfare is ac¬ 
 complished, that her iniquity is pardoned, for she hath received 
 of Jehovah’s hand double for all her sins,” Isaiah xl. 1, 2. 
 “ Return you to the stronghold, ye prisoners of hope, even to¬ 
 day do I declare that I will render double unto thee,” Zech. ix. 
 12. “ For your shame ye shall have double / therefore in their 
 
 land they shall possess the double : everlasting joy shall be unto 
 them,” Isaiah lxi. 7. 
 
 763. How much she hath glorified herself, and lived deliciously, 
 so much torment and sorrow give her, signifies that in propor¬ 
 tion to their elatedness of heart resulting from dominion, and 
 143 
 
764 
 
 THE APOCALYPSE REVEALED. [Chap. XVlii. 
 
 according to their exultation of mind and body resulting from 
 riches, they experience internal grief after death, in consequence 
 of fahing from power and becoming contemptible, and being 
 reduced to indigence and misery. By how much she hath glo¬ 
 rified herself, is signified in proportion to their elatedness of 
 heart resulting from dominion, since from this they glorify them¬ 
 selves ; by how much she hath lived deliciously, is signified in 
 proportion to their exultation of mind and body on account of 
 their riches, and their consequent delights and pleasures, as 
 above,, n. 759 ; by givingher torment, is signified internal grief 
 on account of their fall from power, and consequent degrada¬ 
 tion ; their torment after death proceeds from no other source; 
 and by giving her mourning, is signified internal grief through 
 being reduced to indigence and misery, their mourning after 
 death proceeding from thence. The delight of the love of rul 
 ing grounded in self-love, over all things of the Lord, which 
 are all things of heaven and the church, is turned after death 
 into such torment; and the pleasure of the love of filling the 
 mind and body with delicacies and indulgences procured by 
 wealth, among those who are principled in the above-mentioned 
 .ove of power, is changed into such mourning ; for the delights 
 and satisfactions proceeding from various kinds of love consti¬ 
 tute the life of every one, wherefore when those delights and 
 satisfactions are converted into their opposites, the result is tor¬ 
 ment and mourning; these are the retributions and punishments 
 which are meant in the Word by torments in hell, and the 
 hatred thence derived against the Lord, and against all things 
 of heaven and the church, is meant by hell fire. The like is 
 said of Babylon in the prophets ; as, “ I will render unto Baby¬ 
 lon and to all the inhabitants of Chaldea all their evil that they 
 have done in Zion in your sight,” Jerem. li. 24. “ Because 
 
 the spoiler is come upon Babylon, for Jehovah the God of re¬ 
 compenses shall surely requite ,” Jerem. li. 5, 56. “ Thy pomp 
 
 is brought down to the grave, the worm (the torment which is 
 internal grief) is spread under thee ; for thou hast said in thine 
 heart, I will ascend into heaven, I will exalt my throne above 
 the stars of God ; I will be like the Most High : yet thou shalt 
 be brought down to hell , to the sides of the pit. They that see 
 thee shall say, Is this the man that made the earth to tremble, 
 that did shake kingdoms ?” Isaiah xiv. 11,13—16 ; speaking of 
 Lucifer, who in this passage is Babylon, as is evident from verses 
 4—22 of that chapter. 
 
 764. For she saith in her heart , I sit a queen , and am no 
 widow , and shall see no sorrow , signifies that these things be¬ 
 fall them because from elatedness of heart over dominion, and 
 exultation of mind over riches, they are in full trust and confi¬ 
 dence, that they shall reign for ever, and be their own protect¬ 
 ors, and that they can never be deprived of their power and 
 144 
 
v. 7, 8.] 
 
 THE APOCALYPSE REVEALED. 
 
 765 
 
 possessions. To say in her heart, signifies, from elatedness of 
 heart by reason of dominion, to be in full trust, as also from 
 exultation of mind on account of riches, to be in full confidence. 
 I sit a queen, signifies that they shall reign, in the present in¬ 
 stance for ever, because it follows, and shall see no sorrow; and 
 am no widow, signifies that they shall be their own protectors; 
 for by a widow is signified one who is without protection, be¬ 
 cause without a husband. The words queen and widow are 
 used, and not king and man or husband, because Babylon as a 
 church is understood ; and I shall see no sorrow, signifies that 
 they can never be deprived of those two things, viz., of power 
 and riches; that their being deprived of them is the cause of 
 mourning after death, may be seen above, n. 763. The like is 
 said of Babylon in Isaiah: “ Thou slialt no more be called the 
 lady of kingdoms. And thou saidst, I shall be a lady for ever; 
 that sayest in thine heart, I am, and none else beside me; I 
 shall not sit as a widow , neither shall I know the loss of children. 
 But these two things shall come to thee in a moment, in one day, 
 the loss of children and widowhood: they shall come upon thee 
 for the multitude of thy sorceries, and for the great abundance 
 of thine enchantments. For thou hast trusted in wickedness 
 thou hast said, None seeth me. Thy wisdom it hath perverted 
 thee; and thou hast said in thine heart, I am, and none else 
 beside me. Therefore shall evil come upon thee,” xlvii. 5, 8— 
 11. By a widow in the Word is meant one who is without pro¬ 
 tection, for in a spiritual sense, by a widow is signified one who 
 is in good and not in truth, for by a man is signified truth, and 
 by his wife, good; consequently, by a widow is signified good 
 without truth, and good without truth is without protection, since 
 truth protects good; this is the signification of a widow when 
 mentioned in the Word, as in Isaiah ix. 13, 14, 16; x. 1, 2 ; 
 Jerem. xxii. 3 ; xlix. 10,11; Lament, v. 2, 3; Ezek. xxii. 6. 7; 
 Malachi iii. 5 ; Psalm Ixviii. 5 ; cxlvi. 7—9; Exod. xxii. 20—- 
 23 ; Deut. x. 18 ; xxvii. 19 ; Matt, xxiii. 14; Luke iv. 26; xx. 47. 
 
 765. Therefore in one day shall her plagues come , death , and 
 sorrow , and famine, signifies that therefore at the time of the 
 last judgment, the punishment of the evils they have committed 
 sliali return upon them, namely, death, which is infernal life, 
 and intestine grief in consequence of their fall from power, 
 sorrow, which is internal grief through being reduced from a 
 state of opulence to w T ant and misery, and famine, which is the 
 deprivation of the understanding of all truth. By “ therefore” 
 is meant, because she hath said in her heart, I sit a queen, and 
 am no widow, and shall see no sorrow, of which above, n. 764; 
 in one day, signifies the time of the last judgment, which is 
 also called the day of judgment; by plagues are signified the 
 punishments of the evils which they committed in the world, 
 and which will then return upon them ; by death is signified in- 
 145 VOL. II.—K 
 
766 THE APOCALYPSE KEVEALED. [Chap. XVili. 
 
 fernal life, and intestine grief, in consequence of their fall from 
 power, as above, n. 764, it is called torment, concerning which 
 death something will be said presently; by sorrow is signified 
 internal grief, through being reduced from a state of opulence 
 to want and misery, as above, n. 764; by famine is signified the 
 deprivation of the understanding of all truth; into these three 
 plagues or punishments do they come who are of that religion, 
 who have ruled from self-love, and not from any love of useful¬ 
 ness, except for the sake of themselves; these are also atheists 
 at heart, since they attribute every thing to their own prudence 
 and to nature; the rest of that nation, who are like them, but 
 do not think interiorly in themselves, are idolaters. That by 
 the plague or punishment which is called famine, is meant the 
 deprivation of the understanding of all truth, may be seen above, 
 n. 323; every man, indeed, so long as he lives in the world, 
 has rationality, that is, the faculty of understanding truth; 
 this faculty continues with every man after death, but yet they 
 who, from self-love and the pride of self-derived intelligence, 
 have imbibed false principles of religion in this world, have no 
 desire to understand truth after death; and not to will or desire 
 is as not having the ability : this want of ability through the 
 absence of will or desire prevails among all such persons as are 
 above described, and is increased from the circumstance of the 
 delight of the concupiscence of falsity for the sake of dominion 
 causing them to imbibe continually new confirming falses, and 
 thus to become in point of understanding mere falsities, and to 
 remain so to eternity. Something of this kind is meant by the 
 following passage concerning Babylon in Jeremiah: “Your 
 mother shall be sore confounded; she that bare you shall be 
 ashamed; behold the hindermost of the nations shall be a 
 wilderness , a dry land , and a desert ,—Because of the wrath of 
 Jehovah it shall not be inhabited, but it shall be wholly deso¬ 
 late, every one that goeth by Babylon shall be astonished, and 
 hiss at all her plagues” 1. 12, 13. 
 
 766. And she shall he utterly burned with fire ; for strong is 
 the Lord God who judgeth her , signifies that they will entertain 
 hatred against the Lord and against his heaven and church, be¬ 
 cause they will then see that the Lord alone governs and reigns 
 over all things in heaven and earth, and not any man in the least 
 degree from himself. The fire, by which she will be burned, 
 signifies hatred against the Lord, and against his heaven and 
 church, of which see below; for strong is the Lord who judgeth 
 her, signifies because then, that is, in the spiritual world, into 
 which they enter after death, they will see that the I^ord alone 
 governs and reigns over all things in the heavens and earths, 
 and not in the least any man from himself; the reason why this 
 is signified by “for strong is the Lord God who judgeth her,” 
 is, that the Lord judges no one to hell, but such judgment 
 146 
 
v. 8, 9.] 
 
 THE APOCALYPSE REVEALED. 
 
 767 
 
 results from the man himself; for when men feel the angelic 
 sphere flowing down out of heaven from the Lord, they flee 
 away and cast themselves into hell, as may appear from what is 
 shown above, n. 233, 325, 340, 387, 502. That by fire is sig¬ 
 nified love in both senses, celestial love which is the love of the 
 Lord, and infernal love which is the love of self, see above, n. 
 468, 494; the reason why infernal fire is hatred, is, because 
 self-love hates, for all who are in that love burn with anger in 
 proportion to the degree of such love, and are full of hatred 
 and revenge against those who oppose it, and they who are of 
 Babylon, against such as deny that they ought to be worshipped 
 and adored as saints; therefore when they hear, that in heaven 
 the Lord alone is worshipped and adored, and that to worship 
 any man instead of the Lord is profane, adoration of the Lord 
 with them is turned into hatred against him, and adulteration of 
 the Word, to the end that they themselves may be worshipped, 
 becomes profanation; this, therefore, is what is signified by 
 Babylon’s being burned with fire. That to be burned with fire 
 is the punishment consequent upon the profanation of what is 
 holy, see above, n. 748. The like is meant by these words in 
 Jeremiah: “ Behold, I am against thee, O Babylon, thou de¬ 
 stroying mountain, which destroys all the earth, I will roll thee 
 down from the rocks, and will make thee a burning mountain. 
 The broad walls of Babylon shall be utterly broken, and her 
 high gates shall be burned with fire ” li. 25, 58. 
 
 767. And the Icings of the earth who have committed whore ¬ 
 dom and lived deliciously vnth her , shall bewail her , and lament 
 for her , when they shall see the smoke of her burning , signifies 
 the interior grief of those who were in superior dominion and 
 its delights, by the falsified and adulterated truths of the Word, 
 which constitute the holy things of the church, when they see 
 those holy things converted into such as are profane. This and 
 the following verse treat of the lamentation of the kings of the 
 earth, by whom are meant such as are of the supreme order, 
 who are called great men and primates; from verses 11—16 
 the lamentation of the merchants of the earth is treated of, by 
 whom are meant those of the inferior order, who are called 
 monks; from verses 17—19, the lamentation of the pilots and 
 mariners is treated of, by whom are meant those who are the 
 vehicles, as it w r ere, of importing, who are called the laity. 
 The kings of the earth are in this place treated of, by whom are 
 signified those who are of the supreme order; that by kings 
 are not meant kings, but those who are in truths derived from 
 good, aud, in an opposite sense, those who are in falses derived 
 from evil, see above, n. 483, 704, 737, 740, 720; here, there¬ 
 fore, by the kings of the earth who committed whoredom and 
 lived deliciously with the harlot, are signified those who are in 
 power and in the delights pertaining to it, by falsifying and 
 147 
 
768 THE APOCALYPSE KEVEALED. [Chap. Xviii. 
 
 adulterating the truths of the Word, especially in consequence 
 of falsifying and adulterating that truth of the Word, which the 
 Lord spake unto Peter, concerning which we shall say some¬ 
 thing presently. That to commit whoredom signifies to falsify 
 and adulterate the truths of the Word, may he seen, n. 134, 
 632, 635 ; and that to live deliciously signifies to enjoy the de¬ 
 lights of dominion, and likewise of opulence, n. 759; by their 
 bewailing and lamenting over her, are signified their interior 
 griefs; they are said to bewail and lament, because bewailing 
 relates to grief in consequence of their fall from dominion, and 
 lamentation relates to grief in consequence of the privation of 
 wealth ; and inasmuch as the grief of these is more interior than 
 that of the merchants of the earth, therefore it is said of the 
 kings of the earth, by whom are meant those of the superior 
 order, that they bewailed aud lamented, and of the merchants of 
 the earth, by whom are meant those of the inferior order, that 
 they wept and wailed; by seeing the smoke of her burning, is 
 signified when they see the falses of their religion, which are 
 falsified and adulterated truths of the Word, turned into pro¬ 
 faneness ; by smoke are signified those falses, n. 422, 452; and 
 by burning is signified what is profane, n. 766. From these 
 considerations, and from the explanation above, n. 766, it is 
 evident, that by the kings of the earth who have committed 
 whoredom and lived deliciously with her, shall bewail her and 
 mourn over her, when they see the smoke of her burning, are 
 signified the interior griefs of those who were in superior do¬ 
 minion and its delights, by means of the falsification and adul¬ 
 teration of the truths of the Word, when they see them changed 
 into such things as are profane. 
 
 768. Something shall now be said concerning that truth, 
 which the Lord sj3ake to Peter respecting the keys of the king¬ 
 dom of heaven, and the power of binding and loosing, Matt, 
 xvi. 15—20. The Roman Catholics say that this power was 
 given to Peter, and that it w*as transferred to the popes as his 
 successors, and that thus the Lord left to Peter, and to the 
 popes after him, all his power, and that they were to act as his 
 vicars upon earth; but yet from the very words of the Lord, it 
 manifestly appears, that he did not give the least degree of 
 power to Peter, for the Lord said, “ Upon this rock I will build 
 my church.” By a rock is signified the Lord as to his Divine 
 Truth, and the Divine Truth signified by a rock is that which 
 Peter confessed before the Lord spake to him, in these words: 
 Jesus said to his disciples, “ But whom say ye that I am ? And 
 Simon Peter answered and said ,—Thou art the Christ the Son 
 of the living Godf verses 15, 18; this truth it is upon which 
 the Lord builds his church, and Peter, in this case, represented 
 this truth; frmi which consideration it is plain, that the con¬ 
 fession of the Lord, as being the “Son of the living God,” and 
 148 
 
v\ 9, 10.] 
 
 THE APOCALYPSE REVEALED. 
 
 769 
 
 having power over heaven and earth, Matt, xxviii. 18, is what 
 the Lord builds his church upon, thus upon himself and not 
 upon Peter. That by a rock is meant the Lord, is a known 
 thing in the church. “ I once had a conversation in the spirit¬ 
 ual world with the Babylonian nation, respecting the keys that 
 ■were given to Peter, whether or not they believed that power 
 was transferred from the Lord to him over heaven and hell; 
 this being the fundamental tenet of their religion, they vehe¬ 
 mently insisted upon it, saying that there was no doubt of it, 
 because it is expressly declared. Upon being asked whether 
 they knew, that in every particular of the Word there is a spir¬ 
 itual sense, which is the sense of the Word in heaven? they at 
 first replied that they did not know it, but afterwards the} 7 said 
 that they would inquire, and when they inquired they were 
 instructed, that there is a spiritual sense in every particular of 
 the Word, which differs from the literal sense as that which is 
 spiritual differs from that which is natural; and they were 
 further instructed, that not any person named in the Word is 
 named in heaven, but instead thereof something spiritual is 
 there understood : lastly, they were informed that instead of 
 Peter, in the Word, the truth of the church derived from good 
 is understood; so also by a rock, which is mentioned at the 
 same time with Peter; and that from this circumstance it might 
 oe known, that no power whatever was given to Peter, but only 
 to truth derived from good, for all power in heaven is in truth 
 from good, or is from good by truth ; and since all good and all 
 truth are from the Lord, and none from man, that all power 
 belongs to the Lord. On hearing this, they said with indigna¬ 
 tion, that they desired to know whether that spiritual sense 
 existed in those words. Wherefore the Word which is in hea¬ 
 ven was given them, in which Word there is not the natural 
 but the spiritaal sense, this being for the use of the angels who 
 are spiritual, and when they read it they saw at once that Peter 
 was not mentioned there, but instead of Peter, ‘Truth derived 
 from good which is from the Lord.’ On seeing this, they re¬ 
 jected it with anger, and would have torn it to pieces almost with 
 their teeth, had it not been instantly taken from them. Hence 
 they were convinced, although unwilling to be convinced, that 
 that power belongs to the Lord alone, and not in the least 
 degree whatever to any man, inasmuch as it is a divine power.” 
 
 769. Standing afar off for fear of her torment , saying , Alas , 
 alas, that great city Babylon , that mighty city ! for in one hour 
 is thy judgment come , signifies their fear of punishment, and 
 grievous lamentation at the same time that this religion, so 
 strongly fortified, could be subverted so suddenly and so totally, 
 and that they themselves might perish. To stand afar off for 
 fear of her torment, signifies a state as yet remote from the 
 state of those who are under condemnation already, because in 
 149 
 
no 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap, xviii. 
 
 fear of torment, as will be seen presently; alas, alas, signifies 
 grievous lamentation ; that alas signifies lamentation over cala¬ 
 mity, unhappiness, and damnation, may be seen above, n. 416, 
 hence Alas, alas! signifies*grievous lamentation; by that great 
 city Babylon is signified that religion in this passage, as above, 
 n. 751. Babylon is spoken of as a woman and a harlot, because 
 it is said her torment / by that mighty city is signified that re¬ 
 ligion so well fortified; in one hour is thy judgment come, sig¬ 
 nifies that there should be a possibility of its being so suddenly 
 subverted, and that they themselves might perish ; in one hour, 
 signifies so suddenly; and by judgment is signified the sub¬ 
 version of their religion and the destruction of those who had 
 committed whoredom and lived deliciously with that harlot, 
 such being here treated of; that they were destroyed at the 
 last judgment may be seen in a small tract on The Last Judg¬ 
 ment and the Destruction of Babylon , published in London in 
 the year 1758 ; for what is here said relates to that destruction. 
 The reason why standing afar off for fear of her torment, signi¬ 
 fies a state as yet remote from the state of those who are in con¬ 
 demnation, as being in fear of torment, is, because by afar off 
 is not meant remoteness of space, but remoteness of state, when 
 any one is in fear of punishment, for so long as a man is in a 
 state of fear, he sees, weighs, and laments: remoteness of state, 
 which is remoteness in a spiritual sense, is also signified by afar 
 off in other parts of the Word, as in these passages: “ Hear, ye 
 that are far off\ what I have done, and ye that are near , acknow¬ 
 ledge my might,” Isaiah xxxiii. 13. “ Am I a God at hand , 
 
 and not a God afar off ?” Jerem. xxiii. 23. “ The people 
 
 found grace in the wilderness, even Israel,—Jehovah hath ap¬ 
 peared to me from afo.r off,” Jerem. xxxi. 2, 3. “Bring my 
 sons from afarf Isaiah xliii. 6. “ Hearken ye people from 
 
 farf Isaiah xlix. 1, 2. “ And he will left up an ensign to the 
 
 nations from afarf Isaiah v. 26 ; besides other places, as Jerem. 
 iv. 16 ; xxv. 26 ; Zecliar. vi. 15; where by nations and peojfie 
 from afar off, are meant those who are more remote from the 
 truths and goods of the church. In common discourse also 
 relations are said to be near, and the more remote in affinity 
 are said to be distant. 
 
 770. That religion is called a strong city because it had 
 strongly fortified itself, for it had fortified itself not only by the 
 multitude of nations and people that acknowledged it, but also 
 by many other things ; as by a plurality of monasteries, and by 
 the armies of monks they contain; this expression is used be¬ 
 cause they call their ministry their soldiery; by the possession 
 of wealth beyond measure and satiety ; also by the tribunal of 
 the inquisition; and likewise by threats and terrors, especially 
 in regard to purgatory, into which they say every one enters ; 
 by the extinction of the light of the Gospel, and consequent 
 150 
 
7 . 10, 11.] 
 
 THE APOCALYPSE REVEALED. 
 
 771 
 
 blindness in tilings of a spiritual nature, which is effected by 
 prohibiting and preventing the people from reading the AVord ; 
 oy masses uttered in a language unknown to the vulgar; by 
 various external formalities; by the worship of the dead and 
 of images, to which the common people are prone, when kept 
 in ignorance of God ; also by various external pomps ; that by 
 means of these contrivances they may be kept in a corporeal 
 belief of the sanctity of all things belonging to that religion. 
 Hence it is that they are in total ignorance of what lurks in¬ 
 wardly in that religion; when yet its nature is altogether such 
 as is described above in these words: “ And the woman was 
 arrayed in purple and scarlet, and decked with gold, and pre¬ 
 cious stones, and pearls, having a golden cup in her hand full 
 of abominations and filthiness of her whoredom,” Apoc. xvii. 
 4. But although Babylon had so fortified herself, and in like 
 manner in the spiritual world also, of which below, n. 772, yet 
 at the day of the last judgment she was totally destroyed. 
 Concerning her devastation, Jeremiah thus prophesied : 
 “Though Babylon should mount up to heaven, and though she 
 should fortify the height of her strength, yet from me shall 
 spoilers come” li. 53. “ The mighty men of Babylon have for¬ 
 
 borne to fight, they have remained in their holds : their might 
 hath failed, they have burned her dwelling-places , her bars are 
 broken • the city is taken at one end. The wall of Babylon also 
 shall fall” li. 30, 31, 44. “Babylon is suddenly fallen and 
 destroyed: howl for her, take balm for her pain, if so be she 
 may be healed,” li. 8. 
 
 771. And the merchants of the earth shall weep and mourn 
 over her j for no one buyeth their merchandise any more, signi¬ 
 fies the grief of those of the inferior orders who minister and 
 gain by "holy things, because after the destruction of Babylon 
 their religious tenets are not acknowledged to be sacred, but to 
 be adulterated and profaned goods and truths of the AVord, and 
 thence of the church, and thus they cannot any longer make a 
 profit of them as before. By merchants are meant those of the 
 inferior orders in their ecclesiastical hierarchy, because by the 
 kings of the earth, before treated of, are meant those of the 
 superior orders, as may be seen above, n. 767; therefore by 
 merchants of the earth are signified they who are in the ministry 
 and make money of things holy; by weeping and mourning is 
 signified their sorrow, as above, n. 767; by their merchandise 
 are signified things of a sacred or religious nature, with which 
 they traffic and make a gain; by not buying them any more 
 is signified that there is no desire to possess them, seeing that 
 they are not sacred, but adulterated and profaned goods and 
 truths of the AVord, and thence of the church ; that to buy is to 
 procure for themselves, see n. 606. On this subject we read as 
 follows in Jeremiah: “O Babylon, that dwellest udoii many 
 151 
 
THE APOCALYPSE REVEALED. 
 
 [Chap, xviii. 
 
 waters, abundant in treasures, thine end is come, and the mea¬ 
 sure of thy covetousness li. 13. 
 
 772. The merchandise of gold, and of silver, and of precious 
 stones, and of pearls, signifies that they no longer possess these 
 things, because they are not in possession of the spiritual goods 
 and truths to which such things correspond. By their mer¬ 
 chandise nothing else is signified but what is here named ; for 
 that they have gold, silver, precious stones, and pearls in abun¬ 
 dance, and that they have procured these things by means of 
 their religious ceremonies, which they made sacred and divine, 
 is well known. Such things were in the possession of those 
 who were of Babylon, prior to the last judgment: for they were 
 then permitted to form, as it were, heavens to themselves, and 
 by various arts to procure such valuables from heaven, yea, to 
 fill storehouses with them, as they had done in the world; but 
 after the last judgment, when their fictitious heavens were de¬ 
 stroyed, all those things were reduced to dust and ashes, and 
 carried away by an east wind, and scattered over their hells as 
 profane dust. But on this subject read the description of those 
 events from ocular testimony in the tract concerning the Last 
 Judgment and the Destruction of Babylon. Since that overthrow 
 and their being cast into hell, they have been in so miserable o 
 state, that they do not even know what gold, silver, precious 
 stones, and pearls are: the reason is, because gold, silver, and pre¬ 
 cious stones correspond to spiritual goods and truths, and pearls 
 to the knowledges thereof; and since they are not in possession 
 of any goods and truths, nor of the knowledges of these things, 
 but instead of them possess evils and falses, and the knowledges 
 of what are evil and false, they cannot have any other than such 
 things as correspond to what they do possess, which are mat¬ 
 ters vile and disagreeable in appearance, with the exception of 
 a few shells on which they place their affections, as they had for¬ 
 merly done upon the above recited precious things. It is to be 
 observed, that in the spiritual world there exist all the objects 
 that are to be seen in the natural world,, but with this difference, 
 that all things in the spiritual world are correspondences, for 
 they correspond to the interiors of its inhabitants, being splendid 
 and magnificent with those who are in wisdom derived from 
 divine truths and goods, through the Word, from the Lord ; and 
 the contrary with those who are in a state of madness from 
 falses and evils. Such a correspondence, by virtue of creation, 
 exists when what is spiritual in the mind is let down into what 
 is sensual in the body; for which reason every one in tlie spirit¬ 
 ual world knows the quality of another, as soon as he comes 
 into his apartment. Hence it may appear, that by merchandise 
 of gold and silver, and precious stones and pearls, is signified 
 that they no longer possess these things; because they are not 
 in possession of the spiritual goods and truths, nor of the know 
 152 
 
V. 12.] 
 
 TOE APOCALYPSE REVEALED. 
 
 773, 774 
 
 ledges of wliat is good and true, to which such things corre¬ 
 spond. That gold by correspondence signifies good, and silver 
 truth, see above, n. 211, 726. That precious stones signify spir- 
 itual truth, n. 231, 540, 726. That pearls signify the know¬ 
 ledges of things good and true, n. 727. 
 
 773. And of fine linen , and of purple, and of silk , and oj 
 scarlet , signifies that they no longer possess these things, be¬ 
 cause they are not in possession of the celestial goods and truths 
 to which they correspond. By the things above mentioned, 
 namely, gold, silver, precious stones, and pearls, are signified in 
 general spiritual goods and truths, as was observed above, n. 
 772; but by these, which are fine linen, purple, silk, and scar¬ 
 let, are signified in general celestial goods and truths; for with 
 those who are in heaven and the church, there are spiritual 
 goods and truths, and there are celestial goods and truths; spir¬ 
 itual goods and truths are of wisdom, and celestial goods and 
 truths are of love, and because they are not in possession of 
 these latter goods and truths, but of the evils and falses opposite 
 to them, therefore mention is made of these latter, for they fol¬ 
 low in order. Now t inasmuch as the case is the same with 
 these as with the former, there is no need of any further ex¬ 
 planation than what may be met with in the foregoing article. 
 Wliat is signified in particular by fine linen, shall be explained 
 in the next chapter, where these words occur: “Fine linen is 
 the righteousness of the saints,” verse 8, n. 814, 815 ; that pur¬ 
 ple signifies celestial good, and scarlet celestial truth, see above, 
 n. 725: by silk is signified mediate celestial good and truth, 
 good from its softness, and truth from its shining; it is men- 
 
 ' tioned only in Ezekiel xvi. 10, 13. 
 
 774. And all thyine wood , and every vessel of ivory , signifies 
 that they no longer possess these things, because they are not 
 in possession of the natural goods and truths to which they 
 correspond. The case is the same with this passage as with 
 those explained above, n. 772, 773, only with this difference, 
 that by those things which are first mentioned are meant spir¬ 
 itual goods and truths, as above, n. 772; and by those which 
 are mentioned secondly are meant celestial goods and truths, as 
 above, n. 773; and by these now mentioned, which are thyine 
 wood and vessels of ivory, are meant natural goods and truths; 
 for there are three degrees of love and wisdom, and thence three 
 degrees of good and truth; the first degree is called celestial, 
 the second spiritual, and the third natural; these three degrees 
 exist by birth in every man, and they exist also in common in 
 heaven and in the church; which is the reason why there are 
 three heavens, the supreme, the middle, and the ultimate or 
 lowest, altogether distinct one from another according to these 
 degrees; in like manner the Lord’s church upon earth : but 
 what its quality is with those who are in the celestial degree, 
 
 153 
 
774 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap, xviii. 
 
 what with those who are in the spiritual degree, and what with 
 those who are in the natural degree, does not belong to this 
 place to explain. But the subjects are treated of at length in 
 the treatise on The Wisdom of Angels concerning the Divine 
 Love and Divine Wisdom , part the third, where degrees are 
 explained: it must suffice to observe here, that among those 
 who are of Babylon, there are neither spiritual goods and truths, 
 nor celestial goods and truths, nor even natural goods and 
 truths. The reason why spiritual things are lirst mentioned, is, 
 because many of them are capable of being spiritual, provided 
 only that in their hearts they esteem the Word as holy, accord¬ 
 ing to what they confess with their mouths; but they cannot 
 become celestial, because they do not approach the Lord, but 
 they approach and worship living and dead men: this is the 
 reason why celestial things are mentioned in the second place. 
 The reason why thyine wood signifies natural good, is, because 
 wood in the Word signifies good, and stone truth, and thyine 
 wood derives its denomination from two, and two also signifies 
 good. The reason why it signifies natural good, is, because 
 wood is not so precious or valuable as gold, silver, jewels, pearls, 
 fine linen, purple, silk, and scarlet; the same may be said of 
 stone ; and also of ivory, by which natural truth is signified. 
 The reason why ivory signifies natural truth, is, because it is 
 white, and capable of being polished, and because it is pro¬ 
 truded from the mouth of the elephant, and also constitutes his 
 strength. To the intent that ivory may denote the natural truth 
 of the good signified by thyine wood, a vessel of ivory is men¬ 
 tioned, for by a vessel is signified that which contains, in the 
 present instance, the truth that is the continent or vehicle of 
 good. That wood signifies good, may, in some measure, ap¬ 
 pear from the following passages: That the bitter waters at 
 Marah were made sweet by putting wood in them, Exod. xv. 
 25. That the tables of stone on which the law was written, 
 were deposited in the ark made of shittim wood , Exod. xxv. 
 10—16. That the temple at Jerusalem was covered with wood 
 and lined with wood , 1 Kings vi. 10, 15. That the altar in the 
 wilderness was made of wood , Exod. xxvii. 1, 6. And also 
 from these passages : “ For the stone shall cry out of the wall, 
 and the beam out of wood shall answer it,” Habak. ii. 11. “ And 
 they shall make a spoil of thy riches, and make a prey of thy 
 merchandise : and they shall lay thy stones and thy wood and 
 thy dust in the midst of the water,” Ezek. xxvi. 12. The pro¬ 
 phet was commanded “ to take one stick of wood , and write 
 upon it, For Judah and for the children of Israel his compan¬ 
 ions; then take another stick and write upon it, For Joseph the 
 stick of Ephraim ; and join them into one stick,” Ezek. xxxvii. 
 16, 17. “We have drunken another water for money; our 
 wood is sold unto us,” Lament, v. 4. “ As when a man goetli 
 
 154 
 
v. 12.] 
 
 THE APOCALYPSE liEVEALED. 
 
 into the wood with his neighbour, and the axe slippeth from the 
 wood upon his neighbour, that he die; he shall liee into a city 
 of refuge,” Deut. xix 5 ; the reason of this law is, because wood 
 signifies good, and thus that he did not kill his companion out 
 of evil or from an evil intention, but by mistake, because he was 
 principled in good ; not to mention other passages. But by 
 wood, in an opposite sense, is signified evil or what is accursed, 
 as by the making of graven images out of wood and worship 
 ping them, Deut. iv. 23—28 ; Isaiah xxxvii. 19 ; xl. 20 ; Jerem. 
 x. 3, 8; Ezek. xx. 32; also that the being hanged upon wood 
 was a curse, Deut. xxi. 22, 23. That ivory signifies natural 
 truth, may appear from the passages in which ivory is men¬ 
 tioned, as Ezek. xxvii. 6,15 ; Amos iii. 15 ; vi. 4; Psalm xlv. 8. 
 
 775. And every vessel of most precious wood , and of brass , 
 and of iron, and of marble, signifies that they no longer possess 
 these things, because they are not in possession of scientific 
 goods and truths in matters relating to the church, to which 
 such things correspond. The case is the same with this passage 
 as with those explained above, n. 772—774, with this difference, 
 that by the articles here mentioned are signified scientifics, 
 which are the ultimates of man’s natural mind, and which, dif¬ 
 fering as they do in quality, according to the essence that is 
 within them, are called vessels of most precious wood, of brass, 
 of iron, and of marble, for by vessels are signified scientifics, in 
 the present instance scientifics relating to matters of the church ; 
 these being the continents of good and truth, as vessels are the 
 continents of oil and wine. Scientifics are also of great variety, 
 and the memory constitutes their receptacle. The reason why 
 they are of great variety, is, because the interiors of man are in 
 them, they are also introduced into the memory either from 
 intellectual thought, or from hearing, or from reading, and, at 
 the same time, according to the varied perception resulting 
 from the exercise of the rational faculty; all these things exist 
 inwardly in scientifics, as is evident when they are reproduced, 
 which is the case when a man speaks or thinks. But what is 
 signified by vessels of most precious wood, of brass, of iron, and 
 ot marble, shall briefly be explained. By vessels of most pre¬ 
 cious wood are signified scientifics derived from rational good 
 and truth ; by vessels of brass are signified scientifics derived 
 from natural good ; by vessels of iron are signified scientifics 
 derived from natural truth ; and by vessels of marble are sig¬ 
 nified scientifics derived from the appearance of good and truth. 
 That wood signifies good, see above, n. 764: the reason why 
 precious wood here signifies good, and, at the same time, truth 
 rational, is, because wood signifies good, and precious is pre¬ 
 dicated of truth; for one good is signified by the wood of the 
 olive tree, another by that of the cedar tree, of the fig tree, 
 the fir, the poplar, and the oak. The reason why vessels of 
 155 
 
776 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap, xviii. 
 
 brass and iron signify scientifics derived from natural good and 
 truth, is, because all metals, such as gold, silver, brass, iron, 
 tin, and lead, in the Word, signify goods and truths; they sig¬ 
 nify because they correspond, and because they correspond they 
 exist also in heaven; for all things there are correspondences. 
 But what each particular metal signifies by correspondence, it 
 is foreign to our present purpose to confirm from the Word, 
 only that brass signifies natural good, and thence iron natural 
 truth, as may be seen from hence: “ And his feet like unto fine 
 brass , as if they were burned in a furnace,” Apoc. i. 15. That 
 Daniel “ saw a man whose feet were like in colour to polished 
 brass” Dan. x. 5, 6. That the feet of the cherubim also ap¬ 
 peared “ sparkled like the colour of burnished brass” Ezek. i. 
 7. That the feet signify what is natural, may be seen, n. 49, 
 468, 470, 510. That there was seen an angel who was “like 
 the appearance of brass,” Ezek. xl. 3. That the image which 
 Nebuchadnezzar saw, had “ the head of fine gold, his breast and 
 his arms of silver, his belly and thighs of brass , and his legs.of 
 iron,” Dan. ii. 32, 33, by which image were represented the 
 successive states of the church, called by the ancients the ages 
 of gold, silver, brass, and iron. As brass signified what is 
 natural, and the Israelitish people were merely natural, there¬ 
 fore the Lord’s natural principle was represented by the brazen 
 serpent, which they who were bit by serpents were to look up to, 
 that they might be healed, Numb. xxi. 6, 8, 9 ; John iii. 14,15. 
 That brass signifies natural good, may also be seen in Isaiah lx. 
 17; Jerem. xv. 20, 21; Ezek. xxvii. 13; Deut. viii. 7, 9; 
 xxxiii. 24, 25. 
 
 776. He who does not know what is signified by gold, silver, 
 precious stones, pearls, fine linen, purple, silk, scarlet, thyine 
 wood, vessels of ivory, most precious wood, brass, iron, marble, 
 and vessels, may be surprised that such things are enumerated, 
 and may think that words are here accumulated only for the 
 sake of exalting the subject; but from the preceding explana¬ 
 tion it may appear, that not a single word is used unnecessarily, 
 and that by those things it is fully described, that they who 
 have confirmed themselves in the tenets of that religion, are 
 not in possession of a single truth, and that if not of a single 
 truth, neither are they in possession of a single good, which is 
 really a good of the church. I have conversed with those who 
 have confirmed themselves in that religion, likewise with some 
 who were delegates at the councils of Nice, of the Later an, 
 and of Trent, who thought at first, that what they had decreed 
 were pure and sacred truths, but after being instructed, and 
 illumination being afforded them from-heaven, they acknow¬ 
 ledged that they did not see a single truth; but inasmuch as 
 they had more strongly confirmed themselves in those opinions 
 than other people, on their extinguishing their illumination, 
 156 
 
 i 
 
V. 12, 13.J 
 
 THE APOCALYPSE REVEALED. 
 
 777 
 
 which they did of themselves, they returned to their former 
 belief. They thought that those tenets more especially, to 
 which they had given their sanction in regard to baptism and 
 justification, were truths ; but nevertheless while they were 
 under illumination they saw, and in consequence of seeing they 
 acknowledged, that no one has original sin from Adam, but 
 from his own parents successively, and that it is not taken away 
 in baptism by the imputation and application of the Lord’s 
 merit; also that the imputation and application of the Lord’s 
 merit is a human fiction, this being an impossibility ; and that 
 faith is never infused into any sucking child, faith being the 
 result of the exercise of the thinking faculty. They saw further 
 that baptism is holy and a sacrament, because for a sign and 
 memorial that man is capable of being regenerated by the Lord 
 by truths from the Word; being a sign for heaven, and a me¬ 
 morial for man ; and that man is introduced by it into the 
 church, as the children of Israel were introduced by crossing 
 over Jordan into the land of Canaan, and as the inhabitants of 
 Jerusalem by the baptism of John were prepared for the recep¬ 
 tion of the Lord; for without that sign in heaven before the 
 angels, the Jews could not have subsisted and lived at the 
 coming of Jehovah, that is, of the Lord in the flesh. Similar 
 to these were the points they established in regard to justifica¬ 
 tion. That the imputation of the Lord’s merit neither exists, 
 nor is given, may be seen in the Doctrine of the New Jerusalem, 
 concerning the Lord , n. 18; and that hereditary evil, which is 
 called original sin, is not from Adaixq but from parents succes¬ 
 sively, may be seen in the Wisdom of Angels concerning the 
 Divine Providence , n. 277. What Adam signifies in the Word, 
 see n. 241 of the same work. 
 
 777. And cinnamon , and perfumes , and ointment , and 
 frankincense , signifies that they have no longer any worship 
 from spiritual goods and truths, because they have nothing in¬ 
 wardly in worship that corresponds to the above-mentioned 
 things. The foregoing verse treats of all things \v liicli relate to 
 the doctrine of the church; but this verse treats of all things 
 which relate to the worship of the church. The things relating 
 to doctrine are premised, and those relating to worship follow, 
 because by the goods and truths of doctrine the quality of wor¬ 
 ship is determined, for worship is nothing but an external act, 
 in which there should be the internal things that relate to doc¬ 
 trine, and without which worship is without its essence, life 
 and soul. Now since all things relating to doctrine have refer 
 ence to the goods which are of love and charity, and to the 
 truths which are of wisdom and faith, and as those'goods and 
 truths, according to the degrees of their order, are celestial, 
 spiritual, and natural, so also are all things of worship ; and be¬ 
 cause in the preceding verse, the spiritual things of doctrine are 
 157 
 
THE APOCALYPSE REVEALED. 
 
 778 
 
 [Chap, xviii 
 
 mentioned in the first place, so here also are the spiritual things 
 of worship, which are cinnamon, perfumes, ointment, and frank¬ 
 incense ; and the celestial things of worship are named in the 
 second place, which are wine, oil, flour, and wheat; and in the 
 third place are named the natural things of worship, which are 
 beasts and sheep ; that all these goods and truths of worship are 
 from the Word, is signified by their being the merchandise of 
 horses, of chariots, of the bodies and souls of men ; this is the 
 series of things in the spiritual sense of this verse. But by all 
 the things which are enumerated in this verse, it is to be under¬ 
 stood, in like manner as by the things which are enumerated in 
 the preceding verse, that those goods and truths are not among 
 them, because they have not among them the things which 
 correspond to them ; which is plain from what goes before, 
 where it is said, That the city Babylon shall be burnt with fire, 
 and that no one shall buy her merchandise any more, verse 8—• 
 11; and from what follows, where it is said, That all things 
 splendid and dainty are departed from her, and shall not be 
 found any more, verse 14, and that they are wasted, verses 16, 
 19. But with respect to the articles here enumerated, as cin¬ 
 namon, perfumes, ointment, and frankincense, these are named 
 from the circumstance of incense being compounded of such 
 things. That by incense is signified the worship of the Lord 
 from spiritual goods and truths, see above, n. 277, 392, and 
 that incense was pleasing because it consisted of fragrant sub¬ 
 stances which were in correspondence, n. 394; all the fragrant 
 substances, of which it was prepared, are understood by cinna¬ 
 mon, perfumes, and ointment, and their essential quality by 
 frankincense; this appears from the enumeration of the spices 
 of which it was compounded, in Moses: “ Jehovah said unto 
 Moses, Take unto thee sweet spices, stacte, onychci , and gal - 
 banum , with pure frankincense / and thou shalt make it a per¬ 
 fume, a confection after the art of the apothecary, tempered 
 together, pure and holy,” Exod. xxx. 34—37; of these was in¬ 
 cense composed, by which was signified worship derived from 
 spiritual goods and truths, as before observed. Cinnamon is 
 here mentioned instead of the whole of the spices enumerated. 
 But what is signified by each of those spices in the spiritual 
 sense, may be seen in the Arcana Coelestia , upon Exodus, 
 w T here they are severally explained. 
 
 778. And wine , and oil, and fine flour, and wheat, signifies 
 that they have no longer any worship originating in celestial 
 goods and truths, because they have nothing inwardly in wor¬ 
 ship that corresponds to the above-mentioned things. It is 
 similar with these, as with the things mentioned above, only 
 with this difference, that what are now mentioned signify celes¬ 
 tial goods and truths. What goods and truths are called celes¬ 
 tial, and what spiritual, may be seen above, n. 773, and that 
 158 
 
v. 13.] 
 
 THE A.P0CALYPSE REVEALED. 
 
 779 
 
 from the circumstance of these goods and truths not being in 
 them, neither were they in their worship ; for, as was observed 
 above, the goods and truths of doctrine exist in worship like 
 the soul in its body, wherefore worship without them is inani¬ 
 mate worship; such is the worship which is holy in externals, 
 in which there is not any internal holiness. That wine signifies 
 truth derived from the good of love, see above, n. 316; that 
 oil signifies the good of love will be seen in the next article; by 
 fine flour is signified celestial truth, and by wheat is signified 
 celestial good. The reason why by wine, oil, fine flour, and 
 wheat, the truths and goods of worship are signified, is, because 
 the drink-offerings and meat-offerings were composed of them, 
 and were offered together with the sacrifices upon the altar; 
 and by sacrifices and by gifts offered upon the altar was signi¬ 
 fied worship, for in these worship principally consisted. That 
 the drink-offerings, consisting of wine, were offered upon the 
 altar together with the sacrifices, may be seen in Exod. xxix. 
 40; Levit. xxiii. 12,13,18,19 ; Numb. xv. 2—15 ; xxviii. 11— 
 15, 18, to the end ; xxix. 1—-7, to the end ; and also in Isaiah lvii. 
 6 ; lxv. 11; Jerem. vii. 18 ; xliv. 17—19 ; Ezek. xx. 28 ; Joel 
 i. 9 ; Psalm xvi. 4; Deut. xxxii. 38. That oil also was offered 
 upon the altar together with the sacrifices, Exod. xxix. 40 ; 
 Numb. xv. 2—15; xxviii. 1, to the end. That cakes, which 
 consisted of wheat-flour, were offered upon the altar together 
 with the sacrifices, Exod. xxix. 40 ; Levit. ii. 1—13 ; v. 11—14 ; 
 vi. 6—14; vii. 9—13 ; xxiii. 12,13,17; Numb. vi. 14—21; xv. 
 2—15; xviii. 8—29; xxviii. 1—15; xxix. 1—7; and also in Jerem. 
 xxxiii. 18; Ezek. xvi. 13,19; Joel i. 9; Malachi i. 10,11; Psalm 
 cxli. 2. The bread of faces or show-bread upon the table in the 
 tabernacle was also made of wheat-flour, Levit. xxiii. 17; xxiv. 
 5—10. Hence it may be seen that these four things, wine, oil, 
 fine flour, and wheat, were holy and celestial things of worship. 
 
 779. Since oil is mentioned in this passage among the holy 
 things of .worship, and signifies celestial good, something shall 
 here be said concerning the anointing oil, which was in use 
 among the ancients, and afterwards commanded to the children 
 of Israel. That in ancient times they anointed stones, which 
 were set up as statues, appears from Genesis xxviii. 18, 19, 22. 
 That they also anointed warlike arms, targets, and shields, 2 
 Sam. i. 21; Isaiah xxi. 5. That they were commanded to pre¬ 
 pare holy oil, with which they were to anoint all the holy things 
 of the church ; that with it they anointed the altar and all its 
 vessels, as also the tabernacle and all things belonging to it, 
 Exod. xxx. 22—29 ; xl. 9—11 ; Lev. viii. 10—12 ; Numb. vii. 
 1. That with it they anointed those who exercised the priestly 
 office, and their garments, Exod. xxix. 7, 29 ; xxx. 30 ; xl. 13 
 —15 ; Levit. viii. 12 ; Psalm cxxxiii. 1—3. That with it they 
 anointed the prophets, 1 Kings xix. 15, 16 That with it tliev 
 159 
 
780 , 781 the apocalypse reyealed. [Chap, xviii. 
 
 anointed kings, and that therefore kings were called the anointed 
 of Jehovah, 1 Sam. x. 1 ; xv. 1 ; xvi. 6, 13 ; xxiv. 6, 10 ; 
 xxvi. 9, 11, 16, 25 ; 2 Sam. i. 16 ; ii. 4, 7; xix. 21 ; 1 Kings i. 
 34, 35 ; xix. 15,16 ; 2 Kings ix. 3 ; xi. 12 ; xxiii. 30; Lament 
 iv. 20 ; Habak. iii. 13 ; Psalm ii. 2, 6 ; Psalm xx. 6 ; Psalm 
 xxviii. 8 ; Psalm xlv. 7 ; Psalm lxxxiv. 9 ; Psalm lxxxix. 20, 38, 
 51 ; Psalm cxxxii. 17. The reason why unction with the holy 
 oil was commanded, is, because oil signified the good of love, 
 and represented the Lord, who, as to his Humanity, is the very 
 and only anointed of Jehovah, anointed not with oil, but with 
 the divine good itself of divine love; wherefore he is also named 
 Messiah in the Old Testament and Christ in the Hew, John i. 
 41 ; iv. 25 ; and Messiah and Christ signify the anointed. It 
 was from this circumstance that priests, kings, and all things 
 relating to the clinrch were anointed, and when they were 
 anointed they were called holy, not that in themselves they 
 were holy, but because they thus represented the Lord as to his 
 Divine Humanity : for this reason it was sacrilege to hurt a 
 king, because he was the anointed of Jehovah, 1 Sam. xxiv.. 7, 
 11; xxvi. 9; 2 Sam. i. 16 ; xix. 21. Moreover it was a re¬ 
 ceived custom for people to anoint themselves and others, to 
 testify joyfulness of mind and benevolence, but with common 
 oil or some other precious kind of oil, and not with holy oil, 
 Matt. vi. 17; Mark vi. 13 ; Luke vii. 46 ; Isaiah lxi. 3 ; Amos 
 vi. 6 ; Mic. vi. 15; Psalm xcii. 10; Psalm civ. 15 ; Dan. ix. 24 ; 
 Deut. xxviii. 40. That it was not lawful to anoint themselves 
 or others with the holy oil, see Exod. xxx. 31, 32. 
 
 780. And cattle and sheep, signifies that they have no 
 longer any worship resulting from external or natural goods and 
 truths of the church, because they have nothing inwardly in 
 worship that corresponds to the above-mentioned things. The 
 case is the same with these as with the things explained above, 
 n. 777, 778, with this difference, that what are there men¬ 
 tioned are spiritual goods and truths and celestial goods and 
 truths, but what are here mentioned are natural goods and 
 truths, concerning the distinction between which, see above, n. 
 773. By beasts and sheep are signified the sacrifices which 
 consisted of oxen, bullocks, he-goats, sheep, kids, rams, she- 
 goats, and lambs : oxen and bullocks are meant by beasts, and 
 kids, rams, she-goats, and lambs by sheep; and sacrifices were 
 the externals of worship, which are also called the natural 
 things of worship. 
 
 781. And of horses and of chariots, and of bodies and souls 
 of men, signifies all these things according to the understand¬ 
 ing of the Word and doctrine deduced from it, and according to 
 the goods and truths of its literal sense, which they are not in 
 possession of, they having falsified and adulterated the Word, 
 by applying the things which are therein to the securing do- 
 160 
 
V. 13, 14.] THE APOCALYPSE REVEALED. 782 
 
 minion over heaven and the world in opposition to its genuine 
 sense. These things are mentioned in the genitive case, because 
 they relate to those that precede. That by horses is signified 
 the understanding of the Word, see n. 298. By a chariot is 
 signified doctrine derived from the Word, n. 437. The reason 
 why bodies and souls of men signify the goods and truths of the 
 literal sense of the Word, is, because they signify the same 
 thing as the body and blood in the holy supper, where bv the 
 body is signified the divine good of the Lord, and by the blood, 
 the divine truth of the Lord, and from their having this signifi¬ 
 cation, they also signify the divine good and the divine truth 
 of the Word, for the Lord is the Word. But here the soul is 
 mentioned instead of blood; the reason is, because by the soul 
 truth is signified in like manner, see above, n. 6S1, and because 
 the blood in the Word is called the soul, Gen. ix. 4, 5; Levit. 
 xvii. 12—14; Dent. xii. 23: the same is signified by soul of 
 man, Ezek. xviii. 27, also by the seed of man, Dan. ii. 43. 
 The like is signified by horses and chariots in Isaiah: “ And 
 they shall bring all your brethren—upon horses , and in chariots 
 and in litters , and upon mules , and upon swift beasts, to my 
 holy mountain Jerusalem,” lxvi. 20. This is said of the Lord’s 
 New Church, which is Jerusalem, in regard to those therein 
 who are in the understanding of the Word, and in doctrine 
 thence derived, which are meant by horses, chariots, and litters. 
 Now since they who are of the Roman Catholic religion falsify 
 and adulterate the Word by applying it to the purpose of ac¬ 
 quiring dominion over heaven and the world, their not being in 
 possession of any goods and truths from the Word, nor conse¬ 
 quently in regard to their doctrines, is signified : on this subject 
 Jeremiah thus speaks: “The king of Babylon hath devoured 
 me, he hath crushed me, he hath made me an empty vessel, he 
 hath swallowed me up like a dragon, he hath filled his belly 
 with my delicates,” li. 34, 35. “ A sword is upon their horses , 
 
 and upon their chariots , and treasures, and they shall be robbed. 
 A drought is upon her waters, and they shall be dried up; for 
 it is the land of graven images, and they are mad upon their 
 idols,” 1. 37, 38. 
 
 782. And the fruits that thy soul lusted after are departed 
 from thee , and all things dainty and splendid are departed from 
 thee , and thou shalt find them no more at all , signifies that all 
 the beatitudes and felicities of heaven, even those of an exter¬ 
 nal nature such as they covet, will entirely fiee from them, and 
 no longer appear, because they have no celestial and spiritual 
 affections of good and truth among them. By fruits that thy 
 soul lusteth after, nothing else is signified but the beatitudes 
 and felicities of heaven, these being the fruits of all things re¬ 
 lating to doctrine and worship, which have been treated of, and 
 likewise the desires or wishes of men when they die, and alsc 
 161 VOL. IT.-L 
 
782 THE APOCALYPSE REVEALED. [Cliap. Xviii. 
 
 when but recently arrived in the spiritual world. By things 
 dainty and splendid are signified the celestial and spiritual affec¬ 
 tions of good and truth: by dainty or fat things the affections 
 of good, as will be seen presently, and by goodly or splendid 
 things the affections of truth, these things being called splendid, 
 from the circumstance of their existing from the light of heaven, 
 and its brightness in human minds, from whence the intelli¬ 
 gence of good, and truth, and wisdom are derived. By depart¬ 
 ing and not being found any more at all, is signified that they 
 will flee from them, and no more appear, because they are not 
 in any celestial and spiritual good and truth. The reason why 
 it is said that this will be the case even with those beatitudes 
 and felicities which are external, such as they covet, is because 
 no other beatitudes, felicities, and affections are coveted by 
 them, than such as are corporeal and worldty, and therefore they 
 cannot know either the nature or the quality of those which 
 are called celestial and spiritual. But this shall be illustrated 
 by revealing what their lot is after death. All they of that re¬ 
 ligion, who have been in the love of dominion from self-love, 
 and thence in the love of the world, on their entrance into the 
 spiritual world, which takes place immediately after death, 
 pant after nothing but dominion and the pleasures of the mind 
 that spring from it, and the pleasures of the body that are 
 procurable by wealth ; for the ruling love, with its affections 01 
 lusts and desires, continues with every one after death; but in 
 asmuch as the love of dominion, from self-love, o\ er the holy 
 things of the church and heaven, all which are the divine 
 things of the Lord, is diabolical, therefore after a certain time 
 they are separated from their companions, and cast into their 
 respective hells; still, however, in consequence of their having 
 been in the exercise of external divine worship, and this by vir¬ 
 tue of their religion, they are first instructed upon the nature and 
 quality of heaven, and upon the nature and quality of the felicity 
 of eternal life; showing that they are mere beatitudes flowing 
 from the Lord into every one in heaven, according to the quality 
 of the heavenly affection of good and truth which is in them; 
 but inasmuch as they did not approach the Lord, and thence 
 were not conjoined with him, and likewise were not in any such 
 affection of good and truth, they had an aversion for such 
 things, and turned themselves away, to covet the pleasures of 
 the love of self and of the world, which are merely natural and 
 corporeal; but since it is a property inherent in these pleasures 
 to do evil, especially to those who worship the Lord, thus to the 
 angels of heaven, therefore they are deprived of these pleasures 
 also, and are then cast down to their like who are in contempt 
 and misery in infernal workhouses. But these things befall 
 them in proportion to the degree of their love of dominion over 
 the divine things of the Lord, according to which degree is their 
 162 
 
V. 14, 15.] 
 
 THE AP0CA.L1PSE REVEALED. 
 
 783 
 
 rejection of the Lord. From these considerations, then, it may 
 appear, that by the fruits that thy soul lusted after are departed 
 from thee, and all things dainty and splendid are departed from 
 thee, and thou shalt find them no more at all, is signified, that 
 all the beatitudes and felicities of heaven, even those which are 
 of an external nature, such as they covet, will entirely flee from 
 them and no longer appear, by reason of their not having any 
 affections of good and truth among them. That fat or dainty 
 things signify celestial goods, and the affections thereof, and 
 the delights of those affections, may appear from the following 
 passages: “ Hearken diligently unto me, and eat ye that which 
 is good, and let your soul delight itself in fatness ,” Isaiah lv. 2. 
 “ And I will satiate the soul of the priests with fatness , and my 
 people shall be satisfied with my goodness ,” Jerem. xxxi. 14. 
 “ My soul shall be satisfied as with marrow and fatness / and 
 my mouth shall praise thee with joyful lips,” Psalm lxiii. 6. 
 “ They shall be abundantly satisfied with the fatness of thy 
 house, and thou shalt make them to drink of the river of thy 
 pleasures,” Psalm xxxvi. 9. “And in this mountain shall Je 
 hovah of hosts make unto all people a feast of fat things , offai 
 things full of marrow ,” Isaiah xxv. 6. “ They shall bring forth 
 
 fruit in old age; they shall be fat and flourishing • to show that 
 Jehovah is upright,” Psalm xcii. 14, 15. That “ at the feast 
 which Jehovah will make, ye shall eat fat till ye be full, and 
 drink blood till ye be drunken ,” Ezek. xxxix. 19. “ Jehovah will 
 make thy burnt-offering/htf,” Psalm xx. 3. Because fat signi¬ 
 fies celestial good, it was commanded, “ That all the fat of 
 sacrifices should be burnt upon the altar,” Exod. xxix. 13, 22; 
 Lev. i. 8 ; iii. 3—16; iv. 8—35; vii. 3, 4, 30, 31 ; xvii. 6 ; 
 Huinb. xviii. 17,18. In an opposite sense, by the fat are sig¬ 
 nified those who nauseate what is good, and from the circum¬ 
 stance of its being in excess they despise and reject it, Dent, 
 xxxii. 15 ; Jerem. v. 28 ; 1. 11; Pslam xvii. 10; Psalm lxxiii. 
 7; Psalm lxxviii. 3 ; Psalm cxix. 70 ; and in other places. 
 
 783. The merchants of these things , who were made rich by 
 her , shall stand afar off for fear of her torment , weeping and 
 wailing , signifies the state before damnation, and then fear and 
 lamentation of those w T ho have acquired gain by various dispen¬ 
 sations and promises of heavenly joys. By the merchants of 
 these things, namely, the fruits of the desire of the soul, and of 
 things fiit, or dainty, and splendid, in the preceding v'erse, are 
 signified those who, by various dispensations and promises of 
 heavenly joys, have enriched themselves, that is, acquired lucre. 
 By these merchants are meant all, as well the superior as infe¬ 
 rior of the ecclesiastical order among then , who have become 
 rich by such things : that they of the superior order are referred 
 to, appears from verse 23 of this chapter, where it is said: “ For 
 thy merchants were the great men of the earth ;” that they of 
 163 
 
784 
 
 THE APOCALYPSE REVEALED. 
 
 [Cliaj. xviii. 
 
 the inferior order are likewise referred to, appears from verse 10, 
 see above, n. 771; by standing afar off for fear of torment, weep¬ 
 ing and mourning, is signified during the state as yet remote 
 from damnation, but, nevertheless, in fear of punishment, and 
 in lamentation, as above, n. 769, where the same words occur. 
 
 784. As to the dispensations by which they acquire wealth, 
 they are various. There are dispensations relating to the con¬ 
 tracting marriages within the degrees prohibited by the laws; 
 to divorces; to evils, even to such as are enormous; and exemp¬ 
 tion, at the same time, from temporal punishment. There are 
 also dispensations by indulgences, and in regard to ministries 
 independently of any secular power or authority ; in which are 
 also included confirmations of dukedoms and principalities; like¬ 
 wise by promises made to those who enrich monasteries of the 
 joys of heaven, and who increase their treasures, by calling 
 their gifts good works,holy in themselves, and also meritorious; 
 to which they are attracted by the belief impressed upon them 
 concerning the power and aid of their saints, and concerning 
 the miracles performed by them. In particular they are watch 
 ful to impose upon the rich when sick, and also on such occa¬ 
 sions induce fear in regard to hell, and thus obtain their pro¬ 
 perty, promising to offer up masses for their souls in proportion 
 to the value of the legacy, and thereby successive exemption 
 from the place of torment, which they call purgatory, and thus 
 admission into heaven. With respect to purgatory, I can aver, 
 that it is a pure Babylonish fiction, invented for the sake of 
 gain, and that no such place does or can exist. Every man, 
 after death, first comes into the world of spirits, which is in the 
 middle between heaven and hell, and is prepared there either 
 for heaven or hell, every one according to his life in the world; 
 and in that world no one is tormented, but the wicked then first 
 come into torment, when, after preparation, they go to hell. 
 There are innumerable societies in that world, and enjoyments 
 in them similar to those upon earth, by reason that they who 
 are there are conjoined with men upon earth, who are likewise 
 in the midst between heaven and hell. The externals of such 
 are successively put off, whereby their internals are laid open, 
 till at length the ruling love, which is the life’s love, and the in¬ 
 most, and which governs the externals, discovers itself: when 
 this is revealed, then the true quality of the man appears, and 
 according to the quality of that love, he is sent forth from 
 the world of spirits to his own place, if good, into heaven, and 
 if bad, into hell. That this is the case, it has been given m h 
 to know of a certainty, because it has been granted me by the 
 Lord to be with those who are in that world, and to see every 
 thing, and thus to relate all from actual experience, and this 
 now for the space of twenty years. Wherefore I can assert that 
 purgatory is a fiction, which may be called diabolical from its 
 164 
 
THE APOCALYPSE REVEALED. 
 
 v. 15—17.] 
 
 785, 73(i 
 
 having been invented for the sake of gain, and for the sake of 
 obtaining power over souls, even after death. 
 
 785. And saying, Alas, alas, that great city, that teas clothed 
 
 in fine linen, and purple, and scarlet , decked with gold, and 
 
 precious stones, and pearls. For in one hour are so great riches 
 come to nought, signifies grievous lamentation that their mag¬ 
 nificence and lucrative revenues are so suddenly and totally de¬ 
 stroyed. By Alas, alas, is signified grievous lamentation, as 
 above, n. 769; by that great city is signified the Homan Cath¬ 
 olic religion, because it is said to be clothed with fine linen 
 and purple, and decked with gold, which cannot be said of a 
 city, but of a religion; by being clothed in fine linen, purple 
 and scarlet, and decked with gold, precious stones, and pearls, 
 is signified the same as above, n. 725—727, where the same 
 words occur, and which, in general, denote magnificence in its 
 external form; for in one hour are so great riches come to 
 nought, signifies that their lucrative traffic is so suddenly and 
 totally destroyed ; by one hour is signified suddenly and totally, 
 as above, n. 769, because by time and every thing belonging to 
 time, are signified states, n. 476. From these considerations it 
 appears that these words have the above-mentioned signification. 
 The like is said of the devastation of Babylon in Jeremiah: 
 
 The land of Babylon was filled with sin against the Holy One 
 jf Israel. And they shall not take of thee a stone for a corner, 
 nor a stone for foundations ; but thou shalt be desolate for ever. 
 And Babylon shall become heaps, a dwelling-place for dragons, 
 an astonishment and a hissing. The sea is come up upon Baby¬ 
 lon, she is covered with the multitude of the waves thereof 
 Tier cities are a desolation, a land wherein no man dwelleth,” 
 li. 5, 26, 29, 37, 41—43. 
 
 786. And every shipmaster, and all the company in ships, 
 and sailors, and as many as ply the sea, signifies those who are 
 called the laity, as well in higher as in lower situations of dig¬ 
 nity, even to the common people, who are attached to that reli¬ 
 gion, and love and embrace it, or acknowledge it in their hearts 
 and venerate it. From verses 9—16 the clergy are treated of, 
 who, by virtue of that religion, were invested with dominion, 
 and exercised the Lord’s divine power, and thereby gained the 
 world ; at present they are treated of who are not in the minis¬ 
 terial order, but still love and embrace that religion, or acknow¬ 
 ledge and venerate it in their hearts, and who are called the 
 laity. By every shipmaster are meant the supreme among 
 them, who are emperors, kings, dukes, and princes ; by all the 
 company in ships, are meant those who are engaged in various 
 offices of greater or lesser degree ; by sailors are meant the 
 lowest class, who are called the common people; by as many 
 as ply the sea, are meant all in general who are attached to that 
 religion, and love and embrace it, or acknowledge and venerate 
 
 165 
 
786 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap, xviii. 
 
 it in their hearts. That the latter and the former are here 
 meant, is plain from the series of things in the spiritual sense; 
 and from the signification of ships, and of all the company in 
 ships, and of mariners, and also from the signification of as 
 many as ply the sea; by the shipmasters, and by all the com¬ 
 pany in ships, and by mariners, no others can be meant than 
 * idi as bring together the things above called merchandise, 
 vhich are what they collect in their treasuries, as also their pos¬ 
 sessions, and exchange for them benedictions and beatifications 
 in return, as merits, and other things of a similar nature, which 
 they desire for the benefit of their souls ; and since these are 
 meant, it is evident that by every shipmaster are understood 
 the highest among them; by all the company in ships, all that 
 are in offices subordinate to them, and by sailors those of the 
 lowest order; that by ships are signified spiritual merchandise, 
 which are the knowledges of good and truth, see above, n. 406 ; 
 in this case, natural merchandise, for which they give in ex¬ 
 change, as they imagine, that which is spiritual. The reason 
 why by as many as ply the sea are meant all, without excep¬ 
 tion, who love and embrace that religion, and acknowledge and 
 venerate it in their hearts, is, because by the sea that religion 
 is signified, for by the sea is signified the external of the church, 
 as may be seen above, n. 238, 290, 403, 404, 420, 470, 566, 
 659, 661, and this religion is merely external. Similar is the 
 signification of this passage in Isaiah: “Thus saith Jehovah, 
 your Redeemer, the Holy One of Israel, For your sake I have 
 sent to Babylon, and have brought down all their nobles and 
 the Chaldeans whose cry is in the ships. Thus saith Jehovah, 
 which maketh a ivay in the sea , and a path in the mighty waters,” 
 xliii. 14, 16 ; a cry in the ships is mentioned, as also here, that 
 they stood afar off and cried out of their ships ; and in Ezekiel: 
 “ The suburbs shall shake at the sound of the cry of thy 'pilots . 
 And all that handle the oar , the mariners , and all the pilots of 
 the sea , shall come down from their ships , and shall cry bit¬ 
 terly,” xxvii. 28—30 ; speaking of the devastation of Tyre, bv 
 which is signified the church as to the knowledges of truth and 
 good. But it is to be observed, that no others are here meant 
 than such as love and embrace that religion, or acknowledge 
 it in their hearts and venerate it. But they who are of the 
 same religion, and indeed acknowledge it from the circum¬ 
 stance of their being born and brought up in it, but who know 
 nothing of the subtle schemes and devices which such persons 
 use, in order that they may arrogate to themselves divine 
 worship, and possess the goods of every one in the world, and 
 who, nevertheless, do good from sincerity of heart, and have 
 also turned their eyes to the Lord, come after death among 
 the blessed, for on being instructed in another life, they receive 
 truths, and reject the adoration of the pope, and the invocation 
 166 
 
v. 17—19.j 
 
 THE APOCALYPSE KEVEALED. 
 
 787, 788 
 
 of saints, and acknowledge tlie Lord to be the God of heaven 
 and earth ; and are thus elevated to heaven and become angels. 
 Wherefore there are also many celestial societies from among 
 them in the spiritual world, over which some of the more honour¬ 
 able preside, who had led the same kind of life. It has been 
 granted me to see, that some likewise, who had been emperors, 
 kings, dukes, and princes, who had indeed acknowledged the 
 pope to be the head of the church, but not the Lord’s vicar, 
 and had also acknowledged some of the papal bulls, but yet 
 held the Word to be sacred, and acted justly in their adminis¬ 
 tration, presided over those societies ; more may be seen on this 
 subject in the Continuation of the Last Judgment and tlie Spir¬ 
 itual World , n. 58—60, related from experience. 
 
 787. Stood afar off, and cried when they saw the smoke 
 of her burning, saying, What city is like unto this great city , 
 signifies, in a remote state, their mourning over the condemna¬ 
 tion of that religion, which they thought super-eminent above 
 every religion in the world. By standing afar off is signified 
 while yet in a state remote from condemnation, but still in fear 
 of punishment, n. 769, 783. And cried, signifies their lamen¬ 
 tation ; by the smoke of her burning is signified condemnation 
 in consequence of the adulteration and profanation of the 
 Word, n. 766, 767; by saying, What city is like unto this city, 
 is signified that they thought their religion pre-eminent above 
 every religion in the world ; by that great city is signified that 
 religion, as has been frequently shown above. That they think 
 that religion pre-eminent above every other religion, and that 
 their church is the mother, queen, and mistress of all others, is 
 well known ; that this belief is continually infused by their 
 priests and monks, and that the latter do this from the ardent 
 love of ruling and enriching themselves, is also known to those 
 who attend to it; still, however, on account of the power of 
 their dominion, they are unable to recede from all its externals ; 
 but yet they are able to recede from its internals, seeing that 
 full liberty has been and is left to the will and understanding 
 of man, and consequently to his affections and thoughts. 
 
 788. And they cast dust on their heads, and cried, weeping 
 and wailing, saying, Alas, alas, that great city, signifies their 
 interior and exterior grief and mourning, which is lamentation, 
 that so eminent a religion should be so totally destroyed and 
 condemned. By putting dust on their heads, is signified inte¬ 
 rior grief and mourning on account of destruction and con¬ 
 demnation, as will be seen presently. And cried, weeping and 
 wailing, signifies exterior grief and mourning; by weeping is 
 signified mourning of the soul, and by wailing mourning of the 
 heart. By Alas, alas, that great city, is signified grievous la¬ 
 mentation over its destruction and condemnation ; that alas sig¬ 
 nifies lamentation over calamity, unhappiness, and condemna- 
 
 167 
 
7S9 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap, xviii. 
 
 tion, and consequently, Alas, alas, grievous lamentation, may be 
 seen, n. 416, 769, 785 ; and that a city signifies that religion, n. 
 785, and elsewhere. That by putting dust on the head is signi¬ 
 fied interior grief and mourning on account of condemnation 
 and destruction, is evident from the following passages : “ And 
 shall cry bitterly, and shall cast up dust upon their heads , they 
 shall wallow themselves in the ashes,” Ezek. xxvii. 30. “ The 
 
 elders of the daughter of Zion sit upon the ground, they have 
 cast up dust upon their heads” Lament, ii. 10. “ Job’s friends 
 
 rent every one his mantle, and sprinkled dust upon their heads” 
 Job ii. 12. “ Come down, and sit in the dust , O virgin daugh¬ 
 
 ter of Babylon, sit on the ground, there is no throne,” Isaiah xlvii. 
 1; not to mention other passages. The reason why they put dust 
 upon their heads, when they grieved inwardly, was because dust 
 signified what is condemned, as appears from Gen. iii. 14; Matt, 
 x. 14; Mark vi. 11 ; Luke x. 10—12; and dust upon the head 
 represented an acknowledgment that of themselves they were 
 damned, and consequent penitence, as in Matt. xi. 21; Luke x. 
 13 : the reason why dust signifies what is damned, is because the 
 earth over the hells consists of mere dust, without grass or herbs. 
 
 789. Wherein were made rich all that had ships in the sea , 
 by reasoti of her costliness, for in one hour is she made desolate, 
 signifies by reason that through the holy things of that religion 
 all who were willing to buy had propitiation, and in considera¬ 
 tion for temporal and worldly riches, received spiritual and eter¬ 
 nal riches, and that now no one can avail himself of this. By 
 being made rich from her costliness, is signified to be pardoned 
 of God by means of the ceremonies of that religion, or to believe 
 that for temporal and temporary merchandise or riches, they 
 will receive spiritual and eternal merchandise or riches, that is 
 to say, that for gold, silver, precious stones, pearls, purple, and 
 the other things enumerated in verses 12 and 13, they will re¬ 
 ceive blessings and felicities after death; these things are under 
 stood by the costliness with which they say they are made rich 
 from that city; that such is their language is well known. By 
 their being made desolate in one hour, is signified that by reason 
 of the destruction of that religion, no one can hereafter purchase 
 its holy things ; from what has been said it may appear that the 
 above is the signification of these words. That the holy things 
 of the church are signified by things precious or costly, is evi¬ 
 dent from the following passages: “And of Joseph he said, 
 Blessed of Jehovah be his land, for the precious things of heaven, 
 and for the precious fruits brought forth by the sun, and for the 
 precious things put forth by the moon, and for the precious 
 things of the lasting hills, and for the precious things of the 
 earth,” Dent, xxxiii. 13—15. “Is Ephraim my precious son? 
 Is he a pleasant child?” Jerem. xxxi. 20; by Ephraim is 
 meant intellectual knowledge or understanding of the Word, 
 168 
 
7 . 19, 20.] 
 
 THE APOCALYPSE REVEALED. 
 
 790 
 
 “ The precious sons of Zion were esteemed comparable to fine 
 gold,” Lament, iv. 2 ; the sons of Zion are the truths of the 
 church ; not to mention other places, as Isaiah xiii. 12 ; xliii. 4; 
 Psalm xxxvi. 8; Psalm xlv. 9; Psalm lxviii. 13; Psalm xcvi. 
 6. This then is the reason why it is said, that from that city 
 were made rich all that had ships in the sea by reason of her 
 costliness. 
 
 790. Rejoice over her , 0 heaven , and ye holy apostles and 
 vrophets, for God hath avenged your judgment upon her , sig¬ 
 nifies that the angels of heaven and men of the church, who are 
 in goods and truths derived from the Word, now rejoice in their 
 hearts, because they who are in the evils and falses of that re¬ 
 ligion are removed and rejected. Rejoice over her, O heaven, 
 signifies that the angels of heaven now rejoice in their hearts, 
 for exultation is joy of heart; and ye holy apostles and prophets, 
 signifies, and together with them the men of the church who are 
 in goods and truths derived from the Word; by apostles are 
 signified they who are in the goods and thence in the truths of 
 the church derived from the Word, and abstractedly the goods 
 and thence the truths of the church from the Word, n. 79 ; and 
 by prophets are signified truths derived from good from the 
 Word, n. 8, 133 ; who are called holy, because apostles and 
 prophets, as before observed, signify abstractedly the goods and 
 truths of the Word, which in themselves are holy, being from 
 the Lord, n. 586, 666; for God hath avenged your judgment 
 upon her, signifies because they are removed and rej ected, who 
 are in the evils and falses of that religion; that no others are 
 removed and rejected, may be seen above, n. 786. The joy of 
 the angels of heaven on account of the removal and rejection 
 of those who are in the evils and falses of that religion, is 
 treated of in the next chapter from the 1st to the 9th verse, here 
 it is only said that they rejoiced ; howbeit, the joy of the angels 
 does not proceed from their condemnation, but from the new 
 heaven and new church, and the salvation of the faithful, which 
 could not be established prior to this removal, which removal is 
 and was effected by the last judgment, on which subject see the 
 explanation of verses 7—9 of the next chapter. From these 
 considerations it may appear, that by “ rejoice over her, O hea¬ 
 ven, and ye holy apostles and prophets, for God hath avenged 
 your judgment upon her,” is signified that the angels of heaven, 
 and men of the church who are in goods and truths derived 
 from the Word, now rejoice in their hearts, because they are 
 removed and rejected who are in the evils and falses of that 
 religion. Who cannot see that it is not the apostles and pro¬ 
 phets we read of in the Word, who are here meant, since these 
 are few in number and no better than others ? but by them are 
 meant all in the Lord’s church who are principled in goods and 
 truths from the Word, and the same are meant likewise by the 
 169 
 
791 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap, xviii. 
 
 twelve tribes of Israel, as explained above, n. 349; by the apos« 
 tie Peter is meant the truth or the faith of the church, by the 
 apostle James the charity of the church, and by the apostle 
 John the works of charity of the men of the church. 
 
 791. And a mighty angel took up a stone like a great mill¬ 
 stone , and cast it into the sea , saying , Thus with violence shall 
 that great city Babyloii be thrown down , and shall be found no 
 more at all , signifies that by the Lord’s strong influx out of 
 heaven, that religion, together with all its adulterated truths ol 
 the Word, will be cast headlong into hell, and never appear in 
 the sight of angels any more. A mighty angel took up, signi¬ 
 fies strong influx from the Lord out of heaven, for by an angel 
 is signified the Lord, and his operation, which is effected through 
 heaven, n. 258, 415, 465, 649 ; by his being here called a mighty 
 angel and his taking up a great millstone, powerful operation 
 is signified, which is strong influx; by a stone like a great 
 millstone, are signified the truths of the Word adulterated and 
 profaned; for by a stone is signified truth, and by a mill is sig¬ 
 nified inquiry, search into, and confirmation of truth out of the 
 Word, see n. 794; but in the present instance, the adulteration 
 and profanation of the truth of the Word, because it is said of 
 Babylon ; by casting it into the sea, is signified to cast into 
 hell; by thus with violence shall that great city Babylon be 
 cast down, is signified that thus that religion shall be cast head¬ 
 long into hell. To be found no more at all, signifies that it will 
 never appear in the sight of angels any more. The reason why 
 this is signified, is, because all of that religion, who are in its 
 evils and falses, do indeed come after death into the world of 
 spirits, for that world is like a forum or place of resort, where 
 all are at first assembled, and is as a stomach, in which the food 
 is at first collected ; the stomach, moreover, corresponds to that 
 world; but at this day, because it is after the last judgment, 
 which was executed in the year 1757, they are not allowed, as 
 before, to stay in that world, and to form to themselves imagi¬ 
 nary heavens, but immediately on their arriving there, they are 
 remanded to societies therein, which are in conjunction with 
 the hells, into which they are also cast from time to time ; and 
 thus it is provided by the Lord, that they shall never appear 
 before the angels any more. This then is what is signified by 
 that city, or by that religion, not being found any more at all. 
 Inasmuch as by a millstone is signified the truth of the Word 
 adulterated, and by the sea, hell, therefore the Lord says: “ But 
 whoso shall offend one of these little ones which believe in Me, 
 it were better for him that a millstone were hanged about his 
 neck, and that he were drowned in the depth of the sea,” Matt. 
 x v iii. 6. It is called a millstone in Mark ix. 42 ; Luke xvii. 
 2. The like thing is said of Babylon in Jeremiah: “ When 
 thou hast made an end of reading this book, thou shalt bind a 
 170 
 
V. 21 , 22 .] 
 
 THE AP0CALYP8E REVEALED. 
 
 792 
 
 stone upon it, and cast it into the midst of the Euprates : Ani 
 thou shalt say, Thus shall Babylon sink, and shall not rise 
 again,’ li. 63, 64; by the midst of the Euphrates, the same is 
 meant as by the sea, because the river Euphrates bounded Assy¬ 
 ria, where Babylon was, and separated it from the land of Canaan 
 792. And the voice of harpers , and of musicians , and of 
 pipers , and of trumpeters shall he heard no more at all in thee , 
 signifies that among them there will not be any affection of 
 spiritual truth and good, nor any affection of celestial truth and 
 good. By the voice is meant sound, and all sound corresponds 
 to affection which is of love, because it originates therefrom ; 
 hence it is, that the sounds of the harp, of music, and of the 
 pipe, by correspondence signify affections ; but affections are of 
 two kinds, spiritual and celestial; spiritual affections are affec¬ 
 tions of wisdom, and celestial affections are affections of love; 
 they differ from each other as the heavens, which are divided 
 into two kingdoms, the celestial and spiritual, as lias been 
 several times shown above. There are therefore some instru¬ 
 ments of music, whose sounds have relation to spiritual affections, 
 and there are others which have relation to celestial affections ; 
 the voice or sound of harpers and musicians relates to spiritual 
 affections, and the voice or sound of pipers and trumpeters to 
 celestial affections; for the instruments whose sounds are dis¬ 
 crete, as is the case with stringed instruments, belong to the 
 class of spiritual affections ; and such as have their sounds con¬ 
 tinuous, as is the case with wind-instruments, belong to the 
 class of celestial affections; hence it is, that the voice or sound 
 of harpers and musicians signifies the affection of spiritual truth 
 and good, and the voice or sound of pipers and trumpeters sig¬ 
 nifies the affection of celestial truth and good. That the sound 
 of the harp from correspondence signifies confession originating 
 in the affection of spiritual truth, see n. 376, 661. That they 
 who are in the evils and falses of the Homan Catholic religion, 
 have no affections of spiritual truth and good, nor any affections 
 of celestial truth and good, is here understood, because it is 
 said, that the voice of harpers, and musicians, and pipers, and 
 trumpeters shall not be heard in thee any more; the reason 
 why they have not such affections, is, because they cannot exist 
 among them, for they have not any truth from the Word, and 
 inasmuch as they have no truth, neither have they any good ; 
 this is given only to those who desire truths ; but none desire 
 truths from spiritual affection except those who approach the 
 Lord; those, according to this their desire, are instructed after 
 death by angels, and receive them. The external affections, by 
 which they are influenced while hearing mass, or engaged in 
 other devotions, being void of truths from the Lord, through the 
 Word, are merely natural, sensual, and corporeal; and bince 
 they are such, and without internal affections from the Lord, it 
 171 
 
793 
 
 THE APOCALYPSE REVEALET. [Chap. Xvin. 
 
 is not to be wondered at, that in that state of darkness and 
 blindness they should be carried away to the worship of living 
 and dead men, and to offer sacrifices to demons, which are 
 called Pintos, to make expiation for their souls. 
 
 793. And no craftsman , of whatsoever craft he he, shall he 
 found any more in thee , signifies that they who are in that reli¬ 
 gion from doctrine, and from a life according thereto, have not 
 any understanding of spiritual truth, and therefore, neither any 
 thought of spiritual truth, so far as depends upon themselves. 
 By craftsman, in the spiritual sense of the Word, is signified a 
 man who is intelligent, and who thinks from understanding, in 
 a good sense one who from understanding thinks truths which 
 are celestial, and in a bad sense one who from understanding 
 thinks falses which are infernal; and inasmuch as both the 
 former and the latter consist of many genera, and each genus of 
 many species, and every species again of many genera and spe¬ 
 cies, which are called particulars and singulars, therefore it is 
 said, no craftsman of whatsoever craft he be. Moreover, by 
 craftsmen, in consequence of their devices and arts, from cor¬ 
 respondence, are signified such things as have relation to wis¬ 
 dom, intelligence, and science. It is said from correspondence, 
 because every work of man, and in like manner every operation, 
 provided it be of any use, corresponds to such things as are of 
 angelic intelligence; but the works of artificers in gold, silver, 
 and jewels, correspond to things or subjects of angelic intelli¬ 
 gence of one kind; those of artificers in brass, iron, wood, and 
 stone, to another kind; and those of other artificers who work in 
 useful and desirable manufactures, as in cloth, linen, garments, 
 and apparel of various sorts, to other kinds ; all these corre¬ 
 spond, as has been observed, because they are works. From 
 these considerations it may appear, that by no craftsman, of 
 whatsoever craft he be, shall be found in Babylon, is not meant 
 that there shall be no artificers there, but that there will be no 
 understanding whatever of spiritual truth, and consequently no 
 thought of spiritual truth; but this is the case only with those 
 who are confirmed in that religion from its doctrine, and from 
 a life in accordance with it, and also in proportion as this results 
 from themselves. That a craftsman or artificer signifies those 
 who are in the understanding of truth, and thence in the thought 
 of truth, may appear from the following passages: “Bezaleel 
 and Aholiab the artificers shall make the tabernacle, because 
 they are filled with wisdom, understanding, and knowledge,” 
 Exod. xxxi. 3 ; xxxvi. 1,2. “ And every wise-hearted man, 
 
 among them that wrought the work of the tabernacle, with cun¬ 
 ning worhf Exod. xxxvi. 8. “ Thou slialt make the tabernacle 
 
 with ten curtains of fine twined linen, and blue, and purple, and 
 scarlet, and cherubims of cunning worh shalt thou make them,” 
 Exod. xxvi. 1. “ In like manner shalt thou make the vail, 
 
 172 
 
y. 22.] 
 
 THE APOCALYPSE REVEALED. 
 
 794 
 
 and fine twined linen, of cunning workfi verse 31; xxxv. 35. 
 “ In like manner the epliod with work of the artificer • as also 
 the breast-plate,” Exod. xxviii. 6 ; xxxix. 8. Artificer is there 
 expressed by a word which also signifies a designer or inventor. 
 “ Thou slialt engrave two stones, which shall be put upon the 
 shoulders of the ephod, with work of the artificer in jewels,” 
 Exod. xxviii. 12. In an opposite sense, by the work of the 
 artificer is signified that work which is done from self-derived 
 intelligence, from which nothing can be produced but what is 
 false; this is meant by the work of the artificer in the following 
 places: “ And have made them molten images of their silver, 
 and idols, according to their own understanding; all of it the 
 work of craftsmen , ITos. xiii. 2. “The workmen melteth a 
 graven image, and the goldsmith spreadeth it over with gold, 
 and casteth silver chains; he seeketli unto him a cunning icork- 
 manfi Isaiah xl. 19, 20. “For one cutteth a tree out of the 
 forest, the work of the hands of the workman • silver spread 
 into plates is brought from Tarshish, and gold from Uphaz, the 
 work of the workman / blue and purple is their clothing, they 
 are all the work of cunning menfi Jerem. x. 3, 9. As also in 
 Deuteronomy xxvii. 15. That idols signify falsities of religion 
 and of worship originating in self-derived intelligence, see 
 above, n. 459, 460. 
 
 794. And the sound of a millstone shall be heard no more at 
 all in thee , signifies that they who are in that religion from 
 doctrine, and from a life according thereto, make no inquiry 
 after, nor examination, nor confirmation of spiritual truth, be¬ 
 cause falsity received and confirmed, and thus implanted, pre¬ 
 vents this. By the sound of the mill, nothing else is signified 
 but the inquisition, examination, and confirmation of spiritual 
 truth, especially from the Word; the reason why this is signi¬ 
 fied by the sound of the mill, or by grincjing in a mill, is, be¬ 
 cause wheat and barley, which are ground, signify celestial and 
 spiritual good, and therefore meal and flour signify truth derived 
 from that good; for all truth is derived from good, and such 
 truth as is not derived from spiritual good, is not spiritual. It 
 is said the sound of the mill, because things spiritual through¬ 
 out the Word are denoted by things instrumental, which are 
 the ultimates of nature ; as for example, spiritual truths and 
 goods are denoted by cups, vials, bottles, platters, and many 
 other vessels, as may be seen above, n. 672. That by wheat is 
 signified the good of the church derived from the Word, n. 315; 
 and that by flour of wheat is signified the truth derived from 
 that good, n. 778. That a mill signifies inquisition, examina¬ 
 tion, and confirmation of spiritual truth, see the following pas¬ 
 sages: Jesus said at the consummation of the age, “Then shall 
 two be in the field, the one shall be taken and the other left. 
 Two women shall be grinding at the mill , the one shall be taken 
 173 
 
795 THE APOCALYPSE REVEALED. [Chap. XV'iii. 
 
 and the other left,” Matt. xxiv. 40, 41; by the consummation 
 of the age is meant the end of the church, at which time the 
 last judgment takes place; by a field is signified the church, 
 because there is the harvest; by they who grind at the mill are 
 signified those in the church who inquire after truths; by they 
 who are taken are signified those who find and receive truths ; 
 and by they who are left are signified those who neither inquire 
 after nor receive them, because they are in falses. “ I will take 
 from them the voice of mirth and the voice of gladness, the voice 
 of the bridegroom and the voice of the bride, the sound of the 
 millstones , and the light of the candle,” Jerem. xxv. 10; here 
 by the sound of the millstones the same is signified as in this 
 passage in the Apocalypse. Also: “ Ho man shall take the 
 nether or upper millstone to pledge, for he taketh a man’s life 
 to pledge,” Dent. xxiv. 6; a mill is here called the soul or life, 
 because by the soul is signified the truth of wisdom and of 
 faith, n. 681. In an opposite sense, by a mill is signified the 
 search after and confirmation of what is false, as appears from 
 these places: “They took the young men to grind at the mill, 
 and the children fell under the wood,” Lament, v. 13. “ Sit 
 
 in the dust, O daughter of Babylon, take the millstone and 
 grind meal , uncover thy locks, uncover the thigh, pass over the 
 rivers, thy nakedness shall be uncovered, thy shame shall be 
 seen,” Isaiah xlvii. 1—3; to take the mill and grind meal, 
 signifies to inquire and search after, for the confirmation of 
 things false. 
 
 795. But to illustrate this by example, who cannot see that 
 they who are in Babylon, have inquired after and sought for 
 the means of confirming this enormous falsity, that the bread 
 and wine in the eucharist should be divided, that the bread 
 should be given to the laity and the wine to the clergy ? This 
 may be seen upon merely reading the confirmation thereof as 
 decreed in the Council of Trent, and established by a bull, 
 which runs thus: “That immediately after consecration the true 
 body and true blood of Jesus Christ, together with his soul and 
 divinity, are truly, really, and substantially contained in the 
 bread and wine, his body under the appearance of bread, and 
 his blood under the appearance of wine, by the power of the 
 words ; but the body itself under the appearance of wine, and 
 the blood under the appearance of bread, and the soul under 
 both by the power of the natural connexion and concomitancy, 
 whereby the parts of the Lord Christ are united to each other, 
 and his divinity by reason of that admirable hypostatic union 
 with the body and soul; and that just as much is contained 
 under each kind as under both; and that the whole and entire 
 Christ exists under the appearance of bread, and under every 
 part of that appearance, and the whole also under the appear¬ 
 ance of wine, and the parts thereof. Also that water is to do 
 174 
 
THE APOCALYPSE REVEALED. 
 
 796 
 
 V 22, 23.] 
 
 mixed with the wine.” These are their very words, and that 
 these words are contrary to the power of the Lord’s words they 
 themselves confess. What person of sound judgment does not 
 here see truths themselves inverted, and changed into falsities 
 by reasonings which the upright in heart cannot but abomi¬ 
 nate? But to what end is all this? Is it not solely for the 
 sake of masses, which they call propitiatory sacrifices, most 
 holy, pure, and sacred, through which they infuse sanctity into 
 the bodily senses of men, and at the same time obscurity as to 
 all things relating to faith and spiritual life, and this to the end 
 that in the midst of darkness they may reign and enrich them¬ 
 selves? Is it not also to cherish the idea of ministers being full 
 of the Lord, and that the Lord is in them ? Arid, likewise, 
 that lest they should be exhausted with fatigue, they are to 
 have the wine, and to prevent inebriation, that water may be 
 in the wine? 
 
 796. And the light of a candle shall shine no more in thee , 
 signifies that they who are in that religion from doctrine and 
 from a life according thereto, have no illumination whatever 
 from the Lord, nor thence a perception of spiritual truth. By 
 the light of a candle is signified illumination from the Lord 
 and consequent perception of spiritual truth; for by light is 
 understood the light of heaven, in which the angels are, and 
 men also as to their understanding, which light in its essence is 
 divine wisdom, for it proceeds from the Lord as the sun of the 
 spiritual world, which in its substance is the divine love of the 
 divine wisdom, from which no other light can proceed than 
 that of divine wisdom, or any other heat than that which is of 
 the divine love; that this is the case is demonstrated and set 
 forth in the Wisdom of Angels concerning the Divine Love and 
 Divine Wisdom , n. 83—172. Since that light is from the Lord, 
 and the Lord by it and in it is omnipresent, therefore all illumi¬ 
 nation, and consequent perception of spiritual truth, is produced 
 thereby, which is in those who spiritually love divine truths, 
 that is, who love truths because they are truths, thus because 
 they are divine. That this is to love the Lord is evident; for 
 the Lord is omnipresent in that light, because the divine love 
 and divine wisdom are not in place, but are where they are re¬ 
 ceived and according to reception. That they who are of the 
 Homan Catholic religion are not in any illumination and con¬ 
 sequent perception of spiritual truth, may appear from this cir¬ 
 cumstance, that they clo not love any spiritual light, for the 
 origin of spiritual light, as has been observed, is from the Lord, 
 and no others can accept or receive that light but they who are 
 in conjunction with the Lord, and conjunction with the Lord is 
 effected solely by the acknowledgment and worship of him, and 
 at the same time by a life according to his precepts from the 
 175 
 
796 THE APOCALYPSE REVEALED. [Cliap. XViii. 
 
 Word; the acknowledgment and worship of the Lord, and the 
 reading of the Word, constitute the Lord’s presence ; but these 
 two, together with a life according to his precepts, constitute 
 conj unction with him. In Babylon the reverse is the case ; the 
 Lord is acknowledged there, but without dominion, and the 
 Word is acknowledged, but without the reading thereof; instead 
 of the Lord, the pope is there worshipped; and instead of the 
 Word, papal bulls are acknowledged, according to which they 
 regulate their lives, and not according to the precepts of the 
 Word; and those bulls have for their end the dominion of the 
 pope and his ministers over heaven and the world; and the pre¬ 
 cepts of the Word have for their end the dominion of the Lord 
 over heaven and the world; and these two are diametrically oppo¬ 
 site to each other, like heaven and hell. These observations are 
 made, to the end that it may be known that they w T ho are of 
 the Babylonish religion from doctrine and from a life according 
 thereto, have no light of a candle at all; that is, no illumina¬ 
 tion and consequent perception of spiritual truth. That the 
 Lord is the light, from which all illumination and perception of 
 spiritual truth proceeds, is evident from the following passages: 
 “lie vxcs the trice light , which lighteth every man that cometh 
 into the world,” John i. 4—12, speaking of the Lord. “And 
 this is the condemnation, that light is come into the world , but 
 he that doeth truth, cometh to the light” John iii. 19, 21. 
 “Jesus said, Yet a little while is the light with you • walk while 
 ye have the light , lest darkness come upon you: while ye have 
 light , believe in the light , that ye may be the children of light” 
 John xii. 35, 36. Jesus said, “ I am come a light into the 
 world , that whosoever believeth in me should not abide in dark¬ 
 ness,” John xii. 46. Jesus said, “I am, the light of the world f 
 John ix. 5; Luke ii. 30—32. Simeon said, “For mine eyes 
 have seen thy salvation, a light to lighten the Gentiles.—The 
 people which sat in darkness saw great light , and to them which 
 sat in the region of the shadow of death, light is sprung icpf 
 Matt. iv. 16 ; Isaiah ix. 1; Luke ii. 30—32. “ I will also give 
 
 thee for a light to the Gentiles , that thou mayest be my salva¬ 
 tion unto the end of the earth,” Isaiah xlix. 6. The city Hew 
 Jerusalem “had no need of the sun, neither of the moon to 
 shine in it, for the glory of God doth lighten it, and the Lamh 
 is the light thereoff Apoc. xxi. 23; xxii. 5. From these con¬ 
 siderations it is plain that the Lord is the light from which all 
 illumination and consequent perception of truth is derived; and 
 since the Lord is light, the devil is darkness, and the devil is 
 the love of ruling over all the holy and divine things of the 
 Lord, and thus over him ; and in proportion as power is given 
 him, he darkens, extinguishes, consumes, and burns up the holy 
 and divine things of the Lord. 
 
 176 
 
v. 23.] 
 
 THE APOCALYPSE REVEALED. 
 
 797 
 
 797. And the voice of the bridegroom and of the bride shall 
 be heard no more at all in thee , signifies that with those who 
 are in that religion from doctrine, and from a life according 
 thereto, there is no conjunction of good and truth which con¬ 
 stitute the church. The voice here signifies joy, because ; t, ^ 
 the voice of the bridegroom and of the bride; by a bridegroom, 
 in a supreme sense, is meant the Lord as to the divine good, 
 and by bride is meant the church as to the divine truth from 
 the Lord ; for the church is a church from the reception of the 
 divine good of the Lord in the divine truths which are from 
 him. That the Lord is called the bridegroom and also the hus¬ 
 band, and that the church is called the bride and also the wife, 
 is evident from the Word. That hence is derived the heavenly 
 marriage, which is the conjunction of good and truth, will be 
 seen in the treatise concerning Marriage. How inasmuch as 
 this heavenly marriage is effected by the reception of divine 
 good from the Lord, in divine truths out of the Word by the 
 men of the church, it is plain that there is not any conjunction 
 of good and truth among those who are of the Roman Catholic 
 religion from doctrine and consequent life, because they have 
 no conjunction with the Lord, but with living and dead men : 
 and this conjunction among those who are in the love of domin 
 ion from self-love, over the holy divine things of the Lord, 
 and over the Lord, is like conjunction with the devil, who, as 
 was affirmed in the preceding article, is that love; and to ap¬ 
 proach the devil, as a means of coming at God, is detestable. 
 That the Lord is called a bridegroom and the church the bride, 
 appears from the following passages : “ He that hath the bride 
 is the bridegroom ; but he is the friend of the bridegroom , which 
 standeth and heareth him, rejoiceth greatly because of the 
 bridegroom?s voice,” John iii. 29 ; John the Baptist is here 
 speaking of the Lord. “ Jesus said, As long as the bridegroom 
 is wkh them, the children of the bride chamber cannot fast. But 
 the days will come when the bridegroom shall be taken away 
 from them, and then shall they fast,” Matt. 9, 15; Mark ii. 19, 
 20; Luke v. 34, 35. “I saw the holy city, the Hew Jeru¬ 
 salem, prepared as a bride adorned for her husband'' Apoc. 
 xxi. 2. The angel said, “ Come hither, I will show thee the 
 bride , the Lamb's wifef Apoc. xxi. 9, 10. “ For the marriage 
 
 of the Lamb is come, and his wife hath made herself ready. 
 Blessed are they which are called unto the marriage-supper of 
 the Lamb,” Apoc. xix. 7, 9. By the bridegroom , whom the ten 
 virgins went out to meet, is also meant the Lord, Matt. xxv. 1, 
 2, et seq. From what has been said it may appear, what js 
 signified by the voice and joy of the bridegroom and bride in 
 the following passages : “ And as the bridegroom rejoiceth over 
 the bride , so shall thy God rejoice over thee,” Isaiah Ixii. 5. 
 “ My soul shalJ be joyful in my God ; as a bridegroom decketh 
 177 VOL. ii.—m 
 
798 THE APOCALYPSE REVEALED. [Chap. X\iil. 
 
 himself with ornaments, and as a bride adornetli herself with 
 her jewels,” Isaiah lxi. 10. “ Again there shall be heard in this 
 place—the voice of joy and the voice of gladness, the voice of 
 the bridegroom , and the voice of the bride , that shall say, Praise 
 Jehovah of Hosts,” Jerem. xxxiii. 10, 11. “ Let the bride¬ 
 
 groom go forth of his chamber, and the bride out of her closet,” 
 Joel ii. 16. “Then will I cause to cease from the streets ot 
 Jerusalem the voice of mirth, and the voice of gladness, the 
 voice of the bridegroom , and the voice of the bride,” Jerem. vii. 
 34; xvi. 9. “ Moreover I will take from them the voice of 
 
 mirth, and the voice of gladness, the voice of the bridegroom , 
 and the voice of the bride , the sound of the millstones, and the 
 light of the candle, and this whole land shall be a desolation,” 
 by the king of Babylon, Jerem. xxv. 10, 1L 
 
 From what has been said the series of things in these two 
 verses may now be seen, which is, that they who are in that 
 religion have no affection of spiritual truth and good whatever, 
 n. 792 ; neither any understanding of spiritual truth, nor there¬ 
 fore any thought of it, n. 793 ; for thought proceeds from affec¬ 
 tion and according to it. That neither do they make any inqui 
 sition, examination, or confirmation of spiritual truth, n. 794. 
 That neither have they any illumination from the Lord, and 
 consequently no perception of spiritual truth, n. 796. And, 
 finally, that there is not among them any conjunction of good 
 and truth, which constitutes a church, n. 797 ; thus do these 
 things also follow each other in order. 
 
 798. Since it is said that there is no conjunction of good 
 and truth with them, by reason of there not being among them 
 a marriage of the Lord and the church, something shall iiere be 
 said concerning the power of opening and shutting heaven, which 
 ^erates as one with the power of forgiving and retaining sins, 
 which they claim to themselves as the successors of Peter and 
 the apostles. The Lord said to Peter, “ And upon this rock I 
 will build my church ; and the gates of hell shall not prevail 
 against it. And I will give unto thee the keys of the kingdom 
 of heaven ; and whatsoever thou shalt bind on earth shall be 
 bound in heaven • and whatsoever thou shalt loose on earth 
 shall be loosed in heaven ,” Matt. xvi. 18,19. The divine truth, 
 which is meant by the rock upon which the Lord would build 
 his church, is that which Peter then confessed, which was, 
 “ Thou art the Christ, the Son of the living God,” verse 16. 
 By the keys of the kingdom of heaven, which consist in this, 
 that whatsoever that rock, which is the Lord, shall bind on 
 earth shall be bound in heaven, and whatsoever he shall loose 
 on earth shall be loosed in heaven, is meant that the Lord lias 
 power over heaven and earth, as he also says, Matt, xxviii. 18, 
 thus the power of saving men, who are in that confession of 
 Peter from faith of heart. The Lord’s divine operation to save 
 178 
 
v. 23.J 
 
 THE APOCALYPSE REVEALED. 
 
 798 
 
 men is from first principles through nltimates, and this is what 
 is meant by whatsoever he shall bind or loose on earth, shall 
 be bound or loosed in heaven ; the nltimates, through which the 
 Lord operates, are upon earth, and indeed with men; on this 
 account, in order that the Lord himself might be in ultimates 
 as he is in first principles, he came into the world, and put on 
 the humanity. That every divine operation of the Lord is from 
 first principles through ultimates, thus from himself in first 
 principles, and from himself in ultimates, may be seen in the 
 Wisdom of Angels concerning the Divine Love and Divine Wis¬ 
 dom, n. 217—219, 221 ; and that this is the reason why the 
 Lord is called the First and the Last, the Alpha and the Omega, 
 the Beginning and the End, the Almighty, see above, n. 29— 
 31, 38, 57. Who cannot see, if he pleases, that the salvation 
 of man is a continual operation of the Lord in man from his 
 earliest infancy to the latest period of his life, and that this is 
 a work purely divine, never assignable to any man ? This is 
 such a divine work, as to partake at once of omnipresence, om¬ 
 niscience, and omipotence; and that the reformation and re¬ 
 generation of man, thus his salvation, is wholly of the divine 
 providence of the Lord, may be seen in the Wisdom of Angels 
 concerning the Divine Providence , from beginning to end. 
 The coming of the Lord himself into the world was solely for 
 the sake of man’s salvation; on this account, he assumed 
 humanity, removed the hells, and glorified himself, and in¬ 
 vested himself with omnipotence even in ultimates, which is 
 meant by his sitting at the right hand of God. What then can 
 be more abominable than to fabricate a religion, which sanc¬ 
 tions the idea of that divine power and potency belonging to 
 man, and no longer to the Lord ; and that heaven is to be 
 opened and shut merely by a priest saying, I absolve, or, I ex¬ 
 communicate ; and that a sin is forgiven or remitted, howso¬ 
 ever enormous it may be, if he does but say, I remit ? There 
 are many devils in the world, who, to avoid temporal punish¬ 
 ments, seek and obtain absolution for a diabolical deed by arts 
 and gifts; who can be so insane as to think that a power is 
 given of admitting devils into heaven ? 
 
 It has been said above, at the end of n. 790, that Peter re¬ 
 presented the truth of faith of the church, James the good of 
 charity of the church, and John the good works of the men of 
 the church, and that the twelve apostles, collectively, repre¬ 
 sented the church as to all things pertaining to it. That they 
 represented these things is clearly evident from the Lord’s 
 words to them in Matthew : “ When the Son of Man shall sit 
 in the throne of his glory, ye also shall sit upon twelve thrones, 
 judging the twelve tribes of Israel,” xix. 28 ; Luke xxii. 30; 
 by which words nothing else can be signified than that the 
 Lord will judge all men according to the goods and truths of 
 179 
 
799 
 
 THE APOCALYPSE KEVEALED. 
 
 [Chap, xviii. 
 
 the church ; if these things were not understood by these words, 
 but the apostles themselves, all in the great city Babylon, who 
 call themselves the successors of the apostles, might also claim 
 the privilege of sitting upon thrones, as many in number as 
 themselves, from the pope to the monk, and of judging all the 
 inhabitants of the earth. 
 
 799. For thy merchants were the great men of the earth , sig¬ 
 nifies that the superiors in their ecclesiastical hierarchy are 
 such, because by means of the various and even arbitrary rights 
 left them, in the statutes of their order, they traffic and make 
 gain. By great men are meant the superiors in their ecclesias¬ 
 tical hierarchy, who are called cardinals, bishops, and primates; 
 these are called merchants, because they trade with the holy 
 things of the church, as articles of merchandise, n. 771, 783; 
 in the present instance, who trade with, and turn to lucre, the 
 various and even arbitrary rights left them in the statutes of 
 their order. The reason why this is said, appears from what 
 has gone before, it being a necessary consequence thereof. In 
 what has gone before it is said, that there shall no more be 
 heard in Babylon the voice of harpers, musicians, pipers, and 
 trumpeters, that there shall not be there an artificer of any craft 
 whatsoever, that the sound of the millstone shall not be heard 
 there, that there shall be no light of a candle there, and that 
 neither shall the voice of the bridegroom and the voice of the 
 bride be there, by which is signified, that in Babylon there is 
 no affection of spiritual truth, no understanding, and conse¬ 
 quently no thought of it, nor any inquiry or search after it, 
 neither any illumination and perception of it, and of course no 
 conjunction of good and truth, which constitutes the church, see 
 above, n. 792—794, 796, 797 ; the reason why they have not 
 these things, is, because they of the superior orders also carry 
 on a trade to enrich themselves, and thus set a bad example to 
 the^r inferiors; this is the reason also why it is said, For thy 
 merchants were the great men of the earth. But, perhaps, it 
 may be asked, What are those arbitrary rights which may re¬ 
 ceive the term of merchandise ? They are not their annual in¬ 
 comes and stipends, but dispensations derived from the power 
 of the keys, such as the remitting of sins even of an enormous 
 kind, and exempting persons thereby from temporal punish¬ 
 ments; using their influence with the pope to allow marriages 
 to be contracted within the degrees that are forbidden, and to 
 be dissolved when not within the degrees forbidden, and doing 
 such things themselves without application to the pope for toler¬ 
 ation ; by granting privileges within their jurisdictions by or¬ 
 daining ministers and confirmations; by gratuities both general 
 and particular from monasteries ; by the misapplication of reve¬ 
 nues which belong to others; and by many other means. These 
 things, and not their annual incomes, had they been content 
 180 
 
V. 23.J 
 
 THE APOCALYPSE REVEALED. 
 
 800 
 
 with them, are the causes why they have no affection, or thought, 
 or search after, or perception of spiritual truth, nor any con¬ 
 junction of truth and good, because these are the gains of the 
 unrighteous mammon, and the unrighteous perpetually covet 
 natural riches, and have an aversion to spiritual riches, which 
 are divine truths from the Word. From these considerations it 
 may now appear, that because thy great men were the mer¬ 
 chants of the earth, signifies that the superiors in their eccle¬ 
 siastical hierarchy were such, because they made a trade of, and 
 turned to lucre, the various and even arbitrary rights left to 
 them in the statutes of their order. Here it may further be 
 observed concerning the dispensation of crimes even of an enor¬ 
 mous nature, by the power of the keys, by which they not only 
 liberate the guilty from eternal, but also from temporal punish¬ 
 ments, and if they do not liberate them, still they afford them 
 protection where they take sanctuary. Who does not see that 
 this belongs not to the ecclesiastical, but to civil jurisdiction? 
 and that this is to extend their dominion over every thing of 
 a secular nature, and to destroy the public security ? likewise 
 that by still reserving this prerogative to themselves, they have 
 it in their power to recover their former despotic sway over all 
 the judgments established by kings, thus over the supreme 
 judges likewise ? which also they would do, were it not for fear 
 of producing separation from them. This is what is meant in 
 Daniel, by the third beast which came up out of the sea think¬ 
 ing u to change the times and laws” vii. 25. 
 
 800. For by thy sorceries were all nations deceived, signifies 
 their abominable arts and schemes, whereby they have diverted 
 the minds of all from the holy worship of the Lord to the pro¬ 
 fane worship of living and dead men and of idols. By the sor¬ 
 ceries whereby all nations have been deceived, are signified 
 abominable arts and schemes, to delude and persuade people to 
 worship and adore themselves instead of the Lord, thus as the 
 Lord ; and inasmuch as the Lord is the God of heaven and earth, 
 as he himself teaches in Matt, xxviii. 18, consequently as gods. 
 That they have transferred the Lord’s divine power to them¬ 
 selves, may be seen above, n. 798 ; and since this is the signifi¬ 
 cation of these words, they also signify that by their abominable 
 arts and contrivances they have turned the minds of all from 
 the holy worship of the Lord to the profane worship of living 
 and dead men and of idols. That nevertheless there will be an 
 end of these things, and that there is already an end of them 
 in the spiritual world, has been said and shown before. It is 
 described in Isaiah : “ Stand now with thy enchantments (O 
 Babylon), and in the multitude of thy sorceries, wherein thou 
 hast laboured from thy youth ; if so be thou shalt be able to 
 profit, if so be thou mayest prevail. Thou art wearied in the 
 multitude of thy counsels. Let now the astrologers, the star • 
 181 
 
THE APOCALYPSE REVEALED. 
 
 801, 802 
 
 [Chap. xvii. 
 
 gazers , the monthly prognosticators , stand up and save thee. 
 Behold they shall be as stubble ; the fire shall burn them, they 
 shall not deliver themselves from the power of the flame ; even 
 thy merchants from thy youth, they shall wander every one to 
 his quarter ; none shall save thee,” xlvii. 12, 15. 
 
 801. And in her was found the blood of prophets, and of 
 saints , and of all that were slain upon the earth , signifies that 
 from the religion which is meant by the city of Babylon, there 
 is an adulteration and profanation of every truth of ihe Word, 
 and consequently of the church, and that falsity has emanated 
 thence throughout the whole Christian world. By blood is sig¬ 
 nified the falsification, adulteration, and profanation of the Word, 
 n. 327, 379, 684. By prophets are signified all who are in di¬ 
 vine truths from the Word, and abstractedly the truths of doc¬ 
 trine from the Word, n. 8, 133. By saints are signified they 
 who are of the Lord’s church, and abstractedly the holy truths 
 of the church, n. 173, 586, 666 ; that by the slain are signified 
 they who are spiritually slain, and that they are said to be spir¬ 
 itually slain who perish by falses, may be seen, n. 225, and in 
 many other places; and since by the earth is signified the church, 
 by all that were slain upon the earth, are meant all in the 
 Christian church who have perished by falses, seeing that fal¬ 
 sity sprung up among them from that religion. Of Babylon it 
 is also said in Jeremiah, That in “ Babylon shall fall the slain 
 of all the earth,” li. 49, 52 ; and in Isaiah, That Lucifer, which 
 is Babylon, had “ destroyed thy land, and slain thy people,” 
 xiv. 20. That from the Babylonish religion many falses have 
 flowed into the churches of the Reformed, may be seen above, 
 n. 751, where this passage is explained : “And the woman which 
 thou sawest is that great city, which reigneth over the kings of 
 the earth,” Apoc. xvii. 18. 
 
 802. It has been observed that from the religion which is 
 meant by the city of Babylon, proceeds the adulteration and 
 profanation of every truth of the Word, and thence of every 
 thing holy in the church ; and it has been remarked several 
 times already, that that religion not only adulterated the goods 
 and truths of the Word, but likewise profaned them, and that 
 for that reason Babel \pr Babylon) in the Word signifies the 
 profanation of what is holy. It shall now be shown how that 
 profanation was and is occasioned. It has been observed above, 
 that the love of dominion, grounded in self-love, over the holy 
 things of the church and over heaven, consequently over all the 
 divine things of the Lord, is the devil; now, inasmuch as they 
 who established that religion, had such a dominion in view, they 
 could not do otherwise than profane the holy things of the 
 Word and of the church. Suppose this love, which is the devil, 
 were to take possession of any one’s mind interiorlv, as every 
 
 182 
 
v. 24.] 
 
 THE APOCALYPSE REVEALED. 
 
 802 
 
 ruling love does, and that any divine truth were placed exte¬ 
 riorly before his eyes, would it not tear it to pieces, cast 'it to 
 the ground, and trample upon it, and call in some falsity ac¬ 
 cordant with itself in its stead? The love of possessing all 
 things in the world is satan, and the devil and satan, as being 
 confederates, act as one with those who, from being principled 
 in one love, are principled also in the other. Hence a conclu 
 sion may be formed, why Babylon in the Word signifies profa¬ 
 nation. For example: place before that love, which is the 
 devil, this divine truth, that God alone is to be worshipped and 
 adored, and not any man, and thus that the pope’s vicarship is 
 an invention and fiction which ought to be rejected. In like 
 manner this truth, that to invoke dead men, and fall down be¬ 
 fore their images, and kiss them and their bones, is a mere filthy 
 idolatry, which ought also to be rejected. Would not that love, 
 which is the devil, in the vehemence of its anger, reject these 
 two truths, fulminate against them, and tear them in pieces ? 
 But should any one say to that love, which is the devil, that to 
 open and shut heaven, or to loose and to bind, consequently to 
 remit sins, which is the same thing as to reform and regener¬ 
 ate, and so to redeem and save man, is a work purely divine ; 
 and that man without profanation cannot claim to himself any 
 thing divine, and that neither did Peter claim the like to him¬ 
 self, for which reason he never exercised it; moreover that the 
 succession is an invention proceeding from that love ; as also 
 the transferring of the Holy Spirit from one man to another— 
 on hearing these things, would not that love, which is the devil, 
 thunder out his anathemas upon him who uttered them ; and in 
 the fire of his fury command him to be delivered to the inqui¬ 
 sitor, and cast into a dungeon ? If any one should say further. 
 How can the Lord’s divine power be transferred to you ? How 
 can the Lord’s divinity be separated from his soul and body ? 
 Does not your faith reply that it cannot ? How can God the 
 Father convey his divine power into the Son, except into his 
 divinity, which is the receptacle ? How can this be transferred 
 to a man so as to become his own? Hot to mention other 
 considerations of a like nature—on hearing these things, would 
 not that love, which is the devil, have nothing to say ; would 
 he not burn with rage, gnash with his teeth, and exclaim, 
 “ Away with him, crucify him, crucify him, get you gone, every 
 one of you, see this grand heretic, and delight yourselves in 
 his punishment ?” 
 
 183 
 
THE APOCALYPSE REVEALED. 
 
 [Chap. xix. 
 
 CHAPTER XIX. 
 
 1. And after these things I heard a great voice of much 
 } eople in heaven, saying, Alleluia! Salvation, and glory, and 
 honour, and power, unto the Lord our God: 
 
 2. For true and righteous are his judgments ; for lie hath 
 judged the great harlot, who corrupted the earth with her 
 whoredom, and hath avenged the blood of his servants at her 
 hand. 
 
 3. And again they said, Alleluia! And her smoke rose up 
 for ever and ever. 
 
 4. And the four-and-twenty elders, and the four animals, fell 
 down and worshipped God who sat on the throne, saying, 
 Amen: Alleluia! 
 
 5. And a voice came out of the throne, saying, Praise our 
 God all ye his servants, and ye that fear him, both small and 
 great. 
 
 6. And I heard as it were the voice of a great multitude, 
 and as the voice of many waters, and as the voice of mighty 
 thunders, saying, Alleluia ! for the Lord God omnipotent 
 reigneth. 
 
 7. Let us be glad and rejoice, and give honour to him ; for 
 the marriage of the Lamb is come, and his wife hath made her¬ 
 self ready. 
 
 8. And to her it was granted that she should be arrayed in 
 fine linen clean and shining, for the fine linen is the righteous¬ 
 ness of the saints. 
 
 9. And he saith unto me, Write, Blessed are they that are 
 called unto the marriage-supper of the Lamb. And he saith 
 unto me, These are the true words of God. 
 
 10. And I fell at his feet to worship him. And he said 
 unto me, See thou do it not. I am thy fellow-servant, and of 
 thy brethren who have the testimony of Jesus ; worship God : 
 for the testimony of Jesus is the spirit of prophecy. 
 
 11. And I saw heaven opened ; and behold, a white horse ; 
 and he that sat upon him is called Faithful and True; and in 
 righteousness he doth judge and make war. 
 
 12. And his eyes were as a flame of fire; and on his head 
 were many diadems; and he had a name written, that no one 
 knew but he himself. 
 
 13. And he was clothed with a vesture stained with blood : 
 and his name is called the Word of God. 
 
 14. And the armies in heaven followed him upon white 
 horses, clothed in fine linen, white and clean. 
 
 15. And out of his mouth goeth a sharp sword, that with it 
 he should smite the nations: and he shall rule them with a rod 
 
 184 
 
THE APOCALYPSE REVEALED. 
 
 Chap. xix.’J 
 
 of iron, and he treadeth the wine-press of the lierceness and 
 wrath of Almighty God. 
 
 16. And he hath on his vesture and on his thigh a name 
 written, King of kings, and Lord of lords. 
 
 17. And I saw an angel standing in the sun, and he cried 
 with a great voice, saying to all the fowls that fly in the midst 
 of heaven, Come, and gather yourselves together unto the sup¬ 
 per of the great God ; 
 
 18. That ye may eat the flesh of kings, and the flesh of cap¬ 
 tains, and the flesh of mighty men, and the flesh of horses, and 
 of them that sit on them, and the flesh of all men both free and 
 bond, both small and great. 
 
 19. And I saw the beast, and the kings of the earth, and 
 their armies, gathered together to make war with him that sat 
 on the horse, and with his army. 
 
 20. And the beast was taken, and with him the false pro¬ 
 phet, that wrought signs before him with which he deceived 
 them that had received the mark of the beast, and them that 
 worshipped his image. These two were cast alive into the lake 
 of fire burning with brimstone. 
 
 21. And the remnant were slain with the sword of him that 
 sat upon the horse, which proceedeth out of his mouth, and all 
 the fowls were filled with their flesh. 
 
 THE SPIRITUAL SENSE. 
 
 The Contents of the whole Chapter. A glorification ot 
 the Lord by the angels of heaven, on account of the removal of 
 the Homan Catholic religion in the spiritual world, whereby 
 they were restored to their light and beatitude, verses 1—5. 
 Annunciation of the Lord’s advent, and of a New Church from 
 him, verses 6—10. The opening of the Word as to its spiritual 
 sense for the use of that church, verses 11—16. The calling of 
 all men unto him, verses 17, 18. The resistance of those who 
 are principled in faith separated from charity, verse 19. Their 
 removal and damnation, verses 20, 21. 
 
 The Contents of each Verse. V. 1 , “And after these 
 things I heard a great voice of much people in heaven, saying, 
 Alleluia,” signifies thanksgiving, confession, and celebration of 
 the Lord by the angels of the lower heavens, on account of the 
 removal of the Babylonians: “ Salvation, and g ory, and hon¬ 
 our, and power unto the Lord our God,” signifies that now there 
 is salvation from the Lord, because now there is a reception of 
 divine truth and divine good by virtue of his divine power: v. 
 2, “ For true and righteous are his judgments, for he hath 
 185 
 
THE APOCALYPSE REVEALED. [Chap. xiX- 
 
 judged the great harlot, who corrupted the earth with her whore¬ 
 dom,” signifies because in justice the profane Babylonian religion 
 is condemned for destroying the Lord’s church by foul adulter¬ 
 ations of the Word : “ And hath avenged the blood of his ser¬ 
 vants at her hand,” signifies retribution for the mischief and 
 violence offered to the souls of them who worship the Lord: v. 
 3, “ And again they said, Alleluia! And her smoke rose up for 
 ever and ever,” signifies thanksgiving and celebration of the 
 Lord, for joy that that profane religion is condemned to eternity : 
 v. 4, “ And the four-arid-tw'enty elders, and the four animals, 
 fell down and worshipped God, who sat on the throne, saying, 
 Amen ; Alleluia,” signifies adoration of the Lord as the God 
 of heaven and earth, and judge of the universe, by the angels 
 of the higher heavens, and confirmation of the thanksgiving, 
 confession, and celebration of the Lord, by the angels of the 
 lower heavens: v. 5, “ And a voice came out of the throne, 
 saying, Praise our God all ye his servants, and ye that fear 
 him,” signifies influx from the Lord into heaven, and conse¬ 
 quent unanimity of the angels, that all wdio are in the truths 
 of faith and in the goods of love, should worship the Lord as 
 the only God of heaven : “ Both small and great,” signifies 
 those who in a lesser and greater degree worship the Lord from 
 the truths of faith and the goods of love: v. 6, “ And I heard 
 as it were the voice of a great multitude, and as the voice of 
 many waters, and as the voice of mighty thunders, saying, 
 Alleluia! for the Lord God omnipotent reigneth,” signifies the 
 joy of the angels of the iow r est heaven, of the angels of the 
 middle heaven, and of the angels of the highest heaven, because 
 the Lord alone reigns in the church which is now about to 
 come : v. 7, “ Let us be glad, and rejoice, and give honour to 
 him, for the marriage of the Lamb is come,” signifies joy of 
 soul and heart, and consequent glorification of the Lord, because 
 from henceforth a full marriage of him v T ith the church is 
 effected: “ And his wife hath made herself ready,” signifies 
 that they who are to be of this church, wLich is the New T Jeru¬ 
 salem, will be collected, initiated, and instructed: v. 8, “ And 
 to her it was granted that she should be arrayed in fine linen 
 clean and shining,” signifies that they will be instructed in 
 genuine and pure truths through the Word from the Lord: 
 “For fine linen is the righteousness of the saints,” signifies 
 that by truths from the Word, they who are of the Lord’s 
 church acquire the goods of life: v. 9, “ And he saitli unto me, 
 Write, Blessed are they that are called unto the marriage- 
 &upper of the Lamb,” signifies a single angel sent from heaven 
 to John, and talking with him concerning the Lord’s New 
 Church, and saying that it w^ould be given to know upon earth, 
 that they have eternal life, who receive the tilings which are of 
 that church: u And he saitli unto me, These are the true v r ords 
 186 
 
01 lap. xix.] THE APOCALYPSE REVEALED. 
 
 of God,” signifies that this is to be believed because it is from 
 the Lord: v. 10, “ And I fell at his feet to worship him. And 
 he said unto me, See thou do it not. I am thy fellow-servant, 
 and of tny brethren who have the testimony of Jesus; worship 
 God,” signifies that the angels of heaven are not to be worshipped 
 and invoked, because they have nothing divine in them, but 
 that they are associated with men, as brethren with brethren, 
 with such as worship the Lord; and therefore that the Lord 
 alone is to be worshipped in consociation by both : “For the 
 testimony of Jesus is the spirit of prophecy,” signifies that the 
 acknowledgment that the Lord is the God of heaven and earth, 
 and at the same time a life according to his precepts, are, in a 
 universal sense, the all of the Word, and of doctrine derived 
 from it: v. 11, “ And I saw heaven opened; and behold, a white 
 horse,” signifies the revealing of the spiritual sense of the Word 
 by the Lord, and thereby the discovery of the interior meaning 
 of the Word, which is the coming of the Lord: “And he that 
 sat upon him is called Faithful and True; and in righteousness 
 he doth judge and make war,” signifies the Lord as to the 
 Word, that he is the divine good and divine truth itself, from 
 both which he executes judgment: v. 12, “And his eyes were 
 as a flame of fire,” signifies the divine wisdom of the Lord’s 
 divine love : “ And on his head were many diadems,” signifies 
 the divine truths of the Word from him : “ And he had a name 
 written, that no one knew but he himself,” signifies that what 
 the Word is in its spiritual and celestial sense, no one sees but 
 the Lord, and they to whom he reveals it: v. 13, “ And he was 
 clothed with a vesture stained with blood: and his name is 
 called the Word of God,” signifies the divine truth in its ulti¬ 
 mate sense, or the Word in the letter, to which violence has 
 been offered: v. 14, “ And the armies in heaven followed him 
 upon white horses, clothed in fine linen, white and clean,” sig¬ 
 nifies the angels in the new Christian heaven, who were in con¬ 
 junction with the Lord, in the interior understanding of the 
 Word, and thus in pure and genuine truths : v. 15, “And out 
 of his mouth goetli a sharp sword,” signifies the dispersion of • 
 falses by doctrine thence derived from the Lord : “ That with it 
 he should smite the nations: and he shall rule them with a rod 
 of iron,” signifies that he will convince all who are in a dead 
 faith, by the truths of the literal sense of the Word, and by 
 rational arguments: “ And he treadeth the wine-press of the 
 fierceness and wrath of Almighty God,” signifies that the Lord 
 alone sustained all the evils of the church, and all the violence 
 offered to the Word, thus to himself: v. 16, “And he- hath on 
 his vesture and on his thigh a name written, King of kings and 
 Lord of lords,” signifies that the Lord teaches in the Word 
 what he is, that he is the divine truth of divine wisdom, and the 
 divine good of divine love, thus that he is the God of the uni- 
 187 
 
803 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xix. 
 
 verse: v. IT, “ And I saw an angel standing in the sun, and he 
 cried with a great voice, saying to all the fowls that fly in the 
 midst of heaven, Come, and gather yourselves together unto the 
 supper of the great God,” signifies the Lord from divine lo v e. 
 and thence from divine zeal, calling and inviting all who are in 
 the spiritual affection of truth, and think of heaven, to the New 
 Church, and to conjunction with himself, thus to life eternal: 
 v. 18, “ That ye may eat the flesh of kings, and the flesh of 
 captains, and the flesh of mighty men, and the flesh of horses, 
 and of them that sit on them, and the flesh of all men, both free 
 and bond, both small and great,” signifies the appropriation of 
 good things from the Lord by the truths of the Word, and of 
 doctrine derived from it, in every sense, degree, and kind : v. 19, 
 “ And I saw the beast, and the kings of the earth, and their 
 armies, gathered together to make war with him that sat on the 
 horse, and with his army,” signifies that all the interiorly 
 wicked, who have made profession of faith alone, with their 
 leading men and their adherents, will impugn the divine truths 
 of the Lord in his Word, and infest those who are to be of the 
 Lord’s New Church: v. 20, “ And the beast was taken, and 
 with him the false prophet, that wrought signs before him, with 
 which he deceived them that had received the mark of the 
 beast, and them that worshipped his image,” signifies all those 
 who professed faith alone, and were interiorly evil, as well the 
 laity and common people as the clergy and the learned, who, by 
 ratiocinations and attestations that faith alone is the sole me¬ 
 dium of salvation, have induced others to receive that faith, and 
 to live according to it: “These two were cast alive into the 
 ,ake of fire burning with brimstone,” signifies that all these, as 
 they were, wore cast into hell, where are the loves of falsity, 
 and at the same time the lusts of evil: v. 21, “ And the rem¬ 
 nant were slain with the sword of him that sat upon the horse, 
 which proceedeth out of his mouth,” signifies that all of various 
 heresies among the Reformed, who have not lived according to 
 the Lord’s commandments in the Word, which they knew, 
 being judged according to the Word, perish: “And all the 
 fowds were filled with their flesh,” signifies that the infernal 
 genii feed as it wore upon their lusts of evil, these constituting 
 their very selfhood. 
 
 THE EXPLANATION. 
 
 803. And after these things I heard a great voice of much 
 ‘people in heaven , saying , Alleluia , signifies thanksgiving, confes¬ 
 sion, and celebration of the Lord by the angels of the lowei 
 18 ft ♦ 
 
THE APOCALYPSE KEVEALED. 
 
 804 
 
 v. l.J 
 
 heavens, on account of the removal of the Babylonians. By 
 much people in heaven, are signified the angels of the lower 
 heavens; by the great voice thereof, saying, Alleluia, is signified 
 thanksgiving, confession, and celebration of the Lord by them ; 
 by Alleluia, in the Hebrew language, is signified praise ye God, 
 therefore it was an expression of thanksgiving, confession, and 
 celebration of the Lord from joy of heart, as appears from these 
 passages: “ Bless thou Jehovah, O my soul, Alleluia ,” Psalm 
 civ. 35. “Blessed be Jehovah the God of Israel from ever¬ 
 lasting to everlasting: and let all the people say, Amen, Alle¬ 
 luia” Psalm cvi. 48. “ But we will bless Jehovah from this 
 
 time forth and for evermore, Alleluia ,” Psalm cxv. 18. “ Let 
 
 every thing that hath breath praise Jehovah, A lleluia,” Psalm cl. 
 6 ; besides other places, as Psalm cv. 45 ; Psalm cvi. 1 ; Psalm 
 cxi. 1 ; Psalm cxii. 1; Psalm cxiii. 1, 9 ; Psalm cxvi. 19 ; Psalm 
 cxvii. 2 ; Psalm cxxxv. 3; Psalm cxlviii. 1 , 14; Psalm cxlix. 1 , 
 9 ; Psalm cl. 1. That it is on account of the rejection of the 
 Babylonians, is evident from the preceding chapter which treats 
 of the Babylonians, for which reason it is said, “ After these 
 things,” and also from what follows in verses 2 and 3 in this 
 chapter. That the angels of the lower heavens are meant by 
 much people in heaven, is plain from verse 4 of this chapter, 
 where it is said that the four-and-twenty elders and the four 
 animals worshipped him that sat on the throne, saying, Amen, 
 Alleluia, by whom the angels of the superior heavens are meant. 
 
 804. Salvation, and glory, and honour, and power, unto the 
 Lord our God, signifies that now there is salvation from the 
 Lord, because now there is a reception of divine truth and divine 
 good by virtue of his divine power. By salvation to the Lord 
 our God, is signified an acknowledgment and confession that 
 there is salvation from the Lord ; by glory and honour to the 
 Lord our God, is signified acknowledgment and confession, that 
 there is divine truth and divine good from the Lord, thus the 
 reception thereof, n. 249, 629, 693. By power unto the Lord 
 our God, is signified acknowledgment and confession, that the 
 Lord has power. To say that salvation, glory, honour, and 
 power belong unto the Lord our God, is according to the sense 
 of the letter; as also in other places, that to the Lord belongeth 
 blessing, but this, when considered in a spiritual sense, means 
 that these things, being in the Lord, proceed also from the 
 Lord, in the present case that now they are communicated by 
 him to angels and men in consequence of the Babylonians being 
 removed and rejected, who intercepted, weakened, and pre¬ 
 vented the influx of those things from the Lord, in like manner 
 as black clouds in this world, when they come between the sun 
 and men; for as the light of the sun of this world is intercepted, 
 weakened, and obstructed by the interposition of black clouds, 
 so is the light of the sun of heaven, which is the Lord, by the 
 189 
 
805, 806 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xix. 
 
 interposition of black falsities from the Babylonians. The case 
 is altogether similar, except that the one is natural and the 
 other spiritual; falsities also in the spiritual world appear like 
 clouds, obscure and black according to their quality; this also is 
 the reason why the spiritual sense of the Word, and that the 
 Lord alone is the God of heaven and earth, were not revealed 
 till after the last judgment; for by the last judgment, the 
 Babylonians were removed, and likewise such of the Reformed 
 as acknowledged justification by faith alone, whose falsities were 
 like black clouds interposed between the Lord and men upon 
 earth; they were also like things that are cold, that extinguish 
 spiritual heat, which is the love of goodness and truth. 
 
 805. For true and righteous are his judgments / for he hath 
 judged the great harlot , who corrupted the earth with her 
 whoredom , signifies, because in justice the profane Babylonian 
 religion is condemned for destroying the Lord’s church by foul 
 adulterations of the Word. By true and righteous are thy 
 judgments, arc signified the divine truths and goods of the 
 Word, according to which judgment is exercised by the Lord, 
 li. 60S, 6S9, which taken in the aggregate are called righteous¬ 
 ness, for by righteousness when said of the Lord, nothing else 
 is signified, as below, verse 11; also in Isaiah lxiii. 1; Jerem. 
 xxiii. 5, 6 ; xxxiii. 15, 16; for he hath judged the great harlot, 
 signifies, because the profane Babylonian religion, as treated of 
 in the foregoing chapter, is condemned; the harlot is called 
 great from her adulteration and profanation of the Word ; 
 which did corrupt the earth by her whoredom, signifies, which, 
 by foul adulterations of the Word, destroyed the Lord’s church; 
 by her whoredom is signified the adulteration of the Word, n. 
 134; and by the earth, the church, n. 285, 721. 
 
 S06. And hath avenged the blood of his servants at her hand, 
 signifies retribution for the mischief and violence offered to the 
 souls of them who worship the Lord. To avenge the blood of 
 his servants at her hand, signifies retribution for the mischiefs 
 and violence offered to the souls of them who worship the Lord; 
 the reason is, because to avenge signifies retribution. To shed 
 blood signifies to offer violence to the Lord’s divinity and to the 
 Word, n. 327, 684, in the present case to the worshippers of the 
 Lord, who are meant by his servants; they did mischief and 
 violence to the souls of these, by transferring the divine wor¬ 
 ship of the Lord to themselves, and by preventing them from 
 reading the Word. It is said of the Lord, that he avenged the 
 blood of his servants, as if he had done this from resentment or 
 revenge, but yet he does not act from resentment or revenge, 
 any more than from wrath and anger, which nevertheless are 
 ascribed to the Lord in many parts of the Word, see above, n. 
 525, 635, 658, 673. Wrath and revenge are attributed to the 
 Lord, when the wicked, being separated from the good, are 
 190 
 
v. 1—4.] 
 
 THE APOCALYPSE REVEALED. 
 
 807, 808 
 
 cast into liell, as is the case at the day of the hist judgment, 
 wherefore that day is called a day of wrath, and is also called 
 wrath, and a day of vengeance; not that the Lord is angry and 
 revengeful, hut because they are angry with the Lord, and 
 breathe vengeance against him; just as a malefactor, after 
 sentence is passed, is angry with the law and breathes revenge 
 against the judge, for the law is not angry, neither does the 
 judge avenge. Revenge or vengeance is used in this sense in 
 the following places: “For the day of vengeance is in mine 
 heart, and the year of my redeemed is come,” Isaiah lxiii. 4, 
 speaking of the Lord and the last judgment. “For it is the 
 day of Jehovah's vengeance , and the year of recompenses for the 
 controversy of Zion,” Isaiah xxxiv. 8. “ Behold, your God will 
 come with vengeance , even God with a recompense ; he will 
 come and save you,” Isaiah xxxv. 4. “ For these be the days 
 
 of vengeance, that all things which are written may be fulfilled,” 
 Luke xxi. 22, speaking of the consummation of the age, or of 
 the last judgment. “The spirit of the Lord Jehovah is upon 
 me; to proclaim the acceptable year of Jehovah, and the day 
 of vengeance of our God ; to comfort all that mourn,” Isaiah Ixi 
 2. “ Shall not my soul be avenged on such a nation as this ?” 
 
 Jerem. v. 9, 29. “I will take vengeance (on Babylon), and 1 
 will not meet thee as a man,” Isaiah xlvii. 3. “ For his device 
 
 is against Babylon, to destroy it, because it is the vengeance of 
 Jehovah, the vengeance of his temple ,” Jerem. li. 11, 30. “ Re¬ 
 joice, Ove nations, with his people, for he will avenge the Hood 
 of his servants , and will render vengeance to his adversaries, and 
 will be merciful to his land, and to his people,” Dent, xxxii.43. 
 
 807. A nd again they said , Alleluia / And her smolee rose up 
 for ever a7id ever , signifies thanksgiving and celebration of the 
 Lord, for joy that that profane religion is condemned to eter¬ 
 nity. Their saying so a second time is owing to the various 
 affection of joy, at being delivered from the infestation of those 
 -who are in that religion, and from the fear of their rising and 
 infesting them again ; that Alleluia signifies thanksgiving and 
 celebration of the Lord, see above, n. 803 ; by her smoke is 
 signified that religion as to its dire falsities, because falscs from 
 evil appear like smoke proceeding from a fire, n. 422. Fire, in 
 that case, is self-love, n. 468, 494, 766 ; the smoke of burning, 
 when said of Babylon, signifies profanation, see n. 766, 767; tc 
 rise up for ever and ever, signifies her condemnation to eternity. 
 
 808. And the four-and-twenty elders , and the four animals 
 fell down , and worshipped God who sat on the throne , saying , 
 Ainen, Alleluia , signifies adoration of the Lord, as the God of 
 heaven and earth, and judge of the universe, by the angels of 
 the higher heavens, and confirmation of the thanksgiving, con¬ 
 fession, and celebration of the Lord, by the angels of the lower 
 heavens. To fall down and worship, signifies humiliation, and 
 
 191 
 
809 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap, xix 
 
 in consequence of humiliation, adoration, as above, n. 370 ; by 
 the four-and-twenty elders and four animals are signified the 
 higher heavens, n. 369 ; by him who sat on the throne is meant 
 the Lord as the God of heaven, and as judge of the universe, 
 because a throne signifies heaven and the kingdom there, n. 
 14, 221, 222, and likewise judgment, and here judgment be¬ 
 cause it relates to the judgment upon Babylon, treated of be¬ 
 fore ; that he who sat on the throne is the Lord, will be seen 
 below; by Amen, Alleluia, is signified confirmation of the 
 thanksgiving, confession, and celebration offered up by the 
 angels of the lower heavens ; by Amen is signified confirmation 
 and consent from truth, n. 23, 28, 31, 61, 371, 375, and by 
 Alleluia is signified thanksgiving, confession, and celebration of 
 the Lord, n. 803; that this is what was done by the angels of 
 the lower heavens, appears from their speaking first and cele¬ 
 brating the Lord as the God of heaven, the judge and avenger, 
 and saying, Alleluia, as is evident from verses 1 and 2, and from 
 the explanation above, n. 803, 804; the confirmation of those 
 things by the angels of the superior heavens is signified by 
 Amen, Alleluia. 
 
 That he who sat on the throne is the Lord, appears from the 
 Apocalypse i. 4; ii. 8 ; iii. 21 ; iv. 2—6, 9; v. 13; vi. 16 ; vii. 
 9—11; xxii. 1, 3; in which places he is called God, and the 
 Lamb upon the throne , where by God is meant the essential 
 divinity of the Lord, which is called the Father, and by the 
 Lamb the Divine Humanity, which is called the Son, n. 269, 
 291, consequently the Lord alone; this also appears from chap, 
 vii. where it is said : “ For the Lamb which is in the midst of 
 the throne shall feed them,” verse 17; and in Matthew: “When 
 the Son of Man shall sit in the throne of his glory , judging the 
 twelve tribes of Israel,” xix. 28. “ When the Son of Man 
 
 shall come in his glory, and all the holy angels with him, then 
 shall he sit upon the throne of his glory f xxv. 31. 
 
 809. And a voice came out of the throne, saying, Praise our 
 God, all ye his servants, and ye that fear him , signifies influx 
 from the Lord into heaven, and consequent unanimity among 
 the angels, that all who are in the truths of faith and in the 
 goods of love ought to worship the Lord as the only God of 
 heaven. By the voice which came out of the throne, is signified 
 influx from the Lord into heaven; the reason why it was from 
 the Lord, is, because he who sat on the throne was the Lord, as 
 above, n. 808; therefore by a voice proceeding from thence is 
 meant influx; for the Lord, inasmuch as he is above the hea¬ 
 vens and appears to the angels as a sun, does not speak to the 
 angels from thence, but flows-in or influences, and that which 
 flows-in, the same is received in heaven and promulgated, 
 wherefore that voice, although it came from the throne, was 
 nevertheless heard by John from heaven, consequently from the 
 192 
 
V. 4—6.] 
 
 THE APOCALYPSE REVEALED. 
 
 810, 811 
 
 angels there, and whatsoever the angels speak from heaven, is 
 from the Lord. By praise our God, is signified that they were 
 to worship the Lord as the only God of heaven ; that to praise 
 God is to worship him, will be seen below ; by all his servants, 
 are signified all who are in the truths of faith, n. 3, 380 ; by all 
 that fear him, are signified all who are in the goods of love, n. 
 527, 628. That to praise God signifies to worship him, and 
 hence that the praise of him is the worship of him, is evident 
 from many passages in the Word, of which a few only shall be 
 adduced : “ And suddenly there was with the angel a multitude 
 of the heavenly host praising God” Luke ii. 13, 20. “ The 
 
 whole multitude of the disciples began to rejoice and praise 
 God with a loud voice,” Luke xix. 37. “ And were continually 
 in the tempi upraising and blessing God,” Luke xxiv. 53. “Pub¬ 
 lish ye, praise ye, and say, O Jehovah, save thy people,” Jerem. 
 xxxi. 7. “ Praise Jehovah from the heavens : praise him in the 
 
 heights. Praise ye him, all his angels; praise ye him, all his 
 hosts ; praise ye him, sun and moon ; praise him, all ye stars of 
 light. Praise him, ye heavens of heavens ; let them praise the 
 name of Jehovah, praise Jehovah from the earth. He hath 
 also exalted the horn of his people, the praise of all his saints,” 
 Psalm cxlviii. 1—5, 7, 13, 14. “Out of the mouth of babes 
 and sucklings thou hast perfected praise /” Matt. xxi. 16. “All 
 the people ga ve praise unto God,” Luke xviii. 43 ; not to men¬ 
 tion other passages, as Isaiah xlii. 8 ; lx. 18 ; Joel ii. 26 ; 
 Psalm cxiii. 1,3; Psalm cxvii. 1. What is said in this verse does 
 not relate to the things mentioned above concerning Babylon, 
 but to what follows concerning the Hew Church to be estab 
 Jshed by the Lord, which is now about to be treated of. 
 
 810. Both small and great, signifies those who in a lesser 
 and greater degree worship the Lord from the truths of faith 
 and the goods of love. By small and great, in a natural sense, 
 are meant those who are in a lesser or greater degree of dig¬ 
 nity ; but, in a spiritual sense, those who are in a lesser or greater 
 degree of the worship of the Lord, consequently who worship 
 the Lord more or less holily and fully from the truths of faith 
 and goods of love ; this is signified because it follows these 
 words, Praise God, all ye his servants and ye that fear him, 
 whereby such things are signified, n. 809; see also above, n. 
 527, 604. 
 
 811. And I heard as it were the voice of a great multitude t 
 and as the voice of many waters, and as the voice of mighty 
 thunders, saying, Alleluia ! for the Lord God omnipotent reign - 
 eth, signifies the joy of the angels of the lowest heaven, of the 
 angels of the middle heaven, and of the angels of the highest 
 heaven, because the Lord alone reigns in the church which is 
 now about to come. By a voice is signified the joy of worship, 
 confession, and celebration of the Lord, because it follows that 
 
 193 VOL. it.—N 
 
812 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xix. 
 
 they said, Alleluia, and afterwards, let us rejoice and be glad, 
 and give glory unto him ; by the voice of a great multitude, is 
 signified the joy of the angeis of the lowest heaven, as above, n. 
 803 ; by the voice of many waters, is signified the joy of the 
 angels of the middle heaven, as above, n. 614 ; the reason why 
 the joy of these is so heard, is because many waters signify 
 truths in abundance, n. 50, 614, 685, the angels of the middle 
 heaven being in truths because they are in intelligence ; by the 
 voice of many thunders, is signified the joy of the angels of the 
 supreme heaven ; that the voice or speech of these is heard as 
 thunder, may be seen above, n. 615 ; by saying Alleluia, is sig¬ 
 nified the joy of worship, acknowledgment, and celebration of 
 the Lord, as above, n. 803 ; for the Lord God omnipotent 
 reigneth, signifies, because the Lord alone reigns, for the Lord 
 is called the omnipotent, Apoc. i. 8 ; iv. 8 ; xi. IT ; xv. 3 ; xvi. 
 13, 14; xix. 15 ; xxi. 22 ; where the explanations may be seen 
 at the same time. That these things are said of the New Church 
 about to be established by the Lord, is evident from the three 
 next verses, in which it is said, “For the marriage of the Lamb 
 is come, and his wife hath made herself ready;” also, “Blessed 
 are they who are called to the marriage-supper of the Lamb.” 
 This is the cause of the joy of all the heavens, which is de¬ 
 scribed in this and the next verse. 
 
 812. Let us be glad and rejoice , and give honour to him, for 
 the marriage of the Lamb is come , signifies joy of soul and heart, 
 and consequent glorification of the Lord, because from hence¬ 
 forth a full marriage of him with the church is effected. To be 
 glad and rejoice, signifies joy of soul and heart; joy of soul is 
 the joy of the understanding, or joy derived from the truths of 
 faith ; and joy of heart is the joy of the will, or joy derived from 
 the good of love ; these two expressions are made use of by rea¬ 
 son of the marriage of truth and good in every particular of the 
 Word, as above, n. 106, 689. To give honour to him, signifies 
 to acknowledge and confess that all truth is from the Lord, n. 
 629, also to acknowledge that the Lord is the God of heaven 
 and earth, n. 693, here, therefore, it signifies to honour or glo¬ 
 rify, because this includes both ; for the marriage of the Lamb 
 is come, signifies, because henceforth there is a full marriage 
 of the Lord with the church; that this may be signified he is 
 called a Lamb, and by a Lamb is meant the Lord as to the Di¬ 
 vine Humanity, n. 269, 291. That when the Lord’s humanity 
 is acknowledged to be divine, there is a full marriage of the 
 Lord and the church, may appear almost without explanation; 
 for it is well known in the reformed Christian world, that the 
 church is a church by virtue of its marriage with the Lord, 
 for the Lord is called the Lord of the vineyard, and the church 
 is the vineyard; moreover the Lord is called the bridegroom 
 and husband, and the church is called the bride and wife; that 
 194 
 
V. 6, 7.] 
 
 THE APOCALYPSE REVEALED. 
 
 813 
 
 the Lord is called the bridegroom, and the church the bride, 
 may be seen above, n. 797; that there is then a full marriage 
 of the Lord and the church, when his humanity is acknow¬ 
 ledged to be divine, is evident; for in this case God the Father 
 and he are acknowledged to be one like soul and body ; and 
 when this is acknowledged, the Father is not approached for 
 the sake of the Son, but the Lord himself is approached, and 
 through him God the Father, because the Father is in him as 
 the soul is in the body, as was observed. Before the Lord’s 
 humanity is acknowledged to be divine, there is indeed a mar¬ 
 riage of the Lord with the church, but only among those who 
 approach the Lord, and think of his divinity, and not at all 
 whether his humanity be divine or not; this the simple in faith 
 and in heart do, but men of learning and erudition do so but 
 seldom. Besides, there cannot be given three husbands of one 
 wife, nor three souls of one body, wherefore, unless one God is 
 acknowledged in whom there is a trinity, and that that God is 
 the Lord, there can be no marriage. The reason why this mar¬ 
 riage may take place from henceforth, is because it could not 
 be fully effected until the Babylonians, and also the Philistines, 
 by which latter they who profess faith alone are meant, were 
 separated in the spiritual world by means of the last judgment; 
 and since what goes before treats of their separation, it is said, 
 “henceforth.” That there is a marriage of the church with the 
 Lord, may appear from the following places : “Jesus said, Can 
 the children of the bride chamber mourn, as long as the bride¬ 
 groom is with them?” Matt. ix. 15 ; Mark ii. 19. “The king¬ 
 dom of heaven is like unto a certain king which made a mar¬ 
 riage for his son. And he sent forth his servants to call them 
 that were bidden to the wedding,” Matt. xxii. 1—-14. “ The king¬ 
 dom of heaven is like unto ten virgins, which went forth to 
 meet the bridegroom , of which the five that were ready went 
 in with the bridegroom to the marriage ,” Matt. xxv. 1—12 ; that 
 the Lord here meant himself is plain from the following, verse 
 13, where he says, “Watch, therefore, for ye know neither the 
 day nor the hour when the Son of Man will come;” and in an¬ 
 other place: “Let your loins be girded about, and your lights 
 burning, and ye yourselves like unto men that wait for their 
 Lord , when he will return from the wedding ,” Luke xii. 35, 36. 
 
 8J3. And his wife hath made herself ready, signifies that 
 they who are to be of this church, which is the New Jerusalem, 
 will be collected, initiated, and instructed. By a wife is signi¬ 
 fied the Lord’s New Church, which is the New Jerusalem, as 
 appears evidently from the following chapter, xxi., which has 
 these words : “ And I John saw the holy city, New Jerusalem, 
 coming down from God out of heaven, prepared as a bride 
 adorned for her husbandf verse 2. And in the same chapter : 
 “ And there came an angel unto me, saying, Come hither, I 
 195 
 
814 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xix. 
 
 will show thee the bride, the LamVs wife. And he showed me 
 that great city, the holy Jerusalem, descending out of heaven 
 from God,” verses 9,10. By his wife making herself ready, is 
 signified that they who are to be of that New Church of the 
 Lord, will be collected, initiated, and instructed; and as this is 
 signified by making herself ready, therefore it follows “ That 
 that wife was to be clothed in fine linen, clean and shining,” by 
 which is meant inauguration by instruction ; and on this account 
 also the white horse is afterwards mentioned, by which is sig¬ 
 nified the understanding of the Word from the Lord for the 
 members of the New Church. 
 
 814. And to her it was granted that she should he arrayed 
 tn fine linen, clean and shining, signifies that they who are to 
 be of the Lord’s New Church will be instructed in genuine and 
 pure truths through the Word from the Lord. By it was grant¬ 
 ed her, is meant, it was given to the wife, by whom is signified 
 the Lord’s New Church, which is the New Jerusalem, as above, 
 n. 812; to be arrayed, signifies to be instructed in truths, be¬ 
 cause by garments are signified truths, n. 166, and by white 
 garments, genuine truths, n. 212 ; by linen, clean and shining, is 
 signified what is bright by virtue of good, and pure by virtue 
 of truths ; and inasmuch as pure truth is not given from any 
 other source than through the Word from the Lord, therefore 
 this also is signified. The words clean and shining are used, 
 because clean signifies what is exempt from evil, consequently 
 what is bright by virtue of good, and shining signifies what is 
 exempt from falsity, thus what is pure by reason of truth. By 
 linen, or fine linen, is also signified genuine truth in the follow¬ 
 ing places : “ I clothed thee, O Jerusalem, with broidered work, 
 and I girded thee about with fine linen, and I covered thee with 
 silk. Thus wast thou decked with gold and silver, and thy rai¬ 
 ment was A fine linen and silk,” Ezek. xvi. 10,13. “ Fine linen 
 with broidered work from Egypt, was that which covered thee,” 
 Ezek. xxvii. 7, speaking of Tyre, whereby is signified the church 
 as to the knowledges of what is true and good. “And the 
 armies which were in heaven followed him upon white horses, 
 clothed in fine linen, white and clean,” Apoc. xix. 13, 14. Jo¬ 
 seph being arrayed in garments of fine linen by Pharaoh, 
 Gen. xli. 42, has a similar signification. Truth derived from 
 the Word among them, although not in them, is signified by 
 the fine Imen of Babylon, Apoc. xviii. 12, 16, and of the rich 
 man, Luke xvi. 19. Fine linen is also called lawn or cotton 
 [xylinum ], wherefore by that also is signified genuine truth 
 in the following passages in Moses : “And thou shalt embroi¬ 
 der (for Aaron) a coat of fine linen, and thou shalt make the 
 mitre of fine linen,” Exod. xxviii. 39. “And the} r made coats 
 of fine linen for Aaron and for his sons,” Exod. xxxix. 27 
 “ Thou shalt make the tabernacle of fine twined, linen y and 
 .196 
 
v. 7—9.] 
 
 THE APOCALYPSE REVEALED. 
 
 815, 816 
 
 blue, and purple, and scarlet,” Exod. xxvi. 1; xxxvi. 8. Thou 
 shalt make hangings for the court of fine tioined linen , Exod. 
 xxvii. 9, 18 ; xxxviii. 9; also the vail of the court with fine 
 twined linen , Exod. xxxviii. 18. 
 
 815. For the fine linen is the righteousness of the saints , sig¬ 
 nifies that by truths from the Word, they who are of the Lord’s 
 church acquire the goods of life. By fine linen are signified 
 genuine truths, which are truths from the Lord through the 
 Word, as above, n. 814 ; by righteousness is signified good of 
 life among those who are in truths, n. 668; by the saints are 
 signified tliey who are of the Lord’s church, n. 173, 586. The 
 reason why justice or righteousness signifies good of life among 
 those who are in truths, is, because no one can be called right¬ 
 eous or just, unless he lives according to truths ; for in a natural 
 sense he is called just who lives well according to civil and 
 moral laws ; but he is called just, in a spiritual sense, who lives 
 well according to the divine laws, and the divine laws are truths 
 from the Word; he who thinks himself just, and consequently 
 in the good of life, without the aid of truths, according to 
 which he may regulate his life, is much deceived; for man can¬ 
 not be reformed and regenerated, and so made good, but by 
 means of truths, and by a life according to them. Hence it is 
 evident, that by fine linen is the righteousness of the saints, is 
 signified, that by means of truths from the Word they who are 
 of the Lord’s church acquire goods of life. This manifestly 
 appears from the case of the angels of heaven, who by how 
 much the more they are in truths, and in a life according to 
 them, by so much the whiter do the garments in which they aro 
 clothed appear: the reason is, because they are in a whiter light. 
 
 816. And he saith unto me , Write, Blessed are they that are 
 called unto the marriage-supper of the Lamb , signifies a single 
 angel sent from heaven to John, and talking with him concern¬ 
 ing the Lord’s Hew Church, and saying, that it would be given 
 to know upon earth, that they have eternal life who receive the 
 things which pertain to that church. That a single angel was 
 sent from heaven to John, who said these things to him, may 
 appear from the subsequent verse, where it is said, that John 
 fell down at his feet to worship him, and that the angel an¬ 
 swered, that he was his fellow-servant, therefore, that not he, 
 but God was to be worshipped. That what John heard before 
 was from heaven itself, and through many angels at once speak¬ 
 ing from the Lord, is evident from the foregoing verses, 5—7, 
 in which it is said, that a voice came out of the throne, and 
 that a voice was heard as it were of a great multitude, and as 
 of many waters, and as of mighty thunders, and ot persons 
 saying, Let us be glad and rejoice; this is said in the plural 
 number, but now what is said is in the singular number, conse¬ 
 quently by a single angel who was sent to him. But I will re- 
 
 197 
 
817 THE APOCALYPSE REVEALED. [Chap. xix. 
 
 late how the case is when angels talk with man ; they never speak 
 to him out of heaven, the voice which is heard from thence 
 being from the Lord through heaven ; but when angels are per¬ 
 mitted to talk with man, they send out one of their society to 
 be near him, through whom they talk with the man ; he who 
 is sent is the subject of many ; and such a one it was who now 
 talked with John; this was done to the intent that it might be 
 made known upon earth, that the universal heaven acknow¬ 
 ledges the Lord alone to be the God of heaven, and that he 
 only is to be worshipped, also that a new church is to be estab¬ 
 lished by the Lord upon earth, as it has been established in the 
 heavens; for a church is first established by the Lord in the 
 heavens, and afterwards through the heavens on the earths ; 
 this is the arcanum contained in this passage. To return, how¬ 
 ever, to the explanation : write, signifies that he should com¬ 
 mit this to posterity, n. 39, 63, 639, here that he should make 
 these things known, this being what is meant by write. Blessed 
 are they which are called to the marriage-supper of the Lamb, 
 signifies that they have life eternal who receive the things 
 which are of the New Church ; they are called blessed in whom 
 there is life eternal, n. 639: by the marriage of the Lamb is 
 signified the New Church, which is in conjunction with the 
 Lord as above, n. 812; by those who are called, are meant all 
 who receive, n. 744 ; all indeed are called, but they who do not 
 receive, the same reject the call. The reason why it is called 
 the marriage-supper of the Lamb, is, because this is done in 
 the last state of the church, which is called evening, and in the 
 evening suppers are made; but the first state of a new church 
 is called the morning; in the evening man is called to the 
 church, and wdien they who are called are come, the morning 
 commences ; that the last state of the church is called evening 
 and night, and its first state‘the dawn and morning, may be 
 seen above, n. 151 ; and whereas it was the last time of the 
 Jewish church, consequently the evening, when the Lord went 
 to Jerusalem to suffer, therefore at that time the Lord supped 
 with his disciples, and instituted the Eucharist, for which 
 reason it is called the Holy Supper; by which also a conjunc¬ 
 tion of the Lord with a man of the church is effected, or a 
 marriage, provided the man, after having done the work of 
 repentance, directly approaches him ; but if otherwise, it oc¬ 
 casions his presence alone without any conjunction. From 
 these considerations it may appear what is meant by supper 
 and supping in other parts of the Word. 
 
 817. And he saith unto me , These are the true words of God , 
 signifies that this is to be believed because it is from the Lord, 
 namely, that they are blessed who are called to the marriage- 
 supper of the Lamb, that is, that they upon earth, who receive 
 the things which are of the Lord’s New Church, have eternal life. 
 
 198 
 
V. 9, 10.] 
 
 THE APOCALYPSE REVEALED. 
 
 813, 819 
 
 818 . And I fell at his feet to worship him. And he said unto 
 me, See thou do it not: I am thy fellow-servant, and of thy 
 brethren, who have the testimony of Jesus ; worship God, signi¬ 
 fies that the angels of heaven are not to be worshipped and 
 invoked, because they have nothing divine in them, but that 
 they are associated with men, as brethren with brethren, with 
 such as worship the Lord, and therefore that the Lord alone is 
 to be worshipped by both in consociation with them. I fell at 
 his feet to worship him, and he said unto me, See thou do it 
 not; worship God, signifies that no angel of heaven whatever is 
 to be worshipped and invoked, but the Lord only; I am thy 
 fellow-servant and of thy brethren, signifies that an angel of 
 himself has not any thing divine, but that he is associated with 
 man as one brother witli another ; to have the testimony of 
 Jesus, signifies, in like manner, conjunction with the Lord, by 
 acknowledging the divinity in his humanity, and by a life con¬ 
 formable to his precepts ; that this is signified by having the 
 testimony of Jesus, will be seen in the next article. The reason 
 why the angels of heaven are not superior to men, but only 
 their equals, and that, therefore, they are equally the Lord’s 
 servants as men are, is, because all angels have been men born 
 in the world, and none of them immediately created such, as 
 may appear from what is written and shown in the work con¬ 
 cerning Heaven and Hell: angels, indeed, excel men in wisdom, 
 but this is because they are in a spiritual state, and thence in 
 the light of heaven, and not in a natural state, or in the light 
 of the world, as men are upon earth ; but in proportion as any 
 angel excels in wisdom, in the same proportion he acknow¬ 
 ledges that he is not above men, but like unto them ; where¬ 
 fore, neither is there any conjunction of men with angels, but 
 consociation with them ; conjunction is given with the Lord 
 only. But in what manner conjunction with the Lord exists, 
 and consociation with angels, by means of the Word, may be 
 seen in the Doctrine of the New Jerusalem concerning the Sawed 
 Scripture, n. 62—69. 
 
 819. For the testimony of Jesus is the spirit of prophecy, 
 signifies that the acknowledgment that the Lord is the God of 
 heaven and earth, and at the same time a life according to his 
 precepts, are, in a universal sense, the all of the Word and of 
 doctrine derived from it. By the testimony of Jesus is signi¬ 
 fied the attestation of the Lord in heaven, that the man is his, 
 and thus that he is one in heaven among the angels there ; and 
 inasmuch as this attestation cannot be given to any others but 
 those who are in conjunction with the Lord, and since they are 
 in conjunction with the Lord who acknowledge him to be the 
 God of heaven and earth, as he himself taught in Matt, xxviii. 
 18, and at the same time live according to Ids precepts, par¬ 
 ticularly according to the commandments of the decalogue, 
 
 199 
 
820 
 
 THE APOCALYPSE KEVEALED. 
 
 [Chap. xix. 
 
 therefore these two things are signified by the testimony of 
 Jesus, see n. 0, 490, above; by this testimony being the spirit 
 of prophecy, is signified that it is the all of the Word and of 
 doctrine derived from it; for the Word, in a universal sense, 
 treats of the Lord only, and of a life according to his command¬ 
 ments ; hence it is that the Lord is the Word, for the Word is 
 from him, and treats of him alone, and only teaches how he is 
 to be acknowledged and worshipped, these being the precepts of 
 the Word, which are called divine truths, according to which 
 man ought to live, in order to enable him to come into con¬ 
 junction with the Lord. That the Word treats of the Lord 
 alone, and that thence it is that the Lord is called the Word, 
 may be seen in the Doctrine of the New Jerusalem, concerning 
 the Lord, n. 1—7, 8—11,19—28, 3 7—-44; and in t\\Q Doctrine of 
 the New Jerusalem concerning the Sacred Scripture, n. 80—90,98 
 —100. This is also what the Lord taught, That the Spirit of 
 Truth, which is the Holy Spirit, will testify of the Lord, and that 
 he will not speak of himself, but that he will take of the things 
 which are of the Lord and show them, John xv. 26 ; xvi. 13,15. 
 
 820. And I saw heaven opened, and, behold , a white horse, 
 signifies the revealing of the spiritual sense of the Word by 
 the Lord, and thereby the discovery of the interior meaning of 
 the Word, which is the coming of the Lord. By heaven being 
 seen open, is signified a revelation from the Lord and conse¬ 
 quent manifestation, as w T ill be seen presently; by a horse is 
 meant the understanding of the Word, and by a white horse 
 the interior understanding or meaning of the Word, n. 298, and 
 as this is signified by a white horse, and as the spiritual sense 
 .s the interior meaning of the Word, therefore that sense is 
 here signified by a white horse. The reason why this is the 
 coming of the Lord, is, because by that sense it manifestly ap¬ 
 pears, that the Lord is the Word, and that the Word treats of 
 him alone, and that he is the God of heaven and earth, and 
 that from him alone the New Church has its existence. The 
 Lord said, “ that they should see the Son of Man coming in 
 the clouds of heaven with power and great glory,” Matt. xvii. 
 5; xxiv. 30; xxvi. 64; Mark xiv. 61, 52; Luke ix. 34, 35; 
 xxi. 27; Apoc. i. 7; Acts i. 9, 11 ; and this the Lord said also 
 when he discoursed with his disciples concerning the consum¬ 
 mation of the age, which is the last time of the church, when 
 judgment takes place. Every one, who does not think beyond 
 the sense of the letter, believes that when the last judgment 
 shall come to pass, the Lord will appear in the clouds of heaven, 
 with the angels and the sound of trumpets ; still that this is not 
 meant, but that he will appear in the Word, maybe seen in the 
 explanation above, n. 24, 692, and the Lord appears manifestly 
 in the spiritual sense of the Word ; from that sense, indeed, it is 
 discovered not only that he is the Word, that is, Divine Truth 
 200 
 
v. 10, ll.J 
 
 THE APOCALYPSE REVEALED. 
 
 821 
 
 itself, but that he is the inmost of the Word, and thence the 
 all thereof, and also that he is the one God, in whom there is a 
 trinity, consequently the only God of heaven and earth, and 
 moreover that he came into the world to glorify his humanity, 
 that is, to make it divine. The humanity which lie glorified, 
 that is, made divine, was the natural humanity, which lie could 
 not glorify, or make divine, but by the assumption of humanity 
 in a virgin in the natural world, to which he then united his 
 divinity, which was in him from eternity. This unition was 
 effected by temptations admitted into his assumed humanity, 
 the last of which was the passion of the cross, and, at the same 
 time, by the fulfilling of all things of the Word, not only by 
 the fulfilling of all things of the Word in its natural sense, but 
 also by the fulfilling of all things of the Word in its spiritual 
 sense and in its celestial sense, in which, as was said above, he 
 alone is treated of. But on this subject, see what has been 
 shown in the Doctrine of the New Jerusalem concerning the Lord, 
 and in the Doctrine of the New Jerusalem concerning the Sacred 
 Scripture. Now since the Lord is the Word and the Word was 
 made flesh, John i. 1, 2, 14, and the Word was made flesh to 
 fulfil the same, it is plain that the coming of the Lord in the 
 Word is meant by his appearing in the clouds of heaven; that 
 the clouds of heaven signify the Word in its literal sense, may 
 be seen above, n. 24, 692. It is evident that the Lord’s appear¬ 
 ing in the Word is what is meant, because by a white horse is 
 signified the interior meaning of the Word, and it is said that 
 the name of him that sat on the horse is the Word of God , and 
 that his name is King of kings and Lord of lords , verses 13,16. 
 From these considerations, then, it is evident, that by I saw 
 heaven opened, and, behold, a white horse, is signified the reve¬ 
 lation of the spiritual sense of the Word by the Lord, and the 
 discovery thereby of its interior meaning, which also is the 
 coming of the Lord. That the spiritual sense of the Word, 
 concerning which no one in the Christian world has known any 
 thing heretofore, is at this day revealed, may be seen in the 
 Arcana Ccelestia , where the two books of Moses, Genesis and 
 Exodus, are explained according to that sense ; likewise in the 
 Doctrine of the New Jerusalem concerning the Sacred Scripture , 
 n. 5—26, and in the tract on the White ILorse , from beginning 
 to end, and in the extracts there collected from the Arcana Cce¬ 
 lestia concerning the Sacred Scripture ; and further in these 
 explanations of the Apocalypse, not a single verse of which can 
 be understood without the spiritual sense. 
 
 821. And, he that sat upon him is called Faithful and True , 
 and in righteousness he doth judge and make war , signifies the 
 Lord as to the Word, that he is the Divine Good and Divine 
 Truth itself, from both which he executes judgment, and sepa¬ 
 rates the good from the wicked. By he that sat upon him, that 
 201 
 
822—824 
 
 THE AP0CALYP8E REVEALED. 
 
 [Chap. XIX. 
 
 is, upon the white horse, is meant the Lord as the Word ; that 
 it means the Lord as to the Word, is plain from verse 13, where 
 it is said, “ That he was clothed with a vesture stained with 
 blood, and his name is called the Word of God by Faithful 
 and True is signified divine good and divine truth, by Faithful, 
 divine good, because that is faithful; that the faithful, speaking 
 of men, are they who are in the inmost or third heaven, conse¬ 
 quently who are in celestial good, see above, n. 644 ; that by 
 True, when said of the Lord, divine truth is signified, is evi¬ 
 dent; that by justice both are signified, as well good as truth, 
 and when said of the Lord, divine good and divine truth, may be 
 seen above, n. 805, hence it follows, that by judging in righteous¬ 
 ness, is signified to execute judgment from divine good and di¬ 
 vine truth. That all judgment is executed by the Lord through 
 the Word, consequently that the Word itself judges every one, 
 may be seen above, n. 233 ; the reason why to make war or to 
 fight from righteousness, signifies to separate the good from the 
 wicked, is, because the Lord does not fight against any one, but 
 separates the good from the wicked, and when the good are sepa¬ 
 rated from the wicked, then the wicked cast themselves into hell. 
 
 822. And his eyes were as aflame of fire, signifies the divine 
 wisdom of the Lord’s divine love, as may be seen above, n. 48, 
 where the like occurs, and is said of the Son of Man, by whom 
 is meant the Lord as to the Word, n. 44. 
 
 823. And on his head were many diadems , signifies the di¬ 
 vine truths of the Word from him. On his head, signifies from 
 the Lord, for by the head is signified wisdom originating in love, 
 and from the head man is regulated by wisdom grounded in 
 love. Diadems were seen on his head, because the divine truths 
 of the Word, which are signified by diadems, are from him ; 
 that diadems signify the divine truths of the Word, may be seen, 
 n. 231, 540 ; that the head, when speaking of the Lord, signifies 
 the divine wisdom of divine love, see n. 47 ; what else the head 
 signifies, see n, 538, 565. The divine truths of the Word, in 
 the spiritual world, correspond to diadems; and from this cor¬ 
 respondence appear there, and in heaven, upon the heads of 
 those who consider the Word as holy ; hence it is that diadems 
 signify the divine truths of the Word in its literal sense, the 
 reason is, because the literal sense is translucent by virtue of 
 its spiritual and celestial senses, as the jewels of a diadem are 
 translucent by virtue of the light. 
 
 824. And he had a name written that no one knew , but he 
 himself \ signifies that what the Word is in its spiritual and 
 celestial sense, no one sees but the Lord, and they to whom he 
 reveals it. By name is signified the quality of any one, n. 165, 
 and in other places, in the present case the quality of the Word, 
 or what the Word is internally, that is, in its spiritual and 
 celestial sense; it is called a written name, because the Word 
 
 202 
 
V. 11—13.] 
 
 THE APOCALYPSE KEVEALED. 
 
 825 
 
 exists as well among men upon earth as among angels in heaven, 
 see the Doctrine of the New Jerusalem concerning the Sacred 
 Scripture , n. 70—75 ; by no one knowing it hut himself, is sig¬ 
 nified that no one sees hut the Lord himself, and they to whom 
 he reveals it, what the Word is in its spiritual sense. That no 
 one sees the spiritual sense of the Word but only the Lord, and, 
 therefore, that no one sees that sense hut from the Lord, and 
 that no one sees it from the Lord except he he in divine truths 
 from him, may be seen in the Doctrine of the New Jerusalem 
 concerning the Sacred Scripture , n. 26. 
 
 825. And he was clothed with a vesture stained with blood , 
 and his name is called the Word of God , signifies the divine 
 truth in its ultimate sense, or the W ord in the letter, to which 
 violence has been offered. By a vesture is signified truth in¬ 
 vesting good, n. 166, 212, 328; and when said of the Word, it 
 signifies the Word in its literal sense, for this is like a garment, 
 with which its spiritual and celestial senses are clothed ; by 
 blood is signified violence offered to the Lord’s divinity and the 
 Word, n. 327, 684 ; the reason why this is signified, is, because 
 blood signifies the Lord’s divine truth in the Word, n. 379, 654, 
 therefore, to shed blood, signifies to offer violence to the Lord’s 
 divinity and the Word. By the Word of God is here signified 
 the Word in its literal sense, for to that violence was offered, 
 but not to the Word in its spiritual sense, because the latter 
 sense was not known, and if it had been known, violence would 
 have been offered to it also; for which reason that sense was 
 not revealed till after the last judgment was executed, and a new 
 church was about to be established by the Lord, neither is it at 
 this day revealed to any but such as are in divine truths from 
 the Lord, see the Doctrine of the New Jerusalem concerning the 
 Sacred Scripture , n. 26. That violence has been offered to the 
 Lord’s divinity and the Word, appears manifestly from the 
 Homan Catholic religion, and from the religion of the Reformed 
 concerning justification by faith alone ; the Roman Catholic 
 religion maintains that the Lord’s humanity is not divine, for 
 which reason they transferred to themselves all things apper¬ 
 taining unto the Lord ; also that the Word is to be interpreted 
 only by themselves, and their interpretation is everywhere con¬ 
 trary to the divine truth of the Word, as was shown in the 
 explanation of the 18th or foregoing chapter. From hence it is 
 plain that violence has been offered to the Word by that reli¬ 
 gion ; and in like manner by the religion among the Reformed 
 concerning faith alone, for neither does this make the Lord’s 
 humanity divine ; but builds its theology also upon a single ex¬ 
 pression of Paul falsely understood, and therefore, as it were, 
 makes of no account all that the Lord taught concerning love, 
 and charity, and good works, which nevertheless are so plain, 
 that anv one w T liolias eyes may see. The same thing was done 
 203 
 
826—828 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xix. 
 
 to the Word by the Jews, for it was one of their religious 
 tenets, that the Word was written for none but themselves, and, 
 therefore, that no others were meant in it, and that the Mes¬ 
 siah, who was to come, would exalt them above all the nations 
 of the earth, by which, and by many other things, they falsi¬ 
 fied and adulterated every thing in the Word ; this is meant by 
 the following passage in Isaiah : “ Who is this that cometh from 
 Edom, with dyed garments from Bozrah ? Wherefore art thou 
 red in thine apparel, and thy garments like him that treadeth in 
 the wine-fat?” whence the victory of them “ shall be sprinkled 
 upon my garments , and I will stain all my raiment ,” lxiii. 1, 2 : 
 by garments are here also signified the divine truths of the 
 Word; by Edom is signified redness, here redness from blood; 
 hence it is plain, that by being clothed with a vesture stained 
 with blood, and his name being called the Word of God, is sig¬ 
 nified the divine truth in its ultimate sense, or the Word in the 
 .etter, to which violence has been offered. 
 
 826. And the armies which were in heaven followed him 
 upon white horses , clothed in fine linen , white and clean , signi¬ 
 fies the angels in the new Christian heaven, who were conjoined 
 with the Lord in the interior understanding of the Word, and 
 thus in pure and genuine truths. By armies in heaven are 
 meant the angels who are in divine truths and goods, n. 447; 
 by heaven is here meant the new Christian church, of which 
 above, n. 612, 613, 626, 659, 661; the reason why that heaven 
 is meant, is, because it is the new heaven treated of in the 
 Apocalypse: to follow the Lord, signifies to be in conjunction 
 with him, n. 621; by the white horses upon which they ap¬ 
 peared, is signified the interior understanding or meaning of the 
 Word, as above, n. 820; by fine linen, white and clean, is sig¬ 
 nified pure and genuine truth through the Word from the Lord, 
 n. 813; it is also said of the Hew Church, that she was arrayed 
 in fine linen, clean and white, verse 8 of this chapter, and so it 
 is here said of the new Christian heaven, through which that 
 church will come from the Lord. 
 
 827. And out of his mouth goeth a sharp sword , signifies 
 the dispersion of falses by doctrine thence from the Lord, as is 
 evident from the explanation above, n. 52, where the like is said 
 of the Lord, who is there called the Son of Man, and by the 
 Son of Man is meant the Lord as the Word, n. 44 ; the same 
 is here signified by him who sat on the white horse ; for the dis¬ 
 persion of falses is effected through the Word from the Lord. 
 
 828. That with it he should smite the nations , and he shall 
 rule them with a rod of iron , signifies that he will convince all 
 who are in a dead faith, by the truths of the literal sense of the 
 Word, and by rational arguments. That this is signified, may 
 appear from the like expression above, n. 544; that by the rod 
 of iron, by which the nations were to be smitten, are signified 
 
 204 
 
V. 13—15.] 
 
 THE APOCALYPSE REVEALED. 
 
 829 
 
 truths from the literal sense of the "Word confirmed by rational 
 arguments from the natural man, may be seen in that passage, 
 and also n. 148, 485. That faith alone without works is a dead 
 faith, appears clearly in James ii. 17, 20: who also said, “B® 
 ye doers of the Word and not hearers only, deceiving your own 
 selves/’ Epistle i. 22. In like manner, Paul said, “ For not the 
 hearers of the law are just before God, but the doers of the law 
 shall be justified,Rom. ii. 13. 
 
 S29. And he treadeth the wine-press of the fierceness and 
 wrath of Almighty God , signifies that the Lord alone sustained 
 all the evils of the church, and all the violence offered to tho 
 Word, and consequently to himself. By the wine of the fierce¬ 
 ness and wrath of God, are signified the goods and truths of 
 the church, which are from the Word, profaned and adulterated, 
 and thus the evils and falses of the church, n. 316, 632, 635, 
 758; by treading the press of that wine, is signified to bear 
 them, to fight against them, and condemn them, and thus to 
 deliver the angels in heaven and men on earth from their infes¬ 
 tation by them ; for the Lord came into the world to subdue 
 the hells, which at that time had got to such a height that they 
 began to infest the angels, and he subdued them by combats 
 against them, thus by temptations; for spiritual temptations 
 are nothing else but combats against the hells; and inasmuch 
 as every man is consorted with spirits as to his affections and 
 consequent thoughts, the wicked with spirits from hell, and the 
 good with angels from heaven, therefore when the Lord sub¬ 
 dued the hells he not only delivered the angels of heaven from 
 infestation, but also the men of the earth: this, then, is what is 
 signified by the following passage in Isaiah: “ Surely he hath 
 home our griefs , and carried our sorrows: —But he was wounded 
 for our transgressions, he was bruised for our iniquities:—and 
 with his stripes we are healed. Jehovah hath laid on him the 
 iniquity of us all, he was oppressed and he was afflicted, for he 
 was cut off out of the land of the living, for the transgression of 
 my people was he stricken, and Jehovah hath laid on him the 
 iniguity of us dllf liii. 4—9; speaking of the Lord and of his 
 temptations from the hells, and at length from the Jews, by 
 whom he was crucified. The Lord’s conflicts are likewise de¬ 
 scribed in Isaiah lxiii. 1—10; where are also the following words: 
 u And thy garments like him that treadeth in the wine-fat. I 
 have trodden the wine-press aloneby which is signified that 
 he alone sustained the evils and falses of the church, and all the 
 violence offered to the Word, and thus to himself. It is said 
 the violence offered to the Word, and thus to himself, because 
 the Lord is the Word, and violence was offered to the Word, and 
 to the Lord himself, by the tenets of the Roman Catholics, as 
 also by the tenets of the Reformed, concerning faith alone. Tho 
 evils and falses of both these religions the Lord sustained, when 
 205 
 
830 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xix. 
 
 he executed the last judgment, whereby he again subdued the 
 hells, and unless the hells had again been subdued, no flesh could 
 have been saved, as he himself taught in Matthew, xxiv. 21, 22. 
 
 830. And he hath on his vesture and on his thigh a name 
 written, King of kings, and Lord of lords, signifies that the Lord 
 teaches in the Word what he is, that he is the divine truth of 
 divine wisdom, and the divine good of divine love, thus that he 
 is the Grod of the universe. By the Lord’s vesture is signified 
 the Word as to its divine truth, as above, n. 835; by the Lord’s 
 thigh is signified the Word as to its divine good; the thighs 
 and loins signify conjugial love, and inasmuch as this is the 
 fundamental love of all loves, therefore the thighs and loins sig¬ 
 nify the good of love: that this is from correspondence may be 
 seen above, n. 213; when therefore the thigh is mentioned in 
 speaking of the Lord, it signifies himself as to the good of love, 
 in the present instance it also signifies the Word as to the same; 
 by a name written is signified the quality of the Lord, as above, 
 n. 834; by King of kings is meant the Lord as to the divine 
 truth of divine wisdom, and by Lord of lords is meant the Lord 
 as to the divine good of divine love; the like is signified by the 
 kingdom and dominion of the Lord, when both are mentioned, 
 see above, n. 664. Inasmuch as the expression King of kings 
 and Lord of lords is used, and since the Lord is meant thereby, 
 in regard to his divine truth and divine good, therefore it is 
 also said, He had a name written on his vesture and on his 
 thigh, and by a name written on his vesture is signified the 
 Word as to the divine truth, and bv a name written on his 
 thigh is signified the Word as to the divine good; both these 
 principles are in the Word, the divine truth of the Word is in 
 its spiritual sense, which is for the use of the angels of the 
 middle or second heaven, who are in intelligence from divine 
 truths, and the divine good of the Word is in its celestial sense, 
 which is for the use of the angels of the supreme or third hea¬ 
 ven, who are in wisdom from divine good; but this last sense is 
 most occult, being perceptible to such only as are principled in 
 love to the Lord from the Lord. That it is the Lord who is 
 here meant, plainly appears above in the Apocalypse: “ These 
 shall make war with the Lamb, and the Lamb shall overcome 
 them: for he is Lord of lords and King of kings,” xvii. 14. 
 That the thigh signifies the good of love, and when said con¬ 
 cerning the Lord, the divine good of divine love, appears from 
 the following passages in the Word : “ And righteousness shall 
 be the girdle of his loins, and faithfulness the girdle of his 
 thighs ,” Isaiah xi. 5. Over the head of the cherubs there was the 
 appearance of a man upon a throne, from the appearance of his 
 loins and upward, and from the appearance of his loins and 
 downward, there was an appearance of fire and brightness round 
 about, Ezek. i. 26—28; by the man upon the throne is meant 
 206 
 
v. 16, 17.] 
 
 THE APOCALYPSE REVEALED. 
 
 .831 
 
 the Lord, the appearance of fire from his loins upward and 
 downward signifies his divine love, and the brightness round 
 about, the divine wisdom thence proceeding. A man was seen 
 by Daniel, whose loins were girded with gold of Uphaz, Dan. x. 
 5 ; it was an angel in whom the Lord was; by gold of Uphaz 
 is signified the good of love. The same is signified by the thigh 
 in Isaiah v. 27 ; Psalm xlv. 3 ; and in other places. Concern¬ 
 ing the correspondence of the thighs or loins with conjugial 
 love, which is the fundamental of all other loves, see the Arcana 
 Codestia , n. 5050—5062. 
 
 831. And I saw an angel standing in the sun : and he cried 
 with a great voice , saying to all the fowls that fly in the midst 
 of heaven , Come and gather yourselves together unto the supper 
 of the great God , signifies the Lord from divine love, and thence 
 from divine zeal, calling and inviting all who are in the spirit¬ 
 ual affection of truth, and think of heaven, to the New Church, 
 and to conjunction with himself, thus to life eternal. By an 
 angel standing in the sun, is meant the Lord in divine love; by 
 an angel is meant the Lord, and by sun his divine love. To cry 
 with a great voice, signifies to cry from divine zeal, for a voice 
 or influx from divine love is from divine zeal, zeal being a con¬ 
 sequence of love; by the fowls that fly in the midst of heaven, 
 are signified all who are in the spiritual affection of truth, and 
 thence think of heaven. By coming and gathering themselves 
 together to the supper of the great God, is signified a calling 
 and invitation to the New Church and to conjunction with the 
 Lord ; and since from conjunction with the Lord there is life 
 eternal, therefore that also is signified. By crying, Come, is 
 signified a calling, and by gather yourselves together, is signi¬ 
 fied a calling together. That by an angel in the Word is meant 
 the Lord, may be seen above, n. 5, 170, 258, 314, 465, 649, 
 657, 718; so in this instance more especially, because he was 
 seen standing in the sun, and no angel appears in the sun, for 
 the Lord is the sun of the spiritual world, therefore the Lord 
 alone is there; that by the sun, when speaking of the Lord, is 
 signified divine love, may be seen, n. 53, 414 ; that by crying 
 with a great voice, when said of the Lord in divine love, is sig¬ 
 nified to speak or flow-in from divine zeal, is evident, because 
 divine zeal is a consequence of divine love, in this case for the 
 salvation of men : that by fowls are signified such things as re¬ 
 late to the understanding, and thence to the thought, see above, 
 n. 757, here they signify such as are in the spiritual affection 
 of truth, and think of heaven, because it is said, the fowls that 
 fly in the midst of heaven, and by flying in the midst of heaven 
 is signified to investigate, attend, and think, n. 245, 415; that 
 by the supper of the great God is signified the New Church, 
 and thus conjunction with the Lord, see n. 816, where theii 
 supper is called the marriage-supper of the Lamb. 
 
 207 
 
832 THE APOCALYPSE REVEALED. [Chap. XIX. 
 
 832. That ye may eat the flesh of kings, and the flesh of cap 
 tains , and the flesh of the mighty men , and the flesh of horses , 
 and of them that sit on them , and the flesh of alt men both free 
 and bond, both small and great , signifies the appropriation of 
 good things from the Lord, by the truths of the Word and of 
 doctrine derived from it, in every sense, degree, and kind. The 
 subject treated of above, n. 831, was conjunction with the Lord 
 by the Word ; but here the subject treated of is the appropria¬ 
 tion of good things from him by the truths of the Word. To 
 eat, signifies appropriation, n. 89 ; by the flesh they were to eat, 
 are signified the good things of the Word and thence of the 
 church, and by kings, captains, the mighty, horses, them that 
 sit on them, free and bond, small and great, are signified truths 
 in every sense, degree, and kind : by kings are signified such 
 as are principled in the truths of the church derived from the 
 Word, and abstractedly the truths of the church derived from 
 the Word, n. 20, 483; by captains over a thousand, are signi¬ 
 fied those who are in the knowledges of good and truth, and 
 abstractedly those knowledges, n. 337; by the mighty are sig¬ 
 nified such as are in erudition from doctrine derived from the 
 Word, and abstractedly the consequent erudition itself, n. 337; 
 by horses is signified the understanding of the Word, and by 
 those who sit on horses are signified those who are in wisdom 
 from the understanding of the Word, and abstractedly the con¬ 
 sequent wisdom itself, n. 298, 820; by free and bond are signi¬ 
 fied they who know from themselves, and they who know from 
 others, n. 337, 604 ; by great and small are signified they who 
 are such in a greater and in a lesser degree, n. 527, 810. From 
 these considerations it is evident, that by their eating the flesh 
 of these is signified the appropriation of good things from the 
 Lord by the truths of the Word and of doctrine derived from it, 
 in every sense, degree, and kind. It must be observed, that no 
 man has any spiritual good from the Lord, but by truths derived 
 from the Word ; for the truths of the Word are in the light of 
 heaven, and the good things are in the heat of that light; there¬ 
 fore if the understanding be not in the light of heaven by means 
 of the Word, the will cannot come into the heat of heaven. 
 Love and charity are formed by truths from the Word only, and 
 by these truths only can man be reformed; the church itself in 
 man is formed by them, not, however, by those truths in the 
 understanding only, but by a life according to them ; thus truths 
 enter into the will, and become goods; in this manner the com¬ 
 plexion of truth is changed into the complexion of good ; foi 
 that which is of the will and thus of the love, the same is called 
 good, and all that is of the will, or of the love, the same is also 
 of the life of man. From these considerations it may be seen, 
 that the appropriation of good by truths in every sense, degree, 
 and kind, through the Word from the Lord, is here meant by 
 208 
 
V. 18, 19.] 
 
 THE APOCALYPSE REVEALED. 
 
 833 
 
 eating the flesh of those who are mentioned. Who cannot see, 
 that flesh is not here meant by flesh ? Who can be so devoid 
 of sense as to believe that the Lord calls, and invites all to a 
 great supper, to give them the flesh of kings, captains, mighty 
 men, horses, and them that sit thereon, free and bond, great 
 and small, to eat? Who cannot see that there is a spiritual 
 sense in these words, and that without the aid of that sense no 
 one can know what they mean ? Who can maintain the denial 
 that in its bosom the Word is spiritual, for would it not be more 
 than material, if this passage were understood according to the 
 literal sense, and not according to the spiritual sense? Similar 
 to the above is this passage in Ezekiel: “Thus saith the Lord 
 Jehovah; Speak unto every feathered fowl, and to every beast 
 of the field, Assemble yourselves, and come ; gather yourselves 
 on every side to my sacrifice, a great sacrifice upon the moun¬ 
 tains of Israel, that ye may eat flesh, and drink blood. Ye shall 
 cat the flesh of the mighty , and drink the blood of the princes 
 of the earth. And ye shall eat fat till ye be full, and drink 
 blood till ye be drunken of my sacrifice which I have sacrificed 
 for you. Thus ye shall be filled at my table with horses and 
 chariots , and with mighty men , and all men of war. And I 
 will set my glory among the heathen,” xxxix. IT—21; by flesh 
 here in like manner is signified the good of the church from 
 the Lord through the Word, and by blood the truth of the 
 church. Who does not see that blood could not be given them 
 to drink till they were drunken, or that they could not be filled 
 at the table of the Lord Jehovah, with horses, chariots, mighty 
 men, and every man of war ? Since then by flesh is signified 
 the good of the church, and by blood the truth of the church, 
 it is clear that by the flesh and blood of the Lord in the holy 
 supper, is signified divine good and divine truth from the Lord, 
 the same as by bread and wine, concerning which see John vi. 
 51—58. Flesh also signifies good in many other parts of the 
 Word ; as in these passages : “ I will take away the stony heart 
 out of their flesh, and will give them a heart of flesh” Ezek. 
 xi. 19; xxxvi. 26. “My flesh longeth for thee in a dry and 
 thirsty land,” Psalm lxiii. 1. “ My heart and my flesh crietli 
 
 out for the living God,” Psalm lxxxiv. 3. “ My flesh also shall 
 rest in hope,” Psalm xvi. 9. “ When thou seest the naked, that 
 thou cover him ; and that thou hide not thyself from thine own 
 flesh” Isaiah lviii. 7. 
 
 833. And I saw the beast, and the kings of the earth, and 
 their armies, gathered together to make war against him that 
 sat on the horse, and against his army, signifies that all the in¬ 
 teriorly wicked, who have made profession of faith alone, wfith 
 their leading men and their adherents, will impugn the divine 
 truths of the Lord in his Word, and infest those who will be of 
 the Lord’s New Church. That by beasts are signified they whose 
 209 vol. ii.— o 
 
834 THE APOCALYPSE KEVEALED. . [Chap. XIX. 
 
 religion is grounded upon faith alone, may be seen above, n. 
 567, 576, 577, 594, 598, 601; that it means only those who are 
 interiorly wicked, and profess that religion, will be seen below. 
 By the kings of the earth are signified those who are more 
 deeply immersed than others in the falsities of that religion, 
 consequently the leading men therein; for by the kings of the 
 earth are signified those who are in the truths of the church 
 derived from the Word, and, in an opposite sense, those who 
 are in falsities, n. 20, 483, 704, 720, 737, 740, here those who 
 are in falses; by their armies are signified all among them, who 
 in like manner are in falsities, n. 447. To make war signifies 
 to impugn, because by war in the Word is signified spiritual 
 war, which is that of falsity against truth, and of truth against 
 falsity, n. 500, 586, 707; by him who sat on the horse, is meant 
 the Lord as to the Word, n. 820, 821 ; and since they cannot 
 fight against the Lord himself, but against the divine truths 
 which are in the Word, and thus also fight against the Lord, 
 the Lord being the Word, therefore this is meant by making 
 war against him that sat on the horse. That by an army are 
 signified they who are in divine truths, and thus abstractedly 
 divine truths themselves, consequently they who are of the 
 Lord’s new heaven and new church, from the circumstance of 
 there being divine truths among them, may be seen above, n. 826. 
 
 834. And the beast was taken, and with him the false pro¬ 
 phet, that wrought signs before him, with which he deceived 
 them that had received the mark of the beast, and them that 
 worshipped his image, signifies ail those who professed faith 
 alone, and were interiorly evil, as well the laity and common 
 people as the clergy and the learned, who by ratiocinations and 
 attestations that faith alone is the sole medium of salvation, have 
 induced others to receive that faith and to live according to it. 
 By the beast is here meant the beast out of the sea, mentioned 
 Apoc. xiii. 1—10; and by the false prophet is meant the beast 
 out of the earth mentioned in the same chapter, verses 11, 12; 
 that by the beast out of the sea are meant the laity and com¬ 
 mon people, who are in the religion of faith alone, and that by 
 the beast out of the earth are meant the clergy and the learned 
 who are in that religion, may be seen in the explanations of 
 that chapter That the false prophet here is the beast out of 
 the earth, mentioned in that chapter, from verse 11—18, ap¬ 
 pears manifestly, from its being here said of the false prophet, 
 that it was he who wrought signs before the other beast, with 
 which he deceived them that received the mark of the beast 
 and worshipped his image; for the like things are said of the 
 beast out of the earth, chap, xiii., namely, That he wrought 
 great signs or vwnders before the beast out of the sea, and se¬ 
 duced them that dwell on the earth, to worship his image, and 
 receive his mark on the right hand and on the forehead, verses 
 210 
 
v. 19, 20 .] 
 
 tiip: apocalypse revealed. 
 
 835 
 
 12—17; from which it is evident, that by the false prophet are 
 here signified the clergy and the learned, who have confirmed 
 themselves in the religion of faith alone, and seduced the laity 
 and common people; they are called the false prophet, because 
 by a prophet are signified those who teach and preach falses, 
 by perverting the truths of the Word, n. 8, 701; that by the 
 signs wrought by that beast are s.gnified ratiocinations and at¬ 
 testations that faith alone is the sole medium of salvation, may 
 be seen above, n. 598, 599, 704; by receiving the mark of the 
 beast, and worshipping his image, is signified to acknowledge 
 and receive that faith, n. 634, 637, 679. 
 
 835. These two were cast alive into the lake of fire burning 
 with brimstone , signifies that all these, as they were, were cast 
 into hell, where are the loves of falsity, and at the same time 
 the lusts of evil. Alive signifies as they were; by these two, 
 namely, the beast and the false prophet, are signified all those 
 who have made profession of faith alone, and are interiorly evil, 
 both laity and clergy, as above, n. 834; by a lake of fire burn¬ 
 ing with brimstone, is signified hell, where they are who are in 
 the loves of falsity, and at the same time in the lusts of evil; 
 by a lake are signified falses in abundance, as will be seen 
 presently; by fire is signified love, in this case the love of their 
 falsity; that fire signifies love in both senses, good and evil 
 may be seen, n. 468, 494, 599, here the love of what is false, 
 because it is called a lake of fire; by brimstone is signified the 
 lust of evil, and thence of falsity, n. 452. The like is said of 
 the dragon, and of these two, in the following words of the next 
 chapter: “The devil,” that is, the dragon, “ who deceived them, 
 was cast into a lake of fire and brimstone , where the beast and 
 the false prophet are, and shall be tormented day and night for 
 ever and ever,” xx. 10. It must be observed, that the hell, 
 where such as these are, appears at a distance as a fiery lake 
 with a green flame like that of brimstone; but they who are 
 therein do not see this, for they are there shut up in their 
 houses of correction, where they have vehement altercations 
 with one another; sometimes there appear knives in their hands, 
 which they use in a threatening manner rather than appear to 
 yield or give way ; it is their love of falsity, together with their 
 lusts of evil, which causes the appearance of such a lake; this 
 appearance is from correspondence. That by a lake is signified 
 where there is truth in abundance, and, in an opposite sense, 
 where falsity abounds, may appear from the Word; that it 
 signifies where there is truth in abundance, may be seen in the 
 following passages: “For in the wilderness shall waters break 
 out, and streams in the desert, and the parched ground shall 
 become a lakef Isaiah xxxv. 6, 7. “ I will make the wilder¬ 
 
 ness a lake of water, and the dry land springs of waters,” Isaiah 
 xli. 18; Psalm cvii. 3P, 35. “I will make the rivers islands, 
 ■'ll 
 
636 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xix. 
 
 and I will dry up the lakes” Isaiah xlii. 15. The Gocl of Jacob 
 who “ turned the rock into a lake of water , the flint into a 
 fountain of waters,” Psalm cxiv. 7, 8. “ All that make a trade 
 
 of lakes for the fishes,” Isaiah xix. 10. In an opposite sense, 
 from these passages: “I will cut off from Babylon the name 
 and remnant; I will also make it a possession for the bittern, 
 and lakes of water,” Isaiah xiv. 22, 23. Death and hell were 
 “cast into the lake of fire,” Apoc. xx. 15. Their part is “in 
 the lake of fire, which burneth with tire and brimstone; which 
 is the second death,” Apoc. xxi. 8. 
 
 836. And the remnant were slain with the sword of him that 
 sat upon the horse, which proceeds out of his mouth, signifies 
 that all they of various heresies among the Deformed, who have 
 not lived according to the commandments of the Lord in the 
 Word, which they knew, being judged according to the Word, 
 perish. By the remnant are meant all belonging to various 
 heresies among the Deformed, w T ho have not lived according to 
 the commandments of the Lord in the Word, which they knew, 
 which are the commandments of the decalogue, consequently 
 all who do not shun evils as sins; for they who do not so shun 
 them are in all kinds of evil, for they are beset w r ith them from 
 their birth, and thence from their infancy to their lives’ end, 
 and they increase daily, if they be not removed by actual re¬ 
 pentance ; of these it is said, that they were slain with the sword 
 of him who sat upon the horse ; by being slain is here signified, 
 as frequently before, to be spiritually slain, which is to perish 
 as to the soul; by the sword of him who sat upon the horse, 
 which proceeded out of his mouth, are signified the truths of 
 the Word fighting against the falses of evil; for by a sword as 
 expressed by the several terms, gladius, machaera, and romphaea, 
 is signified truth fighting against falsity, and falsity fighting 
 against truth, n. 52, but a sword (as expressed by gladius) is on 
 the thigh, whence it means combat from love; machaera is a 
 sword in the hand, whence it means combat from power; and 
 romphaea has relation to the mouth, whence it means combat 
 from doctrine ; wherefore a sword (romphaea) proceeding out of 
 the mouth of the Lord means combat from the Word against 
 falses, n. 108,117, 827, for the Word proceeded out of the mouth 
 of the Lord. The reason why combat with the Deformed, and 
 not with the Babylonians, is here treated of, is, because the 
 Deformed read the Word, and acknowledge the truths therein 
 to be divine truths; not so the Babylonians; these do, indeed, 
 acknowledge the Word, but yet they do not read it, and every 
 one regards the dictates of the pope in the first place, and as 
 far above it, wherefore combat cannot be waged with them 
 from the Word; they also place themselves above it, and not 
 under it; but still they are judged from the Word, and from the 
 dictates of the popes, so far as these accord with the Word. 
 
 212 
 
V. 20, 21.] 
 
 THE APOCALYPSE REVEALED. 
 
 837, 833 
 
 837.. And all the fowls were filled with their flesh, signifies 
 that the infernal genii feed, as it were, upon their concupis¬ 
 cences of evil, which constitute their selfhood. By fowls are 
 signified the falses which are from hell, and inasmuch as the 
 infernal genii are principled in these falses, being one with man 
 in the falses which pertain to his love, therefore these are here 
 signified by fowls ; the man also who is in such falses, becomes 
 such a genius after death ; that by the useless and mischievous 
 fowls, especially the unclean and rapacious, which feed upon 
 dead carcasses, are signified falsities which are of the love, may 
 be seen above, n. 757; by flesh are here signified the evils of 
 concupiscences which constitute man’s selfhood, n. 748 ; be¬ 
 ing filled with their flesh, signifies to be nourished with them 
 as it were, and to draw them in with delight, for the infernal 
 genii, who are in similar concupiscences of evil, greedily inhale 
 and snuff up into their nostrils, and thence live from, the con¬ 
 cupiscences which exhale from such men’s thoughts and respi¬ 
 ration, for which reason also they live and cohabit together. 
 
 838. Let every one, therefore, beware of this heresy, that 
 
 MAN IS JUSTIFIED BY FAITH WITHOUT THE WORKS OF THE LAW, 
 
 for he who is in it, and does not fully recede from it before his 
 life’s end, after death consociates with infernal genii; for they 
 are the goats, concerning whom the Lord says, “ Depart from 
 me, ye cursed , into everlasting fire prepared for the devil and 
 his angels ,” Matt. xxv. 42; for of the goats the Lord does not 
 say, that they did evil, but that'they did not do good; the rea¬ 
 son why they did not do good, is, because they said to them¬ 
 selves, I cannot do good from myself, the law does not condemn 
 me, the blood of Christ cleanses and delivers me, the passion 
 of the cross takes away the sentence of sin, the merit of Christ 
 is imputed to me through faith, I am reconciled to the Father, 
 under grace, I am regarded as a son, and our sins he reputes as 
 infirmities, which he instantly forgives for the sake of his Son, 
 thus he justifies by faith alone, and unless this were the sole 
 medium of salvation, no mortal could be saved ; for what other 
 end did the Son of God suffer on the cross and fulfil the law, 
 but to remove the sentence of condemnation for our transgres¬ 
 sions ? Thus do they reason with themselves, and the good 
 which is good they do not do; for from this faith alone, which 
 is nothing but a faith of knowledges, in itself an historical faith, 
 thus only a science, no good proceeds; it being a dead faith, 
 into which no life or soul enters, unless the man approaches the 
 Lord immediately, and shuns evils as sins as of himself, in which 
 case, the good which he does as of himself is from the Lord, 
 thus in itself good ; on which subject it is thus written in 
 Tsaiah : “Ah! sinful nation, a people laden with iniquity, a 
 seed of evil doers, children that are corrupters : And when ye 
 ipread forth your hands, I will hide mine eyes from you: ye a, 
 213 
 
839 
 
 THE APOCALYPSE REVEALED. 
 
 [Cliap. xix. 
 
 when ye make many prayers I will not hear. Wash you, make 
 you clean, put away the evil of your doings from before mine 
 eyes; cease to do evil; learn to do well;” then “ though your 
 sins be as scarlet, they shall be as white as snow ; though they 
 be red like crimson, they shall be as wool,” i. 4, 15—18. And 
 in Jeremiah: “ Stand in the gate of the house of Jehovah, and 
 proclaim there this word, Trust ye not in lying words, saying, 
 The temple of Jehovah, The temple of Jehovah, The temple of 
 Jehovah are these” (the church of God, the church of God, the 
 church of God is where our faith is): “ Will ye steal, murder, 
 and commit adultery, and swear falsely, and come and stand 
 before me in this house, which is called by my name, and say, 
 We are delivered to do all these abominations? Is this house 
 become a den of robbers ? Behold, even I have seen it, saith 
 Jehovah,” vii. 2—4, 9—11. 
 
 839. I was looking into the world of spirits, and saw an 
 army mounted on red and black horses; they who sat upon 
 them appeared like apes, with their faces and breasts turned 
 towards the loins and tails of the horses, and the hinder parts 
 of their heads and their backs towards their necks and heads, 
 and the bridles hung about the necks of the riders ; and they 
 cried out, “ Let us fight against them who ride upon white 
 horses ;” but they held the bridles with both hands, so as to 
 keep back the horses from the combat; and this they did con¬ 
 tinually. At this time two angels descended from heaven, and 
 came near to me, and said, “ What do you see ?” and I told 
 them that I saw this ludicrous company of horsemen, and asked 
 what and who they were; and the angels answered, “ They 
 come from the place which is called Armageddon, Apoc. xvi. 
 16, where they were assembled to the number of some thou¬ 
 sands, to fight against those who are of the Lord’s Hew*Ghurch, 
 which is called the Hew Jerusalem; in that place they talked 
 of the church and of religion, and yet there was not any thing 
 of the church among them, because there was not any spiritual 
 truth among them ; no>* any religion, because there was not any 
 spiritual good among them ; they talked about both, indeed, 
 with their mouths and lips, but only for the sake of the dominion 
 they might obtain by their means. They learned in their youth 
 to confirm the doctrine of faith alone, the trinity of God, and 
 the duality of Christ; but when they arrived at eminent sta¬ 
 tions in the church, they retained these things only for a short 
 time ; for as they the*" began to think no longer about God and 
 heaven, but about themselves and the world, thus not concern¬ 
 ing eternal beatitude and felicity, but concerning temporal emi¬ 
 nence and opulence, they rejected the doctrinals they had ac¬ 
 quired in their youth, from the interiors of the rational mind 
 which communicate with heaven, and are thence in the light of 
 214 
 
Chap, xix.] 
 
 THE APOCALYPSE REVEALED. 
 
 839 
 
 heaven, into the exteriors of the rational mind which communi¬ 
 cate with the world, and are therefore only in the light of the 
 world, and at length they thrust them down into the natural 
 sensual part; in consequence of which, the doctrinals of the 
 church with them abide in their mouths only, arid are no longef 
 fixed in their thoughts by reasoning on them, and still less in 
 their affection by loving them; and since they have reduced 
 themselves to such a state, they do not admit any genuine truth 
 of the church, nor any genuine good of religion. The interiors 
 of their mind are become comparatively like bottles filled with 
 iron-filings mixed with powdered sulphur, into which if water 
 be poured, the mixture first grows warm, and afterwards in¬ 
 flames, and the bottles are burst in consequence. In like man¬ 
 ner they, when they hear any thing concerning living water, 
 which is the genuine truth of the Word, and the same enters in 
 at their ears, are violently heated and inflamed, and reject it as 
 though it were something that would burst their heads. These 
 are they who appeared to you like apes, riding with their bodies 
 reversed upon red and black horses with the bridles about their 
 uecks, because they who do not love the truth and good of the 
 church, as derived from the Word, will not look at the fore¬ 
 parts of any horse, but at his hinder parts ; for a horse signifies 
 the understanding of the Word ; a red horse, the understanding 
 of the Word destroyed as to good, and a black horse the under¬ 
 standing of the Word destroyed as to truth. The reason of 
 their crying out to fight against those who ride on white horses, 
 
 is, because a white horse signifies the understanding of the Word 
 as to truth and good; and their appearing to keep back their 
 horses, was owing to their being afraid of the combat, lest the 
 truth of the Word should spread to many, and thus should come 
 to light; this is the interpretation.” 
 
 The angels further added, “We belong to a society in hea¬ 
 ven which is called Michael, and were commanded by the Lord 
 to descend to the place called Armageddon, whence the com¬ 
 pany of horsemen, which you beheld, came forth. By Arma¬ 
 geddon, with us in heaven, is signified a state and inclination to 
 fight, from falsified truths originatingfrom the love of dominion 
 and pre-eminence ; and as we have perceived in you a desire to 
 know something of that war, we will give you some account of 
 
 it. On our descent from heaven, we went to that place which 
 is called Armageddon, and saw there an assembly of some thou¬ 
 sands ; but we did not go into the assembly, for there were 
 two houses on the south side of that place, where there were 
 some boys with their masters, into which we entered and were 
 kindly received ; we were delighted with their company ; their 
 countenances were all beautiful from the life in their eyes, and 
 the zeal that animated their discourse ; the life in their eyes 
 was derived from the perception truth, and the zeal in theii 
 
 215 
 
839 THE APOCALYPSE REVEALED. [Cliap. XIX. 
 
 discourse from the affection of truth ; for which reason a pres¬ 
 ent had been made them from heaven of hats, the edges of 
 which were ornamented with bindings of gold lace interspersed 
 with pearls, and likewise of garments variegated with white and 
 hyacinth. We asked them if they had looked into the neigh¬ 
 bouring place, called Armageddon; they said they had seen it 
 through a window just below the roof of the house, and had 
 observed a congregation there, but under various figures, appear¬ 
 ing sometimes like tall men, and at others not like men, but 
 like statues and graven images, and about them a great number 
 on bended knees ; these also appeared to us under various forms, 
 at one time like men, at another like leopards, and sometimes 
 like goats, the latter with horns bent downwards, with which 
 they dug up the ground. We interpreted these changes to 
 them, showing whom they represented and what they signified. 
 But not to digress; when the assembly heard that we were 
 entered into those houses, they said one to another, 4 What 
 have they to do with those children ? Let us send some of our 
 company to turn them out.’ They, moreover, did send, and 
 when they were come they said to us, 4 Why did you enter into 
 these houses? Where do you come from ? We are authorized 
 to insist on your immediate departure but we replied, ‘You 
 have no right to insist upon any such thing ; you appear, indeed, 
 in your own eyes as formidable as Anakims, and those who are 
 here seem to you as helpless as children, but still you have no 
 right or power here, unless possibly by cunning arts you derive 
 it from your three houses of entertainment here, which, never¬ 
 theless, are of no avail to you; therefore, tell your companions 
 that we are sent hither from heaven to visit you, to see whether 
 there is any religion among you or not, and if not you are to be 
 cast out of this place; wherefore propose to them this question, 
 which involves the very essence of the church and consequently 
 of religion : How do they understand these words in the Lord’s 
 Prayer? 44 Our Father who art in the heavens, hallowed be thy 
 name, thy kingdom come, thy will be done as in heaven so on 
 earth ’ on hearing which they said at first, 4 What is this V but 
 afterwards they promised to propose the question. So they 
 went and related to their companions all that had passed, who 
 replied, 4 To what end and purpose is this proposition ?’ But 
 they understood the reason of it, in that it was meant to deter¬ 
 mine the nature of their faith in God the Father; therefore 
 they said, 4 The meaning of the words is plain, that men ought 
 to pray to God the Father, and since Christ is our Saviour, 
 that we ought to pray to God the Father for the sake of the 
 Son and presently they determined, in a fit of passion, to 
 come to us, and make this declaration to our faces, adding, at 
 the same time, that they would pull our ears. They also de¬ 
 parted from that place, and went into a grove that was near the 
 216 
 
THE APOCALYTSE REVEALED. 
 
 839 
 
 Chap, xix.] 
 
 two houses where the children were with their masters, in the 
 middle of which grove was a piece of ground raised in the form 
 of an amphitheatre, into which they entered hand in hand, and 
 found us waiting there for them ; there were in the place little 
 mounds of earth raised like hillocks, upon which they seated 
 themselves, for they said to one another, ‘ We will not stand in 
 their presence, but will sit down.’ And then one of them, who 
 could assume the appearance of an angel of light, and who was 
 commissioned by the rest to enter into discourse with us, said, 
 ‘You have proposed to us to open our minds and explain to 
 you, how we understand the first words in the Lord’s Prayer. 
 I must therefore inform you, that, according to our interpreta¬ 
 tion, they signify that we should pray to God the Father; and 
 since Christ is our Saviour, and through his merit wc are saved, 
 that, therefore, we should pray to God the Father by faith in 
 his merit.’ Upon which we said to them, ‘We belong to a 
 society in heaven which is called Michael, and we are sent to 
 see and ascertain whether you, who are assembed in this place, 
 have any religion or not, and this we cannot know in any other 
 way than by putting a question to you concerning God ; for the 
 idea of God enters into every thing of religon, and by it con¬ 
 junction is effected, and by conjunction salvation. We in hea¬ 
 ven repeat that prayer every day, as men do upon earth, and 
 then we do not think of God the Father, because he is invisi¬ 
 ble, but we think of him in his Divine Humanity, because in 
 this he is visible; and he in this humanity is called by you 
 Christ, but by us Lord, and thus the Lord is our Father in hea¬ 
 ven. The Lord also taught, that he and the Father are one; 
 that the Father is in him and he in the Father; and that he 
 who sees him, sees the Father ; also that no one comes to the 
 Father but by him; and likewise that it is the will of the 
 Father, that they should believe in the Son, and that he who 
 believes not in the Son, shall not see life, nay! that the wrath 
 of God abides on him; from which considerations it is plain, that 
 the Father is approached through him and in him; and as this 
 is the case, he also taught, that to him all power was given in 
 heaven and on earth. In that prayer it is said, Hallowed be 
 thy name , and thy 'kingdom come , and we have proved from the 
 Word, that his Divine Humanity is the name of the Father, and 
 that the kingdom of the Father then comes when the Lord is 
 immediately approached, and not at all when God the Father 
 is approached immediately; therefore also the Lord commanded 
 his disciples to preach the kingdom of God, and this is the king¬ 
 dom of God.’ We moreover instructed them from the Word, 
 that the Lord came into the world to glorify his humanity, to 
 the end that angels of heaven and men of the church might be 
 united to God the Father through him and in him, for he taught 
 that they who believe in him, are in him and he in them. 
 
 217 
 
839 
 
 THE APOCALVPSE REVEALED. 
 
 [Chap. xix. 
 
 which is like what the church teaches, that the/ are in the body 
 of Christ. Finally we informed them, that at this day a New 
 Church is establishing by the Lord, which is meant by the 
 New Jerusalem in the Apocalypse, in which the Lord alone is 
 worshipped, as he is in heaven; and that thus all will be ac¬ 
 complished that is contained in the Lord’s Prayer from begin¬ 
 ning to end. We proved all that has been advanced above out 
 of the Word of the evangelists, and out of the Word of the 
 prophets, so copiously, that they were wearied at the mention 
 of them. 
 
 “I. We proved, that ‘Our Father in heaven’ is the Lord 
 Jesus Christ, from the following passages: ‘For unto us a 
 child is born, unto us a Son is given; and his name shall be 
 called, Wonderful, Counsellor, the mighty God , the Everlasting 
 Father , the Prince of Peace,’ Isaiah ix. 5. ‘Thou, O Jehovah, 
 art our Father , our Redeemer , thy name is from everlasting] 
 Isaiah lxiii. 16. Jesus said, ‘He that seeth me, seeth him that 
 sent me] John xii. 45. ‘If ye had known me , ye should have 
 known my Father also , and from henceforth ye know him , and 
 have seen him ,’ John xiv. 7. ‘ Philip saitli, Lord, show us the 
 
 Father. Jesus saitli unto him, He that seeth me, seeth the 
 Father / how sayest thou then, show us the Father V John xiv. 
 8, 9. ‘ Jesus said, I and the Father are one ,’ John x. 30. ‘ All 
 
 things that the Father hath are mine] John xvi. 15 ; xvii. 10. 
 ‘ The Father is in me , and I in the Father ,’ John x. 38 ; xiv. 
 10,11, 20. ‘ That no one hath seen the Father , but only the Son 
 who is in the bosom of the Father] John i. 18 ; v. 37 ; vi. 46. 
 Wherefore he also says, ‘ That no one cometh to the Father but 
 through him] John xiv. 6; and that all access to the Father is 
 through him, from him, and in him, John vi. 57 ; xiv. 20; xv. 
 4—6 ; xvii. 19, 23. 
 
 “But concerning the unity of God the Father, the Son, and 
 the Holy Spirit, more may be seen in the Memorable Relation, 
 n. 962. 
 
 “ II. That ‘ Hallowed be thy name ’ means to approach the 
 Lord, and worship him, we proved by these passages: ‘ Who 
 shall not glorify thy name , feu* thou only art holy] Apoc. xv. 4, 
 speaking of the Lord. Jesus said, ‘ Father, glorify thy name ; 
 then came a voice from heaven, saying, I have both glorified it 
 and will glorify it again,’ John xii. 28. The name of the Father 
 which was glorified was the Divine Humanity. Jesus said, ‘ I 
 am come in the naine of my Father] John v. 43. Jesus said, 
 ‘ He who shall receive this child in my name , receiveth me, and 
 he who receiveth me 1 'eceiveth him that sent me] Luke ix. 48. 
 ‘But these are written that ye might believe, that Jesus is the 
 Christ the Son of God, and that believing ye may have life in 
 his name] John xx. 31. ‘ But as many as received him, to 
 
 them gave he power to become the sons of God, even to them 
 
 2i8 
 
THE APOCALYPSE REVEALED. 
 
 839 
 
 Chap. xix.J 
 
 that believe on liis name] John i. 12. ‘And whatsoever ye 
 shall ask in my name, that will I do, that the Father may be 
 glorified in the Son,’ John xiv. 13, 14. He who does not be¬ 
 lieve, is now judged, because he hath not believed in the name 
 of the only-begotten Son of God , John iii. 15, 16, 18. 4 Where 
 
 two or three 
 
 are gathered together in my name, 
 
 there am I in 
 
 the midst of them,’ Matt, xviii. 19, 20. Jesus commanded his 
 disciples to preach in his name, Luke xxiv. 47; not to mention 
 other passages where the name of the Lord occurs, whereby is 
 meant himself as to his humanity, as in Matt. vii. 22 ; x. 22 ; 
 xviii. 5; xix. 29; xxiv. 9, 10; Mark xi. 10; xiii. 13; xvi. 17; 
 Luke x. 17; xix. 38; xxi. 12, 17 ; John ii. 23; from which it 
 is evident that the Father is hallowed in the Son, and by angels 
 and men through the Son, and that this is the meaning of hal¬ 
 lowed be thy name, as further appears in John xvii. 19, 21—- 
 23, 26. 
 
 u 
 
 III. 
 
 That ‘ Thy kingdom come ’ means, that the Lord 
 should reign, we proved by these passages: ‘The law and the 
 
 prophets were until John, since that time the kingdom of God 
 is preached,’ Luke xvi. 16. John preaching the good tidings of 
 the kingdom, said, ‘The time is fulfilled, and the kingdom of God 
 is at hand,’ Mark i. 14,15 ; Matt. iii. 2. Jesus himself preached 
 the good tidings of the kingdom, and that the kingdom of God 
 was at hand, Matt. iv. 17, 23 ; ix. 35. Jesus commanded his 
 disciples to preach and declare the good tidings of the kingdom 
 of God, Mark xvi. 15 ; Luke viii. 1; ix. 60 ; and in like man¬ 
 ner the seventy whom he sent forth, Luke x. 9, 11 ; besides 
 other places, as in Matt. xi. 5; xvi. 27, 28; Mark viii. 35 ; ix. 
 1, 27 ; x. 29, 30 ; xi. 10 ; Luke i. 19; ii. 10, 11 ; iv. 43; vii. 
 22; xvii. 20, 21; xxi. 30, 31 ; xxii. 18. The kingdom of God, 
 or the good tidings announced, was the Lord’s kingdom, and 
 thus the kingdom of the Father: that this is the case is evident 
 from the following passages : ‘The Father hath given all things 
 into the hand of the Son,’ John iii. 35. The Father hath given 
 the Son ‘ power over all flesh] John xvii. 2. ‘ All things are 
 
 delivered unto me of my Father,’ Matt. xi. 27. ’‘All power is 
 given unto me in heaven and in earth] Matt, xxviii. 18. Also 
 from these : ‘ Jehovah of hosts is his name, and thy Redeemer, 
 the Holy One of Israel; the God of the whole earth shall he be 
 called,’ Isaiah liv. 5. ‘ I saw, and behold, one like the Son of 
 
 Man: And there was given dominion and glory, and a kingdom, 
 and all people and nations should serve him: His dominion is 
 an everlasting dominion, which shall not pass away, and his 
 kingdom is that which shall not be destroyed,’ Dan. xiii. 13,14. 
 ‘And the seventh angel sounded ; and there were great voices 
 in heaven, saying, The kingdoms of the world are become the 
 kingdoms of our Lord, and of his Christ, and he shall reign foi 
 ever and ever,’ Apoc. xi. 15 ; xii. 10 ; which kingdom of the Lord 
 219 
 
839 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xix. 
 
 the Apocalypse treats of from beginning to end, into which all 
 are to come who may belong to the Lord’s New Church, which 
 is the New Jerusalem. 
 
 “ IY. 4 Thy will be done in earth as it is in heaven,’ we 
 proved by these passages: Jesus said, 4 This is the will of the 
 Father , that every one which seeth the Son, and believeth on 
 him, may have everlasting life,’ John vi. 40. 4 For God so 
 
 loved the world, that he gave his only-begotten Son, that who¬ 
 soever believeth in him should not perish, but have everlasting 
 life,’ John iii. 15, 16. 4 He that believeth on the Son, hath 
 
 everlasting life ; and he that believeth not the Son, shall not 
 see life, but the wrath of God abideth on him,’ John iii. 36 ; 
 not to mention other places. To believe in him, is to approach 
 him, and to have confidence that he will save, because he is 
 the Saviour of the world. Besides, it is a known thing in the 
 church, that the Lord Jesus Christ reigns in heaven ; lie also 
 said that his kingdom is there; therefore, when the Lord reigns 
 in like manner in the church, then the Father’s will is done in 
 earth as it is in heaven. 
 
 44 Finally, we added: It is affirmed throughout the "whole 
 Christian world, that they who are of the church constitute 
 Christ’s body, and are in his body; how then can a member of 
 the church approach God the Father, otherwise than through 
 him in whose body he is ? else he must go out of the body to 
 approach. 
 
 44 Having heard these and many other passages out of the 
 Word, the Armageddons were anxious every now and then to 
 interrupt us, and to adduce such as the Lord said to the Father 
 in his state of exinanition, but then their tongues cleaved to 
 the roof of their mouths, because they were not permitted to 
 contradict the Word. At length, however, they broke out and 
 exclaimed, 4 You have spoken against the doctrine of our church, 
 which maintains that God the Father should be approached im¬ 
 mediately, and that he should be believed in, thus you are guilty 
 of offering violence to our faith, wherefore leave this place at 
 once, or else you shall be turned out;’ and their minds being 
 violently inflamed, they were about to proceed from threats to 
 compulsion ; but at that instant, by virtue of a power given us, 
 we struck them with blindness, in consequence of which, not 
 seeing us, they rushed forth into the plain, which was a wilder¬ 
 ness ; and such of them as appeared to the children, who had 
 been looking from the window, like graven images and idols, 
 before whom the rest were kneeling, are the same as appeared 
 to you like apes and horses.” 
 
 220 
 
Chap, xx.] 
 
 THE APOCALYPSE REVEALED. 
 
 CHAPTER XX. 
 
 1. And I saw an angel come down from heaven, having the 
 key of the bottomless pit, and a great chain in his hand. 
 
 2. And lie laid hold on the dragon, that old serpent, which 
 is the devil and Satan, and bound him a thousand years, 
 
 3. And cast him into the bottomless pit, and shut him up, 
 and set a seal upon him, that he should deceive the nations no 
 more, till the thousand years shall be finished ; and after that 
 he must be loosed a little time. 
 
 4. And I saw thrones, and they sat upon them, and judg¬ 
 ment was given unto them, and I saw the souls of them that 
 Avere beheaded for the testimony of Jesus, and for the Word 
 of God, and who had not worshipped the beast, nor his image, 
 nor had received his mark upon their foreheads, or in their 
 hands : and they lived and reigned with Christ a thousand years. 
 
 5. But the rest of the dead lived not again, until the thou¬ 
 sand years were finished. This is the first resurrection. 
 
 6. Blessed and holy is he that hath part in the first resur¬ 
 rection; on these the second death hath no power, but they 
 shall be priests of God and of Christ, and shall reign with him 
 a thousand years. 
 
 7. And when the thousand years are finished, Satan shall be 
 loosed out of his prison, 
 
 8. And shall go forth to deceive the nations which are in 
 the four corners of the earth, Gog and Magog, to gather them 
 together to battle ; the number of whom is as the sand of the 
 sea. 
 
 9. And they went up on the breadth of the earth, and 
 compassed the camp of the saints about and the beloved city ; 
 and fire came down from God out of heaven and devoured 
 them. 
 
 10. And the devil that deceived them was cast into the 
 lake of fire and brimstone, where the beast and the false pro¬ 
 phet are; and shall be tormented day and night for ever and 
 ever. 
 
 11. And I saw a great white throne, and him that .sat on it, 
 from whose face the earth and the heaven fled away ; and there 
 was no place found for them. 
 
 12. And I saw the dead, small and great, stand before 
 God; and the books were opened, and another book was 
 opened, which is the book of life, and the dead were judged 
 out of those things which were written in the books, according 
 to their works. 
 
 13. And the sea gave up the dead which were in it, and 
 death and hell gave up the dead which were in them ; and they 
 were judged everv one according to their works. 
 
 221 
 
THE APOCALYPSE REVEALED. [Chap. XX 
 
 14. And death and hell were cast into the lake of fire.' 
 This is the second death. 
 
 15. And whosoever was not found written in the book of 
 life, was cast into the lake of fire. 
 
 THE SPIRITUAL SENSE. 
 
 The Contents of the whole Chapter. Concerning the re¬ 
 moval of those who are meant by the dragon, verses 1—3, and 
 then concerning the ascent of those from the lower earth, who 
 worshipped the Lord and shunned evils as sins, verses 4—6. 
 Judgment upon those in whose worship there was no religion, 
 verses 7—9. The damnation of the dragon, verse 10. The uni¬ 
 versal judgment upon the rest, verses 11—15. 
 
 The Contents of each Yerse. Y. 1, “ And I saw an angel 
 come down from heaven having the key of the bottomless pit, 
 and a great chain in his hand,” signifies the Lord’s divine ope¬ 
 ration upon lower principles, from his divine power of shut¬ 
 ting and opening, and of binding and loosing: v. 2, “ And he 
 laid hold on the dragon, that old serpent, which i§ the devil 
 and Satan,” signifies that they were withheld who are meant by 
 the dragon, who, from their thinking sensually and not spirit¬ 
 ually on matters of faith, are called the old serpent, and 
 from their being in evils as to life, are called the devil, and 
 from their being in falses as to doctrine, are called Satan : “ And 
 bound him a thousand years,” signifies that they who are here 
 meant by the dragon, were withdrawn and separated from the 
 rest in the world of spirits, that for a short time there might be 
 no communication with them: v. 3, “ And cast him into the 
 bottomless pit, and shut him up, and set a seal upon him, that 
 he should deceive the nations no more,” signifies that the Lord 
 entirely removed those who were in faith alone, and put a stop 
 to all communication between them and others, lest they should 
 inspire into those who were to be taken up into heaven any thing 
 of their heresy: “ Till the thousand years should be finished ; 
 and after that he must be loosed a little,” signifies, this only a 
 little while, or for a short time, until they are taken up by the 
 Lord into heaven who were in truths derived from good, after 
 which they who are meant by the dragon, were to be loosed for 
 a short time, and a communication opened between them and 
 others : v. 4, “ And I saw thrones, and they sat upon them, and 
 judgment was given unto them,” signifies that the truths of 
 the Word, according to which all are judged, were opened, and 
 that then they were taken up from the lower earth, who had been 
 concealed by the Lord, that they might not be seduced by the 
 222 
 
Chap. XX.] THE APOCALYPSE REVEALED. 
 
 dragon and his beasts : “ And I saw the souls of them that were 
 beheaded for the testimony of Jesus, and for the Word of God,” 
 signifies that they, were rejected by those who were principled 
 in falses originating in self-derived intelligence, because they 
 worshipped the Lord, and lived according to the truths of his 
 Word : “ And who had not worshipped the beast, nor his image, 
 nor had received his mark upon their foreheads, or in their 
 hands,” signifies who did not acknowledge and receive the doc¬ 
 trine of faith alone : “ And they lived and reigned with Christ a 
 thousand years,” signifies who have been already for some time 
 in conjunction with the Lord and in his kingdom : v. 5, “But 
 the rest of the dead lived not again, until the thousand years 
 were finished,” signifies that besides these, now spoken of, none 
 were taken up into heaven, till after the dragon was loosed, and 
 that such were then proved and explored as to their quality: 
 “ This is the first resurrection,” signifies that salvation and life 
 eternal primarily consist in worshipping the Lord and living 
 according to his commandments in the Word, inasmuch as con¬ 
 junction is effected with the Lord and consociation with the 
 angels of heaven : v. 6, “ Blessed and holy is he that hath part 
 in the first resurrection,” signifies that they who go to heaven 
 enjoy the felicity of life eternal, and illustration, in consequence 
 of conjunction with the Lord : “ On these the second death hath 
 no power,” signifies that they are not damned : “ But they shall 
 be priests of God and of Christ,” signifies, because they are 
 kept by the Lord in the good of love and thence in the truths 
 of wisdom: “ And shall reign with him a thousand years,” sig¬ 
 nifies that they were already in heaven, when the rest, who had 
 not revived, that is, as yet received heavenly life, were in the 
 world of spirits: v. 7, “ And when the thousand years are 
 finished, Satan shall be loosed out of his prison,” signifies that 
 after they who had before been concealed and preserved in the 
 lower earth, were taken up by the Lord into heaven, and the 
 new heaven increased by their numbers, all those who had con¬ 
 firmed themselves in falses of faith, were to be let loose : v. 8, 
 “ And shall go forth to deceive the nations, which are in the 
 four corners of the earth, Gog and Magog, to gather them to¬ 
 gether to battle,” signifies that they who are here meant by the 
 dragon, would draw to their party all those who were from the 
 earths throughout the universal world of spirits, and lived there 
 only in external natural worship and in no internal spiritual 
 worship, and would stir them up against those who worshipped 
 the Lord, and lived according to his commandments in the 
 Word : “ The number of whom is as the sand of the sea,” sig¬ 
 nifies the multitude of such : v. 9, “ And they went up on the 
 breadth of the earth, and compassed the camp of the saints 
 about, and the beloved city,” signifies that being stirred up by 
 the dragonists, they held in contempt every truth of the church, 
 223 
 
THE APOCALYPSE REVEALED. 
 
 [Cliap. XX. 
 
 and endeavoured to destroy all things of the New Church, and 
 even its doctrine concerning the Lord and concerning life: 
 “ And fire came down from God out of heaven and devoured 
 them,” signifies that they were destroyed by the concupiscences 
 of infernal love : v. 10, “ And the devil that deceived them was 
 cast into the lake of fire and brimstone, where the beast and 
 the false prophet are, and shall be tormented day and night foi 
 ever and ever,” signifies that they who were in evils as to life, 
 and in falses as to doctrine, were cast into hell: v. 11, “ And I 
 saw a great white throne, and him that sat on it, from whose 
 face the earth and the heaven fled away. And there was no 
 place found for them,” signifies the universal judgment exe¬ 
 cuted by the Lord upon all the former heavens that were occu¬ 
 pied by such as were in civil and moral good, but in no spiritual 
 good, thus who resembled Christians in externals, but in inter¬ 
 nals were devils, which heavens, with their earth, were totally 
 dissolved, so that nothing of them appeared any more : v. 12, 
 “ And I saw the dead, small and great, stand before God,” sig¬ 
 nifies all who had died from the earth, and were now among 
 those who were in the world of spirits, of whatever condition 
 and quality, assembled by the Lord for judgment: “ And the 
 books were opened ; and another book was opened, which is the 
 book of life,” signifies that the interiors of the minds of them 
 all were laid open, and by the influx of light and heat from 
 heaven, their quality was seen and perceived as to the aflfec- 
 tions which are of the love or will, and thence as to the thoughts 
 which are of faith or understanding, as well the wicked as the 
 good: “And the dead were judged out of those things which 
 were written in the books, according to their works,” signifies 
 that all were judged according to their internal life in externals: 
 v. 13, “ And the sea gave up the dead which were in it,” signi¬ 
 fies the external and natural men of the church called to judg¬ 
 ment : “ And death and hell gave up the dead which were in 
 them,” signifies the men of the church who were impious at 
 heart, and who in themselves were devils and satans, called to 
 judgment: “ And they were judged every one according to their 
 works,” signifies here as before : v. 14, “ And death and hell 
 were cast into the lake of fire,” signifies that the impious at 
 heart, who in themselves were devils and satans, and yet seemed 
 in externals like men of the church, were cast into hell 
 among those who were in the love of evil and thence in the love 
 of falsity agreeing with evil: “ This is the second death,” signi¬ 
 fies that with these there is damnation itself: v. 15, “And 
 whosoever was not found written in the book of life, was cast 
 into the lake of fire,” signifies that they who did not live accord¬ 
 ing to the Lord’s commandments in the Word, and did not be* 
 lieve in the Lord, were condemned. 
 
 224 
 
V. 1, 2.] 
 
 THE APOCALYPSE REVEALED. 
 
 840—$42 
 
 THE EXPLANATION. 
 
 840. And I saw an angel come down from heaven , having 
 the hey of the bottomless pit, and a great chain in his hand , sig¬ 
 nifies the Lord’s divine operation upon lower principles, from his 
 divine power of shutting and opening, and of binding and loos¬ 
 ing. By an angel coming down from heaven, is meant the Lord, 
 see n. 5, 170, 344, 465, 657, 718 ; also the Lord’s operation, n. 
 415, 631, 633, 649 ; in the present case on lower principles, be¬ 
 cause it is said coming down ; by having the key of the bottom¬ 
 less pit is signified the divine power of opening and shutting 
 hell, see n. 62,174; and by having a great chain in his hand, is 
 signified the endeavour and consequent act of binding and loos¬ 
 ing ; hence it follows that there was not any key in the Lord’s 
 hand, nor yet a chain, but its appearing so to John was repre¬ 
 sentative of the Lord’s divine power; the opening and shutting 
 of hell is also treated of two or three times in this chapter. 
 
 841. And he laid hold on the dragon , that old serpent , which 
 is the devil , and Satan , signifies that they were withheld who 
 were meant by the dragon, who, from their thinking sensually 
 and not spiritually on matters of faith, are called the old ser¬ 
 pent, and from their being in evils as to life, are called the devil, 
 and from their being in falses as to doctrine, are called Satan. 
 Who they are who are meant by the dragon, may be seen above, 
 n. 537; the reason why both there and in this passage he is 
 called the old serpent, the devil, and Satan, is, because a serpent 
 signifies those who think sensually and not spiritually, n. 455, 
 550; the devil signifies those who are in evils as to life ; and 
 Satan those who are in falses as to doctrine, n. 97, 550. For all 
 such as do not approach the Lord immediately, think sensually 
 of things relating to the church, and cannot think spiritually, 
 for the Lord is light itself, n. 796, 799 ; wherefore they who do 
 not immediately approach the Lord, cannot think from spiritual 
 light, which is the light of heaven, but from natural light sepa¬ 
 rated from spiritual light, which is to think sensually ; hence it 
 is that they are called the old serpent. They who do not im¬ 
 mediately approach the Lord, nor shun evils as sins, continue 
 in their sins, for which reason the dragon is called the devil; 
 and since the same are in falses as to doctrine, therefore the 
 dragon is called Satan. 
 
 842. And bound him a thousand years , signifies that they 
 who are here meant by the dragon, were withdrawn and sepa¬ 
 rated from the rest in the world of spirits, that for some time 
 there might be no communication with them. That by bind¬ 
 ing is here signified to withdraw and separate them from the 
 rest in the world of spirits, in order to prevent communication, 
 
 225 vol. ii .—p 
 
843 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XX. 
 
 will be seen in the next article. The reason why by a thousand 
 years are not meant a thousand years, but some time, is, because 
 a thousand, without other numbers added to it, in the spiritual 
 world, has that signification ; he who thinks that a thousand 
 years signify a thousand years, is not aware that all numbers in 
 the Word signify things, and thus may be mistaken, especially 
 in the Apocalypse, with respect to the sense of those passages 
 in which numbers occur, as where the numbers 5, 7,10,12,144, 
 666, 1200, 1600, 12,000, 144,000, and many others occur ; in 
 which latter numbers a thousand only signifies a certain adjunct, 
 and when the word thousand is used to point out times, it sig 
 nifies a little more; but when it is used by itself, as in the pres¬ 
 ent instance, it signifies some time ; that this is the case, I have 
 been informed from heaven, where, in the Word which is there, 
 not any number occurs, but instead of a number, the thing sig¬ 
 nified, and instead of a thousand some time ; they are surprised 
 there, that, when the men of the church have seen in the Apo¬ 
 calypse so many numbers, which cannot but signify things, 
 they should still adhere to the conjectures of the Millenarians, 
 by which their minds are impressed with vain ideas concerning 
 the last state of the church. 
 
 843. And cast him into the bottomless pit , and shut him up, 
 and set a seal upon him, that he should deceive the nations no 
 more, signifies that the Lord entirely removed those who were 
 in faith alone, and put a stop to all communication between 
 them and others, lest they should inspire into those who were 
 to be taken up into heaven, any thing of their heresy. By the 
 dragon are here meant those who are in falses of faith, as above, 
 n. 842. It is said of the dragon that he was taken, bound, cast 
 into the bottomless pit, shut up, and a seal set upon him, where¬ 
 by is signified that he was entirely removed, and that all com¬ 
 munication was cut off between him and others; by his being 
 taken or apprehended, is signified that they who are meant 
 by him were collected and retained; by his being bound, is 
 signified that they were withdrawn and separated from the 
 rest; by his being cast into the bottomless pit, is signified 
 that they were let down towards hell; by his being shut up, is 
 signified that they were entirely removed ; by a seal being set 
 upon him, is signified that all communication with others was 
 entirely cut off. The reason why the dragon was entirely re¬ 
 moved for a time, was, that they might be taken up from the 
 lower earth, who had been concealed by the Lord, and who are 
 treated of in verses 4—6, lest when they were so taken up, they 
 should be seduced by the dragonists; therefore it is also said, 
 that he might not deceive the nations any more, by which is 
 signified that he might not infuse into them any thing of his 
 heresy. The reason why this was done in the world of spirits, 
 which is in the midst between heaven and hell, is, because there 
 226 
 
v. 3, 4.] 
 
 THE APOCALYPSE REVEALED. 
 
 844, 845 
 
 the wicked nave communication with the good, and the good 
 are prepared in that world for heaven, and the wicked for hell, 
 and there the good are proved by having some intercourse with 
 the wicked, and explored and tried as to their quality and con¬ 
 stancy. By the nations, which they were to be prevented from 
 deceiving, are meant the good ; that by nations are meant they 
 who are good as to life, and, in an opposite sense, they who are 
 wicked, may be seen above, n. 483. From these considerations 
 it may appear, that by he cast him into the bottomless pit, and 
 shut him up, and set a seal upon him, is signified that the Lord 
 entirely removed those who were in the falses of faith, and cut 
 off all communication between them and the rest, lest they 
 should infuse any thing of their heresy into those who were to 
 be elevated into heaven. 
 
 844. Till a thousand years should be finished, and after that 
 he must be loosed a little , signifies, this only for some time, until 
 they are taken up by the Lord into heaven who were in truths 
 derived from good, after which they who are meant by the dra¬ 
 gon were to be loosed for a short time, and a communication 
 opened between them and others. The reason why till a thou¬ 
 sand years should be fulfilled signifies for some time, is, because 
 by a thousand years are not signified a thousand years, but some 
 time, as above, n. 842 : he must be loosed a little, signifies that 
 after that they who are meant by the dragon, as above, are to 
 be released from their confinement, and that then a communi¬ 
 cation is to be opened between them and others ; that this is 
 what is signified, is evident from what has been said above, con¬ 
 sequently from the series of things, and from their connexion 
 with what follows, in a spiritual sense ; what now follows from 
 verses 4—6 treats of those who were taken up by the Lord 
 into heaven, on whose account the dragon was removed and 
 shut up. 
 
 845. And I saw thrones , and they sat upon them , and judg¬ 
 ment loas given unto them , signifies that the truths of the Word, 
 according to which all are judged, were opened, and that then 
 they were taken up from the lower earth, who had been con¬ 
 cealed by the Lord, that they might not be seduced by the dra¬ 
 gon and his beasts. The reason why this is the signification of 
 these words, is, because by the thrones upon which they sat, are 
 not signified thrones, but judgment according to the truths of 
 the Word; that by the thrones seen in heaven is represented 
 judgment, may be seen above, n. 229 ; that nothing else is sig¬ 
 nified by the thrones, upon which the four-and-twenty elders 
 sat, and upon which the twelve apostles are to sit, and that all 
 men are judged according to the truths of the Word, may also 
 be seen above, n. 233 ; from which it is plain, that by judgment 
 was given unto them, is signified that judgment was given unto 
 the truths of the Word. The reason why they are meant whc 
 
 227 
 
846 
 
 fHE APOCALYPSE REVEALED. 
 
 [Chap. xx. 
 
 were taken up by the Lord from the lower earth into heaven, 
 and who in the meanwhile had been concealed there that they 
 might not be seduced by the dragon and his beasts, is, because 
 this is said of the souls which had been beheaded, and of the 
 dead, afterwards mentioned, not that they were dead to them¬ 
 selves, but to others. The place where they were concealed is 
 called the lower earth, which is next above hell, under the world 
 of spirits, and there, by communication with heaven and by 
 conjunction with the Lord, they are in safety : there are many 
 places of this kind, and there they live cheerfully with one 
 another, and worship the Lord, knowing nothing about hell; 
 they who are there are at times elevated by the Lord, after a 
 last judgment, into heaven, and when they are elevated those 
 who are meant by the dragon are removed ; it has frequently 
 been permitted me to see them taken up and consociated with 
 the angels in heaven ; this is what is meant in the Word by 
 the graves being opened, and the dead rising again. 
 
 846. And I saw the souls of them that were beheaded for the 
 testimony of Jesus and for the Word of God, signifies that they 
 were rejected by those who are principled in falses from sell- 
 derived intelligence, because they worshipped the Lord, and 
 lived according to the truths of his Word. By the souls of them 
 that were beheaded, or smitten with the axe, for the testimony 
 of Jesus and for the Word of God, are meant men after death, 
 who are then called spirits, or men clothed with a spiritual 
 body, who were concealed by the Lord in the lower earth, until 
 the wicked were removed by the last judgment; they are said 
 to be beheaded, because they were rejected by those who were 
 in falses from self-derived intelligence, all of whom are such as 
 are in evils and thence in falses, or in falses and thence in evils, 
 and yet are as to externals in divine worship: that this kind of 
 falsity is signified by an axe, will be seen in the next article. 
 By the testimony of Jesus and the Word of God, is signified the 
 acknowledgment of the Lord’s divinity in his humanity, like as 
 by these passages occurring above: John “ bare record of the 
 Word of God and of the testimony of Jesus Christ,” Apoc. i. 2. 
 Michael and his angels “ overcame the (dragon) by the blood 
 of the Lamb and by the Word of their testimony , xii. 11. “ The 
 dragon went to make war with the remnant of her seed, which 
 keep the commandments of God, and have the testimony of 
 Jesus Christf xii. 17. “ I am thy fellow-servant, and of thy 
 
 brethren that have the testbnony of Jesus: for the testimony 
 of Jesus is the spirit of prophecy,” xix. 10. That by these pas¬ 
 sages, the acknowledgment of the divinity of the Lord in his 
 humanity, and a life according to the truths of his Word, and 
 in particular according to the commandments of the decalogue, 
 are understood, may be seen in the explanations given above * 
 these souls are the same as are spoken of in the former part of 
 228 
 
V. 4.] 
 
 THE APOCALYPSE REVEALED. 
 
 847 
 
 tliis book : “ I saw under the altar the souls of them that were 
 slain, for the Word of God and for the testimony which they 
 held: and they cried with a loud voice, saying, IIow long, O 
 Lord, holy and true, dost thou not judge and avenge our blood 
 on them that dwell on the earth? And white robes were given 
 unto every one of them, and it was said unto them, that they 
 should rest yet for a little season, until their fellow-servants also 
 and their brethren, that should be killed as they were, should 
 be fulfilled,” vi. 9—11; the explanation of which is given from 
 n. 325—329. 
 
 847. In many parts of the Word mention is made of people 
 being slain, thrust through, and dead, and yet it is not meant 
 that they were slain, pierced, and dead, but that they were 
 rejected by those who were in evils and falses, see n. 59, 325, 
 589; the like is signified by the dead in the following verse, 
 where it is said, that “ the rest of the dead lived not again, until 
 the thousand years were finished,” from which considerations 
 it is plain, that by those who are said to have been beheaded or 
 smitten with the axe, are signified such as were rejected by 
 those who were in falses proceeding from self-derived intel¬ 
 ligence. That by an axe is signified falsity from self-derived 
 intelligence, appears from the following passages: “For the 
 customs of the people are vanity: for one cutteth a tree out of 
 the forest, the work of the hands of the workman, with the axe” 
 Jerem. x. 3. “ The voice of Egypt shall go like a serpent: 
 
 for they shall march with an army and come against her with 
 axes, as hewers of wood,” Jerem. xlvi. 22. u A man was 
 famous according as he had lifted up axes against the thick 
 trees. But now they break down the carved work thereof at 
 once with axes and hammers. They have cast fire into thy 
 sanctuary, they have defiled the dwelling-place of thy name,” 
 Psalm lxxiv. 5—7. “ When thou shalt besiege a city, thou 
 
 shalt not destroy the trees thereof by forcing an axe against 
 them,” Deut. xx. 19; by an axe in these passages is signified 
 falsity from self-derived intelligence ; the reason is, because 
 iron signifies truth in ultimates, which is called sensual truth, 
 which, when separated from rational and spiritual truth, is 
 turned into falsity; the reason why it means falsity from self- 
 derived intelligence, is, because what is sensual is in man’s pro- 
 priurn, see n. 424. On account of this signification of iron and 
 of an axe, it was commanded, that if an altar was built of stone, 
 it should be built of hewn stone, and that iron should not be 
 lifted up upon the stones, lest it be profaned, Exod. xx. 25: 
 Dent, xxvii. 5 ; so therefore of the temple of Jerusalem it is 
 said, “ And the house was built of stone, made ready before it 
 was brought thither: so that there were neither hammer , nor 
 axe , nor any tool of iron heard in the house while it was build- 
 1 Kings vi. 7; and, on the contrary, when graven images 
 229 
 
 
 
K48—850 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XX. 
 
 are treated of, by which is signified falsity from self-derived 
 intelligence, it is said, that he maketh it with iron , with tongs , 
 or with the axe and hammers , Isaiah xliv. 12. That falsity 
 from self-derived intelligence is signified by a graven image 
 and idol, may be seen above, n. 459. 
 
 848. And who had not worshipped the beast , nor his image , 
 nor had received his mark upon their forehead , or in their 
 hands , signifies who did not acknowledge and receive the doc¬ 
 trine of faith alone, as is evident from the explanation above, 
 n. 634, where the like words occur. 
 
 849. And they lived and reigned with Christ a thousand 
 years , signifies who have been already for some time in con¬ 
 junction with the Lord and in his kingdom. Who lived with 
 Christ, signifies who were in conjunction with the Lord, be- 
 because these do live; who reigned with Christ, signifies who 
 W’ere in his kingdom, as will be seen presently ; that by a 
 thousand years is signified some time, may be seen above, n. 
 842; this is said of those who during their life in the world 
 worshipped the Lord, and lived according to his command¬ 
 ments in the Word, and after death were preserved and 
 guarded, that they might not be seduced by the dragonists, 
 consequently who had been already for some time in conjunc¬ 
 tion with the Lord, and consociated as to their interiors with 
 the angels of heaven. That to reign with the Lord does not 
 mean to reign with him, but to be in his kingdom by conjunc¬ 
 tion with him, may be seen above, n. 284 ; for the Lord alone 
 reigns, and every one in heaven, who is in any function, does 
 his duty in the society to which he belongs, as in the world, but 
 this under the auspices of the Lord ; they act indeed as from 
 themselves, but inasmuch as they regard uses in the first place, 
 they act from the Lord, from whom all use exists. 
 
 850. But the rest of the dead lived not again until the thou¬ 
 sand years were finished , signifies that, besides these now 
 spoken of, none were taken up into heaven, till after the dragon 
 was loosed, when their quality was proved and explored. By 
 the rest of the dead are signified they who are also rejected by 
 those who are in faith alone, because they worshipped the Lord, 
 and lived according to his commandments, but whose quality 
 was not yet proved and explored ; that by the dead in this pas¬ 
 sage these are signified, may be seen above, n. 847 : for all, 
 after their departure out of the world, come first into the world 
 of spirits, which is in the midst between heaven and hell, and are 
 there proved and explored, and thus prepared, the wicked for 
 hell, and the good for heaven ; it is said of these that they lived 
 not again, that is, they were not yet so much in conjunction 
 with the Lord, and in consociation with the angels of heaven, 
 as the former. That afterwards also many were saved, ap¬ 
 pears from verses 12 and 15 of this chapter, where it is said 
 
 230 
 
v. 4—6.] 
 
 THE APOCALYPSE KEVEALED. 
 
 851, 852 
 
 that the book of life also was opened, and if any one was 
 not found written in the book of life, he was cast into the lake 
 of fire. 
 
 851. This is the first resurrection , signifies that salvation 
 and life eternal primarily consist in worshipping the Lord, and 
 living according to his commandments in the Word, because 
 thereby conjunction is effected with the Lord and consociation 
 with the angels of heaven. The reason why all this is signified 
 by “ This is the first resurrection,” is, because it follows as a 
 conclusion from the premises, and therefore involves them; the 
 premises, which these words involve, are contained in verse 4, 
 and partly also in verse 5 ; in verse 4 they are as follows: He 
 “ saw the souls of them that were beheaded for the testimony of 
 Jesus and for the Word of God, and which had not worshipped 
 the beast nor his image, nor had received his mark upon their 
 foreheads, nor in their hands; and they lived and reigned with 
 Christthat by the souls of them that were beheaded for the 
 testimony of Jesus and for the Word of God, are signified such 
 as were rejected by those who are in falsities from self-derived 
 intelligence, because they worshipped the Lord, and lived ac¬ 
 cording to his commandments in the Word, may be seen above, 
 n. 846, 847; that by their not worshipping the beast nor his 
 image, neither receiving his mark upon their forehead and in 
 their hands, is signified that they rejected the heresy of faith 
 alone, may be seen above, n. 848; and that by their living and 
 reigning with Christ a thousand years, is signified that they are 
 in conjunction with the Lord and in consociation with the 
 angels of heaven, may be seen above, n. 849; these things, 
 therefore, are what are involved in these words, “ This is the 
 first resurrection;” by resurrection is signified salvation and 
 life eternal, and by the first is not to be understood the first 
 resurrection, but the very and primary resurrection, thus salva¬ 
 tion and life eternal; for there is only one resurrection to life, 
 a second is not given; therefore a second resurrection is no¬ 
 where mentioned; for they who are once conjoined with the 
 Lord, are conjoined with him for ever; and this in heaven, for 
 the Lord says, “ I am the resurrection and the life; he that 
 believeth in me, though he were dead, yet shall he live. And 
 whosoever liveth and believeth in me shall never die,” John 
 xi. 25, 26. That this is what is meant by the first resurrection, 
 appears also from the following verse. 
 
 852. Blessed and holy is he that hath part in the first resur¬ 
 rection, signifies that they who go to heaven, enjoy the felicity 
 of life eternal, and illustration in consequence of conjunction 
 with the Lord. He is called blessed who enjoys the felicity of 
 life eternal, n. 639 ; and he is called holy who enjoys illustra¬ 
 tion in divine truths by conjunction with the Lord, for the 
 Lord alone is holy ; and the divinity proceeding from him, from 
 
 231 
 
853, 854 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XX. 
 
 which there is illustration, is what is called the Holy Spirit, n. 
 173, 586, 666; by the first resurrection is signified elevation 
 into heaven by the Lord, and of course salvation, as above, n. 
 851. Hence it is evident, that by “ Blessed and holy is he who 
 hath part in the first resurrection,” is signified that they who 
 go to heaven enjoy the felicity of life eternal, and illustration 
 by conjunction with the Lord. 
 
 853. On these the second death hath no power, signifies that 
 they are not damned. By the second death nothing else is 
 signified but spiritual death, which is damnation; for the first 
 death is natural death, which is the death of the body, but the 
 second death is spiritual death, wdiich is the death of the soul, 
 and that this is damnation is well known ; and since the second 
 death is damnation, and the first death is the decease of the 
 body, and inasmuch as this death is not spiritual, therefore 
 the first death is nowhere mentioned in the Apocalypse, but the 
 second death spoken of again in this chapter, verse 14 ; also in 
 xxi. 8, and likewise before, ii. 11. He who does not observe 
 this, may readily believe that there are two spiritual deaths, 
 from the circumstance of a second death being mentioned, 
 when nevertheless there is only one spiritual death, which is 
 here meant by the second death ; and in like manner that there 
 are two resurrections, from the circumstance of a first resurrec¬ 
 tion being spoken of, when yet there is only one resurrection, 
 wherefore neither is there any second resurrection mentioned, 
 see above, n. 851. Hence it is evident that by these words, 
 “ On such the second death hath no power,” is signified that 
 they are not damned. 
 
 854. But they shall be priests of God and of Christ , signi¬ 
 fies because they are kept by the Lord in the good of love and 
 thence in the truths of wisdom. By priests in the Word are 
 meant they who are in the good of love, and by kings they who 
 are in the truths of wisdom ; wherefore it is said above, Jesus 
 Christ “ hath made us kings and priests ,” Apoc. i. 6 ; and like¬ 
 wise, The Lamb hath made us kings and priests , that we may 
 reign over the earth, v. 10; and it may be clearly seen, that 
 the Lord will not make men kings and priests, but that he will 
 make them angels who are in the truths of wisdom, and in the 
 good of love from him; that by kings are meant they who are 
 in the truths of wisdom from the Lord, and that the Lord is 
 called a king by virtue of divine truth, may be seen above, n. 
 20, 483, 664, 830 ; the reason why by priests are meant those 
 who are in the good of love from the Lord, is because the Lord 
 is divine love and divine wisdom, or what amounts to the same, 
 divine good and divine truth, and the Lord, by virtue of divine 
 love or divine good, is called a priest, and by virtue of divine 
 wisdom or divine truth is called a king. Hence it is, that there 
 are two kingdoms, into which the heavens are distinguished, 
 
fHE APOCALYPSE REVEALED. 
 
 855 
 
 v. 6.] 
 
 the celestial and the spiritual; and the celestial kingdom is 
 called the Lord’s sacerdotal kingdom, the angels there being 
 recipients of divine love or divine good from the Lord, and the 
 spiritual kingdom being called the Lord’s royal kingdom, the 
 angels there being recipients of divine wisdom or divine truth 
 from the Lord; but more may be seen concerning these two 
 kingdoms above, n. 647, 725. It is said that they are recipients 
 of divine good and divine truth from the Lord, but it is to be 
 observed that they are perpetually receiving them, for divine 
 good and divine truth cannot be appropriated by any angei or 
 man, so as to be his own, but only so that they may be seen to 
 be his, because they are divine; wherefore no angel or man can 
 produce from himself any thing good or true, which is really 
 good and true in itself; from which circumstance it is evident 
 that they are kept in good and truth by the Lord, and this con¬ 
 tinually ; for which reason, if any one comes into heaven, and 
 thinks that good and truth are appropriated to him as his own, 
 he is immediately let down from heaven and instructed. From 
 these considerations it may now appear, that by their being 
 priests of God and of Christ, is signified, because they were 
 kept by the Lord in the good of love, and thereby in the truths 
 of wisdom. That by priests in the Word are meant such as are 
 in the good of love from the Lord, may appear from many pas¬ 
 sages therein, but as they are adduced in the Arcana Goelestia , 
 published in London, I will only produce the following extracts 
 from that work: “ That priests represented the Lord as to 
 divine good, n. 2015, 6148. That the priesthood represented 
 the Lord as to the work of salvation, because this proceeded 
 from the divine good of his divine love, n. 9809. That the 
 priesthood of Aaron, of his sons, and of the Levites, represented 
 the Lord’s work of salvation in successive order, n. 10,017. 
 That therefore by priests and by priesthood is signified the good 
 of love from the Lord, n. 9806, 9809. That by the two names, 
 Jesus and Christ, is signified as well the sacerdotal as the kingly 
 office of the Lord, n. 3004, 3005, 3009. That priests administer 
 ecclesiastical affairs, and kings civil affairs, n. 10,793. That 
 priests are to teach truths, and by these lead to good, and thus 
 to the Lord, n. 10,794. That they are not to claim power to 
 themselves over the souls of men, n. 10,795. That priests ought 
 to have dignity on account of holy things, but that they ought 
 not to attribute the dignity to themselves, but to the Lord, from 
 whom alone they are holy, because the priesthood is not in the 
 person, but is adjoined to the person, n. 10,906, 10,907. That 
 priests who do not acknowledge the Lord have in the Word a 
 contrary signification, n. 3670.” 
 
 855. And shall reign with him a thousand years , signifies 
 that they were already in heaven, when the rest, who had not 
 as yet revived, that is, received heavenly life, were in the world 
 233 
 
856 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xx. 
 
 of spirits. To reign with Christ does not signify to reign with 
 him, but to be in his kingdom, or in heaven, see above, n. 284, 
 289; by a thousand years is not meant a thousand years, but 
 some time, as above, n. 842; that a thousand years signifies 
 nothing else but that space of time which intervened between 
 the shutting up of the dragon in the bottomless pit and his 
 release, is evident because it is said, “That he was cast into the 
 bottomless pit, shut up, and a seal set upon him for a thousand 
 years , and after that he was to be loosed,” verses 3, 7; this 
 same space of time is also here signified; therefore, they shall 
 reign with Christ a thousand years, signifies that they were 
 already in heaven, while the rest of the dead who had not yet 
 revived, of whom mention is made in verse 5, were still in the 
 world of spirits. But these things cannot be comprehended by 
 those who are not aware that by numbers, in the Apocalypse, 
 are not meant numbers, but things; I can assert that the angels 
 do not understand any number naturally, as men do, but spir¬ 
 itually; yea, that they do not know what a thousand years are, 
 except that it is some interval of time, small or great, which 
 cannot be otherwise expressed than by some time. 
 
 856, And when the thousand years are finished, Satan shall 
 ~be loosed out of his prison , signifies that after they who had 
 before been concealed and preserved in the lower earth, were 
 taken up by the Lord into heaven, and the new heaven in¬ 
 creased by their numbers, all who had confirmed themselves in 
 the falses of faith were to be let loose. When the thousand 
 years are expired, signifies, on their being taken up by the Lord 
 into heaven who had hitherto been concealed and preserved in 
 the lower earth; the reason why when the thousand years are 
 expired has this signification, is, because the salvation of those 
 who worshipped the Lord, and lived according to his command¬ 
 ments, is alone treated of in the 4th, 5th, and 6th verses pre¬ 
 ceding, and this interval of time is understood by a thousand 
 years. It is not said, indeed, that they were taken up from the 
 lower earth, but yet it is evident from chap. vi. 9—11, where 
 they were seen under the altar, and under the altar means in 
 the lower earth; wherefore also they are here called priests of 
 God and of Christ, verse 6, see above, n. 846. Neither is it 
 here said that the new Christian heaven was increased by their 
 numbers, though this appears evidently from chap, xiv., which 
 treats of the new Christian heaven, as may be seen from the ex¬ 
 planations given, especially in n. 612, 6l3, 626, 631, 647, 659, 
 661. The reason why by Satan being loosed out of his prison, 
 is signified that they who had confirmed themselves in faith 
 alone, as to doctrine, were to be let loose, is, because the dragon 
 is here called Satan and not at the same time devil, as above, 
 verse 2 ; and by the dragon as the devil are meant such as were 
 in evils of life, and by the dragon as Satan are meant such as 
 234 
 
v. 6—8.] 
 
 THE APOCALYPSE REVEALED. 
 
 858, 859 
 
 were in the falses of faith, see above, n. 841; but the quality 
 of the one and of the other will be seen in the next article. 
 
 858. And shall go forth to deceive the nations which are in 
 the four corners of the earth , Gog and Magog , to gather them 
 together to battle , signifies that they who are here meant by the 
 dragon, would draw to their party all those who were from the 
 earths, throughout the universal world of spirits, and had lived 
 there in external natural worship alone, and in no internal spir¬ 
 itual worship, and would stir them up against those who wor¬ 
 shipped the Lord, and lived according to his commandments in 
 the Word. By going out to deceive the nations which are in 
 the four corners of the earth, is signified that they who arc 
 meant by the dragon, of whom above, n. 856, would draw to 
 their party all who were in the universal world of spirits; by 
 deceiving is here signified to bring over to their party; by na¬ 
 tions are signified both the good and the evil, n. 483; by the 
 four corners of the earth is signified the universal spiritual 
 world, n. 342, in the present case those who were in the uni¬ 
 versal world of spirits, which is in the midst between heaven 
 and hell, and where all, after their departure from the earth, 
 first assemble, concerning which see n. 784, 791; for they who 
 were in hell could not come in sight of the dragon, nor they 
 who were in the heavens. By Gog and Magog are signified 
 they who are in external natural worship separate from internal 
 spiritual worship, as will be shown in the next article; by 
 gathering them together to battle, is signified to excite those 
 who are meant by the nations against those who worship the 
 Lord and live according to his commandments in the Word, 
 because all who do not worship the Lord, nor live according to 
 his commandments, are evil, and the evil make one with the 
 dragon or the dragonists; that by war is signified spiritual war, 
 which is that of falsity against truth and of truth against falsity, 
 may be seen above, n. 500, 586. 
 
 859. That by Gog and Magog are signified they who are in 
 external worship and not in any internal worship, may appear 
 in Ezekiel from chapter xxxviii., which treats of Gog from begin¬ 
 ning to end; and from chap, xxxix. of the same prophet, verses 
 1—16; but that these are signified, does not clearly appear 
 there, except from the spiritual sense; which sense, inasmuch 
 as it has been revealed to me, shall be laid open; and first what 
 is signified by the contents of those two chapters ; the xxxviiith 
 chapter of Ezekiel “ treats of those who abide only in the literal 
 sense of the Word, and thence in external worship without in¬ 
 ternal, which is Gog, verses 1, 2; that all and singular things 
 relating to that worship will perish, verses 3—7 ; that that wor¬ 
 ship will take possession .of the church, and vastate it, and thus 
 will be in externals without internals, verses 8—16; that the 
 state of the church will thereby be changed, verses 17—19; 
 
 235 
 
860 THE APOCALYPSE REVEALED. [Chap. XX. 
 
 that therefore the truths and goods of religion will perish, and 
 be succeeded by falses, verses 20—23.” The xxxixth chapter 
 of the same prophet is as follows: “ Of those who abide only 
 in the literal sense of the Word, and in external worship; that 
 they will come into the church, which is Gog, but that they 
 will perish, verses 1—6; that this will come to pass when the 
 Lord comes and establishes the church, verses 7, 8; that this 
 church will then disperse all their evils and falses, verses 9,10; 
 that it will altogether destroy them, verses 11—16; that the 
 New Church to be established by the Lord will be instructed in 
 truths and goods of every kind, and be imbued with goods of 
 every kind, verses 17—21; and that the former church w T ill be 
 destroyed on account of its evils and falses, verses 23, 24; that 
 then the church will be collected by the Lord from all nations, 
 verses 25—29.” But something shall be said of those who are 
 in external worship without internal spiritual worship. These 
 are they who frequent churches on sabbaths and festivals, and 
 on such occasions sing and pray, hear sermons, and then attend 
 only to the language, and little or nothing to the substance of 
 what is said, who are somewhat moved by prayers uttered with 
 affection, as in confessing that they are sinners, but never reflect 
 upon themselves and the lives they lead; who also receive the 
 sacrament of the Lord’s Supper every year; pour out prayers 
 morning and evening, and also say grace at dinner and supper, 
 and sometimes discourse about God, heaven, and eternal life, 
 and at such times can quote passages from the Word, and act 
 the Christian, although they are not such ; for as soon as they 
 have done these things, they make nothing of adultery and 
 obsceneness, revenge and hatred, clandestine thefts and depre¬ 
 dations, lies and blasphemies, and concupiscences and intentions 
 to evils of every kind ; such persons do not believe in any God, 
 much less in the Lord; if they are asked in what the good and 
 truth of religion consists, they know nothing of the matter, and 
 think it of no moment to inquire ; in short, they live to them¬ 
 selves and the world, thus to their bodies and inclinations, and 
 not to God and their neighbour, therefore not to the spirit and 
 soul; from which it is plain that their worship is external with¬ 
 out internal worship; these also readily receive the heretical 
 doctrine of faith alone, especially when they hear that man 
 cannot do any good of himself, and that they are not under the 
 yoke of the law; this is the reason w T hy it is said that the dragon 
 will go forth to seduce the nations, Gog and Magog. By Gog 
 and Magog also, in the Hebrew tongue is signified that which 
 is roofed and floored, thus what is external. 
 
 860. The number of whom is as the sand of the sea . signifies 
 the multitude of such. The multitude of them is compared to 
 the sand of the sea, because by the sea is signified the external 
 of the church, n. 403, 404, 420, 470, and by sand that which is 
 236 
 
v. 8, 9.] 
 
 THE APOCALYPSE REVEALED. 
 
 S61 
 
 of no use in tlie sea but to form the bottom of it Because the 
 number of them is so great, therefore the valley of their burial 
 is called the multitude of Gog , and the name of the city where 
 they are^ Multitude , Ezek. xxxix. 15. 
 
 861. And they went up on the breadth of the earth , and, com¬ 
 passed the camp of the saints about , and the beloved city, signi¬ 
 fies that being stirred up by the dragonists, they spurned every 
 truth of the church, and endeavoured to destroy all things of 
 the New Church, and even its doctrine concerning the Lord 
 and concerning life. To go up on the breadth of the earth, 
 signifies to spurn or hold in contempt every truth of the church, 
 for by going up is signified to climb over and pass by, thus to 
 spurn; and by the breadth of the earth is signified the truth of 
 the church, as will be seen presently: to compass the camp of 
 the saints about, signifies to besiege and to desire to destroy 
 all things of the New Church, as will be shown in the next 
 article ; and by the beloved city is signified the doctrine of the 
 New Church ; that by a city is signified the doctrine of the 
 church, may be seen above, n. 194, 501, 502, 712, which is 
 called the beloved, because it treats of the Lord and of life, for 
 it is the doctrine of the New Jerusalem which is here meant. 
 That this is the signification of these words, no one can perceive 
 except by the spiritual sense, for it could never enter into any 
 one’s thought, that by the breadth of the earth is signified the 
 truth of the church, and that by the camp of the saints are sig¬ 
 nified all things appertaining to the New Church, both its truths 
 and goods, and that by a city is signified its doctrine; where¬ 
 fore, lest the mind should remain in doubt, it is necessary to 
 demonstrate what the breadth of the earth and camp of the 
 saints signify in a spiritual sense, from which it may be seen 
 that the above is the meaning of these words. The reason why 
 the breadth of the earth signifies the truth of the church, is, 
 because in the spiritual world there are four quarters, east, west, 
 south, and north, and the east and west constitute its length or 
 longitude, and the south and. north its breadth or latitude; and 
 because they dwell in the east and west who are in the good of 
 love, and thence by east and west is signified good, therefore 
 the same is meant by length; and because they dwell in the 
 south and north who are in the truths of wisdom, and thence by 
 south and north is signified truth, therefore the same is meant 
 by breadth ; but on this subject see the treatise on Heaven and 
 Hell , n. 141—253. That by breadth or latitude is signified 
 
 truth, may appear from the following passages in the Word : 
 “And hast not shut me up (O Jehovah) into the hand of the 
 enemy : thou hast set my feet in a broad place Psalm xxxi. 8. 
 “ I called upon Jehovah in my distress, Jehovah answered me, 
 and set me in a broad place ,” Psalm cxviii. 5. “Jehovah brought 
 me forth also into a broad place, he delivered me,” Psalm xviii, 
 237 
 
862 THE APOCALYPSE REVEALED. [Cliap. XX. 
 
 19. “For lo, I raise up the Chaldeans, that bitter and hasty 
 nation, which shall march through the breadth of the land,” 
 Habak. i. 6. Ashur “shall pass through Judah, he shall over¬ 
 flow and go over, and the stretching out of his wings shall fill 
 the breadth of thy land,” Isaiah viii. 8. Jehovah shall “feed 
 them as a lamb in a broad place f Hosea iv. 16 ; not to mention 
 other passages, as Psalm iv. 1; Psalm lxvi. 12 ; Dent, xxxiii. 
 
 20. Nor is any thing else meant by the breadth of the city 
 New Jerusalem, Apoc. xxi. 16 ; for when by the New Jerusalem 
 is meant the New Church, by the breadth and length of it can¬ 
 not be signified breadth and length, but its truth and good; foi 
 these are the things which constitute a church; as in Zechariah 
 also : “Then said I (unto the angel), Whither goest thou? And 
 he said unto me, To measure Jerusalem, to see what is the 
 by'eadth thereof and what is the length thereoff ii. 2. The same 
 is to be understood by the breadth and length of the new tem¬ 
 ple, and of the new earth, in Ezekiel xl. xli. xlii. xliii. xliv. xlv. 
 xlvi. xlvii. Also by the length and breadth of the altar of 
 burnt-offering, of the tabernacle, of the table of show-bread, 
 of the altar of incense, and of the ark therein ; and also by the 
 length and breadth of the temple at Jerusalem, and of many 
 other things, which are described by measurement. 
 
 862. It was observed that their compassing about the camp 
 of the saints and the beloved city, signifies that they would en 
 deavour to destroy all things relating to the New Church, both 
 its truths and its goods, and even its doctrine concerning the 
 Lord and concerning life, as is mentioned in the preceding 
 article ; the reason why these are signified, is, because by the 
 camp of the saints are signified all the truths and goods of the 
 church which is meant by the New Jerusalem. That a camp, 
 in the spiritual sense, signifies all things of the church which 
 have relation to its good and truth, may appear from the follow¬ 
 ing passages: “ The sun and moon shall be dark, and the stars 
 shall withdraw their shining ; and Jehovah shall utter his voice 
 before his army; for his camp is very great, for he is strong 
 that executeth his Word,” Joel ii. 10,11. “ And I will encamp 
 about mine house,” Zech. ix. 8. “For God hath scattered the 
 bones of him that encampeth against thee, because God hath 
 despised them,” Psalm liii. 6. “The angel of Jehovah en- 
 campeth about them that fear him, and delivereth them,” Psalm 
 xxxiv. 8. The angels of God met Jacob, and Jacob said, “ This 
 is God's camp, and he called the name of that place Mana- 
 haim ” (the two camps), Gen. xxxii. 2, 3; besides other places, 
 as Isaiah xxix. 3; Ezek. i. 24; Psalm xxvii. 3. That by armies 
 in the Word are signified the truths and goods of the church, 
 alsr the falses and evils thereof, may be seen, n. 447, 826, 833; 
 the same is also signified by camps. Since by the sons of Is¬ 
 rael, and their twelve tribes, is signified the church as to all its 
 238 
 
v. 9, 10.j 
 
 THE APOCALYPSE REVEALED. 
 
 863, 864 
 
 truths and goods, n. 349, 350, they were therefore called the 
 army of Jehovah, Exod. vii. 4; xii. 41, 51; and when they halted 
 and were assembled, they were called the camp, as in Levit. 
 iv. 12; viii. 17 ; xii. 46; xiv. 8; xvi. 26, 28; xxiv. 14, 23; 
 Numb. i. ii. iii. iv. 5, seq., v. 2—26; ix. 17 to the end; x. 1—11, 
 29 ; xi. 31, 32 ; xii. 14, 15; xix. 19—25 ; xxxiii. 2—56 ; Dent, 
 xxiii. 10—15 ; Amos iv. 10. From these considerations, then, 
 it is plain, that by their encompassing the camp of the saints, 
 and the beloved city, is signified that they would endeavour to 
 destroy all the truths and goods of the New Church meant by 
 the New Jerusalem, and also its doctrine concerning the Lord 
 and concerning life. The like is signified by this passage in 
 Luke: “And when ye shall see Jerusalem compassed with 
 armies , then know that the desolation thereof is nigh ; and 
 Jerusalem shall be trodden down of the Gentiles until the times 
 of the Gentiles be fulfilled,” xxi. 20, 24 ; speaking of the con¬ 
 summation of the age, which is the last time of the church ; by 
 Jerusalem is here also signified the church. That Gog and Ma¬ 
 gog, that is, they who are in external worship separated from 
 internal worship, will then invade the church, and endeavour 
 to destroy it, is also said in Ezek. xxxviii. 8, 9, 11, 12, 15, 16 ; 
 xxxix. 2 ; and that then there will be a New Church from the 
 Lord, verse 16 to the end. 
 
 863. And fire came down from God out of heaven , and de¬ 
 voured them , signifies that they were destroyed by the concu¬ 
 piscences of infernal love. By fire coming down out of heaven 
 and devouring them, are signified the concupiscences of evils, 
 or of infernal love, as above, n. 494, 748, because they who are 
 in external worship separated from internal worship, are in all 
 sorts of evils and concupiscences, by reason that in them evils 
 are not removed by any actual repentance, n. 859. It is said 
 that fire came down from God out of heaven ; this was the case 
 in ancient times, when all things belonging to the church were 
 represented before their eyes, consequently when churches were 
 representative; but at this day, when representations have 
 ceased, it is spoken of in like manner, and the signification is 
 the same as formerly, when the thing was represented. That 
 fire came down out of heaven upon those who profaned things 
 holy, may be seen above, n. 494, 748. The same is said of Gog 
 and Magog in Ezekiel: “ I will rain upon him (Gog), and upon 
 his lands, and upon many people that are with him, great hail¬ 
 stones, fire and brimstone ,” xxxviii. 21. “And I will send a 
 fire on Magog f xxxix. 6. 
 
 864. And' the devil that deceived them was cast into the lake 
 of fire and brimstone , where the beast and the false prophet are , 
 and shall be tormented day and night for ever ana, ever , signi¬ 
 fies that they who were in evils as to life and in falses as to doc¬ 
 trine, were cast into hell, where they will unceasingly and for 
 
 239 
 
865 
 
 THE APOCALYPSE REVEALED. 
 
 [Cliap. XX. 
 
 ever Le interiorly infested by the love of their falsity, and by 
 the lusts of their evils. By the devil that deceived them, is 
 meant the dragon, as is evident from what goes before, and by 
 the dragon are meant in general those who are in evils as to 
 life, and in falses as to doctrine, n. 841; he is called the devil 
 that deceived them, that it might be known that it was the 
 dragon, because lie was the deceiver, as appears from verses 
 2, 3, 7, 8, of this chapter; by the lake of fire into which he was 
 cast, is signified hell, where are the loves of what is false and 
 the lusts of what is evil, n. 835 ; by the beast and the false 
 prophet are signified they who are in faith alone, both as to life 
 and doctrine, both the unlearned and the learned ; by the beast, 
 the unlearned, and by the false prophet, the learned, n. 834; 
 by being tormented day and night is signified to be interiorly 
 infested unceasingly, and by for ever and ever is signified to al 
 eternity ; and whereas it is said that they were cast into the lake 
 of fire arid brimstone, by which is signified where the loves of 
 falsity and the lusts of evil are, n. 835, these are what they 
 will be infested by interiorly ; for every one in hell is tormented 
 by his love and its concupiscences, for the life of every one 
 there is made up of them, and it is the life which is tormented, 
 wherefore there are degrees of torment there according to the 
 degrees of the love of evil and thence of falsity. 
 
 865. And I saw a great white throne , and him that sat on it s 
 from whose face the earth and heave7i fled away , and there was 
 found no place for them , signifies the universal judgment exe¬ 
 cuted by the Lord, upon all the former heavens that were oc¬ 
 cupied by such as were in civil and moral good, but in no spir¬ 
 itual good, thus who resembled Christians in externals, but in 
 internals were devils ; which heavens, with their earth, were 
 totally dissolved, so that nothing could be seen of them any 
 more. Before these things are explained in their order accord¬ 
 ing to the letter, something must be premised concerning the 
 universal judgment here treated of. From the time of the Lord’s 
 being in the world, when he executed the last judgment in per¬ 
 son, it was permitted that they who were in civil and moral 
 good, though in no spiritual good, whence in externals they ap¬ 
 peared like Christians, but in internals were devils, should con¬ 
 tinue longer than the rest in the world of spirits, which is in 
 the midst between heaven and hell; and at length they were 
 allowed to make there for themselves fixed habitations, and also 
 by the abuse of correspondences, and by phantasies, to form to 
 themselves as it were heavens, which also they did form in great 
 abundance ; but when these were multiplied to such a degree as 
 to intercept the spiritual light and spiritual heat in their descent 
 from the superior heavens to men upon earth, then the Lord 
 executed the last judgment, and dispersed those imaginary hea¬ 
 vens; which was effected in such a manner, that the externals, 
 240 
 
V. 10—12.] 
 
 THE APOCALYPSE REVEALED. 
 
 866 
 
 by means of which they resembled Christians, were removed, 
 and the Internals in which they were devils, were laid opei 
 when they appeared such as they were in themselves, and they 
 who proved to be devils, were cast into hell, every one accord¬ 
 ing to the evils of his life ; this was done in the year 1757. But 
 more concerning this universal judgment may be seen in the 
 little work on the Last Judgment , published at London in the 
 year 1758, and in the Continuation of the same , published at 
 Amsterdam in the year 1763. We will now proceed to the ex- 
 planation : by the great white throne, and him who sat on it, is 
 signified the universal judgment executed by the Lord ; by the 
 throne is signified heaven, and likewise judgment, n. 229; by 
 him who sat on the throne is meant the Lord, n. 808 at the end; 
 the reason why the throne appeared white, is, because judg¬ 
 ment was executed from divine truths, for white is predicated 
 of truths, n. 167, 379 ; the reason why the throne appeared 
 great, is, because judgment was likewise executed from divine 
 good, for great is predicated of what is good, n. 656, 663 ; from 
 whose face the earth and the heaven fled away, signifies that those 
 heavens, which they had made for themselves, as described 
 above, together with their earths, were dispersed : for there are 
 earths in the spiritual world as well as in the natural world, as 
 may be seen, n. 260, 336 ; but the earths, like every thing else 
 there, are from.a spiritual origin ; and there was no place found 
 for them, signifies that those heavens with their earths were sc 
 totally dispersed, that nothing could be seen of them any more. 
 Hence it is evident, that by “ I saw a great white throne, and 
 him who sat on it, from whose face the earth and the heaven 
 fled away, and there was no place found for them,” is signified 
 the universal judgment executed by the Lord upon all the new 
 heavens that were inhabited by such as were in civil and moral 
 good, but in no spiritual good, thus who resembled Christians in 
 externals, but in internals were devils; which heavens, together 
 with their earth, were totally dispersed, so that nothing could 
 be seen of them any more. 
 
 866. And I saw the dead small and great stand before Goa , 
 signifies all who had died from the earth, and were now among 
 those who were in the world of spirits, of whatever condition 
 and quality, assembled by the Lord for judgment. By the dead 
 are signified all who had departed from the earth, or who were 
 dead as to the body, concerning whom more will be said pres¬ 
 ently; by small and great are signified of every condition anr\ 
 quality, as at n. 604; by standing before God, that is, before 
 him who sat on the throne, is signified to be present and assem¬ 
 bled to judgment. By the dead in the Word the same thing is 
 signified as by deaths ; and deaths have a variety of significa¬ 
 tions; for death not only signifies the extinction of natural life, 
 or decease, but also the extinction of spiritual life, which is 
 241 VOL. II.—Q 
 
867 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XX. 
 
 damnation; by death is also signified the extinction of the loves 
 of the body <.r of the concupiscences of the flesh, after which 
 there is a rei ewal of life; in like manner by death is signified 
 resurrection, because man rises again immediately after death : 
 by death is also signified neglect, non-acknowledgment, and re¬ 
 jection by the world, but in the most general sense by death the 
 same is signified as by the devil, wherefore also the devil is called 
 death, and by the devil is meant hell where they are who are 
 called devils, hence also by death the evil of the will is under¬ 
 stood which causes man to be a devil. Death is used in this 
 last sense in the next verse, where it is said that death and hell 
 
 f ave up their dead, and that they were cast into the lake of fire. 
 
 rom what has been said it may appear who are meant by the 
 dead in the variety of senses; here are signified all those who 
 had departed out of the world, or who had died from the earth, 
 and were then in the world of spirits. It is said in the world 
 of spirits, because all enter into that world immediately after 
 their decease, and are there prepared, the good for heaven, and 
 the wicked for hell, and some abide there only a month or a 
 year, and others from ten to thirty years ; and they who were 
 permitted to make imaginary heavens to themselves, severa 
 centuries (ad aliquot scecula) ; but at this day not longer than 
 twenty years ; there is in that world a vast multitude, and socie¬ 
 ties there as in the heavens and in the hells, concerning which 
 world see above, n. 784, 791. Upon those who were in that 
 world, the last judgment was executed, and not upon those 
 who were in heaven, nor upon those who were in hell, for they 
 who were in heaven were saved before, and they who were in 
 hell were condemned before. From these considerations it may 
 be seen, how much they are deceived who think the last judg¬ 
 ment is to take place upon earth, and that then the bodies of 
 men are to rise again, for all who have lived from the first crea¬ 
 tion of the world are together in the spiritual world, and all 
 are invested with a spiritual body, which in the sight of those 
 who are spiritual appears as a man, just as they who are in the 
 natural world appear in the sight of natural men. 
 
 867. And the boohs were opened / and another booh was 
 opened . which is the booh of life , signifies that the interiors of 
 the minus of them all were laid open, and by the influx of light 
 :lnd heat from heaven their quality was seen and perceived, as 
 to the attentions which are of the love or will, and thence as to 
 the thoughts which are of faith or of the understanding, as well 
 the wicked as the good. By books are not meant books, but 
 the interiors of the minds of those who are judged, by the 
 books, the interiors of the minds of those who are wicked, and 
 are judged to death, and by the book of life such as are good, 
 and are judged to life. They are called books, because in the 
 interiors of the mind of every one are written all the things 
 242 
 
V. 12, 13.] 
 
 THE APOCALYPSE REVEALED. 
 
 868, 869 
 
 that lie thought, intended, spoke, and did in the world from the 
 will or the love, and thence from the understanding or faith; 
 all these things are written in the life of every one, with so 
 much exactness that not one of them is wanting. The quality 
 of all these things appears to the life, when spiritual light,, which 
 is wisdom from the Lord, and spiritual heat, which is love from 
 the Lord, flow-in through heaven. Spiritual light discovers the 
 thoughts which are of the understanding and faith, and spiritual 
 heat discovers the affections which are of the will and love ; and 
 spiritual light together with spiritual heat discover the inten¬ 
 tions and endeavours. That this is the case, I do not say that 
 the rational man can see from the light of his own understand¬ 
 ing, hut he can if he will, provided he be willing to understand 
 that there is given spiritual light which illuminates the under¬ 
 standing, and spiritual heat which kindles the will. 
 
 868. And the dead were judged out of those things which 
 were written in the books , according to their works , signifies that, 
 all were judged according to their internal life in externals. By 
 the dead are signified all who had died from the earth, and were 
 then in the world of spirits, as above, n. 866; out of those 
 things which were written in the books, signifies out of the in¬ 
 teriors of every one’s mind then laid open, as above, n. 867; 
 according to their works, signifies, according to the internal life 
 of every one in externals: that this is signified by works in the 
 Word, may be seen above, n. 73, 76, 94, 141, 641; to which I 
 will further add, that there are works of the mind and works of 
 the body, both of them at once internal and external; the works 
 of the mind are intentions and endeavours, and the works of the 
 body are words and actions, each of these proceed from the 
 internal life of man, which is of his will or love; whatsoever 
 does not close in works, either internal which relate to the 
 mind, or external which relate to the body, is not in the life of 
 man, for it flows from the world of spirits but is not received, 
 therefore it is as an object that strikes the eye, or as an odour 
 that affects the nose, from which a man turns awa}" his face: 
 but more may be seen on this subject in the above-cited places, 
 where also some passages are adduced from the Word to prove 
 that man is judged according to his works ; to which may be 
 added the following from Paul: “ Against the day of wrath, 
 and revelation of the righteous judgment of God; who will 
 render to every man according to his deeds Rom. ii. 5, 6. 
 “For we must all appear before the judgment-seat of Christ, 
 that every one may receive the things done in his body, ac¬ 
 cording to that he hath done , whether it be good or evilf 2 Cor. 
 v. 10. 
 
 869. And the sea gave up the dead which were in it , signifies 
 the external and natural men of the church called to judgment. 
 By the sea is signified the external of the church, which is 
 
 243 
 
870 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XX. 
 
 natural, therefore by those whom the sea gave up are signified 
 the external and natural men of the church ; that the sea signi¬ 
 fies the external of th§ church, which is natural, may be seen 
 above, n. 238, 239 at the end, 403, 404, 420, 470, 566, 659, 
 661. By the dead are meant they who had died out of the 
 earth, as above, n. 866, 868. The reason why by the dead 
 whom the sea gave up, are meant the external men of the 
 church, is because no others were judged but those who were in 
 some kind of worship, for all who held in contempt the sanc¬ 
 tities of the church, and denied a God, the Word, and a life 
 after death, were judged immediately after death, and conjoined 
 with those who were in hell, whither they were afterwards cast 
 down; but they who had been external and natural men, and 
 professed with their mouths that there is a God, that there are 
 such places as heaven and hell, and had in some sort acknow¬ 
 ledged the Word, these are they who were called to judgment. 
 Out of these who were from the sea, several were saved, for we 
 do not read that all these were cast into the lake of fire, as 
 death and hell were, but that if any one of them was not found 
 written in the book of life, he was cast therein, verse 16. Such 
 of these as were saved, are also meant by the rest of the dead 
 which lived not again until the thousand years were consum 
 mated, verse 5. From what has been said it may now appear, 
 that by the sea gave up the dead that were in it, are signified 
 the external and natural men of the church called to judgment. 
 
 870. And death and hell gave up the dead which were in them , 
 signifies the men of the church who were impious at heart, and 
 who in themselves were devils and satans, called to judgment. 
 By death and hell no others are meant than they who interiorly 
 in themselves were devils and satans, by death they who were 
 inwardly in themselves devils, and by hell they who inwardly in 
 themselves were satans, consequently all the impious at heart, 
 who nevertheless in externals appeared like men of the church; 
 for no others were assembled to this universal judgment; for 
 they who in externals are like men of the church, whether they 
 be of the laity or clergy, and in internals are devils and satans, 
 are judged, because in them externals are to be separated from 
 internals, and such likewise can be judged, because they have 
 known and professed the things which appertain to the church. 
 That by death are meant the impious at heart who in them¬ 
 selves were devils, and by hell they who in themselves were 
 satans, may appear from its being said, that death and hell were 
 cast into the lake of fire, verse 14, for neither death nor hell 
 can be cast into hell, but they can who as to their interiors are 
 death and hell, that is, who are in themselves devils and satans. 
 Who are meant by the devil and Satan, may be seen above, n. 
 97, 851, 857; and that they are death who in themselves are 
 devils, above, n. 866. In other places also mention is made of 
 * 244 
 
V. 13—15.] 
 
 THE APOCALYPSE REVEALED. 
 
 871—874 
 
 death and hell, as in the following : the Son of Man said, “ I 
 have the keys of hell and death, Apoc. i. 18. The name of 
 him who sat on the pale horse u was death, and hell followed 
 him,” Apoc. vi. 8 ; in like manner Hosea xiii. 14; Psalm xviii. 
 5, 6 ; Psalm xlix. 15, 16; Psalm cxvi. 3. 
 
 871. And they were judged every one according to their 
 works , signifies that they were all judged according to their in¬ 
 ternal life in externals, as appears from the explanation above, 
 n. 868, where the same words occur; to which I will further 
 add, that every one is judged according to the quality of his 
 soul, and the soul of man is his life, for it is the love of his will, 
 and the love of every one’s will is entirely according to his re¬ 
 ception of the divine truth proceeding from the Lord, and this 
 reception is taught by the doctrine of the church derived from 
 the Word. 
 
 872. And death and hell were cast into the lake of fire, sig¬ 
 nifies that the impious at heart, who in themselves were devils 
 and satans, and yet seemed in externals like men of the church, 
 "were cast into hell among those who were in the love of evil, 
 and thence in the love of falsity agreeing with evil. By death 
 and hell are signified the impious at heart, who interiorly in 
 themselves were devils and satans, and yet in externals like 
 men of the church, as above, n. 870 ; by the lake of fire is signi¬ 
 fied hell, where they are who are in the love of evil, and thus in 
 the love of the falsity agreeing with evil, thus who love evil, and 
 confirm it by reasonings from the natural man, and still more 
 they who confirm it by the literal sense of the Word ; these can¬ 
 not interiorly in themselves do otherwise than deny God, for 
 such denial lies concealed in evil of life confirmed by falses; 
 a lake signifies where falsity abounds, and fire signifies the love 
 of evil, as above, n. 841, 864. Its being said that death and 
 hell were cast into the lake of fire, is agreeable to angelic 
 speech, in which the person is not named, but that which is in 
 the person, and constitutes it; in the present case, that in the 
 person which constitutes his death and hell; that this is the case, 
 may be apparent from the consideration that hell cannot be cast 
 into hell. 
 
 873. This is the second death , signifies that with these there 
 is damnation itself. That by the second death is signified spir¬ 
 itual death, which is damnation, may be seen above, n. 853 : 
 this is said, because they who are impious at heart, and in them¬ 
 selves devils and satans, and yet appear like men of the church, 
 are damned beyond all others. 
 
 874. And whosoever was not found written in the hook of 
 life , was cast into the lake of fire, signifies that they who did 
 not live according to the Lord’s commandments in the Word, and 
 did not believe in the Lord, were condemned. That by the book 
 of life is signified the Word, and that by being judged out of 
 
 245 
 
875 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XX. 
 
 that hook, is signified to he judged according to the truths of 
 the Word, may he seen above, n. 256, 259, 295, 302, 309, 317, 
 324, 330; and no others are found written in the hook of life 
 than such as have lived according to the Lord’s commandments 
 in the Word, and have believed in the Lord ; this therefore is 
 what is meant. That he who does not live according to the 
 Lord’s commandments in the Word, is condemned, the Lord 
 teaches in John : “And if any man hear my words and believe 
 not, I judge him not: he hath one that judgeth him , the Word 
 that I have spoken, that shall judge him, in the last day ,” xii. 
 47, 48. And that he who does not believe in the Lord, is con¬ 
 demned, also in John : “ He that believeth on the Son hath 
 everlasting life, and he that believeth not the Son, shall not see 
 life, but the wrath of God abideth on himf iii. 36. 
 
 875. To the above I will add the following Memorable Re¬ 
 lations. Awaking one morning from sleep, I saw two angels 
 descending out of heaven, one from the southern quarter of 
 heaven and the other from the eastern quarter of heaven, each 
 in his chariot drawn by white horses; the chariot in which the 
 angel from the southern quarter of heaven was conveyed, shone 
 like silver, and the chariot in which the angel from the eastern 
 quarter of heaven was conveyed, shone like gold ; and the reins 
 which they held in their hands were refulgent as the flaming 
 light of the morning; thus these two angels appeared to me at 
 a distance, but when they came nearer, they did not appear in 
 chariots, but in their own angelic form, which is human. He 
 who came from the eastern quarter of heaven was clad in a 
 bright purple garment, and he who came from the southern 
 quarter of heaven in a raiment of violet blue. As soon as they 
 reached the regions beneath the heavens, they ran to meet each 
 other, as if they strove which should be first, and mutually em¬ 
 braced and kissed each other. I was informed that these two 
 angels, during their abode on earth, had been conjoined in the 
 bond of an interior friendship, but that now one was in the 
 eastern heaven and the other in the southern. In the eastern 
 heaven are such as are principled in love from the Lord ; and 
 in the southern heaven are such as are principled in wisdom 
 from the Lord. When they had conversed together some time 
 about the magnificence of their respective heavens, their dis¬ 
 course took a turn upon the question whether heaven in its 
 essence be love, or whether it be wisdom ? They immediately 
 agreed that one derived its origin from the other, but the debate 
 was which was the primitive and which the derivative. The 
 angel who came from the heaven of wisdom then asked the 
 other, “What is love?” to which he replied, “That love, origi¬ 
 nating from the Lord as a sun, is the vital heat of angels and 
 men, thus their life: that the derivations of love are called aftec- 
 246 
 
Chap. XX.] THE APOCALYPSE REVEALED. 875 
 
 tions ; and that by these are produced perceptions and thus 
 thoughts, whence it follows that wisdom in its origin is love; 
 consequently that thought in its origin is the affection of that 
 love; and it is evident from the derivations viewed in their 
 order, that thought is nothing else but the form of affection ; 
 but the reason why this is not known, is, because thoughts are 
 in light, but affections are in heat, so that the mind reflects upon 
 its thoughts, but not on its affections, in the same manner as 
 obtains with sound and speech. That thought is nothing else 
 but the form of affection, may also be illustrated by the case of 
 speech, which is nothing else but the form of sound ; there is 
 also a similarity, because sound corresponds to affection, and 
 speech to thought, wherefore affection utters the sound, and 
 thought utters the speech; this may be further elucidated by 
 this consideration, that if you take away sound from speech, 
 nothing of speech remains, and, in like manner, if you take 
 away affection from thought, nothing of thought remains. 
 Hence then it is plain, that love is the all of wisdom, conse¬ 
 quently the essence of the heavens is love, and their existence 
 is wisdom, or what is the same thing, the heavens have their 
 being from the divine love, and exist from the divine love by 
 the divine wisdom, wherefore, as was said above, the one de¬ 
 rives its origin from the other.” There was with me at that time 
 a novitiate spirit, who on hearing this discourse, asked, Whether 
 it is the same with charity and faith, since charity has relation 
 to affection, and faith to thought ? The angel replied, “ It is the 
 same; for faith is nothing else but the form of charity, just as 
 speech is the form of sound ; faith being formed by charity as 
 speech is formed by sound ; the mode of its formation is also 
 known to us in heaven, but there is no opportunity to explain 
 it at present.” “By faith, however,” he added, “I mean spirit¬ 
 ual faith, the spirit and life of which is derived solely from char¬ 
 ity, for charity is spiritual, and by charity, faith ; wherefore faith 
 without charity is a merely natural faith, which is dead, which 
 also conjoins itself with merely natural affection, which is no¬ 
 thing else but concupiscence.” The angels conversed on these 
 subjects spiritually, and spiritual discourse comprehends thou¬ 
 sands of things which natural language cannot express, and 
 what is wonderful, such as do not even fall within the ideas of 
 natural thought. Remember this, I beseech you, and when you 
 come out of natural light into spiritual light, as is the case after 
 death, inquire what faith is and what charity is, and you will 
 clearly see that faith is charity in form, and therefore that char¬ 
 ity is the all of faith, consequently that it is the soul, life, and 
 essence of faith, just as the affection is of thought, and as 
 the sound is of speech; and if you desire it, you will see the 
 formation of faith from charity like the formation of speech 
 from sound, because they correspond. After discoursing to- 
 247 
 
875 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xx. 
 
 gether for some time on these and such like subjects, the angels 
 departed, and as they retired each to his respective heaven, 
 their heads appeared encompassed with stars: and when they 
 were some distance from me, they again seemed to be borne in 
 chariots as before. 
 
 When these two angels were gone out of my sight, I saw a 
 garden on my right hand, in which were olive-treses, vines, fig- 
 trees, laurels, and palm-trees, planted in order, according to 
 correspondence. I looked into the garden, and saw angels and 
 spirits walking and conversing together among the trees; then 
 a certain angelic spirit observed me (they are called angelic 
 spirits, who in the world of spirits are prepared for heaven, and 
 afterwards become angels), and came out of the garden towards 
 me, and said, “ Will you come with me into our paradise, and 
 you shall hear and see wonderful things.” I went with him, 
 and then he said to me, “ Those whom you see (for there were 
 many persons there) are all principled in the affection of truth, 
 and thence in the light of wisdom : here also is a building which 
 we call the Temple of Wisdom ; but the nature of this building 
 is such, that it cannot be seen by him who thinks himself very 
 wise, much less by him who thinks himself wise enough, and 
 still less by him who thinks himself wise from himself; the rea¬ 
 son is, because such persons are not in the reception of the light 
 of heaven from the affection of genuine wisdom: genuine wisdom 
 consists in a man’s seeing from the light of heaven, that what 
 ne knows, understands, and is wise in, is, respectively to what 
 he does not know, understand, nor is wise in, as a drop to the 
 ocean, consequently next to nothing. Every one who is in 
 this paradisiacal garden, and perceives and acknowledges in 
 himself, that his own wisdom is so little comparatively, sees that 
 temple of wisdom, for interior light enables a man to see it, but 
 not exterior light without itand inasmuch as I had often 
 thought so myself, both from science, and then from perception, 
 and lastly in consequence of seeing it from interior light, and 
 had acknowledged that man had so little wisdom, behold! it 
 was given me to see that temple. In form it was stupendous, 
 it was raised a great height above the ground, and was quad¬ 
 rangular, with walls of crystal, its roof of transparent jasper ele¬ 
 gantly arched; the foundation consisted of precious stones of 
 various kinds; and the steps leading up to it were of polished 
 alabaster; at the sides of the steps were seen figures of lions 
 with their cubs. I then asked whether I might be allowed to 
 enter; and being informed that I might, I ascended therefore 
 the steps, and when I had entered, I observed, as it were, che¬ 
 rubs flying beneath the roof, and presently vanishing out of 
 sight; the floor under our feet was of cedar, and the whole tern- 
 
 E le, by reason of the transparency of its l'oof and walls, seemed 
 uilt to be the form of light. The angelic spirit went in with 
 248 
 
THE* APOCALYPSE REVEALED. 
 
 87 8 
 
 Chap, xx.] 
 
 me, and I related to him what I had heard from the two angels 
 concerning love and wisdom, as also concering charity and 
 faith ; and he said to me, “ Did they not also mention a third ?” 
 And I said, “ What third ?” He replied, “ USE. Love and 
 wisdom without use are not any thing, they are only ideal enti¬ 
 ties, nor do they become real until they are fixed in use ; for 
 love, wisdom, and use, are three things which cannot be sepa • 
 rated; for if they are separated each is reduced to nothing; 
 love is nothing without wisdom, but in wisdom it is formed for 
 something, which something is use, wherefore when love by wis¬ 
 dom is in use, then it is something, yea, it then really is : they 
 are exactly like end, cause, and effect; the end is not any thing 
 unless it exists by the cause in the effect; and if any one of the 
 three be destroyed, the whole is destroyed, and becomes as 
 nothing. It is the same with charity, faith, and works ; charity 
 without faith is nothing, nor is faith any thing without charity, 
 nor are charity and faith any thing without works, but in works 
 they become something, the quality of which something is ac¬ 
 cording to the use of those works. It is the same with affection, 
 thought, and operation ; and also with will, understanding, and 
 action. That this is the case, may be seen clearly in this tem¬ 
 ple, because the light, in which we are here, is a light illustrating 
 the interiors of the mind. The science of geometry teaches 
 also that nothing can be complete or perfect except it be a 
 trine, or a compound of three, for a line is nothing without an 
 area, and an area is nothing unless it becomes a solid, wherefore 
 the one must be drawn into the other, that they may exist and 
 co-exist in the third. As it is in this instance, so it is likewise 
 in the case of all and every created thing, they have their limit 
 and termination in a third. Hence it is, that three in the 
 Word, spiritually understood, signifies what is complete and 
 entire. This being the case, I cannot but wonder that some 
 profess faith alone, some charity alone, and some works alone, 
 when yet one without the other, or any two of them without the 
 third, are a mere nothing.” But then I asked him, “ May not 
 a man have charity and faith, and yet not have works ? May 
 he not be inclined both in affection and thought towards some 
 particular purpose, and yet not be in its operation?” The 
 angelic spirit answered, u He can only be so ideally, but not 
 really, for he must needs be in the endeavour or will to operate, 
 and will or endeavour is in itself an action, because it is con¬ 
 tinually striving towards action, which becomes an exterior act 
 when opportunity occurs to determine it, wherefore endeavour 
 and will, as an interior act, is accepted by every wise man, 
 because it is accepted by God, altogether as though it were an 
 exterior act, provided it fail not to operate when opportunity 
 offers.” 
 
 After this I descended the steps fr:>m the temple of wisdom 
 249 
 
875 THE APOCALYPSE REVEALED. [Chap. XX. 
 
 and walked in the garden, and I observed some persons sitting 
 under a laurel and eating tigs; I approached and asked them 
 for some tigs, which they gave me ; and lo, the tigs in my hand 
 became grapes; when I expressed my surprise at this, the 
 angelic spirit, who was still with me, said, “The tigs in your 
 hand became grapes, because tigs by correspondence signify the 
 goods of charity and thence of faith in the natural or external 
 man, but grapes signify the goods of charity and thence of faith 
 in the spiritual or internal man; and because thou lovest spir¬ 
 itual things, therefore has this change happened to you, for in 
 our world all things come to pass and exist, and are also changed, 
 according to correspondences.” And instantly I felt a desire 
 to know how a man can do good from God, and yet as from 
 himself; wherefore I asked those who were eating figs, what 
 was their notion on the subject ? they said they could conceive 
 no other but that God operates it inwardly in man, and by man 
 when he knows nothing of it; since if man were conscious of it, 
 and so did it as if from himself, which also is to do it from him¬ 
 self, he would not do good but evil; for all that proceeds from 
 man, as from himself, proceeds from his proprium or selfhood, 
 and the proprium of man from his birth is evil. How then can 
 good from God and evil from man be joined together, and pro¬ 
 ceed conjointly into action? besides the proprium of man in 
 matters relating to salvation is ever full of its own merit, and in 
 proportion as this is the case, it derogates from the Lord’s 
 merit, which is the highest injustice and impiety. In short, if 
 the good which God operates in man by the Holy Spirit, were to 
 flow into man’s volition and thence into his actions, that good 
 would be totally defiled and also profaned, which God never 
 permits. Man may, indeed, think that the good which he does 
 is from God, and call it the good of God through him, and as 
 it were from him, but still we do not comprehend how it can be 
 so. But I then opened my mind, and said, “ You do not com¬ 
 prehend how it can be so, because you think from appearances, 
 and such thought, when confirmed, is fallacy. You are under 
 the appearance and thence under the fallacy, because you be¬ 
 lieve the appearance and consequent fallacy, that all things 
 wdiich a man wills and thinks, and thence acts and speaks, are 
 in him, and consequently from him, when nevertheless, not one 
 of all such things is in him except the state and capacity of 
 receiving that which enters by influx. Man is not life in him¬ 
 self, but an organ receptive of life ; the Lord alone is life in 
 himself, as he also says in John : “ For as the Father hath life 
 in himself , so hath he given to the Son to have life in himselff 
 v. 26 ; besides other places, as John xi. 25 ; xiv. 6, 19. There 
 are two things which constitute life, love and wisdom, or what 
 amounts to the same, the good of love and the truth of wisdom; 
 these flow from God and are received by man, and they are felt 
 250 
 
Chap, xx.] 
 
 THE APOCALYPSE REVEALED. 
 
 875 
 
 by man, as in him, and because they are felt by him, as in him, 
 they also proceed as if from him ; that they are so felt by 
 man, is given of the Lord, that that which flows-in may affect 
 him, and so be received and remain. But as all evil likewise 
 enters by influx, not from God but from hell, and is received 
 with delight, because man is born such an organ, therefore he 
 receives no more good from God, but in proportion to the evil 
 which is removed by man as if from himself, which is effected 
 by repentance, and at the same time by faith in the Lord. 
 That love and wisdom, charity and faith, or to speak in more 
 general terms, the good of love and charity, and the truth of 
 wisdom and faith, now-in, and that the things which flow-in 
 appear in man as if they were in him, and thence as if they 
 were from him, may be plainly seen from the sight, hearing, 
 smell, taste, and touch; for whatever things are felt by the 
 organs of those senses, flow from without, and are felt in them; 
 the case is the same with the organs of the internal senses, only 
 with this difference, that into the latter flow spiritual things 
 which do not appear, but into the former natural things which 
 do appear. In a word, man is an organ receptive of life from 
 God, consequently he is receptive of good, in proportion as he 
 desists from evil; the power to desist from evil, the Lord gives 
 to every man, because he gives him the power to will and to 
 understand as if from himself, and whatsoever a man does from 
 the will as his own, according to understanding as his own, 
 or what is the same thing, whatever he does from freedom of 
 will according to the conviction of the understanding, that 
 remains; and by this the Lord brings man into a state of con¬ 
 junction with himself, and in that state reforms, regenerates, 
 and saves him. The life which flows-in, is life proceeding from 
 the Lord, which is also called the Spirit of God, and in the 
 Word the Holy Spirit, of which also it is said that it enlightens 
 and quickens, yea, that it operates in man ; but this life is varied 
 and modified according to the organization induced on man by 
 his love and the object he has in view. You may also know, 
 that all the good of love and charity and all the truth of wisdom 
 and faith flow-in, and are not in man, from this consideration, 
 that he who supposes that such things are inherent in man by 
 creation, cannot think otherwise than that God has infused 
 himself into man, and thus that men are in part gods, and yet 
 they who so think from faith, become devils, and stink like 
 dead carcasses. Besides, what is all human action but the action 
 of the mind ? for what the mind wills and thinks, that it acts 
 by its organ the body, wherefore when the mind is guided by 
 the Lord, its actions are also guided, and the mind and the 
 actions flowing from it are guided by the Lord, when it believes 
 in him. Were not this the case, tell me if you can, why the 
 Lord in the Word has a thousand and a thousand times com 
 251 
 
875 THE APOCALYPSE REVEALED. [Chap. XX. 
 
 manded man to love liis neighbour, to do the goods of charity, 
 and to bear fruit as a tree, and to keep the commandments, and 
 all this with a view to salvation; also why it is said, that man 
 shall be judged according to his deeds or works, he who has 
 done good to heaven and life, and he who has done evil, to hell 
 and death ? how could the Lord have said such things, if all 
 that proceeds from man were meritorious and consequently evil? 
 Know, therefore, that if the mind be charity, the action is char¬ 
 ity also, but if the mind be faith alone, which is a faith sepa¬ 
 rated from spiritual charity, the action also is such faith, and 
 this faith is meritorious, because its charity is natural and not 
 spiritual; not so the faith of charity, because charity does not 
 desire to have any merit, and therefore neither does its faith.” 
 On hearing this, they who sat under the laurel said, “We com¬ 
 prehend the justness of your observations, and yet we do not 
 comprehend it.” And I replied, “ You comprehend the justness 
 of my observations by virtue of that common perception which 
 man enjoys from the influx of light out of heaven, when he hears 
 any truths; but you do not comprehend it by reason of that 
 peculiar perception, which every man has in consequence of an 
 influx of light from the world ; these two sorts of perception, 
 namely, the internal and external, or the spiritual and natural, 
 make one in wise men; you also may make them one, if you 
 look up to the Lord and put away evils.” Seeing that they 
 understood these words, I plucked off some twigs from the 
 laurel, under which we were sitting, and held them out, and 
 said, “Do you believe that this is from me, or from the Lord?” 
 And they said, “ They believed it was through me as from me,” 
 and lo ! the branches blossomed in their hands. As I was 
 retiring, I saw a table made of cedar-wood, on which there was 
 a book, under a green olive-tree, whose trunk was entwined 
 about with a vine ; I viewed it attentively, and behold, it was a 
 book which I had written, entitled Angelic Wisdom concerning 
 the Divine Love and the Divine Wisdom ! and also concerning 
 the Divine Providence / and I said, “ In that book it is fully 
 shown, that man is an organ receptive of life, and not life.” 
 After these things I returned home from the garden exhilarated 
 in mind, and accompanied by the angelic spirit, who said to me 
 in the way, “ If you wish to see clearly what faith and charity 
 are, thus what faith is when separated from charity, and what it 
 is when conjoined with charity, I will give you ocular demon¬ 
 stration !” And I replied, “ Do so.” And he said, “ Instead 
 of faith and charity, think of light and heat, and you will see it 
 clearly; for faith in its essence is the truth of wisdom, and char¬ 
 ity in its essence is the affection of love, and the truth of wisdom 
 in heaven is light, and the affection of love in heaven is heat; 
 the light and heat in which the angels are, is nothing else ; 
 hence thou mayest see clearly, what faith is separated from 
 252 
 
THE APOCALYPSE REVEALED. 
 
 875 
 
 Chap, xxi.] 
 
 charity, and what faith is when conjoined with charity ; faith 
 separated from charity is like the light in winter; and faith 
 conjoined with charity is like the light in spring; the light in 
 winter, which is light separated from heat, and in consequence 
 conjoined with cold, strips the trees of their leaves, hardens the 
 ground, kills the green herb, and also congeals the waters; but 
 the light in spring, which is light conjoined with heat, causes 
 the trees to vegetate, first into leaves, then into blossoms, and 
 lastly into fruits ; it opens and softens the ground, so that it pro¬ 
 duces grass, herbs, flowers, and fruit trees, and also dissolves 
 the ice, so that the waters can flow from their springs. It is 
 exactly the same with faith and charity; faith separated from 
 charity kills all things, and faith conjoined with charity gives 
 life to all things; this quickening and this extinction of things 
 may be seen to the life in our spiritual world, because here faith 
 is light, and charity is heat; for where faith is conjoined with 
 charity, there are paradisiacal gardens, shrubberies, and lawns, 
 which flourish and spread their fragrance in proportion to that 
 union; but where faith is separated from charity, there does 
 not grow so much as a blade of grass ; nor any green thing 
 except it be on brambles, thorns, and nettles; this is effected 
 by the heat and light proceeding from the Lord as a sun, in the 
 angels and spirits, and thereby out of them.” There were on 
 this occasion not far from us some of the clergy, whom the 
 angelic spirit called justifiers and sanctifiers of men by faith 
 alone, and also arcanists or dealers in mysteries; we related 
 the same things to them, and demonstrated the truth so plainly, 
 that they saw it was so; but when we asked them whether 
 they admitted it to be so, they turned their backs, and said, 
 “We did not hear you;” but we called out to them, saying, 
 “ Hear us now then ;” but immediately they placed both hands 
 on their ears, and exclaimed, “We will not hear.” 
 
 CHAPTER XXI. 
 
 1. And I saw a new heaven and a new earth : for the for¬ 
 mer heaven and the former earth were passed away; and the 
 sea was no more. 
 
 2. And I, John, saw the holy city, Hew Jerusalem, coming 
 down from God out of heaven, prepared as a bride adorned for 
 her husband. 
 
 3. And I heard a great voice out of heaven, saying, Behold, 
 the tabernacle of God is with men, and he will dwell with 
 them, and they shall be his people, and God himself shall be 
 with them their God. 
 
 253 
 
THE APOCALYPSE REVEALED. [Cliap. Xxi. 
 
 4. And God shall wipe away all tears from their eyes ; and 
 there shall be death no more, neither sorrow nor crying, neither 
 shall there be pain any more, for the former things are passed 
 away. 
 
 5. And he that sat upon the throne said, Behold, I make all 
 things new. And he said unto me, Write; for these words are 
 true and faithful. 
 
 6. And he said unto me, It is done. I am ‘the Alpha and 
 the Omega, the Beginning and the End. I will give unto him 
 that is athirst of the fountain of the water of life freely. 
 
 7. He that overcometh shall inherit all things; and I will 
 be his God, and he shall be my son. 
 
 8. But the fearful, and the unfaithful, and the abominable, 
 and murderers, and whoremongers, and sorcerers, and idolaters, 
 and all liars, shall have their part in the lake which burneth 
 with fire and brimstone: which is the second death. 
 
 9. And there came unto me one of the seven angels w T ho 
 had the seven vials full of the seven last plagues, and talked 
 with me, saying, Come hither, I will show thee the bride, the 
 Lamb’s wife. 
 
 10. And he carried me away in the spirit to a great and 
 high mountain, and showed me the great city, the holy Jeru¬ 
 salem, descending out of heaven from God, 
 
 11. Having the glory of God: and the light thereof was 
 like unto a most precious stone, even like a jasper-stone, clear 
 as crystal. 
 
 12. And it had a wall great and high. And it had twelve 
 gates, and at the gates twelve angels, and names written 
 thereon, which are those of the twelve tribes of the sons of 
 Israel. 
 
 13. On the east, three gates; on the north, three gates; on 
 the south, three gates; and on the west, three gates. 
 
 14. And the wall of the city had twelve foundations, and 
 in them the names of the twelve apostles of the Lamb. 
 
 15. And he that talked with me had a golden reed, to mea¬ 
 sure the city, and the gates thereof, and the wall thereof. 
 
 16. And the city lieth four-square, and the length thereof 
 is as large as the breadth: and he measured the city with the 
 reed, twelve thousand furlongs. The length and the breadth 
 and the height of it are equal. 
 
 17. And he measured the wall thereof, a hundred and forty- 
 four cubits, according to the measure of a man, that is, of an 
 angel. 
 
 18. And the structure of the wall thereof was jasper. And 
 the city was pure gold, like unto pure glass. 
 
 19. And the foundations of the wall of the city were adorned 
 with every precious stone. The first foundation was jasper; the 
 second, sapphire ; the third, chalcedony ; the fourth, emerald ; 
 
 254 
 
Chap. xxi.] 
 
 THE APOCALYPSE REVEALED. 
 
 20. The fifth, sardonyx; the sixth, sardins; the seventh, 
 chrysolite; the eighth, beryl; the ninth, topaz; the tenth 
 chrysoprasus; the eleventh, jacinth : the twelfth, amethyst. 
 
 21. And the twelve gates were twelve pearls; every one of 
 the gates was of one pearl; and the street of the city was pure 
 gold like transparent glass. 
 
 22. And I saw no temple then in; for its temple is the Lord 
 God Almighty and the Lamb. 
 
 23. And the city hath no reed of the sun, neither of the 
 moon, to shine in it; for the g.ory of God did light it, and its 
 lamp is the Lamb. 
 
 24. And the nations of them that are saved shall walk in 
 the light of it: and the kings of the earth shall bring their 
 glory and honour into it. 
 
 25. And the gates of if shall not be shut by day; for there 
 shall be no night there. 
 
 26. And they shall Ving the glory and honour of the na¬ 
 tions into it. 
 
 27. And there shall not enter into it any thing that defileth, 
 nor that worketh abomination, or maketh a lie, but they wh<r 
 are written in the Lamb’s book of life. 
 
 THE SPIRITUAL SENSE. 
 
 The Contents of the whole Chapter. This chapter treats 
 of the state of heaven and the church after the last judgment; 
 that after this event, through the new heaven a new church will 
 exist in the earth, which will worship the Lord only, verses 1— 
 8. Its conjunction with the Lord, verses 9, 10. The descrip¬ 
 tion of it as to intelligence derived from the Word, verse 11; 
 as to doctrine thence derived, verses 12—21; and as to every 
 quality thereof, verses 22—26. 
 
 The Contents of each Yerse. Y. 1, “And I saw a new 
 heaven and a new earth,” signifies that a new heaven was 
 formed from among Christians by the Lord, which at this day is 
 called the Christian heaven, w r here they are who had worshipped 
 the Lord, and lived according to his commandments in the 
 Word, in whom therefore there is charity and faith; in which 
 are also all the infants of Christians: “ For the former heaven 
 and the former earth were passed away,” signifies the heavens 
 which were formed not by the Lord, but by those who came out 
 of Christendom into the spiritual world, who were all dispersed 
 at the day of the last judgment: “And the sea was no more,” 
 255 
 
THE APOCALYPSE REVEALED. [Chap. XXL 
 
 signifies that the external of the heaven collected from among 
 Christians since the first establishment of the church, was in like 
 manner dispersed, after they who were written in the Lord’s 
 book of life were taken thence and saved : v. 2, “ And I, John, 
 saw the holy city New Jerusalem, coming down from God out of 
 heaven,” signifies a new church to be established by the Lord at 
 the end of the former church, which will be consociated with the 
 new heaven in divine truths as to doctrine and as to life : 11 Pre¬ 
 pared as a bride adorned for her husband,” signifies that church 
 conjoined with the Lord by the Word: v. 3, “ And I heard a 
 great voice out of heaven, saying, Behold, the tabernacle of God 
 is with men,” signifies the Lord from love speaking and declar¬ 
 ing the glad tidings, that he himself will now be present among 
 men in his Divine Humanity: “ And he will dwell with them, 
 and they shah be liis people, and God himself shall be with them 
 their God,” signifies the conjunction of the Lord, which is of 
 such a nature, that they are in him, and he in them : v. 4 “ And 
 God shall wipe away all tears from their eyes, and there shall be 
 no more death, neither sorrow nor crying, neither shall there be 
 any more pain, for the former things have passed away,” signifies 
 that the Lord will take from them all grief of mind, fear of dam¬ 
 nation, of evils and falses from hell, and of temptations arising 
 from them, and they shall not remember them, because the 
 dragon, which had caused them, is cast out: v. 5, “ And he 
 that sat upon the throne said, Behold, I make all things new. 
 And he said unto me, Write: for these words are true and 
 faithful,” signifies the Lord confirming all respecting the new 
 heaven and the New Church after the accomplishment of the 
 last judgment: v. 6, “And he said unto me, It is done,” signi¬ 
 fies that it is divine truth : “ I am the Alpha and the Omega, 
 the Beginning and the End,” signifies that the Lord is the God 
 of heaven and earth, >and that all things in the heavens and 
 earths were made by him, and are governed by his divine pro¬ 
 vidence, and are done according to it: “I will give unto him 
 that is athirst of the fountain of the water of life freely,” signi¬ 
 fies that to those who desire truths from any spiritual use, the 
 Lord will give from himself through the Word all things that are 
 conducive to that use: v. 7, “ He that overcometh shall inherit 
 all things: and I will be his God, and he shall be my son,” sig¬ 
 nifies that they who overcome evils in themselves, that is, the 
 devil, and do not yield or sink when they are tempted by the 
 Babylonians and and dragonists, will go to heaven, and there live 
 in the Lord and the Lord in them: v. 8, “ But the fearful, and the 
 unfaithful, and the abominable,” signifies those who are in no 
 faith, and in no charity, and thence in all kinds of evils: “And 
 murderers, and whoremongers, and sorcerers, and idolaters, and 
 all liars,” signifies all those who make no account of the com¬ 
 mandments of the decalogue, and do not shun any evils therein 
 256 
 
Chap. Xxi.] THE APOCALYPSE REVEALED. 
 
 mentioned as sins, and therefore live in them : “ Shall have tlie-r 
 part in the lake which burnetii with tire and brimstone,” signi¬ 
 fies their portion in hell where are the loves of falsity and the 
 lusts of evil: “ Which is the second death,” signifies damna¬ 
 tion : v. 9, “ And there came unto me one of the seven angels 
 who had the seven vials full of the seven last plagues, and talked 
 with me, saying, Come hither, I will show thee the bride, the 
 Lamb’s wife,” signifies influx and manifestation from the Lord 
 out of the inmost of heaven, concerning the New Church, which 
 will be conjoined to the Lord through the Word : v. 10, “ And 
 he carried me away in the spirit to a great and high mountain, 
 and showed me the great city, the holy Jerusalem, descending 
 out of heaven from God,” signifies that John was translated into 
 the third heaven, and his sight there opened, before whom was 
 made manifest the Lord’s New Church as to doctrine, in the 
 form of a city : v. 11, “ Having the glory of God, and the light 
 thereof was like unto a most precious stone, even like a jasper- 
 stone clear as crystal,” signifies that in that church the Word 
 will be understood, by reason of its being translucent from its 
 spiritual sense : v. 12, “ And it had a wall great and high,” sig¬ 
 nifies the Word in its literal sense, from which the doctrine of 
 the New Church is deduced : “And it had twelve gates,” signi¬ 
 fies all the knowledges of truth and good therein by which man 
 is introduced into the church : “ And at the gates twelve angels, 
 and names written thereon, which are those of the twelve tribes 
 of the sons of Israel,” signifies the divine truths and goods of 
 heaven, which are also the divine truths and goods of the church, 
 in those knowledges and guards to prevent any one from enter¬ 
 ing unless he be in them from the Lord : v. 13, “ On the east, 
 three gates ; on the north, three gates ; on the south, three 
 gates ; and on the west, three gates,” signifies that the know¬ 
 ledges of truth and good, in which is contained spiritual life 
 from heaven from the Lord, and by which introduction into the 
 New Church is effected, are for those who are more or less in the 
 love or the affection of good ; and for those who are more or less 
 in wisdom or the affection of truth : v. 14, “ And the wall of the 
 city had twelve foundations,” signifies that the Word in its 
 literal sense contains all the particulars of the doctrine of the 
 New Church : “And in them the names of the twelve apostles 
 of the Lamb,” signifies all things of doctrine derived from the 
 Word concerning the Lord, and concerning a life according to 
 his commandments : v. 15, “ And he that talked with me had a 
 golden reed, to measure the city, and the gates thereof, and the 
 wall thereof,” signifies that there is given by the Lord, to those 
 who are in the good of love, the faculty of understanding and 
 knowing what the quality of the Lord’s New r Church is, as to 
 doctrine and its introductory truths, and as to the Word from 
 which they are derived : v. 16, “And the city lieth four square,” 
 257 vol. ii.—r 
 
THE APOCALYPSE REVEALED. [Chap. XXI. 
 
 Signifies justice in it: “ And the length thereof is as large as the 
 breadth,” signifies that good and truth in that church make one, 
 like essence and form : v. IT, “ And he measured the city with 
 the reed twelve thousand furlongs. The length and the breadth 
 and the height of it are equal,” signifies the quality of that 
 church from doctrine shown, that all things belonging to it pro¬ 
 ceed from the good of love: “ And he measured the "wall thereof 
 a hundred and forty-four cubits,” signifies that it was shown 
 what the quality of the Word is in that church, that from it they 
 have all its truths and goods: “ According to the measure of a 
 man, that is, of an angel,” signifies the quality of that church 
 that it makes one with heaven : v. 18, “ And the structure of the 
 wall thereof was jasper,” signifies that every divine truth, in the 
 literal sense of the Word, is translucent with the men of that 
 church, from the divine truth in the spiritual sense: “ And the 
 city was pure gold, like unto pure glass,” signifies that thence 
 the all of that church is the good of love flowing-in together 
 with light out of heaven from the Lord : v. 19, “ And the 
 foundations of the wall of the city were adorned with every 
 precious stone,” signifies that all the things of the doctrine of 
 the New Jerusalem taken from the literal sense of the Word, 
 with those who are in it, will appear in the light according to 
 reception: “The first foundation was jasper; the second, sap¬ 
 phire ; the third, chalcedony; the fourth, emerald; (v. 20,) The 
 fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the 
 eighth, beryl; the ninth, topaz ; the tenth, chrysoprasus ; the 
 eleventh, jacinth; the twelfth, amethyst,” signifies all things of 
 that doctrine in their order, from the literal sense of the Word, 
 with those who immediately approach the Lord, and live ac¬ 
 cording to the commandments of the decalogue by shunning 
 evils as sins, for these and no others are in the doctrine of love 
 to God and of love towards their neighbour, which two things 
 are the fundamentals of religion : v. 21, “ And the twelve gates 
 were twelve pearls; every one of the gates was of one pearl,” 
 signifies that the acknowledgment and knowledge of the Lord 
 conjoins into one all the knowledges of truth and good, which 
 are derived from the Word, and introduces into the church : 
 “And the street of the city was pure gold like transparent 
 glass,” signifies that every truth of that church and of its doc¬ 
 trine is in form the good of love flowing-in together with light 
 out of heaven from the Lord : v. 22, “ And I saw no temple 
 therein ; for its temple is the Lord God Almighty and the 
 Lamb,” signifies that in this church there will not be any exter¬ 
 nal separated from the internal, because the Lord himseif in his 
 Divine Humanity, from whom is derived the all of the church, 
 is alone approached, worshipped, and adored : v. 23, “ And the 
 city had no need of the sun, neither of the moon, to shine in it; 
 for the glory of God did light it, and its lamp is the Lamb,” sig- 
 
Chap, xxi.] 
 
 THE APOCALYPSE REVEALED. 
 
 876 
 
 nifies that the men of that clmrcli will not he in self-love and in 
 self-derived intelligence, and thence in natural light alone, but 
 in spiritual light by virtue of the divine truth of the Word de¬ 
 rived from the Lord alone : v. 24, “ And the nations of them 
 that are saved shall walk in the light of it,” signifies that all 
 who are in the good of life, and believe in the Lord, will there 
 live according to divine truths, and will see them inwardly in 
 themselves, as the eye sees objects : “And the kings of the earth 
 shall bring their glory and honour into it,” signifies that all who 
 are in the truths of wisdom from spiritual good, will there con¬ 
 fess the Lord, and ascribe to him every truth and every good 
 that is in them : v. 25, u And the gates of it shall not be shut 
 by day; for there shall be no night there,” signifies that they 
 will be constantly received into the New Jerusalem, who are 
 principled in truths derived from the good of love from the 
 Lord, because there is not any falsity of faith there : v. 26, 
 “ And they shall bring the glory and honour of the nations into 
 it,” signifies that they who enter will bring with them the con¬ 
 fession, acknowledgment, and belief, that the Lord is the God of 
 heaven and earth, and that every truth of the church and every 
 good of religion is from him : v. 27, “ And there shall not enter 
 into it any thing that defileth, nor that worketh abomination, or 
 maketh a lie,” signifies that no one will be received into the 
 Lord’s New Church, who adulterates the goods and falsifies the 
 truths of the Word, and who does evils from confirmation and 
 thus also falses : “ But they who are written in the Lamb’s book 
 of life,” signifies that no others will be received into the New 
 Church, which is the New Jerusalem, but they who believe in 
 the Lord, and live according to his precepts in the Word. 
 
 THE EXPLANATION. 
 
 876. And I saw a new heaven and a new earth , signifies 
 that a new heaven was formed from among Christians by the 
 Lord, which at this day is called the Christian heaven, where 
 they are who had worshipped the Lord and lived according to 
 his commandments in the Word, in whom therefore there is 
 charity and faith: in which heaven also are all the infants of 
 Christians. By a new heaven and a new earth, is not meant 
 the natural heaven visible to the eye, nor the natural earth in¬ 
 habited by men, but the spiritual heaven is meant, and the 
 earth belonging to that heaven, where the angels dwell; that 
 this heaven and its earth is meant, every one may see. and 
 acknowledge, if lie can but abstract himself a little from ideas 
 purely natural and material, whilst reading the Word That an 
 259 
 
877 THE APOCALYPSE REVEALED. [Cliap. XXi. 
 
 angelic heaven is meant, is evident, because it is said in tne 
 next verse, that he saw the holy city Jerusalem coming down 
 from God out of heaven, prepared as a bride adorned for her 
 husband; by which is not meant any Jerusalem coming down, 
 but the church, and the church upon earth comes down from the 
 Lord out of the angelic heaven, because the angels of heaven 
 and men upon earth, in all things relating to the church, make 
 one, n. 626. Hence it may be seen, how naturally and mate¬ 
 rially they have thought and do think, who, from these words 
 and those which follow in the same verse, have fabricated the 
 notion about the destruction of the world, and of the new crea¬ 
 tion of all things. This new heaven is occasionally treated of 
 above in the Apocalypse, especially in chap. xiv. and xv.; it is 
 called the Christian heaven, because it is distinct from the 
 ancient heavens, which were composed of the men of the church 
 before the Lord’s coming ; these ancient heavens are above the 
 Christian heaven ; for the heavens are like expanses, one above 
 another ; it is the same with each particular heaven ; for each 
 heaven by itself is distinguished into three heavens, an inmost 
 or third, a middle or second, and a lowest or first, and so it is 
 with this new heaven ; I have seen them and conversed with 
 them. In this new Christian heaven are ail those who, from the 
 first formation of the Christian church, worshipped the Lord, 
 and lived according to his commandments in the Word, and 
 who, therefore, were in charity, and at the same time in faith 
 from the Lord through the Word, thus who were not in a dead 
 but in a living faith. Various particulars respecting this heaven 
 may be seen above, n. 612, 613, 626, 631, 659, 661, 815, 816, 
 856; in that heaven likewise are all the infants of Christians, 
 because they are educated by the angels in those two essentials 
 of the church, which consist in an acknowledgment of the Lord 
 as the God of heaven and earth, and a life according to the 
 commandments of the decalogue. 
 
 877. For the former heaven and the former earth were passed 
 away , signifies the heavens which were formed, not by the 
 Lord, but by those who came out of Christendom into the spir¬ 
 itual world, who were all dispersed at the day of the last judg¬ 
 ment. That these heavens and no others are meant by the first 
 heaven and the first earth which passed away, may be seen 
 above, n. 865, where these words are explained, “ And I saw a 
 great white throne, and him that sat on it, from wdiose face 
 the earth and the heaven fled away” xx. 11, where it is shown, 
 that by those words is signified the universal judgment exe¬ 
 cuted by the Lord upon all the former heavens, in which were 
 such as were in civil and moral good, but in no spiritual good, 
 thus who in externals were like Christians, but in internals 
 were devils ; which heavens with the earth belonging to them 
 were entirely dissipated. For other particulars relating to this 
 260 
 
THE APOCALYPSE REVEALED. 
 
 878 
 
 v. 1.] 
 
 subject see a small tract on the Last Judgment , published in 
 London, 1758, and the Continuation of the same , published in 
 Amsterdam : to which it is unnecessary here to add any thing 
 further. 
 
 878. Ana the sea was no more , signifies that the external of 
 the heaven collected from among Christians, since the first es 
 tablishment of the church, was in like manner dispersed, after 
 they who were written in the Lord’s book of life were taken 
 thence and saved. By the sea is signified the external of 
 heaven and of the church, in which are the simple, who have 
 thought naturally and but little spiritually of things relating to 
 the church; the heaven in which these are is called external, 
 see n. 238, 239, 403, 404, 420, 466, 470, 659, 661; by the sea 
 here is meant the external of heaven collected from among 
 Christians from the first establishment of the church; but the 
 internal heaven of Christians was not fully formed by the Lord, 
 till a little before the last judgment, and also after it, as may 
 appear from chap. xiv. and xv., where it is treated of, and from 
 chap. xx. 4, 5; the explanations of which may be consulted. 
 The reason why this was not done before, was, because the 
 dragon and his two beasts had dominion in the world of spirits, 
 and burned with the lust of seducing every one they could, 
 wherefore it was hazardous to collect them sooner into a heaven; 
 the separation of the good from the dragonists, and the damna¬ 
 tion of the latter, and finally the casting of them into hell, are 
 treated of in many places, and lastly in chap. xix. 20, and in 
 chap. xx. 10 ; and after this it is said, that “the sea gave up the 
 dead which were in it,” verse 13, by which are meant the ex¬ 
 ternal and natural men of the church called to judgment, see 
 above, n. 869, and then the separating and saving of those who 
 were written in the Lord’s book of life, concerning which see 
 the same article ; this is the sea which is here meant. It is also 
 said in another place, where the new heaven of Christians is 
 treated of, that it extended itself to the sea of glass mingled 
 with fire, chap. xv. 2; by which sea is also signified the external 
 of the heaven of Christians, see the explanation, n. 659, 661. 
 From these considerations it may appear, that by the sea being 
 no more, is signified that the external of heaven collected from 
 among Christians from the first establishment of the church, 
 after they were taken thence and saved who were written in the 
 Lord’s book of life, w r as in like manner dissolved or broken up. 
 Concerning the external of heaven collected from among 
 Christians from the first establishment of the church, it has 
 been permitted me to know many particulars which it would 
 be tedious to adduce in this place ; save only that the former 
 heavens, which passed away at the day of the last judgment, 
 were permitted for the sake of those who were in that external 
 heaven or sea, because they were conjoined by externals but 
 261 
 
879, 880 
 
 THE APOCALYPSE REVEALED* 
 
 [Chap. xxi. 
 
 not by internals, on which subject something may be seen 
 above, n. 398. The reason why the heaven, where the men of 
 the external church dwell, is called the sea, is because their 
 habitation in the spiritual world appears at a distance as if it 
 were in the sea; for the celestial angels, who are angels of the 
 supreme heaven, dwell as it were in an ethereal atmosphere ; 
 the spiritual angels, who are angels of the middle heaven, dwell 
 as it were in an aerial atmosphere; and the spiritual natural 
 angels, who are angels of the ultimate heaven, dwell as it were 
 in a watery atmosphere, which, as was said, appears at a dis¬ 
 tance like the sea. Hence it is, that the external of heaven is 
 understood by the sea in many other places also in the Word. 
 
 879. And /, John , saw the holy city New Jerusalem , com¬ 
 ing down from God out of heaven , signifies a new church to be 
 established by the Lord at the end of the former church, which 
 will be consociated with the new heaven in divine truths as to 
 doctrine and as to life. The reason why John here names him¬ 
 self, saying, I, John, is, because by him as an apostle is signi¬ 
 fied the good of love to the Lord, and thence the good of life, 
 therefore he was loved more than the other apostles, and at 
 supper lay on the bosom of the Lord, John xiii. 23; xxi. 20; 
 and in like manner this church which is now treated of. That 
 by Jerusalem is signified the church, will be seen in the next 
 article; which is called a city, and described as a city from 
 doctrine and from a life according to it, for a city in the spirit¬ 
 ual sense signifies doctrine, n. 194, 712; it is called holy from 
 the Lord, who alone is holy, and from the divine truths which 
 are in it derived from the Word from the Lord, which are 
 called holy, n. 173, 586, 666, 852 ; and it is called new, because 
 he who sat upon the throne said, “ Behold, I make all things 
 newf verse 5; and it is said to come down from God out of 
 heaven, because it descends from the Lord through the new 
 Christian heaven, treated of in the 1st verse of this chapter, n. 
 876, for the church upon earth is formed through heaven by 
 the Lord, that they may act as one and be consociated. 
 
 880. The reason why by Jerusalem in the Word is meant 
 the church, is, because there, in the land of Canaan, and in no 
 other place, was the temple and the altar, and sacrifices were 
 offered, thus divine worship itself; wherefore also three feasts 
 were held there yearly, and every male throughout the whole 
 land was commanded to come to them; hence it is, that Jeru¬ 
 salem signifies the church as to worship, and therefore also the 
 church as to doctrine, for worship is prescribed in doctrine, 
 and performed according to it; likewise because the Lord was 
 in Jerusalem, and taught in his own temple, and afterwards 
 glorified his humanity there. That by Jerusalem is meant the 
 church as to doctrine and consequently worship, appears from 
 many passages in the Word; as from the following, in Isaiah: 
 
 262 
 
V. 1, 2.J THE APOCALYPSE REVEALED. 880 
 
 “ For Zion’s sake will I not bold my peace, and for Jerusalem)s 
 sake I will not rest, until the righteousness thereof go forth as 
 brightness, and the salvation thereof as a lamp burnetii. And 
 the Gentiles shall see thy righteousness, and all kings thy glory; 
 and thou shalt be called by a new name, which the mouth of 
 Jehovah shall name; thou shalt also be a crown of glory in the 
 hand of the Lord : for Jehovah deliglitetk in thee, and thy land 
 shall be married. Behold, thy salvation cometh; behold, his 
 reward is with him. And they shall call them, The holy people, 
 the redeemed of Jehovah; and thou shalt be called, Sought 
 out, A city not forsaken,” lxii. 1—4, 11,12. The whole of this 
 chapter treats of the Lord’s advent, and of the New Church to 
 be established by him ; it is this New Church which is meant by 
 Jerusalem, which shall be called by a new name which the mouth 
 of Jehovah shall utter, and which shall be a crown of glory in 
 the hand of Jehovah, and a royal diadem in the hand of God, in 
 which Jehovah shall be well pleased, and which shall be called a 
 city sought out and not forsaken. These words cannot apply to 
 that Jerusalem which, when the Lord came into the world, was 
 inhabited by the Jews, for it was the directly opposite in every 
 respect, and was rather to be called Sodom, as it also is called 
 in the Apoc. xi. 8 ; Isaiah iii. 9 ; Jerem. xxiii. 14 ; Ezek. xvi. 46, 
 48. So in another part of Isaiali: “For, behold, I create new 
 heavens and a new earth ; and the former shall not be remem¬ 
 bered nor come into mind: but be glad and rejoice for ever in 
 that which I create ; for, behold, I create Jerusalem a rejoicing, 
 and her people a joy. And I will rejoice in Jerusalem , and joy 
 in my people. The wolf and the Lamb shall (then) feed together: 
 they shall not hurt nor destroy in all my holy mountain,” lxv. 
 17—19, 25 ; this chapter also treats of the Lord’s advent, and of 
 the church to be established by him, which was not established 
 among those who were in Jerusalem, but among those who 
 were out of it, wherefore this church is meant by Jerusalem, 
 which shall be unto the Lord a rejoicing, and whose people shall 
 be unto him a joy ; also where the wolf and the lamb shall feed 
 together, and where they shall do no evil. It is likewise said in 
 this place, as in the Apocalypse, that the Lord will create a new 
 heaven and a new earth, and also that he will create Jerusalem, 
 which things have a like signification. So in another part of 
 Isaiah: “Awake, awake, put on thy strength, O Zion; put on 
 thy beautiful garments, 0 Jerusalem , the holy city ; for hence¬ 
 forth there shall no more come into thee the uncircumcised and 
 the unclean. Shake thyself from the dust; arise, and sit down, 
 0 Jerusalem. Therefore my people shall know my name: there¬ 
 fore shall they know in that day, that I am he that doth speak; 
 behold it is I, for Jehovah hath comforted his people, he hath 
 redeemed Jerusalem ,” lii. 1, 2, 6, 9 : this chapter also treats of 
 the Lord’s advent, and of the church to be established by him, 
 263 
 
880 THE APOCALYPSE REVEALED. [Cliap. XXi. 
 
 therefore by Jerusalem, into which the uncircumcised and the 
 unclean shall no more come, and which the Lord will redeem, 
 is meant the church, and by Jerusalem the city of holiness, the 
 church as to doctrine from the Lord and concerning the Lord. 
 So in Zephaniah: “ Sing O daughter of Zion; be glad and rejoice 
 with all the heart, O daughter of Jerusalem ; the King of Israel, 
 even Jehovah, is in the midst of thee; thou shalt not see evil any 
 more; he will rejoice over thee with joy; he will rest in his love, 
 he will joy over thee with singing;—I will make you a name 
 and a praise among all the people of the earth,” iii. 14—17, 20 ; 
 speaking in like manner of the Lord and the church derived from 
 him, over which the King of Israel, who is the Lord, will rejoice 
 with joy, will joy with singing, in whose love he will rest, and 
 who will give them for a name and a praise to all the people of 
 the earth. Again, in Isaiah: “Thus saith Jehovah thy Re¬ 
 deemer, and he that formed thee from the womb, that saith to 
 Jerusalem , Thou shalt be inhabited, and to the cities of Judah, 
 Ye shall be built,” xliv. 24, 26 ; and in Daniel: “ Know, there¬ 
 fore, and understand that from the going forth of the command¬ 
 ment to restore and to build Jerusalem unto the Messiah the 
 Prince, shall be seven weeks,” ix. 25 ; that by Jerusalem in this 
 place also is meant the church is plain, because that was restored 
 and built up by the Lord, but not Jerusalem the seat of the Jews. 
 By Jerusalem is likewise meant a church from the Lord in the 
 following passages in Zechariah: “Thus saith Jehovah, I am 
 returned unto Zion, and will dwell in the midst of Jerusalem / 
 and Jerusalem shall be called the City of Truth, and the moun 
 tain of Jehovah of hosts, the holy mountain,” viii. 3, 20—23. 
 In Joel: “So shall ye know, that I am Jehovah your God 
 dwelling in Zion, my holy mountain; then shall Jerusalem be 
 holy; and it shall come to pass in that day, that the mountains 
 shall drop down new wine, and the hills shall flow with milk, 
 and Jerusalem shall dwell from generation to generation,” iv. 17, 
 20. And in Isaiah : “ In that day shall the branch of Jehovah 
 be beautiful and glorious; and it shall come to pass, that he 
 that is left in Zion, and he that remaineth in Jerusalem , shall be 
 called holy : even every one that is written among the living in 
 Jerusalem ,” iv. 2, 3. And in Micah : “ But in the last days it 
 shall come to pass that the mountain of the house of Jehovah 
 shall be established in the top of the mountains; for the law shall 
 go forth of Zion, and the word of Jehovah from Jerusalem; 
 unto thee shall it come even the first dominion; the kingdom 
 shall come to the daughter of Jerusalem ,” iv. 1, 2, 8. And in 
 Jeremiah : “ At that time they shall call Jerusalem the throne of 
 Jehovah ; and all nations shall be gathered unto it, to the name 
 of Jehovah, to Jerusalem j neither shall they walk any more 
 after the imagination of their evil heart,” iii. 17. Again, in 
 Isaiah: “ Look upon Zion, the city of our solemnities ; thine 
 264 
 
TIIE APOCALYPSE REVEALED. 
 
 881 
 
 r. 2.J 
 
 eyes shall see Jerusalem , a quiet habitation, a tabernacle that 
 shall not be taken down; not one of the stakes thereof shall 
 ever be removed, neither shall any of the cords thereof be bro¬ 
 ken,” xxxiii. 20; not to mention other passages, as Isaiah xxiv. 
 23 ; xxxvii. 32 ; lxvi. 10—14; Zecli. xii. 3, 6, 8—10 ; xiv. 8,11, 
 12, 21; Malachi iii. 2, 4; Psalm cxxii. 1—7 ; Psalm cxxxvii.4—• 
 6. That by Jerusalem in these passages is meant the church, 
 which was to be established by the Lord, and not Jerusalem in 
 the land of Canaan, which was inhabited by the Jews, may 
 appear from those places in the Word, where it is said of the 
 latter, that it was entirely ruined, and that it was to be de¬ 
 stroyed, as in Jerem. v. 1 ; vi. 6, 7; vii. 17, 18, and following 
 verses ; viii. 5—8, and following verses ; ix. 10,11,13, and fol¬ 
 lowing verses; xiii. 9, 10, 14; xiv. 16 ; Lament, i. 8, 9, 17; 
 Ezek. iv. 1, to the end ; v. 5, to the end ; xii. 18, 19 ; xv. 6—8 ; 
 xvi. 1—63 ; xxiii. 1—49 ; Matt, xxiii. 37, 38 ; Luke xix. 41— 
 44; xxi. 20—22 ; xxiii. 28—30 ; and in many other places. 
 
 881. Prepared as a bride adorned for her husband , signifies 
 that church conjoined with the Lord by the Word. It is said 
 that John saw the holy city New Jerusalem coming down from 
 God out of heaven, and here that he saw that city prepared as a 
 bride adorned for her husband, from which it is also evident that 
 by Jerusalem is meant the church, and that he saw it first as a 
 city, and afterwards as an espoused virgin, as a city represent¬ 
 atively, and as an espoused virgin spiritually, consequently 
 under a two-fold idea, one within or above the other, just as 
 the angels do, who, when they see or hear or read in the Word 
 of a city, in an idea of inferior thought perceive a city, but in 
 an idea of superior thought perceive the church as to doctrine, 
 and the latter, if they desire it and pray to the Lord, they see 
 as a virgin in beauty and apparel according to the quality of 
 the church. Thus has it also been permitted me to see the 
 church. By prepared is signified attired for her espousals, and 
 the church is no otherwise attired for her espousals, and after¬ 
 wards for conjunction or marriage, than by the Word, for this 
 is the only medium of conjunction or marriage, because the 
 Word is from the Lord and concerning the Lord, and thus the 
 Lord, for which reason it is also called a covenant, and a cov¬ 
 enant signifies spiritual conjunction; indeed the Word was 
 given for this very purpose. That by a husband is meant the 
 Lord is plain from verses 10 and 11 of this chapter, where Jeru¬ 
 salem is called the bride the Lamb's wife . That the Lord is 
 called the bridegroom and husband, and the church the bride 
 and wife, and that this marriage is like the marriage of good 
 and truth, and is effected through the Word, may be seen above, 
 n. 797. From these considerations it may appear, that by Jeru¬ 
 salem prepared as a bride adorned for her husband, is sigD*fi<v3 
 that church conjoined with the Lord by the Word. 
 
 265 
 
882, 883 THE APOCALYPSE REVEALED. [Chap. XXi. 
 
 882. And I heard a great voice out of heaven, saying, Behold, 
 the tabernacle of God is with 7nen, signifies the Lord from ''ove 
 speaking and declaring the glad tidings, that lie himself will now 
 be present among men in his Divine Humanity. This is the 
 celestial sense of these words; the celestial angels, who are the 
 angels of the third heaven, understand them no otherwise, for 
 by hearing a great voice saying from heaven, they understand 
 the Lord from love speaking and declaring glad tidings, because 
 no one else speaks from heaven but the Lord ; for heaven is not 
 heaven by virtue of any thing proper to the angels, but by virtue 
 of the divine influence of the Lord, of which they are the reci¬ 
 pients ; by a great voice is meant speech from love, great being 
 predicated of love, n. 656, 663; behold, the tabernacle of God 
 is with men, means that now the Lord is present in his Divine 
 Humanity ; and by the tabernacle of God is meant the celes¬ 
 tial church, and, in a universal sense, the Lord’s celestial king¬ 
 dom, and, in a supreme sense, his Divine Humanity, see above, n. 
 585. The reason why the tabernacle, in a supreme sense, means 
 the Lord’s Divine Humanity, is, because this is signified by the 
 temple, as may appear from John ii. 18, 21; Malaelii iii. 1; Apoc. 
 xxi. 22 ; and elsewhere ; the same is signified by the tabernacle, 
 with this difference, that by the temple is meant the Lord’s 
 Divine Humanity with respect to divine truth or divine wisdom, 
 and by the tabernacle is meant the Lord’s Divine Humanity with 
 respect to divine good or divine love ; hence it follows, that by 
 behold the tabernacle of God is with men, is meant that the 
 Lord will now be present among men in his Divine Humanity. 
 
 883. And he will dwell with them, and they shall he his peo¬ 
 
 ple, and God himself shall he with them their God, signifies the 
 conjunction of the Lord, which is of such a nature, that they are 
 in him, and he in them. He will dwell with them, signifies the 
 conjunction of the Lord with them, as will be seen presently; 
 they shall be his people, and God himself shall be with them 
 and be their God, signifies that they are the Lord’s, and the 
 Lord theirs ; and inasmuch as by dwelling with them is signified 
 conjunction, it signifies that they will be in the Lord and the 
 Lord in them, otherwise no conjunction is effected; that this is 
 the nature of conjunction appears clearly from the Lord’s words 
 in John : “ Abide in me, and I in you. I am the vine, ye are 
 the branches: he that abideth in me and I in him, the same 
 oringeth forth maoh fruit: for without me ye can do nothing,” 
 John xv. 4, 5. And in another place : “ At that day ye shall 
 know, that I am in my Father, and ye in me, and bin you,” 
 xiv. 20. “ He that eateth my flesh, and drinketh my blood, 
 
 dwelleth in me, and I in him,” John vi. 56. That the assump¬ 
 tion of the Humanity, and the uniting it with the Divinity, 
 which was in him by birth, and is called the Father, had for its 
 end a conjunction with men, appears also in John : “And for 
 
 266 
 
V. 3, 4.] 
 
 THE APOCALYPSE REVEALED. 
 
 o84 
 
 their sakes I sanctify myself, that they also might be sanctified 
 through the truth. That they all may be one ; as thou, Father 
 art in me, and I in thee, that they may be one , even as we are 
 one” xvii. 19, 21, 22, 26; from which it is plain, that there is 
 a conjunction with the Lord’s Divine Humanity, and that it is 
 reciprocal, and that thus and no otherwise there is a conjunction 
 with the Divinity which is called the Father. The Lord also 
 teaches that conjunction is effected by means of truths of the 
 Word, and a life according to them, John xiv. 20—24; xv. 7. 
 This therefore is what is meant by he will dwell with them, and 
 they shall be his people, and he will be their God; in like man¬ 
 ner in other places where the same words occur, as Jerem. vii. 
 23 ; xi. 4 ; xiii. 11; xxiv. 7; xxx. 22; Ezek. xi. 20; xxxvi. 28 ; 
 xxxvii. 23, 27 ; Zech. viii. 8 ; Exod. xxix. 45. The reason why 
 to dwell with them signifies conjunction with them, is, because to 
 dwell signifies conjunction from love, as may appear from many 
 passages in the Word ; also from the habitations of the angels in 
 heaven. Heaven is arranged into innumerable societies, distin¬ 
 guished one from another according to the differences of the 
 affections which are of love in general and in particular, each 
 society constituting one species of affection, and they dwell there 
 distinctly according to the degrees of relationship and affinities 
 of that species of affection, and they who are in the closest rela¬ 
 tionship dwell in the same house; hence cohabitation, when 
 mentioned in reference to marriage, signifies, in a spiritual sense, 
 conjunction by love. It must be observed, that conjunction 
 with the Lord is one thing, and his presence another ; conjunc¬ 
 tion with the Lord being given only to such as approach him 
 immediately, and his presence to the rest. 
 
 884. And God shall wipe away all tears from their eyes, and 
 there shall be no more death, neither sorrow nor crying, neither 
 shall there be pain any more, for the former things have passed 
 away, signifies that the Lord will take from them all grief of 
 mind, fear on account of damnation, on account of evils and 
 falses from hell, and of temptations arising from them, and they 
 shall not remember them, because the dragon, which had occa¬ 
 sioned them, is cast out. God shall wipe away all tears from 
 their eyes, signifies that the Lord will take away from them all 
 grief of mind, for tears proceed from grief of mind; by the 
 death which shall not be any more, is signified damnation, as n. 
 325, 765, 853, 873, in the present instance the fear of it; by 
 sorrow, which shall not be any more, is signified the fear of 
 evils from hell, for sorrow has various significations, having rela¬ 
 tion in all cases to the subject treated of, in the present to the 
 fear of evils from hell; because the fear of damnation is men¬ 
 tioned just before, and the fear of falses from hell, and of tempt¬ 
 ations arising from them, immediately after; by crying is sig¬ 
 nified the fear of falses from hell, as will be seen in the next 
 267 
 
884 
 
 THE APOCALYPSE KEVEALED. 
 
 [Chap. xxi. 
 
 article; by the pain which shall be no more, are signified tempt¬ 
 ations, n. 640 ; by there not being any more because the former 
 things are passed away, is signified that they shall not remember 
 them because the dragon, who had occasioned them, is cast out, 
 for these constitute the former things which had passed away. 
 But these points require some illustration: Every man after 
 death first comes into the world of spirits, which is in the midst 
 between heaven and hell, and is there prepared, the good man 
 for heaven and the wicked man for hell, concerning which 
 world see above, n. 784, 791, 843, 850, 866, 869 ; and inasmuch 
 as intercourse and association exist there, in like manner as in 
 the natural world, it could not otherwise happen before the last 
 judgment, than that they who in externals were civil and moral 
 persons, but in internals were wicked, should be together, and 
 should hold converse with those who likewise in externals were 
 civil and moral, but in internals were good; and since there is 
 inherent in the wicked a continual lust of seducing, therefore 
 the good, who were in consort with them, were infested in 
 various ways; but they who were aggrieved by their infestations, 
 and brought into fear of damnation, and of evils and falses from 
 hell, and of grievous temptation, were removed by the Lord 
 from consort with them, and sent to a certain earth below the 
 other, where also there were societies, and were kept there, and 
 this till such time as all the wicked were separated from the 
 good, which was effected by the last judgment; and then they 
 who were preserved in the lower earth, were taken up by the 
 Lord into heaven. These infestations were induced for the 
 most part by those who are meant by the dragon and his beasts, 
 wherefore when the dragon and his tw r o beasts were cast into 
 the lake of fire and brimstone, then, inasmuch as all infestation 
 and consequent grief and fear on account of damnation and of 
 hell ceased, it is said to those who had been infested, that God 
 will wipe away all tears from their eyes, and that there should 
 be no more death, neither sorrow, nor crying, nor labour, for 
 the former things are passed away, by which is signified that 
 the Lord will take from them all grief of mind, and fear of 
 damnation, and of evils and falses from hell, and of grievous 
 temptation from them, nor should they remember them, because 
 the dragon who had induced them was cast out. That the 
 dragon and his two beasts w T ere rejected, and cast into the lake 
 of fire and brimstone, may be seen above, xix. 20 ; xx. 10 ; and 
 that the dragon infested, appears from many places ; for he 
 fought with Michael, and wished to devour the child which the 
 woman brought forth, and persecuted the woman, and went to 
 make war with the remnant of her seed, xii. 4, 5, 7—9,13—18 ; 
 also xvi. 13—16, and in other places. That many who were 
 interiorly good, were thus preserved by the Lord lest they should 
 be infested by the dragon and his beasts, appears from vi. 9— 
 268 
 
v. 4, 5.] 
 
 THE APOCALYPSE REVEALED. 
 
 885, 886 
 
 11 ; and that they were infested, vii. 13—IT; and that they 
 were afterwards taken up into heaven, xx. 4, 5, and elsewhere 
 The same are also meant by the prisoners and by them that are 
 bound in the pit, and delivered by the Lord, Isa. xxiv. 22 ; lxi. 
 1 ; Luke iv. 18,19 ; Zech. ix. 11; Psalm lxxix. 11. This is also 
 signified in the Word, where it is said that the graves were 
 opened ; also where the souls are spoken of that expect the last 
 judgment, and then the resurrection. 
 
 885. That crying, in the Word, is said in reference to grief 
 
 and to fear of falses from hell, and the consequent devastation 
 by them, appears from the following passages: “ Because the 
 former troubles are forgotten, and because they are hid from 
 mine eyes. And the voice of weeping shall be no more heard 
 in her, nor the voice of crying ,” Isaiah lxv. 16, 19; speaking 
 of Jerusalem in like manner as here in the Apocalypse. “ They 
 are black unto the ground, and the cry of Jerusalem is gone up,” 
 Jerem. xiv. 2, and following verses. Lamentation over the 
 falses which waste the church is treated of. “ Jehovah looked 
 for judgment, but behold oppression, for righteousness, but be¬ 
 hold a cryf Isaiah v. 7. “ A voice of the cry of the shepherds, 
 
 for Jehovah spoiled their pasture,” Jerem. xxv. 36. “The 
 noise of a cry from the fish-gate, therefore their goods shall be¬ 
 come a booty, and their houses a desolation,” Zeph. i. 10, 13 ; 
 besides other places, as Isaiah xiv. 31; xv. 4—6, 8 ; xxiv. 11; 
 xxx. 19 ; Jerem. xlvi. 12, 14. But it must be observed, that a 
 cry, in the Word, is said in reference to every affection that 
 breaks forth from, the heart, wherefore it is a voice of lamenta¬ 
 tion, of imploring, of supplication grounded in indolence, of 
 strife, of indignation, of confession, yea of exultation. 
 
 886. And he that sat upon the throne said , Behold , I make all 
 things new . And he said unto me , Write, for these words are 
 true and faithful, signifies the Lord speaking concerning the 
 last judgment to those who should come into the world of spirits, 
 or who should die, from the time of his being in the world till 
 now, as follows, viz., that the former heaven with the former 
 earth, and the former church, with all and every thing in them, 
 should perish, and that he should create a new heaven together 
 with a new earth, and a new church, which is to be called the 
 New Jerusalem, and that they may know this of a certainty, 
 and bear it in remembrance, because the Lord himself has tes¬ 
 tified and said it. The contents of this verse and of those which 
 follow, as far as the 8th inclusive, were said to those who would 
 come out of Christendom into the world of spirits, which happens 
 immediately after death, to the end that they might not suffer 
 themselves to be seduced by the Babylonians and dragonists, 
 for, as was observed above, all assemble after death in the world 
 of spirits, and are prone to associate with one another there, 
 just as in the natural world, where they are, together with the 
 
 269 
 
887, 888 the apocalypse reyealed. [Chap. xxi. 
 
 Babylonians and dragonists, who continually burn with the lust 
 of seducing, and who were also allowed, by imaginary and delu¬ 
 sive arts, to form to themselves heavens, as it were, whereby 
 also they might be able to seduce; to prevent this, these things 
 were said by the Lord, that they might know of a certainty that 
 those heavens with their earths would perish, and that the Lord 
 would create a new heaven and a new earth, when they would 
 be saved who did not suffer themselves to be seduced or led 
 away: but it is to be observed, that this was said to those who 
 lived within the period of the Lord’s time in the world and the 
 last judgment, which was executed in the year 1757, because 
 these could have been seduced, but after this event, this was no 
 longer possible, because the Babylonians and dragonists were 
 separated and cast out. We will now proceed to the explana¬ 
 tion. By him who sat on the throne, is meant the Lord, n. 
 808, at the end; the reason why the Lord here spake upon a 
 throne, is, because he said, Behold, I make all things new, by 
 which is signified that he was about to execute the last judg¬ 
 ment, and then to create a new heaven and a new earth, and a 
 new church, with all and every thing in them ; that a throne 
 means judgment in a representative form, maybe seen, n. 229, 
 815, 865 ; and that the former heaven and former church were 
 destroyed on the day of the last judgment, n. 865, 877 ; he said 
 unto me, Write, for these words are true and faithful, signifies 
 that they might know this for certain, and remember it, because 
 the Lord himself testified and said it; the Lord’s making use of 
 the word said, a second time, signifies that they might know it 
 for certain ; by write, is signified for remembrance or that they 
 might remember, n. 639 ; and by these words are true and 
 faithful, is signified that they ought to be believed, because the 
 Lord himself testified and said it. 
 
 887. And he said unto me , It is done , signifies that it is 
 divine truth. The reason why by he said unto me, is signified 
 that it is divine truth, is, because the Lord said a third time, he 
 said unto me, also because he said, it is done, in the present 
 tense ; and what the Lord says a third time, is what ought to be 
 believed, because it is divine truth, as also what he said in the 
 present tense ; for three times signifies what is complete to the 
 end, n. 505 ; in like manner when being about to do a thing he 
 said, it is done. 
 
 888. Iam the Alpha and the Omega , the beginning and the 
 end , signifies that they may know that the Lord is the God of 
 heaven and earth, and that all things in the heavens and earths 
 were made by him, and are governed by his divine providence, 
 and are done according to it. That the Lord is the Alpha and 
 Omega, the beginning and the end, and that thereby is meant 
 that all things were made, and are governed and done, and the 
 like by him, may be seen above, n. 13, 29—31, 38, 57, 92 
 
 270 
 
V. 5 — 7 .] 
 
 THE APOCALYPSE REVEALED. 
 
 889 , 890 
 
 That the Lord is the God of heaven and earth is evident from 
 his words in John: “As thou hast given him power over all 
 flesh,” xvii. 2 ; and in Matthew, “ All power is given unto me 
 in heaven and in earth,” xxviii. 18 ; and that “ All things were 
 made by him, and that without him was not any thing made,” 
 John i. 3, 14. That all things which were made or created by 
 him, are governed by his divine providence, is evident. 
 
 889. I will give unto him that is athirst of the fountain of 
 the water of life freely, signifies that to those who desire truths 
 from any spiritual use, the Lord will give from himself through 
 the Word all things that are conducive to that use. By him 
 that is athirst, is signified he who desires truth for the sake of 
 any spiritual use, as will be seen presently ; by the fountain of 
 the water of life, is signified the Lord and the Word, n. 384; 
 by giving it freely, is signified from the Lord, and not from any 
 self-derived intelligence of the man himself. The reason why 
 being athirst signifies to desire for the sake of some spiritual 
 use, is, because there exists a thirst or desire for the knowledges 
 of truth from the Word, grounded in natural use, and also 
 grounded in spiritual use, in the former with those who have 
 learning for their end and object, and by learning, fame, honour, 
 and gain, consequently self and the world; but in the latter or 
 in spiritual use with those whose end and object is to serve 
 their neighbour from love to him, to consult the good of their 
 souls, and that of their own, consequently who have in view the 
 Lord, their neighbour, and salvation ; truth is given to these in 
 such proportion as is conducive to that use, from the fountain 
 of the water of life, that is, from the Lord through the Word ; 
 to the rest truth is not given from thence; they read the Word, 
 and every doctrinal truth therein they either do not see, or if 
 they do see it they turn it into falsity, not so much in speech 
 when it is uttered from the Word, but in the ideas of their 
 thought concerning it. That to hunger signifies to desire good, 
 and that to thirst signifies to desire truth, may be seen, n. 323, 
 381. 
 
 890. He that overcometh shall inherit all things , and I will be 
 his God and he shall be my son , signifies that they who over¬ 
 come evils in themselves, that is, the devil, and do not yield 
 when they are tempted by the Babylonians and dragonists, will 
 go to heaven, and there live in the Lord and the Lord in them. 
 By overcoming, is here meant to overcome evils in themselves, 
 consequently the devil, and not to yield when they are tempted 
 bv the Babylonians and dragonists. The reason why to over¬ 
 come evils in one’s self is also to overcome the devil, is, because 
 by the devil is meant all evil; by inheriting all things is signi¬ 
 fied to go to heaven, and then to enjoy the possession of the 
 good things which are there from the Lord, consequently to 
 enter into the good things which are from the Lord and of the 
 
 271 
 
891, 892 THE APOCALYPSE KEVEALED. [Chap. XXL 
 
 Lord, as a son and heir, whence heaven is called an inheritance, 
 Matt. xix. 29 ; xxv. 34. I will be his God and he shall be my 
 son, signifies that in heaven they will be in the Lord and the 
 Lord in them, as above, n. 882, where the like words occur, 
 save only that it is there said, that they shall be his people, and 
 he will be their God. The reason why they who immediately 
 approach the Lord, are called his sons, is, because they aro 
 born anew from him, that is, regenerated, wherefore he called 
 his disciples sons, John xii. 36 ; xiii. 33; xxi. 5. 
 
 891. But the fearful, and the unfaithful, and the abomina¬ 
 ble, signifies those who are in no faith, and in no charity, and 
 thence in evils of every kind. By the fearful are signified they 
 who are in no faith, as will be seen presently ; by the unbeliev¬ 
 ing or unfaithful are signified they who are in no charity towards 
 their neighbour, for these are insincere and fraudulent, conse¬ 
 quently unfaithful; by the abominable are signified they who 
 are in all kinds of evils, for abominations in the Word signify 
 in general the evils which are named in the six last command¬ 
 ments of the decalogue, as may be seen in Jeremiah : ‘‘Trust 
 ye not in lying words, saying, The temple of Jehovah, the tem¬ 
 ple of Jehovah, the temple of Jehovah are these. Will ye steal, 
 murder, and commit adultery, and swear falsely, and come and 
 stand before me in this house, and say, We are delivered to do 
 all these abominations ?” Jerem. vii. 2—4, 9—11; and so in all 
 other places. That by the fearful are signified they who are in 
 no faith, is evident from the following passages : Jesus said to 
 his disciples, “ Why are ye fearful, 0 ye of little faith?” Matt, 
 viii. 26 ; Mark iv. 39, 40; Luke viii. 25. Jesus said unto the 
 ruler of the synagogue, “ Fear not: believe only, and thy 
 daughter shall be made whole,” Luke viii. 49, 50 ; Mark v. 36. 
 “ Fear not, little flock; for it is your Father’s good pleasure to 
 give you the kingdom,” Luke xii. 32. The same is meant by 
 fear not, in Matt. xvii. 6, 7; xxviii. 3—5, 10 ; Luke i. 12, 13, 
 30 ; ii. 9, 10 ; v. 8—10, and elsewhere. Hence it may appear, 
 that by the fearful, and the unbelieving, and the abominable, 
 are signified they who are in no faith, and in no charity, and 
 thence in all kinds of evils. 
 
 892. And murderers, and whoremongers, and sorcerers, and 
 idolaters, and all liars, signifies all those who make no account 
 of the commandments of the decalogue, and do not shun any 
 evils therein mentioned as sins, and therefore live in them. 
 What is signified by these four commandments of the decalogue, 
 Thou shalt not commit murder, thou shalt not commit adultery, 
 thou shalt not steal, and thou shalt not bear false witness, in 
 their threefold sense, natural, spiritual, and celestial, may be 
 seen in the Doctrine of Life for the New Jerusalem, n. 62—91, 
 therefore it is unnecessary to explain them here ; but instead of 
 the seventh commandment, which is, Thou shalt not steal, are 
 
 272 
 
v. 7—9.] 
 
 THE APOCALYPSE REVEALED. 
 
 893—895 
 
 here mentioned sorcerers and idolaters, and by sorcerers aro 
 signified they who inquire after truths, which they falsify in 
 order to confirm falses and evils, as they do who take up this 
 truth, that no one can do good from himself, and confirm by 
 it faith alone, for this is a species of spiritual theft. What 
 sorcery or enchantment further signifies, may be seen above, n. 
 462. By idolaters are signified they who establish worship, or 
 arc in worship, not from the Word, thus not from the Lord, but 
 from self-derived intelligence, n. 459, as also they have done 
 who, from a single sentence of Paul, falsely understood, and 
 not from any word of the Lord, fabricated the whole of their 
 church doctrine, which likewise is a species of spiritual theft; 
 by liars are signified they who are in falses derived from evil, 
 n. 924. 
 
 893. Shall have their part in the lake which burneth with fire 
 and brimstone , signifies their portion in hell, where are the 
 loves of falsity and the lusts of evil, as appears from the expla¬ 
 nation above, n. 835, 873, where the like words occur. 
 
 894. Which is the second death , signifies damnation, as also 
 appears from what is explained above, n. 853, 873. 
 
 895. And there came unto me one of the seven angels, whc 
 had the seven vials full of the seven last plagues , and ialkea 
 with me , saying , Come hither , I will show thee the bride , the 
 Lamb's wife , signifies influx and manifestation from the Lord 
 from the inmost of heaven, concerning the New Church, which 
 will be conjoined with the Lord through the Word. By one of 
 the seven angels who had the seven vials full of the seven last 
 plagues, that talked with me, is meant the Lord influencing 
 from the inmost of heaven and speaking through the inmost 
 heaven, here manifesting the things which follow ; that by tins 
 angel is meant the Lord, appears from the explanation of chap, 
 xv. 5, 6, where it is written, “And after that I looked, and, 
 behold, the temple of the tabernacle of the testimony in hea¬ 
 ven was opened : and the seven angels came out of the temple 
 having the seven plagues ;” by which is signified that the in¬ 
 most of heaven was seen, where the Lord is in his holiness, and 
 in the law, which is the decalogue, see above, n. 669, 670 ; 
 also from the explanation of chap. xvii. 1, where it is said, 
 “And there came one of the seven angels which had the seven 
 vials, and talked with me, saying, Come hither, I will show 
 unto thee the judgment of the great harlot;” that by these 
 words is signified influx and revelation from the Lord from the 
 inmost of heaven concerning the Homan Catholic religion, may 
 be seen above, n. 718, 719; hence it is evident that by there 
 came to me one of the seven angels who had the seven vials 
 full of the seven last plagues, and talked with me, saying, is 
 meant the Lord influencing from the inmost of heaven, and 
 that by, Come hither, I will show thee, is signified manifesta- 
 
 273 vol. ii.— s 
 
896, 897 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xx\. 
 
 tion, and that by the bride the Lamb’s wife is signified the 
 New Church, which will be conjoined with the Lord through 
 the Word, as in n. 881. That church is called a bride, in refer¬ 
 ence to its establishment, and a wife, in reference to its being 
 fully established; here the bride, the wife, from the certainty 
 of its establishment taking place. 
 
 896. And he carried me away in the spirit to a great and 
 high mountain , and showed me that great city , the holy Jeru¬ 
 salem , descending out of heaven from God , signifies that John 
 was translated into the third heaven, and his sight there opened, 
 before whom was made manifest the Lord’s New Church as to 
 doctrine in the form of a city. He carried me away in the spirit 
 to a great and high mountain, signifies that John -was translated 
 into the third heaven, where they are who are in love to the 
 Lord, and in the genuine doctrine of truth derived from him; 
 
 f reat also is predicated of the good of love, and high of truths. 
 
 he reason why being taken up into a mountain signifies to be 
 taken up into the third heaven, is, because it is said in the 
 spirit, and he who is in the spirit as to his mind and its vision, 
 is in the spiritual world, and there the angels of the third hea¬ 
 ven dwell upon mountains, the angels of the second heaven 
 upon hills, and the angels of the ultimate or lowest heaven in 
 valleys between the hills and mountains; wherefore when any 
 one in the spirit is taken up into a mountain, it signifies that 
 he is taken up into the third heaven; this elevation is effected 
 in a moment, because it is done by a change in the state of the 
 mind; by he showed me, is signified his sight then opened, 
 and manifestation; by the great city, the holy Jerusalem, de¬ 
 scending out of heaven from God, is signified the Lord’s New 
 Church as above, n. 878, 879, where also it is explained, for 
 this reason it is called holy, and said to descend out of heaven 
 from God ; its being seen in the form of a city, is because a city 
 signifies doctrine, n. 194, 712, and the church is a church by 
 virtue of doctrine, and a life according to it. It was also seen 
 as a city, that it might be described as to all its qualities, which . 
 are described by its wall, its gates, its foundations, and various 
 dimensions. The church is described in a similar manner in 
 Ezekiel, where it is also said by the prophet, “ In the visions of 
 God brought he me, and set me upon a very high mountain, 
 which was as the frame of a city on the south,” which the 
 angels also measured as to its wall and gates, and as to its 
 breadth and height, chap. xl. 2, and following verses. The like 
 is meant by this passage in Zechariah: “Then said I (unto the 
 angel), Whither goest thou? and he said unto me, To measure 
 Jerusalem , to see what is the breadth thereof, and what is the 
 length thereof,” ii. 2. 
 
 897. Having the glory of God j and the light thereof was 
 like unto a most precious stone , even like a jasper stone , clear as 
 
 274 
 
V. 9—11.] 
 
 THE APOCALYPSE REVEALED. 
 
 897 
 
 crystal , signifies that in that church the Word will be under¬ 
 stood, by reason of its being translucent from its spiritual sense 
 By the glory of God is signified the Word in its divine light, as 
 will be seen presently; by its light is signified the divine truth 
 therein, for this is meant by light in the Word, n. 796, 799 ; 
 like a most precious stone, even like a jasper stone clear as crys¬ 
 tal, signifies the same shining and translucent by reason of its 
 spiritual sense, of which also in what follows. By these words 
 is described the understanding of the Word with those who are 
 in the doctrine of the New Jerusalem, and in a life according 
 to it; with such the Word shines as it were when it is read; it 
 shines from the Lord through the medium of the spiritual sense, 
 because the Lord is the Word, and the spiritual sense is in the 
 light of heaven which proceeds from the Lord as a sun, and the 
 light which proceeds from the Lord as a sun, is in its essence 
 the divine truth of his divine wisdom. That in every particular 
 of the Word there is a spiritual sense, in which the angels are, 
 and from which their wisdom is derived, and that the Word is 
 transparent from the light of that sense to those who are in 
 genuine truths from the Lord, is shown in the Doctrine of the 
 JVeiv Jerusalem concerning the Sacred Scripture. That by the 
 glory of God is meant the Word in its divine light, may appear 
 from the following passages : “ And the Word was made flesh, 
 —and we beheld his glory , the glory as of the only-begotten of 
 the Father,” John i. 14; that by glory is meant the glory of 
 the Word or divine truth in him, is evident, because it is said 
 the Word was made flesh; the same is meant by glory in what 
 follows, where it is said, “ for the glory of God did light it, and 
 its lamp is the Lamb,” ver. 23. The same is meant by the 
 glory in which they will see the Son of Man when he shall come 
 in the clouds of heaven, Matt. xxiv. 30 ; Mark xiii. 25, see 
 above, n. 20, 642, 820; nor is any thing else meant by the throne 
 of glory upon which the Lord will sit when he shall come to the 
 last judgment, Matt. xxv. 31, because he will judge every one 
 according to the truths of the Word; wherefore it is also said, 
 that he will come in his glory. When the Lord was transfigured, 
 it is also said that “ Moses and Elias appeared in glory ,” Luke 
 ix. 30, 31; by Moses and Elias is there signified the Word; the 
 Lord also then caused himself to be seen by his disciples as the 
 Word in its glory. That glory signifies divine truth, may be 
 seen from many passages of the Word above, n. 629. The rea¬ 
 son why the Word is compared to a most precious stone, like a 
 jasper stone, clear as crystal, is, because a precions stone signi¬ 
 fies the divine truth of the Word, n. 231, 540, 726, 823, and a 
 jasper stone signifies the divine truth of the Word in its literal 
 sense, translucent from the divine truth in its spiritual sense; 
 this is the signification of a jasper stone in Exodus xxviii. 20; 
 Ezek. xxviii. 13, and afterwards in this chapter, where it is said, 
 275 
 
898 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xxi. 
 
 That the building of the wall of the holy Jerusalem was jasper, 
 verse 18; and since the Word in its literal sense is trans¬ 
 parent from its spiritual sense, it is said, a jasper clear as crys¬ 
 tal; all illustration, which they have who are in divine truths 
 from the Lord, is derived from thence. 
 
 898. And it had a wall great and high , signifies the Word 
 in its literal sense from which the doctrine of the New Church 
 is deduced. When by the holy city Jerusalem is meant the 
 Lord’s New Church as to doctrine, by its wall nothing else is 
 meant but the Word in its literal sense, from which doctrine 
 is derived, for that sense defends the spiritual sense, which lies 
 concealed within it, just as a wall defends a city and its inhabi¬ 
 tants ; and that the literal sense is the basis, continent, and 
 firmament of its spiritual sense, may be seen in the Doctrine of 
 the New Jerusalem concerning the Sacred Scripture , n. 27—36 ; 
 and that that sense is a guard to prevent the interior divine 
 truths of its spiritual sense from being injured, n. 97, of the 
 same treatise ; also that church-doctrine is to be drawn from 
 the literal sense of the Word, and confirmed by it, n. 50—61 
 of the same. It is called a wall great and high, because it 
 means the Word as to its divine good and divine truth, great 
 being predicated of good, and high of truth, as above, n. 896. 
 By a wall is signified that which defends, and where the church 
 is treated of, it signifies the Word in its literal sense, as in the 
 following places: “I have set watchmen upon thy walls , 0 
 Jerusalem , which shall never hold their peace day nor night, ye 
 that make mention of Jehovah,” Isaiah lxii. 6. “ And they 
 
 shall call thee the city of Jehovah, the Zion of the Holy One 
 of Israel,—but thou shalt call thy walls salvation , and thy gates 
 praise,” Isaiah lx. 14, 18. “ Jehovah will be unto her a wall 
 
 of fire round about, and will be the glory in the midst of her,” 
 Zech. ii. 5. “ The men of Arvad were upon thy walls , and 
 
 the Gammadims hanged their shields upon the walls round 
 about; they have made thy beauty perfect,” Ezek. xxvii. 11; 
 speaking of Tyre, by which is signified the church as to the 
 knowledges of truth from the Word. “ Run ye to and fro 
 through the streets of Jerusalem, and see now and know if ye 
 can find a man that seeketh truth;—Go ye upon her walls and 
 destroy,” Jerem. v. 1, 10. “ Jehovah hath purposed to destroy 
 the wall of the daughter of Zion ,—therefore he made the ram- 
 fart and the wall to lament, they languished together, the law 
 is no more,” Lament, ii. 8, 9. “ They shall run to and fro in 
 
 the city , they shall run upon the wall , they shall climb up upon 
 the houses, they shall enter in at the windows,” Joel ii. 9, 
 speaking of the falsifications of truth. “ Hay and night (the 
 wicked) go about in the city , upon the walls thereof , mischief 
 also and sorrow are in the midst of it,” Psalm lv. 10; besides 
 other places, as Isaiah xxii. 5 ; lvi. 5; Jerem. i. 15 ; Ezek. xxvii. 
 
 2T6 
 
V. 11, 12.] 
 
 THE APOCALYPSE REVEALED. 
 
 899 
 
 11; Lament, ii. 7. That the Word, in its literal sense, is sig¬ 
 nified by a wall, appears clearly from what follows in this chap¬ 
 ter, where the wall, its gates, foundations, and dimensions are 
 much treated of; the reason is, because the doctrine of the [New 
 Church, which is signified by the city, is derived 
 the literal sense of the Word. 
 
 899. And it had twelve gates, signifies all the knowledges 
 therein of truth and good, by which man is introduced into the 
 chu**ch. By gates are signified the knowledges of truth and 
 good from the Word, because by them man is introduced into 
 the church, for the wall, in which the gates were, signifies the 
 Word, as above, n. 898, and afterwards it is said, “And the 
 twelve gates were twelve pearls ; every one of the gates was of 
 one pearl,” verse 21, and by pearls are signified the know¬ 
 ledges of truth and good, n. 727; that man is introduced 
 through them into the church, as through gates into a city, is 
 evident; that twelve signifies all, may be seen above, n. 348. 
 By gates are also signified the knowledges of truth and good, in 
 the following passages: “I will lay thy foundations with sap¬ 
 phires, and 1 will make thy windows of agates and thy gates of 
 carbuncles,” Isaiah liv. 11, 12. “Jehovah lovetli the gates of 
 Zion more than all the dwellings of Jacob ; glorious things are 
 spoken of thee, 0 city of God,” Psalm lxxxvii. 2. “Enter 
 into his gates with thanksgiving, be thankful unto him, and 
 bless his name,” Psalm c. 4. “ Our feet shall stand within thy 
 
 gates, 0 Jerusalem. Jerusalem is budded as a city that is com¬ 
 pact together,” Psalm cxxii. 2, 3. “Praise Jehovah, O Jeru¬ 
 salem, for he hath strengthened the bars of thy gates; he hath 
 blessed thy children within thee,” Psalm cxlvi'i. 12,13. “That 
 I may show forth all thy praise in the gates of the daughter of 
 Zion,” Psalm ix. 14. “ Open ye the gates, that the righteous 
 
 nation which keepeth the truth may enter in,” Isaiah xxvi. 2. 
 “Exalt the voice that they may go into the gates of the nobles,” 
 Isaiah xiii. 2. “ Blessed are they that do his commandments, 
 
 and may enter in through the gates into the city,” Apoc. xxii. 
 14. “Lift up your heads, 0 ye gates, and the King of glory 
 shall come in,'” Psalm xxiv. 7, 9. “The ways of Zion do 
 mourn ; all her gates are desolate, her priests sigh,” Lament, i. 
 4. “ Judah mournetli, and the gates thereof languish,” Jerein. 
 
 xiv. 2. “Jehovah hath purposed to destroy the wall of the 
 daughter of Zion /—Her gates are sunk into the ground,” Lam. 
 ii. 8. “That make a man an offender for a word, and lay 
 a snare for him that reproveth in the gate,” Isaiah xxix. 21. 
 “They chose new gods; then was war in the gates,” Judg. v. 
 8; with other places, as Isaiah iii. 25, 26; xiv. 31; xxii. 7 ; 
 xxiv. 12; xxviii. 6 ; lxii. 10 ; Jerem. i. 15; xv. 7 ; xxxi. 38, 40 ; 
 Mic. ii. 13; Nahum iii. 13; Jud. v. 11. Since gates signify 
 introductory truths, which are knowledges from the A\ r ord, 
 277 
 
900, 901 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XXi 
 
 therefore the elders of the city sat in the gates, and judged, as 
 appears from Deut. xxi. 18—22; xxii. 15; Lament, v. 14; 
 Amos v. 12, 15 ; Zeeli. viii. 16. 
 
 900. And at the gates twelve angels , and names written 
 thereon , which are those of the twelve tribes of the sons of Israel , 
 signifies the divine truths and goods of heaven, which are also 
 the divine truths and goods of the church, m those knowledges, 
 and guards to prevent any one from entering except he be in 
 them from the Lord. By twelve angels are signified here all 
 the truths and goods of heaven, because by angels, in a supreme 
 sense, is signified the Lord, in a general sense the heaven of 
 angels, and in a particular sense the truths and goods of heaven 
 from the Lord, see n. 5, 170, 258, 344, 415, 465, 647, 648, 657, 
 718 ; in the present case the truths and goods of heaven, be¬ 
 cause it follows, and names written thereon, which are the 
 names of the twelve tribes of the sons of Israel, by which are 
 signified all the truths and goods of the church, n. 349. By 
 over the gates is signified in those knowledges, because over or 
 upon, in the Word, signifies within, the reason is because that 
 which is supreme in successive order becomes inmost in simul¬ 
 taneous order, therefore the third heaven is called both the su¬ 
 preme and the inmost heaven ; hence it is, that over the gates 
 signifies in the knowledges of truth ; by names written thereon, 
 is signified every quality belonging to them, thus also in them, 
 for all quality is from internals in externals. The reason why 
 b}^ the same words are signified guards to prevent any one from 
 entering into the church, unless he be in those knowledges 
 from the Lord, is evident, because the angels were seen stand¬ 
 ing upon the gates, and the names of the tribes of the sons of 
 Israel were also written upon them. It is said that the truths 
 and goods of heaven and the church are in the knowledges 
 which are derived from the Word, whereby introduction into 
 the church is effected, because the knowledges of truth and good 
 from the Word, when there is in them a spiritual principle from 
 heaven from the Lord, are not called knowledges, but truths; 
 but if there is not in them any thing of a spiritual nature from 
 heaven from the Lord, they are nothing more than scientifics. 
 
 901. On the east , three gates ; on the north , three gates / on 
 the south , three gates / and on the west , three gates , signifies that 
 the knowledges of truth and good, in which there is spiritual 
 life from heaven from the Lord, and by which introduction into 
 the New Church is effected, are for those who are more or less 
 in the love or in the affection of good, and for those who are 
 more or less in wisdom or in the affection of truth. By gates 
 are now signified the knowledges of truth and good, in which 
 there is spiritual life from heaven from the Lord, because over 
 the gates there were twelve angels, and the names written of 
 tiie twelve tribes of the sons of Israel, by which that life in 
 
 278 
 
7. 12-14.] 
 
 THE APOCALYPSE REVEALED. 
 
 902 
 
 those knowledges is signified, as is evident from what was ex¬ 
 plained above, n. 900; that gates signify the knowledges of 
 truth and good, by which there is introduction into the New 
 Church, may be seen above, n. 899 ; the reason why there were 
 three gates on the east, three on the north, three on the south, 
 and three on the west, is, because by the east is signified love 
 and the affection of good in a superior degree, ^or/wpiently 
 more; and by the west is signified love ana the aftection of 
 good in an inferior degree, consequently less; by the south is> 
 signified wisdom and the affection of truth in a superior degree, 
 consequently more; and by the north is signified wisdom and 
 the aftection of truth in an inferior degree, consequently less; 
 the reason of this signification of east, west, north, and south, 
 is, because the Lord is the sun of the spiritual world, and in 
 front of him are the east and west, and on the sides are the 
 south and north, on the right side the south, and on the left 
 side the north; wherefore they who are in love to the Lord, 
 and thence more in affection, dwell in the east, they who are 
 less so, in the west; they who are more in wisdom from the 
 aftection of truth, dwell in the south, and they who are less so 
 in the north. That the habitations of the angels of heaven are 
 arranged in this order may be seen in the work concerning 
 Heaven and Ilell , n. 141—153. The reason why there were 
 three gates towards each quarter, is, because three signify all, 
 a. 400,' 505. 
 
 902. And the wall of the city had twelve foundations, signi¬ 
 fies that the Word, in its literal sense, contains all the particu¬ 
 lars of the doctrine of the New Church. By the wall of the 
 city is signified the Word in its literal sense, n. 898, and by 
 twelve foundations are signified all the particulars of the doc¬ 
 trine of the church ; by foundations are signified doctrinals, 
 and by twelve, all. The church also is founded upon doctrine, 
 for doctrine teaches how we are to believe, and how we are to 
 live, and doctrine is to be drawn from no other source than the 
 Word; and that this is to be done from the literal sense of the 
 Word, may be seen in the Doctrine of the New Jerusalem con¬ 
 cerning the Sacred Scripture , n. 50—61. Inasmuch as all the 
 particulars of doctrine are signified by the twelve foundations 
 of the wall of the city New Jerusalem, and as the church is a 
 church by virtue of doctrine, therefore its foundations are parti¬ 
 cularly treated of below, verses 19, 20. In the Word the foun¬ 
 dations of the earth are sometimes named, and by them are not 
 to be understood the foundations of the earth, but the founda¬ 
 tions of the church, for the earth signifies the church, n. 285, 
 and the foundations of the church are no other than what are 
 derived from the Word, and are called doctrinals; for it is the 
 Word itself which founds the church. Doctrines derived from 
 the Word are also signified bv foundations in the following 
 279 
 
903 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap, xxi 
 
 passages : “ Have ye not understood from the foundations of 
 the earth f” Isaiah xl. 21. “And I have put my words in thy 
 mouth,—that I may plant the heavens, and lay th & foundations 
 of the earth f Isaiah li. 16. “They know not, neither will 
 they understand ; they walk on in darkness, all th e foundations 
 of the earth are out of course,” Psalm lxxxii. 5. “The word of 
 Jehovah wL.ch stretches forth the heavens, and layeth the foun¬ 
 dations of the earth , and formeth the spirit of man within him,” 
 Zech. xii. 1. “Jehovah hath kindled a tire in Zion, and it 
 hath devoured the foundations thereof ,” Lament, iv. 2. “For 
 lo, the wicked privily shoot at the upright in heart. If the 
 foundations be destroyed what can the righteous do ?” Psalm xi. 
 2, 3. “Hear ye, O mountains, Jehovah’s controversy, and ye 
 stron g foundations of the earth , for Jehovah hath a controversy 
 with his people,” Micah vi. 2. “For the windows from on 
 high are opened, and the foundations of the earth do shake, the 
 earth is utterly broken down, the earth is clean dissolved, the 
 earth is moved exceedingly,” Isaiah xxiv. 18—20; besides other 
 places, as Isaiah xiv. 32; xlviii. 13; li. 13; Psalm xxiv. 2; 
 Psalm cii. 26; Psalm civ. 5, 6; 2 Sam. xxii. 8, 16. He who 
 does not think that the earth signifies the church, cannot but 
 think in a merely natural and even material manner whilst 
 reading the above passages speaking of the foundations of the 
 earth ; and the case would be the same, if he did not think that 
 the city Jerusalem signifies the church, when he reads of its 
 wall, gates, foundations, streets, dimensions, and many other 
 things which in this chapter are described as referring to a city, 
 when, nevertheless, the} r refer to the church, and are therefore 
 to be understood spiritually and not materially. 
 
 903. And in them the names of the twelve apostles of the 
 Lamb , signifies all things of doctrine derived from the Word 
 concerning the Lord and concerning a life according to his 
 commandments. The reason why in the foundations were writ¬ 
 ten the names of the twelve apostles of the Lamb, is, because 
 by the twelve apostles is signified the Lord’s church as to all 
 things appertaining to it, or constituent of it, n. 79, 233, 790, 
 in the present instance as to all things appertaining to its doc¬ 
 trine, because their names were written upon the twelve foun¬ 
 dations. by which are signified all the particulars of the doctrine 
 of the New Jerusalem, n. 902 ; by twelve names are signified its 
 every quality, and every particular quality thereof has relation 
 to two things in doctrine, and thence in that church, to the 
 • Lord and to a life according to his commandments, therefore 
 these are signified. The reason why all the particulars of the 
 doctrine of the New Jerusalem have relation to these two things, 
 is, because they are its universals, on which all the particulars 
 depend, and they are the essentials from which all its formali¬ 
 ties proceed, they are, therefore, as the life and soul of all the* 
 280 
 
V. 14, 15.] 
 
 THE APOCALYPSE REVEALED. 
 
 904 
 
 particulars of its doctrine. They are, indeed, two, but yet one 
 cannot be separated from the other, for to separate them would 
 be to separate the Lord from man, and man from the Lord, in 
 which case there is no church. These two tilings are conjoined 
 like the two tables of the law, one of which contains what relates 
 to the Lord and the other what relates to man, wherefore they 
 are called a covenant, and a covenant signifies conjunction. 
 Think what would become of those tables of the law, if the first 
 only was to remain, and the second to be torn off from it, or if 
 the second was to remain, and the first to be torn off from it ? 
 Would it not be as if God did not see man, or as if man did not 
 see God, and as if they receded one from the other? These 
 observations are made, that it may be known that all the par¬ 
 ticulars of the doctrine of the New Jerusalem relate to love to 
 the Lord and to love towards the neighbour. Love to the 
 Lord consists in trusting in the Lord and doing his command¬ 
 ments, and to do his commandments constitutes love towards 
 the neighbour, because to do his commandments is to be useful 
 to our neighbour; that they love the Lord who do his com¬ 
 mandments, the Lord himself teaches in John xiv. 21—24; 
 and that love to God and love towards our neighbour are the 
 two commandments upon which hang all the law and the pro¬ 
 phets, see Matt. xxii. 35—40; by the law and the prophets is 
 meant the Word in its whole complex. 
 
 904. And he that talked with me had a golden reed to mea¬ 
 sure the city , and the gates thereof , and the wall thereof , signi¬ 
 fies that there is given by the Lord, to those who are in the 
 good of love, the faculty of knowing and understanding what 
 the quality of the Lord’s New Church is, as to doctrine and its 
 introductory truths, and as to the Word from which they are 
 derived. And he that talked with me, signifies the Lord speak¬ 
 ing out of heaven, because he was one of the seven angels which 
 had the seven vials, mentioned above, verse 9, by whom is 
 meant the Lord speaking out of heaven, n. 895 ; by a golden 
 reed is signified power or faculty derived from the good of love, 
 by a reed power or faculty, n. 485, and by gold the good of 
 love, n. 211, 726; by measuring is signified to know the quality 
 of a thing, consequently to understand and know, n. 486; by 
 the city, which was the holy Jerusalem, is signified the church 
 as to doctrine, n. 878, 879 ; by gates are signified the know¬ 
 ledges of truth and good from the literal sense of the Word, 
 which by virtue of the spiritual life in them are truths and 
 goods, n. 899; and by a wall is signified the Word, in its literal 
 sense, from which they are derived, n. 898. Hence it is evident 
 that by he that talked with me had a golden reed to measure 
 the city, and the gates thereof, and the wall thereof, is signified 
 that there is given by the Lord to those who are in the good 
 of love, the faculty of understanding and knowing what is th« 
 281 
 
905 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap, xxi 
 
 quality of the Lord’s New Church, as to doctrine and its intro¬ 
 ductory truths, and as to the Word from which they are de¬ 
 rived. That these things are signified cannot any how be seen 
 in the sense of the letter, for in this it only appears that the 
 angel who was talking with John had a golden reed to measure 
 the city, its gates, and wall; but, nevertheless, that another 
 sense, which is spiritual, is contained in these words, is plain 
 from this circumstance, that by the city Jerusalem is not meant 
 any city, but a church, wherefore all things which are said of 
 Jerusalem as a city signify such things as relate to the church, 
 and all things relating to the church are in themselves spiritual. 
 Such a spiritual sense is also contained in what is said above, 
 chap, xi., where these words occur: “ And there was given 
 unto me a reed, like unto a rod, and the angel stood, saying, 
 Arise, and measure the temple of God, and the altar, and them 
 that worship therein,” verse 1. There is also a like spiritual 
 sense in all the things which the angel measured with a reed , 
 in Ezekiel, chap. xl.—xlviii. And likewise in these words in 
 Zechariah: “I lifted up mine eyes again, and looked, and be¬ 
 hold, a man, with a measuring line in his hand. Then said I, 
 Whither goest thou ? and he said unto me, To measure Jeru¬ 
 salem, to see what is the breadth thereof, and what is the length 
 thereof,” ii. 1, 2. And, further, such a spiritual sense exists 
 in all the particulars relating to the tabernacle, and in all relat¬ 
 ing to the temple in Jerusalem, whose mensuration we read of, 
 and also in the measures themselves; and yet nothing of them 
 can be seen in the sense of the letter. 
 
 905. And the city lieth foursquare, signifies justice in it. 
 The reason why the city was seen four-square, is, because a 
 quadrangle, or a square, signifies what is just, for a triangle 
 signifies what is right, all these in the ultimate degree, or the 
 natural: a quadrangle, or a square, signifies what is just from 
 the circumstance of its having four sides, its four sides looking 
 towards the four quarters, and to look equally towards the four 
 quarters, is to respect all things from justice, for which reason 
 three gates opened into the city from each quarter, and it is 
 said in Isaiah, “ Open ye the gates, that the righteous nation, 
 which keepeth the truths, may enter in,” xxvi. 3. The city 
 lieth four-square, that, the length and breadth thereof might be 
 equal, and by length is signified the good of that church, and 
 by breadth its truth, and when good and truth are equal, then 
 there exists what is just. It is owing* to this signification of a 
 square, that in common discourse a man is said to be square, or 
 upright, who happens to be one that does not from injustice 
 incline either to this or that party. Because four-square signi¬ 
 fies what is just, therefore the altar of burnt-offering, by which 
 was signified worship derived from good and thence from truth 
 celestial, was foursquare, Exod. xxvii. 1; also the altar of in- 
 282 
 
V. 15, 16.] 
 
 rHE APOCALYPSE REVEALED. 
 
 906, 907 
 
 cense, by which was signified worship derived from good and 
 thence from truth spiritual, was likewise foursquare, Exod. 
 xxx. 1, 2; xxxix. 9. Moreover, the breast-plate of judgment, 
 in which was the Urim and Thummim, was four-square doubled, 
 Exod. xxviii. 15, 16; not to mention other instances. 
 
 906. And the length thereof is as large as the breadth, signi¬ 
 fies that good and truth in that church make one, like essence 
 and form. By the length of the city Jerusalem is signified the 
 good of the church, and by its breadth is signified the truth of 
 the church; that by breadth is signified truth, is shown from 
 the Word, above, n. 861. The signification of length, as denot¬ 
 ing good, and here the good of the church, is derived from the 
 same cause as is the signification of breadth ; the cause is this, 
 the extent of heaven from east to west is signified by length, 
 and the extent of heaven from south to north is signified by 
 breadth, and the angels who dwell in the east and west of hea¬ 
 ven are in the good of love, and the angels who dwell in the 
 south and north of heaven are in the truths of wisdom, see 
 above, n. 901. It is the same with the church on earth, for 
 every man who is in the goods and truths of the church, derived 
 from the Word, is consociated with the angels of heaven, and, 
 as to the interiors of his mind, dwells with them; they who 
 are in the good of love in the east and west of heaven, and they 
 who are in the truths of wisdom in the south and north of hea¬ 
 ven ; man does not know this indeed, but yet every one after 
 death comes into his place. Hence then it is, that by length, 
 when speaking of the church, is signified its good, and by 
 breadth its truth; that length and breadth cannot be predicated 
 of the church, but that they can of a city, by which the church 
 is signified, is evident. The reason why it signifies that good 
 and truth in that church make one like essence and form, is, 
 because it is said, that the length is as large as the breadth, 
 and by length is signified the good of the church, and by breadth 
 its truth, as before observed: the reason why they make one 
 like essence and form, is, because truth is the form of good, 
 and good is the essence of truth, and essence and form make 
 one. * 
 
 907. And he measured the city with a reed twelve thousand 
 furlongs. The length, and the breadth, and the height of it were 
 equal, signifies the quality of that church from doctrine shown, 
 that all things appertaining to it proceed from the good of love. 
 To measure with a reed, signifies to know the quality of a 
 thing, n. 904; and because the angel measured it before John, 
 it signifies to show him in order that he might know it; by 
 city, in this case the city Jerusalem, is signified the Lord’s Kew 
 Church as to doctrine, n. 878, 879; by twelve thousand fur¬ 
 longs are signified all the goods and truths of that church ; that 
 twelve thousand signify the same as twelve, and that twelve sig« 
 
 283 
 
90S 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XXI. 
 
 nify all goods and truths, and that it is spoken of the church, 
 may he seen above, n. 348; by furlongs are signified the same 
 as by measures, and by measures are signified quality, n. 313, 
 486. The reason why it is said that the length, breadth, and 
 height of it are equal, is, that all things of that church were 
 from the good of love, for by length is signified the good of love, 
 and by breadth the truth derived from that good, n. 906; and 
 by height is signified good and truth together in every degree, 
 for height is from the supreme to the lowest, and the supreme 
 descends to the lowest by degrees, which are called degrees of 
 altitude, in which the heavens are, from the supreme or third 
 heaven to the ultimate or first; concerning these degrees see 
 the treatise on The Wisdom of Angels concerning the Divine 
 Love and Divine Wisdom , part the third. The reason why the 
 length, and breadth, and height of it being equal, signifies that 
 all things are from the good of love, is, because length, which 
 signifies the good of love, precedes, and the breadth is equal to 
 it, thus as is the length, so also is the height; otherwise to what 
 purpose could it be said that the height of the city was twelve 
 thousand furlongs, seeing that in such case, it would rise im¬ 
 mensely above the clouds, yea, above the atmosphere of air, the 
 height of which does not exceed thirty furlongs (stadia) ? it 
 would even reach up an immense way into the ether towards 
 the zenith. That by these three being equal, is signified that 
 all things appertaining to that church are derived from the 
 good of love, appears also from what follows, for it is said that 
 “the city was pure gold like unto pure glass,” verse 19, and 
 also that “ the street of the city was pure gold like transparent 
 
 f lass,” verse 21, and by gold is signified the good of love. 
 
 hat all things of heaven and the church are from the good of 
 love, and that the good of love is from the Lord, will be seen 
 in the next article. 
 
 908. That all things of heaven and of the church are from 
 the good of love, and that the good of love is from the Lord, 
 cannot be seen, and, therefore, it cannot be known, unless it be 
 demonstrated. The reason why it is not known in consequence 
 of its not being seen, is, because good does not enter into the 
 thought of man like truth, for truth is seen in thought, inas¬ 
 much as it is from the light of heaven, but good is only felt, 
 because it is from the heat of heaven, and it rarely happens that 
 any one, while reflecting upon what he thinks, attends to what 
 he feels, but only to what lie sees: this is the reason why the 
 learned have attributed every thing to thought and not to affec¬ 
 tion ; and why the church has attributed every thing to faith, 
 and not to love, when, nevertheless, the truth, which at this 
 day in the church is said to be of faith, or is called faith, is only 
 the form of good which is of love, see above, n. 875 ; now since 
 man does not see good in his thought, for good, as was observed, 
 284 
 
y. 16, 17.] 
 
 THE APOCALYPSE REVEALED. 
 
 909, 91C 
 
 is only felt, and is felt under various species of delight, and 
 since man does not attend to the things which he feels in 
 thought, but to those which he sees there, therefore he calls all 
 that good which he feels delightful, and he feels evil as delight¬ 
 ful, this being ingenerate or inherent in him by birth, and pro¬ 
 ceeding from the love of self and the world; this is the reason 
 why it is not known that the good of love is the all of heaven 
 and of the church, and that this in man is only from the Lord, 
 and that it does not flow from the Lord into any but such as 
 shun evils and the delights thereof as sins. This is what is to be 
 understood by the Lord’s words, that the law and the prophets 
 hang upon these two commandments, “ Thou shall love God 
 above all things, and thy neighbour as thyself” Matt. xxii. 35— 
 38; and I can aver, that there does not exist a grain of truth, 
 which in itself is truth in man, except so far as it proceeds from 
 the good of love from the Lord, and therefore neither is there a 
 grain of faith, which in itself is faith, that is, a living, saving, 
 and spiritual faith, except so far as it proceeds from charity 
 which is from the Lord. Inasmuch as the good of love is the 
 all of heaven and the church, therefore the universal heaven and 
 the universal church are arranged by the Lord according to the 
 affections of love, and not according to any thing of thought 
 separated from them: for thought is affection in form, just as 
 speech is sound in form. 
 
 909. And he measured the wall thereof a hundred and forty- 
 four cubits , signifies that it was shown what the quality of the 
 Word is in that church, and that from it they have all tlieii 
 truths and goods. By he measured, is signified that the nature 
 or quality was shown, as above, n. 908 ; by the wall is signified 
 the Word in its literal sense, n. 898 ; by a hundred and forty- 
 four are signified all the truths and goods of the church from 
 the Word, n. 348; by cubits is signified quality, the same as by 
 measure; for by one hundred and forty-four is signified the 
 same as by twelve, because from twelve multiplied by twelve 
 arises the number one hundred and forty-four, and multiplying 
 it does not take away its signification. 
 
 910. According to the measure of a man, that is, of an angel, 
 signifies the quality of that church as making one with heaven. 
 By measure is signified the quality of a thing, n. 313, 486; by 
 man, here, is signified the church as consisting of men, and by 
 angel is signified heaven as consisting of angels ; therefore by 
 the measure of a man, that is, of the angel, is signified the 
 quality of the church in that it constitutes a one with heaven. 
 By man in the Word is signified intelligence and wisdom derived 
 from the Word, n. 243, and intelligence and wisdom derived 
 from the Word in man, constitute the church with him ; hence 
 by man in the concrete or in general, that is, when a society or 
 assemblv is called a man, in a spiritual sense, is meant the 
 
 285 
 
911, 912 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XXJ 
 
 church; hence it is, that the prophets were called sons of man, 
 and that the Lord himself called himself the Son of Man, and 
 the son of man is the truth of the church derived from the 
 Word, and when said of the Lord is the Word itself from which 
 the church exists. By an angel three things are signified, in a 
 supreme sense the Lord, in a common sense heaven or a hea¬ 
 venly society, and in a particular sense divine truth ; that these 
 three things are signified by an angel, may be seen, n. 5. 66. 
 170, 258, 342, 344, 415, 465, 644, 647, 648, 657, 718; here it 
 signifies heaven, with which the Lord’s New Church will make 
 one. That the church, which is a church from the Word, and 
 thus from the Lord, is in consociation with heaven, and in con¬ 
 junction with the Lord, may be seen above, n. 718; but it is 
 otherwise with a church which is not from the Word of the 
 Lord. 
 
 911. And the structure of the wall thereof was of jasper, sig¬ 
 nifies that every divine truth in the literal sense of the Word 
 with the men of that church is translucent from the divine truth 
 in the spiritual sense. By a wall is signified the Word in its 
 literal sense, n. 898; by its building or structure is signified 
 the all of it, because the all of it is in the building or structure. 
 By jasper the same is signified as by precious stones m general, 
 and by precious stones, in reference to the Word, is signified 
 divine truth in the literal sense of the Word, translucent from 
 the divine truth in the spiritual sense, n. 231, 540, 726, 823 
 that the same is signified by jasper, may be seen above, n. 897. 
 The reason why it is translucent, is, because divine truth, in the 
 literal sense, is in natural light, and divine truth, in the spiritual 
 sense, is in spiritual light, wherefore when spiritual light flows 
 into natural light with a man who is reading the Word, he is 
 illuminated, and sees truths there, for the objects of spiritual 
 light are truths; the Word also in its literal sense is of such a 
 nature that the more a man is illuminated by the influx of the 
 light of heaven, so much the more does lie see truths in their 
 connexion and thence in their form, and the more he so sees 
 them, so much the more interiorly is his rational mind opened, 
 for the rational mind is the very receptacle of the light of heaven. 
 
 912. And the city was pure gold like unto pure glass , signi¬ 
 fies that thence every thing appertaining to that church is the 
 good of love flowing-in together with light out of heaven from 
 the Lord. By the city, or Jerusalem, is meant the Lord’s New 
 Church as to every thing appertaining to it interiorly considered 
 or within the wall: by gold is signified the good of love from 
 the Lord, as will be seen presently; and like unto pure glass, 
 signifies pellucid from divine wisdom, and since the latter ap¬ 
 pears in heaven as light, and flows from the Lord as a sun, by 
 like unto pure glass is signified flowing-in together with liglit 
 from heaven from the Lord. It is shown above, n. 908. that ah 
 
 2S6 
 
v. 17, 18.] 
 
 THE APOCALYPSE REVEALED. 
 
 913 
 
 things of heaven and the church are from the good of love, and 
 that the good of love is from the Lord; here it is now said, that 
 the city was seen as pure gold, by which is signified that the 
 all of the New Church, which is the New Jerusalem, is the good 
 Df love from the Lord; hut since the good of love does not 
 exist solitary or abstracted from the truths of wisdom, but to 
 the end that it may be the good of love, it must be formed, and 
 since it is formed by the truths of wisdom, therefore it is here 
 said pure gold like unto pure glass ; for the good of love without 
 the truths of wisdom is destitute of any quality, because desti¬ 
 tute of any form, and its form is according to its truths flowing- 
 in in their order and connexion together with the good of love 
 from the Lord, thus it is in man according to reception; it is 
 said in man, but it is to be understood not as being of the man, 
 as his own, but of the Lord in him. From these considerations, 
 then, it is plain, that by the city being pure gold like unto pure 
 glass, is signified that thence the all of that church is the good 
 of love flowing-in with light from heaven from the Lord. 
 
 913. The reason why gold signifies the good of love, is be¬ 
 cause metals, as well as all and singular the things which appeal 
 in the natural world, correspond; gold to the good of love, silver 
 to the truths of wisdom, copper or brass to the good of charity 
 and iron to the truths of faith; hence it is, that these metals 
 exist also in the spiritual world, by reason that all things that 
 appear there are correspondences, for they correspond to the 
 affections and consequent thoughts of the angels, which, in 
 themselves, are spiritual. That gold by correspondence signifies 
 the good of love, may appear from the following passages: “I 
 counsel thee to buy of me gold tried in the fire, that thou mayest 
 be rich,” Apoc. iii. 18. “ How is the gold become dim.! how 
 
 is the most fine gold changed ! the stones of the sanctuary are 
 poured out in the top of every street. The precious sons of 
 Zion, comparable to pure gold” Lament, iv. 1, 2. “ He shall 
 
 spare the poor and needy and shall save the souls of the needy, 
 —and to him shall be given of the gold of Sheba,” Psalm lxxii. 
 14, 15. “ For brass I will bring gold, and for iron I will bring 
 
 silver, and for wood brass, and for stones iron; I will also make 
 thy officers peace, and thine exactors righteousness,” Isaiah lx. 
 17. “ Behold, thou art wiser than Daniel; there is no secret 
 
 that they can hide from thee; with thy wisdom and with thine 
 understanding thou hast gotten thee riches; and hast gotten 
 gold and silver into thy treasures : Thou hast been in Eden the 
 garden of God; every precious stone was thy covering—and 
 gold,” Ezek. xxviii. 3, 4, 13. “The multitude of camels shall 
 cover thee; all they from Sheba shall come; they shall bring 
 gold and incense, and they shall show forth the praises of Je- 
 novali,” Isaiah lx. 6, 9 ; Matt. ii. “ And I will nil this house 
 with glory, saith Jehovah of hosts : The silver is mine, and the 
 2^7 * 
 
914 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XX 
 
 (jold is mine: The glory of this latter house shall be greatei 
 than of the former,” Hag. ii. 7—9. “ Kings’ daughters were 
 
 among thy honourable women; upon thy right hand did stand 
 the queen in the gold of Ophir —her clothing is oi wrought goldf 
 Psalm xlv. 9—14 ; Ezek. xvi. 13. “ Thou hast also taken thy 
 
 fair jewels of my gold and of my silver, which I had given thee 
 and madest to thyself images of men,” Ezek. xvi. 17. “Be 
 cause ye have taken my silver and my gold , and have carried 
 into your temples my goodly pleasant things,” Joe. iii. 5. Be¬ 
 cause gold signilies good of love, therefore when Belshazzar with 
 his nobles drank wine out of the vessels of gold which were 
 brought out of the temple of Jerusalem, and at the same time 
 “ praised the gods of gold , silver, brass, and iron,” the hand¬ 
 writing was written upon the wall, and he was slain that night, 
 Dan. v. 2, and following verses; besides many other places. 
 Since gold signifies the good of love, therefore the ark, in which 
 the law was. was overlaid with gold within and without, Exod. 
 xxv. 11. And therefore the mercy-seat, and the cherubs over 
 the ark were o ipure gold , Exod. xxv. 18. The altar of incense 
 was of jpure gold , Exod. xxx. 3. In like manner the candle¬ 
 stick with the lamps, Exod. xxv. 31, 38, and the table on which 
 was the show-bread was overlaid with pure gold , Exod. xxv. 23, 
 24. Because gold signifies the good of love, silver the truth of 
 wisdom, brass the good of natural love, which love is called 
 charity, and iron the truth of faith, therefore the ancients called 
 the succession of times, from the most ancient to the last, the 
 ages of gold, silver, brass, and iron; the same things are signi 
 fied by the image of Nebuchadnezzar which he saw in a dream, 
 whose “ head was pure gold , his breast and his arms of silver, 
 his belly and his thighs of brass, his legs of iron, his feet part of 
 iron and part of clay,” Dan. ii. 32, 33, by which are signified 
 the successive states of the church in this world from the most 
 ancient times down to the present: the present state of the 
 church is thus described, “ And whereas thou sawest iron mixed 
 with miry clay, they shall mingle themselves with the seed of 
 men, but they shall not cleave one to another, even as rron is 
 not mixed with clay,” verse 43; by iron is signified the truth 
 of faith, as was observed, but when there is no truth of faith, 
 but faith without truth, then is iron mixed with miry clay, which 
 does not cohere; by the seed of man with which they will min¬ 
 gle themselves, is signified the truth of the Word; this is the 
 state of the church at this day ; what will come to pass after¬ 
 wards is briefly described there in verse 45, but more fully in 
 chap. vii. 13—18, 27. 
 
 914. And thefoundations of the wall of the city were adorned 
 with every precious stone , signifies that all things of the doc¬ 
 trine of'the New Jerusalem taken from the literal sense of the 
 Word, with those who are therein, will appear in light accord- 
 288 
 
r. 18, 19.] 
 
 THE APOCALYPSE REVEALED. 
 
 914 
 
 ing to reception. By the twelve foundations are signified all 
 things of doctrine, n. 902 ; by a wall is signified the Word in 
 its literal sense, n. 898 ; by the holy city Jerusalem is signified 
 the Lord’s New Church, n. 879, 880 ; by every precious stone 
 is signified the Word in its literal sense, pellucid from its spirit¬ 
 ual sense, n. 231, 540, 726, 911 : and since this is in propor¬ 
 tion to reception, therefore it signifies that all things of doctrine 
 derived from the Word with them, will appear in light accord¬ 
 ing to reception. Such persons as do not think deeply, cannot 
 believe it to be possible for all things relating to the New Church 
 to appear in light, but let them know that this is possible, for 
 every man has exterior and interior thought. Interior thought 
 is in the light of heaven, and is called perception,'and exterior 
 thought is in the light of the world; and the understanding of 
 every man is such that it can be elevated even into the light of 
 heaven, and also is elevated, if from any delight he desires to 
 see the truth ; that this is the case has been given me to know 
 by much experience, concerning which, wonderful things may 
 be seen in the Wisdom of Angels concerning the Divine Provi¬ 
 dence ; and still more in the Wisdom of Angels concerning the 
 Divine Love and Divine Wisdom : for the delight of love and 
 wisdom elevates the thought, enabling it to see as in the light 
 that a thing is so, although it had never been heard of before; 
 this light, which illuminates the mind, flows from no other 
 source than out of heaven from the Lord ; and as they who will 
 be of the New Jerusalem, will directly approach the Lord, that 
 light will flow-in, in the way of order, which is through the 
 love of the will into the perception of the understanding. But 
 they who have confirmed themselves in this tenet, that the un¬ 
 derstanding in matters of a theological nature is to see nothing, 
 but that people are blindly to believe what the church teaches, 
 cannot see any truth in the light, for they have obstructed the 
 passage of the light into themselves. This tenet the Reformed 
 Church has retained from the Roman Catholic religion, which 
 declares that no one but the church itself, by which they mean 
 the pope and papal consistoiy, ought to interpret the Word, 
 and that he who does not in faith embrace all the doctrine de¬ 
 livered by the church, is to be considered as an heretic, and to 
 be anathematized ; that this is the case, is evident from a clause 
 of the Council of Trent, in which all the tenets of that religion 
 are established, and where the following words are to be found 
 towards the end : “ Then the president, Moronus, said, ‘ Go in 
 peaceand this was followed by acclamations, and among 
 others by this declaration of the cardinal of Lorain and the 
 fathers,—This is what we all believe, we are all of this very 
 opinion, we all with one consent abide by and subscribe to it; 
 this is the faith of the blessed Peter and of the apostles, this is 
 the faith of the fathers, this is the faith of the orthodox. So be it, 
 289 vol. ii. — t 
 
915 
 
 THE APOCALYPSE REVEALED 
 
 [Chap. xxi. 
 
 amen, amen, anathema to all heretics, anathema, anathema;’” 
 the decrees of that Council are adduced in a summary way at 
 the beginning of this work, in which, indeed, there is scarcely 
 a single truth. These particulars are adduced to show that the 
 Reformed have retained from the Roman Catholic religion a 
 blind faith, that is, a faith separated from the understanding, 
 and they who do retain it henceforth cannot be enlightened by 
 divine truths from the Lord. So long as the understanding is 
 held captive under obedience to faith, or so long as the under¬ 
 standing is removed from seeing the truths of the church, the¬ 
 ology is only a thing of the memory, and a thing of the memory 
 only is dissipated, like every thing disunited from the judg¬ 
 ment, and perishes from its obscurity ; hence it is, that they 
 are “ blind leaders of the blind. And if the blind lead the 
 blind , both shall fall into the ditch,” Matt. xv. 14, and they 
 are blind, because they do not enter in at the door, but some 
 other way; for Jesus said, “ I am the door: by me if any man 
 enter in, he shall be saved, and shall go in and out, and find 
 pasture,” John x. 9; to find pasture is to be taught, illustrated, 
 and nourished in divine truths ; for all who do not enter in 
 through the door, that is, through the Lord, are called thieves 
 and robbers; but they who enter in through the door, that is, 
 through the Lord, are called shepherds of the sheep , in the same 
 chapter, verses 1, 2. Do thou, therefore, my friend, approach 
 the Lord, and shun evils as sins, and reject the doctrine of faith 
 alone, and then your understanding will be opened, and you 
 will see wonderful things, and be affected by them. 
 
 915. Thefirstfoundation was jasper • the second, sapphire • 
 the third, chalcedony ; the fourth, emerald ; the fifth, sardonyx; 
 the sixth, sardius / the seventh, chrysolite ; the eighth, beryl; 
 the ninth, topaz / the tenth, chrysoprasus • the eleventh, jacinth; 
 the twelfth, amethyst, signifies all things of that doctrine in their 
 order, from the literal sense of the Word, with those who im¬ 
 mediately approach the Lord, and live according to the com¬ 
 mandments of the decalogue by shunning evils as sins; for these, 
 and no others, are in the doctrine of love to God, and of love 
 towards their neighbour, which two loves are the fundamen¬ 
 tals of religion. That by the twelve foundations of the wall 
 are signified all things appertaining to the doctrine of the New 
 Jerusalem derived frnn the literal sense of the Word, may 
 be seen above, n. 902, 914 ; that by precious stones in general 
 are signified all the truths of doctrine derived from the Word 
 translucent by the spiritual sense, above, n. 231, 540, 726, 811, 
 814; here by each stone is signified some truth in particular 
 thus translucent; that the Word in its literal sense as to its 
 doctrinals corresponds to precious stones of every kind, may be 
 seen in the Doctrine of the New Jerusalem concerning the Sacred, 
 Scripture, n. 43—46. There are two colours in general, which 
 290 
 
7. 19, 20.] 
 
 THE APOCALYPSE REVEALED. 
 
 915 
 
 prevail in precious stones, red and white, the other colours, as 
 green, yellow, blue, and many others, are composed of them, 
 with the intervention of black, and by the colour red is signi¬ 
 fied the good of love, and by the colour white is signified the 
 truth of wisdom ; the reason why red signifies the good of love, 
 is because it derives its origin from the fire of the sun, and the 
 fire of the sun of the spiritual world is in its essence the divine 
 love of the Lord, consequently the good of love; and the reason 
 why white signifies the truth of wisdom, is because it derives 
 it* origin from the light which proceeds from the fire of that * 
 sun, and that proceeding light is in its essence divine wisdom, 
 consequently the truth of wisdom ; and black derives its origin 
 from their shade or shadow, which is ignorance. But to ex¬ 
 plain the particular good or the particular truth which is sig¬ 
 nified by each stone, would be too prolix ; but vet that it may 
 be known what particular good and truth each stone in this 
 order signifies, see what is explained above, chap. vii. from 
 verse 5—8, n. 349—361, where the twelve tribes of Israel are 
 treated of; for the like is here signified by each stone, as by each 
 tribe there named, because by the twelve tribes there described 
 are signified in like manner all the goods and truths of the 
 church and of its doctrine in their order; therefore it is also said 
 in this chapter, verse 14, that in these twelve foundations were 
 written the “ names of the twelve apostles of the Lamb,” and 
 by the twelve apostles are signified all things of doctrine con¬ 
 cerning the Lord, and concerning a life according to his com¬ 
 mandments, n. 903. The same is also signified by these twelve 
 stones, as by the twelve precious stones in the breast-plate of 
 Aaron, which was called urim and thummim, as recorded in 
 Exod. xxviii. 15—21, and the explanation of which is given in 
 the Arcana Ccelestia, from n. 9856—9882, with this difference, 
 that upon the latter were the names of the twelve tribes of 
 Israel, but upon the former the names of the twelve apostles of 
 the Lamb. That the foundations are of precious stones is also 
 said in Isaiah : “ Oh, thou afflicted,—behold, I will lay thy 
 stones with fair colours, and lay thy foundations with sapphires , 
 
 —and thy gates of carbuncles , and all thy sons shall be taught 
 of Jehovah,” Isaiah liv. 11, 12 ; by the afflicted is meant the 
 church to be established by the Lord among the Gentiles. 
 Again, in the same prophet: “ Therefore, thus saitli the Lord 
 Jehovah, Behold, I lay in Zion for a foundation, a stone , a tried 
 stone , a precious corner-stone , a sure foundation. Judgment also 
 will I lay to the line, and righteousness to the plummet,” xxviii. 
 16, IT. Since all the truth of doctrine from the Word must 
 be founded upon the acknowledgment of the Lord, therefore 
 the Lord is called the stone of Israel , Gen. xlix. 24 ; also the 
 comer-stone which the builders rejected, Matt. xxi. 42 ; Mark 
 xii. 10, 11; Luke xx. 17, 18; that the corner-stone is tlm 
 291 
 
916 THE APOCALYPSE REVEALED. [Chap. XXL 
 
 foundation stone, appears from Jerem. li. 26. The Lord also in 
 the Word is in many places called a stone, wherefore by the 
 stone or rock be meant himself, when be said, “ Upon this 
 stone will I build my church,” Matt. xvi. 18, 19; and also 
 when be said, “ Whosoever heareth my sayings and doeth 
 them,” is to be compared to a prudent man, who buildeth a 
 bouse and layeth th z foundation upon a stone or rock, Luke vi 
 47, 48; Matt. vii. 24, 25; by a stone or rock is signified the 
 Lord as to the divine truth of the Word. That all things of 
 the church and of its doctrine relate to these two, viz., that the 
 Lord is to be approached immediately, and that man must live 
 a life according to the commandments of the decalogue by 
 shunning evils as sins, and that thus all things of doctrine relate 
 to love to the Lord, and to love towards the neighbour, will be 
 seen in the Doctrine of the New Jerusalem concernmg Charity , 
 where these things will be set forth in their order. 
 
 916. And the twelve gates were twelve pearls ; every one of 
 the gates was of one pearl , signifies that the acknowledgment, 
 and knowledge of the Lord, conjoins into one all the know¬ 
 ledges of truth and good, which are derived from the Word, 
 and introduced into the church. By the twelve gates are signi 
 tied the knowledges in chief of truth and good, by which man 
 is introduced into the church, n. 899, 900; by twelve pearls is 
 also signified the knowledges in chief of truth and good, n. 727, 
 hence it w r as that the gates were pearls; the reason why each 
 of the gates was of one pearl, is, because all the knowledges of 
 truth and good, which are signified by gates and by pearls, 
 have relation to one knowledge, which is their continent, which 
 one knowledge is the knowledge of the Lord; it is called one 
 knowledge, although there are several which constitute that one 
 knowledge ; for the knowledge of the Lord is the universal of 
 all things of doctrine and thence of all things of the church ; 
 from it all worship derives its life and soul, for the Lord is all in 
 all in heaven and the church, and thence all in all in worship. 
 The reason why the acknowledgment and knowledge of the 
 Lord conjoins into one all the knowledges of truth and good 
 from the Word, is because there is a connexion of all spiritual 
 truths, and if you are disposed to believe it, their connexion is 
 like the connexion of all the members, viscera, and organs of the 
 body ; wherefore as the soul contains all these in their order and 
 connexion, so that they are felt no otherwise than as one, so, 
 in like manner, the Lord contains or holds together all spiritual 
 truths in man. That the Lord is the very gate, by which men 
 are to enter into the church and thence into heaven, he himself 
 teaches in John : “I am the door • by me if any man enter 
 in, he shall be saved,” x. 9; and that the acknowledgment and 
 knowledge of him is the pearl of great price, is meant by 
 these words of the Lord in Matthew : “ The kingdom of heaven 
 292 
 
V. 20—23.J 
 
 THE APOCALYPSE REVEALED. 
 
 917—919 
 
 is like unto a merchant-man seeking goodly pearls, who when 
 he had found one pearl of great price, went and sold all that he 
 had, and bought it,” xiii. 45, 46; the one pearl of great price 
 is the acknowledgment and knowledge of the Lord. 
 
 917. And the street of the city was pure gold, like transpa¬ 
 rent glass , signifies that every truth of that church and of its 
 doctrine is in form the good of love flowing-in together with light 
 out of heaven from the Lord. This is similar to what was said 
 above, verse 18, of the city itself, that it was pure gold like unto 
 clear glass, and that this signifies that the all of that church is the 
 good of love flowing-in together with light out of heaven from 
 the Lord, may be seen, n. 912, 913, with this difference, that 
 here it is so said of the street of the city, and by the street of 
 the city is signified the truth of the doctrine of the church, n. 
 501; that all the truth of church-doctrine derived from the 
 Word is in form the good of love, mav be seen above, n. 906, 
 908. 
 
 918. And Isaio no temple therein: for its temple is the Lord 
 God Almighty, and the Lamb , signifies that in this church there 
 will not be any external separated from what is internal, because 
 the Lord himself in his Divine Humanity, from whom is de¬ 
 rived the all of the church, is alone approached, worshipped, and 
 adored. By I saw no temple therein, is not meant that'in the 
 Hew Church, which is the Hew Jerusalem, there will not be 
 temples, but that in it there will not be an external separated 
 from what is internal; the reason is, because by a temple is 
 signified the church as to worship, and, in the supreme sense, 
 the Lord himself as to the Divine Humanity, who is to be wor¬ 
 shipped, see above, n. 191, 529, 585, and since the all of the 
 church is from the Lord, therefore it is said, for its temple is 
 the Lord God Almighty, and the Lamb, by which is signified 
 the Lord in his Divine Humanity ; by the Lord God Almighty 
 is meant the Lord from eternity who is Jehovah himself, and by 
 the Lamb is signified his Divine Humanity, as has been fre¬ 
 quently observed above. 
 
 919. A nd the city had no need of the sun, neither of the moon 
 to shine in it, for the glory of God did light it, and its lamp is 
 the Lamb, signifies that the men of that church will not be 
 principled in self-love and in self-derived intelligence, and 
 thence in natural light alone, but in spiritual light, by virtue of 
 the divine truth of the Word derived from the Lord alone. By 
 the sun is here signified natural love separated from spiritual 
 love, which is self-love; and by the moon is signified intelli¬ 
 gence and also faith natural, separated from intelligence and 
 faith spiritual, which is self-derived intelligence and faith from 
 self; this love, and this intelligence and faith, are here signi¬ 
 fied by the sun and moon, which will not be required to slime 
 upon those who will be in the Lord’s Hew Church : by the glory 
 
 293 
 
920 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xxi. 
 
 of God which lightens it, is signified the divine truth of the 
 Word, n. 629; and because that light is from the Lord, it is 
 said, and the lamp thereof is the Lamb. Similar to this is the 
 signification of the following passage in Isaiah: “ Thou shalt 
 call thy walls salvation, and thy gates praise. The sun shall 
 be no more thy light by day, neither for brightness shall the 
 moon give light unto thee: but Jehovah shall be unto thee an 
 everlasting light , and thy God thy glory. Thy sun shall no more 
 go down, neither shall thy moon withdraw itself; for Jehovah 
 shall be thine everlasting light. Thy people also shall be all 
 righteous,” lx. 18—21 ; by the sun and moon which shall no 
 more shine, is meant self-love and self-derived intelligence ; and 
 by the sun and moon which shall no more set, are meant love 
 to the Lord, and intelligence and faith from him ; and by Jeho¬ 
 vah’s being an everlasting light, is signified the same as here, 
 by being lighted by the glory of God, and by the Lamb being 
 the lamp thereof. That the sun signifies love to the Lord, and, 
 in an opposite sense, self-love, may be seen above, n. 53, 414; 
 and that the moon signifies intelligence derived from the Lord 
 and faith derived from him, n. 332, 413, 414, therefore the 
 moon, in an opposite sense, signifies self-derived intelligence 
 and faith grounded in man’s selfhood. Since by the sun, in 
 an opposite sense, is signified self-love, and by the moon a man’s 
 own intelligence and faith grounded in himself, therefore it 
 was an abomination to worship the sun, moon, and stars, as 
 may appear in Jeremiah viii. 1, 2 ; in Ezekiel viii. 15, 16 ; in 
 Zephaniah i. 5 ; and that such 'were stoned, Dent. xvii. 2, 5. 
 
 920. And the nations of them that are saved shall walk in the 
 light of it, signifies that all who are in the good of life, and 
 believe in the Lord, will there live according to divine truths, 
 and will see them inwardly in themselves, as the eye sees ob¬ 
 jects. By the nations are signified they who are in the good of 
 life, and also they who are in evil, of life, n. 483, in the pres¬ 
 ent case they who are in the good of life, because it is said, 
 the nations which are saved; to walk in the light, signifies to 
 live according to divine truths, and to see them inwardly in 
 one’s self, as the eye sees objects, for the objects of spiritual 
 sight, which is of the interior understanding, are spiritual 
 truths, which are seen by those who are in that understanding, 
 in like manner as natural objects are seen before the eyes ; by 
 light is here signified the perception of divine truth by interior 
 illumination from the Lord in them, n. 796, and by walking is 
 signified to live, n. 167 : hence it is evident, that by walking in 
 the light of the New Jerusalem, is signified to perceive and see 
 divine truths from interior illumination, and to live according 
 to them. But this must be illustrated, because it is not known 
 who are here meant by the nations, and who by kings, men¬ 
 tioned afterwards this verse; by the nations are signified 
 294 
 
V. 23, 24.] 
 
 THE* APOCALYPSE REVEALED. 
 
 921 
 
 they who are in the good of love from the Lord, which good is 
 called celestial good, and by kings are signified they who are 
 in the truths of wisdom from the Lord derived from spiritual 
 good, as will be seen in the next article; all they who are in 
 celestial good from the Lord, have divine truths written in their 
 life, wherefore they walk, that is, live justly according to them 
 and likewise see them inwardly in themselves, as the eye sees 
 objects, on which subject see what is related above, n. 120— 
 123. All the heavens are distinguished into two kingdoms, the 
 celestial and the spiritual; the good of the celestial kingdom is 
 called celestial good, which is the good of love to the Lord, and 
 the good of the spiritual kingdom is called spiritual good, and 
 is the good of wisdom, which in its essence is truth; concern¬ 
 ing these two kingdoms see above, n. 647, 725, 854. It is the 
 same with the church, they being celestial men therein who 
 live justly according to the commandments because they are 
 divine laws, as in like manner a civil man lives according to the 
 commandments of justice because they are civil laws ; however, 
 the difference between them is, that the former, by a life ac¬ 
 cording to the commandments or laws, is a citizen of heaven so 
 far as in himself he makes the civil laws, which are laws of jus¬ 
 tice, divine laws also. They who are here signified by nations, 
 in whom, as before said, divine truths are written, are they 
 who are meant in Jeremiah: “I will put my law in their in¬ 
 ward parts, and write it upon their hearts. And they shall 
 teach no more every man his neighbour, and every man his 
 brother, saying, Know ye Jehovah : for they shall all know me 
 from the least of them unto the greatest,” xxxi. 33, 34. 
 
 921. And the kings of the earth shall bring their glory and 
 honour into it , signifies that all who are in the truths of wisdom 
 from spiritual good, will there confess the Lord, and ascribe to 
 him every truth and every good that is in them. By the kings 
 of the earth are signified they who are in truths derived from 
 good from the Lord, n. 20, 854, here, therefore, they who are 
 in the truths of wisdom derived from the good of spiritual love, 
 because the nations are mentioned before, by which are signi¬ 
 fied they who are in the good of celestial love, as in the fore¬ 
 going article ; by bringing glory and honour into it, or into the 
 Is ew Jerusalem, is signified to confess the Lord, and ascribe to 
 him all the truth and good which they possess in themselves; 
 that this is what is signified by bringing and giving glory, may 
 be seen, n. 249, 629, 693, for glory is predicated of the divine 
 truth, and honour of the divine good of the Lord, n. 249. By 
 nations and kings the same is signified as by nations and people, 
 mentioned above, n. 483, by nations they who are in the good 
 of love, and by people they who are in the truths of wisdom, 
 and also in an opposite sense; wherefore in many parts of the 
 Word nations and kings occur, as well as nations and people, 
 295 
 
THE ArOCALYPSE REVEALED. 
 
 922, 923 
 
 [Chap. xxi. 
 
 as in the following passages : “ Yea, all Icings shall fall down 
 before him, and all nations shall serve him,” Psalm lxxii. 11. 
 “ Thou shalt also suck the milk of nations , and shalt suck the 
 breast of Icings ,” Isaiah lx. 16. “ For many nations and great 
 
 Icings shall serve themselves of them also,” Jerem. xxv. 14. 
 “ The Lord at thy right hand shall strike through Icings in the 
 day of his wrath, he shall judge among the nations ,” Psalm cx. 
 5, 6 ; not to mention other places. 
 
 922. And the gates of it shall not be shut by day ; for there 
 shall be no night there , signifies that they will be continually 
 received into the New Jerusalem, who are in truths derived 
 from the good of love from the Lord, because there is not any 
 falsity of faith there. By its gates not being shut by day, is 
 signified that they are continually admitted who desire to enter 
 in ; by day, or daily, signifies continually, because there is al¬ 
 ways light there, as above, verses 11, 23, and not any night, as 
 is said afterwards : the reason why they are continually received 
 who are in truths derived from the good of love from the Lord, 
 is, because the light of the New Jerusalem is truth derived from 
 the good of love, and the good of love from the Lord, as has 
 oeen frequently shown above ; and into that light no others can 
 enter but they who are in truths from good from the Lord. If 
 such as are aliens enter, they are not received, because they are 
 not in agreement, and in this case they either depart of their 
 own accord, on account of their not being able to bear that 
 light, or they are cast out. By there being no night there, is 
 signified that there is no falsity of faith; for by night is sig¬ 
 nified the opposite to light, and by light is signified truth 
 derived from good of love from the Lord, as was said, hence by 
 night is signified that which does not originate from the good 
 of love from the Lord, and this is the falsity of faith ; the falsity 
 of faith is also meant by night in John: Jesus said, “ I must 
 work the works of him that sent me while it is day: the night 
 cometh when no man can work,” ix. 4; and in Luke: “ In 
 that night there shall be two in one bed; the one shall be taken, 
 and the other left,” xvii. 34; by bed is signified doctrine, n. 
 137. 
 
 923. And they shall bring the glory and honour of the nations 
 into it , signifies that they who enter will bring with them the 
 confession, acknowledgment, and belief, that the Lord is the 
 God of heaven and earth, and that every truth of the church 
 and every good of religion is from him. That by bringing 
 glory and honour into it, is signified to acknowledge the Lord, 
 and to ascribe to him all the good that is in themselves, may be 
 seen above, n. 921 ; here the same is signified, only with this 
 difference, that they who are there meant by the kings of the 
 earth are to bring it with them, but here that they who are 
 meant by the nations shall do it, for it is said, they shall bring 
 
 296 
 
7 . 24 — 27 .] 
 
 THE APOCALYPSE REVEALED. 
 
 924 
 
 the glory and honour of the nations into it, and by nations are 
 signified they who are in the good of life, and believe in the 
 Lord, n. 920, and further, the reception of those who are in 
 truths derived from the good of love from the Lord is treated of, 
 see above, n. 922; hence it follows, that by these words, they 
 will bring the glory and honour of the nations into it, is sig¬ 
 nified that they who enter in will bring with them a confession, 
 acknowledgment, and belief, that the Lord is the God of bet. 
 ven and earth, and that all the truth of the church, and all the 
 good of religion is from him. The following passage in Isaiah 
 has nearly the same signification : “ Behold, I will extend peace 
 to her (Jerusalem) like a river, and the glory of the nations like 
 a flowing stream,” lxvi. 12. It is said the truth of the church 
 and the good of religion, because the church is one thing and 
 religion is another ; the church is called a church from doctrine, 
 and religion is called a religion from a life according to doctrine; 
 all doctrine is called truth, and even its good is truth because 
 it only teaches it; but the all of life according to the things 
 which doctrine teaches, is called good, likewise to do the truths 
 of doctrine is good; this is the distinction between a church 
 and a religion ; but yet where there is doctrine and not life, 
 there it cannot be said that there is either a church or a religion, 
 
 because doctrine regards life as one with itself, just like truth 
 and good, faith and charity, wisdom and love, understanding 
 and will, wherefore where there is doctrine and not life, there 
 - is no church. 
 
 924. And there shall not enter into it any thing that defileth , 
 and that worheth abomination , or maketh a lie , signifies that no 
 one will be received into the Lord’s New Church, who adul¬ 
 terates the goods and falsifies the truths of the Word, and who 
 does evils from confirmation and thus also falses. Not to enter 
 in, signifies not to be received, as above ; by any thing that 
 defileth, is signified spiritual whoredom, which is adulteration 
 of the good and falsification of the truth of the Word, n. 702, 
 708, for this is defilement and impurity itself, because the 
 Word is cleanness and purity itself, and the same is defiled by 
 evils and falses when it is perverted ; that adultery and whore¬ 
 dom correspond to the adulteration of the good and the falsifi¬ 
 cation of the truth of the Word, may be seen, n. 134, 632; by 
 working abomination and making a lie, is signified to do evils, 
 and thus also falses ; by abominations are signified evils of all 
 kinds, especially those which are named in the decalogue, n. 
 891 ; and by lies are signified falses of all kinds, here falses of 
 evil, which in themselves are evils, therefore falses confirming 
 evil, which are the same with evils confirmed. The reason why 
 a lie signifies the falsity of doctrine, is, because a spiritual lie is 
 nothing else; hence by making a lie is signified to live accord¬ 
 ing to falses of doctrine. That a lie in the Word signifies tal* 
 
 297 
 
925, 926 THE APOCALYPSE REVEALED. [Chap. XXL 
 
 sity of doctrine, may appear from the following passages: u ¥e 
 have made a covenant with death, and with hell are we at 
 agreement, for we have made lies our refuge, and wafer false 
 hood have hid ourselves,” Isaiah xxviii. 15. “ And they wifi 
 
 deceive every one his neighbour, and will not speak the truth; 
 they have taught their tongue to speak lies,” Jerein. ix. 5. 
 “That this is a rebellious people, lying children, that will not 
 hear the law of Jehovah,” Isaiah xxx. 9. “Behold, I am 
 against them that prophesy/hZ^ dreams, and do tell them, and 
 cause my people to err by their lies,” Jerem. xxiii. 32. “ The 
 
 diviners have seen a lie , and have told false dreams,” Zech. x. 
 2. “They have seen vanity and the divination of a lie / because 
 ye speak vanity and see a lie , therefore, behold, I am against 
 you, that my hand may be against the prophets which speak a 
 lief Ezek. xiii. 16, 17, 22, 33; xxi. 24. “Woe to the bloody 
 city, it is all full of lies and robbery,” Nah. iii. 1. “I have 
 seen also in the prophets of Jerusalem a horrible thing, they 
 commit adultery, and walk in liesf Jerem. xxiii. 14. “ From 
 
 the prophet even unto the priest, every one dealeth falsely f 
 Jerem. viii. 10. In Israel they commit falsehood , Hos. vii. 
 1. “ Ye are of your father the devil; he was a murderer from 
 
 the beginning,—because there is no truth in him. When he 
 speaketh a lie he speaketh of his own, for he is a liar and the 
 father of it,” John viii. 44; here also by a lie is meant falsity. 
 
 925. But they who are written in the Lamb's booh of life , 
 signifies that no others will be received into the New Church, 
 which is the New Jerusalem, but they who believe in the Lord, 
 and live according to his commandments in the Word. That 
 this is the signification of being written in the book of life, may 
 be seen above, n. 874, to which it is unnecessary to add any 
 thing further here. 
 
 926. To the above I will add this Memorable Relation. 
 When I was engaged in the explanation of the xxth chapter, 
 and was meditating about the dragon, the beast, and the false 
 prophet, an angelic spirit appeared before me, and asked, what 
 was the subject of my meditation: I answered, “ About the 
 false prophet;” then he said, “ I will lead you to the place 
 where they are who are meant by the false prophet; and who 
 are the same that are understood in chap. xiii. by the beast that 
 rose out of the earth, which had two horns like a lamb, and 
 spake like a dragon.” I followed him, and lo, I saw a multi¬ 
 tude, in the midst of which there were prelates, who taught 
 that nothing else saves man but faith, and that works are good, 
 but not for salvation, and that still they are to be taught from 
 the Word, in order that the laity, especially the simple, may 
 be kept more strictly within the bounds of obedience to the 
 magistracy, and forced, as if from religion, therefore interiorly, 
 
 298 
 
V. 27.] 
 
 THE APOCALYPSE REVEALEDi 
 
 92f 
 
 to exercise moral charity. Then one of them observing me, 
 said, “ Have yon any desire to see our place of worship wherein 
 is an image representative of our faith?” I went and saw it; 
 it was magnificent, and lo ! in the midst of it there was the 
 image of a woman clothed in a scarlet robe, and holding in her 
 right hand a piece of gold coin, and in her left a string of 
 pearls. But both the place of worship and the image were the 
 effect of phantasy ; for infernal spirits can by phantasies repre¬ 
 sent magnificent objects, by closing the interiors of the mind, 
 and opening only its exteriors. When I perceived, however, 
 that it was a delusion of this kind, I prayed to the Lord, and 
 suddenly the interiors of my mind were opened, and then in¬ 
 stead of a magnificent temple, I saw a house full of clefts and 
 chinks from top to bottom, so that none of its parts cohered 
 together, and instead of the woman I saw hanging up in that 
 house an image, the head of which was like a dragon’s, the 
 body like a leopard’s, and the feet like a bear’s, thus like the 
 beast which is described as rising out of the sea, Apoc. xiii.; 
 and instead of a floor there was a bog containing a multitude of 
 frogs ; and I was informed, that beneath the bog was a large 
 hewn stone, under which the Word lay entirely hidden. On 
 seeing this, I said to the juggler, “ Is this your place of wor¬ 
 ship?” and he said, “It is, but then suddenly his interior 
 sight was opened also, and he saw the same things that I did ; 
 whereupon he uttered a great cry, and said, “ What and whence 
 is all this ?” And I said, “ This is in consequence of light from 
 heaven, which discovers the quality of every form, and thus the 
 quality of your faith separate from spiritual charity.” Then 
 immediately an east-wind blew, and carried away every thing 
 that was there, and also dried up the bog, and thereby exposed 
 the stone under which lay the Word ; and afterwards there 
 breathed a vernal warmth from heaven, and lo! then in the 
 very same place there appeared a tabernacle, as to its outward 
 form, plain and simple. And the angels who were with me 
 said, “ Behold, the tabernacle of Abraham, such as it was 
 when the three angels came to him and announced the future 
 birth of Isaac ; it appears indeed simple to the eye, but never¬ 
 theless according to the influx of light from heaven it becomes 
 more and more magnificent.” And they were permitted to open 
 the heaven which is the abode of angels who excel in wisdom, 
 and then by virtue of the influx of light from thence the taber¬ 
 nacle appeared as a temple resembling that at Jerusalem ; and 
 on looking into it I saw that the stone in the floor under which 
 the Word was deposited, was set with precious ptones, from 
 which there issued forth the bright rays as of lightning that 
 shone upon the walls, and caused beautiful variegations of colour 
 on certain cherubic forms that were sculptured on them. As I 
 was admiring these things, the angels said, “ Thou shalt yet see 
 299 
 
THE APOCALYPSE REVEALED. 
 
 [Chap. xxii. 
 
 something still more wonderful.” And it was permitted them 
 to open the third heaven, which is the abode of the celestial 
 angels who excel in love, and then by virtue of the influx of 
 flaming light from thence the whole temple disajjpeared, and in 
 its stead was seen the Lord alone, standing on the foundation 
 stone, which was the Word, in the same form that he appeared 
 in before John, Rev. i. But inasmuch as the interiors of the 
 minds of the angels were then filled with holiness, occasioning 
 in them a strong propensity to fall prostrate upon their faces, 
 suddenly the passage of light from the third heaven was closed 
 by the Lord, and that from the second heaven opened again, in 
 consequence of which the former appearance of the temple re¬ 
 turned, and also of the tabernacle, but this was in the midst of 
 the temple. Hereby was illustrated the meaning of these words 
 in this chapter : “ Behold, the tabernacle of God is with men, 
 and he will dwell with them,” verse 3, n. 882; and by these, 
 “And I saw no temple (in the Hew Jerusalem), for the Lord 
 
 temple of it” verse 22, 
 
 God Omnipotent and the Lamb are the 
 
 n. 918. 
 
 CHAPTER XXII. 
 
 1. And he showed me a pure river of water of life, clear as 
 crystal, proceeding out of the throne of God and of the Lamb. 
 
 2. In the midst of the street of it, and of the river, on this 
 side and on that was the tree of life which bare twelve sorts of 
 fruit, and yielded its fruit every month : and the leaves of the 
 tree were for the healing of the nations. 
 
 3. And there shall be no more curse ; but the throne of 
 God and of the Lamb shall be in it; and his servants shall 
 minister unto him. 
 
 4. And they shall see his face; and his name shall be in 
 their foreheads. 
 
 5. And there shall be no night there ; and they need no 
 lamp, neither light of the sun ; for the Lord God giveth them 
 light: and they shall reign for ever and ever. 
 
 6. And he said unto me, These words are faithful and true: 
 and the Lord God of the holy prophets hath sent his angel to 
 show unto his servants the things which must shortly come to 
 pass. 
 
 7. Behold, I come quickly ; blessed is he that observeth the 
 words of the prophecy of this book. 
 
 8. And I, John, saw these things, and heard them. And 
 300 
 
Chap. Xxi-l.] THE APOCALYPSE REVEALED. 
 
 when I had heard and seen, I fell down to worship before the 
 feet of the angel who showed me these things. 
 
 9. Then saith he unto me, See thou do it not; for I am thy 
 fellow-servant, and of thy brethren the prophets, and of them 
 that observe the words of this book: worship God. 
 
 10. And he saith unto me, Seal not the words of the pro¬ 
 phecy of this book: for the time is at hand. 
 
 11. He that is unjust, let him be unjust still, and he that is 
 filthy, let him be filthy still: and he that is righteous, let him 
 be righteous still, and he that is holy, let him be holy still. 
 
 12. And, behold, I come quickly; and my reward is with 
 me, to give unto every one according as his work shall be. 
 
 13. I am the Alpha and the Omega, the Beginning and the 
 End, the First and the Last. 
 
 14. Blessed are they that do his commandments, that they 
 may have right to the tree of life, and may enter in through 
 the gates into the city. 
 
 15. For without are dogs, and sorcerers, and whoremongers, 
 and murderers, and idolaters, and whosoever loveth and doeth 
 a lie. 
 
 16. I, Jesus, have sent mine angel to testify unto you these 
 things in the churches. I am the root and offspring of David, 
 the bright and morning star. 
 
 17. And the spirit and the bride say, Come. And let him 
 that heareth say, Come. And let him that is athirst come. 
 And whosoever will, let him take the water of life freely. 
 
 18. For I testify unto every one that heareth the words of 
 the prophecy of this book. If any one shall add unto these 
 things, God shall add unto him the plagues that are written in 
 this book. 
 
 19. And if any one shall take away from the words of the 
 book of this prophecy, God shall take away his part out of the 
 book of life, and out of the holy city, and the things which 
 are written in this book. 
 
 20. He that testifieth these things, saith, Surely, I come 
 quickly; Amen. Even so, come, Lord Jesus. 
 
 21. The grace of our Lord Jesus Christ be with you all. 
 Amen. 
 
 THE SPIRITUAL SENSE. 
 
 The Contents of the whole Chapter. The New Church 
 continues to be described as to its intelligence derived from 
 divine truths from the Lord, verses 1—5. That the Apocalypse 
 301 
 
THE APOCALYPSE REVEALED 
 
 [Chap. xxii. 
 
 wa3 manifested from the Lord, and that it is to be revealed 
 in its proper time, verses 6—10: concerning the coming of the 
 Lord and his conjunction with those who believe in him, and 
 live according to his commandments, verses 11—17. That the 
 things which are revealed, are altogether to be observed, verses 
 18, 19. The desponsation, or betrothing, verses 17—21. 
 
 The Contents of each Terse. T. 1, “ And he showed me 
 a pure river of water of life, clear as crystal, proceeding out of 
 the throne of God and of the Lamb,” signifies the Apocalypse 
 now oj>ened and explained as to its spiritual sense, where divine 
 truths are revealed in abundance from the Lord for those who 
 will be in his New Church, which is the New Jerusalem: v. 2, 
 “ In the midst of the street of it, and of the river, on this side 
 and on that was the tree of life, which bare twelve sorts of 
 fruit,” signifies that in the inmost of the truths of doctrine and 
 thence of life in the New Church is the Lord in his divine love, 
 from whom flow all the goods which man there does apparently 
 as from himself: “And yielded its fruit every month,” signifies 
 that the Lord produces goods in man according to every state 
 of truth in him : “ And the leaves of the tree were for the heal¬ 
 ing of the nations,” signifies rational truths thence derived, by 
 which they who are in evils, and thence in falses, are led to 
 think sanely and to live becomingly: v. 3, “ And there shall be 
 no more curse, but the throne of God and of the Lamb shall be 
 in it; and his servants shall minister unto him,” signifies that 
 in the church, which is the New Jerusalem, there will not be 
 any w r ho are separated from the Lord, because the Lord himself 
 will reign there, and they who are in truths through the Word 
 from him, and do his commandments, will be with him, because 
 conjoined with him : v. 4, “ And they shall see his face, and his 
 name shall be in their foreheads,” signifies that they will turn 
 themselves to the Lord, and that the Lord will turn himself to 
 them, because they will be conjoined by love: v. 5, “And there 
 shall be no night there; and they need no lamp, neither light of 
 the sun, for the Lord God giveth them light,” signifies that in 
 the New Jerusalem there will not be any falsity of faith, and 
 that men there will not be in knowledges concerning God from 
 natural light, which is from their own intelligence, and from 
 glory originating in pride, but will be in spiritual light from the 
 AV >rd from the Lord alone : “And they shall reign for ever and 
 ever,” signifies that they will be in the Lord’s kingdom and in 
 conjunction with him to eternity: v. 6, “And he said unto me, 
 These words are faithful and true,” signifies that they may 
 know this for certain, because the Lord himself has testified 
 and said it: “And the Lord God of the holy prophets hath sent 
 his angel to show unto his servants the things which must 
 shortly come to pass,” signifies that the Lord, from whom is 
 the Word of both covenants, has revealed through heaven unto 
 302 
 
Chap, xxii.] the apocalypse revealed. 
 
 those who are in truths from him, the things which will cer¬ 
 tainly come to pass : v. 7, “ Behold I come quickly ; blessed is 
 he that observeth the words of the prophecy of this book,” sig¬ 
 nifies that the Lord will certainly come, and give eternal life to 
 those who keep and do the truths or precepts of the doctrine 
 of this book now opened by the Lord: v. 8, “And I, John, saw 
 these things and heard them. And when I had heard and seen, 
 I fell down to worship before the feet of the angel, who showed 
 me these things,” signifies that John thought that the angel 
 who was sent to him by the Lord, to keep him in a state of the 
 spirit, was God who revealed these things, when nevertheless it 
 was not so, for the angel only showed what the Lord made 
 manifest: v. 9, “ Then saith he unto me, See thou do it not; 
 for I am thy fellow-servant, and of thy brethren the prophets, 
 and of them that observe the words of this book; worship God,” 
 signifies that the angels of heaven are not to be worshipped 
 and invoked, because nothing divine belongs to them, but that 
 they are associated with men, as brethren with brethren, with 
 such as are in the doctrine of the New Jerusalem, and do its 
 commandments, and that the Lord alone is to be worshipped in 
 consociation with them: v. 10, “ And he saith unto me, Sea. 
 not the words of the prophecy of this book: for the time is at 
 hand,” signifies that the Apocalypse must not be shut, but 
 opened, and that this is absolutely necessary at the end of the 
 church that some may be saved: v. 11, “ He that is unjust, let 
 him be unjust still, and he that is filthy, let him be filthy still: 
 and he that is righteous, let him be righteous still, and he that 
 is holy, let him be holy still,” signifies the state of all in par¬ 
 ticular after death, and before the judgment of each, and in 
 general before the last judgment, that from those who are in 
 evils goods will be taken away, and from those who are in fhlses, 
 truths will be taken away, and on the other hand that from 
 those who are in goods, evils will be taken away, and from those 
 who are in truths, falses will be taken away : v. 12, “And, be¬ 
 hold, I come quickly; and my reward is with me, to give unto 
 every one according as his work shall be,” signifies that the 
 Lord will certainly come, and that he himself is heaven and the 
 felicity of eternal life to every one, according to faith in him 
 and a life according to his commandments: v. 13, “I am the 
 Alpha and the Omega, the Beginning and the End, the First 
 and the Last,” signifies because the Lord is the God of heaven 
 and earth, and by him all things in the heavens and in the 
 earths were made, and are governed by his divine providence, 
 and happen according to it: v. 14, “ Blessed are they that do 
 his commandments, that they may have right to the tree of life, 
 and may enter in through the gates into the city,” signifies that 
 they enjoy eternal felicity who live according to the Lord’s 
 commandments, to the end that they may be in the Lord, and 
 303 
 
THE APOCALYPSE REVEALED. [Chap, xxil 
 
 the Lord in them through love, and in his New Church through 
 knowledges concerning him : v. 15, “ For without are dogs, and 
 sorcerers, and whoremongers, and murderers, and idolaters, and 
 whosoever loveth and doeth a lie,” signifies that no one will be 
 received into the New Jerusalem, who makes no account of the 
 commandments of the decalogue, and does not shun any evils 
 there enumerated as sins, and therefore lives in them: v. 16, 
 “ I, Jesus, have sent mine angel to testify unto you these things 
 in the churches,” signifies a testification from the Lord before 
 the whole Christian world, that it is true that the Lord alone 
 made manifest the things which are described in this book, as 
 also the things which are now laid open : “ I am the root and 
 offspring of David, the bright and morning star,” signifies that 
 it is the Lord himself who was born in the world, and was then 
 the light, and who will come with new light, which will spring 
 up before his New Church, which is the holy Jerusalem : v. 17, 
 “ And the spirit and the bride say, Come,” signifies that heaven 
 and the church desire the Lord’s coming: “And let him that 
 heareth say, Come. And let him that is athirst come. And 
 whosoever will, let him take of the water of life freely,” sig¬ 
 nifies that he who knows any thing of the Lord’s coming and 
 of the new heaven and New Church, consequently of the Lord’s 
 kingdom, should pray that it may come, and that he who de¬ 
 sires truths, should pray that the Lord would come with light, 
 and that he who loves truths will then receive them from the 
 Lord without any labour of his own: v. 18, “ For I testify unto 
 every one that heareth the words of the prophecy of this book. 
 If any one shall add unto these things, God shall add unto him 
 the plagues that are written in this book,” signifies that they 
 who read and know the truths of doctrine in this book now 
 opened by the Lord, and yet acknowledge any other god than 
 the Lord, and any other faith than a faith in him, by adding 
 any thing whereby they may destroy these two things, cannot 
 do otherwise than perish from the falses and evils, which are 
 signified by the plagues described in this book: v. 19, “And 
 if any one shall take away from the words of the book of this 
 prophecy, God shall take away his part out of the book of life, 
 and out of the holy city, and the things which are written in 
 this book,” signifies that they who read and know the truths of 
 doctrine in this book now opened by the Lord, and yet acknow¬ 
 ledge any other god than the Lord, and any other faith than a 
 faith in him, by taking away any thing whereby they may de¬ 
 stroy these two things, cannot acquire any wisdom, nor appro¬ 
 priate to themselves any thing from the Word, nor be received 
 into the New Jerusalem, nor have their portion with those who 
 are in the Lord’s kingdom: v. 20, “He that testifieth these 
 things saith, Surely, I come quickly; Amen. Even so, come, 
 Lord Jesus,” signifies the Lord who revealed the Apocalypse, 
 304 
 
1HE APOCALYPSE REVEALED. 
 
 932 
 
 v. 1.] 
 
 and has now opened it, testifying these glad tidings that he 
 comes in his Divine Humanity, which he took upon him in the 
 world and glorified, as a bridegroom and husband, and that the 
 church desires him as a bride and wife. 
 
 THE EXPLANATION. 
 
 932. And he showed me a jpure river of water of life , clear 
 as crystal, proceeding out of the throne of God and of the Lamb , 
 signifies the Apocalypse now opened and explained as to its 
 spiritual sense, where divine truths are revealed in abundance 
 from the Lord, for those who will be in his New Church, which 
 is the New Jerusalem. By a pure river of water of life clear as 
 crystal, is signified the divine truths of the Word in abundance, 
 translucent from its spiritual sense, which is in the light of hea¬ 
 ven ; the reason why by a river is signified divine truths in 
 abundance, n. 409, is, because by water, of which a river con¬ 
 sists, are signified truths, n. 50, 685, 719, and by the water of 
 life those truths from the Lord through the Word, as will be 
 seen presently; and by clear as crystal are signified these truths 
 translucent from the spiritual sense, which is in the light of 
 heaven, n. 879 ; by that river being seen to proceed out of the 
 throne of God and of the Lamb, is signified that it comes out 
 of heaven from the Lord, for by a throne is signified the Lord 
 as to judgment, and as to government, and as to heaven; as to 
 judgment, n. 229, 845, 865, as to government, n. 694, 808 at the 
 end, and as to heaven, n. 14, 221, 222, here therefore out of 
 heaven from the Lord ; by God and the Lamb is here signified, 
 as frequently above, the Lord as to his divinity itself, from 
 whom are all things, and as to his Divine Humanity. That by 
 this river of water of life, are meant in particular, the divine 
 truths now revealed in abundance by the Lord here in the 
 Apocalypse, appears from verses 6, 7, 9, 10, 14, 16—-19 of this 
 chapter; which treat of the book of this prophecy, and that the 
 things which are written therein are to be kept, which could not 
 be kept, until the things that are contained in it were revealed 
 by opening the spiritual sense by reason that they were not un¬ 
 derstood before ; further, the Apocalypse is a Word similar to 
 the prophetic Word of the Old Testament, and in the Apoca¬ 
 lypse are now laid open the evils and falses of the church which 
 must be shunned and held in aversion, and the goods and truths 
 of the church which must be done, especially concerning the 
 Lord and concerning eternal life from him ; which indeed are 
 305 vol. n.—u 
 
933 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xxii. 
 
 taught in the prophets, but not so plainly as in the evangelists 
 and in the Apocalypse ; and the divine truths concerning the 
 Lord, as being the God of heaven and earth, which then proceed 
 from him, and are received by those who will he in the New 
 Jerusalem, and which are treated of in the Apocalypse, are 
 what are meant in particular by the pure river of water of life 
 clear as crystal, proceeding out of the throne of God and of the 
 Lamb, as may also appear from the following passages : Jesus 
 said, “ He that belief eth on me, as the scripture hath said, out 
 of his belly shall flow rivers of living waters ,” John vii. 38. 
 Jesus said, “ Whosoever drinketh of the water that I shall give 
 him, shall never thirst, hut the water that I shall give him shall 
 be in him a well of water springing up into everlasting life” 
 John iv. 14. “ I will give unto him that is athirst of t\\Q foun¬ 
 
 tain of the water of life freely,” Apoc. xxi. 6 ; xxii. 17. “And 
 the Lamb which is in the midst of the throne shall feed them, 
 and shall lead them unto living fountains of waters ,” Apoc. vii. 
 17. “And it shall be in that day , that living waters shall go 
 out from Jerusalem ,—And Jehovah shall he king over all the 
 earth / in that day shall there be one Jehovah , and his name 
 onef Zech. xiv. 8, 9 ; by living waters or waters of life are 
 there signified divine truths from the Lord. 
 
 933. In the midst of the street of it , and of the river , on this 
 ride and on that , was the tree of life, which bare twelve sorts of 
 fruit , signifies that in the inmost of the truths of doctrine and 
 thence of life in the New Church, is the Lord in his divine love, 
 from whom flow all the goods which man there does, apparent¬ 
 ly as from himself. In the midst, signifies in the inmost and 
 thence in all things around, n. 44, 383; by a street is signified 
 the truth of the doctrine of the church, n. 501, 917; by a river 
 is signified divine truth in abundance, n. 409, 932; on either 
 side, signifies on the right hand and on the left, and truth on 
 the right hand is that which is in clearness, and on the left 
 hand that which is in obscurity, for the south in heaven, by 
 which is signified truth in its clearness, is on the right hand, 
 and the north, by which is signified truth in obscurity, is on the 
 left, n. 901 ; by the tree of life is signified the Lord as to the 
 divine love, n. 89; by fruits are signified the goods of love and 
 charity, which are called good works, as will be seen in the 
 next article ; by twelve are signified all, and it is said of the 
 goods and truths of the church, n. 348. From these particulars 
 collated into one sense, it follows, that in the midst of the street 
 and of the river on this side and on that was the tree of life 
 bearing twelve sorts of fruit, signifies that in the inmost of the 
 truths of doctrine and of life in the New Church is the Lord in 
 his divine love, from whom flow all the goods which man does, 
 apparently as from himself. This is the case with those who 
 immediately approach the Lord, and shun evils because they 
 306 
 
V. 1, 2.] 
 
 THE APOCALYPSE REVEALED. 
 
 934 
 
 are sins, thus who will be in the Lord’s New Church, which is 
 the New Jerusalem; for they who do not immediately approach 
 the Lord, cannot be conjoined with him, therefore neither with 
 the Father, and consequently cannot be in the love which pro¬ 
 ceeds from the Divine Being; for aspect conjoins, not intellec¬ 
 tual aspect alone, but intellectual aspect from the affection of 
 the will, and affection of the will is not given, if man keeps not 
 his commandments ; wherefore the Lord says : “ He that hath 
 my commandments , and keepeth them , he it is that loveth me ; 
 and I will love him, and manifest myself to him,” John xiv. 2l 
 —24. It is said in the inmost of the truths of doctrine and 
 thence of life in the New Church, because in things spiritual 
 they all exist and all proceed from the inmost, as from fire and 
 light in the centre to the circumference, or as from the sun, 
 which is also in the centre, proceed heat and light to all parts 
 of the universe, thus the same law obtains in the minutest 
 things as in the greatest; because the inmost of all truth is sig¬ 
 nified, therefore it is said in the midst of the street and of the 
 river, and not on both sides of the river, although this is under¬ 
 stood. That from the Lord, as being the inmost, exist and pro¬ 
 ceed all the goods of love and of charity, is plain from the 
 Lord’s own .words in John: Jesus said, “As the branch cannot 
 bear fruit of itself, except it abide in the vine ; no more can ye, 
 except ye abide in me. I am the Vine, ye are the branches 
 he that abideth in me , andj I in him , the same bringeth forth 
 much fruit: for withont me ye can do nothing,” xv. 4—6. 
 
 934. That fruits signify the goods which a man does from 
 love or charity, is known, indeed, without confirmation from the 
 Word ; for by fruit in the Word the reader understands nothing 
 else. the reason why by fruit are meant the goods of love or 
 of charity, is, because man is compared to a tree, and is also 
 called a tree, n. 89, 400. That fruit signifies the goods of love 
 or of charity, which in common language are called good works, 
 may appear from the following passages: “And now also the 
 axe is laid unto the root of the trees: therefore every tree which 
 bringeth. not forth good fruit , is hewn down and cast into the 
 fire,” Matt. iii. 10 ; vii. 16—20. “ Either make the tree good, 
 
 and its fruit good ; or else make the tree corrupt, and its fruit 
 corrupt; for the tree is known from its fruitf Matt. xii. 33 ; 
 Luke vi. 43, 44. Every branch that beareth not fruit shall be 
 taken away, but every branch that beareth fruit shall be purged 
 that it may bring forth more fruit: “he that abideth in me, 
 and I in him, the same bringeth forth much fruit” John xv. 
 2—8. “ Bring forth therefore fruits meet for repentance,” 
 
 Matt. iii. 8. “ But he that received seed into the good ground 
 
 is he that hearetli the Word and understandeth it, which also 
 beareth fruit ,” Matt. xiii. 23. Jesus said unto his disciples, “ I 
 havo chosen you that ye should go and bring forth fruit , and 
 307 
 
935 THE APOCALFPSE REVEALED. [Chap. Xxii. 
 
 that your fruit should remain,” John xv. 16. “A certain man 
 had a fig-tree planted in his vineyard, and he came and sought 
 fruit thereon, and found none. Then said he unto the dresser 
 of his vineyard, Cut it down, why cumbereth it the ground,” 
 Luke xiii. 6—20. A man, a householder, let out his vineyard 
 to husbandmen, that he might receive the fruits thereof, but 
 they killed the servants that were sent to them, and finally his 
 son, therefore he will let the vineyard to others, who shall ren¬ 
 der him the fruits in their seasons; thus shall “ the kingdom 
 of God be taken from you, and given to a nation bringing forth 
 the fruits thereoff Matt. xxi. 34, 40, 41, 43; not to mention 
 many other instances. 
 
 935. And yielded its fruit every month , signifies that the 
 Lord produces goods in man according to every state of truth 
 in him. By a month is signified man’s state of life as to truth, 
 as will be seen presently; by yielding fruit is signified to pro¬ 
 duce goods; that fruits are the goods of love and charity, was 
 shown above, n. 934; and whereas the Lord essentially produces 
 them in man, although man does them as of himself, therefore 
 apparently, as observed above, n. 934, it is plain that it signi 
 fies that the Lord from the inmost, where he is, produces them. 
 But we shall explain how it is to be understood, that the Lord 
 produces the goods of charity in man according to the state of 
 truth in him; he who thinks that man does good which is 
 acceptable to the Lord, and which is called spiritual good, with¬ 
 out there being in him truths from the Word, is much mistaken ; 
 goods without truths are not goods, and truths without goods 
 are not truths in man, although in themselves they are truths ; 
 for good without truth is like the voluntary faculty of man with¬ 
 out the understanding, which voluntary faculty is not human, 
 but is like that of a beast, or like that of an image which an 
 artist causes to operate ; but the voluntary faculty united with 
 its intellectual faculty becomes human according to the state of 
 the understanding by which it exists; for every man’s state of 
 life is such, that his will cannot do any thing but by his under¬ 
 standing, neither can his understanding think any thing but from 
 his will; it is the same with good and truth, good having rela¬ 
 tion to the will and truth to the understanding. From these con¬ 
 siderations it is evident, that the good which the Lord produces 
 in man, is according to the state of the truth in him, from which 
 the understanding is formed. The reason why this is signified 
 by the tree of life yielding its fruit every month, is, because by 
 a month is signified the state of truth in man ; that by all times 
 and seasons, as hours, days, weeks, months, years, and ages, are 
 signified states of life, may be seen, n. 476, 562; and months 
 signify states of life relating to truths, because by months are 
 
 by the moon, and by the moon is 
 understanding and of faith, n. 332 
 
 signmeci 
 
 tunes aetermine( 
 signified the truth of the 
 308 
 
THE APOCALYPSE REVEALED. 
 
 936 
 
 v. 2.] 
 
 413, 414, 919; the like is understood by months in the follow¬ 
 ing passages * Blessed of Jehovah is the land of Joseph for the 
 precious things of the produce of the sun, and with the precious 
 things of the produce of the months , Deut. xxxiii. 14. “ And 
 
 it shall come to pass that from one month to another, and from 
 one sabbath to another, shall all flesh come to worship before 
 Jehovah,” Isaiah lxvi. 23. By reason of the signification of 
 month or moon, sacrifices were offered at the beginning of every 
 month or new-moon , Numb. xxix. 1—G; Isaiah i. 14. And 
 then also they blew with their trumpets, Numb. x. 10; Psalm 
 lxxxi. 3 ; and they were commanded to keep the month Ahib, 
 in which the passover was to be celebrated, Exod. xii. 2 ; Deut. 
 xvi. 1. By months are signified states of truth, and, in an op¬ 
 posite sense, states of falsity in man, above also in the Apoca¬ 
 lypse, chap. ix. 5, 10, 15 ; xi. 2 ; xiii. 5; by a month in Ezek. 
 xlvii. 12, the same is signified as here. 
 
 936. And the leaves of the tree were for the healing of the 
 
 nations , signifies rational truths thence derived, by which they 
 
 who are in evils and thence in falses are led to think sanelv 
 
 1 / 
 
 and to live becomingly. By the leaves of the tree are signified 
 rational truths, as will be seen below; by the nations are signi¬ 
 fied they who are in goods and thence in truths, and, in an 
 opposite sense, they who are in evils and thence in falses, n. 483 ; 
 in the present case they who are in evils and thence in falses. 
 Decause it is said for the healing of them, and they who are in 
 evils and thence in falses cannot be healed by the Word, be¬ 
 cause they do not read it, but if they have judgment, they can 
 oe healed bv rational truths. This verse is similar in its signi- 
 fication to the following passage in Ezekiel: Behold, waters 
 went forth from under the threshold of the house from which 
 there was a river, upon the bank of which on either side were 
 very many trees of meat, whose leaf doth not fall, neither is 
 consumed, every month it springetli again, whence its fruit is 
 for meat, and the leaf thereof for medicine , xlvii. 1, 7, 12, the 
 New Church being here treated of also. The reason why leaves 
 signify rational truths, is, because by a tree is signified man, n. 
 89, 400, and therefore by all things appertaining to a tree, cor¬ 
 responding things in man are signified, as by branches, leaves, 
 flowers, fruits, and seeds ; by branches are signified the sensual 
 and natural truths in man, by leaves his rational truths, by 
 flowers primitive spiritual truths in the rational mind, by fruits 
 the goods of love and charity, and b} r seeds the last and first 
 principles of man. That by leaves are signified rational truths, 
 clearly appears from those which are seen in the spiritual world; 
 for in that world also there are trees with leaves and fruits, and 
 gardens and paradises consisting of them ; among those who are 
 in the goods of love and at the same time in the truths of wis¬ 
 dom, there appear fruit-trees luxuriant with beautiful leaves; 
 309 
 
937 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap xxii 
 
 whereas with those who are in truths of some sort of wisdom, 
 and speak from reason, and are not in the goods of love, there 
 appear trees full of leaves hut without fruit; but with those who 
 are neither in goods nor in truths of wisdom, there appear no 
 trees hut such as are stripped of their leaves, like what are to 
 be seen in this world during the winter season; the man who is 
 not rational is nothing else but such a tree. Rational truths 
 are those which proximately receive spiritual truths, for the 
 rational faculty of man is the first receptacle of spiritual truths, 
 inasmuch as in the rational mind of man there is a perception 
 of the truth in some form, which the man himself does not see 
 in thought, as he does the things which are under the rational 
 mind in the inferior thought, which connects itself with external 
 vision. By leaves are likewise signified rational truths in Gen. 
 iii. 7; viii. 11; Isaiah xxxiv. 4; Jerem. viii. 13; xvii. 8 ; Ezek. 
 xlvii. 12; Dan. iv. 11, 12 ; Psalm i. 3 ; Lev. xxvi. 36 ; Matt, 
 xxi. 19, 20; xxiv. 32 ; Mark xiii. 28 ; but their signification is 
 according to the kind of trees ; the leaves of the olive-tree and 
 vine signify rational truths from celestial and spiritual light, the 
 weaves of the fig-tree rational truths from natural light, and the 
 leaves of the fir, poplar, oak, and pine, rational truths from sen¬ 
 sual light; the leaves of the latter trees excite terror in the spir¬ 
 itual world, when they are shaken by a strong wind, and those 
 are what are meant in Levit. xxvi. 36; Job xii. 25. But with 
 the leaves of the former it is not so. 
 
 937. And there shall be no more curse: but the throne of God 
 and of the Lamb shall be in it / and his servants shall minister 
 unto him , signifies that in the church, which is the Hew Jeru¬ 
 salem, there will not be any who are separated from the Lord, 
 because the Lord himself will reign there, and they who are in 
 truth through the Word from him, and do his commandments, 
 will be with him, because conjoined with him. By there being 
 no more curse, is signified that no evil or falsity derived from 
 evil, which separates from the Lord, will be in the Hew Jerusa¬ 
 lem ; and whereas evil and falsity do not exist but in their reci¬ 
 pient which is man, it signifies that none who are separated 
 from the Lord will be there; by a curse in the Word is meant 
 all that evil and falsity which separates and turns man away 
 from the Lord, for in this case man is called a devil, and a 
 satan ; by the throne of God and of the Lamb being in it, is 
 signified that the Lord himself will reign in that church, for by 
 a throne is here signified a kingdom, and the kingdom of the 
 Lord is where he alone is worshipped; by his servants minister¬ 
 ing unto him, is signified that they who are in truths through 
 the Word from the Lord, will be with him, and will execute 
 his commands, because they will be in conjunction ; that by 
 servants of the Lord with him are signified they who are in truths 
 from him, may be seen above, n. 3, 380, and by ministers they 
 310 
 
V. 2, 3.] THE APOCALYPSE REVEALED. 937 
 
 who are in good from him, n. 128, consequently by servants who 
 will minister unto him, are signified they who are in truths from 
 good through the Word from the Lord, and do his command¬ 
 ments. Inasmuch as the church at this day does not know that 
 conjunction with the Lord constitutes heaven, and that conjunc¬ 
 tion is effected by the acknowledgment that he is the God of 
 heaven and earth, and at the same time by a life according to his 
 commandments, therefore it may be expedient to say something 
 on this subject. A person altogether ignorant of these matters 
 may possibly say, What signifies conjunction ? how can acknow¬ 
 ledgment and life occasion conjunction ? what need is there of 
 these things ? may not every one be saved from mercy alone ? 
 what need is there then for any other medium of salvation but 
 faith alone? is not God merciful and omnipotent? But let him 
 know, that in the spiritual world all presence is effected by 
 knowledge and acknowledgment, and that all conjunction is 
 effected by affection which is of love; for spaces there are nothing 
 else but appearances according to similarity of minds, that is, of 
 affections and consequent thoughts, wherefore, when any one 
 knows another, either by fame or report, or by intercourse with 
 him, or by conversation, or by relationship, when he thinks of 
 him from an idea of that knowledge, the other becomes present, 
 although to all appearance he were a thousand miles distant; 
 and if any one also loves another whom he knows, he dwells 
 with him in one society, and if he loves him intimately, in one 
 house. This is the state of all throughout the whole spiritual 
 world, and this state of all derives its origin from the circum¬ 
 stance of the Lord being present with every one according to 
 faith, and conjoined according to love. Faith and the consequent 
 presence of the Lord is given by the knowledges of truths de¬ 
 rived from the Word, especially by those concerning the Lord 
 himself there, but love and consequent conjunction is given by 
 a life according to his commandments, for the Lord said, u He 
 that hath my commandments and leeejpeth them , he it is that 
 lovetli me: and I will love him, and will manifest myself to 
 him,” John xiv. 21. But how this comes to pass shall also be 
 explained. The Lord loves every one, and desires to be con¬ 
 joined with them, but he cannot be conjoined so long as man is 
 in the delight of evil, as for example, in the delight of hatred 
 and revenge, in the delight of adultery and whoredom, in the 
 delight of robbery or theft of any kind, in the delight of blas¬ 
 phemy and lying, and in the concupiscences of the love of self 
 and of the world ; for every one who is in these evils, is in con¬ 
 sort with devils who are in hells; the Lord indeed loves them 
 even there, but he cannot be conjoined with them, unless the 
 delights of those evils be removed, and they cannot be removed 
 by the Lord, unless man examines himself to the end that he 
 may know his evils, acknowledge and confess them before the 
 311 
 
938 THE APOCALYPSE REVEALED. [Cliap. XXil, 
 
 Lord, and desire to desist from them, and thus do the work of 
 repentance : man must do this as from himself, seeing that he 
 is not sensible of his doing any thing from the Lord; and this 
 is granted to man, because conjunction, to be truly such, must 
 be reciprocal of man with the Lord, and of the Lord with man. 
 In proportion therefore as evils with their delights are thus re¬ 
 moved, in the same proportion the love of the Lord enters, which, 
 as has been observed, is universal towards all, and in this case 
 man is withdrawn from hell, and led into heaven. Man must 
 do this in the world, for such as man is in the world as to his 
 spirit, such will he remain for ever, only with this difference, 
 that his state becomes more perfect, if he has lived well, be¬ 
 cause then he is not clothed with a material body, but he lives 
 a spiritual life in a spiritual body. 
 
 938. And they shall see his face ; and his name shall be in 
 their foreheads , signifies that they will turn themselves to the 
 Lord, and that the Lord will turn himself to them, because 
 they will be conjoined by love. By seeing the face of God and 
 of the Lamb, or of the Lord, is not meant to see his face, be¬ 
 cause no one can see his face, such as he is in his divine love 
 and in his divine wisdom, and live, he being the sun of heaven 
 and of the whole spiritual world, for to see his face, such as he 
 is in himself, would be as if any one should enter into the sun, 
 by the fire of which he would be consumed in a moment; never¬ 
 theless the Lord sometimes presents himself to the sight out of 
 his sun, but in such case he veils himself and so presents him¬ 
 self to their sight, which is done by means of an angel, as he 
 also did in the world to Abraham, Hagar, Lot, Gideon, Joshua, 
 and others, for which reason those angels were called angels, 
 and also Jehovah, for the presence of Jehovah was in them from 
 a distance. But in this instance, by seeing his face is not 
 meant to see his face, but to see the truths which are in the 
 Word from him, and through them to know and acknowledge 
 him ; for the divine truths of the Word constitute the light 
 which proceeds from the^Juord as a sun, in which the angels are, 
 and whereas they constitute the light, they are as mirrors, in 
 which the Lord’s face is seen ; that by seeing the Lord’s face 
 is signified to turn to him, will be shown below; by the name 
 of the Lord being in their foreheads, is signified that the Lord 
 loves them and turns them to himself; by the name of the 
 Lord is signified the Lord himself, because it signifies every 
 quality of his whereby he is known, and according to which he 
 is worshipped, n. 81, 584; and by the forehead is signified love, 
 n. 347, 605 ; and by written in the forehead is signified the love 
 of the Lord in them, n. 729. From these considerations it may 
 appear, what is properly signified by these words. But the 
 reason why it signifies that they will turn themselves to the 
 Lord, and that the Lord will turn himself to them, is, because 
 312 
 
v. 3, 4.] 
 
 THE APOCALYPSE REVEALED. 
 
 939 
 
 the Lord looks at all in the forehead, who are conjoined with 
 him by love, and thus turns them to himself, wherefore the 
 angels in heaven turn their faces in no other direction than 
 towards the Lord as the sun, and, what is wonderful, they do 
 this in every turn of their bodies; hence comes the common 
 expression of having God always before our eyes ; it is the same 
 with the spirit of a man who lives in the world, and is conjoined 
 to the Lord by love: but concerning this turning of the face to 
 the Lord, more memorable things may be seen in the Angelic 
 Wisdom concerning the Divine Love and Divine Wisdom , n. 
 129—144; and in the work on Heaven and Hell , n. 17, 123, 
 143, 144, 151, 153, 255, 272. 
 
 939. That by seeing the face of the Lord is not meant to see 
 his face, but to know and acknowledge him, what he is as to 
 his divine attributes, which are several; and that they who are 
 conjoined with him by love, know him, and thus see his face, 
 may appear from the following passages: 44 To what purpose is 
 the multitude of your sacrifies unto me :—when ye come to see 
 Alq face of Jehovah” Isaiah i. 11, 12. 44 Seek ye my face, my 
 
 heart said unto thee, Thy face, Jehovah, will I seek,” Psalm 
 xxvii. 8. 44 Let us make a joyful noise to the Rock of our sal¬ 
 
 vation, let us come before his face with thanksgiving,” Psalm 
 xcv. 1, 2. “ My soul thirsteth for God, for the living God, 
 
 when shall I come and appear before the face of God :—for 1 
 shall yet praise him, for his face is salvation,” Psalm xlii. 2, 5. 
 44 My face shall not be seen empty,” Exod. xxiii. 15. 44 This 
 
 shall come to pass before the face of Jehovah ,” Zech. viii. 21, 
 22; Mai. i. 9. 44 Make thy face to shine upon thy servant,” 
 
 Psalm xxxi. 16. 44 Who will show us any good ? Lift up upon 
 us the light of thy face, 0 Jehovah ,” Psalm iv. 6. 44 They 
 
 shall walk in the light of thy face, 0 Jehovah ,” Psalm lxxxix. 
 15. 44 Cause thy face to shine upon us, O God, and we shall 
 
 be saved,” Psalm lxxx. 3, 7, 19. 44 God be merciful to us, and 
 bless us, and cause his face to shine upon us,” Psalm lxvii. 2. 
 44 Jehovah bless thee, and keep thee, Jehovah make his face to 
 shine upon thee and be gracicas unto thee, Jehovah lift up his 
 face upon thee, and give thee peace,” Numb. xvi. 24—26. 
 44 Thou shalt hide them in the secret of th y facef Psalm xxxi. 
 21. 44 Thou hast set our secret sins in the light of thy facef 
 
 Psalm xc. 8. Jehovah said unto Moses, 44 My face shall go 
 with thee,” and Moses said, 44 If th y face go not with me, carry 
 us not up hence,” Exod. xxxiii. 14, 15. The bread upon the 
 table in the tabernacle was called the bread of faces, Exod. xxv. 
 30 ; Numb. iv. 7. It is also frequently said, that Jehovah 
 hides and turns away his face ; as in these passages : 44 And for 
 all whose wickedness I have hid my face from this city,” Jerem. 
 xxxiii. 5 ; Ezek. vii. 22. 44 Your sins have hid his face from 
 
 you,” Isaiah lix. 2. 44 The face of Jehovah shall no more re- 
 313 
 
940 THE APOCALYPSE REVEALED. [Chap. Xxii. 
 
 gard them,” Lament, iv. 16. “ Jehovah will hide his face from 
 them, as they have behaved themselves ill in their doings,” 
 Mic. iii. 4. “ Thou didst hide thy face ,” Psalm xxx. 8 ; Psalm 
 xliv. 25 ; Psalm civ. 29. “ And I will forsake them, and 1 will 
 
 hide my face from them—and I will surely hide my face from 
 all the evils which they shall have wrought,” Deut. xxxi. 17,18; 
 besides other places, as Isaiah viii. 17 ; Ezek. xxxix. 23, 28, 29 ; 
 Psalm xiii. 1 ; Psalm xxii. 24; Psalm v. 8 ; Psalm lxix. 17 ; 
 Psalm lxxxviii. 14 ; Psalm cii. 2; Psalm cxliii. 7; Deut. xxxii. 
 20. In an opposite sense the face of Jehovah signifies anger 
 and aversion, because a bad man turns himself away from the 
 Lord, and when he turns himself away, it appears to him as if 
 it was the Lord who turned himself away and was angry, as is 
 evident from these places : “ I have set my face against this 
 city for evil,” Jeremiah xxi. 10 ; xliv. 11. “ And I will set my 
 face against that man, and I w T ill make him a sign and a pro¬ 
 verb,” Ezek. xiv. 8. “ And I will set my face against them, 
 and the fire shall devour them, and ye shall know that I am 
 Jehovah, when I set my face against them,” Ezek. xv. 7. “ Who¬ 
 soever eateth any blood, I will set 7ny face against that soul,” 
 Levit. xvii. 10. u They perish at the rebuke of thy facef Psalm 
 .xxx. 17. “ Behold, I send mine angel before you, bew T are of 
 
 his face, for he will not pardon your transgression,” Exod. xxiii. 
 20, 21. “ And let thine enemies be scattered ; and let them 
 
 that hate thee flee from before thy facef Numb. ix. 35. “ I 
 
 saw him that sat upon the throne, from whose face heaven and 
 earth fled away,” Apoc. xx. 11. That no one can see the Lord, 
 such as he is in himself, as was said above, is evident from 
 this: Jehovah said unto Moses, “Thou canst not see my face : 
 for there shall no man see me and live,” Exod. xxxiii. 18 — 23. 
 That nevertheless he was seen, and they lived, because it was by 
 an angel, appears from Gen. xxxii. 31; Judg. xiii. 21, 22; and 
 elsewhere. 
 
 940. And there shall be no night there; and they need no 
 lamp , neither light of the sun • for the Lord God giveth them 
 light , signifies that in the New Jerusalem there will not be any 
 falsity of faith, and that men there will not be in knowledges 
 concerning God from natural light which is from their own in¬ 
 telligence, and from glory originating in pride, but will be in 
 spiritual light from the Word from the Lord alone. There shall 
 be no night there, signifies the same as above, chap, xxi., where 
 these words occur: “ And the gates of it shall not be shut at all 
 by day, for there shall be no night there f verse 25; whereby is 
 signified that they are continually received into the New Jeru¬ 
 salem w r ho are in truths derived from the good of love from the 
 Lord, because there is no falsity of faith there, n. 922; by they 
 need no lamp, neither light of the sun, for the Lord God giveth 
 them light, the same is signified as above, chap, xxi., where are 
 314 . 
 
v. 4—6.] 
 
 THE APOCALYPSE REVEALED. 
 
 941, 942 
 
 these words: “ And the city had no need of the sun, neither of 
 the moon, to shine in it, for the glory of God did lighten it, 
 and the Lamb is the lamp thereof,” verse 23, which signifies 
 that the men of that church will not be in self-love and- in self- 
 derived intelligence, and thence only in natural light, but in 
 spiritual light derived from the divine truth of the Word from 
 the Lord alone, n. 919; but instead of the moon which occurs 
 there, the word lamp is here used, and instead of the sun, as 
 there mentioned, it is here said the light of the sun, and by the 
 moon as well as by a lamp is signified natural light from self- 
 derived intelligence, and by the light of the sun is signified 
 glory originating in pride. But what is meant by natural light 
 proceeding from glory originating in pride, shall briefly be 
 explained: there exists natural light from the glory which 
 originates in pride, and likewise which does not originate in 
 pride; light from glory originating in pride is in those who 
 are in self-love, and thence in all kinds of evils, which if 
 they do not perpetrate for fear of suffering in their reputa¬ 
 tion, and likewise condemn as being contrary to morality and 
 to the public good, still they do not consider them as sins; 
 these are in natural light from glory originating in pride, for 
 self-love in the will becomes pride in the understanding, and 
 this pride originating in that love can elevate the understanding 
 even into the light of heaven ; this is given to man, that he may 
 be man, and that he may be capable of being reformed. I have 
 seen and heard many consummate devils, who understood ar¬ 
 cana of angelic wisdom like the angels themselves, when they 
 heard and read them, but the instant they returned to their 
 love and consequent pride, they not only understood nothing 
 respecting them, but even saw tilings contrary from the light of 
 the confirmation of falsity in themselves ; but natural light 
 from glory which does not originate in pride, is in those who 
 are in the delight of uses proceeding from genuine love towards 
 their neighbour, the natural light of these is also rational light 
 within which there is spiritual light from the Lord; the glory in 
 them is from the brightness of the influent light from heaven 
 where all things are splendid and harmonious, for all uses in 
 heaven are resplendent; from these uses the pleasantness in the 
 ideas of the thought with such is perceived as glory ; it enters 
 through the will and its goods, into the understanding and its 
 truths, and in the latter becomes manifest. 
 
 941. And they shall reign for ever and ever , signifies that 
 they will be in the Lord’s kingdom, and in conjunction with 
 him to eternity, as appears from n. 284, 849, 855 where the 
 like expressions occur. 
 
 942. And he said unto 7ne , These words are faithful and 
 true , signifies that this they may know for certain, because the 
 
 315 
 
943 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xxii. 
 
 Lord himself testified and said it, as appears also from the 
 explanation in n. 886, where the same words occur. 
 
 943. And the Lord God of the holy prophets hath sent his 
 angel to show unto his servants the things which must shortly 
 come to pass, signifies that the Lord, from whom is the Word of 
 both covenants, has revealed through heaven unto those who 
 are in truths from him, the things which will certainly come to 
 pass. The Lord God of the holy prophets, signifies the Lord, 
 from whom is the Word of both covenants, for by the prophets 
 are signified they who teach truths from the Word, and, in an 
 abstract sense, the doctrine of the truth of the church, n. 8, 
 173 ; and in an extensive sense, the Word itself; and whereas 
 the Word is signified by the holy prophets, therefore by them 
 is signified the Word of both covenants; hath sent his angel to 
 show unto his servants the things which must shortly be done, 
 signifies that the Lord has revealed to those who are in truths 
 from him, the things which will certainly come to pass; by an 
 angel is here signified heaven, as above, n. 8, 66, 644, 647, 648, 
 910; by servants are signified they who are in truths from the 
 Lord, n. 3, 380, 937; by shortly is signified certainly, n. 4 ; 
 therefore, by the things which must shortly be done, is signified 
 which will certainly come to pass. The reason why by an 
 angel is here signified heaven, is, because the Lord spake with 
 John through heaven, and through heaven he also spake with the 
 prophets, and through heaven he sj3eaks with every one to whom 
 he does speak; and this by reason that the angelic heaven in 
 common is as one man, whose life and soul the Lord is, where¬ 
 fore all that the Lord speaks he speaks through heaven, just as 
 the soul and mind of man speak through his body ; that the 
 universal angelic heaven in one complex resembles one man, and 
 that this is from the Lord, may be seen above, n. 5, and in the 
 work on Heaven and Hell , n. 59—86 ; and in the Wisdom of 
 Angels concerning the Divine Providence , n. 64—69,162—164, 
 201—204; and in the Wisdom of Angels concerning the Divine 
 Love and Divine Wisdom , n. 11, 19, 133, 288. But I will ex¬ 
 plain this mystery: the Lord speaks through heaven, but still 
 the angels there do not speak, nor do they indeed know what 
 the Lord speaks, unless any of them, through whom the Lord 
 speaks openly from heaven, are with the man, as with John and 
 some of the prophets; for there is an influx of the Lord through 
 heaven, just as there is an influx of the soul through the body \ 
 the body indeed speaks and acts, and also feels something from 
 influx, but still the body does nothing from itself as of itself, 
 but is acted upon ; that such is the nature of speech, yea, of all 
 influx of the Lord through heaven into men, has been given me 
 to know from much experience. The angels of heaven, and 
 also the spirits under the heavens, know nothing of man, nc 
 316 
 
v. 6, 7.] 
 
 THE APOCALYPSE REVEALED. 
 
 944 
 
 more, indeed, than man knows of them, because the state of 
 spirits and angels is spiritual, and the state of men is natural, 
 which two states are consociated solely by correspondences, and 
 consociation by correspondences does indeed cause them to be 
 together in affections, but not in thoughts, wherefore one does 
 not know any thing of the other, that is, man does not know 
 any thing of the spirits with whom he is consociated as to 
 affections, nor do spirits know any thing of man, for that which 
 is not in the thought, but only in the affection, is not known, 
 because it does not appear or is not seen. The Lord alone 
 knows the thoughts of men. 
 
 944. Behold , I come quickly / blessed is he that observeth the 
 words of the prophecy of this book , signifies that the Lord will 
 certainly come, and give eternal life to those who keep and do 
 the truths or precepts of doctrine of this book now opened by 
 the Lord. Behold, I come quickly, signifies that the Lord will 
 certainly come ; by quickly is signified certainly, n. 4, 943 ; and 
 by coming is signified that he will come, not in person but in 
 the Word, in which he will appear to all who will be of his 
 New Church; that this constitutes his coming in the clouds of 
 heaven, may be seen, n. 24, 642, 820; blessed is he who observes 
 the words of this book, signifies that he will give life eternal 
 to those who keep and do the truths or precepts of doctrine 
 contained in this book now opened by the Lord ; by blessed is 
 signified he who receives life eternal, n. 639, 852; to observe, 
 signifies to keep and do the truths or precepts, words denote 
 truths and precepts; by the prophecy of this book is signified 
 the doctrine of this book now opened by the Lord; prophecy 
 means doctrine, n. 8, 133, 943. He who reflects, may see that 
 to observe the words of the prophecy of this book is not what is 
 meant, but that what is signified, is, to observe, that is, to keep 
 and to do the truths or precepts of doctrine, which are now 
 opened and explained in this book ; for in the Apocalypse, when 
 not explained, there are but few things that can be kept, for they 
 are prophecies heretofore not understood ; for example take the 
 following: the things cannot be kept which are recorded in chap. 
 
 vi. concerning the horses that went out of the book; in chap. 
 
 vii. concerning the twelve tribes ; in chap. viii. and ix. concern¬ 
 ing the seven angels that sounded their trumpets; in chap. x. 
 concerning the little book that was eaten up by John; in chap, 
 xi. concerning the two witnesses which were slain and rose 
 again; in chap. xii. concerning the woman and the dragon; in 
 chap. xiii. and xiv. concerning the two beasts; in chap. xv. and 
 xvi. concerning the seven angels that had the seven plagues; 
 in chap. xvii. and xviii. concerning the woman that sat upon 
 the scarlet beast, and Babylon; in chap. xix. concerning the 
 white horse and the great supper; in chap. xx. concerning the 
 last judgment; and in chap. xxi. concerning the New Jerusalem 
 
 317 
 
945 
 
 THE APOCALYPSE REVEALED. 
 
 [Cliap. xxii. 
 
 as a city: from which it is plain, that it is not meant that they 
 are blessed who observe those words of this prophecy, for they 
 are closed, but that they are blessed who observe, that is, keep 
 and do the truths or precepts of doctrine, which are contained 
 in them, and are now opened, which, that they are from the 
 Lord, may be seen in the preface. 
 
 945. And /, John , saw these things and heard them,. And 
 when I had heard and seen , I fell down to worship before the 
 feet of the angel who shoiced me these things , signifies that John 
 thought that the angel, who was sent to him by the Lord, to 
 keep him in a state of the spirit, was God who revealed these 
 things, when nevertheless it was not so, for the angel only 
 showed wdiat the Lord made manifest. That John thought that 
 the angel who was sent to him, was God himself, is evident, for 
 it is said, that he fell down to worship at his feet; but that this 
 was not the case, appears from the next verse, where the angel 
 says that he was his fellow-servant, worship God; that this 
 angel w T as sent to him by the Lord, appears from verse 16, 
 where are the following w T ords : “ I, Jesus, have sent mine angel 
 to testify unto you these things in the churches.” But the 
 arcanum involved in these words is this: an angel was sent by 
 the Lord to John, that he might be kept in a state of the spirit, 
 and to the end that in that state he might be shown the things 
 which he saw; for what John saw, he did not see with the eyes 
 of his body, but with the eyes of his spirit, as may appear from 
 the passages where he says he was in the spirit and in vision, 
 chap. i. 10 ; ix. 17 ; xvii. 3 ; xxi. 10 ; thus every w T here when he 
 says he saw; and no one can enter into that state, and be kept 
 in it, but by angels, who are closely adjoined to man, and who 
 communicate their spiritual state to the interiors of his mind, 
 for thus man is elevated into the light of heaven, and in that 
 light he sees the things which are in heaven, and not those 
 which are in the world; in a similar state at times were Ezekiel, 
 Zechariah, Daniel, and others of the prophets; but not when 
 they spake the Word, for then they were not in the spirit but 
 in the body, and heard the words which they wrote from Jeho¬ 
 vah himself, that is, from the Lord. These two states of the 
 prophets ought carefully to be distinguished; indeed, the pro¬ 
 phets themselves carefully distinguish them, for they sav every 
 where when they wrote the Word from Jehovah, that Jehovah 
 spake with them and to them, and very often, Jehovah spake, 
 Jehovah said ; but when they were in the other state, they say 
 that they were in the spirit or in vision, as may appear from 
 the following passages : Ezekiel says, “ The Spirit lifted me up, 
 and brought me in a vision hy the Spirit of God , into Chaldea 
 to them of the captivity. So the vision that I had seen went 
 up from me,” xi. 1, 24. He says, that the Spirit lifted him up, 
 and that he heard behind him an earthquake, and other things, 
 318 
 
v. 8, 9.] 
 
 THE APOCALYPSE REVEALED, 
 
 946 
 
 iii. 12, 14. Also that the Spirit lifted him uj: between heaven 
 and earth, and brought him in the visions of God to Jerusalem, 
 and he saw abominations, viii. 3, and following verses, where¬ 
 fore in like manner in a vision of God or in the spirit, he saw 
 four animals which were cherubs, i. and x. Also a new temple 
 and a new earth, and an angel measuring them, as described 
 chap. xl.—xlviii.; that he was then in visions of God , he de- * 
 dares in chap. xl. 2; and that the Spirit lifted him up, chap, 
 xliii. 5. It was the same with Zechariah, with whom there was 
 an angel, when he saw the man riding among the mj-rtle trees, 
 Zech. i. 8, and following. When he saw the four horns, and 
 then a man in whose hand was a measuring line, verse 16, and 
 following. When he saw the candlestick and the two olive 
 trees, iv. 1, and following. When he saw the flying volume 
 and the ephah, v. 1, 6, and when he saw the four chariots going 
 out.from between two mountains, and horses, vi. 1, and follow¬ 
 ing. In a similar state was Daniel when he saw four beasts 
 rising out of the sea, Dan. vii. 1, and following verses, and 
 when he saw the battle of the ram and the he-goat, viii. 1, and 
 following verses; that he saw these things in visions, we read 
 in chap. vii. 1 , 2, 7, 13; viii. 2; x. 1 , 7, 8; and that the angel 
 Gabriel was seen by him in a vision, and talked with him, ix. 
 21. It was the same with John when he saw the things which 
 he has described, as when he saw the Son of Man in the midst 
 of the seven candlesticks ; the tabernacle, temple, ark, and altar 
 in heaven ; the dragon and his combat with Michael, the beasts, 
 and the woman sitting on the scarlet beast; the new heaven 
 and the new earth, and the holy Jerusalem with its wall, gates, 
 foundations, &c. These things were revealed from the Lord, 
 but shown him by the angel. 
 
 946. Then saith he unto me, See thou do it not / for lam thy 
 fellow-sew ant, and of thy brethren the prophets, and of them 
 that observe the words of this booh: worship God, signifies that 
 the angels of heaven are not to be worshipped and invoked, be¬ 
 cause nothing divine belongs to them, but that they are associ¬ 
 ated with men as brethren with brethren, with such as are in the 
 doctrine of the New Jerusalem, and do its commandments, and 
 that the Lord alone is to be worshipped in consociation with 
 them. By what the angel here says to John, nearly the same 
 is signified as by what he said to him above, chap, xix., where it 
 is written: “ And I fell at the angel’s feet to worship him. And 
 he said unto me, See thou do it not; I am thy fellow-servant, 
 and of thy brethren that have the testimony of Jesus: worship 
 Godf verse 10; that the like is signified by these words may 
 be seen above, n. 818, with this difference, that it is now said, 
 the fellow-servant of thy brethren the prophets, and of them 
 which keep the sayings of this book ; and by brethren tho 
 prophets are signified they who are in the doctrine of the New 
 319 
 
947 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xxii. 
 
 Jerusalem, and by them which keep the sayings of this book, 
 are signified they who keep and do the precepts of that doc¬ 
 trine, which are now manifested by the Lord, see above, n. 944. 
 
 947. And he saith unto me, Seal not the words of the pro¬ 
 phecy of this hook , for the time is at hand , signifies that the 
 Apocalypse must not be shut, but opened, and that this is ab¬ 
 solutely necessary at the end of the church that some may be 
 saved. Bv seal not the sayings of this prophecy, is signified 
 that the Apocalypse must not be shut, but that it is to be 
 opened, as will be seen presently ; for the time is at hand, sig¬ 
 nifies that this is absolutely necessary that some may be saved ; 
 by time is signified state, n. 476, 562, here the state of the 
 church, which is such as to render this necessary; by at hand, 
 or near, is signified necessary, because by near is not meant 
 nearness or propinquity of time, but propinquity of state, and 
 propinquity of state is necessity ; that propinquity of time is 
 not meant, is evident, because the Apocalypse was written in 
 the beginning of the first century {sceculiprimi) ; and the Lord’s 
 advent, when the last judgment takes place, and there is a new 
 church, which things are here meant by “ the time is at hand,” 
 and also by “ the*things which must be shortly done,” verse 6, 
 and by “ I come quickly,” verses 7, 20, have but recently 
 appeared and taken place, and this after the lapse of seventeen 
 centuries; the same is also said in chap, i., that these things 
 “ must shortly come to pass,” verse 1, and that “ the time is at 
 hand,” verse 3 ; concerning which see above, n. 4, 9, where the 
 like things are understood. That nearness or propinquity of 
 time is not meant, but propinquity of state, shall be illustrated. 
 The Word in the purely spiritual sense does not derive any thing 
 from the idea of time nor from the idea of space, seeing that 
 times and spaces in heaven do indeed appear like times and 
 spaces in the world, but yet they do not really exist there, 
 wherefore the angels cannot otherwise measure times and spaces, 
 which there are appearances, than by states, according to their 
 progressions and changes: from which it may appear that in 
 the purely spiritual sense by quickly and near at hand, is not 
 meant quickly and near as to time, but quickly and near as to 
 state; this may indeed appear as if it were not so, the reason 
 is, because with men, in every idea of their inferior thought, 
 which is merely natural, there is something derived from time 
 and space, but it is otherwise in the ideas of superior thought, 
 in which men are when they revolve natural, civil, moral, and 
 spiritual things in interior rational light, for then spiritual light, 
 which is abstracted from time and space, flows-in and illumi¬ 
 nates ; you may experience this and thus receive confirmation, 
 if you will, by only attending to your thoughts; when you will 
 also be convinced that thought is superior and inferior, inas¬ 
 much as simple thought cannot see itself, except from thought of 
 320 
 
V. 11 , 12 .] 
 
 THE APOCALYPSE REVEALED. 
 
 943 
 
 a superior kind ; and if man did not enjoy superior and inferior 
 thought, he would not be a man but a brute. The reason why 
 by seal not the sayings of this prophecy, is signified that the 
 Apocalypse must not be shut, but opened, is, because by sealing 
 is signified to shut, and therefore by not sealing is signified 
 to open, and by the time is at hand, is signified that there is a 
 necessity for it; for the Apocalypse is a sealed book or shut, so 
 long as it is not explained; and as is shown above, n. 944, by 
 the sayings of this prophecy, are meant the truths and precepts 
 of doctrine in this book opened by the Lord. That this is 
 necessary at the end of the church that some may be saved, 
 may be seen above, n. 9. From these considerations it may 
 appear, that by seal not the sayings of this prophecy, for the 
 time is at hand, is signified that the Apocalypse must not be 
 shut, but that it is to be opened, and that there is a necessity 
 for this at the end of the church, that some may be saved. 
 
 948. lie that is unjust, let him be unjust still, and he that is 
 filthy, let him be filthy still / and he that is righteous, let him be 
 righteous still, and he that is holy, let him be holy still, signifies 
 the state of all in particular after death, and before judgment, 
 and in general before the last judgment, that from those whc 
 are in evils goods will be taken away, and from those who are 
 in falses, truths will be taken away ; and, on the other hand, 
 that from those who are in goods, evils will be taken away, and 
 from those who are in truths, falses will be taken away. By 
 the unjust is signified he who is in evils, and by the righteous 
 he who is in goods, n. 668 ; by the filthy or unclean is signified 
 he who is in falses, n. 702, 708, 924, and by the holy is signified 
 he who is in truths, n. 173, 586, 666, 852 ; hence it follows that 
 by let the unjust be unjust still, is signified that he who is in 
 evils will be still more in evils, and that by let the filthy be 
 filthy still, is signified that he who is in falses will be still more 
 in falses; and, on the other hand, that by let the righteous be 
 righteous still, is signified that he who is in goods will be still 
 more in goods, and that by let the holy be holy still, is signified 
 that he who is in truths will be still more in truths: but the 
 reason why it signifies that from those who are in evils goods 
 will be taken away, and from those who are in falses, truths 
 will be taken away, and that, on the contrary, from those who 
 are in goods, evils will be taken away, and from those who are 
 in truths, falses will be taken away, is, because in proportion as 
 goods are taken away from any one who is in evils, so much the 
 more is he in evils, and in proportion as truths are taken away 
 from any one who is in falses, so much the more he is in falses, 
 and, on the other hand, in proportion as evils are taken away 
 from any one who is in goods, so much the more is he in goods, 
 and in proportion as falses are taken away from any one who is 
 in truths, so much the more is he in truths: either the one or 
 321 vol. ii. —v 
 
949 THE APOCALYPSE REVEALED. [Chap. XXii, 
 
 the other happens to every one after death, for thus the wicked 
 are prepared for hell and the good for heaven ; for a wicked 
 man cannot carry with him goods and truths to hell, neither 
 can a good man carry with him evils and falses to heaven, for 
 this would be to confound heaven and hell together. But it 
 should be carefully observed that they are meant who are inte¬ 
 riorly wicked, and interiorly good ; for they who are interiorly 
 wicked may be exteriorly good, for they can act and speak like 
 the good, as hypocrites do ; and they who are interiorly good 
 may sometimes be exteriorly wicked, for they may exteriorly do 
 evils, and speak falses, but yet they may repent, and desire to 
 be informed of truths; this agrees with what the Lord said: 
 
 “ For whosoever hath, to him shall be given, and he shall have 
 more abundance; but whosoever hath not , from him shall be 
 taken away even that he hath” Matt. xiii. 12; xxv. 29; Mark 
 iv. 25 ; Luke viii. 18 ; xix. 26. Thus it happens with all after 
 death before judgment is fully executed over them ; it also came 
 to pass in common with those, who either perished or were saved 
 at the day of the last judgment, for before this happened, the 
 last judgment could not be executed, by reason that so long as 
 the wicked retained goods and truths, they were in conjunction 
 with the angels of the ultimate heaven as to externals, and never¬ 
 theless they were to be separated; and this is what was foretold 
 by the Lord, Matt. xiii. 24—30, 38—40, which may be seen ex¬ 
 plained above, n. 324,329, 343, 346, 398. From these consider¬ 
 ations it may be seen what is signified in the spiritual sense by 
 he that is unjust let him be unjust still, and by he that is filthy 
 let him be filthy still, and by he that is righteous let him be ' 
 righteous still, and by he that is holy let him be holy still. The 
 following passage in Daniel has a like signification : “ Go thy 
 way, Daniel; for the words are closed up and sealed to the time 
 of the end. Many shall be purified and made white, and tried; 
 but the wicked shall do wickedly ; and none of the wicked shall 
 understand; but the wise shall understand,” xii. 9, 10. 
 
 949. And, behold, I come quickly ; and my reward is with 
 me, to give unto every one according as his work shall be, signi¬ 
 fies that the Lord will certainlv come, and that he himself is 
 heaven and the felicity of eternal life to every one according to 
 faith in him, and a life according to his commandments. Be¬ 
 hold, I come quickly, signifies that he will certainly come, that 
 is, to execute judgment, and to build up a new heaven and a new 
 church; that quickly means certainly, may be seen, n. 4, 943, 
 944, 947; my reward is with me, signifies that the Lord himself 
 is heaven and the felicity of eternal life ; that reward is heaven 
 and eternal felicity, may be seen, n. 526 ; that it is the Lord 
 himself, will be seen below. rendering unto every one according 
 to his work, signifies according to his conjunction with the Lord 
 by faith in him and by a life according to his commandments 
 322 
 
V . 11, 12.] THE APOCALYPSE REVEALED. 919 
 
 the reason why this is signified, is, because by good works are 
 signified charity and faith in internals, and, at the same time, 
 their effects in externals ; and as charity and faith exist from 
 the Lord, and according to conjunction with him, it is evident 
 that these are signified ; thus also this coheres with what went 
 before ; that good works are charity and faith in internals, and 
 the effects thereof in externals, at the same time, may be seen 
 above, n. 611, 868, 871. That charity and faith are not from 
 man, but from the Lord, is well known ; and since they are 
 from the Lord they are according to conjunction with him, and 
 conjunction with him is effected by faith in him and by a life 
 according to his commandments ; by faith in him is meant con¬ 
 fidence that he will save, and this confidence is enjoyed by those 
 who immediately approach him, and shun evils as sins ; with 
 others it does not exist. It was said that my reward is with me, 
 signifies that he himself is heaven and the felicity of eternal 
 life, for reward is intrinsic beatitude, which is called peace, and 
 consequently external joy also ; these are solely from the Lord, 
 and the things which are from the Lord, not only are from him, 
 but also are himself, for the Lord cannot send forth any thing 
 from himself except it be himself, for he is omnipresent with 
 every man according to conjunction, and conjunction is accord¬ 
 ing to reception, and reception is according to love and wisdom, 
 or if you will, according to charity and faith, and charity and 
 faith are according to life, and life is according to the abhorrence 
 of what is evil and false, and the abhorrence of what is evil and 
 false is according to the knowledge "of what is evil and false, and 
 in such case according as man performs repentance, and at the 
 same time looks up to the Lord. That reward not only is from 
 the Lord, but also is the Lord, appears from those passages in 
 the Word, where it is said that they who are in conjunction 
 with him are in him and he in them, as may be seen in John, 
 chap. xiv. 20—24; xv. 4, 5, and following verses ; xvii. 19, 21, 
 22, 26, and in other places, see above, n. 883 ; and also where 
 it is said that the Holy Spirit is in them; and the Holy Spirit 
 is the Lord, for it is his divine presence; and also when God is 
 implored to dwell in them, to teach and guide them, the tongue 
 to speak and the body to do that which is good; besides other 
 things of a like nature : for the Lord is love itself and wisdom 
 itself, these two principles not being in place, but where they 
 are received, and according to the quality of the reception. But 
 this arcanum cannot be understood, but by those who are in 
 wisdom from the reception of light from heaven from the Lord ; 
 for the use of these are the things which are written in the two 
 w T orks, one on the Divine Providence , and the other on the Di¬ 
 vine Love and Divine Wisdom , in which it is shown, that the 
 Lord himself is in men according to reception, and not any thing 
 divine separated from him ; the angels are in this idea, when 
 323 
 
950, 951 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. XXII 
 
 they are in the idea of the divine omnipresence, and I make no 
 doubt but that some Christians are in the same idea also. 
 
 950. I am the Alpha and the Omega , the Beginning and the 
 Bad, the First and the Last , signifies because the Lord is the 
 God of heaven and earth, and by him all things in the heavens 
 and in the earths were made, and are governed by his divine 
 providence, and happen according to it. That this and more 
 is signified by these words, may be seen above, n. 888. 
 
 951. Blessed are they that do his commandments , that they 
 may have right to the tree of life , and may enter in through the 
 gates into the city , signifies that they enjoy eternal felicity who 
 live according to the Lord’s commandments, to the end that 
 they may be in the Lord and the Lord in them by love, and in 
 his New Church by knowledges concerning him. By blessed 
 are signified they who enjoy the felicity of eternal life, n. 639, 
 852, 914; by doing his commandments, is signified to live ac¬ 
 cording to the Lord’s precepts ; that they may have right to the 
 tree of life, signifies to the end that they may be in the Lord 
 and the Lord in them by love, that is, for the Lord’s sake, as 
 will be shown presently ; by entering through the gates into the 
 city, is signified that they may be in the Lord’s New Church 
 by knowledges concerning him ; by the gates of the wall of the 
 New Jerusalem are signified the knowledges of good and truth 
 from the Word, n. 899, 900, 922 ; and because each gate was 
 one pearl, principally by gates are signified knowledges con¬ 
 cerning the Lord, n. 916, and by the city, or Jerusalem, is 
 signified the New Church with its doctrine, n. 879, 880. That 
 by their having right to the tree of life, is signified to the end 
 that they may be in the Lord, and the Lord in them, or for 
 the Lord’s sake, is owing to the signification of the tree of life 
 as denoting the Lord as to the divine love, n. 89, 933 ; and by 
 the right to that tree is signified power or right from the Lord, 
 because they are in the Lord and the Lord in them ; the same 
 is signified here as by reigning with the Lord, n. 284, 849 ; that 
 they who are in the Lord and the Lord in them are in all power, 
 insomuch that whatsoever they will, they can do, the Lord 
 himself says in John: “ He that abideth in me and I in him, 
 the same bringeth forth much fruit; for without me ye can do 
 nothing: if ye abide in me, and my words abide in you, ye 
 shall ask what ye will , and it shall be done unto youf xv. 5, 7; 
 in like manner concerning power, Matt. vii. 7; Mark xi. 24; 
 Luke xi. 9, 10; yea, in Matthew, Jesus said, “If ye have 
 faith, ye shall say to this mountain, Be thou removed, and be 
 thou cast into the sea; it shall be done. And all things whatso¬ 
 ever ye shall ask in prayer believing, ye shall receive ,” xxi. 21, 
 22 ; by these words is described the power of those who are in 
 the Lord, these do not will any thing, and so do not ask any 
 thing, but from the Lord, and whatsoever they will and ask of 
 
 324 
 
t. 13—16.] 
 
 THE APOCALYPSE REVEALED. 
 
 952, 953 
 
 the Lord, the same is done, for the Lord says, without me ye 
 can do nothing, abide in me and I in you ; such power have the 
 angels in heaven, that if they only will a thing, they obtain it; 
 but yet they do not will any thing but what has relation to use, 
 and this they will as if from themselves, but still from the Lord. 
 
 952. M)r without are dogs , and sorcerers , and whoremongers , 
 and murderers , and idolaters , and whosoever loveth and maketn 
 a lie , signifies that no one will be received into the New Jeru¬ 
 salem, who makes no account of the commandments of the 
 decalogue, and does not shun any evils there enumerated as 
 sins, and therefore lives in them. This is, in general, what is 
 signified by all the particulars in the above passage, because the 
 commandments of the decalogue are what are there understood, 
 as may be seen above from the explanation at n. 892, where 
 similar words occur, except that here dogs are also named, 
 by which are signified they who are in concupiscences, which 
 are also treated of in the ninth and tenth commandments of the 
 decalogue. By dogs in general are signified they who are in all 
 kinds of concupiscences, and indulge them, particularly they 
 who are in pleasures merely corporeal, especially in the plea¬ 
 sures of eating and drinking, in which alone they take delight; 
 for which reason dogs, in the spiritual world, appear from those 
 who have indulged their appetite and palate, and are there 
 called corporeal appetites ; such, inasmuch as they are of gross 
 minds, make no account of the things which relate to the 
 church, therefore it is said that they shall stand without, that 
 is, shall not be received into the Lord’s New Church. Dogs 
 have a similar signification in the following passages in the 
 Word: “Ilis watchmen are blind;—they are all dumb dogs; 
 sleeping, lying down, loving to slumber, vea, they are greedy 
 dogs which can never have enough,” Isaiali lvi. 10,11. u They 
 make a noise like a dog and go round about the city. Let them 
 wander up and down for meat and grudge if they be not satis¬ 
 fied,” Psalm lix. 7, 15: by dogs are meant the vilest men, Job 
 xxx. i.; 1 Sam. xxiv. 14; 2 Sam. ix. 8; 2 Kings viii. 13; and 
 also the unclean ; therefore it is said in Moses, “Thou slialt not 
 bring the hire of a whore, or the price of a dog , into the house 
 of Jehovah thy God for any vow : for even both these are an 
 abomination unto Jehovah thy God,” Deut. xxiii. 18. 
 
 953. 7, Jesus , have sent mine angel to testify unto you these 
 things in the churches , signifies a testification from the Lord be¬ 
 fore the whole Christian world, that it is true that the Lord 
 alone made manifest the things which are described in this 
 book, as also the things which are now laid open. The reason 
 why the Lord here names himself Jesus, is, that all in the 
 Christian world may know that the Lord himself, who was in 
 the world, manifested the things which are described in this 
 book, as also the things which are now laid open ; by sending 
 
 325 
 
THE APOCALYPSE EEYEALED. 
 
 .954, 955 
 
 [Chap. xxii. 
 
 an angel to testify, is signified testification from the Lord that 
 it is true; an angel, indeed, did testify this, yet not from him¬ 
 self, but from the Lord, which appears clearly in verse 20, from 
 these words, “ He who testifieth these things saith, Surely, I 
 come quickly the reason why it means a testification that it is 
 true, is because to testify is said of the truth, since truth testi¬ 
 fies of itself, and the Lord is the truth, n. 6, 16, 490 ; to testify 
 not only signifies testification that it is true, that the Lord 
 manifested to John the things which are described in this book, 
 but also that he has now manifested what all and singular the 
 things therein signify; this is especially meant by testifying, 
 fyr it is said that he testifies these things in the churches, that 
 is, that the things are true which are contained in what was 
 seen and described by John, for to testify is said of the truth, 
 as before observed : by “ unto you these things in the churches,” 
 is signified before the whole Christian world, for there the 
 churches are, which are here meant. 
 
 954. I am the root and offspring of David , the bright and 
 morning star , signifies that it is the Lord himself who was born 
 in the world, and was then the light, and who will come with 
 new light, which will spring up before his Hew Church, which 
 is the holy Jerusalem. I am the root and offspring of David, 
 signifies that he is the very Lord himself who was born in the 
 world, thus the Lord in his Divine Humanity ; by virtue of this 
 he is called the root and offspring of David, and also the branch 
 of David, Jerem. xxiii., xxxiii. 15, also the rod out of the stem 
 of Jesse, and the branch from his roots, Isaiah xi. 1, 2; the 
 bright and morning star, signifies that then there was light, 
 and that he will come with new light, which will rise up before 
 his Hew Church, which is the holy Jerusalem ; he is called the 
 bright star from the light with which he came into the world, 
 wherefore he is likewise called a star, and also light / a star in 
 Humb. xxiv. 17, and light in John i. 4—12 ; iii. 19, 21; ix. 5 ; 
 xii. 35, 36, 46 ; Matt. iv. 16 ; Luke ii. 30—32 ; Isaiah ix. 1, 2 ; 
 xlix. 6 ; and he is called the morning star from the light which 
 will rise upon the Hew Church, which is the Hew Jerusalem, 
 from him ; for by a star is signified light from him, which in its 
 essence is wisdom and intelligence, and by the morning is sig¬ 
 nified his advent, and then a Hew Church, as may be seen 
 above, n. 151. 
 
 955. And the spirit and the bride say , Come , signifies that 
 heaven and the church desire the Lord’s coming. By the spirit 
 is signified heaven, by the bride the church, and by saying, 
 Come, is signified to desire the Lord’s coming; that the Hew 
 Church, which is the holy Jerusalem, is meant by the bride, is 
 evident from chap. xxi. 2, 9, 10, see n. 881, 895; and that by 
 the spirit is meant heaven, is, because the angelic spirits are to 
 be understood, of which the new heaven is to be formed, con 
 
 326 
 
V. 16, 17.] 
 
 THE AP0CALYP8E HE'S BALED. 
 
 m 
 
 ••ruing whom above, chap. xiv. 1—7; xix. 1—9; xx. 4, 5. 
 By the church, which is here called the bride, is uot meant the 
 church consisting of those who are in falses of faith, but the 
 church consisting of those who are in truths of faith, for these 
 are desirous of light, consequently of the Lord’s coming, as 
 above, n. 954. 
 
 956. And let him that heareth say , Come. And let him 
 that is athirst come , and whosoever will let him take of the water 
 of life freely, signifies that he who knows any thing of the Lord’s 
 coming, and of the new heaven and New Church, consequently 
 of the Lord’s kingdom, should pray that it may come, and that 
 he who desires truths, should pray that the Lord would come 
 with light, and that he who loves truths, will then receive them 
 from the Lord without any labour of his own. By let him that 
 heareth say, Come, is signified, he who hears and thence knows 
 any thing of the Lord’s coming, and of the new heaven and New 
 Church, thus of the Lord’s kingdom, let him pray that it may 
 come; by let him that is athirst come, is signified, he who 
 desires the Lord’s kingdom, and, at the same time, truths, let 
 him pray that the Lord may come in light; by whosoever will 
 let him take of the water of life freely, is signified that he who 
 from love is willing to learn truths and appropriate them to 
 himself, will receive them from the Lord without any labour of 
 his own; by willing is signified to love, because that which a 
 man wills from his heart he loves, and that which he loves the 
 same he wills from his heart; by the water of life is signified 
 divine truths through the Word from the Lord, n. 932, and by 
 freely is signified without labour on his part. The words in 
 this verse have the same signification as the following in the 
 Lord’s Prayer: “ Thy kingdom come, thy will be done as in 
 heaven so upon the earth,” n. 839; the Lord’s kingdom is the 
 church which makes one with heaven ; wherefore it is now said, 
 let him that heareth say, Come, and let him that is athirst 
 come. That to thirst signifies to desire truths, appears from 
 the following passages: “ For I will pour water upon him that 
 is thirsty , I will pour my spirit upon thy seed,” Isaiah xliv. 3. 
 “Ho, every one that thirsteth , come ye to the waters, come buy 
 wine and milk without money and without price,” Isaiah lv. 1. 
 “ Jesus stood and cried, saying, If any man thirst , let him 
 come unto me and drink. He that believeth on me,—out of his 
 belly shall flow rivers of living water,” John vii. 37, 38. “ My 
 
 soul thirsteth for the living God,” Psalm xlii. 3. “ O God, 
 
 thou art my God ; my soul thirsteth for thee in a dry and 
 thirsty land, where no water is,” lxiii. 2. “ Blessed are they 
 
 who thirst after righteousness,” Matt. v. 6. “ Unto him that 
 
 is athirst I will give of the water of life freely,” Apoc. xxi. 6, 
 by which is signified that to those who desire truths for the 
 sake of any spiritual use, the Lord will give from himself, 
 327 
 
957 THE APOCALYPSE REVEALED. [Chap. XXli. 
 
 through the Word, all things which are conducive to that use. 
 That by thirst and thirsting is also signified to perish for want 
 of truth, is evident from these passages: “ Therefore my people 
 are gone into captivity, because they have no knowledge, and 
 their multitude is dried up with thirst ,” Isaiah v. 13. “ For 
 
 the vile person will speak villany, and his heart will work ini¬ 
 quity, to make empty the soul of the hungry, and he will cause 
 the drink of the thirsty to fail,” Isaiah xxxii. 6. “ When the 
 
 poor and needy seek water, and there is none, and their tongue 
 faileth for thirst , I, Jehovah, will hear them,” Isaiah xli. 17. 
 “ Plead with your mother,—lest I strip her naked,—and slay 
 her with thirst ,” Hosea ii. 2, 3. Mother here signifies the 
 church. “ Behold, the days come, saitli Jehovali God, that I 
 will send a famine in the land, not a famine of bread, nor a 
 thirst for water, but for hearing the words of Jehovah. In that 
 day shall the fair virgins and young men faint for thirst ,” Amos 
 viii. 11, 13. But to have no want of truth is signified by not 
 thirsting, in these passages : Jesus said, “ Whosoever drinketh 
 of the water that I shall give him, shall never thirst ,” John iv. 
 13—15. Jesus said, “ He that believeth on me shall never 
 thirst ,” John vi. 35. “ Jehovah hath redeemed his servant 
 
 Jacob; and they thirsted not, when he caused the waters to 
 flow out of the rock for them,” Isaiah xlviii. 20, 21. 
 
 957. For I testif y unto every one that heareth the words of 
 the prophecy of this booh , If any one shall add unto these things, 
 God shall add unto him the plagues that are written in this booh , 
 signifies that they who read and know the truths of doctrine 
 in this book, now opened by the Lord, and yet acknowledge 
 any other God than the Lord, and any other faith than a faith 
 in him, by adding any thing whereby they may destroy these 
 two things, cannot do otherwise than perish from the falses and 
 evils, which are signified by the plagues described in this book. 
 To hear the words of the prophecy of this book, signifies to 
 read and know the truths of doctrine in this book now opened 
 by the Lord, see above, n. 944; by adding to them, is signified 
 to add any thing whereby they may destroy those truths, as 
 will be seen presently ; by the plagues written in this book, are 
 signified the falses and evils which are denoted by the plagues 
 written in this book, as mentioned in chap. xv. and xvi. ; that 
 plagues signify the falses and evils which befall those who wor¬ 
 ship the dragon’s beast and false prophet, maybe seen, n. 456, 
 657, 673, 676, 677, 683, 690, 691, 699, 708, 718; the dra¬ 
 gon’s beast and false prophet are they who make faith alone 
 without the works of the law sufficient for salvation. There 
 are two things in this prophetic book, to which all its contents re¬ 
 fer ; the first is, that no other God is to be acknowledged but the 
 Lord, and the other, that no other faith is to be acknowledged 
 but faith in the Lord; he who knows these, and yet adds any 
 328 
 
v. 17—19.] 
 
 THE APOCALYPSE REVEALED. 
 
 958 
 
 tiling with intent to destroy them, cannot be otherwise than in 
 falses and evils, and perish by them, because from no other 
 God but the Lord, and by no other faith but faith in the Lord, 
 is given the good which is of love, and the truth which is of 
 faith, and thence the felicity of eternal life, as the Lord himself 
 teaches in many places in the evangelists, see above, n. 553. 
 That this is what is signified, and not that God will add the 
 plagues described in chap. xv. and xvi. upon him who adds any 
 thing to the words of the prophecy of this book, any one may 
 see from his own judgment; for this an innocent person might 
 do, and many might likewise do it with a good intent, and also 
 from being ignorant of what is signified; for the Apocalypse 
 has been hitherto like a closed or mystic book, wherefore any 
 one may see, that the meaning is, that nothing is to be added 
 or taken away, which destroys the truths of doctrine in this 
 book now opened, by the Lord, which truths refer to those two 
 points; for which reason, also, these words follow in a series 
 after: “ I, Jesus, have sent mine angel to testify unto you these 
 things in the churches. I am the root and offspring of David, 
 and the bright and morning star. And the spirit and the bride 
 say, Come, and let him that hearetli say, Come. And let him 
 that is athirst come : and whosoever will let him take the water 
 of life freely,” verses 16,17 ; by which is signified, that the Lord 
 will come in his Divine Humanity, and give eternal life to those 
 who acknowledge him, wherefore these words follow likewise 
 in a series: “ He which testifieth these things, saith, Surely, I 
 come quickly. Amen. Even so come, Lord Jesus,” verse 20, 
 from which it is plain that nothing else is meant. To add is 
 also a prophetic word signifying to destroy, as in Psalm cxx. 2, 
 and in other places. From these considerations the signification 
 of this and the following verse may now be seen. 
 
 958. And if any one shall take away from the words of the 
 book of this prophecy, God shall take away his part out of the 
 book of life , and out of the holy city , and the things which are 
 written in this book , signifies that they who read and know the 
 truths of doctrine in this book, now opened by the Lord, and 
 yet acknowledge any other God than the Lord, and any other 
 faith than a faith in him, by taking away any thing whereby 
 they may destroy these two things, cannot acquire any wisdom, 
 nor appropriate to themselves any thing from the Word, nor be 
 received into the Hew Jerusalem, nor have their portion with 
 those who are in the Lord’s kingdom. These words signify the 
 same as the foregoing, only that here it is said of those who 
 take away, and there of those who add, consequently of those 
 who either by adding or taking away, destroy those two truths. 
 To take away their part out of the book of life, signifies that 
 they cannot acquire any wisdom from the Word, nor appropri¬ 
 ate any thing out of it to themselves. The book of life is the 
 329 
 
959, 960 THE APOCALYPSE REVEALED. [Chap. Xxil. 
 
 "Word, and also the Lord as to the Word, n. 256, 469, 874, 925: 
 the reason is, because the Lord is the Word, for the Word treats 
 of him alone, as is fully shown in the Two Doctrines of the 
 New Jerusalem , one concerning the Lord , and the other con¬ 
 cerning the Sacred Scripture / wherefore they who do not im¬ 
 mediately approach the Lord cannot see any truth from the 
 Word. To take away their part out of the holy city, signifies 
 out of the New Church, which is the holy Jerusalem; for no 
 one is received into it who does not approach the Lord alone. 
 To take away their part out of the things which are written in 
 the book, signifies not to have their lot with those who are in 
 the Lord’s kingdom, for all the things which are written in this 
 book respect the new heaven and the New Church, which con¬ 
 stitute the Lord’s kingdom as the end and object, and the end 
 is that to which all the things which are written in the book 
 have reference. 
 
 959. That it may be known that by these words is not 
 meant the taking away from the words of this book as it is 
 written in the literal sense, but the taking away from the truths 
 of doctrine which are contained in its spiritual sense, I will ex- 
 
 E lain whence this is : the Word, which w T as dictated from the 
 iord, passed through the heavens of his celestial kingdom, and 
 the heavens of his spiritual kingdom, and thus came to man 
 by whom it was written; wherefore the Word in its first origin 
 is purely divine: this Word, as it passed through the heavens 
 of the Lord’s celestial kingdom, was divine celestial, and as it 
 passed through the heavens of the Lord’s spiritual kingdom, 
 was divine spiritual, and when it came to man, it became divine 
 natural; hence it is that the natural sense of the Word contains 
 in itself the spiritual sense, and this the celestial sense, and both 
 a sense purely divine, which is not discernible by any man nor 
 indeed by any angel. These remarks are introduced that it 
 may be seen, that by not adding nor taking away any thing 
 from what is written in the Apocalypse, is meant in heaven, 
 that not any thing is to be added or taken away from the truths 
 of doctrine concerning the Lord and concerning faith in him: 
 for it is from this sense, and what relates to a life according to 
 his commandments, that the literal sense is derived, as has been 
 observed. 
 
 960. He that testifieth these things saith , Surely , I come 
 quickly. Amen. Even so come , Lord Jesus , signifies the Lord, 
 who revealed the Apocalypse, and has now opened it, testify¬ 
 ing these glad tidings, that he comes in his Divine Humanity, 
 which he took upon him in the world and glorified, as a bride¬ 
 groom and husband, and that the church desires him as a bride 
 and wife. The Lord said above, “ I, Jesus, have sent mine 
 angel to testify unto you these things in the churches,” verso 
 16 of this chapter, which, that it signifies a testification by 
 330 
 
V. 19, 20/J 
 
 THE APOCALYPSE REVEALED. 
 
 961 
 
 the Lord before the whole Christian world, that it is true that 
 the Lord alone manifested the things which are written in this 
 book, and which are now laid open, may be seen above, n. 953 ; 
 lrom which it is plain, that by he who testifieth these things, is 
 meant the Lord, who revealed the Apocalypse and has now laid 
 it open, testifying; the reason why it means testifying this gos¬ 
 pel or these glad tidings, is, because he here declares his ad¬ 
 vent, his kingdom, and his spiritual marriage with the church, 
 for he says, “ Surely, I come quickly. Amen. Even so come / 
 Lord Jesusand by the gospel, or glad tidings, is signified 
 the Lord’s coming to his kingdom, see n. 478, 553, 625, 664; 
 the reason why he here comes to a spiritual marriage with the 
 church, is, because this New Church is called the bride and 
 wife, and the Lord the bridegroom and husband, above, chap, 
 xix. 7—9 ; xx. 2, 9, 10; xxi. 17; and here at the end of the 
 book, the Lord speaks and the church speaks as bridegroom 
 and bride; the Lord says, “ Surely, I come quickly, Amen;” 
 and the church says, “ Even so come, Lord Jesus,” which are 
 words of desponsation or betrothing unto the spiritual marriage. 
 That the Lord will come in his Divine Humanity which he took 
 upon him and glorified in the world, is plain from this circum¬ 
 stance, that he names himself “ Jesus,” and says that he is 
 “ the root and offspring of David,” verse 16, and from the 
 church here saying, “ Come, Lord Jesus,” see above, n. 953, 
 954. 
 
 961. To the above I will add two Memorable Relations. 
 First this: Awaking on a time out of sleep, I fell into a pro¬ 
 found meditation about God ; and when I looked upwards, I 
 saw in the heaven above me a very bright light of an oval form; 
 as I fixed my eyes attentively upon that light it receded grad¬ 
 ually from the centre towards the circumference, and, lo! then 
 heaven was opened before me, and I beheld magnificent scenes, 
 and saw angels standing in the form of a circle on the southern 
 side of the opening, and in conversation with each other; and 
 because I earnestly desired to know what they conversed about, 
 it was permitted me first to hear the sound of their voices, 
 which was full of celestial love, and afterwards to distinguish 
 their speech which was full of wisdom flowing from that love; 
 they conversed together concerning the one God, of conjunc¬ 
 tion with him, and salvation thereby. The matter of their dis¬ 
 course w'as for the most part ineffable, there being no words in 
 any natural language adapted to convey its meaning; but I had 
 sometimes been in consort with angels in their heaven, and 
 being at such times in a similar state with them, was also in 
 the use and understanding of their language, therefore I was 
 now able to comprehend what they said, and to collect some 
 particulars from their conversation, which may be intelligibly 
 331 
 
961 THE APOCALYPSE REVEALED. [Chap. XXII. 
 
 expressed in the words of natural language. They said that 
 the Divine Esse is the One, the Same, the Itself, and the Indi¬ 
 visible ; in like maimer also the Divine Essence, because the 
 Divine Esse is the Divine Essence, and in like manner also God, 
 because the Divine Essence, which is also the Divine Esse, is 
 God. This they illustrated by spiritual ideas ; saying, that the 
 Divine Esse cannot possibly belong to several so as to be a Di¬ 
 vine Esse in each of them, and yet remain one, immutably the 
 Same, the Itself, and the Indivisible, for each of them would 
 think from his own particular esse, and by himself; if he then 
 also thought at the same time from the others and by the others 
 unanimously, they would be several unanimous Gods, and not 
 one God; for unanimity, being a consent of several, and, at 
 the same time, of each from himself and by himself, does not 
 accord with the unity of God, but implies plurality,—they did 
 not say of Gods, because they could not, for the light of hea¬ 
 ven, which gave birth to their thought, and in which their dis¬ 
 course proceeded, resisted ; they said also that when they at¬ 
 tempted to pronounce the word Gods, and each as a distinct 
 person by himself, the effort of utterance fell of itself into the 
 expression of one, yea, of one only God. Again, they proved 
 that the Divine Esse is the Divine Esse in itself, not from itself, 
 because from itself supposes an esse in itself from which it is 
 derived, thus it supposes a God from a God, which is impossible; 
 that which is from God is not called God, but is called divine, 
 for what is a God from a God, thus what is a God born from 
 eternity from a God, and what is a God proceeding from a God 
 through a God born from eternity, but words in which there is 
 no light whatever from heaven ? It is otherwise however with 
 the Lord Jesus Christ: in him is the Divine Esse itself from 
 which all things are, to which the soul in man corresponds; 
 the Divine Humanity, to which the body in man corresponds; 
 and the proceeding divine, to which activity in man corre¬ 
 sponds ; this trine is one, because from the divine from which all 
 things are, is the Divine Humanity, and thence from the di¬ 
 vine, from which all things are through the Divine Humanity, 
 is the proceeding divine. Therefore also in every angel and in 
 every man, inasmuch as they are images, there is a soul, a 
 body, and activity, which make a one; because the body is de¬ 
 rived from the soul , and activity is from the soul through the 
 body. They said, moreover, that the Divine Esse, which in 
 itself is God, is the same, not simply the same, but infinitely 
 the same, that is, the same from eternity to eternity, it is the 
 same every where, and the same with every one and in every 
 one, whilst all variableness and changeableness is in the reci¬ 
 pient, and arises from the state of the recipient. That the Di¬ 
 vine Esse, which in itself is God, is the Itself, or the very 
 essential Self, they thus explained : God is the very essential 
 332 
 
THE APOCALYPSE KEVEALED. 
 
 961 
 
 Chap, xxii.] 
 
 Self or the Itself, because he is love itself, wisdom itself, good 
 itself, truth itself, life itself; which, unless they each were the 
 Itself in God, there would not be any thing of the kind in 
 heaven and in the world, because there would not be any thing 
 of them having relation to the Itself or Him ; all quality derives 
 its quality from this condition of its existence, that there be an 
 essential self from whence it is derived, and to which it has 
 relation as the cause of its peculiar quality. This essential 
 Self or this Itself, which is the Divine Esse, is not in place, 
 but with those and in those who are in place, according to 
 reception of love and wisdom, and seeing that of goodness 
 and truth which are the Itself in God, yea God himself, place 
 cannot be predicated, or progression from place to place, but 
 progression without place, whence there is omnipresence: 
 wherefore the Lord says, that he is in the midst of them ; also 
 that he is in them and they in him. But since he cannot be 
 received by any one such as he is in himself, he appears such 
 as he is in himself as a sun above the angelic heavens, from 
 which that which proceeds as light is himself as to wisdom, and 
 that which proceeds as heat is himself as to love. He himself 
 is not that sun ; but the divine love and divine wisdom in their 
 proximate emanation from him, and round about him, appear 
 as a sun before the angels: himself in the sun is man, being 
 our Lord Jesus Christ both with respect to the all-begetting di¬ 
 vinity ( divinum a quo), and with respect to the Divine Humanity, 
 inasmuch as the Itself, which is love itself and wisdom itself, 
 was his soul from the Father, thus divine life, which is life in 
 itself; but the case is otherwise with every man ; in him the 
 soul is not life but a recipient of life; the Lord also taught this 
 by saying, “I am the Way, the Truth, and the Life;” and in 
 another place: “ As the Father hath life in himself , so hath he 
 given the Son also to have life in himself /” life in itself is God. 
 To this they added, that he who is in any spiritual light, may 
 perceive from what has been said, that the Divine Esse, which 
 also is the Divine Essence, being the One, the Same, the Itself, 
 and, of consequence, the Indivisible, cannot possibly exist in 
 more than one ; and that if it should be supposed to exist, 
 manifest contradictions would follow such a supposition. 
 
 As I listened to this discourse, the angels perceived in my 
 thought the common ideas entertained in the Christian church 
 of a trinity of persons in unity, and their unity in trinity with 
 respect to God, as also of the birth of the Son of God from 
 eternity ; whereupon they said to me, “ What notions are these 
 which thou entertainest? are they not the offspring of natural 
 light, wherewith our spiritual light hath no agreement? Unless, 
 therefore, you remove these ideas from your mind, we must 
 shut heaven against you and take our leavebut I replied, 
 “ Enter, I beseech you, more deeply into my thought, and pos- 
 333 
 
962 THE APOCALYPSE REVEALED. [Chap. XXII. 
 
 sibly you will discover it to be in agreement with your own ” 
 And they did so, and perceived that by three persons I under¬ 
 stood three proceeding divine attributes, which are creation, 
 salvation, and reformation, and that these attributes belong to 
 the one God; and that by the birth of the Son of God from 
 eternity, I understood his birth foreseen from eternity, and 
 provided for in time; and then I told them, that my natural 
 idea concerning the trinity and unity of persons, and concern¬ 
 ing the birth of the Son of God from eternity, had been con¬ 
 tracted from the doctrine of faith of the church, which has its 
 name from Athanasius, and that that doctrine is just and right, 
 provided instead of a trinity of persons, you there understand 
 a trinity of person, which exists only in the Lord Jesus Christ, 
 and instead of the birth of the Son of God you understand his 
 birth foreseen from eternity and provided for in time, because 
 with respect to the humanity, which he took upon him in time, 
 he is expressly called the Son of God. Then said the angels, 
 “It is well;” and they desired me to declare upon their testi¬ 
 mony, that whosoever does not approach the true God of hea¬ 
 ven and earth cannot have entrance into heaven, inasmuch as 
 heaven is heaven from that one God, and that that God is Jesus 
 Christ, who is Jehovah the Lord, from eternity Creator, in time 
 Saviour, and to eternity Regenerator, who is therefore at once 
 the Father, Son, and Holy Spirit. After this the heavenly 
 light, which I had before seen, returned over the aperture, and 
 by degrees descended thence and tilled the interiors of my 
 mind, and illuminated my natural ideas concerning the unity 
 and trinity of God; and then I perceived that the ideas which 
 I had originally entertained on this subject, and which were 
 merely natural, w r ere separated as chaff is separated from the 
 wheat by winnowing, and carried away as bv a wind to the 
 northern part of heaven, and there disappeared. 
 
 962. The Second Memorable Relation. Inasmuch as it has 
 Deen granted me by the Lord to see the wonderful things that 
 are in the heavens and under the heavens, it is my duty, in the 
 discharge of my commission, to relate what I have seen. There 
 was shown me a magnificent palace, with a temple in its inmost 
 part; in the midst of the temple was a table of gold, on which 
 lay the Word, and two angels stood beside it. About the table 
 were three rows of seats; the seats of the first row were covered 
 with silk drapery of a purple colour, the seats of the second row 
 with silk drapery of a blue colour, and the seats of the third row 
 with wdiite cloth. Below the roof, high above the table, there 
 was seen a spreading curtain, which shone with precious stones, 
 from vdiose lustre there issued forth a bright appearance as of 
 a rainbow, vdien the sky clears up after a shower. Suddenly 
 there appeared a number of clergy sitting on the seats, all 
 331 
 
THE APOCALYPSE REVEALED. 
 
 962 
 
 Chap, xxii.] 
 
 clothed in the garments of their sacerdotal office. On one side 
 was a wardrobe, where an angel who had the care of it attended, 
 and within lay rich vestments in most beautiful order. It was 
 a Council convened by the Lord; and I heard a voice from 
 heaven, saying, “Deliberate;” but they said, “On what?” It 
 was said, “ Concerning the Lord and concerning the Holy Spirit.” 
 But when they began to think on these subjects, they were not 
 in a state of illumination; wherefore they betook themselves 
 immediately to prayer; and light came down from heaven, which 
 shone first upon the hinder part of their heads, afterwards upon 
 their temples, and, lastly, noon their faces; and then they be¬ 
 gan their deliberation ; and, as they were commanded, first 
 concerning the Lord. The first thing proposed and discussed, 
 was, “ Who assumed the humanity in the virgin Mary ?” and 
 the angel, standing at the table on which the Word lay, read 
 before them these words in Luke: “ And the angel said unto 
 her (Mary), Behold, thou shalt conceive in thy womb, and bring 
 forth a son; and thou shalt call his name Jesus , he shall be 
 great, and shall be called the Son of the Most High. Then said 
 Mary unto the angel, How shall this be, seeing I know not a 
 man? and the angel answered and said unto her, The Holy 
 Spirit shall come upon thee , and the power of the Highest shah 
 overshadow thee / therefore also that holy thing which shall be 
 born of thee, shall be called the Son of God” i. 31—35; he 
 also read aloud what is written in Matthew, i. 20—25, and par¬ 
 ticularly the 25tli verse. He also read several passages out of 
 the evangelists, in which the Lord, as to his humanity, is called 
 the Son of God , and in which he, from his humanity, calls Je¬ 
 hovah his Father; as also out of the prophets, in which it is 
 foretold that Jehovah himself was about to come into the world, 
 among which were the two following: In Isaiah, “And it shall 
 be said in that day, Lo, this is our God , we have waited for him, 
 and he will save us: this is Jehovah * we have waited for him, 
 we will be glad and rejoice in his salvation,” xxv. 9. “The 
 voice of him that crieth in the wilderness, Prepare ye the way 
 of Jehovah, make straight in the desert a highway for our God. 
 And the glory of Jehovah shall be revealed, and all flesh shall 
 see it together. Behold, the Lord Jehovah will come with 
 strong hand; he shall feed his flock like a shepherd,” Isaiah xl. 
 3, 5,10,11. And the angel said, “ Since Jehovah himself came 
 into the world, and assumed the humanity, and thereby saved 
 and redeemed men, therefore he is called in the prophets the 
 Saviour and Redeemer;” and then he read to them the following 
 passages : “ Surely God is in thee, and there is no God beside , 
 verily thou art a God that hidest thyself, 0 God of Israel the 
 Saviour ,” Isaiah xlv. II, 15. “Am not I Jehovah? and there 
 is no God else beside me , a just God and a Saviour / there is 
 none beside mef Isaiah xl w 21, 22. “ / am Jehovah , and beside 
 335 
 
962 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap. xxii. 
 
 me there is no Saviour,” Isaiah xliii. 11. “I, Jehovah, am thy 
 
 God,—and thou shalt know no God but me, for there is no 
 Saviour beside me” Hosea xiii. 4. “And all flesh shall know, 
 
 that I, Jehovah, am thy Saviour and thy Redeemer,” Isa. xlix. 
 26; lx. 16. “ As for our Redeemer, Jehovah of hosts is his 
 name,” Isaiah xlvii. 4. “ Their Redeemer is strong / Jehovah 
 
 of Hosts is his name,” Jerem. 1. 34. “ Jehovah my strength 
 
 and my Redeemer ,” Psalm xix. 14. “ Thus saith Jehovah thy 
 
 Redeemer, the Holy One of Israel; I am Jehovah thy God,” 
 Isaiah xlviii. 17 ; xliii. 14; xlix. 7 ; liv. 8. “ Thou, Jehovah, art 
 our Father, our Redeemer, thy name is from everlasting,” Isaiah 
 lxiii. 16. “Thus saith Jehovah thy Redeemer,- —I am Jehovah 
 that spreadeth abroad the earth by myself,” Isaiah xliv. 24. 
 “Thus saith Jehovah the King of Israel and his Redeemer Je¬ 
 hovah of Hosts j I am the First and I am the Last; and beside 
 me there is no Goa,” Isaiah xliv. 6. “ Jehovah of Hosts is his 
 
 name, and thy Redeemer, the Holy One of Israel; the God of 
 the whole earth shall he be called,” Isaiah liv. 5. “ Behold, the 
 
 days come, that I will raise unto David a righteous branch, and 
 a kin^ shall reign, and this is his name, Jehovah our Righteous- 
 nessf Jerem. xxiii. 5, 6; xxxiii. 15, 16. “And Jehovah shah 
 be King over all the earth; in that day shall Jehovah be One, 
 and his name Onef Zech. xiv. 9. From all these passages, to* 
 
 f ether with the former, they that sat on the seats were con- 
 rmed in this opinion, which they unanimously declared, viz., 
 that Jehovah himself assumed the humanity for the purpose of 
 saving and redeeming mankind. But instantly a voice was 
 heard from some Koman Catholics who had hid themselves in a 
 corner of the temple, saying, “How could Jehovah the Father 
 become a man ? is not he the Creator of the universe ?” And 
 one of those who sat on the second row of seats turned himself, 
 and said, “ Who was it, then?” and he out of the corner replied, 
 “The Son from eternity;” but he received for answer, “Is not 
 the Son from eternity according to your own confession the 
 Creator also of the universe? and what is a Son and a God 
 born from eternity ? and how can the Divine Essence, which is 
 one and indivisible, be separated, so that one part can descend 
 and assume the humanity, and not at the same time the whole?” 
 Another point that was discussed concerning the Lord, was, 
 whether or no, according to this reasoning, he and the Father 
 were not one, just as the soul and body are one; and they said 
 that this was a necessary consequence, inasmuch as the soul is 
 from the Father. Then one of those who sat on the third row of 
 seats, read the following words out of the confession of faith, 
 which is called the Athanasian Creed: “ Although our Lord Je¬ 
 sus Christ the Son of God is God and man, yet he is not two, 
 but one Christ; one altogether, by unity of person ; for as the 
 soul and body make one man, so God and man are one Christ 
 336 
 
THE APOCALYPSE REVEALED. 
 
 962 
 
 Chap, xxii.] 
 
 he added that this creed is received throughout the whole Chris¬ 
 tian world, even by the Roman Catholics. Then they said, 
 “ What need is there of further proof? God the Father and he 
 are one, as the soul and body are one.” And they said, “ As this 
 is the case, we perceive that the Lord’s humanity is divine, be¬ 
 cause it is the humanity of Jehovah; also that the Lord ought 
 to be approached as to his Divine Humanity, and that thus and 
 no otherwise the divinity which is called the Father can be ap¬ 
 proached the angel confirmed this conclusion by several pas¬ 
 sages out of the Word, amongst which were these: “For unto 
 us a child is born, unto us a Son is given: and his name shall 
 be called Wonderful, Counsellor, the mighty God, the everlast¬ 
 ing Father , the Prince of Peace,” Isaiah ix. 6. In the same 
 prophet: “ Doubtless, thou art our Father , though Abraham be 
 ignorant of us, and Israel acknowledge us not, thou Jehovah 
 art our Father, our Redeemer, thy name is from everlasting ,” 
 Ixiii. 16. And in John: Jesus said, “He that believeth on 
 me, believeth not on me but in him that sent me, and he that 
 seeth me seeth him that sent me,” John xii. 44, 45. “Philip 
 said unto him, Lord, show us the Father. Jesus saith unto him, 
 He that hath seen me, hath seen the Father ; and how sayest 
 thou then, Show us the Father? believest thou not that I am in 
 the Father and the Father in me ? believe me that I am in the 
 Father and the Father in me,” John xiv. 8—11: and, lastly, 
 this : “ Jesus said, I am the Way, the Truth, and the Life ; no 
 man cometh unto the Father but by me,” John xiv. 6. On hear¬ 
 ing these things, they all declared with one voice and one heart, 
 that the Lord’s humanity is divine, and that this ought to be 
 approached in order to come to the Father, inasmuch as Jeho¬ 
 vah God, who is the Lord from eternity, by it sent himself into 
 the world, and made Himself visible to the eyes of men, and 
 thereby gave them access unto him; in like manner he made 
 himself visible in a human form, and thus accessible to the an¬ 
 cients, but that was by means of an angel. 
 
 After this they proceeded to deliberate about the Holy Spirit, 
 but previous to this they laid open the idea generally received 
 concerning God the Father, the Son, and the Holy Ghost, which 
 is, that God the Father is seated on high, with the Son at his 
 right hand, and that by them is sent forth the Holy Ghost to 
 enlighten and teach men; but instantly there was heard a 
 voice from heaven, saying, “We cannot bear that idea of 
 thought; who does not know that Jehovah God is omnipres¬ 
 ent ? he who knows and acknowledges this, will also acknow¬ 
 ledge that it is he who illuminates and teaches, and not a medi¬ 
 ating God distinct from him, much less is it a third God as 
 distinct from two others, as one person from another; where¬ 
 fore let the former vain idea be removed, and let this, which is 
 just and right, be received, and then you will see this subject 
 337 vol. n.—w 
 
962 
 
 THE APOCALYPSE REVEALED. 
 
 [Chap, xxii 
 
 clearly.” But immediately a voice was again heard from amon^ 
 the Roman Catholics, who had hid themselves in a corner ot 
 the temple, saying, “ What then is the Holy Ghost mentioned 
 in the writings of the evangelists and Paul, by whom so many 
 learned men of the clergy, and particularly of our church, pro¬ 
 fess themselves to be guided ? who at this day in the Christian 
 world denies the Holy Ghost and his operation ?” Upon this, 
 one who sat on the second row of seats, turned himself, and 
 said, “ The Holy Spirit is the divinity proceeding from Jehovah 
 the Lord ; you insist that the Holy Spirit is a person by him¬ 
 self and a God by himself, but what is a person going forth and 
 proceeding from a person except it be operation going forth 
 and proceeding ? one person cannot go forth and proceed from 
 another through a third, but operation can; or what is a God 
 going forth and proceeding from a God, but divinity going forth 
 and proceeding? one God cannot go forth and proceed from 
 another, and by another, but divinity can go forth and proceed 
 from one God. Is not the Divine Essence one and indivisible, 
 and since the Divine Essence or the Divine Esse is God, is not 
 God one and indivisible?” After hearing these things, they 
 that sat on the seats came to this unanimous conclusion, that 
 the Holy Ghost is not a person by itself, nor a God by itself, 
 but that it is the holy divine going forth and proceeding from 
 the one only omnipresent God, who is the Lord. To this the 
 angel who stood at the golden table, on which was the Word, 
 said, “ It is well; we do not read in any part of the Old Testa¬ 
 ment that the prophets spake the Word from the Holy Spirit, 
 but from Jehovah the Lord; and wherever the Holy Spirit is 
 mentioned in the Hew Testament, it signifies the proceeding 
 divinity, which is the divine that illustrates, teaches, vivifies, 
 reforms, and regenerates.” After this came on another subject 
 of inquiry concerning the Holy Spirit, viz. : “ From whom does 
 the divine, which is called the Holy Spirit, proceed ; from the 
 divine which is called the Father, or from the Divine Humanity 
 which is called the Son ?” And whilst they were engaged in 
 this inquiry there shone on them a light from heaven, whereby 
 they saw tnat the Holy Divine which is meant by the Holy 
 Spirit, proceeds from the divinity in the Lord through his glori¬ 
 fied humanity, which is the Divine Humanity, comparatively 
 as all activity proceeds from the soul through the body in man; 
 this the angel who stood at the table confirmed from the Word 
 by the following passages: “For he whom the Father hath 
 sent, speaketh the words of God ; for God giveth not the Spirit 
 by measure unto him ; the Father loveth the Son, and hath given 
 all things into his hand,” John iii. 34, 35. “And there shall 
 come forth a rod out of the stem of Jesse, and the Spirit of Je¬ 
 hovah shall rest upon him,the spirit of wisdorn and understand¬ 
 ing , the spirit of counsel and of might ,” Isaiah xi. 1, 2. That 
 338 
 
THE APOCALYPSE REVEALED. 
 
 963 
 
 Chap, xxii.] 
 
 the Spirit of Jehovah was upon him, and that it was in him, 
 Isaiah xlii. 1; lix. 19, 20 ; lxi. 1; Luke iv. 18. When the Hob, 
 Spirit is come “whom I will send unto you from, the Father f 
 John xv. 26. “He shall glorify me; for he shall receive of 
 mine , and shall show it unto you. All things that the Father 
 hath are mine, therefore said I, that he shall take of mine , and 
 show it unto you,” John xvi. 14, 15. “ If I go away, I will 
 
 send the Comforter to you,” John xvi. 7. “ The Comforter is' 
 
 the Holy Spirit,” John xiv. 26. “ For the Holy Sp irit was 
 
 not yet , because that Jesus was not yet glorified ,” John vii. 39. 
 After his glorification, “ Jesus breathed upon his disciples and 
 said, Receive ye the Holy Spirit ,” John xx. 22. Inasmuch as 
 the divine operation of the Lord from his divine omnipresence 
 is meant by the Holy Spirit, therefore when he spoke to his 
 disciples concerning the Holy Spirit whom he was about to 
 send from God the Father, he also said, I will not leave you 
 comfortless, I will come to you * “At that day ye shall know 
 that I am in my Father, and ye in me, and 1 m yon,” John 
 xiv. 18, 20, 28 ; and just before his departure out of the world, 
 he said, “ Lo, I am with you alway, even unto the consumma¬ 
 tion of the age,” Matt, xxviii. 20. Having read these words 
 in their presence, the angel said, “ From these and many other 
 passages in the Word, it is evident that the divine which is 
 called the Holy Spirit, proceeds from the divinity in the Lord 
 through his Divine Humanity.” Hereupon they that sat on 
 the seats, said, “ This is divine truth.” Finally, this decree was 
 passed:—From what has been deliberated in this Council we 
 see clearly, and therefore acknowledge as holy truth, that in 
 our Lord Jesus Christ there is a divine trinity, consisting of the 
 all-begetting divinity ( divinum a quo), which is called the Father, 
 the Divine Humanity which is called the Son, and the Pro¬ 
 ceeding Divine which is called the Holy Spirit: thus there is 
 one God in the church. 
 
 When these conclusions were determined in that magnifi¬ 
 cent Council, they rose up to depart; and the angel, the keeper 
 of the wardrobe, presented to each of them who sat on the 
 seats, shining garments, interwoven here and there with threads 
 of gold, and said, u Receive ye these wedding garments ;” and 
 they were conducted in a glorious manner to the new Christian 
 heaven, with which the Lord’s church on earth, which is the 
 New Jerusalem, is to be in conjunction. 
 
 Apoc. xxii. 21. 
 
 THE GRACE OF OUR LORD JESUS CHRIST EE 
 WITH YOU ALL. AMEN. 
 
 339 
 

 
 
 
 
 f • 
 
 
 
 
 
 
 
INDEX 
 
 TO THE 
 
 APOCALYPSE REVEALED 
 
 I.—OF WORDS, NAMES, AND THINGS; 
 II.— OF THE MEMORABLE RELATIONS; 
 HI.— OF PASSAGES OF SCRIPTURE. 
 
NOTICE TO THE READER. 
 
 A Latin manuscript copy of this Index, from which the following 
 translation was made, is in the possession of the Editor, who transcribed 
 it from a copy brought from Sweden by Mr. Charles Frederick 
 Nordenskjoi.d in 1783. The original manuscript of Emanuel Swe- 
 den-borg, from which the first transcript was made, is deposited in the 
 Royal Library at Stockholm. 
 
 J. A. T. 
 

 
 ' 
 
 
 
 
 
 
 
 
 
 * 
 
 
 
 
 
 
 
 ■ 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 • 
 
 
 . • 
 
 
 
 
 
 
 
 
 
INDEX 
 
 OP 
 
 W ORDS, NAMES, AND THINGS, 
 
 CONTAINED IN THE 
 
 APOCALYPSE REVEALED. 
 
 %* la tli«j following Index, ill. or illustrated, signifies more fully explained 
 sho. signifies snown, or proved from the Word ; and sign., signifies or denotes. 
 
 ABADDON [Abaddon). See Destroyer. 
 
 ABOMINATION ( abominatio ). That the evils enumerated in the 
 second table of the decalogue are called abominations, sho. n. 891. 
 
 ABYSS (a byssus). A description of the pit of the abyss, where they 
 are who have confirmed in themselves faith alone separated from charity, 
 n. 421, 442. 
 
 ACCUSE, to (i accusare ). That accuser and to accuse, when spoken 
 of the devil, sign . to bring forth various things out of man, and to condemn, 
 n. 554. 
 
 ADULTERY (adulterium). That to commit adultery and whoredom 
 sign, to adulterate and to falsify the goods and truths of the Word, ill. 
 and sho. n. 134. The reason is, because in the Word and in every part 
 thereof there is a marriage of the Lord and the church, also a marriage of 
 good and truth, which constitutes the church; concerning which, n. 134, 
 359, 380, 812, 816, 881, 955. See Marriage and Bridegroom. That 
 by the great whore of Babylon is sign, the adulteration and profanation of 
 the Word, n. 719. See Papists. 
 
 AFAR OFF ( longinquum ). That afar off sign, remoteness of state, 
 that is, removed from such things as constitute states of good and truth, 
 and thence appertain to the church, ill. and sho. n. 769. The contrary is 
 sign, by near, n. 947; see At Hand. That to stand afar off, and to 
 lament over damnation, sign, to be in a state remote from damnation and 
 in fear, n. 769, 783, 787. 
 
 AFFECTION ( affecti\). See Love. 
 
 AFFLICTION ( afilictw ). That affliction sign, the state of the church 
 infested by evils and falsesj sho. n. 33. That it also sign, temptations, n. 
 377. That affliction is predicated of falses, n. 95, 137. 
 
 AFTER (post). That fio walk after another sign, to obey, fbo. n. 578 
 
APE 
 
 AIK ( aer). What is signified by air, see n. 708. 
 
 ALAS ( vce ). See Wo. 
 
 ALLELUJAH ( alleluja ). That it sign, praise ye God ; that it was ar 
 expression of thanksgiving, confession, and celebration of the Lord from 
 joy of heart, sho. n. 803, 807, 808. See To Praise. 
 
 ALTAR ( altare ). That in the church amongst the children of Israel ' 
 there were two altars, one for burnt-offerings, the other for incense; and 
 that by the altar for burnt-offerings is represented, and thence signified 
 worship from celestial love, and by the altar for incense, worship from 
 spiritual love, ill. and sho. n. 392, 649. See Sacrifice and Incense. 
 That the altar for burnt-offerings also sign, the celestial kingdom of the 
 Lord, n. 649. That fire was continually burning upon the altar of burnt- 
 offering, and that hence fire was taken in the censer, and offered with 
 incense, sho. n. 395. That that fire sign, the divine celestial love, n. 
 395. See Fire. 
 
 AMEN (amen). That amen sign, confirmation from the truth, and 
 since the Lord is truth itself, it sign, confirmation from the Lord, sho. n. 
 23, 61, 199, 292 ; and it also sign, consent of all, n. 375. 
 
 AMPHITHEATRE (amphitheatrum). Concerning the amphitheatre 
 where the dragons held their diversions, ill. n. 655. Concerning their di¬ 
 versions there, see Faith. 
 
 ANGEL ( angelus ). That by angel, in a supreme sense, is meant the 
 Lord, in a respective sense, heaven, also a heavenly society, and likewise 
 divine truth, n. 647, 910. That by angel, in a supreme sense, is meant 
 the Lord, ill. and sho. n. 344, 465, 647, 910, 5, 258; also by the seven 
 angels, n. 657. That by angel and angels are sign, heaven, because hea¬ 
 ven is heaven from the Lord, n. 5, 342, 910. That by Michael and Gabriel 
 are not meant any archangel, but societies of heaven and ministries therein; 
 that by Michael are meant societies of angels, whose special ministry is to 
 teach, that the Lord is the God of heaven and earth, and that God the 
 Father and He are one ; and that by Gabriel are meant societies of angels, 
 wherein is taught, that Jehovah came into the world, and that his hu¬ 
 man nature is the Son of God, n. 548, 564, 77 . That angel sign, divine 
 truth, n. 900, 910. Concerning the angels of the third heaven, n. 120, 
 and in the following. That an angel does not speak with man out of 
 heaven, but the Lord through heaven ; but when an angel is to talk with 
 man, he is sent out of heaven, and talks with man from the Lord, n. 816; 
 see Heaven. That the angels are not superior to men, but their equals; 
 the reason why they excel men in wisdom, is, because they are in spiritual 
 light, but men in natural light, n. 818. That aiigels and spirits know 
 nothing of man, with whom they do not speak; the reason is, because 
 they are consociated by correspondences as to thoughts, but as to the 
 affections it is different, n. 943. That angels ar<& consociated with men, 
 but the Lord only is conjoined with them, n. 81$, 946. That angels are 
 not to be invoked, much less worshipped, but only the Lord, n. 818. That 
 he is an angel of heaven who receives the Lord' in love and faith, n. 344. 
 
 ANIMALS ( animalia ). See Beasts. Concerning the four animals, 
 see Cherubims. / 
 
 ANOINTING, to Anoint ( unctio , ungerL vide oleum). See Oil. 
 
 ANTIPAS ( Antipas ), the martyr, that i/s, a confessor of the truth, 
 n.112. 
 
 APES (simia). Concerning apes mounted on horses, and seated 
 
 6 
 
ASE 
 
 thereon with their bodies reversed; who they were, and of what nature 
 and quality, ill. n. 889. 
 
 APOCALYPSE or REVELATION ( Apocalypsis ). That the Apoca¬ 
 lypse treats concerning the last state of the Christian church, afterwards 
 concerning the last judgment, and lastly concerning the New Church, 
 which is the New Jerusalem, and not concerning the empires or kingdoms 
 of the world, preface, and n. 2, 227, 387, 483, 543. That in series it 
 treats of the falses in the church, inasmuch as the truths of the New 
 Church cannot be received before those falses are discovered and removed, 
 n. 700. That the Apocalypse was manifested to John by the Lord, 
 and that it is now opened by the Lord, preface, and n. 953, 954 ? 957. 
 That nothing shall be added or taken away from what is written in the 
 Apocalypse, sign, that nothing shall be added or taken away from the 
 truths of the New Church, which contain prophecies, and are now re¬ 
 vealed, ill. n. 957—959. That the last words in the Apocalypse are the 
 words of disponsation between the Lord and the church to marriage, n. 
 960. 
 
 APOSTLES ( apostoli ). That by the disciples of the Lord are meant 
 those who are taught and instructed in the goods and truths of the 
 church, n. 79. That by apostles are meant those who teach the goods 
 and truths of the church, and that the twelve apostles of the Lord conse¬ 
 quently represented and thence in the Word signify the church as to all the 
 goods and truths thereof, n. 5, 233, 790, 903, 915. What is signified by 
 Peter, James, and John, n. 5. That the same is signified by the apostles 
 sitting on twelve thrones, and judging the twelve tribes of Israel, n. 233, 
 798. That the apostles are called holy, because they represented holy 
 things, n. 790. 
 
 ARK (area). See Decalogue. 
 
 ARMAGEDDON ( Armageddon ). That Armageddon sign, the love 
 of honour, dominion, and pre-eminence, sho. n. 707. That to gather to¬ 
 gether to war, in Armageddon, sign, a state of combat from falses against 
 truths, and a desire of destroying the New Church, arising from a love of 
 dominion or power and pre-eminence, n. 707, ill. n. 839. Concerning 
 the combat in Armageddon with respect to the understanding of the 
 Lord’s prayer in its beginning, ill. n. 839. See Prayer. 
 
 ARMS (arma). That arms sign, such things as belong to spiritual 
 war, sho. n. 436. See War. That breast-plates sign, argumentations, 
 sho. n. 436, 450. 
 
 ARMY or HOST ( exercitus ). That an army sign, those who are in 
 divine goods and truths, and thence abstractedly goods and truths, and in 
 the opposite sense, those who are in evils and falses, and thence abstract¬ 
 edly evils and falses, ill. and sho. n. 447, 833. That therefore the sun, 
 moon, and stars, are called hosts or armies, sho. n. 447. That by sun, 
 moon, and stars, are sign, the goods and truths of the church, also its evils 
 and falses, n. 413. See Sun, Moon, and Stars. 
 
 ARTIFICER (arti/ex). That an artificer sign, a man who is intelli¬ 
 gent, ana w r ho from understanding thinks truths, and, in an opposito 
 sense, who from self-derived intelligence thinks falses, ill. and sho. n. 793. 
 That every kind of device in the world corresponds with such things as 
 belong to angelic wisdom, ill. n. 793. 
 
 ASER ( Ascher ). That Aser, in a supreme sense, sign, eternity, in a 
 spiritual sense, eternal beatitude, in a natural sense, the affection of good 
 
 7 
 
and truth, also the love of being useful, which is called mutual love, sho 
 n. 353. 
 
 ASIA (Asia). That Asia sign, those who are in the light of truth 
 from the Word, ill. n. 11. Concerning Great Tartary in Asia, n. 11. See 
 Tartary. 
 
 ASSYRIA or ASHUR (Assyria). That it sign, the rational faculty 
 of the church, ill. n. 444. See Euphrates. 
 
 AT-HAND, NEAR ( prope , propinquam). That at-hand and nea* 
 sign, nearness of state, also that it is absolutely necessary, ill. n. 94V 
 See also Afar-off, and Shortly. 
 
 ATMOSPHERES (atmospheres). That in the spiritual world there 
 are atmospheres like ether, air, and water, in which the angels of the three 
 heavens dwell, and that those atmospheres are spiritual, n. 238, 878. 
 
 AXE ( securis). That an axe sign, the false from self-derived intelli 
 gence, ill. and sho. n. 847. 
 
 B 
 
 BABEL and BABYLON (Babel et Babylon , vide Pontijicii). See 
 Papists. 
 
 BALAAM (Bileam). That Balaam was a hypocrite and a diviner or 
 soothsayer, and that through his counsel given to Balak he sought to de¬ 
 stroy the children of Israel by eating things offered to idols, sho. n. 114. 
 
 BALANCES or SCALES ( lances , statera , vide mensura). See 
 Measure. 
 
 BALD (calvus). That it sign, those who are without truths from the 
 Word, ill. and sho. n. 47. 
 
 BAPTISM (baptismus). What the Papists teach concerning baptism 
 may be seen in what is set forth concerning their doctrine, n. I. That 
 baptism is a sacrament of repentance and an introduction into the church, 
 ill. n. 224, and at n. 531 towards the end, n. 776. What the Reformed 
 teach concerning baptism, see what is set forth concerning their doctrines 
 at n. VI. That baptism is for a sign before angels, and for a memorial 
 before men, n. 776. The reason of John’s baptism, n. 776. That bap¬ 
 tism represents and thence signifies a cleansing and purification from evils 
 and falses, and consequently reformation and regeneration; the like was 
 formerly signified by washiug, sho. n. 378. 
 
 BARLEY (hordeum, vide triticum). See Wheat. 
 
 BEAR (ursus). That bears sign, those who read the Word and do not 
 understand it, whereby they involve themselves in fallacies, ill. and sho. n. 
 573. That in the spiritual world there appear bears that are hurtful and 
 bears that are harmless, n. 573. 
 
 BEAR WITNESS, to (testari). See Testimony. 
 
 BEAST (bestia). That beast sign, various things with men and an¬ 
 gels, which appertain to their will or affection and to their .mderstanding 
 and thought, ill. and sho. n. 290. That beasts sign, men as to their nat¬ 
 ural affections and concupiscences, ill. and sho. n. 567. That affections 
 and concupiscences appear in the spiritual world as beasts, concerning 
 which see n. 601. Beasts, birds, and fishes, in general termed creatures. 
 sign, affections, perceptions, and thoughts among men, and consequently 
 men as to such things, ill. and sho. n. 405. That man and beast sign 
 man as to spiritual affection and as to natural affection, sho. n. 567 
 8 
 
B L 0 
 
 What is sign, by the four beasts rising out of the sea in Daniel, chap. vii. 
 and that nearly the same is sign, by the beast from the sea in Apoc. xiii.^ 
 ill. n. 574. That by the beast from the sea in Apoc. xiii. are sign, the 
 men of the external church, who are called the laity, who are in faith 
 separate from charity, n. 594. That by the beast from the earth, which 
 is also called the false prophet, are meant the men of the church on earth, 
 who are called clergy, and are in faith separate from charity, sho. n. 594. 
 That by the throne of the beast is sign, where the false of faith reigns, n. 
 694. That by the beast, his image, his mark, and the number of his 
 name, is sign, faith alone, its doctrine, its acknowledgment, and the falsifi¬ 
 cation of the Word, n. 660, 679. That bv the scarlet beast is sign, the 
 Word, ill. and sho. n. 723, 733—735, 739—741. 746, 749. What is 
 sign, by the four animals, see Cherubims. 
 
 BED ( lectus ). That bed sign, doctrine, ill. from beds in the spiritual 
 world, and sho. n. 137. That Jacob, inasmuch as in the Word he sign. 
 the doctrine of the church, when any one thinks profoundly concerning 
 him, there appears a man above towards the right, as it were lying on a 
 bed, n. 137 at the end. 
 
 BENJAMIN {Benjamin). That Benjamin sign, a life of truth origin¬ 
 ating in good, sho. n. 361. 
 
 BIND, to {vincire , vide vinctus). See Bound. 
 
 BIRD {avis). See Fowl. 
 
 BIRTH {nativitas). By births and conceptions in the Word are 
 meant spiritual births and conceptions, which relate to the good of love 
 and the truth of faith; inasmuch as they are procreated from the mar¬ 
 riage of good and truth, ill. n. 139, ill. n. 543. That the members of 
 generation in both sexes correspond with celestial love, n. 213. See to 
 Bring forth. 
 
 BISHOPS {episcopi). Some particulars relative to certain English bish¬ 
 ops in the spiritual world, contained in memorable relations at the end 
 of some chapters, n. 241, 675, 716. 
 
 BITTER {amarum). That it sign, falsified truth, ill. and sho. n. 411. 
 See Wormwood. 
 
 BLACK, BLACKNESS {nigrum, nigredo). That there are two kinds 
 of blackness; one in opposition to white, and the other in opposition to 
 red, concerning which see n. 231, ill. and sho. n. 312. That blackness 
 also sign, ignorance, n. 915. 
 
 BLASPHEMY {Llasphemia). That it is a denial of the divinity of 
 the Lord, and the sanctity of the Word, ill. and sho. n. 571. That it is 
 also profanation, ill. n. 723. 
 
 BLESSED ( heatus ). That the blessed sign, those who have the felicity 
 of eternal life, n. 639, 816, 944, 951. 
 
 BLIND {ccecus). That the blind sign, those who do not know truth, 
 and those who do not understand truth, sho. n. 210. 
 
 BLOOD {sanguis). That the blood of the Lamb sign, the divine 
 truth of the Lord in him and from him, ill. and sho. n. 379, for this rea¬ 
 son, because the Lord is the Word, and the divine truth therein is meant 
 by his blood, and the divine good therein by his flesh, likewise by his 
 body, ill. n. 555, 684. That blood, in the opposite sense, sign, violence 
 offered to the Word, consequently to the Lord, sho. n. 825 That, in 
 the opposite sense, t signifies divine truth falsified, adulterated, and pro- 
 0 
 
B R 1 
 
 faned, sho. n. 379, 404, 687, 688. That blood as of one dead sign. the 
 infernal false principle, ill. n. 681. 
 
 BOOK {liber). That books sign, the interiors of the mind of man 
 because in them are written all things appertaining to his life, n. 867 
 That the book of life is the Lord considered as the Word, consequently 
 the Word, n. 958. That to be written in the book of life, and to be 
 judged therefrom, sign, from the divine truth of the Word, and from the 
 Lord thereby, sho. n. 256. That to open the book, and to loose the 
 seals thereof, sign, to know the states of all, and to judge every one ac¬ 
 cording to his state, ill. n. 259, 295. That no one can look in the book, 
 sign, that no one but the Lord alone is able to know it in the least, n. 
 262. See Seal. That to be written in the book of life, sign, he who 
 believes in the Lord, and lives according to his commandments, sho. n. 
 874. That not to be written in the book of life, sign, on the contrary, 
 n. 874. That by the little book open in the hand of the angel, is meant 
 that essential of the New Church, that the Lord, even as to his Human¬ 
 ity, is the.God of heaven and earth, n. 469. What was written in that 
 little book, may be seen, n. 472. That to depart as a book or scroll rolled 
 together, sign, that good and truth, which is in the Word, should recede 
 and become hidden in the church, n. 335. It is said that the book was 
 rolled together, because books were then made of skins, and were rolled 
 up, n. 335. 
 
 BOTTLE {uter). That a bottle or pitcher sign, the same as its con¬ 
 tents, sho. n. 672. 
 
 BOTTOMLESS PIT {abyssus). See Abyss. 
 
 BOUND, to BIND ( vinctus , vincire). That to be bound in prison 
 and in custody, sign, to be infested by evils and falses, sho. n. 99. See 
 Captive. 
 
 BOW (arcus). That a bow sign, doctrine combating from truths 
 against falses, and from falses against truths, ill. and sho. n. 299. That 
 therefore arrows and shafts sign, truths or falses, n. 299. 
 
 BRASS (ces). That brass sign, natural good, ill. and sho. n. 775. 
 
 BREAD (panis). That there are bread and wine in the holy supper 
 because bread there sign, the holy principle of love, and wine the holy 
 principle of faith; and because the material bread and the heavenly bread 
 mutually correspond therein, also the material wine and the heavenly 
 wine, ill. n. 224. That bread from flour of wheat was offered up toge¬ 
 ther with the sacrifices upon the altar, which was called a cake or meat¬ 
 offering, sho. n. 778. That the bread of faces upon the table in the 
 tabernacle was also made of fine flour of wheat, sho. n. 778; because 
 wheat sign, the good of the church from the Word, and fine flour its 
 :ruth thence derived, ill. and sho. n. 315. 
 
 BREADTH (latitudo). That breadth sign, the truth of the church, 
 and length the good of the church, ill. and sho. n. 906, 907. 
 
 BREAST (mamma, mamilla). See Paps. 
 
 BREAST-PLATE ( thorax , vide arma). See Arms. 
 
 BRIDEGROOM, BRIDE (sponsus, sponsa). That by virtue of the 
 marriage of the Lord with the church, the Lord is called the bridegroom, 
 and the church the bride, n. 797, 881. That the New Church, which is 
 the New Jerusalem, is called the bride the Lamb’s wife, sho. n. 813, 955 
 That the church is called the bride while it is establishing, and that it i* 
 10 
 
CAP 
 
 called the wife when it is established, n. 895 towards the end. That at 
 the end of the Apocalypse the bride and bridegroom speak, that is, the 
 Lord and the church, as if it were during the desponsation, n. 960. 
 
 BRIDLE of a HORSE ( fraenum equi). That the bridle of a horse 
 sign. that by which the understanding is guided, sho. n. 653. 
 
 BRING FORTH, to , to TRAVAIL in BIRTH, BIRTH ( parere , par- 
 tu?'ire, partus). That to bring forth and to travail in birth sign, to con¬ 
 ceive and bring forth those things which appertain to spiritual life, sho. 
 n. 535. See also Birth. 
 
 BROTHER (/rater). That a man-brother is spoken of charity, and 
 a companion of faith, sho. n. 32. That the Lord calls those, who from 
 him are in charity, brothers, ill. and sho. n. 32. But that it is not writ¬ 
 ten, neither is it becoming that they, on the contrary, should call the 
 Lord brother, n. 32. 
 
 BUILDING ( structura ). That building or structure sign, every sub¬ 
 ject to which it relates, because the all of it is in the building, n. 911. 
 
 BURY, BURIAL, MONUMENT ( sepelire , sepultura , sepulchrum). 
 That to be buried sign, to rise again, and to continue life, because all 
 earthly and impure things are rejected, n. 506. That not to be buried 
 sign, to continue in things earthly and unclean, and for that reason to be 
 rejected as damned, sho. n. 506. 
 
 BUY, to (emere ). That by buying and selling is sign, to acquire know¬ 
 ledges of good and truth, or truths, and to teach them, sho. n. 606. See 
 to Trade. That by the bought of the Lord are sign, the redeemed, that 
 is, the regenerate, n. 619. 
 
 fl 
 
 CALF ( vitulus). That a calf sign, the natural affection of knowing 
 truths, and, in an opposite sense, the affection of knowing falses, sho. n. 
 242. That calves in sacrifices sign, the affection of knowing truths ; and 
 that the calves of Egypt, and the calves of Samaria, sign, the affection of 
 knowing falses, n. 242. That the calf, which was one of the four animals 
 which were cherubims, sign, the divine truth of the Word as to affection, 
 ill. n. 242'. 
 
 CALLED ( vocatus ). That by the called, in a general sense, are meant 
 all throughout the world, because all are called, n. 744. That by the 
 called, in a particular sense, are meant they who are with the Lord, ill. 
 n. 744. That the called to the marriage-supper of the Lamb sign, those 
 who receive the things which are of the New Church, n. 816. That the 
 called, the chosen, and the faithful, sign, those who are in the externals, 
 the internals, and inmost principles of the church, n. 744. 
 
 CAMP ( castra ). That a camp sign, all the truths and goods of the 
 church, sho. n. 862. 
 
 CANDLE ( lucerna , vide candelabrum). See Candlestick. 
 
 CANDLESTICK (candelabrum). That it sign, the church as to illu¬ 
 mination from the Lord through the Word, ill. and sho. n. 43, 75. That 
 in particular it sign, intelligence and faith, n. 493. That the seven can¬ 
 dlesticks sign, the New Church in the heavens and on the earths, ill. n. 
 66. That the seven lamps sign, the same, n. 237. That lamps and can 
 dies sign, intelligence in both senses, n. 408. 
 
 CAPTIVE, CAPTIVITY ( captivus , captivitas) That captivity sion 
 
spiritual captivity, which is a leading away from truths and goods, and a 
 detention in falses and evils, sho. n. 591. That the bound and shut up 
 in prison sign, the same as captives, n. 591, sho. n. 884 towards the end. 
 See Bound. 
 
 CHAIN (catena). That to have a chain in the hand sign, the endea¬ 
 vour proceeding from the power of binding and loosing, n. 840. 
 
 CHALICE (calix, vid q poculum). See Cup. 
 
 CHARIOT (currus). That a chariot sign, the doctrine of the church, 
 sho. n. 437. That a coach sign, nearly the same, sho. n. 781. 
 
 CHARITY (charitas). For the good of charity and of life, see Works. 
 For the nature of mutual love, n. 353, see Love. That faith exists from 
 charity, aud that it is the form of charity, altogether like speech and 
 sound, ill. n. 655, ill. n. 875. What is the quality of the man of the 
 church, if he gives charity the precedence; and what is his quality, if he 
 gives faith the precedence, ill. n. 655. That charity and faith are not 
 any thing 'unless they are in works, and that in works they exist and sub¬ 
 sist, ill. n. 875. That charity and faith also exist and subsist in works 
 while they are inwardly in will or endeavour, ill. n. 875. A comparison 
 made between charity and faith, and heat and light, from which may be 
 seen the nature of faith united with charity, and the nature of faith sep¬ 
 arated from charity, ill. n. 875. That charity consists in performing the 
 commandments of the decalogue, sho. from Paul, n. 356. A disputation 
 among those who make faith the primitive, and consequently spiritual, 
 and thence heavenly, ill. n. 386, 655. That our neighbour is not to be 
 thought of from his person, but from his quality or character, ill. n. 611. 
 That a dispute concerning faith alone was heard at a distance like the 
 gnashing of teeth, and a disputation concerning charity like a beating 
 noise, ill. n. 386. 
 
 CHASTEN, i to, and to REBUKE (castigare et arguere). That they 
 sign, to tempt, n. 215. 
 
 CHERUBIMS (cherubi). That the four animals in the throne, and 
 round about the throne, were cherubims; and that cherubims sign, the 
 Word in its literal sense, and defences or guards, lest the interior senses, 
 which are spiritual and celestial, should be hurt,*'//, and sho. n. 239, 275, 
 296, 314. The first chapter of Ezekiel concerning the cherubims ex¬ 
 plained, n. 239 towards the end. That seraphim sign, doctrine from the 
 Word, n. 245. 
 
 CHRIST (Christus). That Christ is the Messiah, sho. n. 520. That 
 Christ or the Messiah is the Son of God, sho. n. 520. That by Christ is 
 meant the Divine Humanity of the Lord, n. 520; see Lord. That by 
 Christ is meant divine truth, and that by false Christs are meant divine 
 truths falsified, sho. n. 595. 
 
 CHURCH (ecclesia). For the doctrine of the Reformed concerning the 
 church, see the doctrines of the Reformed churches in what is premised, 
 p. 22. That the church appears before the Lord as a man, beautiful or 
 deformed according to its doctrine, and at the same time conformity of 
 life to it, n. 601. That the church becomes more perfect, as the various 
 things of which it consists are conveniently disposed in their order, n. 66, 
 73. That every church commences from the goods of life or charity, 
 and terminates in faith alone, n. 82. That the church in process of time 
 decreases, by receding from the good of love and truths of faith, even 
 until evil is supposed to be good, and falsehood truth, n. 658. That the 
 12 
 
CHU 
 
 angels of heaven lament when the church on the earths is destroyed, 
 and pray to the Lord that it may be brought to an end, which is effect¬ 
 ed by the last judgment, ill. n. 645. Because the church on the earths 
 is the foundation of heaven, n. 645. That at the end of the present 
 church there exists such an inversion and affliction, as can never be ex¬ 
 ceeded, sho. n. 711. That the church on the earths will be in all things, 
 even as the church is in the heavens, because they are conjoined like the 
 internal and the external with man, ill. n. 533. That the church on the 
 earths, like heaven, is distinguished into three degrees; hence that those 
 who are in the church, are in the externals, internals, and inmost princi¬ 
 ples thereof, n. 744. That they who are in the externals are said to be 
 the called; they who are in the internals, the chosen; and they who are 
 in the inmost principles, the faithful, n. 744. That the doctrine of truth 
 constitutes the church, and a life conformable thereto constitutes religion, 
 ill. n. 923. That where the life is not conformable to doctrine, there is 
 neither religion nor church, n. 923. That at this day there is no church 
 in the Christian world, neither among the Roman Catholics, nor among 
 the Reformed, ill. n. 263, ill. n. 675. That there is no church among 
 the Roman Catholics, but a religion * because they do not approach the 
 Lord, nor read the Word, and because they invoke the dead, n. 718. 
 That the church of the Lord as to doctrine is represented as a city, and 
 sometimes as an espoused virgin, ill. n. 881. That by the seven churches 
 are meant all who are of the church in the Christian world, and every 
 one according to reception, n. 10, 41, 69. 
 
 That in the Word of both Testaments it is predicted concerning a new 
 church, which shall acknowledge the Lord only, and that this prediction 
 has not been fulfilled until this day, n. 478. That this new church, inas¬ 
 much as it will acknowledge the Lord only, is called the bride and the 
 wife of the Lord, sho. n. 533. That this New Church is meant and de¬ 
 scribed in the Apocalypse by the New Jerusalem, ill. and sho. n. 880, 881, 
 That all things appertaining to the New Church will originate in the good 
 of love, n. 907, ill. n. 908, 912, 917. That all who are in truths origin¬ 
 ating in good are received into the New Church, because they love the 
 light thereof; and that the rest cannot bear that light, ill. n. 922. That 
 this New Church is successively formed and increases ; the reason where¬ 
 of is, that the falses of the former church are first to be rejected, also that 
 a new heaven has first to be formed, which will act in unity with it, n. 
 547. That this New Church cannot be established before those thino-s 
 which are meant by the dragon, the beast, and the false prophet, are 
 removed, sho. n. 473. That this New Church will consist of such as 
 approach the Lord only, and perform the work of repentance from evil 
 works, ill. and sho. n. 69—72. That the two essentials of the New 
 Church are, an acknowledgment of the Lord, that he is the God of hea¬ 
 ven and earth, and that his Humanity is divine: the other, a life conform¬ 
 able to the precepts of the decalogue ; and that these two are conjoined, 
 like the two tables of the decalogue, and like love to God and love towards 
 our neighbour, n. 490, ill. and sho. n. 903. That they who desire to 
 destroy these two essentials of the New Church will perish, n. 494. That 
 they cannot receive any truth from heaven, n. 496. That they falsify 
 the Word, n. 497. That they plunge themselves into all kinds of evils 
 
 * Religosum, a religious persuasion. 
 
 13 
 
CON 
 
 and falses, n. 498. That those who acknowledge faith alone will reject 
 these two essentials, n. 500, 501. That these two essentials of the New 
 Church are in opposition to the two essentials of the old church, concern¬ 
 ing which, ill. n. 509, ill. n. 537. 
 
 CITY (urbs). That a city sign, the doctrine of the church, ill. and 
 sho. n. 194, ill. n. 712, ill. n. 861, 881. Inasmuch as the church is de¬ 
 scribed as a city, sho. n. 896. That Jerusalem as a city sign, the New 
 Church of the Lord as to doctrine, n. 879, 912. That the cities of the 
 nations sign, heretical doctrines, n. 712. 
 
 CLEFT ( Jissura , vide petra). See Rock. 
 
 CLOAK (pallia , vide vestimentum). See Garment. 
 
 CLOUDS (nubes). That clouds sign, divine truth in the ultimates, 
 consequently the Word in its literal sense, sho. n. 24, 466, 642, 820. 
 That white clouds sign, the Word in the literal sense translucent by vir¬ 
 tue of its spiritual sense, n. 642. That by the Lord’s saying he will come 
 in the clouds of heaven with glory, is sign, his advent in the Word, and a 
 revelation of its spiritual sense from him for the use of the New Church 
 which will then be established, sho. n. 24, sho. n. 642, ill. n. 820. 
 
 CLUSTER ( botrus , vide uva). See Grapes. 
 
 COLOUR (color). That white and red are fundamental colours in 
 heaven, because white is derived from the light of the sun of heaven, and 
 red is derived from the fire of the sun there, concerning which, ill. n. 231, 
 915; see White and Red. That those two colours are changed into 
 other colours by shade, which in heaven is ignorance, n. 915. That 
 there exists a satanic black, which is opposite to white, and a diabolic 
 black, which is opposite to red, n. 231, 232. 
 
 COMPANION (socius). What is sign, by companion and brother, 32. 
 
 COMPARISON (comparatio). That comparisons in the Word are 
 from correspondences, n. 334. 
 
 CONCEPTION (generation vide nativitas). See Birth. 
 
 CONFESSION (coiifessio). Of repentance and confession among the 
 Reformed, see the doctrines of the Reformed in what is premised at p. 19. 
 
 CONFIRMATION (conjirmatio). That there is a false light aiising 
 from confirmation, and that it appears to those who are in falses as light, 
 but that it is the light of infatuation, which is of such a nature that it is 
 converted into darkness on the flowing-in of light from heaven, and that 
 the sight of their eyes is like that of owls and bats, ill. n. 566, 695. That 
 those who have confirmed themselves in falses are not willing to understand 
 truth, and that it appears as if they were not able, n. 765. 
 
 CONSUMMATION (consummatio). That consummation and the 
 consummation of the age sign, the end of the church, which takes place 
 when there no longer remains any good of life or truth of doctrine in the 
 church, ill. and sho. n. 658. That consummation in the Word is also 
 called devastation and decision, sho. n. 658. That consummation or de¬ 
 vastation is effected by the deprivation of goods and truths, which being 
 taken away man enters into the evils and the falses which he inwardly 
 cherished, sho. n. 676. What is meant by the last words of the Lord to 
 the disciples, in Matthew, that he would remain with them even until 
 the consummation of the age, n. 750. 
 
 CONTAINING, CONTAINED ( continens , contentuin). That the 
 thing containing sign, the same with the thing contained, ill. n. 406, 672 
 See Vessel. 
 
 14 
 
DAR 
 
 CONVERSION ( conversio). That angels and good men as to their 
 spirit continually turn themselves towards the Lord as a sun, and that 
 thus they have the Lord continually before their face, and this which 
 way soever they turn, which is wonderful; and that the devils continually 
 turn themselves from the Lord, n. 380, 938. 
 
 COPPER (cuprum, vide ces). See Brass. 
 
 CORNER ( angulus ). That the four corners sign, the four quarters of 
 the spiritual world, sho. n. 342. That hence the four corners of the earth 
 sign, the universal heaven, n. 342. That the corner-stone sign, the foun¬ 
 dation, n. 342. 
 
 CORRESPONDENCE ( cor respondentia). That there is a correspond* 
 ence between the natural and spiritual, concerning which, ill. n. 1. 
 
 COSTLINESS ( pretiosa). That costliness sign, the holy things of 
 the church, sho. n. 789. 
 
 COVENANT (foedus). That covenant sign, conjunction, ill. and sho. 
 n. 529, towards the end. 
 
 COURT (atrium). That the court of the temple sign, the external 
 heaven, and heaven in ultimates, also the church on earth, ill. and sho 
 n. 487. Concerning the two courts of the temple at Jerusalem, n. 487 
 
 CREATE, to (creare). That to create sign, to reform and regenerate, 
 sho. n. 254, 475. 
 
 CREATURE (creatura). That creatures sign, all who are to be ere* 
 ated, that is, who are capable of being reformed, sho. n. 405. What is 
 sign, by creatures of the earth, air, and sea, n. 405. See Beasts, Fowls, 
 and Fishes. 
 
 CROSS (crux). That the cross sign, temptations, sho. n. 639. That 
 to crucify sign, many things, principally to deny the Lord being the Son 
 of God, n. 504. 
 
 CROWN (corona). That crown sign, wisdom, ill. and sho. n. 189, 
 252. That a crown sign, an ensign of warfare and victory, sho. n. 300. 
 That hence a crown w r as an ensign of victory to martyrs, because they 
 had conquered in temptations, n. 103. 
 
 CRUCIFY, to (crucifigere, vide crux). See Cross. 
 
 CRYING, or a CRY (clamor). That crying or a cry is spoken of 
 grief and fear of falses from hell, and thence of damnation, sho. n. 885. 
 That it is spoken of every affection breaking out from the heart, n. 885. 
 
 CUNNING (astus, vide dolus). See Guile. 
 
 CUP (poculum). That a cup, chalice, platter, vial, sign, the same as 
 the things contained in them; if wine is in them, that they sign, truth or 
 false, ill. and sho. n. 672. That a bottle or pitcher sign, the same, sho. 
 n. 672 towards the end. That vials full of the wrath of God sign, the 
 evils and falses in the church, n. 673. That to pour out the vials upon 
 the earth, and upon the sea, sign, influx into the church, n. 676, 677, 680 
 
 CURSED THING (devotum). That a cursed thing sign, evil, which 
 separates the Lord from man, n. 937. 
 
 CUSTODY (custodia, vide vinctuset captivus). See Bound and Cap¬ 
 tive. 
 
 D 
 
 DARKNESS (tenebra). That darknesss and thick darkness sign. 
 falses, n. 110, 695. That they also sign, ignorance, n. 110. That dark? 
 
 15 
 
DEG 
 
 uess sign, falses either arising from ignorance, or from falses of religion, 
 or from evils of life, sho. n. 413. 
 
 DAVID [David). That by David is meant the Lord as to divine truth, 
 n. 174, 266. 
 
 DAUGHTER ( filia , vide Jilius). See Son. 
 
 DAY (dies). That day and night sign, at all times and in every state, 
 of course perpetually, n. 637. That day and night from light sign, the 
 spiritual truth and natural truth of the Word, ill. and sho. n. 414. Thai 
 the great day of Jehovah sign, the coming of the Lord, and the then 
 establishment of a new church, n. 704, 707. That day sign, the end of 
 the former church, sho. n. 707. 
 
 DEATH, DEAD {mors, mortuus). That death sign, various things ; 
 that it sign, extinction of natural life, which is death ; that it sign, ex¬ 
 tinction of spiritual life, which is damnation; that it sign, extinction of 
 concupiscences, which is the crucifixion of the flesh, and thus a renewal 
 of life ; that it sign, resurrection ; that it sign, a rejection by the world ; 
 that it sign, the devil and hell, and thence evil of the will, n. 866. That 
 death sign, extinction of spiritual life, and hell, damnation, sho. n. 321. 
 That the first death sign, departure out of the world, and the second death 
 damnation, n. 106, ill. n. 853, 873, 894. That the first death is not 
 mentioned in the Apocalypse, n. 853. That death also sign, the life of 
 man’s self-love, because this love extinguishes spiritual life, n. 323. 
 
 That the dead sign, the same things as death, n. 856. That the dead 
 sign, dead out of the world, sho. n. 525, 868, 869. That the dead sign. 
 
 those who are in natural life without spiritual life, n. 159. That the dead 
 
 sign, those who have not any spiritual life, sho. n. 525. That the dead 
 
 sign, those who are interiorly devils, n. 870, 872. That the dead sign. 
 
 those who have crucified the flesh, and have suffered temptations, sho. n. 
 639. That the dead sign, those who are rejected by the evil, n. 847, 850, 
 866. That dead, when spoken of the Lord, sign, to be neglected, and his 
 Humanity not acknowledged as divine, n. 59, 93, 269. Concerning dead 
 worship, see Worship. 
 
 DECALOGUE ( decalogus). That the precepts of the decalogue were 
 promulgated by Jehovah, and were not only precepts of society, but also 
 of religion, ill. n. 529. That the precepts of the decalogue are in every 
 religion, and that man should live according to them from religion, n. 272. 
 Wonderful things concerning the decalogue and concerning the ark from 
 the Word, and that thence it may be seen that the decalogue is most 
 holy, ill. and sho. n. 529. That the first step to reformation, is to live 
 according to the commandments of the decalogue, n. 628. That through 
 a life conformable to the precepts of the decalogue conjunction is effected 
 with the Lord, ill. n. 490. That the second table of the decalogue is the 
 universal doctrine of repentance, ill. n. 531 at the end, n. 461. That the 
 decalogue is called the testimony, sho. n. 490, sho. n. 669. That the 
 second table of the decalogue is a blank table to those who are in faith 
 alone, n. 461. An answer from heaven to those who believed and asserted, 
 that by the works of the law, from whose damnation through faith they 
 are exempt, are understood the works of the law of the decalogue, n. 578. 
 That the temple of the tabernacle of the testimony sign, where the Lord 
 is in his holiness in the Word, and in the law, which is the decalogue, 
 u. 669. 
 
 DEGREE ( qradus ). That there are three degrees of love and wisdom 
 
 16 
 
D R A 
 
 or of goodness and truth in the Lord, who is infinite, which are called 
 celestial, spiritual, and natural, and that hence there are three degrees in 
 the heavens, and also in man from creation, n. 49, ill. n. 774. That the 
 church of the Lord is distinguished into those three degrees, n. 774. See 
 Church. 
 
 DEMON, or DEVIL (daemon , dcemonium). That demons and devils 
 
 sign, concupiscences originating in love of the world, and such as are in 
 
 those concupiscences become demons after death, ill. and sho. n. 458 
 
 That they sign, cupidities of falsifying truths, n. 703, 756. That they 
 
 become demons of the worst kind who were in the concupiscence of ex- 
 • • • 
 
 ercisiug dominion from the love of self over the holy things of the onurch, 
 n. 756. 
 
 DEN ( spelunca ). That they who had been in evil loves are in hell 
 in dens, and that hence dens sign, evil loves, ill. and sho. n. 338. 
 
 DESERT ( solitudo , vide desertum). See Wilderness. 
 
 DESTROYER, PERDITION ( perditor , perditio). That Abaddon 
 and Apollyon sign, a destroyer and perdition; and that destroyer and 
 perdition sign, the destruction of the church, by a total falsification of the 
 Word, sho. n. 440. 
 
 DEVASTATION ( devastation vide consummatio). See Consumma¬ 
 tion. 
 
 DEVIL ( diabolus ). That the hell where they are who are in evils as 
 to life, properly who are in self-love, is called in one expression the devil, 
 Decause all who are there are called devils; and that the hell where they 
 are who are in falses as to doctrine, properly who are in the pride of self- 
 derived intelligence, is called in one expression Satan, because all who are 
 there are called Satans, n. 97, 550, 841, 856, ill. n. 153. That the depths 
 of Satan sign, the interiors of faith separated from charity, n. 143. That 
 the throne of Satan sign, where there are falses, and thence spiritual dark¬ 
 ness, u. 110. That in every religion it is known that there is a God from 
 whom proceeds good, and that there is a devil from whom proceeds evil, 
 and that therefore good is to be done and evil shunned, n. 272, ill. n. 675. 
 
 DIADEM ( diadema ). See Stone, and under the article Precious 
 Stone. 
 
 DOCTRINE {doctrinal). That worship is according to doctrine, n. 
 
 777 , 778 . 
 
 DOG ( canis ). That dogs sign, corporeal appetite, principally the 
 pleasure of eating and drinking, ill. and sho. n. 952. 
 
 DOOR {janua). That gates ( portas) sign, knowledges of what is true 
 and good out of the Word, by which man is introduced into the church, 
 consequently introducing truths, sho. n. 899, 901, 916. That there are 
 actually doors in the spiritual world, which are opened and shut to those 
 who ascend to heaven, and that therefore they sign, entrance or admission, 
 sho. n. 176, 177. That the Lord alone opens and shuts the doors there, 
 n. 177. That doors sign, admission and introduction, n. 217. That the 
 Lord is the door by which man is to enter that he may be saved, sho. n. 
 
 916. 
 
 DOUBLE, and to DOUBLE ( duplum , et duplicate). That they sign. 
 to be done according to quantity and quality, sho. n. 762. 
 
 DRAGON {draco). That the dragon sign, those who make God three, 
 and the Lord two, and who separate charity and faith, and make the latter 
 competent to salvation and not the former, ill. n. 537. That dragon sign 
 17 B 
 
EGY 
 
 the devastation of the church, sho. n. 537. That they who are meant by 
 the dragon will persecute the New Church of the Lord, and, as far as 
 possible, wiil seduce them, ill. and sho. n. 884. The reason why the 
 dragon is called the old serpent, the devil, and satan, n. 841, 856. What 
 is sign, by the dragon being bound one thousand years, n. 842. Con¬ 
 cerning the sports of the dragon, and concerning the obsession of a city 
 by them, ill. n. 655. 
 
 DRINK-OFFERING, or LIBATION ( libamen , vide vinum). See 
 Wine. 
 
 DRUNKENNESS ( ebrietas ). That to be made drunk with the wine 
 of whoredom or of Babylon, also simply to be made drunk, sign, to be 
 infatuated or insane with regard to spiritual things, sho. n. 721. 
 
 DUST ( pulvis ). That dust sign, what is damned, sho. n. 778. That 
 to cast dust on the head sign, interior grief and mourning on account of 
 damnation, sho. n. 778. 
 
 DWELL, to {habitare). That to dwell is spoken of good, n. 38v. 
 That to dwell and to cohabit sign, conjunction proceeding from love, ill. 
 n. 883. That by the Lord’s being said to dwell with them is sign, that 
 he is in them, and they in him, consequently conjunction, n. 883. 
 
 E 
 
 EAGLE ( aquila ). That flying eagles sign, knowledges and thence 
 understanding, sho. n. 244; also understanding perverted, from know¬ 
 ledges of what is false, sho. n. 244. 
 
 EAR ( auris , vide audire). See To Hear. 
 
 EARTH {terra). That the earth sign, the church, sho. n. 285, 902. 
 That the earth sign, the church among those who are in its internals and 
 are called clergy, and the sea, the church among those who are in its 
 externals, and are called laity, sho. n. 398, 402, 470, 567, 594, 677, 680; 
 see the Sea. That the earth also sign, damnation, which takes place with 
 them among whom the church is perverted and destroyed, sho. n. 285. 
 That in the spiritual world there are earths as well as in the natural world ; 
 but that the latter are from a natural origin, whereas the former are from 
 a spiritual origin, n. 260, 331, 865. That the heavens are expanses, and 
 in each expanse the earth is under the feet, n. 260. Who are meant by 
 those who are under the earth, n. 260. Concerning the inferior earth, 
 see Spiritual World. 
 
 That the earths in the spiritual world are changed according to the 
 evils and falses of those who dwell upon them, and that earthquakes hap¬ 
 pen, n. 331, 515. That hence earthquakes sign, changes of the state of 
 the church, sho. n. 331, ill. n. 396. That a great earthquake, such as 
 was not before, sign, overturning of all things belonging to the church, 
 ill. and sho. n. 711. 
 
 EARTHQUAKE {terra motus , vide terra). See Earth. 
 
 EAT, to {edere). That to eat sign, to appropriate to himself, n. 89 
 What is sign, by eating the flesh of another, n. 748. See Flesh. 
 
 EGYPT {2Egyptus). That Egypt sign, the natural man in con¬ 
 junction with the spiritual, and in such case the affection of truth, sho. 
 n. 503. That Egypt, in the opposite sense, sign, the natural man sep¬ 
 arated from the spiritual, and in that case insanity in spiritual things, 
 sho. n. 503. The reason whereof is, because the Egyptians cultivated 
 18 
 
EUP 
 
 the science of correspondences, whence came their hieroglyphics, which 
 •science they afterwards turned into magic, and made it idolatrous, n. 503, 
 towards th<=* end. The miracles in Egypt recounted, n. 503. That all 
 those things signified the falses and evils of the church, n. 339. 
 
 ELDER ( senex , seniores). That the four-and-twenty elders sign, all 
 Jip truths and goods of the church in heaven and in earth, ill. 233, 251. 
 That they sign, the heavens, n. 521. In particular, the superior heavens, 
 u. 275, 808. 
 
 ELECTION ( electio). That by the chosen or elect are meant they 
 who are with the Lord, who are not elected by predestination, n. 744. 
 Who are meant by the called, the chosen, and the faithful, n. 744. See 
 Church. 
 
 ELIJAH and ELISHA. That Elijah and Elisha represented the Lord 
 as to the Word, ill. n. 298, 437. 
 
 EMPTY ( vacuum). That man is said to be empty when there is 
 nothiug but falses and evils in him, n. 160. 
 
 ENCHANTMENT ( incantatio ). See Incantation. 
 
 ENDURANCE ( tolerantia ). That endurance sign, study and labour, 
 n. 129. That the word of endurance sign, spiritual combat, which is 
 temptation, n. 185. 
 
 ENGLISH (Angli). A conversation of certain Englishmen with two 
 angels concerning the understanding of man in spiritual things, concern¬ 
 ing God, the immortality of the soul, regeneration, baptism, and the holy 
 supper, ill. n. 224. Concerning the English clergy ascending into a so¬ 
 ciety of the superior heavens, and of their discourse there on a certain 
 time with their king, about the Lord and about charity; and after their 
 descent, of their discourse with others of the clergy about unanimity and 
 concord, ill. n. 341. Concerning a paper sent down from heaven to a 
 society of English, and sent back by two bishops there; and of a discourse 
 afterwards with those bishops concerning the church and religion at this 
 day, ill. n. 675. Of the tracts published in London concerning the New 
 Jerusalem, reprobated by the English bishops ; and concerning the domin¬ 
 ion which they affect, ill. n. 716. 
 
 EPHESUS (Ephesus). That by the church of Ephesus are meant 
 those who primarily respect truths of doctrine, and not goods of life, n. 73. 
 
 EPHRAIM (Ephraim, vide Menasche). See Manasses. 
 
 EVENING (vespera). That evening sign, the last time of the old 
 church ; and morning, the first time or commencement of the New Church, 
 sho. n. 151. That the Lord instituted the holy supper, because the even¬ 
 ing, in which the supper took place, sign, the last time and state of the 
 church, n. 219, ill. n. 816. 
 
 EVIL (malum). That evil is the devil, n. 890. That there is evil of 
 false and false of evil, concerning which, n. 379, 382. That they who 
 confirm evil in themselves perish, n. 872. That the evil which appears 
 to man, contains innumerable concupiscences in simultaneous order, ill. 
 n. 678. See Repentance. That evil is attributed to Jehovah, that is, 
 to the Lord, and that this is from appearance, n. 494, 498, 714. That 
 after death, goods and truths are taken away from the evil, and evils and 
 falses from the good, ill. n. 948. 
 
 EUPHRATES (Euphrates). That Euphrates sign, rational things 
 bordering upon or bounding the spiritual things of the church, ill. n. 444 
 
 19 
 
F A I 
 
 fhat it sign, interior reasonings, n. 699. That it sign, reasonings full of 
 falses, and thence insanities, sho. n. 444. 
 
 EXTERNAL {externum). That the ultimate is the continent and 
 complex of all things prior, n. 438, towards the end. That all spiritual 
 power consists in truths in the ultimates, n. 148. What is in the inmost 
 is in all things around, ill. n. 933. That the church in the heavens and 
 the church on the earths make one, like the internal and external in man, 
 n. 486. 
 
 EXTREME {extremum). That in the ultimates or extremes is the 
 simultaneous order of the successives, ill. n. 678. See Order. 
 
 EYE {oculus). That eye sign, the understanding, u. 25, sho. n. 48. 
 That eye, when spoken of the Lord, sign, divine wisdom, omniscience, and 
 providence, sho. n. 48, 240, 271. What is sign, by the eyes of the cher- 
 ubims, n. 240, 246. 
 
 EYE-SALVE {collyrium). That it sign, a medicine whereby the 
 understanding is healed, n. 214. 
 
 F 
 
 FACE {facies). What is sign, by seeing the face of the Lord, ill. n. 
 938. That to see the face of Jehovah or the Lord sign, to know and 
 acknowledge what he is, as to his divine attributes, besides other things, 
 sho. n. 939. That no one can see the Lord, such as he is in himself, and 
 live, sho. n. 939. That the face of Jehovah or the Lord, in an opposite 
 sense, sign, anger and aversion, because a bad man is angry, and turneth 
 himself away, sho. n. 939. That face, when spoken of the devil, sign. 
 subtle artfulness, n. 562. 
 
 FAITH {fdes). That faith is truth, ill. n. Ill, 129. Various things 
 concerning the conjunction of faith and charity, ill. n. 417. That faith 
 is from charity, and that it is the form of charity, altogether like speech 
 and sound, ill. n. 655, ill. n. 875. A comparison of charity and faith 
 with heat and light, from which may be seen what faith is separated 
 from charity, and what faith is conjoined with charity, ill. n. 875, to¬ 
 wards the end. The quality of faith originating in charity described, n. 
 451. That charity and faith are not any thing, unless they exist in works, 
 and that in works they exist and subsist, ill. n. 875. That charity and 
 faith in man are inwardly in act, consequently in works, when they are 
 in the will, because they are then in the endeavour, ill. n. 875. 
 
 A general or universal idea of faith concerning the Lord, and con 
 cerning salvation from him, n. 67. That they who believe in the Lord 
 have eternal life and are saved, sho. n. 60, sho. n. 553. That the ac¬ 
 knowledgment of the Lord and faith occasion presence ; but that affection 
 and love occasion conjunction, ill. n. 937. That Paul and James agree 
 in this, that the doers of the law are justified by God, sho. n. 828, ill. n. 
 417. 
 
 For the doctrine of the Reformed concerning justification by faith, 
 and concerning good works, see the doctrines of the Reformed in what is 
 premised at n. II. That the Reformed establish their doctrine upon a 
 single assertion of Paul, falsely understood, ill. n. 417, 750. That all 
 who belong to the church in the Christian world agree in this point, that 
 man is justified without the works of the law, n. 391. That faith alone 
 at this day constitutes the universal theology, and charitv in no respect, 
 20 
 
F A I 
 
 n. 133. In what manner they defend their doctrine, by various kinds 
 of discourses and reasonings, ill. n. 838. That all throughout the Chris- 
 tian world acknowledge faith alone as the only means of salvation, al¬ 
 though in other things they disagree, ill. n. 484. That faith alone is 
 confirmed various ways, principally the faith of the clergy, but not so 
 that of the laity ill. n. 426, 461, 677. That faith alone is easily received, 
 the reason thereof, and that therefore it is received, n. 539. That there 
 are three degrees of reception of the religious principle of faith alone: 
 1st, to acknowledge it; 2ndly, to confirm it in himself; 3rdly, to live ac¬ 
 cording to it; that there are some who are in the first and second degree 
 and not in the third, and that they who are in the third are damned; 
 the quality of these described, ill. n. 634. That faith alone is also faith 
 separated from charity, n. 388. Concerning those who, in theological 
 matters, know nothing, except that faith alone is all, and of their habi¬ 
 tation and lot, from experience, n. 456. That the learned have attrib¬ 
 uted all salvation to faith, and nothing to charity; the reason whereof 
 is, that they have attributed every thing to knowledge, and nothing to 
 affection, because the former appears before the sight, whereas the latter 
 does not appear, but faith proceeds from thought, and charity from affec¬ 
 tion, n. 908. That faith proceeds from thought, and charity from affection, 
 ill. n. 655. That that tenet ought to be shunned, that a man is justified, 
 that is, saved, by faith alone without the works of the law, ill. n. 838. 
 
 Various reasonings, by which they establish, that faith alone is the 
 only means of salvation, ill. n. 449. That in the southern quarter are 
 they who only acknowledge faith alone and the customary worship as 
 means of salvation, and live as they like, concerning whom from experi¬ 
 ence, n. 442. Many of their visionary notions enumerated who confirm 
 themselves in faith alone, n. 451. That the interiors of faith, separated 
 from charity, are the depths of Satan, n. 143. That they are spectres, ill. 
 n. 675. See English. That they seduce, and consequently that they 
 are dangerous, ill. n. 144. Concerning those who separate faith entirely 
 from charity, pretending that God, by virtue of faith, operates inwardly, 
 even to the proper will of man, and it there turns itself about on the left 
 side, and that thus the interiors of man’s mind are intended for God, and the 
 exteriors for man, hence that God pays no regard to any thing which 
 ralates to man; that these were seen as turtles with two heads, ill. n. 
 463. That the interior reasonings of those who are in faith alone, must 
 first be detected and removed, otherwise the truths of faith appertaining 
 to the New Church, which is the New Jerusalem, cannot be received; 
 for which reason they are treated of in the Apocalypse, n. 483, 700. 
 That they who have confirmed themselves in faith alone, cannot receive 
 the two essentials of the New Church, which are the acknowledgment 
 that the Lord is the God of heaven and earth, and a life according to the 
 precepts of the decalogue; that they reject them for three reasons, ill. 
 n. 500. That they who have confirmed themselves in the falses of that 
 faith, can with difficulty recede from them, for this reason, because they 
 are kept shackled as it were by the dragonists in the world of spirits, with 
 whom they are in society, n. 563. That they who are in faith alone, and 
 pray from the form of their faith, cannot do otherwise than make God 
 three and the Lord two; because they pray to God the Father, that ha 
 would have mercy for the sake of the Son. and send the Holy Ghost, ilL 
 n. 537, ill. n. Oil. 
 
 21 
 
F A 1 
 
 That they who have confirmed in theinse ves faith alone, have so far 
 shut up their understanding, as no longer to see any truth in the Word, 
 ill. n. 421. That they who have confirmed in themselves faith alone, 
 have no truth from the Word, but what is falsified, whence there is not 
 any church among them, nor any religion, ill. n. 541, ill. n. 675. That 
 the doctrine of faith at this day is contrary to the Word, and that it fal¬ 
 sifies the whole Word, n. 136, 404, 570. That they who from confir¬ 
 mation are in faith alone, know the truths from the Word, which are 
 enumerated, but that they have falsified all, made evident by a paper, on 
 which those truths were written, which was placed on a table illuminated 
 by a direct influx of light from heaven, also by touching the Word, which 
 lay on another table, concerning which, ill. n. 566. Concerning a leader 
 in the doctrine of faith alone, who touched the Word placed on a table, 
 and was thrown into a corner of the room, and became as it were dead, 
 ill. n. 566. That the adultery of the son with the mother corresponds 
 with the falsification of the truths of the Word by faith alone, and that 
 this is represented by the adultery of Reuben with Bilhah his father’s 
 concubine, sho. n. 134. 
 
 That they who, from confirmation, are in faith alone an in the light 
 of infatuation, which corresponds to the light which owls and bats see 
 by, which light in itself is darkness, ill. n. 566. That evil of life follows 
 from the falses of that faith, n. 698. That it is of the divine providence 
 of the Lord, that they who have confirmed themselves in faith alone fal¬ 
 sify truths, lest if they knew holy truths, they should profane them, n. 
 686, 688. Concerning three hundred who had confirmed in themselves 
 faith alone, and ascended into heaven, and in their descent were seen like 
 dead horses; because a living horse sign, the understanding of the Word, 
 and a dead horse the understanding of the Word destroyed, ill. n. 611. 
 In what manner the dragon spirits heal the wounds made by this tenet, 
 that the works of the law are not necessary to salvation, which, never¬ 
 theless, does not accord with the Word, n. 576—578. Concerning those 
 who asserted, that by the works of the law are meant the works of the 
 law of the decalogue; what reply was made to them from heaven, n. 
 578. A pit of the abyss described, where they are who have confirmed 
 faith alone, n. 421, 442. 
 
 Concerning this tenet of their faith, that God the Father withdrew his 
 grace and favour from the human race, and that therefore reconciliation 
 and satisfaction were necessary, but that this is contrary both to Scripture 
 and reason, ill. n. 484. Concerning the act of justification by faith 
 alone, that they make themselves as to that act like a statue of salt, or 
 Lot’s wife, ill. n. 484. Concerning the state of justification by faith alone, 
 and concerning the mysteries of it, that the goods of charity done by man 
 contribute nothing to salvation, and that hence it follows, that in such 
 case there is no religion, ill. n. 484. Concerning those who make faith 
 alone the only means of salvation, and concerning those who make char¬ 
 ity the only means, also concerning a syncretist, ill. 386. A disquisition 
 among certain spirits, whether faith is spiritual and not charity, or 
 whether charity is spiritual and thence faith, ill. n. 386. A disquisition 
 concerning faith and charity, the quality of charity, if to faith is assigned 
 the first place, and the quality of faith, if to charity is assigned the first 
 place; that in this latter state, faith is spiritual from charity, whereas, 
 in the former, faith is natural and charitv also, compared with a mouu- 
 22 
 
F A I 
 
 tebank walking on the palms of his hands, ill. n. 055. That the great 
 city, which is spiritually called Sodom and Egypt, is where they are who 
 acknowledge faith alone as the only means of salvation; various things 
 there concerning the mockery of charity, and concerning a plenary jus¬ 
 tification of man from sins by faith alone, ill. n. 531. Concerning- the 
 pastimes of the dragon in an amphitheatre, that by phantasies they in¬ 
 troduced sheep and lambs, and afterwards lions and tigers, which tore 
 them to pieces, ill. n. 055. Concerning the dragon spirits, who were de¬ 
 sirous to take by stratagem a certain city, where charity reigned, assert¬ 
 ing, that they also professed faith and charity, only with this difference, 
 that they assign to faith the first place, and to charity the second ; but 
 in vain; concerning which circumstance, ill. n. 655. That the dragons 
 afterwards laid siege to that city, but that they were consumed by fire 
 from heaven, ill. n. 655. A disquisition in a council concerning justify¬ 
 ing faith without the works of the law, and the conclusion therein, that 
 faith produces good works, as a tree produces fruit; also an inquiry, 
 whether it is so believed at this day by those who have confirmed them¬ 
 selves in faith alone, and it was perceived to be quite the reverse, ill. n. 
 417. That from this conclusion the conjunction of faith with charity has 
 not been found, ill. n. 417. A temple or place of worship, in which was 
 seen a representative image of faith separated from charity, described as 
 to its quality, and that it was afterwards destroyed, and in the place there¬ 
 of was seen the tabernacle, the temple, and the Lord, ill. n. 9^6. Con¬ 
 cerning the lot of those who have confirmed themselves in fa»th alone; 
 that in the spiritual world they are led to build, but what they build by 
 day falls down by night, and that afterwards they are let into hell, ill. n. 
 153. Also concerning their lot and destruction, ill. n. 531. 
 
 That they who have confirmed in themselves faith alone, believe 
 themselves to be wise, when nevertheless they are the foolish virgins, n. 
 433. That they who, from confirmations, are in faith alone, believe that 
 the doctrine thereof is so fortified, that it cannot be impugned, n. 581 
 That they who have confirmed themselves in faith alone, are inveterate 
 enemies against those who oppose that faith, but especially when they 
 feel among them the sphere of the Lord, ill. and sho. n. 603. That they 
 who are in faith alone do not think about repentance, n. 450, ill. n. 531. 
 That the decalogue to them is a blank table, n. 461. That they who 
 think themselves free under faith, and not bondmen under the law, are 
 bondmen, ill. n. 578. That they who are in faith alone do not reflect, 
 neither are willing to reflect, upon evils of life in themselves, ill. n. 531, 710. 
 That the tenet concerning faith alone is damnable, sho. n. 838. That 
 they are the goats, ill. n. 417, 838. That the church commences from 
 charity, and terminates in faith alone, n 82. 
 
 That they who are in faith alone, will and teach that the understand¬ 
 ing is to be kept in subjection to all things of their faith; but that this 
 tenet is hurtful, ill. n. 224, 564, 575. That the understanding is to be 
 kept in subjection to faith, or that what the church teaches is to be 
 blindly believed, is retained from the Roman Catholic religion, which de¬ 
 clares this tenet, n. 914. That thereby the way of light from the Lord is 
 obstructed, insomuch that man can no longer be enlightened, ill. n. 914. 
 
 FAITHFUL ( fidelis ). That faithful sign, those who are in faith in 
 the Lord, and that it sign, those who are in the inmost princip.es of the 
 church, n. 744, 821. See Church. 
 
 23 
 
FALSE ( falsum ). That falses are darkness and thick darkness, n. 
 
 110. That there is evil of the false principle, and the false of evil, n. 
 #79, 382. That there is the false principle proceeding from evil, and the 
 false principle not proceeding from evil, and that the false principle not 
 proceeding from evil appears before the Lord as truth, but under differ¬ 
 ent colours, ill. n. 625. Concerning the good and false principle toge¬ 
 ther, n. 97. Concerning the light of the confirmation of what is false, 
 together with its quality, ill. n. 566, 695. See Confirmation. 
 
 FALSE PROPHET ( pseudo propheta, vide propheta). See Prophet. 
 
 FAMINE {fames). See Hunger. 
 
 FxVT, FATNESS {pingue, pinguedo). That fat things sign, celestial 
 goods and the affections thereof, and the delights of those affections, sho. 
 n. 782. 
 
 FATHER {pater). That father sign, good; and when spoken of 
 the Lord, divine good in him, n. 170, ill. and sho. n. 613. That the 
 Lord by Father meant the divinity in him, ill. n. 150, ill. n. 170. That 
 God and the Father, also God and Jehovah, sign, the Lord with respect 
 to divine truth, and with respect to divine good, n. 21. That the Lord, 
 as to his all-creating divinity {divinum a quo), as well as to his divine 
 human, is called the Father, sho. n. 21, sho. n. 613, sho. n. 839. That the 
 kingdom of the Father comes, and that the will of the Father is done as 
 in heaven, so on earth, when the Lord is immediately approached, ill. and 
 sho. n. 839. See also the Lord. 
 
 FEAR, to FEAR ( timor , timere). That the fear of God, and to fear 
 God, sign, the love of God, and to love God, especially a fear and to fear 
 to do any thing against him, that is, against his precepts, inasmuch as this 
 fear is in all love, ill. and sho. n. 527, ill. n. 628. What holy fear is, 
 
 111. and sho. n. 56. That what is introduced from fear does not remain, 
 n. 164 towards the end. That the fearful, and to fear, sign, to be in no 
 faith, sho. n. 891. That fear sign, a fear of hell and of torments there, 
 which is with the wicked, n. 527. 
 
 FEED, to, and PASTOR {pascere, et pastor). That to feed sign, to 
 leach, and pastor or feeder, one that teaches, ill. and sho. n. 383. 
 
 FIG-TREE {fi cus ). That a fig-tree sign, natural good, sho. n. 334, 
 ill. n. 875. 
 
 FILTHY {immundus). See Unclean. 
 
 FIRE {ignis). That fire sign, divine love, ill. and sho. n. 468. That 
 in the spiritual world love appears at a distance as fire, n. 422. That 
 therefore fire upon the altar of burnt-offering sign, divine celestial love, and 
 that for that reason it was commanded that it should burn constantly 
 thereon, and that fire should be taken therefrom in the censer, and they 
 should make incense, ill. and sho. n. 395. That fire, in an opposite sense, 
 sign, infernal love, n. 422, 494. That fire and sulphur sign, infernal love 
 and concupiscences derived from that love, sho. n. 452, 453. That fire 
 sign, hatred, ill. n. 655 towards the end, 766. What is sign, by hail 
 mingled with fire, n. 399. See Hail. That it is attributed to Jehovah, 
 that he consumes with fire, ill. and sho. n. 494. That the truth is testi¬ 
 fied by fire from heaven, sho. n. 599. That a consuming fire from heaven 
 was a testification that they were in evils and falses, sho. n. 599 ; and that 
 they were in the concupiscence of infernal love, ill. n. 863. That to b<j 
 burnt with fire sign, the punishment of the profanation of what : $ sacred 
 or holy, sho. n. 748, 766. 
 
FOU 
 
 FIRST-BEGOTTEN ( primogenitus ). That the Lord is called the 
 first-begotten from the dead, which sign, that in his humanity he is divine 
 good united to divine truth, ill. and sho. n. IV. That first-begotten is 
 spoken of the church, and that is the first-begotten, which from love of 
 the will, through faith of the understanding, first exists in act or ope¬ 
 ration, ill. n. 17. Forasmuch as the church then first exists with man 
 when the truth of doctrine conceived in the internal man is born in the 
 external, ill. n. 17. 
 
 FIRST-FRUITS (primitive). That first-fruits sign, that which fir si 
 springs up, and afterwards grows ; and because in the first is contained 
 all which follows in power, that hence the first-fruits were holy, ill. and 
 sho. n. 623. That first-fruits sign, such things as belong to the church, 
 ill. and sho. n. 623. 
 
 FISH (piscis). That fish sign, sensual affections, which are the ulti¬ 
 mate affections of the natural man, ill. n. 290 towards the end. That 
 fishes also sign, those who are in common truths, which are also ultimates 
 of the natural man, sho. n. 405. That fishes also sign, those who are in 
 external falses, sho. n. 405. 
 
 FIVE ( quinque ). That five sign, something and little, sho. n. 427. 
 
 FLESH ( caro ). That it sign, the good of the Word and of the church, 
 ill. and sho. n. 832. That flesh sign, the proprium of man, sho. n. 748. 
 That to eat the flesh of another sign, to destroy his selfhood, sho. n. 748. 
 
 FLOOD (flumen, vide Jluvium). See River. 
 
 FLY, to (volare). That to fly sign, to perceive and to instruct, and 
 when spoken of the Lord sign, to foresee and to provide, sho. n. 244, also 
 n. 245, 561, 831. See Wing. 
 
 FOOD ( cibus ). That they who are in the spiritual world are nour¬ 
 ished by food; but that food there is of a spiritual origin, concerning 
 which various things are related, n. 152. 
 
 FOOT ( pes ). That feet sign, what is natural, and when spoken of 
 the Lord, the divine natural, ill. and sho. n. 468. That to set the right 
 foot on the sea, and the left on the earth, sign, that the Lord has the uni¬ 
 versal church under his intuition and dominion, as well those therein who 
 are in its externals, as those who are in its internals, n. 470. That the 
 footstool of the Lord sign, the church on the earths, ill. and sho. n. 49, 
 likewise n. 470. That to stand upon the feet sign, to be reformed as to 
 die external or natural man, ill. and sho. n. 510. 
 
 FOREHEAD (frons). That forehead sign, love, both good and evil, 
 ill. and sho. n. 347. That the Lord looks at angels in the forehead, ami 
 that the angels look at the Lord through the eyes, because they look from 
 the understanding of truth ; hence proceeds conjunction, ill. n. 380. That 
 to set a seal upon the foreheads sign, to separate and distinguish one from 
 another, according to the love, n. 347. That written on the forehead 
 sign, inherent in the love, n. 729. That name written on the forehead 
 sign, acknowledgment from love and faith, n. 613. 
 
 FORTY-TWO (quadraginta duo). That forty-two months sign, com¬ 
 plete to the end, when the New Church begins, ill. and sho. n. 489, 583. 
 
 FOUNDATION, to LAY A FOUNDATION ( fundam entum,fundare ). 
 That the foundation of the world sign, the establishment of the church, 
 sho. n. 489. That the foundations of the wall of the city New Jerusalem, 
 and in general the foundations of the earth, sign, doctrinals of the church, 
 ill. and sho. n. 902, 903, 914. That the twelve foundations of the wall 
 25 
 
GAB 
 
 of the city New Jerusalem, which were of twelve precious stones, sign 
 all of the doctrine of the New Church from the literal sense of the Word, 
 ill. and sko. n. 915. 
 
 FOUNTAIN ( fons ). That fountain and fountains sign, the Lord and 
 the Word, sho. n. 484, 683. 
 
 FOUR ( quatuor). That four is spoken of goods, and three of truths; 
 and that hence four sign, good and the conjunction of good and truth, 
 ill. and sho. n. 322. That a fourth part sign, all good, n. 322. What is 
 sign, by the four angels, n. 342. See Angel. What is sign, by the four 
 winds, n. 343. See Wind. 
 
 FOUR-SQUARE ( quadratum ). That four-square and quadrangulai 
 sign, what is just, ill. and sho. n. 905. 
 
 FOWL or BIRD (avis). That beasts, birds, and fishes sign, affec¬ 
 tions, perceptions, and thoughts, both in the good and evil sense, ill. and 
 sho. n. 405, 831. See Beast and Fish. That birds sign, such things 
 as relate to the understanding and to the thought, and thence in both 
 senses to counsels, ill. and sho. n. 757. That birds sign, falses from hell, 
 also the infernal genii, who are in these falses, ill. n. 837. 
 
 FRANCE ( Gallia ). Prophecies concerning the church in the king¬ 
 dom of France, n. 740—744. That it dissents from the Roman Cathofio 
 religion, and that in many things it coheres with that religion in externals, 
 but not so much in internals, ill. n. 740. That they do not acknowledge 
 the pope as head of the church, like a head which governs a body, but 
 as a supreme, n. 742. That they acknowledge the Word as holy, as it is 
 lived according to; also, that divine power does not belong to any man, 
 n. 741, 742. That it is owing to the Lord’s divine providence, that they 
 have not yet proceeded farther, lest truths and falses might be commixed, 
 n. 741. That the Lord will convince them by the Word, that he is to be 
 approached as to his humanity, because it is divine, ill. n. 743, 744. 
 
 FRANKINCENSE, CENSER {thus, thurihulum , wide suffitus). See 
 Incense. 
 
 FREE. FREE-WILL ( liberum , liberum arbitrium). For the doctrine 
 of the Reformed concerning free-will, see their doctrines in what is pre¬ 
 mised at n. IX. That freemen and bondmen sign, those who know and 
 understand from themselves, and those who know and understand from 
 others, n. 337, 604, 832. 
 
 FROG {rana). That frogs sign, ratiocinations proceeding from cupid¬ 
 ities, because they croak, and are pruriencies, sho. n. 702. 
 
 FRUIT {fructus ). That fruits sign, the goods of love and charity, 
 which are good works, ill. and sho. n. 934. 
 
 FULL {plenum). That full is spoken of man, in whom are truths 
 and goods, and empty in whom are falses and evils, n. 160. 
 
 FURLONG {stadium). That furlongs sign, the same as ways, n. 654. 
 That they also sign, the same as measures, n. 907. 
 
 FURNACE {fornax, caminus). That a furnace is taken for its fire, 
 n. 422. That the smoke of a furnace sign, falses of concupiscences pro¬ 
 ceeding from evil loves, sho. n. 422. 
 
 G 
 
 GABRIEL {Gabriel). That the angel Gabriel sign, societies of 
 heaven, where it is taught that Jehovah came into the world, and that 
 his humanity is the Son of God, n. 548, 564, 707. See Angel. 
 
 26 
 
GOG 
 
 GAD ( Gad ). That the tribe of Gad sign. in the supreme sense omni¬ 
 potence, in the spiritual sense good of life and uses, and in the natural 
 sense works, ill. and sho. n. 352. 
 
 GALL (fel, vide absinthium). See Wormwood. 
 
 GARDEN ( hortus ). That a garden and paradise sign, the wisdom 
 and intelligence of the man of the church, sho. n. 90. This illustrated 
 by gardens and paradises in the spiritual world, where they are who are 
 in wisdom and intelligence, n. 90, ill. n. 875. 
 
 Gx\RMENT or VESTURE ( vestimentum ). That garments sign. 
 truths, because truths invest good, sho. n. 45, sho. n. 166, 212. That gar¬ 
 ment, when spoken of the Lord, sign, the truths of the Word, sho. n. 166. 
 And that the Lord’s vesture sign, the Word as to divine truth, n. 825, 
 830. That to be clothed and to be arrayed in garments, sign, to be in 
 truths, and to be presented in truths, n. 671, 814; also to be conjoined 
 with societies of heaven, which are in truths, n. 328, 367. That man¬ 
 tles, robes, and cloaks sign, truths in common, ill. and sho. n. 328, 367, 
 378 ; also religious principles, n. 378, 379. What is sign, by a garment 
 down to the foot, when spoken of the Lord, n. 45. That a vesture stained 
 with blood, when spoken of the Lord, sign, violence offered to the Word, 
 ill. and sho. n. 825. 
 
 GARMENT DOWN TO THE FOOT ( talaris , vide vestimentum). 
 See Garment. 
 
 GATE [porta, vid ejanua). See Door. 
 
 GATHER THE VINTAGE, to (yindemiare , vide vinea). See Vine¬ 
 yard. 
 
 GIFT [donum). That to send gifts is to be associated through love 
 and friendship, n. 508. 
 
 GIRDLE [cingulum). That a girdle or zone sign, a band conjoining 
 truths and goods of the church, sho. n. 46, 671. 
 
 GLADNESS [Icetitia, vide gaudium). See Joy. 
 
 GLOBE [orbis). That by globe is sign, the church, the same as by 
 earth, sho. n. 551. 
 
 GLORY [gloria). That glory is spoken of divine truth, and honour 
 of divine good, sho. n. 249, 921, 923. That glory is spoken of divine 
 truth, and that it signifies divine truth, ill. and sho. n. 629. That it is 
 also spoken of divine wisdom and divine majesty, n. 22. That in pro¬ 
 portion as the angels are in divine truths, in the same proportion they are 
 in the splendour of glory, n. 629. That the glory of the Lord sign, the 
 Word in its divine light, ill. and sho. n. 897. That to give the Lord 
 glory and honour sign, to ascribe to him all truth and all good, n. 249. 
 That to give the Lord glory sign, to acknowledge and confess that all 
 divine truth is from him, ill. and sho. n. 629. That glory originating in 
 pride is in them who are in the love of self, and that glory not origin¬ 
 ating in pride is in them who are in the love of uses; this latter glory is 
 from spiritual light, but the former from mere natural light, ill. and sho. 
 n. 940. 
 
 GOATS [hirci). That they who are in faith alone are meant by goats, 
 ill. n. 838. Concerning a herd of goats and a flock of sheep, and con¬ 
 cerning a council, in which this passage from Paul was deliberated upon, 
 that man is justified by faith without the works of the law, ill. n. 417. 
 
 GOD ( Deus , vide JDominus). See the Lord. 
 
 GOG (Gogus). That Gog and Magog sign, those who are in external 
 
 27 
 
HA T 
 
 natural worship, and not in internal spiritual worship, ill. and sho. n. 859 
 860, 862 towards the end, 863 towards the end. 
 
 GOLD (aurum). That gold sign, the good of love, sho. n. 913, ill 
 n. 211, 917. 
 
 GOOD ( bonum ). See also Truth. Concerning the goods of life, 
 which are also the goods of charity, see Charity and Works. Con¬ 
 cerning the conjunction of good and truth, also concerning the conjunc¬ 
 tion of evil and false, see Marriage. That the good of love is formed by 
 the truths of wisdom, ill. n. 912. That good is formed by truths, and by 
 a life conformable to them, n. 832. That spiritual good with man is ac¬ 
 cording to truths, which become of the love of the will, ill. n. 935. That 
 truth is the form of good, because it proceeds from good, n. 907, 908. 
 That in thought good is not reflected upon, because it is not seen, but only 
 felt; but that truth is reflected upon, because this is seen therein, ill. n. 
 908. That good is felt under a species of delight, and that therefore it 
 may be evil, ill. n. 908. That man cannot do good from himself, which 
 in. itself is good, but from the Lord, n. 178. That goods and truths 
 from the Lord are not appropriated to man, but that they continually 
 remain the Lord’s with him, ill. n. 854. That after death goods and 
 truths are taken away from the evil, and evils and falses from the good, 
 ill. and sho. n. 948. Concerning celestial good and truth, and concern¬ 
 ing spiritual good and truth, n. 726. See also Love and Truth. 
 
 GOSPEL (evangelium). Concerning the law and the gospel, see 
 what is premised concerning the doctrine of the Reformed churches 
 That the gospel sign, the coming of the Lord and of his kingdom, and 
 that the New Church will be established by him, and that to declare or 
 preach the gospel sign, to announce those things, sho. n. 478, 553, 626 
 
 GRACE [gratia). That it is false, that God the Father withdrew his 
 grace, and that therefore he is to be reconciled, ill. n. 484. 
 
 GRAPES ( uvce ). That grapes and clusters of grapes sign, the goods 
 of charity, because they are the fruit of the vine, sho. n. 649. 
 
 GRASS ( gramen ). That grass sign, that truth of the church which 
 first springs up or is born with man, ill. and sho. n. 401. In like manner 
 herbs of the field, n. 401. That green grass sign, that which is alive with 
 man, and that grass burnt up sign, that which is dead with him, ill. n. 401. 
 
 GRAVEN IMAGE ( sculptile , vide idolum ). See Idol. 
 
 GREAT (magnum). That great in the Word is spoken of good, and 
 high of truth, n. 337, 582, 656, 663, 896, 898. That small and great 
 sign, all in a lesser or greater degree, ill. n. 810, 527, 604, 832; also all 
 of whatever condition and quality, n. 866. 
 
 GREAT MEN (magnates). That great men sign, those who are in 
 good, and, in the opposite sense, those who are in evil, sho. n. 337. 
 
 GREEN ( viride). That green grass sign, what is alive, n. 401. That 
 the natural sphere round about the Lord appears green like the emerald 
 n. 232. 
 
 GUILE (dolus). That a lie sign, the false principle and false speak¬ 
 ing, and that guile sign, both from design, because guile and cunning 
 proposes something to itself, ill. and sho. n. 624. 
 
 H 
 
 HAIL ( grando ). That hail sign, the infernal false principle destroying 
 good and truth, sho. n. 399, ill. n. 714. That hail mingled with fire sign. 
 
HE A 
 
 the false principle originating in infernal love, sho. n. 399. Hail of a 
 talent weight sign, direful and atrocious falses, ill. n. *714. 
 
 HAIR ( capillus ). That hair sign, truth in the ultimates, consequently, 
 the literal sense of the Word, sho. n. 47. 
 
 HAND ( manus). That the works of a man’s hand sign, the things 
 proper to man, which are evils and falses; and that the works of the 
 hands of God sign, the things proper to him, which are goods and truths, 
 ill . and sho. n. 457. That communication is produced by the touch of 
 the hand, and that therefore the Lord touched many with his hand, whom 
 he healed, ill. and sho. n. 55. 
 
 HARP {citharo ). That harps sign, confessions of the Lord from spir¬ 
 itual good and truths, ill. and sho. n. 276, 616. That the sound of harps, 
 and in general the sound of stringed instruments, correspond with spiritual 
 affections, n. 792. See Music. That the angels do not play upon harps, 
 but that their speech and confessions are so heard, n. 276, 616, 661. 
 
 HARVEST ( messis ). That harvest sign, the state of the church, and 
 that to put forth the sickle to the harvest sign, to make an end of the per¬ 
 verted church, and to execute judgment, ill. n. 643, ill. and sho. n. 645. 
 The Lord’s parable of the reapers explained, n. 645 towards the end, n. 
 647 towards the end. 
 
 HEAD [caput). That head sign, wisdom originating in love, n. 823 ; 
 also intelligence, sho. n. 538. That head, when spoken of the Lord, sign. 
 the divine love of the dive wisdom, n. 47. That head, in the opposite 
 sense, sign, insanity and folly, sho. n. 538. That it sign, imaginary and 
 visionary notions, n. 451. That the seven heads of the dragon sign, in¬ 
 sanity arising from truths falsified and profaned, n. 538. In like manner, 
 the seven heads of the beast, rising up out of the sea, n. 568, 576. 
 
 HEAR, to [audire). That to hear sign, to perceive and to obey, ill. n. 
 87, 104, 118. That therefore the Lord said, he that hath an ear to hear, 
 let him hear, sho. n. 87. 
 
 HEART [cor). That soul sign, the life of the understanding and 
 faith, and heart the life of the will and love, ill. and sho. n. 681. That 
 heart sign, the good of love and charity, and that the reins sign, the truths 
 of wisdom and faith, ill. and sho. n. 140. 
 
 HEAT [calor). That it is spiritual heat which kindles the will, and 
 produces love therein, n. 867. That that heat after death discovers the 
 affections of every one, n. 867. That spiritual light, together with spiritual 
 heat, then discovers the intentions and endeavours, n. 867. A comparison 
 made of charity and faith, with heat and light, ill. n. 875 towards the end. 
 
 HEAT of the SUN [cestus solis). The heat of the sun sign, concupis¬ 
 cences of evil, ill. and sho. n. 382, 691, 692. 
 
 HEAVEN [coelum). That the new heaven was formed of such Chris¬ 
 tians as acknowledged the divinity of the Lord in his humanity, and his 
 Kingdom, and at the same time had repented of their evil works, Preface 
 That this heaven is formed of those who lived after the Lord’s coming, n. 
 612, 876. That this heaven is also distinguished into three, n. 876. 
 Concerning the superiors and inferiors in this heaven, n. 661, 878. That 
 the 144,000 sealed from every tribe constitute therein as it were the head, 
 and that a great multitude, which could not be numbered, constitute as it 
 were the body, n. 363. That this heaven is meant by the new heaven in 
 John, n. 876. That from this heaven will descend the New Church, which 
 99 
 
HE A 
 
 is the New Jerusalem, Preface. That this new heavenis distinct from 
 the ancient heavens, and that it is under them, and that they communicate 
 by influx, Preface, and n. 612, 617, 876. That the external heaven, 
 which was before the last judgment, and is signified by the sea, after they 
 were taken thence who were written in the book of life, was dissolved, ill. 
 and sho. n. 878. The first heaven, which passed away, of whom it was 
 composed, n. 330. That it was permitted those, who had lived in exter¬ 
 nals like Christians, but in internals were devils, to form to themselves by 
 phantasies, in the world of spirits, as it were heavens in great abundance, 
 n. 865, 877. That these heavens are meant by the former heaven and the 
 former earth, which passed away, n. 877. That these fictitious and imagi¬ 
 nary heavens, before the last judgment, were like dark clouds between the 
 sun and the earth, consequently between the Lord and the men of the 
 church, n. 804. That therefore these heavens were dispersed, n. 761, 804, 
 865. That after the last judgment, it was not allowed to form to them¬ 
 selves such heavens, but that then every one was bound to the society to 
 which he belonged, n. 791. That hence it appears, that by the heaven 
 and earth which John saw perish, is not meant heaven and earth in the 
 natural world, but in the spiritual world, n. 876. That the universal 
 heaven is as one man, whose soul and life is the Lord, and that hence the 
 Lord is heaven, n. 5, 363, 882, 943. That therefore when the Lord 
 speaks through heaven, he speaks as the soul does through the body, n. 
 882, 943. That when the Lord speaks through heaven, the angels are 
 ignorant thereof, comparatively as the viscera and muscles of the body are 
 ignorant thereof when man speaks and acts, and that nevertheless they 
 are in connexion after a wonderful manner, n. 943. That a voice out of 
 heaven is from the Lord, n. 809. That the heavens are expanses one 
 above another, and that everywhere there is earth under the feet, n. 260. 
 That under the earth sign, those who are in the ultimate heaven, ill. and 
 sho. n. 260. That the superior and inferior heavens act as one by influx, 
 n. 286. That all the heavens acknowledge the Lord to be the God of 
 heaven and earth, n. 811. 
 
 That all the heavens are distinguished into two kingdoms, the celestial 
 kingdom, and the spiritual kingdom, concerning which, n. 387, 647, 725, 
 920. That the celestial kingdom of the Lord is his priestly kingdom, and 
 the spiritual kingdom is his royal kingdom, ill. n. 854. That the three 
 heavens are three degrees of love and wisdom, which degrees are called 
 celestial, spiritual, and natural, n. 49. That all the heavens are distin¬ 
 guished into innumerable societies, and these societies are according to the 
 varieties of affections, both in general and in particular, n. 364. That 
 the supreme heaven is as it were in an ethereal atmosphere, the middle 
 heaven as it were in an aerial atmosphere, and the ultimate heaven as it 
 were in a watery atmosphere, n. 878 towards the end. That in the spir¬ 
 itual world there are also atmospheres, but spiritual, n. 238, 878. That the 
 angels of the third heaven are in the good of love from the Lord in the 
 Lord, and that they have the truths of wisdom written in their life, and 
 not in their memory ; and that they clearly see those truths inwardly in 
 themselves, when they hear them: and that they become angels of the 
 third heaven who do good works, and adjoin thereto truths from the Word, 
 sho. n. 120, 121, 123, 920. That the heavens exist from the divine love 
 through the divine wisdom, ill. n. 875. See Love. That felicity in hea 
 30 
 
EEL 
 
 e 
 
 veil is According to the quality of the affection of good and truth, u. 782, 
 That heaven is not to be thought of from place, but from love and wis¬ 
 dom, ill. n. 611. 
 
 That the church is as well in the heavens as on the earth, n. 612. 
 That the church on earth is the foundation of heaven, n. 645. That 
 heaven is like the internal of man, and the church on earth like his exter¬ 
 nal, wherefore heaven is first prepared and formed by the Lord, and from 
 it afterwards the church, in like manner as the internal of man before 
 his external, and the latter by the former, n. 486; That when the church 
 on earth is perverted, and no good remains in it, and consequently no 
 truth proceeding from good, the angels of heaven lament, and supplicate 
 for its end, consequently for the last judgment, and for a new church in 
 the room of the former, n. 645, 761. That the angels of heaven are re¬ 
 joiced that in the spiritual world the Babylonians are removed, and that 
 thus the New Church approaches ( instet ), n. 790. That heaven and hell 
 are quite distinct, and opposite, because all things in the heavens are 
 goods and truths, and in the hells are evils and falses, n. 761. 
 
 In what manner an angelic spirit, after he is prepared, ascends and 
 enters heaven, ill. n. 611. In what manner an evil spirit, if he ascends 
 into heaven, is tormented, ill. n. 611. That a voice from heaven is va¬ 
 riously heard below, either as the sound of waters, or as the sound of 
 thunders, or as the sound of trumpets, or like the sound of harps, sho. n. 
 661. That a voice from the lowest heaven is heard sometimes as the 
 noise of a crowded multitude, a voice from the middle heaven as the sound 
 of many waters, and a voice from the highest heaven as thunder, n. 811 
 Concerning the habitations of the angels according to quarters, towards 
 the east, west, south, and north, n. 901. See Quarters. 
 
 HEIGHT ( altitudo ). That height sign, the good and truth of the 
 church in every degree, ill. 907. 
 
 HELL ( infernum ). That the hells are distinguished into two king¬ 
 doms, the diabolical and the satanical, concerning which, n. 387. That 
 these hells are called the devil and satan, for this reason, because all who 
 are therein are devils and satans, n. 387. Concerning the hell where they 
 are who are in the loves of the false principle and thence in the cupidities 
 of evil, n. 835. That hell consists of perpetual workhouses or prisons, 
 concerning which, ill. n. 153. That death and hell sign, those who in 
 themselves are devils and satans, ill. and sho. n. 870, ill. n. 872. That 
 death sign, extinction of spiritual life, and hell damnation thence, n. 321. 
 That the Lord governs heaven and also hell, because he who governs the 
 one must necessarily govern the other, ill. n. 62. Various things con¬ 
 cerning the hell into which they come who have confirmed themselves in 
 faith alone, both in doctrine and life, n. 153. That the heavens and the 
 hells are, with respect to situation, opposite, ill. n. 761. That the delights 
 of the love of evil are turned into their opposite undelightfulness in hell, 
 ill. n. 763. That every one in hell is tormented by his love and its concu¬ 
 piscences, n. 864. That the infernal genii greedily draw in concupiscences 
 and inhale their sphere, n. 837. That before any one is let down into 
 hell, goods and truths are taken away from him, which resided with him 
 in the external man from the world, ill. and sho. n. 676. That from the 
 evil in the world of spirits good and truths are taken away, that they may 
 be in evils and falses, and that they are disposed into societies, at which 
 period they sink down into hell, ill. and sho. n. 676. That the more an 
 31 
 
noR 
 
 
 evil spirit confirms himself in falses and evils, the more he guards him 
 self from the influx of heaven, and thus from being tormented thence 
 ill. n. 339, 340. 
 
 HERB ( herba , vide qramen ). See Grass. 
 
 HEREDITARY, INHERITANCE (hereditarium, hereditas). That 
 no one has hereditary evil from Adam, but from his parents, n. 776. That 
 they who are conjoined to the Lord are called heirs, n. 890. 
 
 HERESY ( hceresis ). Concerning various heresies, see the doctrines 
 of the Reformed in what is premised at n. X. 
 
 HILL ( collis , vide mons ), n. 336. See Mountain. 
 
 HOLY {sanctum). Concerning the Romish saints, see the Romish 
 doctrines in what is premised, n. VIII. Concerning the Romish saints, 
 that they become infatuated when they believe that they are saints and to 
 be invoked, ill. n. 752. That the Lord only is holy, n. 173, 247, 796, 
 962. Because he is the Word, divine truth, and light, n. 173, 790. And 
 that therefore he alone is to be worshipped, n. 247. That the Holy Spirit 
 is divine truth, and thence the holy divine proceeding from the Lord, and 
 that the Holy Spirit is not a person nor a God by itself, ill. and sho. n. 
 173 towards the end; ill. and sho. n. 962. That holy is spoken of truths 
 from the Lord, n. 173. That holy is spoken of truth, and just of good, 
 sho. n. 173 towards the end. That they are called saints or holy, who 
 are in divine truths from the Lord, and live according to them, ill. and 
 sho. n. 586. That the prophets and apostles are called holy in the Word, 
 oecause they represented the holy things of the Lord, ill. n. 790. 
 
 HOLY SUPPER {coena). Concerning the holy supper or the eucha 
 rist amongst the Papists, may be seen in what is premised concerning their 
 doctrines, n. II. Concerning the enormous falsity of the Papists, that they 
 have divided the bread and wine in the eucharist, ill. n. 795. Concerning 
 the holy supper amongst the Reformed, see their doctrines in what is pre¬ 
 mised, n. VIII. That the Lord instituted the holy supper, because evening, 
 in which suppers take place, sign, the last state and time of the church, n. 
 219, ill. n. 816. That by the holy supper conjunction is made with the 
 Lord, if man does the work of repentance, and directly approaches the 
 Lord, ill. n. 224 towards the end, n. 816. That therefore it is called the 
 marriage-supper of the Lamb, n. 816. That the holy supper is a sacra¬ 
 ment of repentance, and an introduction into heaven, ill. n. 224, ill. n. 531 
 ■' towards the end. That blood in the holy supper sign, the divine truth of 
 the Word, consequently the Lord as to that truth, ill. and sho. n. 379. In 
 like manner the wine, n. 316. See Blood and Wine. 
 
 HONOUR {honor). That to give the Lord glory and honour sign, to 
 ascribe to him all truth and all good; because glory is spoken of divine 
 truth, and honour of divine good, sho. n. 249, 921, 923. 
 
 HORN {cornu). That horn sign, power, and when spoken of the 
 Lord, omnipotence, sho. n. 270. That ten horns sign, the power of the 
 Word from divine truths, n. 740, 746. 
 
 HORSE {equits). That horse sign, understanding of the Word, ill. and 
 sho. n. 298. That meditation on the Word appears like a horse, lively as 
 man thinks spiritually, but dead as he thinks materially, ill. n. 611. That 
 a white horse sign, understanding of the truth of the Word, and also the 
 interior or spiritual sense of the Word, ill. n. 298, 820, 826. That horse 
 also sign, understanding of the Word falsified by reasonings from self- 
 derived intelligence, sho. n. 298. That a red horse sign, understanding of 
 
INC 
 
 the Word destroyed as to good, ill. n. 305. That a black horse sign, un¬ 
 derstanding of the Word destroyed as to truth, ill. n. 312. That a pale 
 horse sign, understanding of the Word destroyed both as to good and as 
 to truth, n. 320, and in what follows. That horsemen sign, reasonings, u. 
 447. That the bridle of a horse sign, that whereby the understanding 
 is guided or led, sho. n. 653. 
 
 HOST ( exercitus ). See Army. 
 
 HOUR ( hora ). That an hour is a full state, and that half an hour is 
 greatly, n. 389. See Time. 
 
 HUNGER, or FAMINE (fames). That hunger or famine sign, a 
 deprivation and rejection of knowledges of truth and good, proceeding 
 from evils of life, sho. n. 323. That it sign, ignorance of the knowledges 
 of truth and good, proceeding from a want or scarcity thereof in the 
 church, sho. n. 323. That it sign, a desire to know and understand truths 
 and goods, sho. n. 323. That to hunger sign, a want of good, and to 
 thirst sign, a want of truth, n. 381. 
 
 HUNGER, to (esurire ). See Hunger. 
 
 HYPCI^JUTE ( hgpocrita ). Concerning the lot of hypocrites after 
 death, ill. n. 294. 
 
 I 
 
 IDOL ( idolum ). That idols, graven and molten images, sign, falses 
 of worship and religion, ill. and sho. n. 459. What in particular is sign,. 
 by idols of gold, silver, brass, stone, and w T ood, ill. n. 459. That the idols 
 of the ancients represented falses and evils of the doctrine of the church, 
 n. 601. That idols neither see nor walk sign, that in falses of worship 
 there is nothing of life, ill. and sho. n. 460. 
 
 IDOLS, things sacrificed unto (idolothyta , vide sacrificium). See 
 Sacrifice. 
 
 IMAGE (imago). That image sign, the doctrine of the church, con¬ 
 cerning which it is treated, and that the image of the beast sign, the doc¬ 
 trine of the church perverted, ill. aud sho. n. 601. 
 
 IMMORTALITY (immortalitas). That man lives immortal after 
 death from the power of being conjoined to the Lord by love and faith, 
 ill. n. 224. 
 
 INCANTATION (incantatio). That to enchant is to persuade what 
 is false and to destroy truth, n. 462, 655, 892. That incantation is not 
 only a persuasion of what is false, and consequently a destruction of the 
 truth, but it is also a persuasion of what is true, and consequently a de¬ 
 struction of what is false, ill. and sho. n. 462. That incantations were in 
 use formerly, and were performed three ways, concerning which, n. 462. 
 
 INCENSE ( sujfitus ). That incense sign, worship and confession of 
 the Lord from spiritual goods and truths, ill. and sho. n. 277, 777. See 
 Altar. That the smoke of the incense sign, what is grateful and accepted, 
 n. 394. The reason that incense and the smoke thereof signified such 
 things, was from fragrant odour and its correspondence, sho. n. 278, 394. 
 Concerning the fragrant spices from which the incense was prepared, and 
 concerning their correspondence with spiritual goods and truths, n. 777. 
 That propitiations and expiations were made by incense, ill. and sho. n. 393. 
 That frankincense sign, the same as incense, in like manner vials, pan, or 
 
J EK 
 
 censer, ill. and sho. n. 277. That to cast the censer into the earth sign, 
 influx into the parts beneath, n. 395. 
 
 INFANT (infans). That all infants are in heaven, n. 876 towards 
 
 the end. 
 
 INFLUX (influxus). That the Lord flows-in and operates from first 
 principles through or by ultimates, ill. n. 31, 798. That there is an im¬ 
 mediate influx into the superior and inferior heavens, and that there is a 
 mediate influx of the superior heavens into the inferior, n. 286. That the 
 Lord by various degrees of influx disposes, moderates, and tempers all 
 things in the heavens and in the hells, n. 346. That all things which a 
 man wills and thinks, enter by influx, or flow-in, as all things which a 
 man sees, hears, smells, tastes, and feels; but that the former are not per¬ 
 ceived by the senses, because they are spiritual, ill. n. 875. The reason 
 whereof is, because man is a recipient of life, and not life, and consequently 
 life flows-in, ill. n. 875. That evil spirits cannot sustain the Lord’s influx 
 from heaven, neither his sphere, n. 339, 340. Concerning the influx of 
 spiritual light and heat, see Light and Heat. 
 
 INHERITANCE ( hcereditas , vide hereditarium). See Hereditary. 
 
 INTERNAL and INMOST ( internum et intimum , vide externum). 
 See External. 
 
 IRON ( ferrum ). That iron sign, truth in the ultimates, and conse¬ 
 quently truth of faith, n. 913. That iron and an axe sign, the false prin¬ 
 ciple from self-derived intelligence, ill. and sho. n. 847. What is meant 
 in Daniel by iron mixed with miry clay, and mingled with the seed of 
 man, n. 913 towards the end. 
 
 ISLE or ISLAND (insula). That isles or islands sign, the nations 
 more remote from the worship of God, but yet which will accede, sho. n. 
 34, 336. 
 
 ISSACHAR (Issachar). That Issachar and his tribe represented, and 
 thence in the Word signifies, in a supreme sense, the divine good of truth 
 and the divine truth of good, in an internal or spiritual sense, celestial 
 conjugial love of good and truth, and in an external or natural sense, re¬ 
 muneration and good of life, but in an opposite sense, meritorious good, 
 ill. and sho. n. 358. 
 
 IVORY (ebur). That ivory sign, natural truth, sho. n. 774. 
 
 J 
 
 JACOB (Jacob). That Jacob sign, doctrine of the church, sho. n. 137. 
 That in his stead in the spiritual world there appears a man lying in a 
 bed, the reason thereof, sho. n. 137. 
 
 JACYNTH (hyacinthum). That jacynth sign, intelligence from spir¬ 
 itual love, and, in the opposite sense, science from infernal love, ill. and 
 sho. n. 450. 
 
 JASPER (jaspis). That jasper sign, the divine truth of the Word 
 translucent by virtue of its spiritual sense in the complex, consequently 
 the same as precious stones in general, sho. n. 897, 911. That jasper 
 sign, truths of the Word in ultimates, n. 231. 
 
 JERUSALEM (Ilierosolyma). That Jerusalem sign, the church, ill. 
 and sho. n. 880, 881. That Jerusalem of the Jews sign, the church de¬ 
 stroyed, which is therefore called Sodom, sho. n. 880. That Jerusalem, 
 which is treated of in the Apocalyse, sign, the New Church of the Lord* 
 34 
 
JUD 
 
 the reason why it is called new, and holy, and coming down out of heaven, 
 ill. n. 879. That Jerusalem as a city sign, the church as to doctrine, n. 
 879. That all things relating to Jerusalem as a city sign, such things as 
 relate to the church and its doctrine, n. 904. 
 
 JEW (Judceus , vide Jehudak). See Judah. 
 
 JOHN {Johannes). That by John the apostle are meant they who 
 are in the good of life from charity and its faith, ill. n. 5, 6, 790, ill. n. 
 879. 
 
 JOSEPH {Josephus). That Joseph and his tribe represented, and 
 thence in the Word sign., in a supreme sense, the divine spiritual prin¬ 
 ciple, in an internal sense, the spiritual kingdom, and in an external or 
 natural seuse, fructification and multiplication of truth and good; and 
 also doctrine of truth and good of the spiritual church, ill. and sho. n. 
 360. 
 
 JOY {gaudium). That joy is spoken of the delight of the love of good, 
 of the heart, and of the will; and that gladness is spoken of the delight 
 of the love of truth, of the soul, and of the understanding, ill. and sho. n. 
 507. 
 
 JUDAH, JEW (t Jehudah , Judceus). That Judah and his tribe repre¬ 
 sented, and thence in the Word signifies, in a supreme sense, the Lord as 
 to celestial love, in a spiritual sense, the celestial kingdom of the Lord and 
 the Word, and in a natural sense, doctrine of the celestial church from the 
 Word, ill. and sho. n. 350. That Judah and the tribe of Judah sign. 
 the church, n. 182. That Judah sign, the celestial church, consequently 
 those who are in the good of love from the Lord, and that Israel sign, the 
 spiritual church, consequently those who are in the truths of doctrine from 
 the Lord, n. 96, 266. That Judah, in the opposite sense, sign, diabolical 
 love, which is the love of self, sho. n. 350. That the twelve tribes were 
 divided into two kingdoms, the Jewish and the Israelitish, and that the 
 latter represented the spiritual church, and the former the celestial church, 
 u. 350. 
 
 JUDGMENT {judicium). That the Lord in his humanity will exe¬ 
 cute judgment, sho. n. 273. That nevertheless the Lord will judge no one 
 to hell, but that the Word judges every one, n. 821. That the last judg¬ 
 ment was executed on those who were in the world of spirits, and not 
 upon those who are in hell, n. 342, 866. That immediately after death, 
 consequently before the last judgment, they were judged to hell, who de¬ 
 nied God and the Word, consequently who had rejected all things apper¬ 
 taining to religion, n. 869. That they are condemned who have not lived 
 according to the precepts of the Word, and thence could not receive faith in 
 the Lord, sho. n. 874. That the last judgment then takes place when the 
 wicked are so multiplied that the heavens above cannot be kept in their 
 state of love and wisdom, n. 343, 865. That when the church on earth is 
 destroyed, the angels of heaven lament, and supplicate the Lord to make 
 an end thereof, which is effected by the last judgment, ill. n. 645, 761. 
 That unless the last judgment had been accomplished, the heavens would 
 have suffered, and the church perished, n. 263. That by the last judg¬ 
 ment all things are reduced to order in the spiritual world, and thence in 
 the natural world, or in the earths, n. 274. That before the judgment 
 over all took place, goods and truths were taken away from the evil, and 
 evils and falses from the good, ill. and sho. n. 948. Concerning the de- 
 «truction of Babylon in the spiritual world by the last judgment, n. 772. 
 35 
 
KIN 
 
 That the universal judgment was executed upon those who in external 
 form appeared as Christians, leading a moral and civil life like spiritual 
 men, but who in internal form were false Christians and internals, n. 330, 
 865, 870, 877. That it was permitted them by arts to form to themselves 
 imaginary heavens in the world of spirits, ill. n. 865. That those imagi¬ 
 nary heavens formed by the Babylonians and the Reformed, were like dark 
 clouds interposed between the Lord or heaven and the men of the church ; 
 that therefore these heavens were dissipated; the reason whereof is, that 
 the holy truths of the Word for the New Church, which is the New Jeru¬ 
 salem, could not be revealed before, ill. n. 804. That these heavens are 
 meant by the former heaven which passed away, Apoc. xx. 1; n. 330, 877. 
 That the Lord, when he came to execute the judgment, caused the angelic 
 heavens to approach over them, whence changes among them were effected, 
 n. 342, 343. And the interiors of their minds were laid open, which were 
 infernal, n. 865. That then the more the spirits had confirmed themselves 
 in falses and evils, the deeper they cast themselves into hell, and by rea¬ 
 son of the influx from heaven, which is signified by saying to the moun¬ 
 tains and the rocks, that thev should fall on them and hide them from 
 the face of him that sitteth on the throne, ill. n. 339, 340. That judg¬ 
 ment is spoken of divine truth, and justice of divine good, and that there¬ 
 fore both are frequently mentioned in the Word, principally respecting 
 the Lord, sho. n. 668. 
 
 JUST, JUSTICE (Justus , justitia). That he is said to be just, in a 
 natural sense, who lives according to civil and moral laws, and in a spir¬ 
 itual sense, who lives according to divine laws, n. 815. That by just is 
 meant he who is in good of life, and by unjust he who is in evil of life, 
 ill. n. 815, 948. That just is spoken of good, and holy of truth, sho. n. 
 173 towards the end. That justice is spoken of good, and judgment of 
 truth, sho. n. 668. In like manner justice and truth, sho. n. 668. 
 
 JUSTIFICATION ( justificatio ). The tenets of the Papists concern¬ 
 ing justification, see the doctrine of the Papists in what is premised, n. V. 
 The tenets of the Reformed concerning justification and concerning good 
 works, see the doctrine of the Reformed in what is premised, n. III. 
 
 K 
 
 KEY ( clavis ). That key sign, the power of opening and shutting, 
 sho. n. 62, sho. n. 174, 840. That to have the keys of hell and death 
 sign, to be able to save, that is, to bring forth from hell, and to shut it 
 lest man should re-enter, n. 62, 174. Concerning the keys of Peter, see 
 Peter. 
 
 KILL, to (occidere ). That to kill or to slay sign, to destroy as to souls, 
 sho. n. 325. That to kill sign, to bear intestine hatred, and other signifi¬ 
 cations, n. 307. That to kill also sign, to declare for a heretic and to 
 damn, n. 603. That slain is spoken of those who perish by falses, sho. n. 
 801. That slain is also spoken of those who are rejected by the wicked, 
 and held in hatred, sho. n. 325. That slain, when spoken of the Lord, 
 sign, that he is not acknowledged, n. 269, sho. n. 589. That to pierce 
 the Lord sign, to destroy the Word by falses, n. 26. That to kill sons 
 sign, to turn truths into falses, n. 139. 
 
 KING [rex). That the Lord as king sign, divine truth, and that from 
 divine truth in the Word he is called king, sho. n. 664. TV at the Lord 
 36 
 
LEA 
 
 with respect to his humanity Is called King of kings and Lord of lords, 
 and that he is called King from divine truth, and Lord from divine good, 
 and that this also is meant by kingdom and dominion, where it treats con¬ 
 cerning him, n. 743. That the spiritual kingdom of the Lord, where they 
 are who are in truths of wisdom, is his royal kingdom, and the celestial 
 kingdom of the Lord, where they are who are in good of lov6, and is 
 called dominion, is his priestly kingdom, ill. n. 854. That the Lord, with 
 respect to his divine humanity, is called King, Messiah, Christ, Anointed 
 of Jehovah, Son of God, n. 664. That kings sign, those who are in truths 
 of wisdom from the Lord, and priests those who are in good of love from 
 the Lord, ill. and sho. n. 20, 854, 921. That kings sign, those who are 
 in truths originating in good, and abstractedly truths originating in good, 
 and in the opposite sense, those who are in falses originating in evil, and 
 abstractedly falses originating in evil, n. 20, 664, 704, 720, 830, 921. 
 That kings sign, those who are in truths originating in good from the 
 Lord, for this reason, because the Lord as king sign, divine truth, and 
 they are called sons and heirs, sho. n. 720. 
 
 KINGDOM, to REIGN ( regnurn , regnare). That kingdom sign, the 
 church, n. 740, ill. and sho. n. 749. That to reign, when spoken of the 
 Lord, sign, to be in his kingdom, he in them, and they in him, ill. and 
 sho. n. 284. That there are also in heaven they who reign, but that 
 nevertheless the Lord reigns in them, and thus by them, because they 
 primarily regard uses, n. 849. That the kingdom of the Father then 
 comes, when the Lord with respect to his divine humanity is immediately 
 approached, ill. and sho. n. 839. 
 
 L 
 
 LABOUR (labor). That labour sign, affliction of soul, and crucifixion 
 of the flesh, for the sake of the Lord and of eternal life, sho. n. 640. 
 That labour also sign, temptations, n. 884. 
 
 LAKE ( stagnum ). That a lake sign, where there is truth in abundance, 
 also w r here the false principle abounds, sho. n. 835. That a lake of fire and 
 sulphur sign, hell, where the love of what is false and the cupidity of the 
 lust of evil reign, ill. n. 835, 864. 
 
 LAMB (agnus). That lamb sign, the Lord as to the divine humanity, 
 n. 269, 291, and also as to the Word, n. 273, and as to both, n. 595. 
 That by God and the Lamb is meant the Lord as to his divinity from 
 whom are all things, and as to his divine humanity, n. 932, 80.8, 918. 
 
 LAMP ( lampas , vide candelabrum). See Candlestick. 
 
 LANE ( vicus , vide platea). See Street. 
 
 LAODICEA (Laodicea). That by the Laodicean church are meant 
 those in the church who alternately believe, and do not believe, and thus 
 profane holy things, ill. n. 198, and in the following. 
 
 LAW (lex). Concerning the law and the gospel, see the doctrines of 
 the Reformed, premised at n. IV. That by the works of the law men¬ 
 tioned by Paul in Rom. iii. 28, are meant the works of the Mosaic law, 
 proper to the Jews, ill. and sho. n. 417. What is meant by the law of 
 Moses, sho. n. 662. See Moses. 
 
 LAWN ( xylinum , vide bgssus.) See Linen. 
 
 LEAF (folium). That leaves sign, rational, natural, and sensual 
 truths, ill. and sho. n. 936. That leaves of different trees sign, various 
 
 37 
 
L I 0 
 
 truths, concerning which, n. 936. Concerning terror excited by the agi¬ 
 tation of leaves in the spiritual world, n. 936. 
 
 LEFT-HAND ( sinistrum , vide dextrum.) See Right-Hand. 
 
 LENGTH ( longitudo , vide latitude). See Breadth. 
 
 LEOPARD ( pardus ). That leopard sign, the lust of falsifying the 
 truths of the Word, and thence heresies destructive of the church, ill. and 
 sho. n. 572. 
 
 LEPROSY {lepra). That leprosy sign, profanation of the Word, 
 and that the Jews who profaned the Word, were infected with leprosies, 
 n. 678 at the end. 
 
 LEVI (Z evi). That Levi and his tribe represented and thence sign. 
 in a supreme sense love and mercy, in a spiritual sense charity in act, 
 which is good of life, in a natural sense consociation and conjunction, n. 
 357. That Levi sign, the affection of truth originating in good, and con¬ 
 sequent intelligence, ill. and sho. n. 357. 
 
 LIE, LI AR ( mendacium , mendax). That a lie sign, the false of doc¬ 
 trine, and also false speaking, and that guile sign, both as grounded in 
 design, ill. and sho. n. 624, sho. n. 924. That a liar sign, the same as a 
 jie, n. 79 towards the end. 
 
 LIFE, and to LIVE {vita, vivere). That Jehovah is alone life, and 
 that therefore he calls himself alive and living, sho. n. 58. That the Lord 
 as to his divine humanity is also life in himself, sho. n. 58, ill. n. 961. 
 That the Lord is life eternal, because life eternal is in him and thence 
 from him, sho. n. 60. That man is not life in himself, but a recipient of 
 life, ill. n. 875, ill. n. 961. That man lives immortal after death, from the 
 power of being conjoined to the Lord through love and faith, ill. n. 224. 
 
 LIGHT {lux). That the Lord is the light, which illuminates the un¬ 
 derstanding of angels and men, and that that light proceeds from the sun 
 of the spiritual world, in which he dwells, ill. and sho. n. 796. That the 
 light of heaven is divine truth, and that by that light faises are discovered, 
 also the thoughts of every one, and that this light is a spiritual light, n. 
 754, 867, 922. That the light of the sun, or the light of the day, sign. 
 the spiritual truth of the Word, and that the light of the moon or the 
 light of the night sign, the natural truth of the Word, sho. n. 414. A 
 comparison made between charity and faith, and heat and light, ill. n. 
 875 towards the end. Concerning glory arising from spiritual light, and 
 concerning glory arising from natural light, ill. n. 940. That the light 
 of infatuation is the light of the confirmation of the false, which light is 
 similar to that in which owls and bats see, ill. n. 566, 695. 
 
 LIGHT, or LAMP ( lucerna , vide candelabrum). See Candlestick. 
 
 LIGHTNING {fulgar). That lightnings, thunderings, and voices, 
 sign, illumination, perception, and instruction, ill. and sho. n. 236. That 
 they also sign, confirmations, reasonings, and argumentations in favour 
 of faises, n. 396. 
 
 LINEN {linum). That linen sign, truth, and in an eminent sense 
 divine truth, sho. n. 671. 
 
 LINEN ( byssus ), FINE LINEN {byssinum). That linen and fine 
 linen sign, genuine truth, sho. n. 814, 826. That cotton {xylinum) sign. 
 the same, sho. n. 814, 815. 
 
 LION {leo). That lion sign, the power of truth, ill. and sho. n. 241. 
 That a lion, when spoken of the Lord, sign, the divine truth of the Word 
 as to power, sho. n. 241. In like manner one of the cherubims, whe 
 38 
 
L OR 
 
 appeared like a lion, n. 241. That the lion has prevailed, sign, that the 
 Lord has conquered the hells, n. 265. That to roar like a lion, when 
 spoken of the Lord, sign, grievous lamentation that the church is taken 
 from him by the hells, ill. and sho. n. 471. 
 
 LIVE, to (yivere , vide vita). See Life. 
 
 LOCUST {locusta ). That locusts sign, falses in extremes, of a quality 
 appertaining to them who are called sensual men, ill. and sho. n. 424 
 430. That locusts also sign, pigmies, sho. n. 424. 
 
 LOINS {Iambi). That loins and thighs sign, conjugial love, and in 
 general, love ; and when spoken of the Lord, divine love, sho. n. 830. 
 That this is from correspondence, n. 830. 
 
 The LORD and GOD ( Dominus et Beus). The doctrine concerning 
 God and Christ the Lord, among the Reformed, see their doctrinals in 
 what is premised, n. I. II. That upon a just idea of God is founded the 
 whole heaven, and the whole church, and all things of religion, because 
 thereby conjunction is effected with God, and by conjunction heaven and 
 eternal life, Pref. and n. 469. That the Divine Esse is a Divine Esse in 
 itself, and that it is one, the same, itself, and indivisible, and that the 
 Divine Esse is God, ill. n. 961. That an invisible God cannot be ap¬ 
 proached, neither God as a spirit, if by spirit is understood air, but that 
 God is visible, in order that there may be conjunction, ill. n. 224. That 
 there is not any church, except one God be acknowledged, in whom is a 
 trinity, n. 476. That one God does not exist, except in one person, ill. 
 n. 490. That the angels cannot utter the word gods, and that if they 
 were willing, the expression of itself would terminate in one, yea into the 
 only God, ill. n. 961. That God is to be thought of from essence to per¬ 
 son, and not from person to essence, and that they who think concerning 
 God from person, make God three, but they who think from essence make 
 God one, ill. n. 611. That they also make God one, who think concern¬ 
 ing God from the attributes of the divine essence, also from the proceeding 
 attributes, which are creation, preservation, salvation, and redemption, 
 illumination and instruction, ill. n. 611, ill. n. 961. That they who are 
 in faith alone, make God three, principally in the customary prayer of 
 their faith, that they pray to God the Father, that he would have mercy 
 for the sake of the Son, and send the Holy Spirit, ill. n. 611, 618, 537. 
 That by God and the Father is meant the Lord as to divine truth and as 
 to divine good, or as to divine wisdom and as to divine love, n. 21, 193. 
 That the Lord from eternity is Jehovah the Father, sho. n. 291. That the 
 Lord is the Father, sho. n. 21. That the Lord and God the Father are 
 one, ill. n. 693. That the divine which is called the Father, and the 
 divine which is called the Son, are one, like soul and body, and that there¬ 
 fore together they are the Father, ill. and sho. n. 613, 743, ill. and sho. n. 
 839, ill. n. 962. That therefore the Lord is often called Jehovah the Re¬ 
 deemer, and Jehovah our justice, sho. n. 613, ill. and sho. n. 962. That 
 the Lord from the essential divinity ( ex divino a quo), through the divine 
 humanity, is the Saviour, n. 368, ill. and sho. n. 961. That Jehovah came 
 into the world, and took upon him humanity, in order to redeem and save 
 mankind, wherefore also Jehovah is called the Redeemer, sho. n. 281, ill, 
 and sho. n. 962. That the Lord united the humanity to the divinity 
 which was in himself, and is called the Father, in order that angels and 
 men might be united to God the Father in him and through him, sho. n. 
 222. That the Lord came into the world, to unite mankind to God th« 
 29 
 
LOR 
 
 Father in him and through him, sho. n. 618, sho. n. 883. That God the 
 Father cannot be approached, except by Christ and through him, ill. n. 
 484. That men at this day approach God the Father, from an idea of 
 the humanity of Christ, as the son of Mary, and thus as a common man, 
 and not as the Son of God, and consequently God, n. 504. That the alpha 
 and the omega, the beginning and the end, sign, the Lord, sho. n. 29; that 
 they sign, that he is the self-subsisting and only-subsisting from principles 
 to ultimates, from whom all things proceed, therefore who is the self- 
 subsisting and only-subsisting love, the self-subsisting and only-subsisting 
 wisdom, and the self-subsisting and only-subsisting life in himself, and 
 consequently the self-subsisting and only-subsisting Creator, Saviour, and 
 Illuminator from himself, and consequently the all in all of heaven and the 
 church, n. 29, 38, 92, ill. n. 962. That they sign, all things are made, 
 governed, and done by him, n. 888. Who is, who was, and who is to 
 come, sign, that the Lord is eternal, infinite, and Jehovah, sho. n. 13, 57, 
 522. Who is, who was, and holy, sign, that the Lord is and was the 
 Word, n. 686. That he is the first and the last, sign, that the Lord is the 
 only God, n. 92. That Jehovah in the New Testament is called the Lord, 
 n. 193. That the Lord is the Ancient of Days mentioned in Daniel, sho. 
 n. 291. That the Messiah is Christ, and that he is the Son of God, sho. 
 n. 520. 
 
 That the Lord alone is the God of heaven and earth, sho. n. 42, she. 
 n. 888. That all the heavens acknowledge that the Lord is the God of 
 heaven and earth, ill. n. 811. A conversation of the English clergy with 
 their former king concerning the Lord, that he is the God of heaven and 
 earth, ill. n. 341, ill. n. 716. Because all things of the Father are his, 
 and that no one can come to the Father but by him, and that therefore he 
 is the God of heaven and earth, sho. n. 618. That to the Lord belongs 
 all power in heaven and earth, sho. n. 613, sho. n. 743, 752. That the 
 Lord governs all things from himself from first principles by ultimates, 
 ill. n. 31. That the Lord came into the world, and took upon him a 
 humanity, that he might be at the same time in ultimates and in first prin¬ 
 ciples, and thus might save men, because the influx and the operation of 
 the Lord is from first principles through or by ultimates, n. 798. That 
 the Lord from himself knows all things, ill. n. 262. That the Lord is 
 omnipotent, sho. n. 811. That all things in the Apocalypse relate to the 
 acknowledgment, that the Lord is the God of heaven and earth, and to a 
 life according to his commandments, n. 903, 957. That the kingdom of 
 the Father comes, when the Lord is immediately approached, sho. n. 839. 
 That the Lord governs heaven and hell, forasmuch as he who governs the 
 one must govern the other, ill. n. 62. That they who have confirmed in 
 themselves a trinity of persons, cannot receive, that the Lord is the one 
 God, who is the God of heaven and earth, notwithstanding they had read 
 it frequently in the Word, which is sho. n. 618. That the mystic union, 
 which is also called the hypostatic union, is a figment respecting the influx 
 of the divinity of the Lord upon his humanity, ill. n. 565. The universal 
 of faith concerning the Lord, and concerning salvation by him, n. 67. 
 That they are saved who believe in the Lord, sho. n. 553. That they are 
 condemned who do not believe in him, nor live according to his com¬ 
 mandments, n. 874. That the Lord is in man according to man’s recep 
 tion, from faith and from a life according to his commandments, ill. n 
 949. That acknowledgment of the Lord causes his presence, and tlutf 
 40 
 
LOR 
 
 affection which is of love causes conjunction with him, ill. n. 937. Tha. 
 the Lord with respect to his divine humanity is to be approached, because 
 in this he is visible, and because the Father and he are one, like soul and 
 body; that hence it may appear, that when he is approached as to his 
 divine humanity, which is the body, he is approached as to the all- 
 begetting divinity ( divinum a quo), w r hich is the soul, consequently the 
 Father, ill. n. 341, 743, ill. n. 962. That no one can be conjoined to 
 the Lord, except he immediately approaches him, because the aspect, 
 which is of the understanding derived from the affection which is of the 
 will, conjoins, n. 933. That the humanity of the Lord is divine, and 
 that it ought to be approached, ill. and sho. n. 962. That the marriage 
 of the church with the Lord is with his divine humanity, and that then 
 the marriage is full, ill. and sho. n. 812. That therefore the New Church 
 is called the bride, and the Lamb’s wife, sho. n. 813. That the will of 
 the Father is done as in heaven so in earth, when the Lord is approached 
 as to his divine humanity, sho. n. 839. That the New Church is formed 
 of those who approach the Lord only, and perform the work of repent¬ 
 ance from evil works, ill. and sho. n. 69—72. That conjunction is with 
 the divine humanity of the Lord, and that such is the nature of the con 
 junction, that they are in the Lord and the Lord in them, sho. n. 883. 
 That conjunction is effected by truths of the Word, and by a life conform¬ 
 able to them, n. 883. That the Lord cannot be conjoined to any one who 
 is in evil, wherefore man must first do the work of repentance, ill. n. 937 
 That the Lord only can teach and lead all; because he is God, and be¬ 
 cause heaven and the church are as one man, whose soul and life is the 
 Lord, n. 383. That the Lord only is to be invoked and worshipped, and 
 not any angel, ill. n. 818, 946. That the Lord only is justice, and that 
 he only is merit, n. 86. That the Lord is called salvation, sho. n. 368 
 That in the Lord are the divine celestial, the divine spiritual, and the divine 
 natural principles; that therefore these three degrees of love and wisdom 
 are in the three heavens, and also in man, from creation, ill. n. 49. That 
 the Lord is in the divine celestial principle with the angels of the third 
 heaven, in the divine spiritual with the angels of the second heaven, and 
 in the divine natural with the angels of the lowest heaven, and with men 
 on earth; and that nevertheless he is not divided, because he is present 
 with every one according to his quality, n. 466. 
 
 That they who do not approach the Lord, cannot understand the Word, 
 -'ll. n. 42, ill. n. 566, 958. That the Lord is the book of life, which is 
 he Word, n. 958. That the Lord is called the Son of God as to his 
 iivine humanity, and the Son of Man as to the Word, n. 44. That the 
 Lord is called the Lamb as to the divine humanity, and also as to the 
 Word, moreover Christ, n. 6, 15, 269, 273, 291, 595. That the Lord is 
 Jie*Word, and all things thereof, ill. n. 819, 820. That in the Word of 
 both Testaments the Lord alone is treated of, and that hence it may ap¬ 
 pear that the Lord is the Word, ill. and sho. n. 478, 820. That the Lord 
 fulfilled all things of the Word in the natural, spiritual, and celestial sense, 
 ill. n. 820. That because they do not immediately approach the Lord, 
 they cannot be in spiritual light, and that in spiritual things they think 
 sensually, ill. n. 841. That the knowledge and acknowledgment of the 
 Lord conjoin all the knowledges of good and truth, or spiritual truths, 
 in one, ill. n. 916. That the coming of the Lord is his coming in the 
 Word, and that this is signified by Ids coming in the clouds of heaven, 
 41 
 
LO R 
 
 ill. n. 820, 944. See Clouds. That by lights from the heavens were 
 seen the tabernacle, and afterwards the temple, and, lastly, in the plac« 
 thereof, the Lord alone standing on the foundation-stone, which was the 
 Word, ill. n. 926. 
 
 That to the Son of Man belongs the kingdom, sho. n. 291. That he 
 is called king, whence, sho. n. 664 ; see King. That the Lord in his 
 divine humanity reigns over all, sho. n. 520. That the celestial kingdom 
 is the priestly kingdom of the Lord, and the spiritual kingdom his royal 
 kingdom, ill. n. 854. What is meant by reigning with the Lord, n. 284 ; 
 see Kingdom. That the Lord is heaven, n. 943 ; see Heaven. That 
 they who are in the Lord, and the Lord in them, whatsoever they will 
 and ask, they obtain, because they will and ask from the Lord, ill. and sho. 
 n. 951. That the Lord appears above the heavens in a sun, because no 
 one can sustain his presence, such as it is in itself, and that he is present 
 with every one by veilings and coverings, sho. n. 54, 465. That because 
 the Lord is love itself and wisdom itself, and these are not in place, he is 
 omnipresent, ill. n. 961. That man cannot see the Lord such as he is in 
 himself, and live; that therefore he presents himself to be seen in the 
 heavens by angels, whom he fills with his majesty, ill. n. 938. That the 
 truths of the Word are mirrors, or glasses, by which also he makes himself 
 to be seen, ill. n. 938. That the Lord from the sun looks at the angels 
 in the forehead, and so turns them to himself, and in like manner men as 
 to their spirit; and that angels and men look at the Lord through the eyes, 
 ill. n. 938, 280. That the angels continually behold the Lord as a sun, 
 and continually have him before their eyes, and this in every turn of their 
 face and body, which is wonderful, n. 938. That the Lord in the Word 
 is meant by angel, n. 465 ; see Angel. That whatever flows-in, oi 
 enters by influx, from the Lord with man, remains of the Lord with him, 
 and never becomes of man, n. 758. That the Lord does not enter by 
 influx into the proprium of man, but that he exquisitely separates what 
 appertains to him from their selfhood, n. 758. Concerning the Lord’s 
 speaking through heaven with man, n. 943. That the Lord speaks out of 
 divine love through divine wisdom, because out of the third heaven through 
 the second, n. 615. What is meant by the name of the Lord, sho. n. 618 ; 
 see Name. That the Lord from his divine humanity will execute judg¬ 
 ment, sho. n. 273. That by the birth of the Lord from eternity, is meant 
 his birth foreseen from eternity, and provided for in time, ill. n. 961. 
 That the Lord glorified his humanity, that is, made it divine, as the Lord 
 regenerates man, and makes him spiritual, ill. n. 193. That the Lord 
 alone bore the evils and falses of the church, and all the violence offered to 
 the Word, sho. n. 829 ; and that this was effected by combats against the 
 hells, and that thus he became the Saviour and Redeemer, n. 829. That 
 the Lord permitted the Jews to treat him as they treated the Word, n. 
 410. That they who are in faith alone, and pray from their form of faith, 
 cannot do otherwise than make God three, and the Lord two, ill. n. 537, 
 ill. n. 611. That they who deny the divinity of the Lord in his human¬ 
 ity, act almost in unity with the Socinians and Arians, n. 571. That the 
 New Church cannot be established, and thus the Lord acknowledged as 
 the God of heaven and earth, before they, who are meant by the dragon, 
 the beast, and the false prophet, are removed, sho. n. 473. That scarce 
 any one in the spiritual world, from acknowledgment in thought, could 
 pronounce or utter one God, nor Jesus, neither Divine Humanity with 
 42 
 
lo y 
 
 respect to the Lord, although it was confirmed to many by the Word, ill 
 n. 294. 
 
 LOVE (amor). That there is celestial love, in which are the angels 
 who are in the Lord’s celestial kingdom, and that there is spiritual love, 
 in which are the angels who are in the Lord’s spiritual kingdom; concern¬ 
 ing which two kingdoms, and concerning the loves there, n. 120,121,123, 
 387, 647, 725, 854, 920. That love in the celestial kingdom is love to 
 the Lord, aud a love of doing uses from the Lord, which love is there called 
 mutual love, n. 353. That spiritual love is love towards our neighbour 
 which is called charity, n. 128. That spiritual love derives its essence 
 from celestial love, n. 395. That it is love from which wisdom is derived, 
 ill. n. 875. That the heavens exist from divine love through divine wis¬ 
 dom, ill. n. 875. That love and wisdom are not any thing unless they are 
 in use, ill. n. 875. That love and wisdom, when they are in the endea¬ 
 vour of the will to use, are notwithstanding in act and exist, ill. n. 875. 
 That all after death become affections of their ruling love, n. 756. That 
 they come to heaven who are affections of celestial love and of spiritual 
 love, consequently, who are affections of the love of good and truth, n. 756. 
 That felicity in heaven is according to the quality of the affection of good 
 and truth, n. 782. That heaven is regulated, and also the church before 
 the Lord, according to affections which are of love, n. 908 at the end. 
 That all things of the New Church will be from the good of love, ill. n. 
 907, 908, 912, 917. That knowledge which is of thought in the spiritual 
 world occasions presence, and that affection which is of love occasions 
 conjunction there, ill. n. 937. That according to the conjunction, love 
 will be reciprocal, ill. n. 937. That divine love and divine wisdom are 
 not in place, but with man according to reception, ill . 796. That hence 
 charity and faith are not in place, but with those who are in place, accord¬ 
 ing to reception, ill. n. 949, 961. That the good of love is formed by 
 truths of wisdom, ill. n. 912. That there does not exist a grain of true, 
 living, aud spiritual faith, except so far as it is derived from spiritual love, 
 which is charity, ill. n. 908. That in the world they do not attend to the 
 affections, but to the thoughts, the reason thereof, n. 756. That self-love, 
 especially the love of exercising dominion grounded in self-love, is infernal, 
 n. 691, 729. That the love of exercising dominion, originating in self- 
 love, is the devil, and that hence the pride of self-derived intelligence is 
 Satan, n. 453. That the love of dominion, originating in self-love, and 
 hence the pride of self-derived intelligence, are the heads of all infernal 
 loves, and that this is unknown in the world, the reason thereof, n. 502. 
 But the love of dominion from the love of uses is celestial, and that they 
 are in this love who reign in heaven, n. 502, 849. That when the love 
 of dominion originating in self-love, and the pride of self-derived intelli¬ 
 gence, constitute the head, then the love of uses, which is celestial love, 
 constitutes the feet, and the soles of the feet; and on the contrary, n. 502. 
 That celestial aud spiritual love torment and excruciate those who are in 
 self-love, and in the pride of self-derived intelligence, when they flow-in, n. 
 691. Self-love described as to its delight, and that this love immerses the 
 mind of man in his proprium, which is mere evil, and that consequently it 
 draws it away from God, whence man becomes a worshipper of nature, n. 
 692 ; and he becomes sensual corporeal, n. 692. That the delights of the 
 love of self and of the world, which in the world are felt as delightful in 
 the highest degree, are changed into opposite infelicities in hell, ill. n. 763. 
 
 43 
 
MAR 
 
 That after death they come to hell who are in the affections of the love ot 
 evil, which affections are concupiscences, n. 756. That every love is fell 
 under some species of delight, and that therefore unless man knew what 
 evil was, he might feel evil as good, and thence by falses confirm it, from 
 which man perishes, ill. n. 531, 908. 
 
 LOWER EARTH ( terra inferior). See Spiritual World. 
 
 LUKEWARM ( tepidus ). Concerning the lukewarm, n. 202, 204. 
 See Profanation. 
 
 M 
 
 MAGOG ( Magogus , vide Gogus). See Goo. 
 
 MAN ( homo). That man sign. intelligence and wisdom, ill. and sho. 
 n. 243. That man in the complex sign, the church, ill. n. 910. That 
 son of man sign, the doctrine of truth belonging to the church, and when 
 spoken of the Lord sign, the Word, n. 910. That man is a man after 
 death, and that then he is the affection which is of his love, n. 558. Con¬ 
 cerning the consociation of man with spirits and angels, ill. n. 943. That 
 man communicates immediately with those who are in the world of spirits, 
 but mediately with those who are in heaven or hell, n. 552 at the end, 
 558. That man does not know any thing of the spirits with whom he is, 
 nor spirits of man, the reason thereof, ill. n. 943. 
 
 MANASSES ( Menasche ). That Manasses sign, the voluntary princi¬ 
 ple of the church, and Ephraim its intellectual principle; that Manasses 
 sign, the voluntary principle, ill. and sho. n. 355. 
 
 MANNA (man). That manna sign, the good of celestial love con¬ 
 joined to wisdom, and, in a supreme sense, the Lord, sho. n. 120 
 
 MANTLES ( togce). See Garments. 
 
 MARK (character). That it is an acknowledgment and a confession, 
 n. 605. That to receive a mark on the right hand and on the forehead 
 sign, to acknowledge from faith and love, n. 605. 
 
 MARK, to (signare , vide signuni). See Sign. 
 
 MARRIAGE (conjugium). That the conjunction of the Lord and the 
 church in the Word is called a marriage, n. 359, 380. That for this 
 reason the Lord is called the bridegroom and husband, and the church the 
 bride and the wife, ill. and sho. n. 797, sho. n. 813. That therefore in 
 the Word it is called a marriage or nuptials, sho. n. 812. That the mar¬ 
 riage of the church is with the divine humanity of the Lord, ill. and sho. 
 n. 812. That then there is a full marriage when the Lord is approached 
 as to his divine humanity, sho. n. 812. That the Word is the medium of 
 conjunction, or of the marriage of the church with the Lord, n. 881. That 
 the marriage of the Lord and the church is also the marriage of good and 
 truth, n. 3.59, 380. That the Lord flows-in, or enters by influx, from the 
 good of love into truths with angels and men, and thus conjoins them to 
 himself, n. 359, 380. That good conjoins truth to itself, especially celes¬ 
 tial good, concerning which, n. 121. The affection and thence the desire 
 of conjunction of good and truth is described by comparisons, n. 122,130. 
 That the marriage of good and truth is the marriage of love and wisdom, 
 also of charity and faith, n. 97, ill. n. 875. That good is the esse of a 
 thing, and that truth is the existere of a thing thence, n. 97. That good 
 is according to the quality of the truths by which it exists, and that these 
 truths are conjoined to good, n. 97. See Good and Truth. Good with 
 44 
 
MIR 
 
 out truths described, n. 122, 130. That where there are falses there is 
 no good, except spurious, or meritorious, or pharisaical good, by examples, 
 ill. n. 97. That in all the particulars of the Word there is a marriage ot 
 good and truth, and that there are words therein which have relation to 
 good, and words which have relation to truth, ill. n. 373, 483, 689. See 
 the Word. 
 
 MARTYR (martyr). That martyr sign, confession of the truth, in 
 like manner witness, n. 112. That to martyrs in heaven are given crowns, 
 ill. n. 103. See Crowns. 
 
 MASSES (missce). The tenets of the Papists concerning masses, see 
 their doctrines in what is premised at n. III. 
 
 MEASURE, to MEASURE ( mensura , metiri). That to measure sign. 
 to know and scrutinize the quality or state of a thing, ill. and sho. n. 486; 
 in like manner at n. 904. That measure sign, the quality or state of a 
 thing, ill. and sho. n. 486, 910. That measures, balances, and scales 
 sign, estimation of a thing as to its quality, sho. n. 313, 315. 
 
 MERCHANDISE, to (mercari , vide negotiari). See To Trade. 
 
 MERIT ( meritum). That the Lord only is justice, and that he only 
 is merit, n. 86. That they who give faith the preference place merit in 
 works, but not they who give charity the preference, ill. n. 86. That good 
 and truth from the Lord are not appropriated to man, but that they are 
 continually of the Lord ; wherefore no one can say that he merits, ill. n. 
 854. That the divine principle of the Lord is not conjoined with the 
 selfhood of man, but that it is exquisitely separated by the Lord, and 
 that the divine principle continually remains of the Lord, and never be¬ 
 comes of man, n. 758. That the Babylonians have transcribed the merit 
 and righteousness of the Lord unto themselves, n. 758. 
 
 METALS ( metallum ). That all metals are correspondences, and that 
 therefore they are in the spiritual world, n. 775. That they correspond 
 to good and truth, ill. n. 913. That therefore metals in the Word, as 
 gold, silver, brass, iron, sign, such things as are of the church, with re¬ 
 spect to good and truth, ill. n. 211, 775. 
 
 METAPHYSICS (metaphysica). Concerning a metaphysician among 
 the dragonists, who was desirous to cast out the inhabitants of a certain 
 city, because he knew how to conceal things under forms, ill. n. 655. 
 
 MICHAEL (Michael). What is sign, by Michael the angel, n. 548. 
 See Angel. 
 
 MIDST (medium). That in the midst sign, in the inmost, and thence 
 in all things around, ill. and sho. n. 44, 933. 
 
 MIGHTY (fortis). That the mighty or powerful sign, those who are 
 in erudition, n. 337, 832. 
 
 MILITARY SERVICE (militia, vide helium). See War. 
 
 MILL ( mola). That a mill sign, inquiry, search into, and confirma¬ 
 tion of truth out of the Word, n. 791, ill. and sho. n. 794. What is sign. 
 by being cast as a millstone into the sea, n. 791. 
 
 MINISTER (minister). That he is called a servant who is in truths, 
 consequently he who serves, and that he is called a minister who is in 
 goods, consequently he who ministers, sho. n. 128, 937. That hence 
 ministry is operation, n. 128. 
 
 MIRACLE (miraculum). That signs, by which are meant miracles, 
 sign, testifications that truth is false, and, in the opposite sense, that false 
 is truth, ill. and sho. n. 598, 704, 834. That the sign of fire coming down 
 45 
 
MUS 
 
 from heaven sign, attestation that it is truth although it is false, sho. n 
 599, 600. What is further signified by sign, see Sion. 
 
 MISERABLE ( miser ). What is sign, by miserable and poor, see 
 Poor. 
 
 MIX, to (miscere ). That wine mixed sign, truth falsified, sho. n. 
 635. 
 
 MONTH (mensis). That a month sign, a full or plenary state, sho. n. 
 489 at the end. That it sign, man’s state of life as to truth, ill. and sho. 
 n. 935. 
 
 MONUMENT ( sepulchrum , vide sepelire ). See To Bury. 
 
 MOON ( luna ). The moon sign, the truth of faith grounded in the 
 good of charity, n. 53, 332. That it sign, intelligence and faith, anr. is 
 spoken of the church, n. 413, 533. That moon, in an opposite se /se, 
 sign, self-derived intelligence, and faith grounded in man’s self, sh• . n. 
 919. That the sun, moon, and stars being darkened, sign, that the g»jods 
 of love and the truths of faith are no longer seen in the church, neither 
 are the knowledges of good and truth known; passages adduced from the 
 Word, where it is so expressed, n. 413. 
 
 MORAL ( moralis ). Concerning moral spiritual life and concerning 
 moral life merely natural, ill. n. 386, 450. 
 
 MORNING (mane). That morning sign, the coming of the Lord, and 
 then the New Church, sho. n. 151. That thence the Lord is called the 
 morning-star, n. 151, 954. See Star. That morning sign, the com¬ 
 mencement of a new church, and evening the end of the former church, 
 sho. n. 151. 
 
 MOSES (Moses). That by the law of Moses are meant all things 
 which are written in his five books, ill. n. 417, sho. n. 662. That the 
 like things are meant by Moses himself, sho. n. 662, 417. 
 
 MOUNTAIN (mons). That a mountain sign, celestial love, which is 
 love to the Lord, and that hill sign, spiritual love, which is love towards 
 our neighbour; the reason is, because they who are in celestial love dwell 
 in the spiritual world upon mountains, and they who are in spiritual love 
 upon hills, ill. and sho. n. 336. That a great and high mountain sign. 
 the third heaven, ill. n. 896. That the mount of Olives, near Jerusalem, 
 sign, the divine love of the Lord, and that the Lord often abode there, 
 sho. n. 336, ill. and sho. n. 493. That mountains and hills, in an opposite 
 sense, sign, the love of self and the world, sho. n. 336. That mountain 
 sign, love of evil, and rock faith of false, n. 339. That seven mountains 
 sign, the divine goods of the Word and of the church profaned, and that 
 by the seven mountains may also be understood Rome, n. 737. 
 
 , jytOUTH, YROM THE MOUTH (os, oris). That mouth sign, doc¬ 
 trine, preaching, and discourse, n. 574 ; and also reasoning, n. 574. That 
 out of the mouth sign, out of the thought and discourse, n. 452. 
 
 MULTITUDE (turba). That a great or crowded multitude sign. 
 those who are in the inferior heavens, also those who are in the externals 
 of the church, n. 363, 803 
 
 MUSIC (musica). That the sound of musical instruments corresponds 
 to affections, the sound of string-instruments to affections of spiritual love, 
 consequently which are of truth; but the sound of wind-instruments, 
 which are continuous, to affections of celestial love, consequently which 
 are of good, ill. n. 792. That confessions and celebrations of the Lord 
 were formerly made by songs accompanied with various instruments of 
 46 
 
N U M 
 
 music, according to the correspondence of the sound to the affections, n. 
 276. 
 
 MYRIAD ( myrias ). See Ten Thousand. 
 
 NAKED, NAKEDNESS ( nudas , nuditas). That nakedness sign, in¬ 
 nocence, also ignorance of good and truth, sho. n. 213 at the end. That 
 to walk naked sign, to live without truths, n. 706. That nakedness and 
 the shame of nakeduess sign, the evil, filthy, and profane love in which 
 man is born, ill. and sho. n. 213, 706. What is sign, by to make deso¬ 
 late and naked, n. 747. 
 
 NAME (nomen). That by all names of places and persons in the 
 Word are meant things. That name sign, the quality of any one, ill. n. 
 165, 824. That by the name of God is sign, all by which God is wor¬ 
 shipped, the all of doctrine, and universally the all of religion, ill. and sho. 
 n. 81, 180. That to write in or upon any one the name of God, sign, to 
 inscribe divine truth so that it may be in him, n. 194. That the name of 
 God sign, the quality of worship, n. 81, 111. That the name of Jehovah 
 and the Father sign, the divine humanity of the Lord, and the Word, also 
 all by which he is worshipped, sho. n. 81, sho. n. 584, ill. and sho. n. 839. 
 That the name of the Lord sign, the Lord as to his divine humanity, ill. 
 and sho. n. 839. What is further sign, by the name of the Lord, sho. 
 n. 618. That to ask the Father in the name of the Lord, is not to ap¬ 
 proach the Father immediately, nor to ask him for the sake of the Son, 
 but to approach the Lord, which is thereby to approach the Father in 
 him, and through him, ill. n. 341, sho. n. 618, ill. and sho. n. 962. That 
 the name of the Father is the Divine Humanity of the Lord, ill. and sho. 
 n. 839. 
 
 NxlPHTALI (Naphtali). That Naphtali and his tribe represented, 
 and thence in the Word signifies, in a supreme sense, the proper power ot 
 the divine human of the Lord : in a spiritual sense, temptation and vic¬ 
 tory ; and in a natural sense, reluctation or struggle on the part of the 
 natural man, ill. n 354. That it also sign, a perception of use, and what 
 use is after temptation, sho. n. 354. 
 
 NATION (gens). That by nations in the Word are meant they who 
 are in goods or in evils of life, and by people, they who are in truths or 
 in falses of doctrine, ill. and sho. n. 483. That nations, in an abstract 
 sense, sign, goods or evils of life, n. 147. That nations sign, those who 
 are in the good of love and charity from the Lord, n. 667, 920, 923. 
 That by nations and kings the same is meant as by nations and people, 
 sho. n. 921. 
 
 NEAR ( propinquum , vide prope). See At Hand. 
 
 NEIGHBOUR ( proximus , vide charitas). See Charity. 
 
 NICOLAITAN (Nicolaita). That the works of the Nicolaitans sign. 
 meritorious works, n. 86, 115. 
 
 NIGHT (nox). That night sign, the false principle of faith, sho. n. 
 922, 940. What is sign, by day and night, or in the day and in the 
 night, n. 414, 637. See Day and Sun. 
 
 NUMBER, to NUMBER ( numerus , numerare). That all numbers in 
 the Word have a signification, ill. n. 348. That numbers in the Word 
 sign, things, and that they are, as it were, a sort of adjectives conjoined 
 
 47 
 
OWL 
 
 to substantives, adding or determining some quality to the things con* 
 cerning which the Word treats, n. 10, 287, 348, 738, 842. That num¬ 
 ber sign, the quality of a thing as to truth, n. 608—610. That to num¬ 
 ber sign, to know the quality, consequently, what the qualities are, ill. and 
 sho. n. 364. 
 
 O 
 
 OATH {juramentum, jurare). See To Swear. 
 
 ODOUR {odor). That fragrant odours, which exist in heaven, corre¬ 
 spond to affections which are of charity, and thence to perceptions which 
 are of faith, n. 278, 394. 
 
 OFFERING {minchah, vide panis). See Bread. 
 
 OIL {oleum). That oil sign, the good of love, n. 316, sho. n. 493, ill. 
 n. 779. That anointings were made by oil, because anointing represented 
 the Lord as to his divine humanity, who, as to his divine humanity, was 
 the only anointed of Jehovah, not with oil, but with the good of love, ill. 
 n. 779. That they anointed kings, priests, prophets, the altar, the taber¬ 
 nacle, the garments of Aaron, in a word, all the holy things of the church; 
 and that in ancient times they anointed statues, and also warlike arms, 
 sho. n. 779. That they anointed these things with the oil of holiness; 
 and that they anointed themselves and others with common oil, to testify 
 their gladness and benevolence of mind, sho. n. 779. That oil was offered, 
 together with sacrifices upon the altar, sho. n. 778. 
 
 OLIVE-TREE, OLIVE ( olea , oliva). That olive sign, love and char- 
 : ty, ill. and sho. n. 493. That the mount of Olives sign, the same, sho. n. 
 493. See Mountain. 
 
 OMNIPOTENCE {omnipotentia). That the Almighty sign, he who 
 is, lives, and has power from himself, and governs all things from first 
 principles by ultimates, ill. n. 31, 522. That the Lord is called the Om¬ 
 nipotent, sho. n. 811. 
 
 OMNIPRESENCE {omnipresentia). That the Lord is omnipresent, 
 because he is love and wisdom, or good and truth, which are himself, and 
 which are not in place, but with those who are in place, according to re¬ 
 ception, ill. n. 961. 
 
 OMNISCIENCE ( omniscientia ). That the Lord from himself know9 
 all things, and that hence omniscience belongs to him, ill. n. 262. 
 
 ONE HUNDRED AND FORTY-FOUR ( centum , quadraginta qua - 
 tuor , vide duodecim). See Twelve. 
 
 ORDER {ordo). Concerning successive and simultaneous order, that 
 in ultimates or extremes is the simultaneous order of the successives, ill. 
 n. 678. That supreme in successive order becomes inmost in simulta¬ 
 neous order, and consequently in series, n. 900. 
 
 OVER or UPON {supra). That over or upon sign, within, because 
 those things which are superior and supreme in successive order, are in¬ 
 terior and inmost in simultaneous order, n. 900. See Order. 
 
 OVERCOME, to ( vincere , vide victoria). See Victory. 
 
 OWL {noctua). That light arising from the confirmation of what is 
 false corresponds to the light which owls and bats see by, ill. n. 566, 695. 
 That they who have confirmed falses in themselves, are such with re¬ 
 spect to their spiritual sight, and that they are called owls and bats, ill. 
 n. 566. 
 
 48 
 
PAP 
 
 r 
 
 P 
 
 PALE [pallidum). That pale sign, no life, and that which is without 
 goods and truths, n. 320. That a pale horse sign, the understanding of 
 the Word destroyed both as to good and truth, n. 320. 
 
 PALM ( palma ). That palms sign, divine truth, and that to hold 
 palms in the hands sign, confession from divine truths, ill. and sho. n. 
 367. 
 
 PAPISTS ( pontificii ). The doctrines of the Papists concerning 
 baptism, the eucharist, masses, repentance, justification, purgatory, the 
 seven sacraments, holy things, and power, see what is premised concerning 
 their doctrines. Concerning Babel, collected from Isaiah, Jeremiah, and 
 Daniel, n. 717. That the city Babylon sign, the Roman Catholic religion, 
 n. 631. That there is no church among them, but a religion; because 
 they do not approach the Lord, nor read the Word, and because they 
 invoke the dead, n. 718. That this religion is holy and splendid in 
 externals, and yet profane and abominable in internals, ill. n. 731. That 
 through externals they are held in the faith, that this religion is even 
 super-eminent, insomuch so that the common people cannot believe other¬ 
 wise, when nevertheless it has for its end dominion, and the possession of 
 all things in the world, n. 787. That they who are of that religion are 
 in external affections without internal affections, and that thence they are 
 n the worship of men living and dead, n. 792. That the love of exer¬ 
 cising dominion over the divine things of the Lord, and thence over the 
 holy things of the church, is the devil, and that therefore they have pro¬ 
 faned all the truths and goods of the Word, by various ways, ill. n. 802. 
 That Babel sign, the profanation of what is holy, and the adulteration 
 and falsification of the whole Word, and thence of the church, n. 717, 
 729, ill. n. 802. That they profane, n. 723, 728, 781, ill. n. 802. That 
 Babel is called the den of demons, and of every unclean bird, because 
 there are atrocious evils and falses there, sho. n. 757. Certain tenets of 
 theirs enumerated, which are detestable, namely, concerning the eucha¬ 
 rist, concerning the invocation of the dead, concerning masses, concerning 
 the divine power transferred to themselves, and concerning the prohibi¬ 
 tion of reading the Word, ill. n. 753, 795. That by abominable arts and 
 schemes they have diverted men from the worship of the Lord, conse¬ 
 quently from divine worship, ill. and sho. n. 800. Some thing^relating 
 to their worship, n. 777, 778, 780. That they have extended their 
 dominion over things of a secular nature, and over supreme judges, and 
 that they continually aspire to their former despotic power, n. 799 at the 
 end. That the vicarship is an invention and a fiction, ill. n. 752 ; also 
 n. 802. 
 
 That by dominion over the souls of men as a means they amass to¬ 
 gether riches without end; and that in the preceding ages, when they 
 enjoyed despotic power, they collected together prodigious treasures, ill. 
 n. 752, 759. That the like dominion still possesses their minds, but that 
 at this day it is restrained, ill. n. 759. That they are enriched by the 
 holy things of the Word adulterated, n. 772. Various things relating to 
 their acquisition of riches enumerated, ill. n. 784. That the heads or 
 chiefs in their ecclesiastical hierarchy make unlawful gain, concerning 
 which, n. 799. That the laity bring them precious things, and buy of 
 49 d 
 

 PAP 
 
 than such things as they say belong to eternal life, n. 786, 789. That 
 they who bring and buy, are meant by the ship-pilots, and by those em¬ 
 ployed upon ships, and by marirers, n. 786. 
 
 That they acknowledge, and in a manner esteem the Word as holy, 
 because it treats of the Lord, whose power they have transferred to them¬ 
 selves, and also of the keys given to Peter, whose successors they affirm 
 themselves to be ; but that this holy acknowledgment they possess from 
 without, and not from within, n. 725, ill. n. 733, 739. That they have 
 not denied this divine truth, that to the Lord belongs all power in heaven 
 ind earth; but that they have profaned it, by having transferred his powei 
 to themselves, ill. n. 738. That they have seen, but as it were with their 
 eyes shut, that the humanity of the Lord is divine ; but that they have not 
 yet acknowledged it, because they have transferred all things of the Lord 
 to themselves, ill. n. 738. That at first they held the Word sacred; but 
 that they successively adulterated it, and at length profaned it, ill. n. 737. 
 That they have adulterated the truths of the Word by applying them to 
 dominion; and that they have profaned the Word by applying and at¬ 
 tributing to themselves divine power, n. 719, sho. n. 781. That they have 
 often deliberated respecting the reading of the Word by the laity, but 
 rejected it, n. 733, 734. That the Word in various ways, and by various 
 pretences, is prohibited to be read, n. 733, 734. That the Word is 
 taken out of the hands of the laity and common people, lest their adultera¬ 
 tions and profanations should become apparent, n. 739. That in heart 
 they defame the Word, and hate it, ill. n. 733, 735. That they have not 
 any truth, and consequently, neither any good, ill. n. 765, 766, 780. 
 That they have not any perception of truth, because they do not approach 
 the Lord, nor read the Word, ill. n. 796. That they have not any spir¬ 
 itual affection of truth and good, n. 792. That there does not remain 
 with them any inquiry after spiritual truth, n. 794. That they have not 
 any understanding of spiritual truth, n. 793. That they have not any 
 conjunction of spiritual good and truth, because they have no conjunction 
 with the Lord, but with men living and dead, ill. n. 797, 798. That the 
 power of binding and loosing, or of opening and shutting heaven, is a 
 divine power, and not given to man, n. 798. That what the Lord said in 
 the Word to Peter, and concerning the keys, is not to be understood of 
 Peter, but of that divine truth which Peter then confessed, and that that 
 truth is meant by the rock on which the Lord would build his church, n. 
 768, 79^ That otherwise they might claim to themselves a power, that 
 all >f them should sit upon thrones, and judge the twelve tribes of Israel, 
 according to the Lord’s words to the disciples, n. 798 at the end. That 
 they have fortified themselves by various things, as by the tribunal of the 
 inquisition, by terrors in regard to purgatory, by a plurality of monas¬ 
 teries, by possessions and riches, and moreover by a prohibition from 
 reading the Word, by external holiness, consequently by masses, and by 
 the worship of the dead among the common people, and by various 
 splendid exhibitions and delights, n. 770; but that nevertheless they shall 
 be destroyed, n. 770. 
 
 That they who are in the kingdom of France are not united with the 
 Roman Catholic religion, ill. n. 740—744. That that religion in the 
 various kingdoms is not equally cultivated, n. 740, 745. That there are 
 chiefly two sorts of men who cultivate that religion, the one who acknow¬ 
 ledge it, because they are born and brought up in it, but who nevertheless 
 ^ 50 
 
PEA 
 
 Approach God, and hold the Word to be sacred; the other, who love and 
 kiss that religion, n. 786. That they who acknowledge it because they 
 are born and brought up in it, but who nevertheless approach God, and 
 hold the Word to be sacred, after death come into heaven, and that many 
 societies are formed of them in the spiritual world, n. 786, ill. n. 531. 
 That from that religion have emanated the falses of the Reformed churches, 
 concerning which, n. 751, 801 at the end. 
 
 That the doctrinals of the Roman Catholic religion by the last judg¬ 
 ment and after it were dispersed, n. 631. That their evils and falses 
 infested the heavens, and that the heavens are rejoiced that they are 
 removed, n. 790. Concerning the last judgment upon the Babylonians, 
 and concerning their treasures which they had also amassed there, and 
 that their treasures there were dissipated and reduced to dust, n. 772. 
 That after that they did not possess any precious things, but instead 
 thereof vile things, which correspond with their falses, n. 772—776. 
 That they who exercise dominion from the love of self and from the love 
 of the world, after death will be in the same loves, but that they are 
 deprived of them, and reduced to miserable states, n. 782. That the 
 delights originating in their love of dominion, and the satisfactions arising 
 from their love of wealth, after death are changed into opposites, ill. n. 
 763. That after death they are deprived of all these things, n. 764, 770. 
 Concerning the punishments of those after death who had exercised do¬ 
 minion from the instigation of the love of self and the world, ill. n. 765. 
 That after death they entertain hatred against the Lord, because they 
 then see that the Lord alone reigns over heaven and the church, and not 
 in the least any man from himself, n. 766. That at the day of the last 
 judgment they were cast into hell, who, from the instigation of the love 
 of self, had exercised dominion over the holy things of the church, and 
 they were preserved who had looked to the Lord, and shunned evils as 
 sins, n. 755. Concerning their elatedness of heart from dominion, and 
 concerning the confidence of their mind from wealth, n. 764. That every 
 one ought to beware of having any connexion with that religion by ac¬ 
 knowledgment and affection, lest he should perish, ill. and sho. n. 760. 
 
 PAPS (mamma, mamilla). That paps and breast sign, love, and 
 in an eminent sense divine love, n. 46 at the end. 
 
 PARADISE ( paradisus , vide hortus). See Garden. 
 
 PASTOR (pastor, vide pascere.) See To Feed. 
 
 PATMOS (Patmos). That the island of Patmos sign, a place and 
 state in which John could be illuminated, ill. n. 34. 
 
 PATIENCE (patientia). That patience is spoken of temptation, n. 
 593, 638. 
 
 PAUL (Paulas). That the passage in Paul to the Romans, iii. 28, 
 that man is justified by faith without the works of the law, is falsely un¬ 
 derstood, ill. and sho. n. 417, 750. 
 
 PEACE (pax). That peace is the divine salutation, sho. n. 12. That 
 peace sign, all things which come from the Lord, in particular charity, 
 spiritual security, and internal tranquillity, ill. and sho. n. 306. That 
 peace signifies tranquillity of soul from not being infested by falses, con¬ 
 sequently not by hell, and that this peace is from the Lord, sho. n. 640. 
 
 PEARL (margarita). That pearls sign, knowledges of things good 
 and true, sho. n. 727, 916. That the one pearl of great price, mentioned 
 in Matthew, sign, the knowledge and acknowledgment of the Lord, n. 916 
 51 
 
PEA 
 
 PEOPLES ( populi). That peoples sign, those who are in truths or 
 in falses of doctrine, and abstractedly truths or falses ; and that nations 
 sign, those who are in goods or evils of life, and abstactedly goods or 
 evils, ill. and sho. n. 483. 
 
 PERDITION ( perditio ). See Destroyer. 
 
 PERGAMOS ( Pergamus). That the church in Pergamos sign, those 
 who place the all of the church in good works, and not any thing in 
 truths of doctrine, n. 107, and in what follows. 
 
 PERSON (persona). That the spiritual sense is abstracted from 
 persons; wherefore where a person is named in the Word, he signifies 
 somewhat in the church, n. 78, 79, 96. 
 
 PERSUASION ( persuasio). That in the spiritual world there exists 
 a power of persuasion, which deprives others of the understanding of 
 truth, n. 428. 
 
 PETER (Petrus). That Peter among the apostles represented truth 
 and faith, n. 790. That where it is spoken concerning Peter and the 
 keys given to him, Peter is not meant, but that divine truth which Petei 
 then confessed, and that that truth is signified by the rock on which the 
 Lord would build his church, ill. n. 768, 798. That in the Word, which 
 is in heaven, instead of Peter is read truth originating in good which is 
 from the Lord, ill. n. 768. 
 
 PHILADELPHIA (Philadelphia). That the church in Philadelphia 
 sign, those in the church who are in divine truths from the Lord, n. 172 
 and in what follows. 
 
 PLACE (locus, vide spatium). See Space. 
 
 PLAGUE (plaga, quce vulnus). That plagues sign, evils of love and 
 falses of faith, consequently spiritual plagues, whereby a man as to his 
 soul perishes, ill. n. 456, 498, ill. and sho. n. 657, 957. The plagues of 
 Egypt enumerated ; that they signified the falsities and cupidities whereby 
 the church there perished, n. 503, 657. That it is attributed to Jehovah, 
 that he smiteth with plagues, sho. n. 498. 
 
 PLATTER (paropsis, vide poculum). See Cup. 
 
 POOR (pauper). That the poor sign, those who are not in truths, 
 and the needy or indigent those who are not in goods, n. 95. That the 
 miserable and the poor sign, those who are without the knowledges of 
 things true and good, sho. n. 209. 
 
 POPE (papa, vide pontificii). See Papists. 
 
 POPE SEXTUS THE FIFTH (Sextus Quintus papa). A discourse 
 with him concerning the Lord, concerning the Word, concerning the 
 vicarship, concerning the Romish saints, concerning the treasures in 
 monasteries, ill. n. 752. 
 
 PRAISE, to PRAISE (laus, laudare). That to praise God sign, to 
 worship him, sho. n. 809. See also Allelujah. 
 
 PRAYER, PRAYERS (oratio, preces). That the prayers of the saints 
 are those things which are of faith and charity, n. 278. That the Lord 
 willeth that man should first ask and will, and the Lord afterwards 
 answers and gives, for this reason, that it may be appropriated to man, 
 ill. and sho. n. 376. That they who are in the Lord and the Lord in 
 them, whatsoever they will and ask, they obtain, because they will and 
 ask from the Lord, ill. and sho. n. 951. Concerning the meaning of these 
 words in the Lord’s prayer, “ Our Father, who art in the heavens, 
 hallowed be thy name, thy kingdom come, thy will be done as in heaven 
 52 
 
run 
 
 bo in earth.” ill. and sho. n. 839. That all things contained in the Lord’ 
 prayer are fulfilled, when the Lord is immediately approached, ill. and 
 sho. n. 839. 
 
 PREDESTINATION ( predestinatio , vide electio ). See Election. 
 
 PRESENT ( munus , vide donum). See Gift. 
 
 PRESS ( torcular ). That by an oil-press is signified the good of love, 
 and by a wine-press is sign, the truth of faith, n. 651 ; see Oil, and 
 Wine. That thence a press sign, exploration of good and truth, and in 
 an opposite sense, exploration of evil and false; and that this is meant 
 by the great wine-press of the wrath of God, sho. n. 651. That to tread 
 the wine-press of the wrath of God, when spoken of the Lord, sign, to 
 bear the evils and falses of the church, and the violence offered to the 
 Word, sho. n. 829. What is further sign, by to tread the press, n. 652. 
 
 PRIEST ( sacerdos ). That priest sign, those who are in the good of 
 .ove from the Lord, and abstractedly goods of love, and kings sign, those 
 who are in truths of wisdom from the Lord, and abstractedly truths of 
 wisdom, n. 20, ill. and sho. n. 854. See King. That the celestial king¬ 
 dom, in which they are who are in the good of love, is the Lord’s priestly 
 kingdom, and the spiritual kingdom, in which they are who are in the 
 truths of wisdom, is the Lord’s royal kingdom, ill. n. 854. 
 
 PRINCE ( princeps ). That the prince of fhe kings of the earth sign. 
 the Lord with respect to divine truth, n. 18. 
 
 PRISON ( career , custodia , vide captivus et vinctus). See Captive, 
 and Bound. 
 
 PROFANATION ( profanatio ). That there are many kinds of the 
 profanation of what is holy: concerning the profanation of what is holy 
 Dy the Papists, n. 7l7, 723, 728. See Papists. That it is provided by 
 .he Lord, that it should not be known what spiritual truth and spiritual 
 good are, lest the holy Word of the church should be profaned, because 
 what is known may be profaned, but not that which is not known, n. 314, 
 316, 686, 688. That it is a most grievous kind of profanation, at one 
 .ime to believe, and at another time not to believe, n. 198. Forasmuch 
 as these with respect to thought are sometimes in heaven, and at other 
 times in hell, and because they cannot be in one or the other, they extir¬ 
 pate their interiors, and become mere phantasies, n. 202, 204. That 
 with them evils and goods, also truths and falses, are mixed, n. 202, 204 ; 
 and that the things of the church among them in no respect cohere, ill. 
 n. 208. That they are meant by the lukewarm, n. 202, 204. 
 
 PROPHET ( propheta ). That prophet in like manner as prophecy 
 sign, doctrine from the Word, and that to prophesy sign, to teach it; and 
 that prophet, when spoken of the Lord, sign, the Word, ill. and sho. n. 8, 
 943. Concerning the two states of the prophets, the one when they wrote 
 the Word, the other when they saw those things which are in heaven, ill. 
 and sho. n. 945. That by the false prophet is meant the beast from the 
 earth, and that that beast sign, the clergy who are in faith alone, ill. and 
 sho. n. 594, 701, and sho. n. 834. 
 
 PROVIDENCE ( providentia ). That it is of the Lord’s providence, 
 that they who are in evils of life, and thence in falses of doctrine, know 
 nothing of holy truths, lest, if they knew them, they should profane them, 
 n. 314, 316, 686, 688. 
 
 PURGATORY (purgatorium). The tenet of the Papists concerning 
 purgatory, see the doctrines of the Papists in what is premised, at n. VI 
 53 
 
That purgatory is a mere Babylonian fiction invented for the sake of gain, 
 ill. n. *784. 
 
 PURPLE (purpura). That purple sign, celestial good, and scarlet 
 celestial truth, sho. n. 725. 
 
 Q 
 
 QUARTERS OF THE WORLD ( plagce mundi). That the angels 
 dwell according to the quarters ; in the east they who are more in love to 
 the Lord; in the west they who are less in that love ; in the south they 
 who are more in wisdom from the Lord; and in the north they who are 
 less in that wisdom, ill. n. 901, 906. The reason whereof is, because 
 the Lord is the sun of heaven, from whose face is the east and west, and 
 on the sides are the south and north, n. 901. That the men of the 
 church, with respect to their spirit, are, in like manner as the angels, 
 either in the east, or in the west, or in the south, or in the north of the 
 spiritual world, ill. n. 906. Concerning the turning of the angels to the 
 Lord as a sun, and then towards the quarters, n. 380, 938. 
 
 QUICKLY ( cito ). See Shortly. 
 
 R 
 
 RAIN ( pluvia ). That rain sign, divine truth fiom heaven, sho. n. 
 496. That an inundating rain sign. devastation of truth, and also tempt¬ 
 ations, sho. n. 496. 
 
 RAINBOW (iris). That many kinds of rainbows appear in the spir¬ 
 itual world, ill. n. 232, 566. That a rainbow sign, regeneration, which 
 is when man from natural becomes spiritual, sho. n. 466, ill. n. 566. 
 
 RATIONALITY (rationalitas, vide intellectus). See Understanding. 
 
 REAP, to (metere, vide messis). See Harvest. 
 
 REASON (ratio, vide intellectus). See Understanding. 
 
 REBUKE, to, and to CHASTEN (arguere et castigare). That they 
 \ign. to tempt, n. 215. 
 
 RED (rubrum). That red is spoken of the good of love, because it 
 proceeds from the fire of the sun, n. 167, ill. n. 231, sho. n. 305. That 
 infernal redness sign, the love of evil, n. 305. 
 
 REDEMPTION, REDEEMER (redemptio, redemptor). That Jeho¬ 
 vah is called the Redeemer, sho. n. 281 ; also n. 613. That Jehovah is 
 called the Redeemer, because he assumed the human nature, ill. and sho. 
 n. 962. That redemption sign, deliverance from hell of the Lord, and 
 salvation by conjunction with him, n. 619. That the redeemed are 
 meant by the bought from the earth, n. 619. 
 
 REED (calamus). That it signifies feeble power, sho. n. 485. That 
 a golden reed, by which they were measured, sign, a power or faculty of 
 knowing and understanding the quality of a thing, sho. n. 904. See 
 Measure. 
 
 REFORMATION, the REFORMED (reformatio, reformati). The 
 doctrines of the Reformed concerning God, concerning Christ the Lord, 
 concerning justification by faith, and concerning good works ; concerning 
 the law and the gospel, concerning repentance and confession, concerning 
 original sin, concerning baptism, concerning the holy supper, concerning 
 the church; see their doctrines in what is premised. That the Apocal vpsa 
 54 
 
REP 
 
 treats concerning the Reformed from chap. vii. to xvi. inclusive, and con¬ 
 cerning the Papists, chap. xvii. and xviii., n. 387, 388. Prophecies con¬ 
 cerning the Reformed, that they would secede from the Roman Catholic 
 religion, and that they would acknowledge the Word, from which and 
 according to which would be their church, n. 746—750. That the 
 Reformed retained some things from the Roman Catholic religion, ill- n. 
 751, 801 at the end. Many things concerning the Reformed Church at 
 this day, see Faith. That the Reformed constitute the centre or middle 
 part in the spiritual world, ill. n. 631. 
 
 That to reform and to regenerate men is of the Lord alone ; forasmuch 
 as it is a divine work, and forasmuch as omnipresence, omniscience, and 
 omnipotence must appertain thereto, ill. n. 798. That a man is capable 
 of reforming and regenerating nimself as if from himself, and nevertheless 
 from the Lord, ill. n. 224. That the interior operations of the Lord in 
 regenerating man are myriads of myriads, which nevertheless are for the 
 sake of the extremes, in which man shall be jointly with the Lord, ill. n. 
 463. That man is regenerated, first as to his internal man, and after¬ 
 wards as to his external; and that the internal man cannot be regener¬ 
 ated by merely knowing and understanding, but by willing and loving, 
 and thence by understanding and knowing, ill. n. 510. That man is 
 reformed by truths and by a life conformable to them, n. 815, ill. n. 832. 
 That truths of doctrine, among those who do not live conformably to 
 them, successively perish, ill. n. 85. That man, who is reformed, first 
 -espects truths of doctrine, and afterwards goods of life; and that when 
 he respects truths of doctrine, he is like unripe fruit, and that afterwards, 
 as he respects goods of life, he becomes like ripe fruit, and that his first 
 state is called reformation, but the latter regeneration, ill. n. 84. That 
 the state of man is thereby inverted, n. 84. 
 
 REFORMED ( Reformati, vide reformatio). See Reformation. 
 
 REGENERATION (regeneration vide reformatio). See Reforma¬ 
 tion. 
 
 REIGN, to (regnare , vide regnum). See Kingdom. 
 
 REINS ( renes ). That the reins sign, truths of intelligence and faith, 
 and that the heart sign, goods of love and charity, ill. and sho. n. 140. 
 
 RELIGION ( religio ). That the doctrine of truth constitutes the 
 church, and that a life conformable to doctrine constitutes religion; but 
 where there is not life, there is neither religion nor church, ill. n. 923. 
 That it is in the principle of every religion, that there is a God from 
 whom proceeds good, and that there is a devil from whom proceeds evil; 
 and that therefore good ought to be done, because it is of God and from 
 God, and that evil ought to be shunned, because it is of the devil and 
 from the devil, n. 272. That in every religion there are precepts, like 
 those in the decalogue, n. 272. That among the mysteries of the faith 
 of the present church there is also that religious good, which contributes 
 to salvation, is not allowed to be done by man, ill. n. 484, ill. n. 675. 
 That in the Christian world at this day there is neither church nor reli¬ 
 gion, ill. n. 675. 
 
 REPENTANCE ( poenitentia ). The tenets of the Papists concerning 
 repentance, see their doctrines premised at n. IV. The tenets of the 
 Reformed concerning repentance, see their doctrines premised at n. V. 
 Actual repentance described, ill. n. 531 at the end. That baptism and 
 the holy supper are sacraments of repentance, and that the decalogue is 
 55 
 
 4 
 
RE W 
 
 the universal doctrine ot repentance, ill. n. 531 at the end. That man 
 without repentance is in the evils in which he is born ; hence that unless 
 evils are removed by actual repentance, they remain, ill. n. 531, ill. n. 
 836. That the Lord loves all, but that he cannot be conjoined with them 
 so long as they are in evils, wherefore men must first perform repentance, 
 ill. n. 937. That evil contains in itself innumerable concupiscences in 
 simultaneous order, and that these concupiscences cannot be removed by 
 man, but by the Lord only; and that they are removed by the Lora when 
 he is approached, because the Lord enters by the wav of the soul in man, 
 ill. n. 678. That repentance was represented by various things among 
 the children of Israel, concerning which, n. 492. That the New Church 
 is formed of those who approach the Lord only, and perform repentance 
 from evil works, ill. and sho. n. 69, 72; see the Church. Concerning 
 the successive state of man’s thought, before he is willing to reflect upon 
 evils of life, and to do repentance, ill. n. 710. That they who acknow¬ 
 ledge faith alone as the only means of salvation, neither think of repent¬ 
 ance nor will it, n. 450, 457, 710. That the Reformed, who are in faith 
 alone, can with difficulty perform actual repentance; the reason thereof, 
 n. 531. That they who perform repentance perceive what good is, and 
 come into good, and are saved, n. 379. 
 
 RESPIRATION ( respiratio , vide ventus). See Wind. 
 
 RESURRECTION ( resurrectio ). That the first resurrection sign, 
 salvation and life eternal, n. 851, 852. That in the Apocalypse the 
 second resurrection is not mentioned, n. 851, 853. Concerning their re¬ 
 surrection after the last judgment, who were guarded by the Lord in the 
 inferior earth, n. 325, 326, 329, 843, 845, 846, 850, 884, 885. See 
 Spiritual World. Concerning the lot of every one after death, that 
 they are instructed, and afterwards sent to various societies, and that at 
 length they remain where their love and faith is, n. 549. Various par¬ 
 ticulars relative to the state of men after death, as that they are in a body 
 like as in the world, but in a spiritual body, and that they remain in the 
 world of spirits until they put off the natural affections, and put on spir¬ 
 itual affections, besides many other things, ill. n. 153. 
 
 RETALIATION ( talio ). That the law of retaliation sign, that to 
 every one is done according to the quantity and the quality of his deeds, 
 and that evil returns upon every one as he has committed it, ill. n. 762. 
 That this law derives its origin from the following: “All things whatso¬ 
 ever ye would that men should do to yon, do ye even so to them,” ill. n. 
 762. That from this law punishment is as it were inherent in its own 
 evil, ill . n. 762. That the delights of the love of self and the world are 
 converted into their opposite infelicities in hell, n. 763. 
 
 REVELATION ( Apocalypsis ). See Apocalypse. 
 
 REVENGE (yindicta ). See Vengeance. 
 
 REUBEN ( Ruben ). That Reuben and his tribe represented, and 
 thence in the Word sign., in a supreme sense, omniscience ; in a spiritual 
 sense, wisdom, intelligence, and science, also faith; and in a natural 
 sense sight, ill. and sho. n. 351. That Reuben, in an opposite sense, sign. 
 wisdom separated from love, also faith separated from charity, n. 134, ill. 
 and sho. n. 351. That this is represented and signified by the adultery 
 of Reuben with Bilhah, his father’s woman, n. 134. 
 
 REWARD ( merces ). That reward sign . internal beatitude, and thence 
 external, which are only from the Lord, n. 949. That hence reward sign, 
 56 
 
 
S C A 
 
 the felicity of life eternal, arising from the delight and pleasantness of 
 love, and of the affection of good and truth, ill. and sho. n. 526. 
 
 RICHES ( divitice). That riches sign, spiritual riches, which are 
 knowledges of good and truth, sho. n. 206. 
 
 RIGHT ( dextrum ). That in the spiritual world the south is on the 
 right hand, and the north on the left, n. 933. 
 
 RIVER and FLOOD ( Jluvius et Jlumen). That a river sign, truths 
 in abundance, and also falses in abundance, sho. n. 409, 563, 683. What 
 is sign, by the great river Euphrates, see Euphrates. That the river of 
 the water of life sign, divine truth from the Lord, ill. and sho. n. 932. 
 
 ROAR, to (rugire, vide leo ). See Lion. 
 
 ROBE ( stola , vide vestimentum). See Garment. 
 
 ROCK ( petra ). That a rock when spoken of the Lord sign, divine 
 truth, n. 768, sho. n. 915 ; in like manner a stone, n. 915. That a rock, 
 in the opposite sense, sign, the faith of false, and mountain the love of 
 evil, n. 339. That they who are in falses of faith, enter by holes and 
 clefts into rocks, ill. and sho. n. 338. What is sign, by hiding themselves 
 in mountains and rocks, n. 339. 
 
 ROD or STAFF ( baculus ). That a rod or staff sign, power, in like 
 manner as a sceptre, ill. and sho. n. 485. That a rod of iron sign, the 
 power of truth in ultimates, n. 148. That to rule with a rod of iron sign 
 to convince by the literal sense of the Word, and, at the same time, bj 
 rational arguments grounded in natural light, sho. n. 148, 544, 828. 
 
 S 
 
 SACKCLOTH ( saccus ). That to clothe in sackcloth represented 
 lamentation over devastated truth in the church, ill. and sho. n. 492. 
 
 SACRAMENTS ( sacramenta ). The tenets of the Papists concerning 
 the seven sacraments, see the doctrines of the Papists premised, n. VII. 
 That baptism is a sacrament of repentance, and an introduction into the 
 church; and that the holy supper is a sacrament of repentance, and an 
 introduction into heaven, ill. n. 531. 
 
 SACRED SCRIPTURE ( Scriptura Sacra , vide Verhum). See the 
 Word. 
 
 SACRIFICE ( sacrijicium ). That to eat, when spoken of sacrifices, 
 sign, to appropriate to himself what is holy; and that to eat things sacri¬ 
 ficed unto idols, which belonged to the sacrifices of the Gentiles, sign, to 
 defile and profane what is holy, n. 114, 135. 
 
 SALVATION ( salus ). By the Lord’s being called salvation is sign. 
 that the Lord is the Saviour, also that salvation is in him and from him, 
 sho. n. 368, 804. 
 
 SAND {arena). Why the multitude is described by the sand of the 
 sea, n. 860. 
 
 SARDIS {Sardes). That the church in Sardis sign, those who are 
 in dead worship, n. 154 and following. Concerning dead worship, n. 154, 
 157, 161. 
 
 SARDINE {sardius). That the sardine stone sign, the goods ot the 
 Word in ultimates, n. 231. 
 
 SATAN {satanas, vide diaholus). See the Devil. 
 
 SCALES or BALANCES {lances). See Measure. 
 
 57 
 
SEN 
 
 SCARLET ( coccinum). That purple sign, celestial good, and scarlet^ 
 celestial truth, sho. n. 725. 
 
 SCEPTRE (see])trurn). That sceptre sign, power, in like manner aa 
 staff, ill. n. 485. 
 
 SCIENCE ( scientia ). That there are with man scientifics in great 
 variety, ill. n. 775. See Intelligence. 
 
 SCORPION ( scorpius). That scorpion sign, deadly persuasion, sho. 
 n. 425. 
 
 SEA (mare). That the sea sign, heaven in its extreme, ill. and sho. 
 n. 878; for this reason, because in the extremes, and at a distance, the 
 heavens appear like seas, which are atmospheres, in which they live, who 
 are in the most common truths grounded in the literal sense, wherefore 
 the seas there are appearances, n. 238, 404, 878. See Atmosphere. 
 That the sea sign, the church among those who are in truths of a general 
 kind, also among those who are in external natural worship, and but little 
 in spiritual, ill. and sho. n. 238, 869. That the sea sign, the external of 
 the church, consequently the church as consisting of those who are in its 
 externals; and that the earth sign, the internal of the church, conse¬ 
 quently the church as consisting of those who are in its internals; where¬ 
 fore the sea sign, the church among the laity, because the laity are in its 
 externals, and the earth the church among the clergy, because the clergy 
 are in its internals, sho. n. 398, 402, 470, 567, 594, 677, 680. That 
 the sea as of glass mingled with fire sign, a collection of those who are 
 in external worship and not at the same time in internal, ill. n. 659, 661 
 That the sea which shall be no more, Apoc. xxi. 1 , sign, a collection 
 consisting of various Christians before the last judgment, from which 
 time of the judgment they were taken away and saved, who were written 
 in the book of life, sho. n. 878. That the sea also sign, hell, ill. and sho. 
 n. 791. 
 
 SEAL (sigillum). That sealed with seven seals sign, entirely or to¬ 
 tally hidden, n. 257. That to open the seals sign, to explore and know 
 the states of all, and to judge every one according to his state, n. 259, 
 295, 388. See Book. 
 
 SEAL, to (obsignare). To seal with seals, what, n. 257. See Seal. 
 That not to seal the words of this prophecy sign, that the Apocalypse 
 must not be shut, but is to be opened, preface towards the end, and n. 
 947. 
 
 SEE, to, VISION (videre, visio). That to see sign, to understand, 
 ill. n. 7. What is sign, by being in vision, sho. n. 36. Concerning the 
 state of the prophets when they were in vision, ill. and sho. n. 945. See 
 Spirit. 
 
 SEED (semen). That seed sign, those in the church who are in truths 
 of doctrine, and abstractedly truths of doctrine, sho. n. 565. That seed, 
 in the opposite sense, sign, falses of doctrine, n. 565 at the end. What 
 is sign, in Daniel by iron and clay, which shall mingle with the seed of 
 man, n. 913 at the end. 
 
 SELL, to ( vendere , vide emere). See To Buy. 
 
 SENSUAL MEN (sensuales). What is the nature and quality of 
 those men who are called sensual, also the nature and quality of sensual 
 things, which are the ultimates of the mind of man, ill. from the Arcana 
 Coelestia, n. 424, 430. Sensual men and sensual things further described, 
 n. 455. That locusts sign, them, n. 424, 430. 
 
 58 
 
SIN 
 
 SEPULCHRE ( sepulchrum , w ide sepelire). See To Burt. 
 
 SERAPHIMS ( seraphim , viae cherubi). See Cherubims. 
 
 SERPENT (serpens). That serpent sign, sensual things, which are 
 the ultimates of man’s life, hence also craftiness and various evils, ill. and 
 sho. n. 455, 841. That a serpent sign, a seducer, sho. n. 562. 
 
 SERVANT ( servus ). That servants sign, those who are in truths, 
 and by truths serve others; that therefore the prophets were called the 
 servants of Jehovah ; and that even the Lord is so called with respect to 
 his divtne humanity, sho. n. 3. That servants sign, those who are prin¬ 
 cipled in truths, and ministers those who are principled in goods, because 
 the latter minister and the former serve, n. 128. What is sign, by bond- 
 men and free-men, n. 337, 604, 832. See Free. 
 
 SEVEN (septem). That seven sign, all things and all, and thence 
 what is full and perfect, and that it is predicated of any thing holy, and 
 of any thing profane, ill. and sho. n. 10, 737. That the number seven 
 adds what is holy and also what is profane, sho. n. 737. 
 
 SHAME ( pudor ). What is sign, by the shame of nakedness, see 
 Nakedness. 
 
 SHEEP ( ovis ). Concerning two flocks, one of sheep, and the othet 
 of goats, ill. n. 417. 
 
 Ski IP (navis). That ships sign, knowledges of good and truth, ill. 
 and sho. n. 406. 
 
 SHORTLY or QUICKLY (cito). That shortly or quickly sign, cer¬ 
 tainly, ill. n. 4, 943, 947, 949. That near or at-hand sign, nearness o? 
 propinquity of state, not nearness or propinquity of time, n. 9, ill. n. 947 
 See Afar-off. 
 
 SICKLE (falx). That a sickle sign, the divine truth of the church, 
 because harvest sign, the state of the church ; and to put forth the sickle 
 to the harvest sign, to make an end of the church destroyed by falses, and 
 to execute judgment, ill. n. 643, ill. and sho. n. 645. See Harvest. 
 
 SIGN, to SEAL or MARK (signum, signare). That a sign sign, a 
 revelation of things to come, sho. n. 532, 656. That a sign is spoken of 
 truth, and that in such case it is testification, and that a sign is also 
 spoken of quality, and that in such case it is manifestation, sho. n. 532. 
 Sign instead of miracle, see Miracle. That to mark or seal on the fore¬ 
 heads sign, to distinguish and separate one from another according to 
 love, n. 347. 
 
 SILK (sericum). That silk sign, mediate celestial good and truth, n. 
 773 at the end. 
 
 SILVER (argentum). That gold sign, the good of love, and silver 
 the truth of wisdom, ill. and sho. n. 913. 
 
 SIMEON (Simeon). That Simeon and his tribe represented, and 
 thence in the Word signifies, in a supreme sense, providence ; in a spiritual 
 sense, spiritual love, which is love towards our neighbour, and is called 
 charity; and, in a natural sense, obedience and hearing, ill. n. 356. 
 
 SIN (peccatum). Concerning original sin, see the doctrines of the 
 Reformed premised at n. VI. 
 
 SINGING, A SONG (cantus, canticum). That a song sign. acknow¬ 
 ledgment and confession from joy of heart, because singing exalts, sho. n. 
 279. That a new song sign, an acknowledgment, confession, and glori¬ 
 fication of the Lord, that he is the God of heaven and earth, n. 279, 617. 
 That the song of Moses sign, confession grounded in a life conformal le to 
 59 
 
sou 
 
 the precepts of the Decalogue, and that the song of the Lamb sign, con¬ 
 fession grounded in faith respecting the divinity of the Lord’s humanity, 
 ill. n. 662. 
 
 SIX {sex). That six sign, what is complete, n. 489 ; in like manner 
 10 sextate, sho. n. 610 at the end. That six sign, all truth of good, ill. 
 and sho. n. 610. That 666 sign, all the truth of the Word falsified, ill. 
 n. 610. 
 
 SIXTEEN {sexdecim). That the numbers 16 and 1600 sh?/*. the mar¬ 
 riage of good and truth, or of evil and false ; in like manner the num¬ 
 bers 4 and 2, n. 654. 
 
 SLEEP ( somnus ). That natural life without spiritual life is called 
 sleep, and that it is like sleep, ill. and sho. n. 158. See also Watchful. 
 
 SLEEP, to (<dormire , vide somnus ). See Sleep. 
 
 SMALL {parvus). What is meant by small and great, see Great. 
 
 SMOKE {furnus). That the smoke of incense sign, what is grateful 
 and accepted, ill. n. 394. That smoke sign, divine truth in the ultimates, 
 ill. and sho. n. 674. That it sometimes sign, the same as clouds, n. 674 
 at the end. That smoke in the opposite sense sign, profane false, n. 807 
 That it sign, the pride of self-ascribed intelligence, sho. n. 452, 453. 
 That the smoke of a furnace sign, falses of concupiscences proceeding 
 from evil loves, sho. n. 422. 
 
 SMYRNA {Smyrna). That the church in Smyrna sign, those who are 
 in goods as to life, but in falses as to doctrine, n. 91 and in what follows. 
 
 SODOM {Sodom.) That Sodom sign, the love of dominion originat¬ 
 ing in self-love, ill. and sho. n. 502. 
 
 SON, DAUGHTER ( jilius , Jilia). That son sign, truth, ill. n. 139. 
 That son sign, truth of doctrine and understanding, and consequent per¬ 
 ception and thought of what is true and good, ill. and sho. n. 543. That 
 a male son sign, truth conceived in the spiritual man and born in the 
 natural, n. 543. That the male son, whom the dragon persecuted, sign. 
 the doctrine of the New Jerusalem, ill. n. 543. That daughter and vir¬ 
 gin sign, the affection of what is true and good, and that they sign, the 
 church as to that affection, n. 543 at the end. That the daughter and 
 the virgin of Zion, of Jerusalem, of Israel, of Judah, in the Word sign. 
 the church in regard to the affection of goodness and truth, sho. n. 612 at 
 the end, n. 620. That where virgins and young men are mentioned to¬ 
 gether, there virgins sign, the affection of truth, and young men the 
 understanding of truth, sho. n. 620. That they who are conjoined to the 
 Lord by love and faith, are called his sons and heirs, because they are 
 born again from him, sho. n. 890. That the Lord is called the Son of 
 God as to his divine humanity, and the Son of Man as to the Word, n. 44. 
 
 SONG {canticum, vide cantus). See Singing. 
 
 SORE {ulcus, vide vulnus). See Wound. 
 
 SOUL {anima). That soul sign, the life of the understanding and of 
 faith, and heart the life of the will and of the love, ill. and sho. n. 681, 
 781, 812.. That to love their soul sign, to love self and the world, con¬ 
 sequently the things proper to man ; whence it is known what is sign. 
 by loving their soul more than the Lord, ill. and sho. n. 556. Concern¬ 
 ing the immortality of the soul, n. 224. See Immortality. 
 
 SOUND {sonus). That sounds correspond to affections, and that 
 thence the sound of instruments sign, affection of two kinds, n. 792 ; see 
 Music. That thought exists from affection, and that thought is the form 
 60 
 
SPO 
 
 of affection, just as speech is of sound : in like manner faith and charity 
 ill . n. 655, ill . n. 875. 
 
 SOUND, to { clangere , vide tuba ). See Trumpet. 
 
 SPEECH ( loquela ). Concerning the speech of spirits and angels, see 
 Tongue. Concerning the speech of angels with man, see Angel, and 
 Heaven. 
 
 SPEWED. See Vomit. 
 
 SPIRIT { spiritus ). That the Holy Ghost or Spirit is not a person by 
 himself, because the Lord is omnipresent, n. 666, ill . n. 962. A delib¬ 
 eration in a grand council concerning the Holy Ghost, that it is not a God 
 by itself, but that it is the divine proceeding form the divinity in the Lord 
 through his divine humanity glorified, ill . n. 962. That spirit, when 
 spoken of God, sign , the divine truth of the Word, n. 87. That the spirit 
 and the life of doctrine is from the Word, because from the Lord, sho . n. 
 502. That the seven spirits sign , all who are in divine truths, conse¬ 
 quently abstractedly from persons they sign , divine truth, n. 14, 237. 
 That the divine proceeding in the Word is called the spirit of the nostrils 
 of Jehovah, the blast of God, and breath, n. 343 ; see Wind. That to 
 be in the spirit sign , to be in a spiritual state, in which the things which 
 are in the spiritual world clearly appear; and that to be in vision sign . 
 the same, sho . n. 36, 225, 722. Concerning the two states of the prophets, 
 the one, when they wrote the Word, in which they heard the Lord speak¬ 
 ing, the other, when they saw those things which are in heaven, in which 
 state they are said to have been in the spirit, also in vision, sho . n. 945 
 That spirits who are in the world of spirits, are together with men, and 
 men with spirits; and yet spirits know nothing concerning man, nor man 
 concerning spirits, for this reason, because man is in a natural state, and 
 spirits in a spiritual state, n. 943. 
 
 SPIRITUAL WORLD, and the WORLD OF SPIRITS {mundus 
 spirituals , et mundus spirituum ). By the spiritual world is meant both 
 heaven and hell. That the world of spirits is in the midst between heaven 
 and hell, n. 552. That all after death come first into the world of spir¬ 
 its, and that this world is like a forum or public place of resort, and as 
 a stomach which first receives the food, n. 791. That in the world of spirits 
 there are societies, and that spirits are there prepared either for heaven or 
 for hell, n. 784, 866, 884. That the wicked there at first have inter¬ 
 course with the good, that they may be explored and proved, n. 843, 850, 
 886. That they who are in the world of spirits are associated with men on 
 earth, n. 552, 784. How long they who were formerly in the world of 
 spirits, remained there, and how long they remain there at this day, before 
 they are elevated into heaven or cast into hell, n. 866. That the dragon 
 and his angels were cast into the world of spirits, whence they are in com¬ 
 munication with men on earth, who are in the draconical faith, n. 552, 
 558. That they who had worshipped the Lord, and lived according to 
 his commandments, were guarded by the Lord in the inferior earth, lest 
 they should be seduced by the dragonists; and that after the last judgment, 
 when the dragonists were removed, they were taken up by the Lord into 
 heaven, n. 325, 326, 329, 843, 845, 846, 850, 884, 886. That in the 
 spiritual world there are all the objects that exist in the natural world, but 
 that all things which appear in that w r orld are correspondences, n. 772. 
 
 SPOT { macula ). That a spot sign , a false, and that hence the un¬ 
 spotted sign , him who is in truths, and without falses, ill . and sho . n. 625. 
 
 61 
 
S WE 
 
 STAFF (baculus). See Rod. 
 
 STAND, to (stare). That to stand before God sign, to hear and to do 
 what is perceived, sho. n. 366, 369. That to stand upon one’s feet sign. 
 to be reformed as to the external or natural man, ill. and sho. n. 510. 
 
 STAR (stella). That stars sign, the knowledges of good and truth, 
 ill. and sho. n. 51, 74, 333. That stars sign, divine spiritual truth, which 
 is the truth of faith originating in the good of charity, n. 420. That 
 stars sign, intelligence, n. 408. That the seven stars sign, the church in 
 heaven, n. 65. That the Lord is called a star from the light of his divine 
 wisdom, sho. n. 954. That the Lord is called the morning-star from the 
 light which will rise for the New Church, which is the New Jerusalem, ill. 
 n. 151, 954. That stars falling from heaven sign, that the knowledges of 
 good and truth from the Word are dissipated, ill. n. 333. What is sign. 
 by the sun, moon, and stars being darkened, sho. n. 413 ; see Sun. 
 
 STING (aculeus). That stings sign, falses of a hurtful nature origin¬ 
 ating in evils, sho. n. 439. 
 
 STONE (lapis). That stone sign, truth in ultimates, n. 231. That 
 precious stones and diamonds sign, divine truths of the literal sense of the 
 Word, also the truths of doctrine derived from the Word translucent by 
 virtue of its spiritual sense, n. 231, ill. and sho. n. 540, also n. 823, 915. 
 That precious stones correspond to the truths and goods of the Word, 
 and that in heaven they are from that origin, n. 231. That precious 
 stones and diadems also sign, the truths of the Word falsified and pro¬ 
 faned, ill. and sho. n. 540. That the Lord in regard to divine truth is 
 called the corner-stone, the stone of Israel, and the rock, ill. and sho. n. 
 915. 
 
 STREETS (platece). That streets sign, the truths and falses of doc¬ 
 trine, sho. n. 501. 
 
 SULPHUR (sulphur). That sulphur sign, concupiscences flowing 
 from infernal love, sho. n. 452, 453. 
 
 SUN (soZ). That the Lord as to divine love and divine wisdom shines 
 as a sun before the angels of heaven ; and that thence the proceeding as 
 heat is his divine love, and that thence the proceeding as light is his divine 
 wisdom, whereby he is omnipresent, n. 796, ill. n. 961. That the Lord 
 appears as a sun high above the heavens, because the angels cannot sus¬ 
 tain his presence, such as he is in himself, sho. n. 54, ill. n. 961. That 
 the sun, when spoken of the Lord, sign, divine love and divine wisdom, 
 ill. and sho. n. 53, 831. That the sun sign, the good of love, and, in an 
 opposite sense, that love adulterated, n. 332. That the sun, in an oppo¬ 
 site sense, sign, self love, sho. n. 53, 690, 919 ; also natural love, sho. n. 
 919. That the sun, moon, and stars, being darkened, sign, that good of 
 love, truth of faith, and knowledges of good and truth, are no longer seen 
 and known, by reason of evils grounded in falses and falses grounded in 
 evils in the church, sho. n. 413. What is sign, in Joshua by that the 
 sun stood still in Gibeon, n. 53. 
 
 SWEAR, to, OATH (jurare, juramentum). That to swear is to 
 attest that it is truth, sho. n. 474. That oaths were representative of a cov¬ 
 enant, the conditions of which were sworn to; but that they were abol¬ 
 ished with the rest of the representatives, sho. n. 474. That the children 
 of Israel, because they were in representative rites, were permitted to 
 swear by Jehovah, sho. n. 474. That Jehovah or the Lord swore by him¬ 
 self, because by divine truth which is himself, sho. n. 474. 
 
 62 
 
TEM 
 
 SWORD ( gladius). That a sword sign. truth fighting against tli€ 
 false, and the false fighting against truth, ill. and sho. n. 52. In like 
 manner a sword ( machcera), and a sword ( romphcea), n. 52, 108, 308, 836. 
 That a sword [gladius), because upon the thigh, sign, combat from love; 
 that a sword (machcera), because in the hand, sign, combat from power; 
 and that a sword (rompjhcea), because from the mouth, sign, combat from 
 doctrine; and that a sword ( romphcea ) proceeding out of the mouth of 
 the Lord sign, combat from the Word, n. 836. 
 
 Sword proceeding out of the Mouth (romphcea). See Sword. 
 
 Sword in the Hand (machcera). See Sword. 
 
 Sword on the Thigh (gladius). See Sword. 
 
 SYNAGOGUE (synagoga). That the synagogue of Satan sign, the 
 doctrine of false, n. 97. 
 
 SYNCRETIST (syncretista). Concerning the conjunction of faith 
 and charity by a syncretist, ill. n. 386. 
 
 TABERNACLE (tabernaculum). That the tabernacle sign, the Lord’s 
 Divine Humanity, and in a representative sense heaven and the church, 
 ill. and sho. n. 585, sho. n. 882. That the tabernacle sign, the celestial 
 church, which is among those who are in love and thence in wisdom from 
 the Lord; and that the temple sign, the spiritual church, which is among 
 those who are in charity and thence in faith from the Lord, n. 585, 882. 
 That the temple of the tabernacle of the testimony sign, the inmost oi 
 heaven, where the Lord is in his holiness in the Word and in the law 
 which is the decalogue, n. 669, 895. The temple and tabernacle seen 
 after the destruction of a place of worship, wherein was an image of faith 
 separated from charity, ill. n. 926. Concerning the tabernacle in the 
 wilderness, and concerning the feast of tabernacles, n. 585. 
 
 TAIL (cauda). That the tail is the ultimate of the head, because the 
 head is continued to the tail, n. 438. That it sign, the sum of all things 
 relating to doctrine, when the head sign, the primary thereof, sho. n. 438. 
 That tail also sign, all the truths of the Word falsified, n. 438, 541. 
 
 TART ARY ( Tartaria ). Great Tartary in Asia described, from a 
 conversation with spirits and angels, who were from thence; and tha 
 among them is the old Word, n. 11. 
 
 TEETH (dentes). That teeth sign, sensuals, which are the ultimates 
 of the natural mind, sho. n. 435. That gnashing of teeth is disputation 
 from falses of faith, ill. n. 386, sho. n. 435. 
 
 TEMPLE (templum). That the temple sign, the Lord’s Divine Hu¬ 
 manity, also the church in heaven and the church in the world; and that 
 it sign, those three conjointly, because they cannot be separated, sho. n. 
 191, 529. That the tabernacle sign, the Lord’s Divine Humanity and 
 the church celestial, in which the Lord is in divine good; and that the 
 temple sign, the Lord’s Divine Humanity and the church spiritual, in 
 which the Lord is in divine truth, n. 585, 882. See Tabernacle. That 
 the temple sign, the spiritual heaven, and worship from spiritual love, n. 
 649. That in the New Church there will be temples, but that neverthe¬ 
 less the Lord will be the temple, ill. n. 926. Concerning a place of wor¬ 
 ship which was seen, wherein was an image of faith separated from 
 charity, and concerning its destruction through light from heaven, and 
 63 
 
THE 
 
 that in the room of that place of worship there then appeared the tabei 
 nacle, the temple, and lastly the Lord only, ill. n. 926. 
 
 TEMPTATION ( tentatio ). That they in the world who conquer in 
 temptations, conquer to eternity, n. 301. Something* concerning tempta¬ 
 tions, n. 215, 639. 
 
 TEN {decern). That ten sign, full, much, and many, also every thing, 
 and all, sho. n. 101; in like manner a tenth part, n. 515. 
 
 TEN THOUSAND {myrias). That myriads or tens of thousands are 
 spoken of truths, and thousands of goods, ill. and sho. n. 287. That 
 myriads of myriads sign, a great abundance, n. 447. 
 
 TENT (tentorium , vide tabernaculum). See Tabernacle. 
 
 TESTIMONY, WITNESS, to TESTIFY {trstimonium, testis, testari). 
 That to testify or bear witness is spoken of truth, and that truth testifies 
 of itself, consequently the Lord, because he is truth itself, n. 6, 199, 953. 
 That the Lord testifies from himself, and that he is his own witness, sho. 
 n. 669, sho. n. 6, 199, sho. n. 490, 953. That the testimony of Jesus 
 sign, that the Lord is the God of heaven and earth, and also a life con¬ 
 formable to his commandments, in particular according to the precepts 
 of the decalogue, sho. n. 490, 555, ill. n. 819. That testimony sign, the 
 acknowledgment of the Divine Humanity of the Lord, sho. n. 490, 846. 
 That the testimony sign, the decalogue, ill. and sho. n. 669. That the 
 two witnesses in like manner sign, the acknowledgment of the Lord and 
 a life conformable to his precepts, n. 490. That the two witnesses are 
 the two doctrines, one concerning the Lord, and the other concerning a 
 life conformable to the commandments of the decalogue, n. 498, 515. 
 Concerning the two witnesses lying dead in the great city, which is 
 Sodom and Egypt, and what was done to them, ill. n. 531. 
 
 THICK DARKNESS (caligo , vide tenebrce). See Darkness. 
 
 THIEF, THEFT {fur,fur turn). That the Lord will come as a thief, 
 sign, that the truths and goods of worship shall be taken from the wicked, 
 and that they shall not know when and how this is done, sho. n. 164. 
 That this is attributed to the Lord, although it is hell which takes away 
 and steals them, n. 164. 
 
 THIGH {femur, vide lumbi). See Loins. 
 
 THIRST, to THIRST {situs, sitire). That to thirst is spoken of a 
 lack of truth, and to be hungry of a lack of good, n. 381. That to thirst 
 sign, to desire truths, also to be in want of truth, and from the want of 
 truth to perish, sho. n. 956. See also Hunger. 
 
 THOUGHT ( cogitatio, vide intellcctus). See Understanding. 
 
 THOUSAND {mille). That the thousand years which are spoken 
 concerning the kingdom of the faithful, and concerning the binding and 
 loosing of the dragon, sign, some time, ill. n. 842, 844, 849, 855, ill. n. 
 856. That the millennians thence impress their minds with vain ideas 
 concerning the last state of the church, n, 842. That a thousand two 
 hundred and sixty days sign, until the end and beginning, ill. n. 491, 547 
 
 THOUSANDS {chiliades), what, n. 287. See Ten Thousand. 
 
 THREE {ires, trio). That three in the Word is spoken of truths, n. 
 322. That thence three in the Word sign, all with respect to truth, in 
 like manner a third part, n. 400; also complete and entire, because in 
 all and every thing there must be a trine, in order that it may be some¬ 
 thing, sho. n. 505, ill. n. 875. That the Lord spake three times, sign. 
 that it is divine truth, and that it ought to be believed, sho. n. 505 at the 
 
TRE 
 
 end, 887. That seven is said of holy things, and three of things not hoi) 
 and that otherwise they sign, the same things, n. 505 at the end. See 
 Seven. That three and a half sign, until the end and beginning, ill. n. 
 505, sko. n. 562. That to be divided into three parts sign, to be totally 
 destroyed, n. 712. 
 
 THRONE (thronus'). That he who sat on the throne is the Lord, 
 sho. n. 808 at the end. That throne sign, heaven, sho. n. 14, 221, 932. 
 That throne sign, judgment in a representative form, sho. n. 229, 865, 
 932. That it also sign, government, n. 932. That the thrones on which 
 the apostles should sit, sign, judgment from the divine truths of the Word 
 and of the church from the Lord, sho. n. 233. That throne is also 
 spoken of the kingdom of evil and falsehood, sho. n. 694. What is sign. 
 by the throne of Satan, n. 110. What is sign, by the throne of the beast, 
 n. 694. 
 
 THUNDER ( tonitru ). That a voice out of heaven, when from the 
 Lord, is heard as thunder, ill. and sho. n. 472, 615. That lightnings, 
 thunderings, and voices, sign, illustration, perception, and instruction, 
 sho. n. 236. That they also sign, reasonings, argumentations, and con¬ 
 firmations in favour of falses, n. 396, 710. 
 
 THYATIRA ( Thyatirce ). That the church in Thyatira sign, those 
 who are in faith originating in charity and thence in good works, also 
 those who are in faith separate from charity and thence in evil works, n. 
 124, and in the following. 
 
 TIME ( tempus ). That there is no time in the divine idea, sho. n. 4. 
 That times and spaces in the spiritual world are appearances according to 
 states of life, ill. n. 947. That thence time, and such things as appertain 
 to time, sign, states of life, n. 427, ill. n. 476, 785, 935, 947. That no 
 time sign, that there is no state of the church, consequently no church, 
 ill. and sho. n. 476. That time, times, and half a time, sign, to the end 
 until a beginning, sho. n. 562. 
 
 ^ONGUE {lingua). That tongue sign, the doctrine of a church, and 
 as to speech religion, sho. n. 282. That to gnaw the tongue sign, to 
 detain the thought from hearing truths, consequently not to endure to 
 hear truths, ill. n. 696. That the spiritual language, which is common to 
 spirits and angels, has nothing in common with the language of men in 
 the world; and that every letter in the alphabet sign, a thing, hence 
 letters conjoined, a certain sense of the thing; and that vowels, because 
 they are sounds, sign, the affections of a thing and its sense; and that 
 thence it appears why the Lord is called Alpha and Omega, n. 29, 38. 
 
 TRADE, to ( negotiari ). That to trade and to merchandise sign, to 
 acquire knowledges of good and truth from the Word, n. 606, sho. n. 759. 
 See also To Buy. That, in the opposite sense, it sign, to procure know¬ 
 ledges of things evil and false, and by them to gain, ill. n. 759, 771. 
 That the merchandise of Babylon are the holy things of the Word adul¬ 
 terated and profaned, n. 772. That by those things they have traded 
 and acquired lucre, n. 772, 783, 784. That even the heads in their eccle¬ 
 siastic hierarchy are such, ill. n. 799. 
 
 TRAVAIL IN BIRTH, to (parturire , vide parere ). See To Bring 
 forth. 
 
 TREE {arbor). That the tree of life sign, the Lord as to divine love, 
 n. 89, 933, 951. That tree sign, men as to affections and consequent 
 perceptions, ill. and sho. n. 400. That all things appertaining to a tre« 
 65 e 
 
f R U 
 
 correspond to such things as are in man; what by the tree itself, what 
 by the branches, by the leaves, by the flowers, by the fruit, and by the 
 seed, ill. from such things seen in the spiritual world, n. 936. 
 
 TRIBE (tribus). That the twelve tribes of the children of Israel sign. 
 the church as to all its goods and truths, and that they sign, those in the 
 church who are in goods and truths from the Lord through the Word, n. 
 348, 349. That they sign, those things according to the series in which 
 they are named, sho. n. 349. That every tribe sign, something of the 
 church, n. 349. That the tribe, which is first named, is as the head and 
 the all in the rest, n. 350. Why the twelve tribes are divided into four 
 classes, and thence in each class there are three, n. 360. That 12,000 
 of each tribe, and thence 144,000 together sign, the superior heavens, and 
 the church among them, which church is the internal; and that they form 
 as it were the head and face of the rest, ill. n. 348—350, 363. That 
 144,000 sealed out of the tribes sign, those who have approached the 
 Lord alone, and lived according to his commandments, of whom the new 
 Christian heaven is formed, n. 612. That by the tribes of the earth 
 wailing, is sign, that there are no longer any goods and truths of the 
 church, n. 27. 
 
 TRUMPET ( buccina , tuba). That trumpets from heaven sign, vari¬ 
 ous things, ill. and sho. n. 226. That to sound trumpets, sign, to call 
 together upon solemn occasions, also to explore and to discover of what 
 quality they are, u. 391, sho. n. 397. 
 
 TRUTH ( veritas , verum). Concerning the marriage of good and 
 truth, see Marriage. That truth is the form of good, and good is the 
 essence of truth, and that thus they make one, n. 906 at the end. That 
 good without truth is not good in spirit, and that truth without good is 
 not truth in spirit, ill. n. 386. That good is formed by truths, not by 
 truths in the understanding only, but by a life conformable to them, ill. 
 n. 832. That to live conformable to truths is good, and that thus truth 
 becomes good through life, n. 923. That the good of doctrine also is 
 truth, because it only teaches what good is, n. 923. That good in the 
 thought is not reflected upon, because it is only felt; but that truth is 
 reflected upon, because it is seen therein, n. 908. Concerning celestial 
 good and truth, and concerning spiritual good and truth, n. 726. That 
 good with man is according to truths, which become of the will or the 
 love, ill. n. 935. That truth does not operate any thing from itself but 
 from good, neither does good operate any thing from itself but through 
 truth, n. 649. That the good of love is formed by truths of wisdom, in 
 like manner the good of charity by truths of faith, ill. n. 912. 
 
 That no one can see any doctrinal truth in the Word, except from the 
 Lord, ill. n. 566. That the divine truths of the Word are like mirrors, 
 whereby the Lord is seen, ill. n. 938. That the acknowledgment of the 
 Lord keeps in connexion all knowledges of good and truth, or truths, ill. 
 n. 916. That there is a connexion of all spiritual truths, which is like 
 the connexion of the viscera, organs, and members in man’s body, ill. n. 
 916. That the rational mind of man is opened more interiorly, in pro¬ 
 portion as he sees truths in the Word, n. 911. That the angels, who are 
 in the celestial kingdom of the Lord, see spiritual truth within themselves, 
 as the eye sees natural objects, ill. and sho. n. 920. That by means of 
 truths all things appertaining to the church and religion becoifte spiritual; 
 many of these truths enumerated from the Arcana Ccelestia , n. 161. That 
 66 
 
UND 
 
 man cannot be reformed but by means of truths, n. 815. That man can 
 not be reformed by means of truths only, but at the same time by a life 
 conformable to them, ill. n. 832. That without truths evils cannot be 
 removed, n. 706. That evils and falses are discovered by means of goods 
 and truths from the Word, n. 673. Concerning those who are in good 
 with respect to life, and not in truths with respect to doctrine, n. 107, 
 110 . 
 
 TURTLE ( testudo ). Concerning turtles which were seen, who and 
 of what nature and quality they were, ill. n. 463. 
 
 TWELVE ( duodecim ). That the number twelve sign . all things of 
 the church in regard to the truths and goods thereof, ill. and sho. n. 348, 
 907. That numbers arising from twelve by multiplication signify the 
 same as twelve, as 144, 12,000, 144,000, n. 348, 909. That the 144,000 
 sealed out of every tribe of Israel, sign, those in heaven and the church, 
 who approach the Lord alone, and live according to his precepts, n. 348, 
 and in the following, n. 612. 
 
 U 
 
 ULCER (ulcus). See Wound. 
 
 ULTIMATE ( ultimum , vide extremum). See Extreme, and Exter¬ 
 nal. 
 
 UNCLEAN (immundus). That clean is spoken of goods, and shining 
 of truths, n. 814. That unclean is spoken of the adulteration and falsi¬ 
 fication of the Word, n. 924. That unclean or filthy is spoken of those 
 who are in falses from evil, n. 702, 924, 948. 
 
 UNCTION or ANOINTING, to ANOINT ( unctio , ungere, vide oleum). 
 See Oil. 
 
 UNDERSTANDING, INTELLIGENCE (i intellects , intelligent). 
 That genuine wisdom and intelligence is procured by means of know¬ 
 ledges of truth and good from the Word, consequently by means of spir¬ 
 itual truths from the Lord, n. 189. That wisdom consists in knowing 
 that there is a God, what God is, and what is of God, ill. n. 243. That 
 all wisdom is derived from love, ill. n. 875. See Love. Thta they who 
 are of the celestial kingdom of the Lord, see divine truths in themselves, 
 as the eyes see objects, ill. and sko. n. 920. The temple of wisdom de¬ 
 scribed, ill. n. 875. That no one can see the temple of wisdom, still less 
 enter therein, unless he perceives that the things which he knows and 
 understands are so little comparatively that they are like a drop of water 
 to the ocean, ill. n. 875. That love and wisdom neither exist nor subsist 
 but in use, ill. n. 875. That every man has the faculty of willing good 
 and understanding truth, consequently liberty and rationality, and that 
 this faculty is never taken away from any one, n. 427, 429. That the 
 understanding of every man may be elevated into the light of heaven, 
 and perceive spiritual truths when he hears them; and that this is done 
 according to the affection of knowing and understanding them, n. 914. 
 That even devils can understand the arcana of wisdom, ill. n. 940. That 
 they who have confirmed themselves in falses, are not willing to under¬ 
 stand truths, and that it appears as if they were not able, n. 765. That 
 many maybe in the understanding of the knowledges of good and truth, 
 but that they in fact are not in them, unless they are in a life conformable 
 to knowledges, n. 337. That whatever is i:i the understanding, and not. 
 67 
 
V IR 
 
 at the same time, in the life, is not in man, but still, as it were, in an 
 outer court, n. 337. That the understanding can be elevated into the 
 light of heaven, but if the will is not at the same time elevated into the 
 heat of heaven, that the things of the understanding perish and fall into 
 the love of the will, n. 335. That the light of heaven with the wicked 
 may be received in the understanding removed from the love of the will, 
 but if the light of heaven falls into the evil of the will, there arises dark¬ 
 ness, ill. n. 386. That man has an understanding in spiritual things 
 equally as in things of a civil nature, ill. n. 224. 
 
 That there is an interior thought, which is called perception, and that 
 there is an exterior thought, which properly is called thought, and that 
 the latter is in natural light, whereas the former is in spiritual light, n. 
 914, ill. n. 947. Concerning the material thought and concerning the 
 spiritual thought relative to God, heaven, and our neighbour, ill. n. 611. 
 That the rational faculty is the first receptacle of spiritual truths, n. 936. 
 
 That it is hurtful to close the understanding in spiritual things, n. 224. 
 What evils exist, when the understanding is shut in things of faith from 
 religion, ill. n. 564, 575. That a thousand visionary things may be ob¬ 
 truded by removing understanding from faith, n. 451, 575. That the 
 tenet with respect to the understanding being held a prisoner in subjection 
 to faith, is derived from the Roman Catholic religion, and that it obstructs 
 the passage of the light out of heaven from the Lord, insomuch so that 
 a man cannot afterwards be illustrated, ill. n. 914. That the reason why 
 the learned have attributed everything to thought and thence to faith, is, 
 because thought, and consequently faith, falls within the sight of the un¬ 
 derstanding, but affection, and consequently charity, does not fall within 
 the sight of the understanding, but into the love of the will, and the love 
 of the will perceives only from delight, which it perceives obscurely by 
 the senses, ill. n. 908. 
 
 UPON (supra). See Over. 
 
 USE ( usus , vide opus), u See Work. 
 
 y 
 
 VASTATION ( vastatio , vide consummatio). See Consummation. 
 
 VENGEANCE or REVENGE ( vindicta ). That vengeance is attri¬ 
 buted to the Lord, when nevertheless the wicked breathes revenge against 
 the Lord when he perishes, ill. and sho. n. 806. See Wrath. 
 
 VESSEL ( vas). That vessel sign, scientifics, because they are conti¬ 
 nents, ill. n. 775. What is signified by vessels of brass, of wood, and 
 iron, and of marble, n. 775. 
 
 VESTURE ( vestimentum ). See Garment. 
 
 VIAL ( phiala , vide poculum). See Cup. 
 
 VICTORY, to OVERCOME ( victoria , vincere). That to overcome 
 sign, to fight against evils and falses, and to be reformed, sho. n. 88, 105, 
 890. 
 
 VINEYARD( vinea). That a vineyard sign, the church, where the 
 Word is, and the Lord known, in particular the spiritual church, ill. aud 
 sho. n. 650. That to gather the vintage, or to collect grapes, sign, to 
 bring forth the fruit, and to make an end, the same as to reap, ill. and 
 *ho. n. 649. 
 
 VIRGIN (virgo, vide filia). See Daughter. 
 
 68 
 
W H I 
 
 VIRTUE or POWER ( virtus ) is spoken of celestial good, sho. n. 373, 
 674* 
 
 VISION (visio , vide videre.) See to See. 
 
 VOICE (vox). That a great voice, when from heaven, sign, divim 
 truth, sho. n. 37, 50, 226. That voice, when spoken of instruments, sign 
 sound, n. 792. 
 
 VOMIT ( vomitus , vomere ), n. 205. 
 
 W 
 
 WALK, to (ambulare ). That to walk sign, to live, and when spoken 
 concerning the Lord, that it is to live from him, sho. n. 167. 
 
 WALL (mums). That a wall sign, what defends, and that when it 
 is spoken of the church, it sign, the Word in its literal sense, sho. n. 898. 
 That the wall of the city Jerusalem sign, the Word in its literal sense, 
 n. 898, 902. That the foundation of its wall sign, doctrinals from the 
 Word, sho. n. 902. 
 
 WAR (helium). That wars sign, spiritual wars, which are impugna- 
 tions of truth, and are conducted by reasonings from false principles, sho. 
 n. 500, 548, sho. n. 586. That the ministry of the Levites was called 
 military service, sho. n. 500 at the end. That the various kinds of arms 
 sign, such things as belong to spiritual war, sho. n. 436. See Arms. 
 
 WASH, to (lavare). That to wash sign, to cleanse and purify from 
 evils and falses, and so to reform and regenerate, ill. and sho. n. 378. 
 That washings formerly represented and signified such things; in like 
 manner baptism, n. 378. 
 
 WATCHFUL, WATCHFULNESS, WATCHING (vigilia). That 
 spiritual life, which exists from the affection and perception of truth, is 
 signified by watchfulness and watching, sho. n. 158, 705. That natural 
 life without spiritual life is called sleep, and that it resembles sleep, ill. 
 and sho. n. 158. 
 
 WATER (aqua). That water sign, truths, sho. n. 50. That living 
 water or the water of life sign, divine truth from the Lord, sho. n. 932. 
 That the voice of waters sign, divine truth out of heaven, and from the 
 Lord through heaven, n. 50, 614, 615. That the angel of the waters 
 sign, the divine truth of the Word, n. 685. That water also sign, the 
 divine truths of the Word adulterated and profaned, n. 719, 745. 
 
 WAY (via). That in the spiritual world there are actually ways 
 which lead to heaven, and that thence ways sign, leading truths, n. 176. 
 
 WEALTH (opes, vide divitice). See Riches. 
 
 WEDDING (nuptice, vide conjugium). See Marriage. 
 
 WEEK (septimana). That a week sign, state, and the seventh week 
 a holy state, n. 489. 
 
 WHEAT (triticum). That wheat and barley sign, good and truth of 
 the church from the Word, ill. and sho. n. 315. 
 
 WHITE (album). That white is predicated of truth, because it pro¬ 
 ceeds from the light of heaven, by which is sign, truth, ill. n. 167, 231, 
 305 ; see Colour. That to make white sign, to purify truths from falses, 
 n. 379. 
 
 WHITE STONE (calculus alhus). That a white stone sign, truths 
 suffragant and united to good, n. 121. 
 
 69 
 
WOR 
 
 WHOREDOM ( meretricatio , scortatio , vide adulterium). See Adjl- 
 tery. 
 
 WIDOW {vidua). That widow sign, those who are without protection, 
 because without truths, which nevertheless they desire, ill. and sho. n. 764 
 
 WILDERNESS {desertum). That wilderness sign, the church in 
 which all the truths of the Word are falsified, sho. n. 546. That it sign 
 the church in which there are not any truths, because they have not 
 the Word, sho. n. 546. That it sign, a state of temptation, in which man 
 is as it were without truths, sho. n. 546. 
 
 WILL {voluntas). That to will sign, inwardly to love ; because what 
 a man inwardly wills, that he loves, and what he inwardly loves, that he 
 wills, n. 956. That the will is an internal act, because it is an endeavour 
 to act, ill. n. 875. 
 
 WIND {ventus). That wind sign, influx from heaven, and, in the op¬ 
 posite sense, influx from hell, ill. and sho. n. 343. That this influx from 
 heaven is called the blast of God, breath, and breathing, n. 343. That 
 respiration, which is of the air, corresponds to the understanding and to 
 faith, n. 708. That wind, especially an east wind, sign, the dispersion 
 of falses by influx, sho. n. 343. 
 
 WINE {vinum). That wine sign, divine truth, and, in an opposite 
 sense, divine truth both falsified and profaned, ill. and sho. n. 316. That 
 the wine of Babylon sign, the abominable tenets of the Roman Catholic 
 religion, grounded in the truths of the Word adulterated and profaned, 
 ill. n. 758. See Papists. That bread and wine were offered upon the 
 altar together with sacrifices : bread was the meat-offering, and wine was 
 the drink-offering, n. 778. See Bread. 
 
 WING {ala). .That wings sign, defences and powers, ill. and sho. n. 
 245, 561. See To Fly. That the voice of wings sign, reasonings, n. 437. 
 
 WISDOM {sapientia, vide intellectus). See Understanding. 
 
 WITNESS ( testis , vide testimonium). See Testimony. 
 
 WO, or ALAS {vce). That wo or alas sign, lamentation over calamity, 
 unhappiness, and damnation, sho. n. 416, 518, 769, 785, 788. 
 
 WOMAN ( mulier ). That woman sign, the church, sho. n. 434. 
 
 WOOD {lignum). That wood sign, good, in particular natural good, 
 sho. n. 774. What is sign, by thyine wood, n. 774. That wood sign. 
 good according to the species of tree, ill. n. 775. That wood, in an op¬ 
 posite sense, sign, evil and what is accursed, sho. n. 774. 
 
 WORD, the , or SACRED SCRIPTURE ( verbum , seu scriptura vacra). 
 That the Lord is the Word, and the all of the Word, ill. n. 200; ill. and 
 sho. n. 819. That the Word is holy and divine, ill. n. 752. That no one 
 can see any doctrinal truth in the Word but from the Lord, because the 
 Lord is the Word, n. 42, ill. n. 566, 958. That the Word is hidden to 
 all to whom the Lord does not open it, n. 257. That the Word is the 
 medium of conjunction with the Lord, ill. n. 881. That the Word is in 
 heaven among the angels, concerning which, n. 669. 
 
 That the Word is the beginning of the work of God, ill. and sho. n. 
 200. That the Word vivifies and enlightens, ill. n. 200. That the spir¬ 
 itual life of man is from the Word, n. 411. That the spirit and the life 
 of the doctrine of the church is from the Word, n. 602. That the Word 
 is not understood without doctrine, and that doctrine is not understood 
 without a life according to doctrine, n. 320. That the Word by means 
 of the literal sense communicates with the universal heaven, ill. n. 200. 
 
 70 
 
WOR 
 
 That the Word in its origin is purely divine, and that when it passed the 
 third heaven it was made divine celestial, when it passed the second 
 heaven it was made divine spiritual, and that when it came into the world 
 it was made divine natural, whence it is, that there are three senses in 
 the Word, the celestial, the spiritual, and the natural, n. 959. That the 
 spiritual truth of the Word is like light from the sun, and that the natu¬ 
 ral truth of the Word is like light from the moon and stars, ill. n. 414. 
 That they who read the Word from the love of self and the world, con 
 sequently from a use merely natural, see no truth therein; but it is dif¬ 
 ferent with those, who, from the affection of truth, are in spiritual use, 
 ill. n. 255, 889. That it is of the divine providence of the Lord, that 
 they who are in evils of life and in falses of doctrine, do not see either 
 truth or good in the Word; because if they saw and knew them, they 
 would profane them, n. 314, 316, 686, 688. 
 
 That in the Word there are appearances, and that by them the truths 
 therein may be falsified, unless genuine truths are known, ill. n. 439. 
 Concerning those who falsify the Word, from experience, and what the 
 falsification of the Word is, ill. n. 566 at the end. That spiritual death 
 proceeds from falsification and adulteration of the Word, n. 411. That 
 the Reformed do indeed acknowledge that the church is founded on the 
 Word, but that nevertheless they found it upon one single assertion of 
 Paul falsely understood, n. *750, ill. n. 417. See Faith. Concerning a 
 table, in which the light flowed immediately from heaven, on which were 
 placed truths from the Word falsified, what happened; and concerning 
 another table, on which was the Word, where no one who had falsified 
 truths was allowed to touch it, and concerning a certain leader in the 
 doctrine of faith alone, who touched it, what happened, ill. n. 566. That 
 all the truths of the Word are falsified and destroyed by the dragonists, 
 ill. n. 541. 
 
 That the Papists declare the Word to be holy, but for what reasons, 
 and in what manner, ill. n. 725, 733. That at first they acknowledged 
 the Word to be sacred, but that afterwards they adulterated and profaned 
 it, ill. n. 737. That by them the Word is taken away from the laity, lest 
 the adulterations and profanations thereof should be perceived, n. 739. 
 That the reading of the Word by the laity has at times been deliberated 
 among them, which notwithstanding was rejected, n. 734. That the Pa¬ 
 pists at heart despise and reject the Word, n. 735. Concerning the ac¬ 
 knowledgment of the Word by the French nation, n. 740—744. See 
 France. 
 
 That in the Word there are two senses, a celestial and a spiritual, con¬ 
 tained within its natural sense, and that the celestial sense is designed 
 for those in heaven who are in the celestial kingdom of the Lord, and the 
 spiritual sense is designed for those in heaven who are in the spiritual 
 kingdom of the Lord, n. 725. That the Word, in its literal sense, is the 
 basis and the firmament, also the guard, and as it were the wall, lest its 
 spiritual sense should be injured, n. 898. That the spiritual sense is in 
 every particular of the Word, and that thence the Word is internally spir¬ 
 itual, ill. n. 1. That the Word is guarded by the Lord, lest its spiritual 
 sense should be injured, was represented by open purses full of gold and 
 silver, ill. n. 255. That no one sees the spiritual sense but from the 
 Lord, n. 824. That the Word, in its literal sense, is transparent to those 
 who are in genuine truths, n. 897 ; and thence to those who will be of 
 71 
 
WOR 
 
 the Lord’s New Church, n. 897. That a man who reads the Word holity 
 is illustrated by the light from the spiritual sense flowing into its natural 
 sense, n 911. That the coming of the Lord in the clouds of heaven 
 sign, the opening of the Word as to its spiritual sense, in which he alone 
 is treated of, ill. and sho. n. 642. That the spiritual sense of tke Word 
 could not be revealed till after the last judgment, ill. n. 804, 825. That 
 violence was offered to the Word by the Roman Catholics, also by the 
 Reformed, who were in faith separate from charity, and also by the Jews; 
 but that violence was offered by them to the literal sense of the Word, 
 but not to its spiritual sense, because this has been hitherto unknown and 
 shut up, n. 825, 829. That the Lord bore every violence ottered to the 
 Word, consequently to himself, because he is the Word, n. 829. 
 
 That the spiritual sense of the Word is abstracted from persons, n. 78, 
 79, 96. See Person. That in the Word there is a marriage of good 
 and truth, and that therefore there are words which are particularly spoken 
 in relation to good, and words which are particularly spoken in relation to 
 truth, n. 373, 483, 689. See Marriage. That the interpretations given 
 from the Lord in the Word were given in a natural sense, and not in a 
 spiritual sense, the reason, n. 736. That from the most ancient times 
 there was a Word in Asia, before the Israelitish Word, and that this Word 
 still remains, and is in Great Tartary, n. 11. Concerning the true states 
 of the prophets, one in which they wrote the Word, and the other when 
 they were in spirit or vision, sho. n. 945. See Spirit. 
 
 WORK, WORKS ( opus , opera). The doctrine of the Reformed 
 eoncerning good works, see the doctrines of the Reformed premised at n. 
 III. That man cannot do good from himself, but from the Lord, n. 178, 
 ill. n. 224. That works are internal and external; and that such as the 
 internal works are, such are the external; consequently such as the mind 
 is inwardly, which produces them, ill. n. 76, ill. and sho. n. 641. That 
 good works are charity and faith in internals, and their effects in externals, 
 n. 949. That works are the continents of charity and faith, n. 141. That 
 love and wisdom are not any thing unless they are in use, in like manner 
 that charity and faith are not any thing unless they are in works, and that 
 in these they exist, ill. n. 875. That there are internal acts, in which 
 they must be, in order that they may exist, which are of the will, and are 
 called endeavours, ill. n. 875. That these internal acts ought to close in 
 external acts, in order that they may abide, ill. n. 868, ill. n. 875. That 
 man regards works in their external form, which may appear similar both 
 in the good and wicked, but that the Lord regards works in their internal 
 and external form at the same time, ill. n. 76. That by the Lord’s saying 
 to the seven churches, “I know thy works,” is sign, that the Lord sees all 
 the interiors and exteriors of man at once, n. 76, 94, 109. That love, 
 wisdom, and use cohere as one ; in like manner, charity, faith, and works, 
 ill. n. 352. That the internal operations from the Lord are ten thousand 
 times ten thousand in number, but that tliev are for the sake of the ex- 
 treme operation, in which man will be jointly with the Lord, ill. n. 463. 
 That man ought to do good which is of charity, and believe truth which 
 is of faith, as from himself, n. 218, 222, ill. n. 224, ill. n. 875 ; but that 
 nevertheless he ought to believe that it is from the Lord, ill. u. 875. The 
 reason is, because man is not life in himself; also because his action is the 
 mind acting; and because the Lord has commanded that man shall do 
 good, ill. n. 875. That all of religion consists in doing good to oui 
 
 72 
 
WO R 
 
 neighbour, ill. n. 484 at the end, n. 571. That to do the commandments 
 of the Lord is to love him, ill. n. 556. That they who immediately ap¬ 
 proach the Lord live according to divine laws, like as the natural man 
 according to civil laws, but between whom there is a difference, n. 920. 
 That spiritual use is for the sake of the Lord, our neighbour, and salva¬ 
 tion f and that natural use is for the sake of self and the world, n. 889. 
 That there is a spiritual moral life, and a natural moral life, which lives 
 in their external form appear alike, ill. n. 386. That the works of the 
 Lord sign, all things in heaven, in the world, and in the church, created 
 and made by him, n. 663. That the works of the hands of God sign. 
 goods and truths, n. 457. See Hand. 
 
 That they who primarily, or in the first place, respect goods of charity, 
 which are good works, are in reality in truths of doctrine, but not on the 
 contrary, n. 82. That every man respects truths of doctrine in the first 
 place, but that he is then like unripe fruit; but that with those who are 
 regenerated the state is inverted, and that then they respect, in the first 
 place, goods of charity, and become like ripe fruit, which contains prolific 
 seed, ill. n. 83, 84. See Reformation. That they who are in works 
 alone, and not in truths, are in darkness and in thick darkness, and they 
 act as the Gentiles did formerly; and that in the world of spirits they 
 assist the wicked, who through them commit evil, n. 110. How they 
 who are in good works and not in truths appear in heaven, n. 107. 
 
 That the Reformed who are in faith alone, and have confirmed them¬ 
 selves therein, believe that every good work done by man is meritorious, 
 ill. n. 484 at the end, ill. n. 875. Various arguments among the Re¬ 
 formed, that a man cannot do any religious good, that is, good which 
 contributes to salvation, ill. n. 484, ill. n. 675. Their arguments that a 
 man can contribute nothing, or no more than a stock, to the act of justifi¬ 
 cation, ill. n. 484, ill. n. 675. That they who believe that all works done 
 by man are not good, but meritorious, and thus not saving, but faith 
 alone, falsify all things of the Word, and destroy all things of the church, 
 ill. n. 541, ill. n. 566. That by the works of the law in Paul are meant 
 the works of the Mosaic law, proper to the Jews, ill. and sho. n. 417. 
 That man is judged according to his works, from Paul, sho. n. 417, 868. 
 Also that Paul, in like maimer as James, says, that the doers of the law- 
 are justified before God, and not hearers, sho. n. 417, sho. n. 828. That 
 by the dragon and the false prophet are meant those who teach that faith 
 alone saves, and that the works of charity are good, in order that the 
 laity, as if from religion, may be kept thereby more strictly bound to live 
 according to civil and moral laws, ill. n. 926. 
 
 WORLD ( mundus ). That the world sign, all who are in the world, 
 the good as well as the wicked; that it also sign, the church, sho. n. 589. 
 That the fouudation of the world sign, the establishment of the church, 
 sho. n. 589. 
 
 WORLD, QUARTERS OF THE ( plagce mundi). See Quarters 
 of the World. 
 
 WORLD OF SPIRITS ( mundus spirituum). See Spiritual 
 World. 
 
 WORMWOOD ( absinthium ). That wormwood sign, the infernal 
 false principle; in like manner gall, ill. and sho. n. 410. See Bitter. 
 
 WORSHIP ( cultus ). That worship is according to doctrine, n. 777, 
 778. That worship with man is perfected according to life, and that 
 
 W 
 
ZON 
 
 therefore it is at first natural, afterwards moral, an 1 lastly spiritual, n. 161. 
 Concerning external worship separated from internal, ill. n. 859. That 
 worship without truths of faith and goods of charity is dead worship, n. 
 154, 161, ill. n. 157. 
 
 WORSHIP, to ( adorare ). That to worship sign, to acknowledge as 
 holy or sacred, n. 579, 580, 588, 630. That when spoken with respect 
 to the Lord, it sign, to acknowledge him as the God of heaven and earth, 
 and to adore him, n. 630. 
 
 WOUND ( yulnus ). That sores, or ulcers, and wounds sign, evils in 
 the extremes, originating in internal malignity, which are concupiscences, 
 sko. n. 678. 
 
 WRATH ( ira ). That wrath and revenge are attributed to the Lord, 
 when nevertheless the evil are wrathful, and breathe revenge, ill. n. 525, 
 635, 658, sho. n. 806. That the wrath of God sign, evils and falses in 
 the church, n. 673. That the day of the wrath of the Lamb sign, the 
 last judgment, sho. n. 340, 525, 806. That the wrath of the Lamb also 
 sign, the influx of the Lord from heaven in the evil, n. 339. That wrath, 
 when spoken of the evil, sign, hatred, n. 558, 565, 655 to the end, 658. 
 That wrath is spoken of evil, and anger of false, ill. and sho. n. 635. 
 
 WRITE, to (scribere ). That to write sign, to commit to posterity for 
 remembrance, n. 36, 63, 639, 816. 
 
 Y 
 
 YOUNG MAN ( juvenis ). That where virgins and young men are 
 mentioned together, virgins sign . the affections of truth, and young men 
 truths, sho. n. 620. 
 
 < 
 
 Z 
 
 ZEAL ( zelus ). That zeal is the consequence of love, and when spoken 
 of the Lord, that it is the consequence of divine love, n. 831. That exte¬ 
 riorly zeal appears like anger, but that interiorly it is affection, which is 
 the consequence of love, because it is from spiritual heat, sho. n. 216. 
 
 ZEBULON ( Sebulon ). That Zebulon and his tribe represented, and 
 thence in the Word signifies, in a supreme sense, the union of the Divinity 
 and the Divine Humanity in the Lord; in a spiritual sense, the marriage 
 of the Lord and the church, also the marriage of good and truth ; and, in 
 ;he natural sense, conjugial love, ill. n. 359. 
 
 ZION ( Sion ). That mount Zion sign, heaven and the church, where 
 the Lord alone is worshipped, and where there is a life according to his 
 commandments, ill. and sho. n. 612. That the virgin and the daughter 
 of Zion sign, the church in regard to the affection of good and truth, sho, 
 n. 612. 
 
 ZONE {zona). See Girdle. 
 
 74 
 
INDEX 
 
 TO 
 
 THE MEMORABLE RELATIONS 
 
 CONTAINED IN THE 
 
 APOCALYPSE REVEALED. 
 
 I. Concerning the old Word, which was extant in Asia before the 
 [sraelitish Word, and which is preserved to this day among the people 
 who inhabit Great Tartary, n. 11. 
 
 The faith of the new heaven and the new church comprehended in 
 one general or universal idea, n. 67. 
 
 II. Concerning the state of man after death in general, and con¬ 
 cerning their state in particular who have confirmed themselves in falses 
 of doctrine. Respecting both the former and the latter, the following 
 general observations occur: First, That men, for the most part, rise again 
 on the third day after their decease, and that they know no other than 
 that they are still alive in the former world. Second, That all flock into 
 a world, which is in the midst between heaven and hell, called the world 
 of spirits. Third, That they are there introduced or translated to various 
 societies, and thereby examined as to their nature and quality. Fourth, 
 That the good and faithful are there prepared for heaven, and the wicked 
 and unfaithful for hell. Fifth, That after preparation, which continues 
 some years, a way is opened to the good to a certain society in heaven 
 where they are to dwell to eternity; but to the wicked a way is opened 
 to hell: besides many other particulars. Afterwards the nature of hell 
 is described ; and that they are called satans there who are in falses from 
 confirmation, and devils who are in evils of life, n. 153. 
 
 III. A company of spirits were seen praying to God, that he would 
 send his angels to instruct them on various subjects relative to faith, be¬ 
 cause on most points they were in doubt, forasmuch as the churches dif¬ 
 fer so among themselves, and yet all of their ministers exclaim, Believe 
 us; we are God's ministers , and know: and angels appeared whom they 
 questioned concerning charity and faith, on repentance, on regeneration, 
 concerning God, on the immortality of the soul, also on baptism and the 
 holy supper ; to which particulars the angels made such replies, that they 
 might fall within their understanding; observing, moreover, that what* 
 ever does not fall within the understanding, is like seed sown in sand, 
 which however watered with rain, yet withers away ; and that the under¬ 
 standing closed by religion, no longer sees any thing in the Word from 
 
MEMORABLE RELATIONS. 
 
 light, which is from the Lord therein; nay, that, if it reads, it becomes 
 more and more blind in things relating to faith and salvation, n. 224. 
 
 IV. That there were seen in a certain manger large purses, in which 
 was silver in great abundance, and near them angels, as guards; in an 
 apartment adjoining, modest virgins, with a chaste wife; and also near 
 that apartment stood two little children ; and lastly was seen a harlot and 
 a dead horse : and afterwards I was instructed what these things particu¬ 
 larly signified, and that by them the Word was represented and described, 
 such as it is in itself, and such as it is at this day. Also, concerning 
 those who thought they should shine like stars in heaven, who, when 
 examined, were found to have studied the Word from self-love, that they 
 might appear great in the world, and be worshipped. When they were 
 admitted into heaven, they were found to be without truths, and were 
 stripped of their garments, and expelled; but still their pride remained, 
 and a belief in their own merijt. But the case is different with those who 
 study the Word from the affection of knowing truth, because it is truth; 
 these are taken up into heaven, and saved, n. 255. 
 
 V. In the spiritual world it is not allowed any one to speak but as he 
 thinks, otherwise he is openly heard as a hypocrite; and that therefore 
 in hell no one can name Jesus, because Jesus signifies salvation. By 
 this means experiment was there made, how many in the Christian world 
 at this day believed, that Christ, even as to his Humanity, is God; 
 wherefore in a place where many of the clergy and laity were assembled, 
 it was proposed to them to utter the words Divine Human ; neverthe¬ 
 less scarce any one could disengage these two words from his thought, 
 and thus pronounce them. That the Lord with respect to his Humanity, 
 was even God, was confirmed to them by many passages from the Word, 
 as by the following, in Matt, xxviii. 18; John i. 2, 24; xvii. 2; Coloss, 
 ii. 9 ; 1 Epist. John v. 20, and also by other passages: but still they 
 could not utter Divine Human ; and what was surprising, that neither 
 could the gospellers or Lutherans, although their orthodoxy teaches, that 
 in Christ God is man, and man God; and still further, that neithercoulu 
 the monks, who yet in the most holy manner adore the body of Christ 
 in the eucharist, utter the words Divine Human. From this experiment 
 it was discovered, that the greater part of Christians at this day are either 
 Arians or Socinians, and that such, if they worship Christ as God, are 
 hypocrites, n. 294. 
 
 VI. Once six hundred of the English clergy were permitted to ascend 
 to a society of the superior heaven, where they saw their king (George 
 II.), with whom they discoursed about their application to the Lord, and 
 not to God the Father. After this the king presented two bishops in 
 company with heavenly gifts, from which and from their king they were 
 suddenly separated. The account they give to their companions after 
 their return, and the discourse of their bishops about unanimity and con¬ 
 cord, supremacy and dominion, to which the rest assent; and lastly, con¬ 
 cerning their appearance in a monstrous form, n. 341. 
 
 VII. That there was heard at a distance as it were a gnashing or 
 grinding of teeth, and intermixed therewith as it were a beating (noise) ; 
 I approached towards the sounds, and saw a hut constructed of reeds, 
 stuck together with mud, and instead of the gnashing of teeth and the 
 beating sounds, I heard from the inside of the hut altercations on faith 
 and charitv, which of them was the essential of the church ; and they who 
 
 76 
 
MEMORABLE RELATIONS. 
 
 were for faith maintained their arguments, asserting that faith is spiritual, 
 because it is from God, but charity is natural, because it is from man; on 
 the other side, they who were for charity said, that charity is spiritual, and 
 faith is natural, unless it be conjoined to charity. To this a certain syn- 
 cretist, desirous to put an end to the strife, made an addition, confirming 
 that faith is spiritual, and charity is only natural; but it was observed, 
 that moral life is twofold, spiritual and natural, and that in man who lives 
 from the Lord, life is spiritual-moral, but in man who does not live from 
 the Lord, life is natural-moral, such as may exist with the wicked, and 
 frequently with spirits in hell, n. 386. 
 
 VIII. There were seen two flocks, one of goats and the other of sheep; 
 but when they were beheld nearer, instead of goats and sheep were seen 
 men, and it was perceived, that the flock of goats consisted of those who 
 made faith alone saving, and the flock of sheep consisted of those who 
 made charity united with faith saving; and I demanded of them, why 
 they were assembled there ; they who appeared like goats said, that they 
 formed a council, because they had been informed, that what is said by 
 Paul in Rom. iii. 28, That man is justified by faith without the works of 
 the law , is not rightly understood, forasmuch as by faith in that passage 
 is not meant the faith of the present day, but faith in the Lord the Saviour; 
 and by the works of the law are not meant the works of the law of the 
 decalogue, but the works of the Jewish law, which were rituals (which is 
 also demonstrated) ; and they said, that it had been concluded, that faith 
 produces good works as a tree produces fruit. To this, they who consti¬ 
 tuted the flock of sheep gave assent; but then an angel, standing between 
 the two flocks, cried to the flock of sheep, “ Do not give ear to them, be¬ 
 cause they have not receded from their former faith ;” and he divided the 
 sheep into two flocks, and said unto those on the left, “Join yourselves to 
 the goats, but I declare to you, that a wolf will come, who will carry them 
 away, and you with them.” But then inquiry was made in what manner 
 they understood that faith produces good works as a tree produces fruit, 
 and it was discovered, that their perception, with respect to the conjunc¬ 
 tion of faith and charity, was entirely opposite to that comparison, and 
 consequently that their declaration was deceitful; which being compre¬ 
 hended, the flock of sheep, some of whom had adjoined themselves to the 
 goats, re-united into one, as before, confessing that charity is the essence 
 of faith, and that faith separated therefrom is merely natural, but con¬ 
 joined thereto becomes spiritual, n. 417. 
 
 IX. A description of the bottomless pit which is in the southern 
 quarter towards the east, or of the hell of those who have confirmed in 
 themselves justification and salvation by faith alone, who are all of the 
 Reformed Church. Also of an abyss under the bottomless pit, where 
 they are, who, besides that confirmation, have in their spirit denied God, 
 and in their hearts laughed at the holy things of the church. Their qual¬ 
 ity is also described, together with their lot, n. 421. 
 
 X. Some account of those who live in the northern quarter of the bot¬ 
 tomless pit, who do not study the arcana of justification by faith, but only 
 make bare faith the all of religion, and nothing besides it and the cus¬ 
 tomary worship, and so live as they like. Their habitations, their mode 
 of reasoning, and their lot described, n. 442. 
 
 XI. An account of those who dwell in the northern quarter of the bot¬ 
 tomless pit towards the west, or of the hell of those who know little about 
 
 77 
 
MEMORABLE RELATIONS. 
 
 religion, attending only to its formalities, being laden and overcharged 
 with worldly and corporeal things, and plunged in ignorance and stu¬ 
 pidity, n. 456. 
 
 XII. Concerning Incantations which were in use among the an¬ 
 cients, and were performed three ways, the third of which only remains 
 among men at this day, who have confirmed in themselves false princi¬ 
 ples of religion from the pride of their own intelligence, u. 462. 
 
 XIII. That there was seen a grand dock or arsenal for shipping, and 
 therein vessels of various sizes, and boys and girls sitting on the decks, 
 who expected turtles, which rose up out of the sea; when they were 
 emerged, I saw that they had two heads, one of which they could draw 
 back into the shells of their body; the other head appeared in form like 
 a man’s, and from this latter they talked with the boys and girls, who on 
 account of their elegant discourse stroked them, and also gave them gifts. 
 What these things signified, were explained by an angel, namely, that 
 they were men in the world, and consequently, so many spirits after death, 
 who say, that God, among those who have obtained faith, does not see 
 any thing that they think or do, but only regards their faith which is con¬ 
 cealed in the interiors of their mind: and that such men can quote and 
 declare holy things from the Word before their congregations in churches, 
 altogether like others, but these things they utter from the great head 
 which appears like a man’s, in which they then insert the small one, or 
 draw it into the body. That these spirits were afterwards seen floating 
 in the air, in a ship with seven sails, and they who were therein, orna¬ 
 mented with laurel, and clad in purple garments, exclaimed that they 
 were the most eminent for wisdom of all the clergy; but these appear¬ 
 ances were images of pride and conceitedness, flowing forth from the ideas 
 of their minds; and when they were on the ground, I spoke with them 
 first from reason, and afterwards from the Sacred Scripture, and by 
 many arguments I demonstrated, that this doctrine of theirs was insane, 
 and inasmuch as it was contrary to Sacred Scripture, it was from hell. 
 But the arguments whereby I demonstrated it, on account of their pro¬ 
 lixity, cannot be quoted here, but may be seen in the Memorable Rela¬ 
 tion itself; afterwards, that they were seen in a sandy place, in tattered 
 garments, having their loins girt about as it were with fishing nets, 
 through which their nakedness appeared; and lastly, they sunk down to 
 a society in the neighbourhood of the Machiavelists, n. 463. 
 
 XIV. That there was heard a noise like the grinding of a mill, and 
 that following the noise, I saw a house full of clefts and chinks, the en¬ 
 trance into which appeared under ground, and therein was a man ( vir ) 
 collecting passages from the Word and other books, in favour of justifi¬ 
 cation by faith alone, and that scribes on one side copied what he 
 collected into a book. And I inquired what he was then collecting; 
 he said he was collecting this, that God the Father withdrew his grace 
 and favour from the human race, and that therefore he had sent his Son, 
 who should make expiation and propitiation; to which I replied, that it 
 was contrary both to Scripture and reason, that God could withdraw his 
 grace and favour, for thus he would withdraw his essence, and conse¬ 
 quently would cease from being God; and when I had proved this even 
 to conviction, he became exasperated, and ordered his scribes to turn me 
 out; but as I walked out of my own accord, he threw after me the first 
 book he could lay hands on, and that book proved to be the Word, n. 4 84. 
 
 78 
 
MEMORABLE RELATIONS. 
 
 XV. Second Memorable Relation. There was heard a noise like 
 the collision of two mill-stones, and I approached to the entrance of it, 
 and I saw a house, in which were many small cells, wherein sat the 
 learned of this age confirming justification by faith alone; and as I drew 
 near to one of them, I asked what he was then studying; he said, con¬ 
 cerning the act of justification, which is the principal or most im¬ 
 portant article of all the doctrines in our orthodoxy ; and I asked, whether 
 he knew any sign when justifying faith enters, and when it has entered; 
 and he said, that this was effected passively and not actively ; to which I 
 replied, “That if you take away the activity therein, you also take away 
 the reception, and that consequently this act would be only an ideal 
 phantom, or a creature of the imagination, and is but the pillar or statue 
 of Lot’s wife, tingling like dry salt when scratched by a scribe’s pen or 
 finger-nail;” the man growing angry took up a candlestick to throw at 
 me, but the candle going out, he threw it in the face of his companion, 
 n. 484. 
 
 XVI. Third Memorable Relation. That I approached towards a 
 certain house where a number of people were assembled together, and 
 debating whether the good which a man does in a state of justification by 
 faith is religious good or not; it was agreed that by religious good is 
 meant such good as contributes to salvation ; but victory inclined to those 
 who contended, that all the good that a man does contributes nothing to 
 salvation, forasmuch as no good proceeding from the will of man can 
 have any connexion with what is a free gift; that neither can any good 
 proceeding from man be connected with the merit of Christ, which is the 
 only means of salvation; neither can man’s operations be coupled with 
 the operation of the Holy Ghost, which effects all things without the aid 
 of man; from which it was concluded, that good works also in a state 
 of justification by faith contribute nothing to salvation, but faith alone. 
 This reasoning being heard by two Gentiles who stood at the door, one 
 of them said to the other, “ These people have no religion at all, for who 
 does not know, that what is called religion consists in doing good to 
 one’s neighbour for the sake of God, consequently, from God and with 
 God ?” n. 484. 
 
 XVII. That I was seized with a grievous disease, proceeding from 
 the smoke emitted from that Jerusalem mentioned in the Apocalypse, xi. 
 8, which is called Sodom and Egypt, and that I was seen by those who 
 were in that city as dead, who said among themselves, that I was not 
 worthy of burial, the like of which is related concerning the two witnesses 
 mentioned in the same chapter; and moreover, I heard many blasphemies 
 from the dwellers in that city, because I had preached repentance, and 
 faith in the Lord Jesus Christ; but inasmuch as a judgment was executed 
 upon them, I saw that the whole of that city fell, and was overflowed 
 with waters, and afterwards that they ran about among heaps of stones, 
 and lamented their lot, when nevertheless they believed that through the 
 faith of their church they were renewed and made just; but it was said to 
 them, that they were the farthest off from being such, because they never 
 performed any act of repentance, and thence they knew not one evil that 
 was damnable in themselves; after that it was said to them from heaven, 
 that faith in the Lord and repentance are the two means of regeneration 
 and salvation, and that this is most obvious 'rom the Word, and, above 
 
 79 
 
MEMORABLE RELATIONS. 
 
 all, from the decalogue, baptism, and the holy supper, as may be seen in 
 the Memorable Relation, n. 531. 
 
 ' XVIII. There was a debate among spirits, whether a man can see any 
 genuine truth in the Word, without immediately approaching the Lord, 
 who is the Word itself; but because there were some who contradicted it, 
 an experiment was made, and then they who approached God the Father 
 could not see any truths, but all who aproached the Lord were enabled to 
 see them. During this dispute there came up out of the bottomless pit 
 certain spirits, mentioned in Apoe. chap, ix., when they proceeded to 
 examine the mysteries of justification by faith alone, saying, that they 
 themselves approach God the Father, and see their own mysteries as clear 
 as the day; but answer was made that they saw them in the light of 
 infatuation, and that there was not one single truth belonging to them; 
 being angry at these assertions, they adduced many things from the 
 Word, which were truths, but they were told, that in themselves they 
 were truths, but in them they were truths falsified; that such was the 
 case was evidenced by their being led to a house where there was a table, 
 into which the light flowed immediately from heaven, and they were told 
 to write those truths which they had adduced from the Word on a piece 
 of paper, and place it on the table, which, when done, that paper on which 
 the truths were written, shone like a star, but when they drew nearer, 
 and fixed their eyes attentively on it, the paper appeared black as if it 
 were from smoke. After that the angelic spirits were led to another table 
 like the former, on which lay the Word encompassed by a rainbow, which, 
 when a certain leader of the doctrine of faith alone touched with his hand, 
 an explosion took place as from a gun, and he was cast into a corner of 
 the room, and lay there for the space of an hour to all appearance dead. 
 The angelic spirits then conversed with each other about the falsification 
 of the Word, and in what it consists, which is proved by an example, n. 
 5ti*. 
 
 XIX. In what manner man, when he is prepared for heaven, enters 
 therein, namely, that after preparation he sees a way which leads to a 
 society in heaven, wherein he will live to eternity, and that near the 
 society there is a door, which is opened, and that after he has entered 
 examination is made, whether there is a similar light and a similar heat in 
 him, that is, a similar truth and good, to that which is with the angels of 
 that society; which when discovered, he goes about and inquires where 
 his house is, for there is a new house provided for every novitiate angel, 
 which being found, he is received and reckoned as one of that society. 
 But with regard to them in whom there is neither light nor heat, that is, 
 the good and truth of heaven, their lot is rigorous, for when they enter, 
 they are miserably tormented, and from the torment, cast themselves 
 down headlong; this arises to them from the sphere of the light and heat 
 of heaven, in whom these properties are opposed ; after which, they no 
 longer desire heaven, but associate themselves with their like in hell: 
 hence it appears, that it is vain to suppose, that heaven consists in admis¬ 
 sion through favour, and that being admitted they enter into the enjoy¬ 
 ments therein, like those who in this world enter into a house where there 
 is a marriage. That many who believed that heaven consisted only in 
 admission through favour, and after admission eternal joy, from leave 
 ascended into heaven, but by reason they could not sustain the light and 
 80 
 
MEMORABLE RELATIONS. 
 
 heat, that is, the faith and love there, they threw themselves down head 
 long, and that then they were seen by those who stood below, like dead 
 horses. Among those who stood below and saw them thus fall, were 
 some children with their master, and he instructed them what this appear¬ 
 ance as it were of dead horses signified, and that then what they saw 
 were certain persons who, at a distance, so appeared, observing that they 
 were those who, when they read the Word, think of God, their neighbour, 
 and of heaven materially and not spiritually, and that they think mate¬ 
 rially of God’ who think from person concerning essence, and of his 
 neighbour and his quality from his face and speech, and of heaven and the 
 state of love therein from place ; but that they think spiritually, who think 
 of God from his essence and thence of his person, of his neighbour from 
 his quality, and thence of his face and speech, and of heaven from a state 
 of love therein and thence of place. After which he taught them, that a 
 horse signifies the understanding of the Word, and because the Word 
 with those who think spiritually while they read it, is a living letter, that 
 therefore they appear at a distance like sprightly horses; and, on the 
 contrary, because the Word with those who think materially, while they 
 read it, is a dead letter, that therefore these latter appear at a distance 
 like dead horses, n. 611. 
 
 XX. That one of the dragon spirits invited me to see the delights of 
 his love, and he carried me to a certain place like an amphitheatre, on the 
 benches whereof were seated satyrs and harlots, and then he said, “Now 
 you shall see our pastimesand he opened a gate and let in as it were 
 oxen, rams, sheep, goats, and lambs, and presently after through another 
 door he let in lions, panthers, tigers, and wolves, who rushed in upon 
 the flock, and tore them in pieces and killed them; but all these appear¬ 
 ances were produced by means of phantasies : upon seeing this, I said to 
 the dragon, “In a short time thou shalt see this theatre converted into a 
 lake of fire and brimstone.” The pastime being finished, the dragot 
 went forth attended by his satyrs and harlots, and he saw a flock of sheep, 
 whence he perceived, that one of the Jerusalem cities was near, from tlu 
 sight whereof a desire seized him to take that city, and cast out its 
 inhabitants, but because it was encompassed by a wall, he proposed to 
 take it by stratagem, and then he sent one skilful in incantation, who 
 being let in, when one of the inhabitants of the city discoursed intelligently 
 concerning faith and charity, explaining which of them was the primary, 
 and how far charity was conducive to salvation, the dragon, enraged at 
 the reply, departed out of the city, and collecting together a great num¬ 
 ber of his followers, prepared to lay siege to it, but while he was in the 
 endeavour to approach and assail it, fire from heaven consumed them, 
 according to what is foretold in the Apocalypse, chap. xx. 8, 9, n. 655. 
 
 XXI. A certain paper was sent down from heaven to a society of 
 English, which contained an exhortation to acknowledge the Lord the 
 Saviour to be the God of heaven and earth, according to his words in 
 Matt, xxviii. 18; but they consulted two prelates who were in the society, 
 what they should do, who advised them to send back the paper to heaven 
 from whence it came ; which when done, that society sunk under ground, 
 but not very deep: after some days some of them came up thence, and 
 related what was their lot after they had sunk down, moreover that tfi,ey 
 had there addressed themselves to the prelates, and argued with them on 
 account of their advice, and that they had made many remarks concerning 
 
 81 
 
MEMORABLE RELATIONS. 
 
 the state of the church at this day, and had blamed their doctrine of th6 
 trinity, their justifying faith, their charity, and other matters which ap¬ 
 pertained to the orthodoxy of the prelates, and finally demanded, whether 
 they would renounce these errors, because they were contrary to the 
 Word; but it was all to no purpose; and because they had called their 
 faith dead and also devilish, according to James in his epistle, one of the 
 prelates took oft’ his cap from his head, and laid it on a table, and said he 
 would not take it up again, until he had avenged himself on the scoffers 
 of his faith; but then there appeared a monster rising up from beneath, 
 like the beast described in the Apocalypse, chap. xiii. 1, 2, who took the 
 cap and carried it away, n. 675. 
 
 The twelfth, thirteenth, and fourteenth chapters of Zechariah ex¬ 
 plained in a summary way, n. 707. 
 
 XXII. A conversation held with some English bishops in the spiritual 
 world, concerning the tracts published in the year 1758, which they had 
 received in the world, but thought of no value, and had discouraged every 
 body they could from reading them ; passages from the Apocalypse, chap, 
 xvi. 12—16, were read and explained to them, and they were told that 
 they and others like them wei'e the persons there alluded to. This con¬ 
 versation with the bishops was heard from heaven by their king (Geo. II.), 
 who inquired the cause; and being informed of their false notion con¬ 
 cerning the Lord’s Divine Humanity, of their rejection of charity, and 
 the nature of the hierarchy which they affect and exercise, which occa¬ 
 sioned the shameful rejection of the above-mentioned works, the king 
 was astonished, and bid them depart thence, exclaiming, “ How is it pos¬ 
 sible for any one so to harden his heart against hearing any thing that 
 relates to heaven and life eternal?” n. 716. 
 
 XXIII. I had some discourse in the spiritual world with pope Sextus 
 Quintus, who came out from a society in the west; he told me that he 
 presided over a society of Catholics, who excelled in judgment and in¬ 
 dustry, and that he was made their governor, by reason that half a year 
 before his death he had been of opinion that the vicarship was invented 
 for the sake of dominion, and that the Lord the Saviour, because he is 
 God, ought alone to be adored and worshipped, also, that the Sacred 
 Scripture is divine, in which belief he continued to his life’s end. He 
 also mentioned many other things, relating to the Romish saints, the 
 treasure in the castle of St. Angelo, at Loretto, respecting the society 
 over which he presides, and of the stupidity of such popes and cardinals 
 as desire to be adored as Christ. Also concerning his message to those 
 on earth respecting Christ, the Word, and the Holy Spirit, which he 
 subscribed and transmitted, n. 752. 
 
 XXIV. A conversation in the spiritual world with the Babylonian 
 nation, respecting the keys that were given to Peter, and respecting their 
 belief that the Lord transferred to him his power over heaven and hell, 
 which they violently insisted upon: but this being contrary to the spir¬ 
 itual sense of the Word, they desired to see the Word which is in heaven, 
 in which Word there is not the natural but the spiritual sense, because 
 it is for the use of the angels who are spiritual, in which Word they saw 
 plainly that Peter is not mentioned, but instead of Peter, truth origin- 
 inating in good which is from the Lord. On seeing this, in a rage 
 they rejected it, and w r ould almost have torn it to pieces with their teeth, 
 if it had not been instantly taken from them, n. 768. 
 
 82 
 
MEMORABLE RELATION8 
 
 Concerning the adulteration and profanation :>f all the truth of the 
 Word, and thence of every thing holy in the church, proceeding from the 
 Roman Catholic religion ; and also how that profanation was and is occa¬ 
 sioned, n. 802. 
 
 XXV. That I saw an army mounted on red and black horses, all of 
 them with their faces turned towards the tails, and the hinder part of their 
 heads towards the heads of the horses, who cried out, “ Let us fight against 
 them who ride upon white horses;” and that this ludicrous army sallied 
 out of a place which is called Armageddon, Apoc. xvi. 16; and that it 
 was constituted of those who in their youth had imbibed the tenet respect¬ 
 ing justification by faith alone, and who afterwards, when they were pro¬ 
 moted to eminent stations, rejected those things which are of faith and 
 religion, from the internals of their mind to the externals of their body, 
 where at length they disappeared. The quality of those who appeared in 
 Armageddon is described, and it was heard from thence, that they were 
 desirous to engage in dispute with the angels of Michael, which was also 
 permitted, but at some little distance from Armageddon; and that they 
 disputed among themselves on the understanding of these words of the 
 Lord’s Prayer, Our Father who art in the heavens, hallowed be 
 thy name, thy kingdom come ; and then they were told by the angels 
 of Michael, that the Lord the Redeemer and Saviour, is the Father of all 
 in the heavens, forasmuch as he himself taught, that the Father and he 
 are one; that the Father is in him and he in the Father; that he who 
 sees him sees the Father; that all things of the Father are in him ; also 
 that it is the will of the Father, that they should believe in the Son, and 
 that they who do not believe in the Son, shall not see life, but that the 
 wrath of God abideth on them; also that to him belongs all power in 
 heaven and earth, and that to him belongs all power over all llesli: that 
 no one sees or can see God the Father, but the Son alone who is in the 
 bosom of the Father; besides many other passages. After this combat, 
 the Armageddons being overcome, one part of them were cast into the 
 bottomless pit mentioned in the Apoc. chap. ix. and the other part were 
 driven forth into a desert, n. 839. 
 
 The xxviii. and xxix. chapters of Ezekiel explained in a summary way, 
 n. 859. 
 
 XXVI. That two angels descended, the one from the eastern heaven, 
 where they are under the influence of love, and the other from the south¬ 
 ern heaven, where they are under the influence of wisdom, and they con¬ 
 versed concerning the essence of the heavens, whether it consisted in love 
 or wisdom, and they agreed that it consisted of love and of wisdom 
 thence derived ; hence that the heavens were created by God from love 
 through wisdom. That after this sight, I went into a garden, through 
 which I was conducted by a certain spirit, and at length to a palace 
 which was called the temple of wisdom, of a quadrangular shape, its 
 walls of crystal, its roof of jasper, and whose foundations consisted of 
 precious stones of various kinds; and he said, that no one could enter 
 that temple, except he who was in the belief, that the things which he 
 knows, understands, and is wise in, are so little in comparison with those 
 which he does not know, nor understand, and which he is not wise in, 
 as to be scarce any thing; and because I was in this belief, it was given 
 me to enter, and I saw that this whole temple seemed built to be the 
 form of light. I related in this temple what I had heard from the two 
 
MEMORABLE RELATIONS. 
 
 angels concerning love and wisdom, and they asked whether they had not 
 mentioned a third, which is use; and they said, that love and wisdom 
 without use are only ideal entities, but that in use they became realities; 
 and that it is the same with charity, faith, and good works. After this I 
 left the temple and walked in the garden, and I saw some spirits sitting 
 under a laurel and eating figs ; whom I asked in what manner they un¬ 
 derstood, that man can do good from God, and yet do it as from himself* 
 who replied, that God operates it inwardly in man, but if man does good 
 from his own will and from his own understanding, that he defiles it, so 
 that it is no longer good ; but in reply to this, I said, that man is only 
 an organ of life; and that if he believes in the Lord he does good of 
 himself from the Lord, but if he does not believe in the Lord, and still 
 more if he does not believe in any God, he does good of himself from 
 hell; and moreover, that the Lord gave man the free-will of acting either 
 from one or the other. That the Lord gave man this freedom, is eon- 
 firmed by the Word, wherein man is commanded to love God and hi3 
 neighbour, to operate the goods of charity as a tree bears fruit, and to do 
 his commandments in order that he may be saved, and that every one 
 will be judged according to his works; and that all these things would 
 not have been commanded, if man could not have done good of himself 
 from the Lord. After these things, in returning home with the angelic 
 spirit, he illustrated what faith and charity are, and what their conjunc¬ 
 tion effects; this he illustrated by a comparison with light and heat, 
 which meet in a third, because light in heaven in its essence is the truth 
 of faith, and heat there in its essence is the good of charity; hence that 
 as light without heat, which like the light of winter in the world strips 
 the trees of leaves and fruit, so is faith without charity ; and as light 
 united to heat, which like the light of spring vivifies all things, so is 
 faith united to charity, n. 875. 
 
 XXVII. That I was carried to a place, where they were who are 
 meant by the false prophet, and by one of them there I was invited to 
 see their place of worship, and I went and saw it, and therein was the 
 image of a woman clothed in a scarlet robe, holding in her right hand a 
 golden medal, and in her left a string of pearls, but these things were in¬ 
 duced by phantasies; but when the interiors of my mind were opened 
 by the Lord, instead of the place of worship, I saw a house full of crevices, 
 and instead of the woman I saw a beast, like that described in Apoc. xiii. 
 2 ; and under ground there was a bog, in which the Word lay deeply 
 hidden: but presently, from the blowing of an east wind, the place of 
 worship was removed, the bog dried up, and the Word exposed to view; 
 and then by light from heaven there appeared the tabernacle such as 
 it was with Abraham, when the three angels came to him and foretold 
 the birth of Isaac : and afterwards, from light which was sent forth from 
 the second heaven, instead of the tabernacle there appeared the temple, 
 such as it was at Jerusalem: after these things, the light shone from the 
 third heaven, and then the temple disappeared, and the Lord alone was 
 seen, standing upon the foundation stone, where was the Word; but be¬ 
 cause an excessive holiness then filled their minds, this latter light was 
 withdrawn, and instead thereof, light from the second heaven was sent 
 forth; from which the former appearance of the temple returned, and 
 within it the tabernacle, n. 926. 
 
 XXVIII. A discourse among the angels concerning God, that his 
 
 84 
 
. MEMORABLE RELATIONS. 
 
 divine is the Divine Esse in itself and not from itself, and that it is one, 
 the same, itself, and indivisible; also that God is not in place, but with 
 those who are in place ; and that his divine love appears to the angels as 
 a sun, and that the heat thence proceeding is in its essence love, and the 
 light thence proceeding in its essence wisdom. That the divine proceed¬ 
 ing attributes, which are creation, salvation, and reformation, are of one 
 God and not of three, n. 961. 
 
 XXIX. That there was seen a magnificent palace, in which was a 
 temple, wherein were seats placed in three rows: in the temple was a 
 council convened by the Lord in which they were to deliberate concerning 
 the Lord and concerning the Holy Spirit; and when so many of the 
 clergy as there were seats were entered, the council began ; and inasmuch 
 as the first proposition was concerning the Lord who assumed the human¬ 
 ity in the Virgin Mary, then an angel standing at a table read before them 
 what the angel Gabriel said to Mary, The Holy Spirit shall come 
 
 UPON THEE, AND THE VIRTUE OF THE MOST HlGH SHALL OVERSHADOW 
 THEE, AND THE HOLY THING WHICH IS BORN OF THEE SHALL BE CALLED 
 
 the Son of God, Luke i. 35; and also in Matt. i. 20—25; and more¬ 
 over many passages out of the prophets, that Jehovah himself is about to 
 come into the world, and also that Jehovah himself is called the Saviour, 
 Redeemer, and Righteousness; from which it was concluded, that Jeho¬ 
 vah himself assumed the humanity. The other deliberation respecting 
 the Lord was Whether he and the Father are not therefore one, 
 just as the soul and body are one ; and this was confirmed by many 
 passages in the Word, and also from the symbol of faith or creed of the 
 present church; from which it was concluded, that the soul of the Lord 
 was from God the Father, and thence that his humanity is divine, and 
 that it ought to be approached in order to approach the Father, because 
 by it he sent himself into the world, and made himself visible to man, 
 and thereby also accessible. This was succeeded by the third delibera¬ 
 tion, which was respecting the Holy Spirit, and then they first discussed 
 the idea of three divine persons from eternity, and it was established from 
 the Word, that the holy divine, which is called the Holy Spirit, proceeds 
 of the Lord from the Father. At length from what was deliberated in 
 this council this conclusion was made, that in the Lord the Saviour there 
 is a divine trinity, consisting of the divinity from which all things are, 
 which is called the Father, the Divine Humanity which is called the Son, 
 and the Divine Proceeding which is called the Holy Spirit, and that thus 
 there is one God in the church. After this council was finished, there 
 were given to those who sat on the seats splendid garments, and they 
 were conducted into the new heaven, n. 962. 
 
 85 
 
INDEX 
 
 OK 
 
 PASSAGES OF SCRIPTURE 
 
 CONTAINED, AND REFERRED TO, 
 
 IN THE 
 
 APOCALYPSE REVEALED. 
 
 Note .—The numerical sections marked with a star [*] contain citations from the 
 Word ; those without the star contain only references to the Word. Where 
 a reference in this Index is not found to accord, an error will be found in the 
 section of the translated work, which was copied from the Latin work. 
 
 In the division of the Latin version of the Psalms, occasionally used by the author, 
 said to be that of Sebastian Schmidius, the title of a Psalm is reckoned a verse; 
 but in this Index the reference is made to conform to the English version. 
 
 GENESIS. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 I. 
 
 1, 2,3 
 
 200* 
 
 XIV. 
 
 18, 19, 20 
 
 101, 289* 
 
 
 14 to 19 
 
 414* 
 
 XV. 
 
 11 
 
 757* 
 
 II. 
 
 1 
 
 447* 
 
 
 16 
 
 658* 
 
 
 7 
 
 343* 
 
 
 17 
 
 422* 
 
 
 25 
 
 213* 
 
 
 18 
 
 444,* 503 
 
 in. 
 
 1 to 5,14,15 
 
 550 
 
 XVII. 
 
 11 
 
 598 
 
 
 1, 13 
 
 562* 
 
 XVIII. 
 
 21 
 
 658* 
 
 
 7 
 
 936 
 
 XIX. 
 
 1, &c. 
 
 502 
 
 
 14 
 
 788, 455* 
 
 
 24 
 
 452* 
 
 
 15 
 
 538, 565* 
 
 
 24, 25 
 
 599* 
 
 
 23, 24 
 
 239* 
 
 
 28 
 
 422* 
 
 VI. 
 
 12, 13, 17, j 
 
 h Jo 
 
 XXVIII. 
 
 18, 19, 22 
 
 779 
 
 
 19 J 
 
 • t 4:0 
 
 XXIX. 
 
 
 349 
 
 VIII. 
 
 11 
 
 936 
 
 
 14 
 
 489 
 
 IX. 
 
 4,5 
 
 781 
 
 XXX. 
 
 
 349 
 
 
 12 to 17 
 
 466* 
 
 
 10, 11 
 
 352 
 
 
 13 
 
 598 
 
 
 16, 17 
 
 358 
 
 
 21, 22, 23 
 
 213* 
 
 
 19, 20 
 
 359 
 
 
 26 
 
 289* 
 
 XXXII. 
 
 2, 3 
 
 862* 
 
 XI. 
 
 1 to 9 
 
 717* 
 
 
 31 
 
 939 
 
 XII. 
 
 10, &c. 
 
 503 
 
 XXXV. 
 
 18 
 
 349 
 
 XIII. 
 
 10 
 
 503 
 
 
 22 
 
 134 
 
 XIV. 
 
 18, 19 
 
 316* 
 
 
 23 to 26 
 
 349 
 
EXODUS, 
 
 87 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 XXXVII. 21 22, 29 
 
 351 
 
 XLIX. 
 
 9 
 
 241* 
 
 XLI. 38 to 44 
 
 360 
 
 
 11 
 
 166* 316* 
 
 41, &c. 
 
 503 
 
 
 j 
 
 378 * 379, 
 
 42 
 
 814* 
 
 
 \ 
 
 653 
 
 50, 51, 52 
 XLYI. 3, &c. 
 
 355 
 
 
 11. 12 
 
 305* 
 
 503 
 
 
 13 
 
 406* 
 
 9 to 24 
 
 349 
 
 
 14, 15 
 
 358 
 
 XLVII. 31 
 
 137* 
 
 
 17 
 
 455* 
 
 XLVIII. 2 
 
 137* 
 
 
 17, 18 
 
 298* 
 
 3, 4,5 
 
 355 
 
 
 19 
 
 352 
 
 5 
 
 351 
 
 
 20 
 
 20, 35S* 
 
 15, 16 
 
 355 
 
 
 21 
 
 354* 
 
 16 
 
 344* 
 
 
 22 
 
 384* 
 
 XLIX. 
 
 349 
 
 
 22, 26 
 
 360* 
 
 3 
 
 351* 
 
 
 23, 24 
 
 299* 
 
 Q A 
 
 ( 17, 134,* 
 
 
 24 
 
 915* 
 
 3, 4 
 
 ( 351 
 
 
 33 
 
 137* 
 
 8 to 12 
 
 350* 
 
 
 
 
 
 EXODUS. 
 
 
 
 IIL 1, 2, 3 
 
 468* 
 
 XII. 
 
 13 
 
 440, 657 
 
 18 ' 
 
 505 
 
 
 41, 51 
 
 862 
 
 IV 3,4 
 
 438* 
 
 XIII. 
 
 2, 12 
 
 17 
 
 8, 9 
 
 598* • 
 
 
 21, 22 
 
 468* 
 
 22, 23 
 
 17 
 
 XIV. 
 
 16, 21, 26 
 
 485* 
 
 VII. 
 
 503 
 
 
 21 
 
 343* 
 
 1 ' 
 
 8* 
 
 
 
 503 
 
 3 
 
 598 
 
 XV. 
 
 8, 9 
 
 343* 
 
 4 
 
 862 
 
 
 23, 24, 25 
 
 411* 
 
 15 to 27 
 
 379* 
 
 
 25 
 
 774* 
 
 17 to 25 
 
 405* 
 
 XVII. 
 
 5, <fec. 
 
 485* 
 
 20 
 
 485* 
 
 
 9 to 12 
 
 485* 
 
 VIII. 
 
 503 
 
 XIX. 
 
 1, 11, 15, 16 
 
 505 
 
 1, <fec. 
 
 485* 
 
 
 5, 6 
 
 586 * 749* 
 24, 662* 
 
 1 to 10 
 
 702* 
 
 
 9 
 
 12, <fec. 
 
 485* 
 
 
 10, 11, 15 
 
 529* 
 
 IX. 
 
 503 
 
 
 12, 13, 20 ) 
 
 529* 
 
 8 to 11 
 
 678* 
 
 
 to 23 f 
 
 14 
 
 657 
 
 
 14 
 
 166 
 
 22 to 25 
 
 399,* 401* 
 
 
 16 
 
 236* 
 
 23, <fec. 
 
 485* 
 
 
 16, 18 
 
 529* 
 
 X. 
 
 503 
 
 
 16 to 25 
 
 397* 
 
 12, <fec. 
 
 424,* 485* 
 
 
 20 
 
 336 
 
 22, 23 
 
 505 
 
 XX. 
 
 4,5 
 
 601 
 
 XI. 
 
 503 
 
 
 7 
 
 474 
 
 1 
 
 657 
 
 
 24 to 26 
 
 392 
 
 XII. 1, &C. 
 
 10* 
 
 
 25 
 
 457,* 847* 
 
 2 
 
 935* 
 
 
 26 
 
 213* 
 
 7, 13, 22 
 
 379* 
 
 XXL 
 
 14 
 
 624* 
 
88 
 
 EXODUS 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 XXII. 
 
 22 to 24 
 
 764 
 
 
 29 
 
 623 
 
 
 29, 30 
 
 17 
 
 XXIII. 
 
 2 
 
 578* 
 
 
 10 
 
 623 
 
 
 14, 15, 16, ) 
 19, 26 { 
 
 623 
 
 
 15 
 
 939* 
 
 
 20, 21 | 
 
 81, 44* 
 939* 
 
 
 20 to 23 
 
 344* 
 
 
 28, 29, 30 
 
 567 
 
 XXIV. 
 
 1,2 
 
 529 
 
 
 3 to 8 
 
 379* 
 
 
 4 
 
 348* 
 
 
 4 to 10 
 
 529 
 
 
 17 
 
 336 
 
 XXV. 
 
 4 
 
 725 
 
 
 9 
 
 585 
 
 
 10 to 16 
 
 774 
 
 
 10 to 40 
 
 585 
 
 
 11 
 
 913* 
 
 
 16 
 
 490,* 529 
 
 
 16, 21, 22 
 
 669* 
 
 
 18 
 
 913* 
 
 
 18 to 21 
 
 239* 
 
 
 1 
 
 ' 239, 490 
 
 
 22 1 
 
 529,* 
 
 
 ] 
 
 ' 555 
 
 
 23, 24 
 
 913* 
 
 
 30 
 
 939* 
 
 
 31 to the end 
 
 43 
 
 
 31, 38 
 
 913* 
 
 XXVI. 
 
 1 
 
 725, 814* 
 
 
 1, 31 
 
 793* 
 
 
 18, 20, 23 
 
 342* 
 
 
 30 
 
 585 
 
 
 31 
 
 239,* 725 
 
 
 31, 36 
 
 450, 725 
 
 
 33 
 
 529* 
 
 
 33, 34 
 
 586 
 
 
 36 
 
 725 
 
 XXVII. 
 
 1 
 
 774, 905 
 
 
 1 to 9 
 
 322, 392 
 
 
 2 
 
 270 
 
 
 9, 11, 12, 13 
 
 342* 
 
 
 9 to 18 
 
 487 
 
 
 9, 18 
 
 814* 
 
 
 16 
 
 450, 725 
 
 
 20 
 
 493* 
 
 txvm. 
 
 6 
 
 793* 
 
 Chap. Ykrses. Number. 
 
 XXVIII. 6, 15 450, 725 
 
 6, 15 1° 2!, | 540 
 
 8 725 
 
 11 793* 
 
 15 725 
 
 15 to 21 349, 915 
 
 16 905 
 
 20 897 
 
 21 348* 
 
 31 to 35 328* 
 
 33 725 
 
 36, 37 189 
 
 36, 37, 38 347* 
 
 39 814* 
 
 42, 43 213 * 671* 
 
 XXIX. 4 378 
 
 7, 29 779 
 
 10, 25, 41 278 
 
 11, 12 242 
 
 12 ’ 2 j 6 ’ 20 ’ j- 379* 
 
 782* 
 
 468* 
 
 438 
 10 * 
 
 10 * 
 
 10 * 
 
 316, 778 
 905 
 
 392, 393* 
 270 
 913* 
 
 364,* 657 
 378 
 779 
 779 
 493* 
 
 779 
 394* 
 
 777* 
 
 793* 
 
 669* 
 
 490, 555 
 529* 669* 
 242 
 392 
 
 490, 555 
 529, 669* 
 748* 
 
 256* 
 
 13, 22 
 18 
 22 
 30 
 35 
 37 
 40 
 
 XXX. 1, 2 
 
 1 to 10 
 2, 3, 10 
 3 
 12 
 
 18 to 21 
 20 
 
 22 to 23 
 23, 24 
 
 31, 32, 33 
 34 
 
 34 to 37 
 XXXI. 3, 6 
 7 
 
 7, 18 
 18 
 
 XXXII. 
 
 6 
 
 15 
 
 15,16 
 20 
 
 32, 33 
 
LEVITICUS 
 
 89 
 
 Chap. 
 
 Verse? 
 
 Number. 
 
 Chap. Yerses. 
 
 Number. 
 
 XXXIII. 
 
 14, 15 
 
 939* 
 
 XXXVIII. 21 
 
 669* 
 
 
 20 
 
 54,* 939* 
 
 XXXIX. 8 
 
 793 
 
 XXXIV. 
 
 1,3 
 
 662 
 
 9 
 
 905 
 
 
 5 
 
 24 
 
 27 
 
 814* 
 
 
 15 
 
 134* 
 
 38 to 43 
 
 392 
 
 
 29 to the end 529,* 662 
 
 XL. 5, 26 
 
 392 
 
 XXXV. 
 
 35 
 
 793 
 
 9, 10, 11 
 
 779 
 
 XXXVI. 
 
 1, 2 
 
 793 
 
 12 
 
 378 
 
 
 8 
 
 793,*814* 
 
 13, 14, 15 
 
 779 
 
 
 8 to 28 
 
 585 
 
 on J 
 
 490,* 529, 
 
 XXXVII. 
 
 9 
 
 239 
 
 Z\j < 
 
 669* 
 
 
 17 to 22 
 
 43 
 
 30, 31 
 
 378 
 
 
 25 to 29 
 
 392 
 
 34, 35 
 
 629* 
 
 XXXVIII.9 
 
 814* 
 
 38 
 
 468* 
 
 
 18 
 
 814* 
 
 
 
 
 
 LEVITICUS. 
 
 
 L 
 
 5, 11, 15 
 
 379 
 
 VIII. 6 
 
 378 
 
 
 8 
 
 782 
 
 10, 11, 12 
 
 779 
 
 
 9, 13, 17 
 
 278, 468 
 
 11 
 
 10*392 
 
 II. 
 
 1 to 13 
 
 778 
 
 12 
 
 779 
 
 
 2, 9, 10 
 
 278 
 
 15 
 
 242 
 
 
 2, 9, 10, 11 
 
 468 
 
 15, 24 
 
 379 
 
 in. 
 
 3, 8, 13 
 
 379 
 
 17 
 
 862 
 
 
 3 to 16 
 
 782 
 
 25 
 
 438 
 
 
 5 
 
 278 
 
 28 
 
 278 
 
 
 5, 16 
 
 468 
 
 33, 34 
 
 10* 
 
 
 9, 10, 11 
 
 438* 
 
 IX. 2 
 
 242 
 
 IV. 
 
 3, 13, (fee. 
 
 242 
 
 19 
 
 438 
 
 
 6, 7, 17, 18 
 
 379* 
 
 23, 24 
 
 629 
 
 
 8 to 35 
 
 782 
 
 24 
 
 468, 599 
 
 
 12 
 
 862 
 
 X. 1, 2 
 
 395,* 748* 
 
 
 16, 17 
 
 10* 
 
 1 to 6 
 
 599 
 
 
 25, 30, 34 
 
 379 
 
 6 
 
 47* 
 
 
 31 
 
 278 
 
 XI. 25, 40 
 
 166 
 
 
 35 
 
 468 
 
 32 
 
 878 
 
 V. 
 
 9 
 
 379 
 
 46 
 
 417 
 
 
 11 to 14 
 
 778 
 
 XII. 7 
 
 417* 
 
 
 12 
 
 468 
 
 XIII. 1 to the end 678 
 
 VI. 
 
 6 to 14 
 
 778 
 
 2,32,54,57417 
 
 
 9, (fee. 
 
 417* 
 
 46 
 
 862 
 
 
 9 to 13 
 
 395, 468* 
 
 59 
 
 417* 
 
 
 14, (fee. 
 
 417* 
 
 XIV. 8 
 
 862 
 
 
 15 
 
 278 
 
 8, 9 
 
 166, 378 
 
 
 30 
 
 468 
 
 XV. 4, 5 
 
 137 
 
 VII. 
 
 1 to 5 
 
 392 
 
 5 to 12 
 
 378 
 
 
 3, 4, 30, 31 
 
 782 
 
 32 
 
 417* 
 
 
 9 to 13 
 
 778 
 
 XVI. 1, &c. 
 
 242 
 
 
 11, &c. 
 
 417* 
 
 2 to 14, (fee. 
 
 529* 
 
 
 37 
 
 417* 
 
 4, 24 
 
 378* 
 
90 
 
 NUMBERS 
 
 CnAr. 
 
 Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 XVI. 
 
 4, 32 
 
 671* 
 
 XXIII. 9 to 15, 20 
 
 1 623 
 ) 
 
 
 
 11, 12, 13 
 
 393* 
 
 to 25 
 
 
 
 12, 13 
 
 395, 468* 
 
 12, 13, 17 
 
 778 
 
 
 
 12 (o 15 
 
 13 
 
 10* 
 
 j 490,* 555, 
 
 12, 13, 18, 
 19 
 
 i 316, 'J 
 
 r 78 
 
 
 ( 669* 
 
 17 
 
 778 
 
 
 
 14, 15 
 
 379 
 
 18 
 
 242 
 
 
 
 18, 19, 33, 
 
 | 392 
 
 39, 40 
 
 367* 
 
 
 
 34 
 
 39 to 44 
 
 585 
 
 
 
 19 
 
 1 10* 
 
 40, 41 
 
 400* 
 
 
 
 2G, 28 
 
 862 
 
 XXIV. 2 
 
 493 
 
 
 XVII. 
 
 G 
 
 379, 782 
 
 2, 3,4 
 
 468* 
 
 
 
 7 
 
 458* 
 
 3, 4 
 
 43 
 
 
 
 10 
 
 939* 
 
 5, 6 
 
 348* 
 
 
 
 12, 13, 14 
 
 781 
 
 5 to 10 
 
 778 
 
 
 
 15, 16 
 
 378 
 
 6 
 
 610* 
 
 
 XVIII. 
 
 24, 25, 28 
 
 205 
 
 14, 23 
 
 862 
 
 
 XIX. 
 
 2 
 
 586* 
 
 XXVI. 1 
 
 601 
 
 
 
 12 
 
 474 
 
 6 
 
 567 
 
 
 
 14 
 
 210* 
 
 8 
 
 427* 
 
 
 
 23, 24, 25 
 
 400* 505 
 
 11, 12 
 
 167* 
 
 585* 
 
 XX. 
 
 5 
 
 134* 
 
 18, 21, 24, 
 
 i 10* 
 
 
 XXI. 
 
 6 
 
 468 
 
 28 
 
 
 
 17 to 23 
 
 625* 
 
 23, 24, 27 
 
 167* 
 
 
 
 18 
 
 210* 
 
 26 
 
 101,* 
 
 485 
 
 
 18, 20 
 
 48* 
 
 30 
 
 459 
 
 
 XXII. 
 
 19 to 25 
 
 625* 
 
 31 
 
 278 
 
 
 
 22 
 
 48* 
 
 36 
 
 936 
 
 
 XXIII. 
 
 8, 14, 18 
 
 278 
 
 
 
 
 
 NUMBERS. 
 
 
 I. 
 
 862 
 
 V. 2, 3, 4 
 
 862 
 
 5 to 16 
 
 349 
 
 29, 30 
 
 417* 
 
 II. 
 
 862 
 
 VI. 1 to 21 
 
 47 
 
 1 to the end 
 
 349 
 
 13, 21 
 
 417* 
 
 10 to 16 
 
 351 
 
 14 to 21 
 
 778 
 
 III. 
 
 862 
 
 24, 25, 26 
 
 306 * 939* 
 
 1 to the end 
 
 357 
 
 VII. 1 
 
 392, 779 
 
 12, 13, 40 ) 
 
 17 
 
 1 to the end 
 
 349 
 
 to 46 j 
 
 84, 87 
 
 348* 
 
 IV. 3, 23, 30, 39 
 
 447 
 
 89 
 
 239, 529 
 
 5, <fcc. 
 
 862 
 
 VIII. 2, 3, 4 
 
 43 
 
 6, 7, 9, 11, ) 
 
 450* 
 
 6, 7 
 
 378 
 
 12 f 
 
 8 
 
 242 
 
 7 
 
 939 
 
 24, 25 
 
 500* 
 
 8 
 
 725 
 
 IX. 17 to the end 862 
 
 23, 35, 39, ) 
 
 500* 
 
 X. 1 to 11 
 
 226 * 397* 
 
 13, 47 f 
 90 
 
 1 to 11, 29 
 
 862 
 
NUMBERS, 
 
 91 
 
 
 Obap. 
 
 Verses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 X. 
 
 10 
 
 935 
 
 XXI. 
 
 6, 8,9 
 
 49 
 
 
 33 
 
 529 
 
 
 8, 9 
 
 775* 
 
 
 35 
 
 939* 
 
 
 14, 15 
 
 11 
 
 
 36 
 
 287* 
 
 
 18 
 
 485 
 
 XI. 
 
 1 to 3 
 
 599 
 
 
 27 to 30 
 
 11 
 
 
 18, 19, 20 
 
 489 
 
 XXII. 
 
 7 
 
 114 
 
 
 31, 32 
 
 862 
 
 XXIII. 
 
 5, 12, 16 
 
 114 
 
 
 33 
 
 657 
 
 
 7 to 15,18 ) 
 
 1 I A 
 
 XII. 
 
 14, 15 
 
 862 
 
 
 to 24 j 
 
 1 
 
 XIII. 
 
 4 to 15 
 
 349 
 
 
 23, 24 
 
 241* 
 
 
 20 
 
 623 
 
 XXIV. 
 
 1 
 
 114 
 
 
 33 
 
 424* 
 
 
 1 to 4, <fec. 
 
 349* 
 
 XIV. 
 
 8 
 
 629* 
 
 
 5 to 9, 16 ) 
 
 1 1 A 
 
 
 10, 11, 12 
 
 629 
 
 
 to 19 J 
 
 llT 
 
 
 11, 22 
 
 598 
 
 
 6 
 
 90 
 
 
 18 
 
 322* 
 
 
 6,7 
 
 409 
 
 
 21 
 
 629 
 
 
 9 
 
 241* 
 
 • 
 
 22 
 
 101* 
 
 
 13 
 
 114 
 
 
 33 
 
 134* 
 
 
 17 
 
 342,* 954 
 
 XV. 
 
 2 to 15 
 
 316, 778 
 
 
 24 
 
 406 
 
 
 7 
 
 278 
 
 XXV. 
 
 1 to 4 
 
 53 
 
 
 17 to 22 
 
 623 
 
 
 1, 9,18 
 
 114* 
 
 
 24 
 
 242 
 
 XXVI. 
 
 5 to 56 
 
 349 
 
 
 38,39 
 
 450* 
 
 
 10 
 
 285,599 
 
 XVI. 
 
 6, 7 
 
 468 
 
 xxvni. 
 
 1 to 15 
 
 778 
 
 
 19, 42 
 
 629 
 
 
 1 to the end 778 
 
 
 29 to 33 
 
 285 
 
 
 2 
 
 468 
 
 
 41 to 48 
 
 393* 
 
 
 6, 7,18 to ) 
 
 Qi a 
 
 
 46 
 
 395 
 
 
 the end j 
 
 0 10 
 
 XVII. 
 
 2 to 8 
 
 485* 
 
 
 11 to 15, j 
 
 
 
 4, 10 
 
 555, 669* 
 
 
 18 to the > 
 
 778 
 
 
 7,8 
 
 357 
 
 
 end j 
 
 
 
 10 
 
 490* 
 
 
 19, 20 
 
 242 
 
 
 12, 13 
 
 585 
 
 
 26 totheend 623 
 
 
 22 
 
 669* 
 
 XXIX. 
 
 1 to 7, &c. 
 
 316, 778 
 
 XVIII. 
 
 1, 2, 23 
 
 585 
 
 
 2,6,8,13,) 
 
 
 
 8 to 20 
 
 623, 778 
 
 
 36 j 
 
 LI O 
 
 
 15 
 
 567 
 
 
 6 
 
 935* 
 
 
 17 
 
 782 
 
 XXXI. 
 
 1 to 8 
 
 397* 
 
 
 24, 28 
 
 101 
 
 
 16 
 
 114 
 
 XIX. 
 
 2 
 
 417* 
 
 
 19 to 35 
 
 505 
 
 
 4 
 
 10* 
 
 xxxn. 
 
 1 to the end 352 
 
 
 11 totheend 166, 505 
 
 XXXIII. 
 
 2 to 56 
 
 862 
 
 
 14 
 
 417* 
 
 
 55 
 
 439* 
 
 
 19 to 25 
 
 862 
 
 XXXIV. 
 
 14 
 
 352 
 
 XX. 
 
 1 to 13 
 
 485 
 
 
 17 to 28 
 
 349 
 
 XXI. 
 
 1 to 10 
 
 469 
 
 XXXV. 
 
 5 
 
 342* 
 
 
 4 to 10 
 
 455* 
 
 
 5, 6 
 
 610* 
 
 91 
 
92 
 
 DEUTERONOMY 
 
 ft 
 
 DEUTERONOMY. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 Number 
 
 I. 
 
 7,8 
 
 
 444 
 
 XI. 13 
 
 682 
 
 
 13 
 
 
 538* 
 
 18 
 
 347* 
 
 
 23 
 
 
 248* 
 
 22 
 
 167* 
 
 
 31, 33 
 
 
 546 
 
 XII. 5, 11, 13, 
 
 | 81* 
 
 
 35 
 
 
 474 
 
 14, 18 
 
 in. 
 
 16, 17 
 
 
 352 
 
 27 
 
 379 
 
 IV. 
 
 3 
 
 
 5 78* 
 
 XIII. 2, 3, 4 
 
 598 
 
 
 13 
 
 
 101 
 
 4 
 
 527* 
 
 
 13, 23 
 
 
 529 
 
 XIV. 23 
 
 101 
 
 
 16, 17 
 
 ,18 
 
 601 
 
 XV. 1,2 
 
 32* 
 
 
 19 
 
 
 53, 477* 
 
 11 
 
 209 
 
 
 23 
 
 
 503 
 
 21 
 
 210* 
 
 
 23 to 28 
 
 774 
 
 XVI. 1 
 
 935 
 
 
 24 
 
 
 216 
 
 2, 6, 11, 
 
 > 
 
 
 34 
 
 
 598 
 
 15, 16 
 
 
 36 
 
 
 468* 
 
 4 to 7 
 
 10* 
 
 v. 
 
 2,3 
 
 
 529 
 
 13, 14 
 
 585 
 
 
 9, 10 
 
 
 216 
 
 XVII. 2, 3 
 
 919 
 
 
 11 
 
 
 81* 
 
 3 
 
 447 
 
 
 22, 23 
 
 
 529* 
 
 3, 15 
 
 53 
 
 
 29 
 
 
 527* 
 
 15, 16 
 
 298* 
 
 VI. 
 
 2,13,14,24 527 
 
 15 to 18,19 417 
 
 
 5 
 
 
 682 
 
 16 
 
 503 
 
 
 5, 8 
 
 
 347* 
 
 19 
 
 527 
 
 
 13 
 
 
 474 
 
 XVIII. 1 
 
 468 
 
 
 14, 15 
 
 
 216 
 
 4 
 
 623 
 
 VII. 
 
 15 
 
 
 503 
 
 9,10, 11 
 
 462* 
 
 
 22 
 
 
 567 
 
 15 to 20 
 
 8 
 
 VIII. 
 
 2, 3, 4, 
 
 15,| 
 
 • 546 
 
 XIX. 1 to 9 
 
 610 
 
 
 16 
 
 | 
 
 5 
 
 774* 
 
 
 6 
 
 
 527 
 
 9 
 
 167 
 
 
 7 
 
 
 509 
 
 XX. 19 
 
 847* 
 
 
 7,8 
 
 
 315* 
 
 19,20 
 
 400 
 
 
 9 
 
 
 775 
 
 XXI. 5 
 
 357* 
 
 
 19 
 
 
 578 
 
 11, 13 
 
 489 
 
 IX. 5, 6 
 
 
 350* 
 
 15 to 17 
 
 17 
 
 
 9 
 
 
 529 
 
 18 to 21 
 
 899 
 
 
 10 
 
 
 529 
 
 22, 23 
 
 774 
 
 
 27 
 
 
 748 
 
 XXII. 15 
 
 899 
 
 X. 4 
 
 
 101 
 
 XXIII. 10 to 15 
 
 862 
 
 
 5 
 
 
 529 
 
 18 
 
 952* 
 
 
 8 
 
 
 366* 
 
 21 
 
 668 
 
 
 11 
 
 
 474 
 
 XXIV. 6 
 
 794* 
 
 
 12 
 
 
 527,* 682 
 764 
 
 14 
 
 209 
 
 
 18 
 
 
 XXVI. 1, &c. 
 
 623 
 
 
 20 
 
 
 474, 527* 
 474 
 
 3,15 
 
 474 
 
 XI. 
 
 9, 21 
 
 
 7 
 
 640* 
 
 
 11,14, 
 
 17 
 
 16,] 
 
 • 496* 
 
 12 
 
 16 
 
 505 
 
 682 
 
 92 
 
JOSHUA—JUDGE6 
 
 93 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 XXVI. 17 
 
 167 
 
 XXXII 
 
 20 
 
 939 
 
 18,19 
 
 586 
 
 
 20 to 34 
 
 350* 
 
 XXVII. 5 
 
 847 
 
 
 22 
 
 336* 
 
 12, 13 
 
 349 
 
 
 24 
 
 567 
 
 18 
 
 210* 
 
 * 
 
 25 
 
 620 
 
 19 
 
 764 
 
 , ' 1* 
 
 26 
 
 342* 
 
 XXVIII. 15, 27, 35 
 
 678* 
 
 
 32 
 
 502, 649* 
 
 38 
 
 424* 
 
 
 33 
 
 537 
 
 40 
 
 779 
 
 
 38 
 
 316, 778 
 
 58 
 
 527 
 
 
 42 
 
 591* 
 
 58, 59, 61 
 
 657* 
 
 
 43 
 
 806* 
 
 59 
 
 456 
 
 XXXIII. 
 
 
 349 
 
 60 
 
 503 
 
 
 2 
 
 401 
 
 XXIX. 18 
 
 410* 
 
 
 2,3 
 
 586* 
 
 23 
 
 452,* 502 
 
 
 8 to 12 
 
 357* 
 
 27 
 
 635 
 
 
 10 
 
 277* 
 
 XXXI. 9,11,12,26 
 
 417 
 
 
 13, 14, 15 
 
 789* 
 
 12 
 
 527 
 
 
 13 to 17 
 
 360* 
 
 17, 18 
 
 939* 
 
 
 14 
 
 935* 
 
 20 
 
 474 
 
 
 *1 h » 
 
 j 287,* 355, 
 
 XXXII. 2 
 
 496 
 
 
 
 ( 458 
 
 8 
 
 543 
 
 
 18, 19 
 
 358* 
 
 10 
 
 546 
 
 
 20 
 
 241, 861 
 
 11 
 
 653 
 
 
 20, 21 
 
 352 
 
 11, 12 
 
 245* 
 
 
 23 
 
 354* 
 
 12, 13 
 
 498* 
 
 
 24, 25 
 
 353, 775 
 
 13, 14 
 
 315* 
 
 
 26 
 
 24* 
 
 14 
 
 379 
 
 
 28 
 
 384* 
 
 15 
 
 782 
 
 XXXIV. 
 
 3 
 
 367 
 
 16 
 
 216 
 
 
 4 
 
 474 
 
 17 
 
 458* 
 
 
 - 
 
 
 
 JOSHUA. 
 
 
 
 I. 4 
 
 444 
 
 VIII. 
 
 30, 31 
 
 457* 
 
 11 
 
 505 
 
 
 32 
 
 662* 
 
 III. 1 to 17 
 
 529 
 
 X. 
 
 11 
 
 399* 
 
 2 
 
 505 
 
 
 12, 13 
 
 11,53* 
 
 11 
 
 529 
 
 XIII. 
 
 22 
 
 114 
 
 IV. 1 to 9, 20 
 
 348* 
 
 
 24 to 28 
 
 352 
 
 5 to 20 
 
 529 
 
 XV. to XIX. 
 
 349 
 
 VI. 1 to 20 
 
 397,* 529 
 
 XVIII. 
 
 11 to 28 
 
 361 
 
 
 JUDGES. 
 
 
 
 I. 16 
 
 367 
 
 V. 
 
 20 
 
 51* 
 
 III. 13 
 
 367 
 
 VI. 
 
 17,21 
 
 598 
 
 V. 6, 7 
 
 501* 
 
 
 21 
 
 485* 
 
 8 
 
 899* 
 
 
 25 to 29 
 
 242 
 
 11 
 
 899 
 
 VII. 
 
 16 to 22 
 
 397* 
 
 15,16 
 
 351* 
 
 XIII. 
 
 22 
 
 54* 939 
 
 17 
 
 406 
 
 XX. 
 
 1 
 
 342 
 
 18 
 
 354* 
 
 
 
 
 93 
 
T SAMUEL—I. KING8. 
 
 I. SAMUEL. 
 
 CHAr. Verses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number 
 
 I. 25 
 
 242 
 
 
 XVI. 
 
 6 
 
 779 
 
 n. 5 
 
 f 10 * 
 
 323, 
 
 
 14,15,16,23276 
 
 ( 535* 
 
 XVII. 
 
 13 
 
 578* 
 
 8 
 
 20, 551* 
 
 
 34 to 37 
 
 573 
 
 8 
 
 671* 
 
 
 XX. 
 
 1 
 
 342* 
 
 34 
 
 598 
 
 
 
 5, 12, 19, 
 
 
 III. 1 to 8 
 
 505* 
 
 
 
 20, 35, } 
 
 505 
 
 and VI. 
 
 529 
 
 
 
 36, 41 ) 
 
 
 V. 3, 4 
 
 529 
 
 
 XXIV. 
 
 6, 10 
 
 779 
 
 X. 1 
 
 779 
 
 
 
 14 
 
 952 
 
 XIV. 10 
 
 598 
 
 
 XXVI. 
 
 9 
 
 779 
 
 XV. 1 
 
 779 
 
 
 
 9,11,16,23 
 
 779 
 
 XVI. 2 
 
 242 
 
 
 » 
 
 
 
 
 II. 
 
 SAMUEL 
 
 • 
 
 
 I. 10 
 
 300* 
 
 
 VI. 
 
 14 
 
 671* 
 
 16 
 
 779 
 
 
 IX. 
 
 8 
 
 952 
 
 17, 18 
 
 ( 11, 
 
 53, 
 
 XII. 
 
 29, 30 
 
 300 
 
 ( 299* 
 
 XIII. 
 
 19 
 
 538 
 
 20 
 
 501 
 
 
 XVII. 
 
 8 
 
 573 
 
 21 
 
 779 
 
 
 XIX. 
 
 21 
 
 779 
 
 24 
 
 166,* 
 
 725* 
 
 XXII. 
 
 3 
 
 270* 
 
 II. 4, 7 
 
 779 
 
 
 
 8, 16 
 
 902 
 
 III. 31 
 
 492 
 
 
 
 11 
 
 245* 
 
 V. 17 
 
 779 
 
 
 
 14 
 
 472* 
 
 VI. 1 to 19 
 
 2 
 
 529 
 
 529 
 
 
 XXIII. 
 
 3,4 | 
 
 53,* 151,• 
 496 
 
 6,7 
 
 529 
 
 
 XXIV. 
 
 1 to the end 364* 
 
 
 1 
 
 . KINGS. 
 
 
 
 I. 34, 35 
 
 779 
 
 
 VIII. 
 
 25, 44 
 
 348* 
 
 m. 1 
 
 503* 
 
 
 
 3 to 9 
 
 529 
 
 IV. 21 
 
 503 
 
 
 
 4 to 10 
 
 669 
 
 30 
 
 503* 
 
 
 
 9 
 
 529 
 
 VI. 3, 36 
 
 487 
 
 
 
 10, 11 
 
 629 
 
 7 
 
 457,* 
 
 847* 
 
 
 21 
 
 529 
 
 10 to 15 
 
 774 
 
 
 
 51 
 
 503 
 
 19 to 28 
 
 669 
 
 
 X. 
 
 18, 19, 20 
 
 229 
 
 19, <fcc. 
 
 529 
 
 
 
 19, 20 
 
 348* 
 
 22 to 28 
 
 239* 
 
 
 XII. 
 
 28 to 32 
 
 242 
 
 23 to 33 
 
 493* 
 
 
 XIV. 
 
 8 
 
 167,* 578* 
 
 29, 32 
 
 367* 
 
 
 
 25, 26 
 
 503 
 
 29, 32, 35 
 
 239* 
 
 
 XVI. 
 
 31, 32, 33 
 
 132 
 
 VII 8 
 
 503* 
 
 
 XVII. 
 
 21 
 
 505* 
 
 14 
 
 354* 
 
 
 XVIII. 
 
 4,13 
 
 132 
 
 23 to 39 
 
 378 
 
 
 
 23 to 26, 33 242 
 
 94 
 
II. KINGS—JOB. 
 
 Chap. 
 
 Y ERSES. 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 XVIII. 
 
 34 
 
 505* 
 
 XIX. 19 
 
 328* 348* 
 
 
 38 
 
 468, 599 
 
 XXI. 6, 7, <fec. 
 
 132 
 
 XIX. 
 
 1,2 
 
 132 
 
 23 
 
 132 
 
 
 15, 10 
 
 779 
 
 27 
 
 492 
 
 
 
 II. KINGS. 
 
 
 
 
 I. 
 
 10, 11 
 
 599 
 
 IX. 
 
 22 
 
 134,* 
 
 132 
 
 462* 
 
 II. 
 
 8 
 
 328* 
 
 
 32, 33, 34 
 
 
 
 11, 12 
 
 437* 
 
 XI. 
 
 12 
 
 779 
 
 
 
 12 
 
 298* 
 
 XIII. 
 
 14 
 
 298,* 
 
 437 
 
 
 12, 13 
 
 328* 
 
 XVIII. 
 
 21 
 
 503 
 
 
 
 14 
 
 238 
 
 
 24 
 
 503 
 
 
 
 23, 24 
 
 573* 
 
 
 31, 32 
 
 348* 
 
 
 IV. 
 
 38 to 41 
 
 411* 
 
 XIX. 
 
 1,2 
 
 492 
 
 
 V. 
 
 10, 14 
 
 378 
 
 
 21 
 
 620 
 
 
 VI. 
 
 17 
 
 j 36 * 298 * 
 
 
 26 
 
 401* 
 
 
 ( 437 
 
 XXIII. 
 
 10 
 
 748 
 
 
 
 30 
 
 492 
 
 
 16 
 
 506 
 
 
 VIII. 
 
 13 
 
 952 
 
 
 29, 30 
 
 707 
 
 
 IX. 
 
 3 
 
 779 
 
 
 30 
 
 779 
 
 
 
 10 
 
 506* 
 
 
 
 
 
 I. CHRONICLES. 
 
 V. 1 17, 134,* 351 
 
 JOB. 
 
 II. 
 
 12 
 
 788* » 
 
 XXIV. 
 
 18, 19 
 
 382* 
 
 III. 
 
 24 
 
 471* 
 
 XXV. 
 
 20 to 24 
 
 707 
 
 IV. 
 
 8, 9 
 
 343* 
 
 XXVI. 
 
 6 
 
 440* 
 
 V. 
 
 17, 20 
 
 323 
 
 
 8, 9 
 
 24* 
 
 VII. 
 
 13 
 
 137 
 
 XXVII. 
 
 4 
 
 624 
 
 IX. 
 
 25, 26 
 
 406* 
 
 XXVIII. 
 
 22 
 
 440 
 
 
 30, 31 
 
 378* 
 
 XXIX. 
 
 22, 23 
 
 496* 
 
 XII. 
 
 7, 8, 9 
 
 405,* 757* 
 290* 
 
 XXX. 
 
 1 
 
 952 
 
 
 7 to 10 
 
 
 6 
 
 338* 
 
 XIII. 
 
 7 
 
 624 
 
 
 28, 29 
 
 537* 
 
 
 25 
 
 936 
 
 
 31 
 
 276 
 
 XIV. 
 
 10, 11 
 
 409 
 
 XXXI. 
 
 12 
 
 440* 
 
 
 16 
 
 364* 
 
 XXXVII. 
 
 4, 5 
 
 471,* 472* 
 
 XV. 
 
 14, 15 
 
 586 
 
 
 15 
 
 24* 
 
 XVI. 
 
 15, 16 
 
 492 
 
 XXXVIII. 4, 5, 6 
 
 486* 
 
 VIII. 
 
 15 
 
 452* 
 
 
 7 
 
 397* 
 
 
 18 
 
 551 
 
 
 22, 23 
 
 399* 
 
 XIX 
 
 3 
 
 101* 
 
 XXXIX. 
 
 17, 18, &e. 
 
 298* 
 
 
 9 
 
 189* 
 
 
 26 to 29 
 
 244* • 
 
 95 
 
PSALMS. 
 
 PSALMS. 
 
 Psalm. V erses. 
 
 Number. 
 
 Psalm. Verses. 
 
 Number. 
 
 I. 3 
 
 400,* 936 
 779 
 
 XVIII. 2 
 
 270* 
 
 II. 2, 6 
 
 4 
 
 409* 
 
 6 
 
 586 
 
 5, 6 
 
 321,* 870 
 
 6, 7, 8,12 
 
 612* 
 
 
 [ 191,* 331,* 
 
 1 285* 
 
 , 7 
 
 4* 
 
 < 
 
 9 
 
 148, 149 
 
 7, 15 
 
 589 
 
 10 
 
 20 
 
 8 
 
 494* 
 
 12 
 
 340* 
 
 9,10 
 
 239* 
 
 III. 4 
 
 586 
 
 10 - 
 
 1 298* 343,* 
 
 7 
 
 435* 
 
 ' 245* 
 
 IV. 1 
 
 376, 861 
 
 10, 11, 12, 
 
 24* 
 
 4 
 
 137 
 
 12, 13 
 
 399* 
 
 6 
 
 939* 
 
 15 
 
 343,* 551 
 861* 
 
 6, 7, 8 
 
 306 
 
 19 
 
 V. 6 
 
 379,* 624* 
 
 42 
 
 501 
 
 7 
 
 586 
 
 43 
 
 483 
 
 9 
 
 44 
 
 XIX. 1 
 
 629* 
 
 10 
 
 208* 
 
 8, 9, 10 
 
 668* 
 
 12 
 
 436 
 
 15 
 
 962* 
 
 VII. 9 
 
 140* 
 
 XX. 2 
 
 612 
 
 VIII. 5 
 
 249* 
 
 3 
 
 782* 
 
 6 
 
 470* 
 
 6 
 
 779 
 
 6, 7,8 
 
 405,* 757 
 567 
 
 7 
 
 298* 
 
 7, 8 
 
 9 
 
 376,664 
 
 IX. 4, 7 
 
 229* 
 
 XXI. 5,6 
 
 249,* 289* 
 
 8 
 
 551 
 
 10 . 
 
 565* 
 
 14 
 
 612, 899* 
 
 XXII. 13 
 
 241 
 
 18 ' 
 
 209 
 
 18 
 
 166* 
 
 XI. 2 
 
 299* 
 
 23 
 
 527 
 
 2,3 
 
 902* 
 
 24 
 
 939 
 
 4 
 
 48* 
 
 30 
 
 565* 
 
 t, 
 
 6 
 
 ( 343, 452,* 
 
 XXIII. 1, 2 
 
 50,* 383* 
 
 [ 672* 
 
 2 
 
 401 
 
 XII. 6 
 
 10* 
 
 4,5 
 
 485* 
 
 XIII. 1 
 
 939 
 
 5 
 
 672* 
 
 3 
 
 48,* 158 
 
 18 
 
 48 
 
 XIV. 7 
 
 591, 612* 
 
 XXIV. 1, 2 
 
 551,* 589 
 
 XV. 1 
 
 586 
 
 2 J 
 
 238,* 409* 
 
 ' 1,2 
 
 585* 
 
 . 2 ( 
 
 902 
 
 XVI. 4 
 
 778 
 
 4 
 
 624 
 
 1 5 
 
 672* 
 
 7 to 10 
 
 664* 
 
 7 
 
 289* 
 
 7,9 
 
 176* 899* 
 
 9 
 
 832* 
 
 8 
 
 500* 
 
 XVII. 1 
 
 279, 624 
 
 AAVl. 2 
 
 140* 
 
 * 6 
 
 376 
 
 4 
 
 137 
 
 ‘ 8 
 
 245* 
 
 6,7 
 
 392* 
 
 ‘ 10 
 
 782 
 
 XXVII. 3 
 
 500, 862 
 
 - 12 
 
 241 
 
 5 
 
 585* 
 
 96 
 
PSALMS. 
 
 Psalm. Verses. 
 
 Number. 
 
 XXVII. 8 
 
 939* 
 
 13 
 
 285* 
 
 XXVIII. 6 
 
 289* 
 
 8 
 
 779 
 
 XXIX. 3 
 
 50* 614* 
 
 3 to 9 
 
 37* 
 
 6 
 
 242* 
 
 11 
 
 306 
 
 XXX. 7 
 
 939* 
 
 11 
 
 492 
 
 XXXI. 1 
 
 44 
 
 5 
 
 281* 
 
 9 
 
 861* 
 
 16 
 
 939* 
 
 20 
 
 282 * 939* 
 
 21 
 
 289* 
 
 XXXII. 3 
 
 471* 
 
 XXXIII. 2 
 
 276* 
 
 2, 3 
 
 279 
 
 6 
 
 200* 447* 
 
 6,7 
 
 238* 
 
 8, 10 
 
 527 
 
 10 
 
 483* 
 
 17 
 
 298* 
 
 18 
 
 48* 
 
 18, 19 
 
 323 
 
 XXXIV. 4 
 
 376 
 
 7,9 
 
 527 
 
 8 
 
 862* 
 
 9, 10 
 
 323 
 
 14 
 
 306* 
 
 XXXV. 2, 3 
 
 436 
 
 10 
 
 209* 
 
 13 
 
 492 
 
 15, 16 
 
 435 
 
 20, 21 
 
 624 
 
 XXXVI. 4 
 
 624 
 
 n 
 
 j 336 * 567, 
 
 O 
 
 ( 668* 
 
 7 
 
 245* 
 
 8 
 
 782* 
 
 8, 9 
 
 384* 
 
 XXXVII. 6 
 
 668* 
 
 11,37 
 
 306* 
 
 12 
 
 435 
 
 18, 19 
 
 323 
 
 20 
 
 422* 
 
 35 
 
 401 
 
 XXXVIII. 2 
 
 306* 
 
 4,5 
 
 678* 
 
 Psalm. 
 
 Verses. 
 
 Number 
 
 [XXVIII. 5,11 
 
 657 
 
 
 9 
 
 471* 
 
 
 14 
 
 209* 
 
 XXXIX. 
 
 10 
 
 657* 
 
 XL. 
 
 7 
 
 256* 
 
 
 16 
 
 507* 
 
 
 18 
 
 209* 
 
 XLI. 
 
 3 
 
 137 
 
 
 13 
 
 289* 
 
 XLII. 
 
 2 
 
 956* 
 
 
 2,5 
 
 939* 
 
 XL1II. 
 
 3,4 
 
 392* 
 
 
 4 
 
 276* 
 
 XLIV. 
 
 19 
 
 537* 
 
 
 22, 23 
 
 325* 
 
 
 24 
 
 939 
 
 
 26 
 
 281* 613 
 
 XLV. 
 
 1 
 
 279 
 
 
 3 
 
 830 
 
 
 3,4 
 
 298,* 249* 
 
 
 3, 4, 5 
 
 52* 
 
 
 8 
 
 166,* 774 
 620* 
 
 
 9 to 15 
 
 
 9, 13 
 
 913* 
 
 
 11, 13, 15 
 
 664 
 
 
 12 
 
 206* 
 
 
 14, 15 
 
 166* 
 
 XLVI. 
 
 1 
 
 279 
 
 
 2,3 
 
 336 
 
 
 2,6 
 
 285* 
 
 
 4 
 
 194,* 409* 
 
 
 6 
 
 151* 
 
 
 8, 9 
 
 500 
 
 
 9 
 
 299* 
 
 XLVII. 
 
 2, 8,9 
 
 664 
 
 
 3, 8, 9 
 
 483* 
 
 XLVIII. 
 
 1 
 
 279 
 
 
 2,3,11 to 14 612 
 
 
 2, 8 
 
 194 
 
 
 4, 6,7 
 
 7 
 
 406* 
 
 
 343 
 
 
 9 
 
 44* 
 
 
 12, 13 
 
 364 
 
 XLIX. 
 
 14, 15 
 
 321,* 870 
 
 
 15 
 
 281, 613 
 
 L. 
 
 2 to 5 
 
 612* 
 
 
 3 
 
 343 
 
 
 10, 11 
 
 567* 
 
 
 11 
 
 757 
 
 
 19 
 
 624 
 
 a 
 
 97 
 
PSALMS. 
 
 Psalm. 
 
 Verses. 
 
 Number. 
 
 Psalm. Verses. 
 
 N umber. 
 
 LI. 
 
 2,7 
 
 378* 
 
 LXVIII. 3 
 
 507* 
 
 
 6 
 
 140* 
 
 4 
 
 24,* 298* 
 
 
 8 
 
 507* 
 
 5 
 
 764 
 
 
 10 
 
 254* 
 
 6 
 
 99* 
 
 
 19 
 
 392 
 
 9 
 
 496* 
 
 LIL 
 
 5 
 
 585* 
 
 9, 10 
 
 567* 
 
 
 8 
 
 401,493* 
 
 15, 16 
 
 336* 
 
 
 14 
 
 624 
 
 17 
 
 287, 437* 
 
 LIII. 
 
 5 
 
 861* 
 
 19 
 
 591* 
 
 
 6 
 
 591, 612 
 
 19, 26 
 
 289* 
 
 LIY. 
 
 7 
 
 44 
 
 19, 35 
 
 289 
 
 LY. 
 
 8 
 
 343 
 
 21 
 
 538* 
 
 
 10, 11 
 
 898* 
 
 24 
 
 664 
 
 
 17, 18 
 
 281* 
 
 24, 25 
 
 620* 
 
 
 18 
 
 306* 
 
 26 
 
 384* 
 
 
 18, 19 
 
 613 
 
 30 
 
 242 
 
 • 
 
 19 
 
 527 
 
 31, 32 
 
 503 
 
 LVI. 
 
 13 
 
 167* 
 
 33 
 
 37* 
 
 LVII. 
 
 1 
 
 245* 
 
 34 
 
 24,* 298* 
 
 
 A 
 
 j 52,* 241, 
 
 LXIX. 9 
 
 213 
 
 
 
 ( 435* ' 
 
 10, 11 
 
 492 
 
 
 7, 8,9 
 
 279* 
 
 17 
 
 939 
 
 
 8, 9 
 
 276 
 
 18 
 
 281 
 
 LVUI. 
 
 4,5 
 
 462* 
 
 21 
 
 410 
 
 
 6 
 
 435* 
 
 28 
 
 256* 
 
 
 6,7 
 
 241 
 
 32, 33 
 
 209 
 
 LIX. 
 
 6, 14 
 
 952* 
 
 34, 35 
 
 290* 
 
 
 7 
 
 52* 
 
 LXX. 5 
 
 507, 209* 
 
 . LX. 
 
 1,2 
 
 285* 
 
 LXXI. 22 
 
 276* 
 
 
 7 
 
 355 
 
 23 
 
 281, 613 
 
 LXI. 
 
 4 
 
 585* 
 
 24 
 
 282* 
 
 LXII. 
 
 4 
 
 44 
 
 LXXII. 2 
 
 668* 
 
 Lxm. 
 
 1 
 
 832,* 956* 
 
 3,7 
 
 306* 
 
 
 2 
 
 50* 
 
 4, 12 
 
 209* 
 
 
 5 
 
 782* 
 
 5, 7, 17 
 
 53* 
 
 
 7 
 
 245* 
 
 6,7 
 
 496* 
 
 LXIV. 
 
 3 
 
 52* 
 
 7 
 
 704 
 
 LXY. 
 
 1 
 
 279 
 
 11 
 
 921* 
 
 
 4 
 
 586 
 
 13, 14, 15 
 
 379* 
 
 
 5 
 
 487* 
 
 14, 15 
 
 913* 
 
 
 9, 10 
 
 496 
 
 18, 19 
 
 289* 
 
 
 12 
 
 546* 
 
 LXXIII. 21, 22 
 
 140* 
 
 LX VI. 
 
 1 
 
 279 
 
 LXXIV. 3, 4 
 
 392 
 
 
 11, 12 
 
 298 
 
 4 
 
 598* 
 
 
 12 
 
 861 
 
 5, 6, 7 
 
 847* 
 
 
 13, 15 
 
 277* 
 
 12 
 
 44,* 664 
 
 
 20 
 
 289 
 
 16 
 
 414* 
 
 LXVII. 
 
 1 
 
 279, 939* 
 
 18, 19 
 
 56 7* 
 
 
 3, 4,5 
 
 483* 
 
 21 
 
 209 
 
 LXVIII. 
 
 1 
 
 279 
 
 LXXV. 1 
 
 279 
 
 98 
 
 
 
 
 
PSALMS. 
 
 Psalm. 
 
 Verses. 
 
 Number. 
 
 Psalm. Verses. 
 
 Number. 
 
 LXXV. 
 
 3 
 
 285* 
 
 LXXXV. 8,10 
 
 306* 
 
 
 4, 5, 10 
 
 270* 
 
 10 
 
 668 
 
 
 6 
 
 336 
 
 LXXXVI. 1 
 
 209, 279* 
 
 
 o 
 
 I 316,* 635* 
 
 11 
 
 527* 
 
 
 o ■ 
 
 i 672 * 721 
 
 17 
 
 598* 
 
 LXXVI. 
 
 2 
 
 612 
 
 LXXXVII. 1 
 
 279 
 
 
 2,3 
 
 299,* 500* 
 
 2,3 
 
 899* 
 
 
 6 
 
 158, 298* 
 
 2, 3, 5, 6, 7 
 
 612* 
 
 LXXVII. 
 
 15, 17, 18 
 
 236* 
 
 7 
 
 384* 
 
 
 18 
 
 551 
 
 LXXXVIII.l 
 
 279 
 
 
 19 
 
 238* 
 
 11 
 
 440* 
 
 LXXV III. 
 
 5 
 
 490, 555 
 
 14 
 
 939 
 
 
 15, 16, 20 
 
 409* 
 
 45 
 
 702 
 
 
 20 
 
 50* 
 
 3, 4, 20 
 
 3 
 
 
 39 
 
 748* 
 
 3, 35 
 
 474 
 
 
 41 
 
 173 
 
 4, 29 
 
 565 
 
 
 42, 43 
 
 598 
 
 11 
 
 551,* 589 
 
 
 47, 48, 49 
 
 399,* 401 
 
 14 
 
 668* 
 
 
 49, 50 
 
 635 
 
 15 
 
 397* 939* 
 
 
 60 
 
 585* 
 
 17 
 
 270* 
 
 
 60, 61 
 
 591* 
 
 20, 38, 51 
 
 779 
 
 
 62, 63,64 
 
 620 
 
 21, 24 
 
 270* 
 
 
 68 
 
 612 
 
 25 
 
 409* 
 
 
 70, 71, 72 
 
 3, 383* 
 
 27 
 
 17* 
 
 LXXIX. 
 
 1,2 
 
 757 
 
 36, 37 
 
 53* 
 
 
 5, 6 
 
 216 
 
 39 
 
 189* 
 
 
 11 J 
 
 99,* 591,* 
 
 52 
 
 289 
 
 
 11 i 
 
 884 
 
 XC. 4 
 
 4* 
 
 
 12 
 
 10* 
 
 8 
 
 939* 
 
 LXXX. 
 
 1 
 
 239* 
 
 XCI. 4 
 
 245,* 436* 
 
 
 2 
 
 355 
 
 6, 7 
 
 287* 
 
 
 3, 7, 19 
 
 939* 
 
 9, 10 
 
 585* 
 
 
 8 
 
 939 
 
 10 
 
 65 7 
 
 
 8, 9 
 
 503* 
 
 13 
 
 • 
 
 241, 537 
 
 
 10 
 
 336 
 
 15 
 
 376 
 
 
 11 
 
 409 
 
 XCII. 1 
 
 279 
 
 
 13 
 
 567 
 
 1,2, 3 
 
 276* 
 
 
 16 
 
 939* 
 
 10 
 
 779 
 
 LXXXI. 
 
 1, 2, 3 
 
 279* 
 
 12, 13 
 
 487,* 367* 
 
 
 3 
 
 935 
 
 14 
 
 401 
 
 
 7 
 
 236* 
 
 14, 15 
 
 782* 
 
 
 8 
 
 472* 
 
 XCIII. 2, 3, 4 
 
 409 
 
 
 13, 16 
 
 315* 
 
 XCV. 1, 2 
 
 939* 
 
 LXXXII. 
 
 1 
 
 44* 
 
 11 
 
 474 
 
 
 5 
 
 589, 902* 
 
 XCVI. 1 
 
 279 
 
 LXXXIII. 
 
 15 
 
 343* 
 
 2, 3 
 
 289* 
 
 LXXXIV. 
 
 1, 2 
 
 487* 
 
 2, 13 
 
 478* 
 
 
 2 
 
 832* 
 
 5, 6 
 
 249* 
 
 
 9 
 
 779 
 
 8 
 
 487 
 
 
 11 
 
 487* 
 
 11 
 
 507* 
 
 
 18, 19 
 
 567 
 
 11, 12, 13 
 
 290* 
 
 99 
 
PSALMS. 
 
 Psalm. Verses. 
 
 Number. 
 
 Psalm. 
 
 Verses. 
 
 Number. 
 
 XCVII. 4 
 
 236* 
 
 CV. 
 
 34, 35 
 
 424* 
 
 XCVIII. 1 
 
 279 
 
 
 39 
 
 24,* 468 
 409* 
 
 1, 4 to 8 
 
 279* 
 
 
 41 
 
 4,5 
 
 276* 
 
 
 45 
 
 803 
 
 7, 8 
 
 409 
 
 CVI. 
 
 3 
 
 321 
 
 9 
 
 551 
 
 
 4,5 
 
 483* 
 
 XCIX. 1 
 
 239* 
 
 
 22 
 
 503 
 
 5 
 
 49* 183* 
 487,* 899* 
 
 
 28 
 
 525* 
 
 C. 4 
 
 
 37 
 
 458* 
 
 CII. 2 
 
 939 
 
 
 48 
 
 803* 
 
 3 
 
 957 
 
 CVII. 
 
 2 
 
 281, 613 
 
 13 to 16, j 
 
 • 612* 
 
 
 2, 4, 5, 7 
 
 4 to 7 
 
 194 
 
 21, 22 1 
 
 
 546 
 
 15, 16 
 
 629* 
 
 
 8, 9, 35, 
 36, 37 
 
 j- 323 
 
 18 
 
 254* 
 
 
 20 
 
 99* 
 
 
 23, 24 
 
 } 406* 
 
 21 
 
 525* 
 
 
 25, 29 
 
 343* 
 
 25 
 
 902 
 
 
 33 
 
 409 
 
 Jill. 1, 4 
 
 281 
 
 
 33, 34 
 
 546 
 
 4 
 
 613 
 
 
 33, 35 
 
 835* 
 
 5 
 
 244* 
 
 
 36 
 
 546* 
 
 15 
 
 401 
 
 CVIII. 
 
 1 
 
 279 
 
 19 
 
 14* 
 
 
 2, 3,4 
 
 276 
 
 21 
 
 447* 
 
 
 8 
 
 355 
 
 21, 22 
 
 128* 
 
 CIX. 
 
 2 
 
 624 
 
 CIV. 1 
 
 245* 
 
 
 16 
 
 209* 
 
 2 
 
 166 
 
 
 22 
 
 209 
 
 S j 
 
 24,* 343,* 
 
 ex. 
 
 1, 2 
 
 612 
 
 3 l 
 
 437* 
 
 
 2 
 
 485* 
 
 4 
 
 128* 343* 
 
 
 4 
 
 474 
 
 5, 6 
 
 238,* 902 
 
 
 5, 6 
 
 921* 
 
 5 to 10, 13 
 
 336 
 
 
 6, 7 
 
 538* 
 
 11, 12 
 
 757 
 
 
 7 
 
 409 
 
 11, 12, ) 
 
 20, 25 j 
 
 567 
 
 CXI. 
 
 1 
 
 2,3 
 
 803 
 
 249* 
 
 14, 15, 16 
 
 316 
 
 
 7 
 
 457* 
 
 15 
 
 779 
 
 
 10 
 
 527* 
 
 16 
 
 400* 
 
 cm 
 
 1 
 
 527, 803 
 
 21, 22 
 
 241 
 
 
 1,3 
 
 206* 
 
 26 
 
 406 
 
 
 10 
 
 435 
 
 28, 30 
 
 254* 
 
 CXIII. 
 
 1,3 
 
 809 
 
 29 
 
 939 
 
 
 1, 9 
 
 803 
 
 35 
 
 803* 
 
 CXIV. 
 
 2 
 
 350* 
 
 CV. 9 
 
 474 
 
 
 4,6 
 
 336* 
 
 10, 11 
 
 527 
 
 
 7 
 
 535* 
 
 16 
 
 485 
 
 
 7, 8 
 
 835* 
 
 17 to 23 
 
 360 
 
 cxv. 
 
 4,5 
 
 459 
 
 27 
 
 598* 
 
 { 
 
 5 
 
 460* 
 
 29 
 
 405,* 379 
 
 
 18 
 
 803* 
 
 30 
 
 702 
 
 CXVI. 
 
 3 
 
 870 
 
 32, 33 
 
 399,* 401 
 
 
 12, 13 
 
 672* 
 
 100 
 
PSALMS. 
 
 Psalm. 
 
 Verses, 
 
 Number. 
 
 Psalm. 
 
 Yerses. 
 
 Number. 
 
 CXVI. 
 
 15 
 
 639* 
 
 CXXXIII. 
 
 1,2, 3 
 
 779 
 
 
 19 
 
 487, 803 
 
 CXXXIV. 
 
 1 
 
 279 
 
 CXVII. 
 
 1 
 
 809 
 
 
 2 
 
 289 
 
 
 2 
 
 803 
 
 
 3 
 
 612 
 
 CXVIII. 
 
 5 
 
 861* 
 
 cxxxv. 
 
 1, 2 
 
 487* 
 
 
 22 
 
 342* 
 
 
 3 
 
 803 
 
 
 27 
 
 392* 
 
 
 7 
 
 343, 496 
 
 CXIX. 
 
 7, 164 
 
 668* 
 
 
 15, 16 
 
 459, 460 
 
 
 12 
 
 289 
 
 CXXXYI. 
 
 6 
 
 285 
 
 
 70 
 
 782 
 
 
 7, 8, 9 
 
 414* 
 
 
 118 
 
 624 
 
 CXXXYII. 
 
 5, 6,7 
 
 880 
 
 
 165 
 
 306* 
 
 
 8 
 
 762* 
 
 cxx. 
 
 1 
 
 279, 376 
 
 CXXXYIII. 
 
 2 
 
 191* 
 
 
 2,3 
 
 624* 
 
 
 8 
 
 457* 
 
 
 6, 7 
 
 306 
 
 CXXXIX. 
 
 13, 15 
 
 140* 
 
 CXXI. 
 
 1 
 
 279, 336* 
 
 
 15, 16 
 
 256* 
 
 CXXII. 
 
 1 
 
 279 
 
 CXL. 
 
 2,3 
 
 500* 
 
 
 1 to 7 
 
 880 
 
 
 12 
 
 209 
 
 
 2, 3 
 
 899 
 
 CXLI. 
 
 1,2 
 
 278* 
 
 
 8, 4,5 
 
 229 *233* 
 
 
 2 
 
 394, 778 
 
 
 6 to 9 
 
 306 
 
 CXLIII. 
 
 3 
 
 525* 
 
 
 8 
 
 32* 
 
 
 7 
 
 939 
 
 CXXIII. 
 
 1 
 
 279 
 
 CXLIV. 
 
 1 
 
 289 
 
 CXXIY. 
 
 1 
 
 279 
 
 
 11, 12 
 
 543 
 
 
 2, 4, 5 
 
 409* 
 
 
 13 
 
 287* 
 
 
 6 
 
 289, 435* 
 
 
 23 
 
 501 
 
 CXXY. 
 
 1 
 
 279 
 
 CXLY. 
 
 3, 4, 11 
 
 249 
 
 
 3 
 
 485* 
 
 CXLYI. 
 
 7 
 
 99,* 323 
 
 CXXVI. 
 
 1 
 
 279, 612 
 
 
 9 
 
 764 
 
 CXXYII. 
 
 1 
 
 279 
 
 
 10 
 
 612 
 
 
 3 
 
 20 
 
 CXLYII. 
 
 4 
 
 364,* 51* 
 323, 276* 
 
 
 3, 4 
 
 543* 
 
 
 7 
 
 
 3, 4,5 
 
 299* 
 
 
 10 
 
 298 
 
 CXXYIII. 
 
 1 
 
 279, 527* 
 
 
 11 
 
 527 
 
 
 5, 6 
 
 306, 612 
 279 
 
 
 12, 13 
 
 899* 
 
 CXXIX. 
 
 1 
 
 
 12, 13, 14 
 
 315 
 
 
 6 
 
 401 
 
 
 14 
 
 306 
 
 cxxx. 
 
 
 279 
 
 
 17, 18,19 
 
 343* 
 
 
 5 to 8 
 
 151* 
 
 
 18 
 
 50* 
 
 CXXXII. 
 
 7,8 
 
 1 
 
 281,* 613 
 279 
 
 CXLY III. 
 
 1 to 5, 7, ) 
 13,14 f 
 
 809* 
 
 
 2 
 
 490 
 
 
 1, 14 
 
 803 
 
 
 6,7 
 
 7 
 
 49* 
 
 
 2,3 
 
 447* 
 
 
 470* 
 
 
 3 
 
 51* 
 
 
 8 
 
 529 
 
 
 4 
 
 50* 
 
 
 11 
 
 474 
 
 
 7 
 
 290* 
 
 
 12 
 
 555 
 
 
 7, 10 
 
 567 
 
 
 13,14 
 
 612* 
 
 
 8 
 
 343* 
 
 
 17 
 
 779 
 
 
 9 
 
 336,* 400 
 
 
 17,18 
 
 189* 
 
 
 10 
 
 757* 
 
 CXXXIII. 
 
 1 
 
 279 
 
 
 14 
 
 270* 
 
 101 
 
PSALMS—ISAIAH. 
 
 Psalm. Verses. 
 
 Number. 
 
 Psalm. 
 
 Verses. 
 
 Number. 
 
 CXLIX, 1 
 
 586 
 
 CXLIX. 
 
 2,4 
 
 612 
 
 1, 2,3 
 
 279* 
 
 
 5, 6 
 
 52* 
 
 1,9 
 
 803 
 
 CL. 
 
 1 
 
 803 
 
 1 2 
 
 612* 
 
 
 6 
 
 803* 
 
 
 ISAIAH. 
 
 
 
 I. 4 - 
 
 173, 483* 
 
 vi 
 
 11, 12,21, 
 
 j. 316 
 
 1 
 
 565 
 
 ( 
 
 22 
 
 
 4, 
 
 456* 
 
 
 13 
 
 323, 956* 
 
 4, 15 to 18 
 
 838* 
 
 
 16 
 
 66 8 
 
 G 
 
 657,* 678* 
 
 
 19 
 
 173 
 
 8 
 
 612 
 
 
 20 
 
 411,* 413* 
 
 10 
 
 502 
 
 
 21, 22 
 
 721* 
 
 11, 12 
 
 939* 
 
 
 25 
 
 501 
 
 12 
 
 487 
 
 
 25 to 30 
 
 471* 
 
 15, 16 
 
 379* 
 
 
 26 
 
 769* 
 
 1G 
 
 378* 
 
 
 26, 28 
 
 298 
 
 18 
 
 47, 305* 
 
 
 27 
 
 830 
 
 21 
 
 668 
 
 
 28 
 
 298* 299* 
 
 21, 22 
 
 316 
 
 
 30 
 
 413* 
 
 27 
 
 612, 668* 
 
 VI. 
 
 1 
 
 191* 
 
 II. 3, 4, 5 
 
 500 
 
 
 1,2, 3 
 
 629* 
 
 11 
 
 704* 
 
 
 2 
 
 245* 
 
 12, 14 
 
 336* 
 
 
 4 
 
 674* 
 
 18, 20 
 
 459* 
 
 
 5 
 
 664 
 
 19 
 
 338* 
 
 
 9, 10 
 
 48* 
 
 21 
 
 338* 
 
 
 11 
 
 194 
 
 III. 1 
 
 485* 
 
 VII. 
 
 11, 14 
 
 598* 
 
 1,2,3 
 
 462* 
 
 
 14 
 
 613* 
 
 
 350,* 502, 
 
 
 19 
 
 338* 
 
 9 1 
 
 504, 880 
 
 
 20 
 
 538 
 
 14 
 
 233,* 650* 
 
 VIII. 
 
 6, 7 
 
 409* 
 
 1G, 17 to 26 G12 
 
 
 7,8 
 
 444* 
 
 24 
 
 46,* 492 
 
 
 8 
 
 861* 
 
 25, 26 
 
 899 
 
 
 13 
 
 527 
 
 IV. 2 
 
 704 
 
 
 17 
 
 939 
 
 2, 3 
 
 880* 
 
 
 19 to 22 
 
 323 
 
 3,4 
 
 379* 
 
 
 21 
 
 323 
 
 3, 5 
 
 612 
 
 
 22 
 
 413 
 
 4 
 
 378* 612 
 
 IX. 
 
 1,2 
 
 483 
 
 5 
 
 24* 674* 
 
 
 2 J 
 
 413 * 796,* 
 
 5, G 
 
 468 
 
 
 2 ' 1 
 
 954 
 
 V. 1, 2 
 
 650* 
 
 
 4 
 
 485* 
 
 12 4 
 
 649* 
 
 
 5 
 
 379* 
 
 2 
 
 651 
 
 
 
 21,* 291,* 
 
 6 
 
 47, 496* 
 
 
 6 
 
 613*839,* 
 
 7 
 
 885* 
 
 
 } 
 
 962* 
 
 8, 11, 18, ) 
 
 A 1 A# 
 
 
 6,7 
 
 306* 
 
 20,21,22 C 
 
 4:1 0 
 
 
 7 
 
 668* 
 
 102 
 
ISAIAH 
 
 Chap. 
 
 IX. 
 
 X. 
 
 XI. 
 
 XII. 
 
 XIII. | 
 
 XIV. | 
 
 V ERSES. 
 
 Number. 
 
 Ciiap. 
 
 V ERSES. 
 
 Number. 
 
 12, 20, 21 
 
 748* 
 
 XIV. 
 
 6 
 
 
 483 * 657* 
 
 14, 15 
 
 438* 
 
 
 9 
 
 
 20 
 
 17 
 
 764 
 
 
 11, 13 to 16 
 
 763* 
 
 19 
 
 285* 
 
 
 12 
 
 
 285 
 
 21 
 
 355 
 
 • 
 
 12, 13, 
 
 14 
 
 734 
 
 2 
 
 209, 764 
 
 
 13 
 
 
 336, 694* 
 
 5, 6 
 
 635* 
 
 
 14 
 
 
 24* 
 
 5, 24, 26 
 
 485 
 
 
 16, 17 
 
 
 546* 
 
 6 
 
 501 
 
 
 17 
 
 
 591* 
 
 10, 11 
 
 459 
 
 
 17, 20 
 
 
 551* 
 
 13, 14 
 
 206* 
 
 
 17, 21 
 
 
 194 
 
 20 
 
 173,* 704 
 
 
 19, 20 
 
 
 506* 
 
 22, 23 
 
 658* 
 
 
 19,20, 
 
 21 
 
 325 
 
 32 
 
 612 
 
 
 20 
 
 
 565, 801* 
 
 1,2 
 
 954, 962* 
 
 
 21, 22 
 
 
 543 
 
 4 
 
 148, 485 
 
 
 22, 23 
 
 
 757 * 835* 
 
 5 J 
 
 46,* 668, 
 
 
 24 
 
 
 474 
 
 5 1 
 
 830* 
 
 
 29 
 
 
 455* 
 
 6 
 
 241,572* 
 
 
 31 
 
 
 885, 899 
 
 6,7 
 
 573* 
 
 
 32 
 
 
 902 
 
 8 
 
 338* 
 
 XV. 
 
 2 
 
 
 47, 538 
 
 9 
 
 50* 
 
 
 2,3 
 
 
 492 
 
 10 
 
 483 
 
 
 3 
 
 
 166, 501 
 
 10, 11 
 
 704* 
 
 
 4, 5, 6, 
 
 8 
 
 885 
 
 15 
 
 444* 
 
 
 6, 9 
 
 
 379 
 
 1 to 6 
 
 279* 
 
 XVI. 
 
 1 
 
 
 612 
 
 2,3 
 
 527 
 
 
 5 
 
 
 585 
 
 3 
 
 50 * 384* 
 
 
 9 
 
 
 645 
 
 4 
 
 81* 
 
 
 10 
 
 
 316,* 650* 
 
 
 44 * 173, 
 
 
 14 
 
 
 505 
 
 o 
 
 612* 
 
 XVII. 
 
 5, 6, 11 
 
 
 645* 
 
 1,9,10,11, ] 
 
 71 7 * 
 
 
 6 
 
 
 427 
 
 19,21,22 
 
 •ill 
 
 
 7 
 
 
 173 
 
 o 
 
 w 
 
 899* 
 
 
 7,8 
 
 
 392,457* 
 
 
 364* 447, 
 
 
 7,9 
 
 
 704* 
 
 4 
 
 i 500 
 
 
 13 
 
 
 397 
 
 8 
 
 535* 
 
 XVIII. 
 
 1,2 
 
 
 285* 
 
 n i o 
 
 285,* 340* 
 
 
 2 
 
 
 409,* 483* 
 
 9, 13 
 
 i 635* 
 
 
 3 
 
 
 551 
 
 10 
 
 51 * 413* 
 
 
 6 
 
 
 567 * 757 
 
 10, 11 
 
 53* 
 
 XIX. 
 
 1 
 
 
 24 * 298* 
 
 12 
 
 243, 789 
 
 
 2 
 
 
 32,* 194* 
 
 13 
 
 331,* 635* 
 
 
 5,6,7 
 
 
 409* 
 
 15 
 
 52 
 
 
 10 
 
 
 835* 
 
 18 
 
 543 
 
 
 11,12, 
 
 14 
 
 721 
 
 19 to 22 
 
 757* 
 
 
 11 to 17 
 
 503* 
 
 21 
 
 458* 
 
 
 11, 13 
 
 
 503* 
 
 22 
 
 537* 
 
 
 15 
 
 
 438* 
 
 4, 11 to 15 
 22 
 
 , j. 7 17 * 
 
 
 18, 19 
 
 18 to 21 
 
 194,427 
 
 503* 
 
 5 
 
 485* 
 
 
 19 
 
 
 392* 
 
 103 
 
ISAIAH. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 XIX. 
 
 XX. 
 
 23, 24, 
 3 
 
 25 
 
 503* 
 
 505* 
 
 XXVI. 
 
 2 1 
 
 176* 899, 
 905 
 
 
 6 
 
 
 704 
 
 
 8, 13 
 
 81* 
 
 XXI. 
 
 1 to 4 
 
 
 546 
 
 
 9 
 
 551* 
 
 
 5 
 
 
 779 
 
 
 12 
 
 306 
 
 
 6, 7, 8 
 
 
 437* 
 
 
 16 
 
 462* 
 
 
 6 to 9 
 
 
 241 
 
 
 18 
 
 535* 
 
 
 8,9 
 
 
 755* 
 
 
 19 
 
 158* 
 
 
 9 
 
 
 285, 459 
 
 
 19, 20, 21 
 
 329* 
 
 
 11, 12 
 
 
 151* 
 
 
 19, 21 
 
 285 
 
 
 14, 15 
 
 
 52, 500 
 
 
 21 
 
 325, 379* 
 
 XXII. 
 
 5 
 
 
 898 
 
 XXVII. 
 
 2,3 
 
 650* 
 
 
 7 
 
 
 899* 
 
 
 6 
 
 551 
 
 
 9, 10 
 
 
 364* 
 
 
 6, 7 
 
 325* 
 
 
 12 
 
 
 166, 492 
 
 
 9 
 
 392 
 
 
 19 
 
 
 399 
 
 
 10 
 
 242* 
 
 
 21, 22 
 
 
 62, 174* 
 
 
 12, 13 
 
 503 
 
 XXIII. 
 
 1 to 8 
 
 
 606* 
 
 
 13 
 
 397* 
 
 
 1,8 
 
 
 759* 
 
 XXVIII. 
 
 1, 2,17 
 
 399* 
 
 
 1, 14 
 
 
 406* 
 
 
 1, 3,7 
 
 316 
 
 
 4 
 
 
 620* 
 
 
 1, 3, 7, 8, 9 
 
 721 
 
 
 14, 15 
 
 
 406 
 
 
 2, 22 
 
 285* 
 
 XXIV. 
 
 1 to 23 
 
 
 285* 
 
 
 5 
 
 189,* 704 
 
 
 3, 4, 
 
 10,' 
 
 j- 194* 
 
 
 6 
 
 500,* 899 
 
 
 11, 12 
 
 
 7 
 
 8* 
 
 
 4 
 
 
 551* 
 
 
 7,8 
 
 205* 
 
 
 6 
 
 
 243* 
 
 
 15 
 
 924* 
 
 
 6, 7, 9 
 
 
 316 
 
 
 16 
 
 342* 
 
 
 7, 8,9 
 
 
 276 
 
 
 16, 17 
 
 915* 
 
 
 9 
 
 
 411,* 551 
 
 
 16, 17,18 
 
 612* 
 
 
 10, 11 
 
 
 501 
 
 
 20 
 
 137 
 
 
 11 
 
 
 885* 
 
 
 21 to 26 
 
 315* 
 
 
 12 
 
 
 899 
 
 
 22 
 
 658* 
 
 
 12, 13 
 
 
 649* 
 
 XXIX. 
 
 3 
 
 862 
 
 
 13 
 
 
 44 
 
 
 4 
 
 285* 
 
 
 15 
 
 
 34* 
 
 
 6 
 
 494* 
 
 
 18 
 
 
 589 
 
 
 9 
 
 316, 721* 
 
 
 18, 19, 
 
 20 
 
 331,* 902* 
 721 
 
 
 10 
 
 48,* 538* 
 
 
 20 
 
 
 
 13 
 
 527 
 
 
 21 
 
 
 20 i 
 
 
 18 1 
 
 48,* 210,* 
 413,* 704 
 
 
 22 
 
 
 591 * 884 
 
 
 
 23 
 
 
 612* 880 
 
 
 19 j 
 
 158, 173, 
 
 XXV. 
 
 3 
 
 
 483* 527 
 
 
 209* 
 
 
 4,5 
 
 
 382* 
 
 
 21 
 
 899* 
 
 
 6 
 
 
 316, 782* 
 
 XXX. 
 
 1 to 7 
 
 503 
 
 
 7 
 
 
 483* 
 
 
 6 
 
 206 
 
 
 8, 9 
 
 
 385* 
 
 
 9 
 
 924* 
 
 
 
 ( 
 
 241, 368* 
 613* 704,* 
 962* 
 
 
 10 
 
 48 
 
 
 9 
 
 
 
 11, 12 
 
 173 
 
 
 
 ( 
 
 
 15, 16 
 
 298* 
 
 XXVI. 
 
 1, 2 
 
 
 194* 
 
 
 17 
 
 427* 
 
 104 
 
ISAIAH, 
 
 Chap. 
 
 XXX. 
 
 XXXI. 
 
 XXXII. 
 
 XXXIII. 
 
 XXXIV. 
 
 Verses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 19 
 
 885 
 
 XXXIV. 
 
 9, 10 
 
 285* 
 
 22 
 
 459* 
 
 
 11 
 
 757* 
 
 23 
 
 383,* 496 
 
 
 13 
 
 537* 
 
 25 
 
 336 
 
 
 14 
 
 458* 
 
 25, 26 
 
 704 
 
 XXXV. 
 
 2 
 
 249* 
 
 26 
 
 j 53 * 456,* 
 
 | 657,678* 
 
 
 4 
 
 806 
 
 
 4, 5 
 
 210* 
 
 27 
 
 653 
 
 
 5 
 
 48* 
 
 30 
 
 399,* 494 
 276, 485 
 
 
 
 ( 282,*409* 
 
 31, 32 
 
 
 0 
 
 ( 782 
 
 33 
 
 j 343,* 452,* 
 
 
 6, 7 
 
 835* 
 
 ( 494,* 748* 
 437 
 
 
 7 
 
 537* 
 
 1 
 
 
 9 
 
 567 
 
 1,3 
 
 298* 503* 
 
 
 10 
 
 507,* 612* 
 
 3 
 
 748* 
 
 XXXVI. 
 
 6 
 
 485* 
 
 A 
 
 ( 241,* 471 * 
 
 
 17 
 
 316 
 
 
 ( 500 
 
 XXXVII. 
 
 1 
 
 166 
 
 4, 9 
 
 612 
 
 
 1,2 
 
 166, 492 
 
 5 
 
 613 
 
 
 3 
 
 535* 
 
 >7 
 
 ( 457, 459, 
 
 
 6, 7,8 
 
 52 
 
 i ■ ' 
 
 / 704 
 
 
 6, 7, 23, 
 
 24 571 
 
 8 
 
 52 
 
 « V > *• 
 
 17 
 
 48* 
 
 4 
 
 282* 
 
 
 19 
 
 457, 774 
 
 6 
 
 323, 956* 
 
 
 22 
 
 612, 620 
 
 7 
 
 209* 
 
 
 24 
 
 437 
 
 9 
 
 434* 
 
 
 27 
 
 401* 
 
 9, 10 
 
 649* 
 
 
 29 
 
 653 
 
 13, 14 
 
 546* 
 
 
 32 
 
 216, 880 
 
 14 
 
 338* 
 
 
 35 
 
 3* 
 
 15, 16 
 
 546* 
 
 XXXVIII. 
 
 3 
 
 167* 
 
 17, 18 
 
 306* 
 
 
 7,8 
 
 598* 
 
 19 
 
 399* 
 
 
 7, 8, 22 
 
 532* 
 
 5 
 
 668* 
 
 \ 'V. 
 
 10 
 
 364* 
 
 5, 20 
 
 612 
 
 , • ? ' l , • 
 
 \ 
 
 11 
 
 285* 
 
 8, 9 
 
 194 
 
 
 18, 19 
 
 58 
 
 9 
 
 285,* 546 
 769* 
 
 !*.. i_ 
 
 21 
 
 334 
 
 13 
 
 
 22 
 
 598* 
 
 15 
 
 48* 379* 
 
 XL. 
 
 1,2 
 
 762* 
 
 15, 16 
 
 50* 
 
 
 3 
 
 546* 
 
 17,22 
 
 664* 
 
 
 3,5 
 
 629* 
 
 18, 19 
 
 364 
 
 
 3, 5, 10, 
 
 11 962* 
 
 19 
 
 282* 
 
 
 4 
 
 336* 
 
 20 
 
 585,* 880* 
 
 
 5, 6 
 
 748 
 
 21 
 
 406, 409 
 
 #• - 
 
 6, 7,8 
 
 401* 
 
 1 
 
 483,* 551 
 447,* 635* 
 
 
 9 
 
 336 
 
 2 
 
 
 9, 10 
 
 478,* 612* 
 
 A 
 
 ( 334,* 335,* 
 
 
 10 
 
 526* 
 
 4 
 
 ( 447,936 
 
 
 11 
 
 383* 
 
 8 
 
 806* 
 
 "'y 
 
 12 
 
 313 *486* 
 459, 793* 
 
 8, 9,10 
 
 452* 
 
 
 19, 20 
 
 105 
 
ISAIAH. 
 
 Chap. 
 
 Verses. 
 
 NUMBER. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 XL. 
 
 20 
 
 774 
 
 XLIII. 
 
 14, 16 
 
 786* 
 
 
 21 
 
 [ 285 * 589, 
 
 
 15 
 
 664* 
 
 
 1 902* 
 
 
 16 
 
 238* 
 
 
 22 
 
 424, 585* 
 
 
 19, 20 
 
 409,* 546* 
 
 
 26 
 
 364* 447 
 
 
 20 
 
 537, 567 
 
 
 31 
 
 244* 
 
 XLIV. 
 
 2, 24 
 
 535* 
 
 XLT. 
 
 2 
 
 299* 
 
 
 Q 
 
 j 50,* 409,* 
 
 \ 565, 956* 
 
 
 G 
 
 32* 
 
 
 O 
 
 
 8 
 
 565 
 
 
 3,4 
 
 401* 
 
 
 15, 16 
 
 336* 
 
 
 
 ( 13,* 281,* 
 
 
 16 
 
 173, 343* 
 
 
 6 
 
 \ 613,* 664,* 
 
 
 17 
 
 956* 
 
 
 
 ( 962* 
 
 
 17, 19, 20 50* 
 
 
 10 
 
 527 
 
 
 18 
 
 409* 835* 
 
 
 12 
 
 847 
 
 
 18, 19 
 
 546* 
 
 
 18, 19 
 
 460* 
 
 
 19, 20 
 
 22, 23 
 
 254* 
 
 532 * 598* 
 
 
 23 
 
 j 260, 279,* 
 
 ( 336 
 
 
 25 
 
 81* 
 
 
 23, 24 
 
 285* 
 
 
 29 
 
 459 
 
 
 24 
 
 j 281,* 613,* 
 ( 962* 
 
 XLII. 
 
 1 
 
 962* 
 
 
 
 1, 19 
 
 3* 
 
 
 24, 26 
 
 880* 
 
 
 « J 
 
 485 *671,* 
 674* 
 
 
 25 
 
 598* 
 
 
 I 
 
 
 28 
 
 191 
 
 
 4, 10, 12 
 
 34* 
 
 XLV. 
 
 3 
 
 206* 
 
 
 5 
 
 254* 
 
 
 8,12, 18,19 285* 
 
 
 6 
 
 483 * 529* 
 
 
 11 
 
 457* 
 
 
 
 i 48* 99* 
 
 ' 210* 
 
 
 12 
 
 447* 
 
 
 G, 7 
 
 
 12, 18 
 
 254* 
 
 
 6, 8 
 
 629* 
 
 
 13 
 
 591* 
 
 
 8 
 
 809 
 
 
 14, 15 
 
 613,* 962* 
 
 
 10, 12 
 
 279* 
 
 
 21, 22 
 
 613,* 962* 
 
 
 11 
 
 546* 
 
 
 23 
 
 282 * 474* 
 
 
 13 
 
 397,* 500* 
 
 
 24 
 
 635* 
 
 
 15 ' 
 
 336 * 409, 
 835* 
 
 XLVI. 
 
 25 
 
 2 
 
 81 
 
 591* 
 
 
 16 
 
 210* 413 
 
 
 11 
 
 757* 
 
 
 17 
 
 459 
 
 
 13 
 
 368,* 612* 
 
 
 24 
 
 167* 
 
 XLV II. 
 
 1 
 
 285,* 788* 
 
 XLIII. 
 
 1, ? 
 
 254* 
 
 
 1, 2, 3, 
 
 213,* 794* 
 
 
 2 
 
 409* 
 
 
 1,2,3,7,10, 
 
 j- 717* 
 
 
 4 
 
 789 
 
 
 11,12 
 
 
 5, 6 
 
 565* 
 
 
 3 
 
 806* 
 
 
 6 
 
 543, 769* 
 
 
 A 
 
 j 173,* 281,* 
 
 
 7 
 
 81* 
 
 
 4 
 
 ( 613, 962* 
 
 
 8 
 
 48* 210* 
 
 
 5, 8 to 11 
 
 764* 
 
 
 9 
 
 483* 
 
 
 10, 11 
 
 208* 
 
 
 11 
 
 613 * 962* 
 173 
 
 
 10, 11, 12 
 
 462* 
 
 
 11, 15 
 
 
 12 to 15 
 
 800* 
 
 
 14 j 
 
 173 * 281,* 
 
 
 14, 15 
 
 759* 
 
 
 ' 613,962 
 
 
 15 
 
 606* 
 
 106 
 
ISAIAH 
 
 Chap. 
 
 XLVIII. 
 
 XLTX 
 
 L. 
 
 LI. 
 
 V ERSES 
 
 Number. 
 
 Chap. Y erses. 
 
 Number. 
 
 1 
 
 474 
 
 LI. 20 
 
 501 
 
 2 
 
 586 
 
 21 
 
 721* 
 
 4 
 
 347* 
 
 LII. 1 
 
 166* 612 
 
 5 
 
 459 
 
 1, 2, 6, 9 
 
 880* 
 
 11 
 
 629* 
 
 2 
 
 591* 612 
 
 12 
 
 13* 
 
 3 
 
 606* 
 
 12, 13 
 
 589 
 
 6 
 
 704* 
 
 13 
 
 902 
 
 
 306 * 336 * 
 
 J 
 
 173, 281 * 
 
 4 
 
 ' 664,478* 
 
 17 1 
 
 613 * 962* 
 
 8, 9 
 
 279* 
 
 18, 22 
 
 306* 
 
 13 
 
 3* 
 
 20, 21 
 
 760* 956* 
 
 15 
 
 20 
 
 1 
 
 34,* 769* 
 
 LIII. 1, 4, 9 
 
 613 
 
 1, 5 
 
 535 
 
 4 to 9 
 
 829* 
 
 2 
 
 52 * 299* 
 
 5 
 
 306 
 
 4 
 
 526* 
 
 9 
 
 624* 
 
 /» 
 
 368 * 796,* 
 
 10 
 
 565* 
 
 o 
 
 ' 954 
 
 11 
 
 3,* 640* 
 
 * 
 
 ' 173 * 281,* 
 
 LIV. 1 
 
 535* 
 
 4 “ 
 
 i 613 
 
 2 
 
 585 
 
 7 
 
 962 
 
 3 
 
 194, 565* 
 
 8 
 
 529 
 
 
 173 * 281,* 
 
 8, 9 
 
 99* 
 
 5 -< 
 
 613,* 839,* 
 
 8, 13 
 
 285* 
 
 
 962* 
 
 9 
 
 383 * 413 
 
 6 
 
 434* 
 
 9, 10 
 
 382 
 
 8 
 
 281 * 962 
 
 10 
 
 323, 384* 
 
 9 
 
 474 
 
 13 
 
 279* 
 
 11, 12 
 
 899 * 915* 
 
 17, 20, 21 
 
 543 
 
 16 
 
 440 
 
 22 
 
 483* 
 
 TV 1 
 
 316,* 606,* 
 
 22, 23 
 
 350 
 
 Li V. 1 
 
 956* 
 
 23 
 
 20* 
 
 2 
 
 782* 
 
 24, 25 
 
 591* 
 
 4 
 
 483* 
 
 o a 
 
 281, 613* 
 
 5 
 
 173 
 
 zo *< 
 
 748 * 962* 
 
 10, 11 
 
 496* 
 
 0 
 
 238 * 405,* 
 
 12 
 
 336 
 
 1 
 
 409 
 
 13 
 
 598 
 
 2, 3 
 
 290 
 
 23 
 
 640 
 
 3 
 
 492 
 
 LVI. 5 
 
 898 
 
 10 
 
 527 
 
 6 
 
 668 
 
 , J 
 
 90* 279,* 
 
 6, 7 
 
 392 
 
 3 1 
 
 507,* 546* 
 
 8, 9 
 
 567* 
 
 5 
 
 34* 
 
 10, 11 
 
 210,* 952* 
 
 11 
 
 507 
 
 11, 12 
 
 316 
 
 12 
 
 401 
 
 12 
 
 721 
 
 12, 16 
 
 589 
 
 LVII. 2, 7, 8 
 
 137 
 
 14 
 
 50* 
 
 3 
 
 134 
 
 16 
 
 902* 
 
 3,4 
 
 565 
 
 17 
 
 672* 
 
 6 
 
 316, 778 
 
 18, 20 
 
 543* 
 
 LVIII. 2 
 
 668 
 
 19 
 
 323* 
 
 6,7 
 
 213,* 328 
 
 107 
 
ISAIAH. 
 
 Chap. 
 
 LVIII. 
 
 L1X. 
 
 LX. 
 
 LXI. 
 
 Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 7 
 
 832* 
 
 LXII. ID 
 
 899 
 
 8 
 
 629* 
 
 12 
 
 ( 526, 368,* 
 
 10 
 
 413* 
 
 ( 612 
 
 10, 11 
 
 50* 
 
 11, 12 
 
 281,* 613 
 
 11 
 
 90 
 
 12 
 
 586 
 
 14 
 
 298* 
 
 LXIII. 1 
 
 805 
 
 2 
 
 939* 
 
 1,2 
 
 825* 
 
 3, 7 
 
 379* 
 
 1 o Q 
 
 ( 166, 305* 
 
 5 
 
 455* 
 
 1, 2, 3 
 
 ( 652 
 
 8 
 
 306 
 
 1 to 10 
 
 829 
 
 9, 10 
 
 413* 
 
 1, 4,9 
 
 281* 
 
 14 
 
 501* 
 
 2, 3 
 
 829* 
 
 17 
 
 436* 
 
 4 
 
 806* 
 
 19 
 
 962 
 
 6 
 
 635* 
 
 19, 20 
 
 629* 
 
 9 
 
 344* 
 
 20 
 
 612* 
 
 15 
 
 216 
 
 1 to the end 
 
 629* 
 
 
 ( 21,* 281,* 
 
 2 
 
 413* 
 
 16 
 
 ■1 613*839* 
 ( 962* 
 
 6 
 
 277,* 913* 
 
 
 7 
 
 392 
 
 18 
 
 586 
 
 9 1 
 
 34,* 173, 
 
 LXIV. 8 
 
 457* 
 
 406* 
 
 10 
 
 ( 194, 586, 
 
 9, 10 
 
 543 
 
 | 612 
 
 10, 16 
 
 20* 
 
 11 
 
 191* 
 
 13 
 
 470* 
 
 LXV. 9 
 
 336,* 350* 
 
 13, 14 
 
 14, 18 
 
 16 
 
 17 
 
 18 
 
 18 to 21 
 20 
 21 
 
 1 
 
 I 
 
 l 
 
 L2 
 2 
 3 
 6 
 
 7 
 
 8 
 
 9 
 
 10 
 11 
 
 LXII. 1 to 4,11,12 
 1,3 
 
 5 
 
 6 
 8 
 9 
 
 10S 
 
 49* 
 
 898* 
 
 281,* 613,* 
 921,* 962 
 775,913* 
 809 
 919* 
 
 53* 
 
 457* 
 
 99,* 591,* 
 
 ! 884, 962 
 478* 
 
 806* 
 
 779 
 
 32, 128* 
 762* 
 
 526* 
 
 565* 
 
 797* 
 
 90 
 
 880* 
 
 189 
 
 797* 
 
 898* 
 
 474* 
 
 48* 
 
 11 
 
 16 
 
 16, 19 
 17 
 
 17, 18 
 17,18,19,25 
 23 
 
 25 
 
 j 316, 586, 
 
 ( 778 
 
 474 
 885* 
 
 285* 
 
 254* 
 
 880* 
 
 565,* 640* 
 
 LXVI. 1 
 
 6 
 
 7, 8,9 
 10 
 
 10 to 14 
 12 
 
 15 
 
 16 
 
 16, 23, 24 
 18 
 
 19 
 
 20 
 
 22 
 
 23 
 
 455* 
 j 14,* 49,* 
 
 ( 470* 
 
 191* 
 
 535* 
 
 507* 
 
 880 
 
 923* 
 
 j 494,* 437,* 
 ( 635* 
 
 52* 
 
 748 
 
 282* 
 
 629* 
 
 437,781* 
 j 285, 350* 
 
 ( 565* 
 
 489, 935* 
 
V 
 
 JEREMIAH. 
 
 JEREMIAH. 
 
 Verses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 15 
 
 
 898, 899 
 
 V. 
 
 2 
 
 58 
 
 16 
 
 
 457* 
 
 
 5 
 
 337 
 
 18 
 
 
 194* 
 
 
 6 
 
 241, 572* 
 
 2, 6,7 
 
 
 546 
 
 
 9, 29 
 
 806* 
 
 12, 13 
 
 
 384* 
 
 
 12 
 
 52 
 
 13 
 
 
 50* 
 
 
 13 
 
 8* 
 
 15 
 
 
 241 
 
 
 15 
 
 282,* 769 
 
 17, 18, 
 
 36 
 
 503 
 
 
 17 
 
 543,645 
 
 18 
 
 
 444* 
 
 
 24 
 
 496 
 
 21 
 
 
 565* 
 
 
 26, 27 
 
 624 
 
 22 
 
 
 378* 
 
 
 28 
 
 782 
 
 26 
 
 
 20 
 
 VI. 
 
 2 
 
 612 
 
 28 
 
 
 350* 
 
 
 2, 23 
 
 612 
 
 30 
 
 
 52 
 
 
 3,4 
 
 500* 
 
 31 
 
 
 546* 
 
 
 6,7 
 
 350, 880 
 
 33, 34 
 
 
 379* 
 
 
 22 
 
 483* 
 
 37 
 
 
 538 
 
 
 22, 23 
 
 298 
 
 2 
 
 
 546 
 
 
 26 
 
 166, 492* 
 
 3 
 
 
 347,* 496* 
 
 VII. 
 
 2,3,4, 9,10 
 
 891* 
 
 6, 8 
 
 
 134* 
 
 
 2, 3, 4, 9, ) 
 
 101 QQQ^ 
 
 16, 17, 
 
 18 
 
 704 
 
 
 10, 11 f 
 
 1 V 1jOOO 
 
 17 
 
 
 880* 
 
 
 9 
 
 578* 
 
 24, 25 
 
 
 543 
 
 
 17 
 
 501 
 
 2 
 
 
 474, 668 
 
 
 17, 18 
 
 880 
 
 7 
 
 
 241 
 
 
 17, 18, &c. 
 
 350 
 
 7,8 
 
 
 492* 
 
 
 17, 34 
 
 194 
 
 7, 23 to 28 
 
 285* 
 
 
 18 
 
 316, 778 
 
 7, 26 to 29 
 
 194* 
 
 
 20 
 
 567, 635* 
 
 8 
 
 
 166 
 
 
 23 
 
 883 
 
 9 
 
 
 20 
 
 
 32, 33 
 
 506 
 
 13 
 
 
 244 
 
 
 33 
 
 757 
 
 14 
 
 
 378* 
 
 
 34 
 
 507,* 797* 
 
 16 
 
 
 769 
 
 VIII. 
 
 12 \ 
 
 753, 506,* 
 
 20 
 
 
 585* 
 
 
 I 
 
 919 
 
 23, 24, 
 
 25 
 
 336* 
 
 
 2 
 
 447 
 
 23, 25 
 
 
 243* 
 
 
 5 
 
 624 
 
 25 
 
 
 757* 
 
 
 6, 7. 8. <fec. 
 
 350 
 
 26, 27 
 
 
 546* 
 
 
 10 
 
 8,* 924 
 
 27 
 
 
 658* 
 
 
 13 
 
 334,* 936 
 
 27, 28 
 
 
 312* 
 
 
 16 
 
 298 
 
 30 
 
 
 725* 
 
 
 17 
 
 462* 
 
 Q 1 
 
 J 
 
 325,* 535,* 
 
 
 19 
 
 459 
 
 O 1 
 
 1 
 
 612 
 
 
 20 
 
 645 
 
 
 
 1 350, 501, 
 
 IX. 
 
 3 
 
 299 
 
 1 
 
 •4 
 
 I 880 
 
 
 4 
 
 32,* 924* 
 
 M 
 
 
 134* 
 
 
 5 
 
 624* 
 
 1, 10 
 
 
 898* 
 
 
 10 
 
 336, 757* 
 
 109 
 
JEREMIAH. 
 
 Chap. 
 
 IX. 
 
 XI. 
 
 XII. 
 
 XIII. 
 
 110 
 
 "V ERSES. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 10, 11 
 
 880 
 
 XIII. 
 
 18, 19 
 
 194 
 
 10,11,13,&c 
 
 .350 
 
 
 23 
 
 572* 
 
 11 
 
 537* 
 
 
 27 
 
 134* 
 
 15 
 
 410* 
 
 XIV. 
 
 2 
 
 885* 899* 
 
 21 
 
 501 
 
 
 3 
 
 50* 
 
 24 
 
 668* 
 
 
 3, 4 
 
 496, 538 
 
 2 
 
 598* 
 
 
 6 
 
 537 
 
 3 
 
 847* 
 
 
 12 to 18 
 
 52 
 
 3 to 10 
 
 460* 
 
 
 12,13,15,16 
 
 323 
 
 3,4,5,8,9,10 
 
 459* 
 
 
 14 
 
 624 
 
 3, 8 
 
 774 
 
 
 
 350, 501,* 
 
 3, 9 
 
 793* 
 
 
 16 -j 
 
 506,* 880 
 
 7, 10 
 
 664 
 
 
 17 
 
 620 
 
 8, 9 
 
 450* 
 
 XV. 
 
 3 
 
 567, 757 
 
 9 
 
 457 
 
 
 7 
 
 899 
 
 10 
 
 331 
 
 
 9 i 
 
 10,* 53,* 
 
 11, 12, 13 
 
 285 
 
 
 ( 
 
 535* 
 
 12 
 
 551* 
 
 
 on oi J 
 
 281, 775, 
 
 12, 13 
 
 343,* 496 
 
 
 
 613 
 
 14, 15 
 
 459* 
 
 XVI. 
 
 3, 4 
 
 506* 
 
 16 
 
 485* 
 
 
 4 i 
 
 323,* 567, 
 
 20 
 
 543,* 585 
 
 
 4 i 
 
 757 
 
 22 
 
 537* 
 
 
 7 
 
 672* 
 
 4 
 
 883 
 
 
 9 
 
 507, 797 
 
 5 
 
 474 
 
 
 14, 15 
 
 58 
 
 6 
 
 501 
 
 
 15, 16 
 
 336, 405* 
 
 10 
 
 578* 
 
 
 16, 17 
 
 338* 
 
 13 
 
 350, 501 
 
 XVII. 
 
 1 
 
 392* 
 
 16, 17 
 
 493* 
 
 
 5 
 
 748* 
 
 20 
 
 140* 
 
 
 7, 8 
 
 382,* 409 
 
 22 
 
 52, 323* 
 
 
 8 
 
 400,* 936 
 
 3 
 
 140* 
 
 
 10 
 
 140* 
 
 4, 8, 9, 10 
 
 567 
 
 
 11 
 
 206 
 
 4,11,12,13 
 
 285* 
 
 
 13 
 
 50,* 384 
 
 8 
 
 241 
 
 
 18 
 
 762* 
 
 9 
 
 757 
 
 
 25 
 
 437 
 
 10, 11 
 
 650* 
 
 
 26 
 
 277,* 36] 
 
 10, 12 
 
 546* 
 
 XVIII. 
 
 13 
 
 620 
 
 12 
 
 52* 
 
 
 17 
 
 843 
 
 16 
 
 58 
 
 
 18 
 
 8* 
 
 1 to 7 
 
 671* 
 
 
 21 
 
 323* 
 
 1 to 7, 11 
 
 444* 
 
 XIX. 
 
 7 
 
 567, 757 
 
 1 to 12 
 
 46* 
 
 
 9 
 
 748* 
 
 9, 10, 14 
 
 350, 880 
 
 
 11, 12 
 
 506 
 
 11 
 
 883 
 
 
 13 
 
 447* 
 
 12 
 
 672 
 
 XX. 
 
 12 
 
 140* 
 
 12, 13 
 
 316, 721* 
 
 XXI. 
 
 5 
 
 635* 
 
 14 
 
 502 
 
 
 6 
 
 567 
 
 16 
 
 336,* 413* 
 
 
 10 
 
 939* 
 
 18 
 
 189* 
 
 XXII. 
 
 3 
 
 764 
 
JEREMIAH. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 Chap. 
 
 V ERSES. 
 
 Number. 
 
 XX LI. 
 
 3, 13, 15 
 
 668 
 
 XXX. 
 
 12,14, 17 
 
 456,* 657* 
 498* 
 
 
 4 
 
 437 
 
 
 14 
 
 
 5 
 
 474* 
 
 
 18 
 
 585 
 
 
 16 
 
 209 
 
 
 22 
 
 883 
 
 
 19 
 
 506 
 
 
 23 
 
 343 
 
 
 22 
 
 591* 
 
 XXXI. 
 
 2, 3 
 
 769* 
 
 XXIII. 
 
 5 
 
 [ 664* 668,* 
 
 ' 954 
 
 
 4, 13 
 
 4, 21 
 
 620* 
 
 620 
 
 
 - 
 
 86, 350,* 
 
 
 7 
 
 809* 
 
 
 5, 6 ■ 
 
 613* 618, 
 
 
 9 
 
 50* 384* 
 
 
 
 805, 962* 
 
 
 10 
 
 34* 
 
 
 5,6,7,12,20 704 
 
 
 12 
 
 90, 315* 
 
 
 6 
 
 81 
 
 
 14 
 
 782* 
 
 
 7,8 
 
 58 
 
 
 15, 16, 17 
 
 526 
 
 
 8 
 
 565 
 
 
 21 
 
 789 
 
 
 9,10 
 
 316, 721 
 
 
 22 
 
 434* 
 
 
 10 
 
 546 
 
 134* 350, 
 
 
 23 
 
 27 
 
 586 
 
 ( 243 * 565 * 
 ( 567 
 
 
 14 ] 
 
 504, 880, 
 
 
 
 
 924* 
 
 
 27, 31, 38 
 
 704* 
 
 
 15 
 
 410* 
 
 
 31, 33 
 
 350* 
 
 
 15, 16 
 
 8* 
 
 
 33, 34 
 
 354, 920* 
 
 
 19 
 
 343* 
 
 
 34 
 
 121* 
 
 
 23 
 
 769* 
 
 
 35 
 
 414* 
 
 
 26 
 
 624 
 
 
 36 
 
 565 
 
 
 32 
 
 924* 
 
 
 37 
 
 589 
 
 
 35 
 
 32* 
 
 
 38, 40 
 
 899 
 
 XXIV. 
 
 1, 2 
 
 623 
 
 XXXII. 
 
 8, 44 
 
 361 
 
 
 6 
 
 48* 
 
 
 20, 21 
 
 598 
 
 
 7 
 
 883 
 
 
 22 
 
 474 
 
 
 10 
 
 323* 
 
 
 27 
 
 748 
 
 XXV. 
 
 4 
 
 3* 
 
 
 30 
 
 457* 
 
 
 6, 7, 14 
 
 457* 
 
 
 39, 40 
 
 527* 
 
 
 10 
 
 507, 794* 
 
 
 41 
 
 682 
 
 
 10, 11 
 
 797* 
 
 
 42, 44 
 
 194 
 
 
 14 
 
 641 * 921* 
 
 
 43 
 
 567 
 
 
 15, 16, 28 
 27 
 
 672* 
 
 XXXIII. 
 
 4 . 
 
 194 
 
 
 205, 721* 
 
 
 5 
 
 635, 939* 
 
 
 30 
 
 471* 
 
 
 6, 9 
 
 306 
 
 
 31 
 
 748 
 
 
 9 
 
 527 
 
 . 
 
 32 
 
 343 
 
 
 10, 11 
 
 507, 797* 
 
 
 32, 33 
 
 506 
 
 
 10, 11, 12 
 
 567 
 
 
 33 
 
 325 
 
 
 13 
 
 361, 364* 
 
 
 36 
 
 885* 
 
 
 15 
 
 ; 664,668, 
 
 XXVII. 
 
 5 
 
 567 
 
 
 ' 704* 954 
 
 XX LX. 
 
 9 
 
 44 
 
 
 
 86* 613, 
 
 
 17, 18 
 
 323 * 334 
 
 
 15, 16, < 
 
 618, 805, 
 
 
 23 
 
 134* 
 
 
 
 962 
 
 XXX. 
 
 7 
 
 704* 
 
 
 18 
 
 778 
 
 
 10 
 
 565 
 
 
 20,21,25,26 414* 
 
 Ill 
 
 
 
 
 
 
JEREMIAH. 
 
 Chap. 
 
 V ERSES. 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 XXXIII. 
 
 21 
 
 128* 
 
 XLIX. 17 
 
 456, 657* 
 
 
 22 
 
 447 
 
 18 
 
 502 
 
 
 22, 25, 26 
 
 565 
 
 21 
 
 331 
 
 
 32 
 
 924 
 
 25, 26 
 
 500, 501* 
 
 XXXIV. 
 
 17 
 
 32,* 323* 
 
 33 
 
 537* 
 
 
 18, 19, 20 252 
 
 35 
 
 299* 
 
 
 20 
 
 567, 757 
 
 36 
 
 343* 
 
 XXXV. 
 
 10 
 
 507 
 
 ( 1,13,14, 23 
 
 ,) 
 
 
 19 
 
 366* 
 
 L. •! 29, 31, 34 
 
 4 717* 
 
 XXXVI. 
 
 29 
 
 567 
 
 ( 39, 40 
 
 ) 
 
 XXXVII. 
 
 22, 24 
 
 664 
 
 3 
 
 567 
 
 XLII. 
 
 13 to 18 
 
 503 
 
 4, 20, 27 
 
 704 
 
 
 13, 14,16 
 
 ( QOQ 
 
 7 
 
 316 
 
 
 17, 18, 22 
 
 t 323 
 
 8 
 
 760 
 
 XLIII. 
 
 10, 13 
 
 53 
 
 11 
 
 782 
 
 XLIV. 
 
 7 
 
 434* 
 
 12, 13 
 
 765* 
 
 
 8 
 
 457* 
 
 13 
 
 456* 657* 
 
 
 11 
 
 939 
 
 14, 29 
 
 299* 
 
 
 12,13,27 323 
 
 15 
 
 397 * 762* 
 
 
 ] 7, 18, 19 316,778 
 
 16 
 
 645* 
 
 
 17,18,19,25 53 
 
 17 
 
 241 
 
 
 26 
 
 474* 
 
 19 
 
 383* 
 
 
 29 
 
 598* 
 
 29 
 
 173, 762* 
 
 XLV. 
 
 5 
 
 748 
 
 30 
 
 501 
 
 XLVI. 
 
 2, 3, 8, 9 
 
 437 
 
 33, 34 
 
 591 
 
 
 2,4 
 
 885 
 
 <u i 
 
 281,* 613,* 
 
 
 2, 7, 8, 9 
 
 503* 
 
 
 962* 
 
 
 4 
 
 436* 
 
 35 to 38 
 
 52* 
 
 
 4,9 
 
 298 
 
 37 
 
 437 
 
 
 18 
 
 58, 664 
 
 37, 38 
 
 781* 
 
 
 20, 21 
 
 242 
 
 37, 42 
 
 298 
 
 
 21, 22 
 
 455* 
 
 38 
 
 459 
 
 
 22 
 
 847* 
 
 39, 40 
 
 757* 
 
 XLVIII. 
 
 8 
 
 194* 
 
 40 
 
 502 
 
 
 9 
 
 649 
 
 LT i 5 ’ 26 ’ 29 ’ 37 ’ l 785* 
 
 
 10 
 
 624 
 
 ( 41, 42, 43 
 
 
 
 12 
 
 . 672 
 
 6 
 
 760* 
 
 
 17 
 
 485* 
 
 6, 56 
 
 763* 
 
 
 25 
 
 270* 
 
 „ j 
 
 316 * 672* 
 
 
 26 
 
 205* 
 
 7 1 
 
 721,* 758* 
 
 
 32, 33 
 
 316, 649* 
 
 7, 9, 20, 44 
 
 L *7 1 *1 
 
 
 33 
 
 651* 
 
 47, 53, 57 
 
 y /1 / 
 
 
 37 
 
 47, 166 
 
 8 
 
 770* 
 
 
 37,38 
 
 492 
 
 9 
 
 24* 760* 
 
 
 46, 47 
 
 591 
 
 11, 36 
 
 806* 
 
 XLIX. 
 
 1, 2, 3 
 
 352 
 
 12, 13 
 
 719* 
 
 
 3 
 
 208, 492 
 
 13 
 
 771* 
 
 
 9 
 
 649* 
 
 14 
 
 474* 
 
 
 11 
 
 764 
 
 15 
 
 285, 551 
 
 
 16 
 
 33S* 
 
 15, 16 
 
 343 
 
 112 
 
JEREMIAH-LAMENTATIONS— EZEKIEL 
 
 Chap. 
 
 LI. 
 
 I. 
 
 II. 
 
 III. 
 
 I. 
 
 Y ERSES. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 1G 
 
 496 
 
 LI. 
 
 34 
 
 781* 
 
 17, 18 
 
 459 
 
 
 36, 42 
 
 238* 
 
 19 
 
 485* 
 
 
 37 
 
 537* 
 
 20, 21 
 
 298,* 437 
 
 
 37, 39 
 
 721 * 758* 
 
 20 to 23 
 
 620 
 
 
 38 
 
 241 
 
 22 
 
 434* 
 
 
 39 
 
 382 * 758 
 
 24 
 
 763* 
 
 
 39, 57 
 
 158 
 
 25 
 
 336* 
 
 
 45, 46 
 
 760* 
 
 25, 58 
 
 766* 
 
 
 48 
 
 761 
 
 26 
 
 342,* 915 
 770* 
 
 
 49, 52 
 
 801* 
 
 30, 31, 44 
 
 
 53 
 
 770* 
 
 33 
 
 645 
 
 
 63, 64 
 
 444,* 791* 
 
 LAMENTATIONS. 
 
 
 4 
 
 620, 899* 
 
 III. 
 
 9, 10, 11 
 
 573* 
 
 4, 15, 18 
 
 620* 
 
 
 15 
 
 721 
 
 6 
 
 612* 
 
 
 15, 17 
 
 306* 
 
 8 
 
 213* 
 
 
 15, 18, 19 
 
 410* 
 
 8, 9, 17 
 
 350, 880 
 
 IV. 
 
 1,2 
 
 913* 
 
 15 
 
 620, 652* 
 
 
 2 
 
 612,789* 
 
 16 
 
 543* 
 
 
 5 
 
 725* 
 
 18 
 
 591* 
 
 
 5,8, 14, 18 
 
 501* 
 
 1 
 
 49,* 470* 
 
 
 6 
 
 502 
 
 1,4, 8,10, 1 
 
 - 612 
 
 
 7 
 
 305* 
 
 13, 18 
 
 
 7,8 
 
 47,* 312* 
 
 2, 10 
 
 285 
 
 
 11 
 
 902* 
 
 3 
 
 270* 
 
 
 12 
 
 551 
 
 4 
 
 299 * 585 
 
 
 13, 14 
 
 379* 
 
 6, 9 
 
 20 
 
 
 16 
 
 939* 
 
 7 
 
 392, 898 
 
 
 20 
 
 343 * 779 
 
 8,9 
 
 898,* 899* 
 
 
 21 1 
 
 507,* 672 * 
 
 
 166, 492, 
 
 
 721* 
 
 10 < 
 
 538, 620, 
 
 
 22 
 
 612 
 
 
 788* 
 
 V. 
 
 2, 4, 6, 8 
 
 503 
 
 10, 13, 21 
 
 620* 
 
 
 3 
 
 764 
 
 11 
 
 501 
 
 
 4 
 
 774* 
 
 11, 12 
 
 316 
 
 
 8, 9, 10 
 
 323 
 
 13 
 
 620 
 
 
 9 
 
 52* 
 
 16 
 
 435 
 
 
 10 
 
 546 
 
 17 
 
 270* 
 
 
 11, 12, 13 
 
 620 
 
 19 
 
 158* 323 
 
 
 13 
 
 794* 
 
 21 
 
 325 
 
 
 14 
 
 899 
 
 1 
 
 485 
 
 
 16, 17 
 
 189* 
 
 1 
 
 EZEKIEL. 
 
 
 
 \ 
 
 36, 239, 
 
 I. 
 
 7 
 
 49,* 775* 
 
 ■ 
 
 322, 945 
 
 
 23,24 
 
 245* 
 
 1 to the end 239 
 
 
 24 
 
 614,* 862 
 
 113 
 
EZEKIEL, 
 
 Chap. Verses. 
 
 Number. 
 
 Chap 
 
 V ERSES. 
 
 N UMBER. 
 
 I. 
 
 26 
 
 14* 
 
 IX. 
 
 3 
 
 629 
 
 
 26, 27, 28 
 
 830* 
 
 
 4, 5,6 
 
 347* 
 
 
 26, 28 
 
 466* 
 
 
 4, 6 , 
 
 620 
 
 
 28 
 
 629 
 
 X. 
 
 
 j 36, 239, 
 
 n. 
 
 1,2 
 
 510* 
 
 
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 4, 6 
 
 425* 
 
 
 1 
 
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 9, 10 
 
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 671 
 
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 5, 6 
 
 282* 
 
 
 3, 4,5 
 
 487 
 
 
 7,8 
 
 347* 
 
 
 4, 18, 19 
 
 629 
 
 
 12, 14 
 
 945* 
 
 
 5, 21 
 
 245 
 
 
 12, 24 
 
 36* 
 
 
 12 
 
 48* 
 
 
 13 
 
 245 
 
 XI. 
 
 1, 24 
 
 36,* 945* 
 
 
 23, 24 
 
 510* 
 
 
 6 
 
 501 
 
 IV. 
 
 1 to the end 
 
 350, 880 
 
 
 19 
 
 832* 
 
 
 3 
 
 598 
 
 
 20 
 
 883 
 
 
 11 
 
 610* 
 
 
 22, 23 
 
 629 
 
 
 12, 15 
 
 315* 
 
 XII. 
 
 1 to 12 
 
 591 
 
 
 16 
 
 485 
 
 
 2 
 
 48* 
 
 
 16, 17 
 
 50* 
 
 
 18, 19 
 
 ( 50* 350, 
 
 y. 
 
 1 to 4 
 
 47* 
 
 
 \ 880 
 
 
 9 to the end 350, 880 
 
 XIII. 
 
 5 
 
 500,* 704* 
 
 
 10 
 
 543* 
 
 
 11 
 
 399* 
 
 
 11 
 
 58 
 
 
 11, 12 
 
 208 
 
 
 11,12,16,17 323* 
 
 
 11, 13, 14 
 
 496 
 
 
 13 
 
 635 
 
 
 13 
 
 343 
 
 
 16 
 
 440, 485 
 
 
 16 to 19 
 
 924* 
 
 
 17 
 
 567 
 
 XIV. 
 
 3 to 6 
 
 459 
 
 VI. 
 
 1 to 10 
 
 591 
 
 
 8 
 
 939* 
 
 
 3 
 
 336 
 
 
 13 
 
 485 
 
 
 3,4, 6, 13 
 
 392 
 
 
 13, 15, 21 
 
 323* 
 
 
 4, 5 
 
 459 
 
 
 13, 17, 19 
 
 567 
 
 
 11, 12 
 
 323* 
 
 
 16, 18, 20 
 
 543 
 
 VII. 
 
 5, 6, 7 
 
 476* 
 
 XV. 
 
 6, 7,8 
 
 350, 880 
 
 
 6, 7, 10 
 
 151* 
 
 
 7 
 
 939* 
 
 
 15 
 
 52, 323* 
 
 XVI. 
 
 1 to 63 
 
 350, 880 
 
 
 17, 18 
 
 18 
 
 492 
 
 18, 47,* 538 
 
 
 4, 6, 9, 22, 
 36, 38 | 
 
 ■ 379* 
 
 
 20 
 
 601 
 
 
 6, <fec. 
 
 213* 
 
 
 22 
 
 939 
 
 
 8 
 
 245,* 474* 
 378* 
 
 
 26, 27 
 
 20, 208* 
 
 
 9 
 
 
 31, 32 
 
 3, &c. 
 
 748 
 
 
 10 to 17 
 
 166* 
 
 VIII. 
 
 36,* 945* 
 
 
 10, 13 
 
 773,814* 
 
 
 4 
 
 629 
 
 
 12 
 
 189* 
 
 
 10 
 
 567 
 
 
 13 
 
 913* 
 
 
 15, 16 
 
 919 
 
 
 13, 19 
 
 778 
 
 
 16 
 
 53 
 
 
 15,16, 26, j 
 
 
 IX. 
 
 
 239 
 
 
 28,29,32, 
 33,35,&c. 1 
 
 - 134* 
 
 
 1 
 
 440 
 
 
 
 
 1,6 
 
 325 
 
 
 17 1 
 
 543,* 601, 
 
 
 2, 3, 11 
 
 671 
 
 
 ' 913* 
 
 114 
 
EZEKIEL. 
 
 Chap. 
 
 V ERSES. 
 
 Numb Eii. 
 
 Chap. 
 
 V ERSES. 
 
 Number. 
 
 XVI. 
 
 20, 21, 45 
 
 543 
 
 XXV. 
 
 13 
 
 567 
 
 
 26 
 
 503,748* 
 
 XXVI. 
 
 7 to 11 
 
 298* 
 
 
 42 
 
 216* 
 
 
 7, 8, 10, 11 437 
 
 
 46 to 50 
 
 502 
 
 
 11, 12 
 
 501 
 
 
 46, 48 -j 
 
 350, 504, 
 
 
 12 
 
 206,* 774* 
 
 
 880 
 
 
 16 
 
 828* 
 
 
 40 
 
 209 
 
 
 20 
 
 285 
 
 XVII 
 
 1 to 8 
 
 244* 
 
 XXVII. 
 
 
 759 
 
 
 4 
 
 759* 
 
 
 1 to the end 606* 
 
 
 10 
 
 343 
 
 
 3 to 9, 25 
 
 406* 
 
 
 15 
 
 298 
 
 . 
 
 6, 15 
 
 774 
 
 
 23 
 
 757 
 
 
 
 [ 503,* 725,* 
 
 | 814* 
 
 
 24 
 
 400,* 401 
 
 
 7 
 
 XVIII. 
 
 5 
 
 668 
 
 
 7, 24 
 
 450 
 
 
 7 
 
 213* 
 
 
 9 
 
 510 
 
 
 12 
 
 209 
 
 
 13 
 
 898* 
 
 XIX. 
 
 3, 5, 6 
 
 241 
 
 
 13 
 
 775, 781 
 
 
 5, 6 
 
 748 
 
 
 28, 29, 30 
 
 406,* 786* 
 
 
 10 to 14 
 
 485 
 
 
 30 
 
 538, 788 
 
 
 12 
 
 343 
 
 
 31 
 
 166, 492 
 
 
 13 
 
 546* 
 
 XXVIII. 
 
 
 406 
 
 XX. 
 
 12, 20 
 
 598 
 
 
 3, 4, 13 
 
 913* 
 
 
 26, 31 
 
 543 
 
 
 4, 5 
 
 206* 
 
 
 28 
 
 316, 778 
 
 
 4, 13 
 
 90* 
 
 
 32 
 
 774 
 
 
 5 
 
 606,* 759* 
 
 
 40 
 
 586, 623 
 
 
 12, 13 
 
 540 
 
 
 41 
 
 47 
 
 278 
 
 400* 
 
 
 12,13,14,) 
 
 16 
 
 - 239* 
 
 
 48 
 
 748 
 
 
 13 
 
 897 
 
 XXI. 
 
 4, 5 
 
 748 
 
 
 13, 15 
 
 254* 
 
 
 14 to 20, 23 52* 
 
 XXIX. 
 
 1 to 12 
 
 503* 
 
 
 24 
 
 924 
 
 
 3, 4, 5 
 
 405 
 
 XXII. 
 
 7 
 
 764 
 
 
 5 
 
 567, 757 
 
 
 24, 25 
 
 496* 
 
 
 6,7 
 
 485* 
 
 
 29 
 
 209 
 
 
 13 to 16 
 
 503 
 
 X XIII. 
 
 1 to 49 
 
 350, 880 
 434* 
 
 
 18 
 
 47* 
 
 
 2, 3, 4 
 
 
 21 
 
 704 
 
 
 2 to 33 
 
 503 
 
 XXX. 
 
 1 to the end 503* 
 
 
 2, 3, 5,7,11,), 
 
 14,16,17,&c. \ 
 
 XXXI. 
 
 15, 16 
 
 1 to 8 
 
 535* 
 
 503 
 
 
 4, 5, 6 
 
 450 
 
 
 2 to 6,10,13 567* 
 
 
 5, 20 
 
 298 
 
 
 2, 8 
 
 503 
 
 
 14, 15, 16 
 
 450 
 
 
 3, 4 
 
 409 
 
 
 24 
 
 436 
 
 
 3, 8, 9 
 
 90* 
 
 
 25 
 
 216 
 
 
 5, 6 
 
 757* 
 
 
 26 
 
 166* 
 
 
 10 to 12 
 
 503* 
 
 
 31 to 34 
 
 672* 
 
 
 15 
 
 312* 
 
 
 32, 33 
 
 721* 
 
 
 18 
 
 90* 
 
 
 37 
 
 543 
 
 XXXII. 
 
 2 
 
 49* 
 
 
 41 
 
 137 
 
 
 4 
 
 567* 
 
 XXIV. 
 
 26, 27 
 
 704 
 
 
 7 
 
 312 
 
 115 
 
EZEKIEL. 
 
 V ERSES. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 
 
 ( 51,* 53,* 
 
 XXXIX. 
 
 6 
 
 863* 
 
 7, 8 
 
 
 I 413* 
 
 
 8, 9 
 
 299 
 
 10, 11, 
 
 12 
 
 52 
 
 
 9 
 
 436 
 
 13 
 
 
 567 
 
 
 9, 12 
 
 10* 
 
 23 to 27 
 
 285* 
 
 
 11 
 
 860* 
 
 24 
 
 
 285 
 
 
 17 to 21 • 
 
 379,* 567,* 
 
 14, 16, 
 
 19 
 
 668 
 
 
 ' 832* 
 
 27 
 
 
 567 
 
 
 17, 20, 21 
 
 298* 
 
 31 to 34 
 
 672 
 
 
 17, 21 
 
 757* 
 
 5, 8 
 
 
 567* 
 
 
 19 
 
 782* 
 
 6 
 
 
 336 
 
 
 20 
 
 437* 
 
 11 
 
 
 704 
 
 
 23, 29 
 
 939 
 
 13, 14 
 
 
 383* 
 
 
 25 
 
 216 
 
 18 
 
 
 49 
 
 XL. 
 
 
 861, 945 
 
 21 
 
 
 270* 
 
 
 1 , &c. 
 
 194* 
 
 22, 25, 
 
 28 
 
 567 
 
 
 2 
 
 36, 945 
 
 24 
 
 
 3* 
 
 
 2, (fee. 
 
 896* 
 
 25, 27 
 
 
 306* 
 
 
 3 
 
 671,* 775* 
 
 26, 27 
 
 
 496 
 
 
 3 to 19 
 
 486 
 
 31 
 
 
 243* 
 
 
 5 
 
 610* 
 
 8 
 
 
 336 
 
 
 17 to 31 ) 
 
 
 11 
 
 
 567 
 
 
 to 44 1 
 
 - 4o i 
 
 15 
 
 25 
 
 26 
 28 
 33 
 
 483 
 
 459* 
 
 832 
 
 883 
 
 704 
 
 XL. to XLVIII. 
 XLI. 
 
 1 to 5, 13, ) 
 14, 22 j 
 
 36,191, 
 
 904 
 
 861 
 
 486 
 
 38 
 
 243* 
 
 
 18, 19, 20 
 
 239, 367 
 
 9, 10 
 
 343* 
 
 XLII. 
 
 
 486, 861 
 
 9, 12 
 
 510* 
 
 
 1 to 14 
 
 487 
 
 16, 17 
 
 774* 
 
 XLIII. 
 
 
 486, 861 
 
 23, 27 
 
 883 
 
 
 2 
 
 50,* 614* 
 
 24 
 
 3* 
 
 
 4 to 7 
 
 487 
 
 25, 26 
 
 306,350* 
 
 
 5 
 
 36* 45 
 
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 859 
 
 
 10, 11 
 
 486* 
 
 2 
 
 496 
 
 XLIV. 
 
 
 861 
 
 4 
 
 436 
 
 
 17, 18 
 
 671* 
 
 8,9,11,12,] 
 
 • 862 
 
 XLV. 
 
 
 861 
 
 15, 16 i 
 
 
 13 
 
 610* 
 
 18, 19, 20 
 
 331,* 405* 
 
 XLVI. 
 
 
 861 
 
 19, 20 
 
 290 
 
 XLVII. 
 
 
 861 
 
 20 
 
 567, 757 
 
 
 1 to 12 
 
 409 
 
 20, 21 
 
 336* 
 
 
 1, 7, 12 
 
 936* 
 
 22 
 
 j 399,* 452* 
 
 
 3, 4, 5, 9 
 
 486 
 
 ( 863* 
 
 
 8 to 11 
 
 405* 
 
 1 to 16 
 
 859 
 
 
 12 
 
 935, 936 
 
 2 
 
 610* 
 
 
 18, 19, 20 
 
 342 
 
 2,16 to the 
 
 !■ 862 
 
 XLVIII. 
 
 
 342, 945 
 
 end 
 
 
 1 to the end 349 
 
 116 
 
DANIEL. 
 
 DANIEL. 
 
 Chap 
 
 Verses, 
 
 Number. 
 
 Chap. 
 
 V ERSES. 
 
 Number. 
 
 I. 
 
 20 
 
 101* 
 
 VII. 
 
 13 
 
 24* 
 
 II. 
 
 31 to 45 
 
 717* 
 
 
 13,14 | 
 
 291,* 478, 11 
 
 
 32 
 
 538* 
 
 
 839* 
 
 
 32, 33 | 
 
 211 * 775,* 
 
 
 13 to 18, 27 
 
 913 
 
 
 913* 
 
 
 13,14, 27 
 
 664 
 
 
 37, 38 
 
 ob i 
 
 
 14 ) 
 
 483, 523,* 
 
 
 43 
 
 781 
 
 
 749* 
 
 
 43, 45 
 
 913* 
 
 
 17, 24 
 
 720* 
 
 
 44 
 
 664 
 
 
 18,22 
 
 749* 
 
 
 47 
 
 664 
 
 
 18, 27 
 
 284 
 
 III. 
 
 1 to 7, &c. 
 
 717 
 
 
 18, 22, 27 
 
 586 
 
 IV. 
 
 1 to the end 
 
 717 
 
 
 21 
 
 586* 
 
 
 7 to 13 
 
 567 
 
 
 25 
 
 476 * 799 
 
 
 10,11,12, ) 
 
 757 
 
 
 27 
 
 749* 
 
 
 20, 21 j 
 
 VIII. 
 
 1, &c. 
 
 36 * 945 
 
 
 12, 14 
 
 936 
 
 
 2 
 
 36, 945 
 
 
 13 
 
 158, 173 
 
 
 3, 4, 5, 7 to ) 7 
 
 12, 21, 25 \ U 
 
 
 33 
 
 47* 
 
 
 
 34 
 
 60, 474 
 
 
 5, 6, 7, 12 
 
 586* 
 
 V. 
 
 1 to the end 717 
 
 
 9, 10, 11 
 
 51* 
 
 
 1 to 5, (fee. 
 
 459* 
 
 
 10, 11, 12 
 
 711 
 
 
 1 to 5, 25 ) 
 
 313* 
 
 
 10 to 13 
 
 447* 
 
 
 to 28 j 
 
 
 10, 12 
 
 541* 
 
 
 2, (fee. 
 
 913* 
 
 
 12 
 
 51* 
 
 
 2, 5, 25, 
 
 364* 
 
 
 14, 26 
 
 151* 
 
 
 2 to 5, 25, ) 
 
 316* 
 
 
 21 
 
 34 
 
 
 30 j 
 
 
 21, 23 
 
 720* 
 
 
 2, 5, 25 
 
 364 
 
 
 23, 24, 25 
 
 586* 
 
 VI. 
 
 1, 2 
 
 704, 36* 
 
 IX. 
 
 3 
 
 492 
 
 
 8 to the end 
 
 717 
 
 
 10 
 
 3* 
 
 VII. 
 
 
 748 
 
 
 11, 12 
 
 662* 
 
 
 1, (fee. 
 
 36, 945 
 
 
 21 
 
 36, 945 
 
 
 1 to 14, (fee. 717* 
 
 
 25 
 
 501,* 880* 
 
 
 1,2, 7,13 
 
 36, 945 
 
 
 27 
 
 757,* 658^ 
 
 
 2,3 
 
 343* 
 
 X. 
 
 1, 7, 8 
 
 36, 945 
 
 
 3 to 7 
 
 574* 
 
 
 2, 3,4 
 
 505 
 
 
 3, 4,5 
 
 567* 
 
 
 5 
 
 671 
 
 
 3, 7, 8, 20, ) 
 
 270 
 
 
 5, 6 | 
 
 49,* 468, 
 
 
 21,23,24 j 
 
 
 775* 
 
 
 5 
 
 573* 
 
 
 5 to 12 
 
 56 
 
 
 6 
 
 572* 
 
 
 6 
 
 830* 
 
 
 7 
 
 101,* 435* 
 
 
 13, 21 
 
 548 
 
 
 9 1 
 
 47,* 166,* 
 
 
 20 
 
 34 
 
 
 694* 
 
 XI. 
 
 1 to the end 20, 720* 
 
 
 9, 10 
 
 229,* 287* 
 
 
 2 
 
 34 
 
 
 10 
 
 256* 
 
 
 13, 15, 20 
 
 447* 
 
 
 11 
 
 748 
 
 
 40 
 
 437 
 
 11T 
 
DANIEL-HOSE A- -JOEL. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 Chap: Verses. 
 
 ‘Timber 
 
 XI. 
 
 43 
 
 503* 
 
 XII. 3 
 
 i * 
 
 o 1 
 
 XI. XII. 
 
 
 500 
 
 Hr 
 
 l 
 
 562* 
 
 UL 
 
 1 
 
 1 250,* 548, 
 
 7,9 
 
 478* 
 
 I 704* 
 
 9, 10 
 
 948* 
 
 
 
 HOSEA. 
 
 
 I. 
 
 2 
 
 134* 
 
 IX. 1, 3, 6 
 
 503 
 
 II. 
 
 2,3 
 
 213* 
 
 2, 3 
 
 316 
 
 
 3 
 
 54C, 956* 
 
 6 
 
 585 
 
 
 5 
 
 208 
 
 10 
 
 334 
 
 
 12 
 
 334 
 
 11 
 
 757 
 
 
 1C, 18, 21 
 
 704* 
 
 11, 12,14, 
 
 j- 535* 
 
 
 18 
 
 299, 500, 
 757* 
 
 16 
 
 
 X. 1, 2 
 
 392 
 
 
 18, 19 
 
 567* 
 
 5 
 
 242 
 
 
 19 
 
 668 
 
 8 
 
 339 * 392* 
 
 III. 
 
 1 
 
 134,* 649* 
 
 11 
 
 298* 
 
 
 1, 2 
 
 315* 
 
 XI. 1 
 
 503* 
 
 
 4 
 
 20 
 
 5 
 
 503 
 
 
 5 
 
 704 
 
 9, 10 
 
 241 * 471* 
 
 
 14, 15 
 
 546 
 
 10 
 
 238 * 543 
 
 IV. 
 
 1, 3 
 
 405,* 757* 
 290, 567 
 
 10, 11 
 
 757 
 
 
 2, 3 
 
 11 
 
 503 
 
 
 7 
 
 134* 
 
 XII. 1 
 
 503, 624* 
 
 
 11,12,17,) 
 
 18 j 
 
 721 
 
 9 
 
 XIII. 2 
 
 585 
 
 j 242,* 243,* 
 
 
 11, 17, 18 
 
 316* 
 
 ( 459,* 793* 
 
 
 12 
 
 485* 
 
 2,3 
 
 422* 
 
 
 1C 
 
 861* 
 
 4 
 
 613,* 962* 
 
 V. 
 
 3 
 
 134* 
 
 4, 14 
 
 281,* 613 
 
 VI. 
 
 2 
 
 505 
 
 6,7 
 
 572* 
 
 
 3 
 
 496* 
 
 7,8 
 
 241 
 
 
 10 
 
 134* 
 
 8 
 
 567, 573* 
 
 VII. 
 
 1 
 
 164,* 924* 
 
 12, 13 
 
 535* 
 
 
 4, 5, 14 
 
 316 
 
 14 
 
 321,* 870 
 
 
 7 
 
 382* 
 
 15 
 
 343, 546 
 242* 
 
 
 11, 13, 1C 
 
 503 
 
 XIV. 2 
 
 
 1C 
 
 624 
 
 3 
 
 298* 
 
 VIII. 
 
 5, G 
 
 242 
 
 6, 7,8 
 
 316 
 
 
 7 
 
 343 
 
 7 
 
 278 
 
 
 11 
 
 392 
 
 8 
 
 401 
 
 IX. 
 
 1 
 
 651* 
 
 
 
 
 
 JOEL. 
 
 
 I. 
 
 4 
 
 424* 
 
 I. 6, 7 
 
 241 
 
 
 5, G, 7 
 
 721 
 
 7, 12 
 
 334 
 
 
 5, 10, 11 
 
 316* 
 
 8 
 
 620 
 
 
 e 
 
 435* 
 
 8, 13 
 
 4S2 
 
 118 
 
Chap. 
 
 I. 
 
 II. 
 
 I. 
 
 II. 
 
 III. 
 
 IV. 
 
 V. 
 
 
 JOEL - AMOS - OBADIAH. 
 
 
 Verses. 
 
 * N UMBER. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 9 
 
 778 
 
 II. 
 
 23 
 
 496* 
 
 9, 10 
 
 589 
 
 
 23, 24 
 
 651* 
 
 10, 11 
 
 315* 
 
 
 24, 25 
 
 424* 
 
 11 
 
 645* 
 
 
 25 
 
 447* 
 
 15 
 
 704 
 
 
 28 
 
 8* 
 
 16 
 
 507* 
 
 
 30 
 
 422* 
 
 16, 20 
 
 567 
 
 
 31 
 
 53 * 332, 
 
 19, 20 
 
 546* 
 
 
 i 379,* 413 s * 
 
 1 ' 
 
 397* 
 
 III. 
 
 1, 14, 18 
 
 704 
 
 1, 2, 11 
 
 704 
 
 
 5 
 
 913* 
 
 2 
 
 704 
 
 
 12, 13 
 
 645* 
 
 3 
 
 546* 
 
 
 13 
 
 651* 
 
 3, 4, 5 
 
 437 
 
 
 15 
 
 51* 53,* 
 
 9 
 
 164 * 89S* 
 
 
 312 
 
 10 
 
 j 53* 312, 
 
 
 16 
 
 37 * 471* 
 
 ( 331, 413* 
 
 
 16, 17,21 
 
 612 
 
 10, 11 
 
 51,* 862* 
 
 
 17 to 20 
 
 880* 
 
 11 
 
 37,* 447* 
 
 • 
 
 18 ] 
 
 316 * 336, 
 
 16 
 
 797* 
 
 
 409 
 
 17 
 
 483 
 
 
 19 
 
 503, 546 
 350* 
 
 21, 22 
 
 567* 
 
 
 20 
 
 
 AMOS. 
 
 
 
 2 
 
 612 
 
 V 
 
 18, 20 
 
 413* 704 
 
 14 
 
 343 
 
 
 24 
 
 668* 
 
 8 
 
 316 
 
 VI. 
 
 4 
 
 137, 774 
 
 7 
 
 3* 
 
 r 
 
 5, 6 
 
 360* 
 
 8 
 
 241 * 471* 
 
 
 6 
 
 779 
 
 12 
 
 137* 
 
 
 8 
 
 474* 
 
 14 
 
 270 * 392 
 
 
 12 
 
 410, 668 
 
 15 
 
 774 
 
 
 13 
 
 270* 
 
 2 
 
 439,* 474* 
 
 VIII. 
 
 4 
 
 109 
 
 7, 8 
 
 496 
 
 
 8 
 
 503 
 
 10 
 
 862 
 
 
 9 
 
 53,* 476* 
 
 11 
 
 502 
 
 
 10 
 
 47,166,492 
 
 12, 13 
 
 336 
 
 
 11, 12, 13 
 
 50* 
 
 2 
 
 620 
 
 
 11 to 14 
 
 323 
 
 7 
 
 410* 
 
 
 11, 13 
 
 620,* 956* 
 
 11 
 
 316 
 
 IX. 
 
 5 
 
 503 
 
 12, 15 
 
 899 
 
 
 6 
 
 238* 
 
 16 
 
 501 
 
 
 11, 13 
 
 70-1 
 
 17 
 
 650* 
 
 
 13, 14 
 
 316, 336 
 
 18, 19 
 
 573* 
 
 
 14 
 
 90 
 
 OBADIAH. 
 
 I. 
 
 3 
 
 5 
 
 338* • I. 11 591 
 
 104 * 649* 15 704 
 
 119 
 
JONAH-MIC A H-N AII TIM-H AB AKKUK. 
 
 JONAH. 
 
 Chap. 
 
 Y ERSES. 
 
 Number. 
 
 Chap. Verses. 
 
 Number 
 
 I. 
 
 17 
 
 505* 
 
 III. 5, 6, 7 
 
 166 
 
 II. 
 
 4, 7 
 
 191* 
 
 5, 6, 8 
 
 492* 
 
 
 26 
 
 809 
 
 h 
 
 i 
 
 337, 567 
 
 MI C AH. 
 
 I. 
 
 II. 
 
 III. 
 
 I. 
 
 II. 
 
 120 
 
 7 
 
 459 
 
 IV. 
 
 13 
 
 206 * 270 
 
 8 
 
 537* 
 
 V. 
 
 2 
 
 47 * 291* 
 
 13 
 
 612 
 
 
 4 
 
 81 
 
 16 
 
 543* 
 
 
 7,8 
 
 241 
 
 17 
 
 47* 
 
 
 13 
 
 459 
 
 1 
 
 137 
 
 VI. 
 
 1,2 
 
 336, 589 
 
 8 
 
 328* 
 
 
 2 
 
 902* 
 
 9 
 
 434* 
 
 
 4 
 
 503 
 
 13 
 
 899 
 
 
 7 
 
 287* 
 
 4 
 
 939* 
 
 
 12 
 
 206, 624* 
 
 5 
 
 53* 435 
 
 
 15 
 
 316,779 
 
 6 
 
 8* 312* 
 
 VII. 
 
 1 
 
 623 
 
 10, 12 
 
 612 
 
 
 1, 2 
 
 649* 
 
 1, 2, 3, 7, 8 
 
 612 
 
 
 8 
 
 413* 
 
 1, 2, 8 
 
 8S0* 
 
 
 9 
 
 668 
 
 5 
 
 81* 167* 
 704 
 
 
 10 
 
 501 
 
 6 
 
 
 12 
 
 444, 503 
 
 8 
 
 749* 
 
 
 14 
 
 383* 485 
 
 8. 10, 13 
 
 612 
 
 
 17 
 
 455* 
 
 
 NAHUM. 
 
 
 
 3 
 
 343* 
 
 III. 
 
 1 
 
 337, 924* 
 
 4 
 
 409 
 
 
 1, 2,3 
 
 437 
 
 5 
 
 551 
 
 
 1 to 4 
 
 298* 
 
 5, 6 
 
 331 * 336 
 
 
 1,3, 4 
 
 134* 
 
 15 1 
 
 336 * 350,* 
 
 
 1,5 
 
 213* 
 
 478* 
 
 
 11 
 
 721* 
 
 3 
 
 436 
 
 
 12 
 
 334* 
 
 3,4 
 
 305* 
 
 
 13 
 
 899 
 
 4 
 
 501* 
 
 
 15, 16, 17 
 
 424* 
 
 12 
 
 241 
 
 
 
 
 
 II A B A Iv K U K 
 
 • 
 
 
 6 
 
 861* 
 
 II. 
 
 15, 16 
 
 205 * 213 1 
 
 6, 8, 9, 10 
 
 298 
 
 
 15 
 
 672, 721 
 
 8, 9 
 
 244 • 
 
 
 16 
 
 672* 
 
 14, 15, 16 
 
 405* 
 
 
 17 
 
 567 
 
 11 
 
 774* 
 
 
 18, 19 
 
 459* 
 
HABAKKUK-ZEPHANIAH—HAGGAI—ZECHARIAII. 
 
 Chap. 
 
 I. 
 
 II. 
 
 Y ERSES. 
 
 Number. 
 
 Chap Verses. 
 
 Number. 
 
 2 
 
 704 
 
 III. 8, 15 
 
 298* 
 
 4 
 
 270* 
 
 10, 11 
 
 53* 
 
 6 
 
 486* 
 
 13 
 
 779 
 
 8 
 
 409,* 437* 
 
 14 
 
 4S5* 
 
 8, 9 
 
 299* 
 
 
 
 
 ZEPH A 
 
 N I A H . 
 
 
 2,3 
 
 290,* 567 
 
 II. 9 
 
 483, 502 
 
 3 
 
 405,* 757 
 
 11 
 
 34* 
 
 5 
 
 919 
 
 13, 14 
 
 567* 
 
 7, 14 
 
 704 
 
 III. 5 
 
 151* 
 
 8 
 
 20, 166* 
 
 a 
 
 ( 194, 342 * 
 
 9 
 
 624 
 
 0 
 
 ( 501* 
 
 10, 13 
 
 885* 
 
 8 
 
 216, 494* 
 
 13 
 
 14, 15 
 
 316 
 
 340* 
 
 1M0,19,) 704 
 
 15 
 
 413* 
 
 13 
 
 383,* 624* 
 
 15, 16 
 
 397* 
 
 14 
 
 612 
 
 16 
 
 342* 
 
 14, 15 
 
 612 
 
 18 
 
 216, 658* 
 
 14 to 17, 
 
 20 880* 
 
 CO 
 
 <01 
 
 340,* 704 
 
 15 
 
 664 
 
 
 HAG 
 
 GAI. 
 
 
 6, 7 
 
 331 
 
 II. 9 
 
 306 
 
 7, 9 
 
 191* 
 
 OO 
 
 j 298,* 437,* 
 
 8, 9 
 
 913* 
 
 ZJL 
 
 ( 694 
 
 
 ZECHA 
 
 EIAH. 
 
 
 6 
 
 641* 
 
 III. 1, <fec. 
 
 36,* 945* 
 
 8 
 
 36,* 305* 
 
 3, 4,5 
 
 166* 
 
 8, <fec. 
 
 945* 
 
 7 
 
 487 
 
 9 
 
 376 
 
 10 
 
 334 
 
 14 
 
 216 
 
 IV. 
 
 43 
 
 18 
 
 322 
 
 1, <fec. 
 
 36,* 945 
 
 18 to 21 
 
 j 36,270, 
 
 ( 945* 
 
 2, 5, 11, 
 3,11,12, 
 
 12 376 
 
 14 493* 
 
 1, 2 
 
 904* 
 
 11, 14 
 
 543* 
 
 1 2, 3 
 
 486* 
 
 14 
 
 366* 
 
 1 to 5 
 
 36,* 945* 
 
 V. 1, 6 
 
 36,* 945 
 
 2 
 
 861,* 896* 
 
 2, 6, 10 
 
 376 
 
 2, 4 
 
 376 
 
 4 
 
 474 
 
 4 
 
 567 
 
 VI. 1, &c. 
 
 36,* 945 
 
 5 
 
 898* 
 
 1 to 8 
 
 298* 
 
 10 
 
 612* 
 
 1, 5 
 
 343* 
 
 10, 11, 12 
 
 350* 
 
 2 
 
 322 
 
 11 
 
 704 
 
 4 
 
 376 
 
 121 
 
ZECHARIAH—MALACHI. 
 
 Chap. 
 
 VJ. 
 
 VIII. 
 
 IX. 
 
 X. 
 
 XI. 
 
 I. 
 
 II. 
 
 V ERSES. 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 15 
 
 769 
 
 XI. 17 
 
 48,* 52* 
 
 2 
 
 216 
 
 XII. 1 | 
 
 285, 589, 
 
 3 
 
 612, 880* 
 
 902* 
 
 3, 4, 5 
 
 501 
 
 1 to 14 
 
 707 
 
 5 
 
 620* 
 
 2 
 
 672* 
 
 8 
 
 883 
 
 3, 4, 6, 8, 
 
 - 707* 
 
 9 
 
 191 
 
 9, 11 j 
 
 10 
 
 899 
 
 3, 6, 8, 9, 
 
 - 880* 
 
 1G, 19 
 
 306 
 
 10 
 
 19 
 
 507* 
 
 4 
 
 48,* 298* 
 
 21 
 
 939* 
 
 7 
 
 585 
 
 22 
 
 483* 
 
 11 
 
 707 
 
 23 
 
 ( 101,* 282,* 
 
 11, 12 
 
 434* 
 
 ( 350* 
 
 XIII. 1 
 
 3S4,* 704 
 
 4 
 
 206* 
 
 1 to 9 
 
 707 
 
 8 
 
 447, 862* 
 
 1,4 
 
 707* 
 
 9 
 
 612* 
 
 XIV. 1 
 
 704 
 
 10 
 
 j 298,* 299,* 
 
 1 to 21 
 
 707 
 
 ( 409, 437* 
 
 1,4,6,7, 8, 
 
 j- 704* 
 
 
 : 99,* 379,* 
 
 13,20,21 
 
 11 
 
 529,* 591 * 
 
 3 
 
 500 
 
 
 ' 884 
 
 3,4 
 
 336* 
 
 12 
 
 762* 
 
 4 
 
 493* 
 
 13 
 
 543 
 
 7 
 
 476* 
 
 14 
 
 343, 397* 
 
 8 1 
 
 50,* 238,* 
 
 15, 17 
 
 316 
 
 932* 
 
 16 
 
 704* 
 
 8, 11, 12, 20 880 
 
 17 
 
 620* 
 
 ; 
 
 613, 664,* 
 
 1 
 
 496 
 
 962* 
 
 2 
 
 924* 
 
 12 
 
 48* 
 
 3, 4, 5 
 
 298* 
 
 12, &c. 
 
 498* 
 
 4 
 
 342* 
 
 12, 15 
 
 456, 657 
 
 5 
 
 500, 501 
 
 13, 14, 15 
 
 567* 
 
 G, 7 
 
 360* 
 
 14 
 
 206 
 
 10, 11 
 
 503 
 
 16, 17, 18 
 
 503 
 
 4, 5, 7 
 
 325* 
 
 16 18, 19 
 
 585 
 
 9 
 
 748* 
 
 20 
 
 298* 
 
 10 
 
 485 
 
 
 
 
 MALACHI. 
 
 
 3 
 
 537,* 546 
 
 III. 1 - 
 
 191,* 344 
 
 G 
 
 527 * 
 
 529,* 882 
 
 8 
 
 48* 
 
 1,4 
 
 350,* 357 J 
 
 9 
 
 939 
 
 2, 4 
 
 88t* 
 
 10, 11 
 
 778 
 
 5 
 
 724 
 
 11 
 
 277* 
 
 10 
 
 101 
 
 11, 12, 13 
 
 81* 
 
 12 
 
 285* 
 
 4,5 
 
 306* 
 
 20 
 
 245* 
 
 5 
 
 527 
 
 IV. 2 
 
 242* 
 
 G 
 
 167* 
 
 4 
 
 3,* 662* 
 
 15 
 
 565* 
 
 5 
 
 704* 
 
 122 
 
MATTHEW 
 
 MATTHEW. 
 
 Bi»F. 
 
 V ERSES. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 1. 
 
 20 to 25 
 
 613,* 962 
 
 VII. 
 
 22, 23 
 
 8,* 529 
 
 II. 
 
 11 
 
 277,* 913 
 503* 
 
 
 24, 25 
 
 915 
 
 
 14, 15 
 
 
 24 to 27 
 
 496 
 
 III. 
 
 
 378 
 
 
 25 
 
 409* 
 
 
 2 
 
 I 553, 749,* 
 
 
 26 
 
 433 
 
 
 8 
 
 1 839 
 
 934* 
 
 VIII. 
 
 12 
 
 20, 413,* 
 435, 749* 
 
 
 10 
 
 400,* 934* 
 
 
 16, 28 
 
 458 
 
 
 12 
 
 315* 
 
 
 26 
 
 891* 
 
 IV. 
 
 1, 2, 3 
 
 546 
 
 IX. 
 
 15 
 
 797,* 812* 
 
 
 16 
 
 413* 796 * 
 
 
 17 
 
 316,* 672 
 
 
 ' 954 
 
 
 32, 33 
 
 458 
 
 
 17 
 
 749 
 
 
 35 
 
 553, 664, 
 
 
 17, 23 
 
 553, 839* 
 
 
 839 
 
 
 18, 19 
 
 405* 
 
 
 37,38 
 
 645* 
 
 
 23 
 
 478,* 664, 
 
 X. 
 
 7 
 
 749 
 
 
 749* 
 
 
 8 
 
 458 
 
 V. 
 
 2 to 6, 11, | 
 
 • 526 
 
 1 
 
 12, 13, 14 
 
 306* 
 
 
 12 I 
 
 
 14 
 
 788 
 
 
 3 
 
 209* 
 
 
 14,15 
 
 502 
 
 
 5 
 
 285* 
 
 
 16 
 
 455 
 
 
 6 
 
 323,956* 
 
 
 21 
 
 543* 
 
 
 14, 15 
 
 194 
 
 
 22 
 
 81,* 839 
 
 
 18, 26 
 
 23* 
 
 
 23, 42 
 
 23 
 
 
 23, 24 
 
 392 
 
 
 34 
 
 52* 
 
 
 29 
 
 48* 
 
 
 38 
 
 639* 
 
 
 33 to 37 
 
 474 
 
 
 39 
 
 556,* 639* 
 
 
 34, 35 
 
 470* 
 
 
 41 
 
 8* 
 
 
 45 
 
 20 
 
 
 41, 42 
 
 526 
 
 VI. 
 
 2, 5 
 
 501 
 
 
 42 
 
 8* 
 
 
 9 
 
 81* 
 
 XI. 
 
 5 
 
 839 
 
 
 10 
 
 749* 956 
 
 
 11 
 
 553 
 
 
 16 
 
 23 
 
 
 15 
 
 87* 
 
 
 17 
 
 779 
 
 
 21 
 
 492,* 788 
 
 
 19, 20 
 
 164* 
 
 
 24 
 
 502 
 
 
 22, 23 
 
 48* 
 
 
 27 
 
 294, 839* 
 
 
 39 
 
 210 
 
 XII. 
 
 12 
 
 206 
 
 VII. 
 
 2 
 
 495 
 
 
 22 
 
 458 
 
 
 6 
 
 727* 
 
 
 25 
 
 194* 
 
 
 7 
 
 951 
 
 
 28 
 
 553, 664 
 
 
 7, 8 
 
 376 
 
 
 31,32 
 
 571 
 
 
 12 
 
 762* 
 
 
 33 
 
 400* 934* 
 
 
 15 
 
 166* 
 
 
 38, 39, 40 
 
 598 
 
 
 16 to 20 
 
 934 
 
 
 39 
 
 134,350* 
 
 
 17, 18, 19 
 
 400* 
 
 
 44 
 
 160 
 
 
 21 
 
 553 
 
 
 45 
 
 10* 
 
 
 22 
 
 618, 839 
 
 
 49 
 
 32 
 
 123 
 
MATTHEW. 
 
 XIV. 
 
 XV. 
 
 XVI. 
 
 XVII. 
 
 40 
 
 41,42,49,50 
 42, 50 
 
 43 
 
 44 
 
 45,46 | 
 
 47, 48 
 49 
 54 
 57 
 
 15 to 22 
 
 14 
 22 
 34 
 
 1 to 4 
 4 
 
 15 
 
 15 to 19 
 15 to 20 
 15, 18 
 
 17 
 
 18 
 
 18, 19 
 19 
 
 24 
 
 25 
 
 25, 26 
 
 27 
 
 27, 28 
 
 28 
 
 1 
 
 1,2 
 
 1 to 4 
 
 2 
 
 5 
 
 N UMBER. 
 
 934 
 
 757 
 
 610* 
 
 676,* 948* 
 749* 
 
 934* 
 
 315* 
 
 645* 
 
 757 
 
 505* 
 
 589 
 
 20, 543,* 
 565,* 749* 
 658* 
 
 422* 
 
 435 
 
 87 
 
 206, 606* 
 606,* 737,* 
 759,* 916* 
 405* 
 
 658* 
 
 373 
 
 8 
 
 427 
 
 210* 914* 
 
 458 
 
 589 
 
 598 
 
 134 
 
 478* 
 
 174 
 
 768 
 
 768* 
 
 748* 
 
 915* 
 
 798* 
 
 62 
 
 639* 
 
 639 
 
 556* 
 
 273,* 641* 
 
 839 
 
 664 
 
 336 
 
 53* 
 
 45 
 
 166* 
 
 24,* 642* 
 
 Chap. 
 
 Verses. 
 
 Number 
 
 XVII. 
 
 6,7 - 
 
 [ 55 * 56,* 
 
 ( 891 
 
 
 24 to 27 
 
 405* 
 
 XVIII. 
 
 5 
 
 839 
 
 
 5, 20 
 
 618 
 
 
 6 
 
 791 
 
 
 9 
 
 48* 
 
 
 13, 18 
 
 23 
 
 
 18 
 
 174* 
 
 
 20 
 
 81,* 839 
 : 79,* 233,* 
 
 XIX. 28 
 
 273,* 284. 
 
 
 29 
 
 ' 799, 80S*' 
 ( 81,* 618, 
 j 839, 890 
 650* 
 
 XX. 
 
 1 to 8 
 
 
 1 to 17 
 
 463 
 
 
 3, 5 
 
 610* 
 
 
 22, 23 
 
 672* 
 
 
 25 to 28 
 
 3* 
 
 
 26, 27 
 
 128* 
 
 XXI. 
 
 1 
 
 336, 493 
 
 
 1 , &c. 
 
 620 
 
 
 2, 4, 5 
 
 612 
 
 
 7, 8, 9 
 
 166* 
 
 
 9 
 
 81* 
 
 
 16 
 
 809* 
 
 
 18 to 21 
 
 334 
 
 
 19 
 
 936 
 
 
 21, 22 
 
 951* 
 
 
 22 
 
 376 
 
 
 28 
 
 650* 
 
 
 33 to 37 
 
 651* 
 
 
 33 to 39 
 
 650* 
 
 
 34,40,41, ) 
 43 
 
 - 934* 
 
 
 42 
 
 342, 915* 
 
 
 43 
 
 749* 
 
 
 46 
 
 8 
 
 XXII. 
 
 1 to 14 
 
 812* 
 
 
 11, 12 
 
 166* 
 
 
 13 
 
 413, 435 
 
 
 35 to 38 
 
 903, 908 
 
 
 36 to 40 
 
 556 
 
 
 37 
 
 682 
 
 • 
 
 40 
 
 136* 
 
 XXIII. 
 
 5 
 
 328* 
 
 
 8 
 
 32* 
 
 
 9 
 
 170 
 
 
 11, 12 
 
 128* 
 
 124 
 
MATTHEW 
 
 CHAP. 
 
 XXIII. 
 
 XXIV. 
 
 Verses. 
 
 Number. 
 
 Ciiap. Verses. 
 
 Number. 
 
 13 to 16, 
 
 ) 
 
 XXIV. 32,33 
 
 334 
 
 23,25, 
 
 > 416* 
 
 40, 41 
 
 794* 
 
 27, 28 
 
 ) 
 
 42 
 
 158* 
 
 14 
 
 764 
 
 42, 43 
 
 164* 
 
 16, 17 
 
 191* 
 
 44 
 
 273* 
 
 16 to 22 
 
 474 
 
 45 
 
 3* 
 
 16,17,19, 
 
 - 210* 
 
 51 
 
 435 
 
 24 
 
 XXV. 1 
 
 101 
 
 18, 19, 20 
 
 392 
 
 1,2 
 
 427 * 433* 
 
 22 
 
 14* 
 
 1 to 11 
 
 468 
 
 25, 26 
 
 [ 378, 395, 
 
 • 672* 
 
 1 to 12 
 
 797, 812* 
 
 1 to 13 
 
 158* 
 
 27 
 
 728* 
 
 1, &c. 
 
 620 
 
 27, 28 
 
 350* 
 
 2 
 
 23 
 
 37 
 
 245* 
 
 10, 11, 12 
 
 176* 
 
 37, 38 
 
 880 
 
 13 
 
 812* 
 
 39 
 
 [ 81, 289,* 
 
 14 to 20 
 
 606, 759* 
 
 i 618 
 
 14 to 30 
 
 463 
 
 1,2 
 
 191 
 
 26 to 30 
 
 164 
 
 
 [ 187,* 336, 
 
 27, 28 
 
 672 
 
 3 
 
 532,* 598,* 
 
 28, 29 
 
 676* 
 
 
 [ 658* 
 
 29 
 
 948 
 
 3, &c. 
 
 " 493* 
 
 30 
 
 413, 435 
 
 6, 7, 8 
 
 500* 
 
 31 i 
 
 586, 629,* 
 808,* 897* 
 
 7 
 
 331 
 
 7, 8 
 
 323 
 
 31, &c. 
 
 229* 
 
 9 
 
 325,* 839 
 
 31, 34,41 
 
 32, 33, &c. 
 
 664* 
 
 9, 10 
 
 81* 
 
 230 
 
 6, 21, 29 
 
 33* 
 
 34 
 
 20, 890 
 
 11,24 
 
 8* 
 
 35, 36 
 
 35, 37, 44 
 
 213* 
 
 14 
 
 ; 551, 664, 
 
 323 
 
 i 749 
 
 39, 42, 44 
 
 672 
 
 16 
 
 336* 
 
 40 
 
 32 
 
 21 
 
 711* 
 
 43 
 
 99,* 591* 
 
 21,22 
 
 9,* 263,* 
 
 XXVI. 27, 28 
 
 379,* 672* 
 
 829 
 
 28 
 
 529* 
 
 22 
 
 4* 
 
 29 
 
 316* 
 
 23, 24, 25 
 
 595* 
 
 30 
 
 336,493 
 
 24 
 
 598* 
 
 34 
 
 505* 
 
 24, 25, 26 
 
 600 
 
 39 to 44 
 
 505* 
 
 26 
 
 546 
 
 39, 42, 44 
 
 672* 
 
 28 
 
 244 
 
 52 
 
 52* 
 
 29 
 
 51,* 53,* 
 
 61 
 
 505* 
 
 413* 
 
 63 
 
 520* 
 
 29, 30 
 
 1 
 
 27* 
 
 63, 64 
 
 24* 
 
 '24,* 273 * 
 
 64 
 
 642, 820 
 
 30 \ 
 
 373, 532,* 
 
 XXVII. 20 
 
 23 
 
 629 * 642, 
 
 34 
 
 410* 
 
 
 820, 897* 
 
 53 
 
 586 
 
 31 
 
 "322, 397* 
 
 XXVIII. l,&c. 
 
 505* 
 
 32 
 
 936 
 
 3 
 
 166 * 671* 
 
 125 
 
MATTHEW-MARK. 
 
 Chap Verses. 
 XXVJ L 8, 4, 5 
 4, 5, 10 
 
 9 
 
 10 
 
 18 
 
 Number. 
 
 56 * 
 
 Chap. Verses. 
 
 891 
 
 49* 
 
 32, 56* 
 "Pref. 294,* 
 476, 517, 
 520,* 553, 
 613,* 618* 
 
 XXVIII. 
 
 18 
 
 19, 20 
 20 
 
 Number. 
 "693, 743,* 
 738,* 768, 
 819, 839* 
 888 * 
 
 749* 
 j 23, 658. 
 
 ( 839,* 962* 
 
 MARK. 
 
 I. 
 
 4 to 11 
 
 378 
 
 IX. 
 
 3 
 
 
 166* 
 
 
 12, 13 
 
 546, 567* 
 
 
 7 
 
 
 24 
 
 
 14, 15 
 
 [ 553, 664, 
 
 1 839* 
 
 
 37 
 
 
 618 
 
 
 
 41 
 
 
 8,* 526 
 
 
 15 
 
 478 
 
 
 42 
 
 
 791 
 
 
 16, 17 
 
 405* 
 
 
 45 
 
 
 49* 
 
 
 31, 41 
 
 55 
 
 
 49, 50 
 
 
 122* 
 
 
 32, 33, 34 
 
 458 
 
 X. 
 
 13, 16 
 
 
 55 
 
 II. 
 
 5, 9, 11, 12 
 
 137* 
 
 
 29, 30 
 
 
 839 
 
 
 19 
 
 812 
 
 
 38, 39 
 
 
 672 
 
 
 19, 20 
 
 17 
 
 797 
 
 
 42, 44 
 
 
 3 
 
 III. 
 
 236* 
 
 XI. 
 
 1 
 
 
 336, 493 
 
 
 33 to 35 
 
 32 
 
 
 7, 8 
 
 
 166 
 
 IV. 
 
 8, 20 
 
 610* 
 
 
 10 
 
 
 839 
 
 
 9, 23 
 
 87 
 
 
 12 to 15, 
 
 • 334 
 
 
 25 
 
 676 
 
 
 19 to 25 
 
 
 32 
 
 757 
 
 
 24 
 
 
 951 
 
 
 39 
 
 343* 
 
 XII. 
 
 1 to 9 
 
 
 650 
 
 
 39, 40 
 
 891 
 
 
 2, 4, 5, 
 
 6 
 
 505 
 
 V. 
 
 22 
 
 49 
 
 
 10 
 
 
 342 
 
 
 36 
 
 891 
 
 
 10, 11 
 
 
 915 
 
 VI. 
 
 7, 30 
 
 79* 
 
 
 30, 33 
 
 
 682 
 
 
 11 
 
 502 
 
 
 40 
 
 
 764 
 
 
 13 
 
 779, 788 
 
 XIII. 
 
 1 to 4 
 
 
 191 
 
 
 20 
 
 173* 
 
 
 3, &c. 
 
 
 336, 493 
 
 VII. 
 
 5 
 
 167* 
 
 
 4 
 
 
 532, 598 
 
 
 10 
 
 662* 
 
 
 7, 8, 9 
 
 
 500 
 
 
 16 
 
 87 
 
 
 8 
 
 
 323, 331 
 
 
 26 
 
 34 
 
 
 12 
 
 
 543 
 
 
 32, 33 
 
 55 
 
 
 13 
 
 
 839 
 
 VIII. 
 
 11, 12 
 
 598 
 
 
 19, 24, 
 
 25 
 
 33* 
 
 
 22 to 27 
 
 55 
 
 
 22 
 
 
 598* 
 
 
 35 
 
 839 
 
 
 24 
 
 
 51* 
 
 
 35, 36, 37 
 
 556 
 
 
 24, 25 
 
 
 53,* 413* 
 897 
 
 
 38 
 
 134, 350,* 
 
 
 25 
 
 
 
 629 
 
 
 25, 26 
 
 
 373 
 
 IX. 
 
 1 ' 
 
 553, 664, 
 
 
 26 
 
 
 24* 
 
 839 
 
 
 28 
 
 
 936 
 
 
 .2 to 8 , 
 
 45 
 
 
 35, 36, 37 
 
 158* 
 
 126 
 

 MARK- 
 
 —LUKE. 
 
 
 Chap Verses. 
 
 Number. 
 
 CnAP. Verses 
 
 Number, 
 
 XIV. 23,24 
 
 672 
 
 XV 23 
 
 410 
 
 24 
 
 379 
 
 43 
 
 553, 664 
 
 26 . 
 
 336, 493 
 
 XVI. 15 
 
 ( 290,* 405 * 
 
 26, 27 
 
 639 
 
 [ 478, 839* 
 
 61 
 
 289* 
 
 17 
 
 618, 839 
 
 01, 62 
 
 j 24,* 642, 
 
 1 820 
 
 17, 18, 20 
 
 598 
 
 LUKE. 
 
 
 12, 13 
 
 56* 
 
 IV. 
 
 33 to 37,41 
 
 458 
 
 
 12, 13, 30 
 
 891 
 
 
 43 i 
 
 553, 664, 
 
 
 14 
 
 507* 
 
 
 839 
 
 
 13, 17,19 
 
 478* 
 
 V. 
 
 2 to 10 
 
 405* 
 
 
 17, 35 
 
 373 
 
 
 8, 9, 10 
 
 56, 891 * 
 
 
 19 
 
 366,* 839 
 
 
 12, 13 
 
 55 
 
 
 19, 26 to 35 548 
 
 
 34,35 
 
 797 
 
 
 30 
 
 56* 
 
 
 36 
 
 166* 
 
 
 31 to 3 o 
 
 613* 
 
 
 37,38 
 
 316* 672 
 
 
 31,32,34,35 962* 
 
 VI. 
 
 22, 23 
 
 526 
 
 
 32, 35 
 
 520* 
 
 
 24, 25 
 
 206* 
 
 
 33 
 
 664 
 
 
 31 
 
 762* 
 
 
 34, 35 
 
 743 
 
 
 35 
 
 526* 
 
 
 35 
 
 173 
 
 
 39 
 
 210 
 
 
 35, 38 
 
 618 
 
 
 43, 44 
 
 400,* 934 
 
 
 50 
 
 527 
 
 
 44 
 
 334, 649* 
 
 
 53 
 
 206* 323 
 
 
 47, 48 
 
 915* 
 
 9 
 
 64, 68 
 
 289* 
 
 
 48 
 
 409* 
 
 
 68 
 
 ( 281,* 289, 
 
 ( 613 
 
 VII. 
 
 14 
 
 55 
 
 
 
 21 
 
 456 
 
 
 70 
 
 586 
 
 
 22 
 
 478, 839 
 
 
 72, 73 
 
 474* 
 
 
 37,38,44,46 49 
 
 
 75 
 
 173* 
 
 
 46 
 
 779 
 
 
 79 
 
 306 * 413* 
 
 VIII. 
 
 T 
 
 478, 553, 
 
 II. 
 
 9, 10 
 
 56, 891 
 
 I ■ 
 
 1 749, 839 
 
 
 10, 11 
 
 478* 839 
 
 
 1, 10 
 
 664 
 
 
 11, 12, 16 
 
 598 
 
 
 2, 26 to 40 
 
 458 
 
 
 13, 20 
 
 809* 
 
 
 8 
 
 87 
 
 
 22 
 
 417, 662* 
 
 
 18 
 
 948 
 
 
 28 
 
 289 
 
 
 21 
 
 32* 
 
 
 30,31,32 
 
 ( 483, 796 * 
 
 ( 954 
 
 
 23, 24 
 
 25 
 
 343 
 
 891 
 
 
 32 
 
 629 
 
 
 41 
 
 49 
 
 III. 
 
 4 
 
 256* 
 
 
 49, 50 
 
 891* 
 
 
 16 
 
 378 
 
 IX. 
 
 1 
 
 373 
 
 
 18 
 
 478 
 
 
 1,2 
 
 478 
 
 IV. 
 
 1, 2, 3 
 
 546 
 
 
 1, 2, 10 
 1,37 to42, 
 
 79* 
 
 
 18 
 
 962 
 
 
 ■ 458 
 
 
 18, 19 
 
 591,* 884 
 562* 
 
 
 49, 50 1 
 
 
 25 
 
 
 2, 11 
 
 664 
 
 127 
 
LUKE. 
 
 Chap. 
 
 Y ERSES. 
 
 Number. 
 
 CnAP. 
 
 Verses. 
 
 Number. 
 
 rx. 
 
 23, 24,25 
 
 639 
 
 XIII. 
 
 32 
 
 458 
 
 
 24, 25 
 
 556, 639 
 
 
 32, 33 
 
 505 
 
 
 26 
 
 586 
 
 
 33 
 
 8 
 
 
 28 to 36 
 
 45 
 
 
 34 
 
 245* 
 
 
 29 
 
 166,* 629 
 
 
 35 
 
 j 81,289,* 
 
 
 30, 31 
 
 897* 
 
 
 1 546, 618 
 
 
 32 
 
 158 
 
 XIV. 
 
 12, 13, 14 
 
 526 
 
 
 32, 34 
 
 54 
 
 
 13, 21, 23 
 
 209 
 
 
 34, 35 
 
 24,642, 820 
 618 * 839* 
 
 
 21 
 
 501* 
 
 
 48 
 
 
 35 
 
 87 
 
 
 54 
 
 60 
 
 599* 
 
 553, 839 
 
 XVI. 
 
 16 
 
 (.553, 664, 
 
 \ 749, 839* 
 
 
 62 
 
 749* 
 
 
 19 
 
 206 * 814 
 
 £ 
 
 2 
 
 645 
 
 
 19, 20, 21 
 
 725* 
 
 
 5, 6 
 
 306* 
 
 
 24 
 
 282* 
 
 
 8 to 11 
 
 553 
 
 
 29, 31 
 
 662* 
 
 
 9, 11 
 
 839 
 
 XVII. 
 
 1 
 
 416* 
 
 
 10, 11, 12 
 
 788 
 
 
 2 
 
 791 
 
 
 11 
 
 664, 749 
 
 
 20,21 
 
 839 
 
 
 12 
 
 502 
 
 
 28, 29 
 
 502 
 
 
 13 
 
 492, 788 
 
 
 29, 30 
 
 452,* 504* 
 
 
 17 
 
 839 
 
 
 33 
 
 556, 639 
 922* 
 
 
 19 
 
 425* 
 
 
 34 
 
 
 27 
 
 682 
 
 
 35 
 
 137* 
 
 
 33, 34 
 
 36, 37 
 
 316 
 
 XVIII. 
 
 15 
 
 55 
 
 
 32 
 
 
 43 
 
 809* 
 
 XL 
 
 9, 10 
 
 951 
 
 XIX. 
 
 11 
 
 664 
 
 
 16, 29,30 
 
 598 
 
 
 12 to 19 
 
 194* 
 
 
 17 
 
 553 
 
 
 12 to 25 
 
 101 
 
 
 20 
 
 749* 
 
 
 12 to 26 
 
 606, 759 
 
 
 32 
 
 49 
 
 
 13 to 20 
 
 427* 
 
 
 34 
 
 48* 
 
 
 13 to 26 
 
 463 
 
 
 34, 35, 36 
 
 413* 
 
 
 24, 25, 26 
 
 164, 676 
 
 
 39 
 
 672 
 
 
 26 
 
 948 
 
 
 50 
 
 589 
 
 
 29, 37 
 
 336, 493 
 
 
 52 
 
 62 
 
 
 35, 36 
 
 166 
 
 XII. 
 
 21 
 
 206 
 
 
 37 
 
 809* 
 
 
 32 
 
 891* 
 
 
 38 
 
 81, 618, 839 
 
 
 36 
 
 218,* 812* 
 
 
 41 to 44 
 
 880 
 
 
 37 
 
 3,* 128 
 
 XX. 
 
 9 to 16 
 
 650 
 
 
 37, 40 
 
 158* 
 
 
 12 
 
 505 
 
 
 53 
 
 543 
 
 
 17, 18 
 
 342, 915 
 
 XIII. 6 to 9 
 
 334, 650* 
 
 
 42 
 
 256* 
 
 
 6 to 20 
 
 934* 
 
 
 47 
 
 764 
 
 
 16 
 
 591* 
 
 XXL 
 
 5, 6, 7 
 
 191 
 
 
 19 
 
 757 
 
 
 7 
 
 532 
 
 
 24 
 
 176* 
 
 
 9 to 11 
 
 500 
 
 
 25,26,27 
 
 157* 
 
 
 11 
 
 323, 331 
 
 
 26 
 
 501* 
 
 
 11,25 
 
 532,* 598* 
 
 
 26, 27 
 
 531 
 
 
 12, 17 
 
 839 
 
 
 28 
 
 435 
 
 
 20 
 
 447* 
 
 128 
 
MARK-JOHN, 
 
 Chap. Yerses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 XXL 20, 21, 22 
 
 880 
 
 XXII. 
 
 30, 31 
 
 553 
 
 20 to 24 
 
 862* 
 
 
 36, 38 
 
 52* 
 
 22 
 
 806* 
 
 
 39 
 
 336, 493 
 
 24 
 
 52* 
 
 
 51 
 
 55 
 
 26 
 
 551 
 
 
 53 
 
 413* 
 
 27 
 
 642, 820 
 
 XXIII. 
 
 28, 29, 30 
 
 880 
 
 30, 31 
 
 839 
 
 
 30 
 
 339* 
 
 31 
 
 664 
 
 
 50, 51 
 
 553 
 
 36 
 
 273* 
 
 
 51 
 
 664 
 
 37 
 
 336,* 493* 
 672 
 
 XXIV. 
 
 4 
 
 166* 
 
 XXII. 17 
 
 
 27, 44 
 
 662* 
 
 18 
 
 [ 316,* 553, 
 
 
 30, 31 
 
 36 
 
 1 664, 839 
 378, 395 
 
 
 44 
 
 417 
 
 20 
 
 
 47 
 
 618, 839* 
 
 22 
 
 416* 
 
 
 53 
 
 809* 
 
 27 
 
 3 
 
 
 
 
 30 
 
 { 79 * 233, 
 
 ) 799 
 
 
 
 
 JOHN. 
 
 L 1 
 
 256* 
 
 I. 46 
 
 417,662* 
 
 1, 2, &c., i 
 
 - 490* 
 
 48 
 
 624* 
 
 14,34 j 
 
 49 
 
 664* 
 
 1 to 4, 14 
 
 58* 
 
 II. 1 to 10 
 
 316* 
 
 1, 2, 7, 8, ) 
 
 6* 
 
 6 
 
 610* 
 
 14, 34 j 
 
 11 
 
 629 
 
 1,2,14 ■ 
 
 613,* 686, 
 
 17 
 
 216 
 
 820 
 
 18, 19 
 
 598 
 
 1 to 14 
 
 200* 
 
 18, 19, 20 
 
 882 
 
 1, 4 
 
 502 
 
 19, 20, 21 
 
 43 
 
 1, 4, 9, 14 
 
 629* 
 
 19, 21 
 
 191* 
 
 1,12, 14 
 
 584* 
 
 23 | 
 
 81,* 618, 
 
 1,14 • 
 
 273, 294,* 
 
 839 
 
 666 
 
 30, 31, 32 
 III. 1,&C. 
 
 796 
 
 3, 14 
 
 888* 
 
 20 
 
 4,5 
 
 413* 
 
 3 to 6 
 
 535* 
 
 4 to 12 
 
 954 
 
 5 
 
 50* 
 
 4, 8, 9 
 
 200 
 
 6 
 
 748* 
 
 9 
 
 796* 
 
 7,8 
 
 343* 
 
 12 
 
 ; 81,* 553, 
 
 9, 10 
 
 510 
 
 1 618,839* 
 
 11 
 
 23 
 
 12, 13 
 
 17, 379 * 
 748* 
 
 14,15 | 
 
 49,* 469,* 
 775 
 
 14 
 
 256 * 897* 
 
 15 
 
 553* 
 
 18 
 
 222 * 839* 
 
 15, 16 
 15,17,18,36 
 
 839* 
 
 26 
 
 378 
 
 743* 
 
 33 
 
 378 
 
 16 
 
 60,* 553* 
 
 41 
 
 520,* 779 
 
 16 to 19 
 
 589 
 
 129 
 
JOHN. 
 
 Verses 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 17,18 
 
 618* 
 
 VI. 63 
 
 200, 748* 
 
 18 - 
 
 81,* 553,* 
 
 69 
 
 520* 
 
 1 584,* 839 
 413* 
 
 VII. 18 
 
 629 
 
 19 
 
 19, 22, 23 
 
 662* 
 
 19, 21 
 
 796,* 954 
 
 22, 23 
 
 417 
 
 21 
 
 27 
 
 17* 
 
 566* 
 
 7 j 50,* 409 * 
 
 37 < 38 I 553,956* 
 
 29 
 
 797* 
 
 38 
 
 932* 
 
 34, 35 
 
 962* 
 
 39 
 
 962* 
 
 35 - 
 
 294,* 520,* 
 
 VIII. 1 
 
 336, 493 
 417, 662* 
 
 553, 839* 
 743* 
 
 5 
 
 35, 36 
 
 12 i 
 
 167,* 413,* 
 
 36 
 
 60,* 553,* 
 
 553,589 
 
 6,* 490* 
 553* 
 
 839* 874* 
 384* 
 
 14 
 
 5 to 20 
 
 24 
 
 6 to 14 
 
 50* 
 
 32 to 36 
 
 3 
 
 13, 14,15 
 
 956* 
 
 34,51,58 
 
 23 
 
 14 
 
 932* 
 
 44 
 
 350* 924* 
 
 14, 15 
 
 376 
 
 IX. 4 
 
 922* 
 
 25 
 
 520* 779 
 
 4,5 
 
 589 
 
 35, 36 
 
 526 
 
 5 
 
 796,* 954 
 
 35 to 38 
 
 645* 
 
 6, 7, 11, 15 
 
 378 
 
 42 
 
 589 
 
 39, 40, 41 
 
 210* 
 
 8, 9 
 
 137* 
 
 X. 1,2 
 
 914 
 
 18 to 28 
 
 613* 
 
 1, 9 
 
 618* 
 
 19, 24,25 
 
 23 
 
 3 
 
 81* 
 
 21 
 
 639* 
 
 3, 4, 16,27 
 
 37* 
 
 22,27 - 
 
 230, 233 * 
 273* 
 
 4, 5 
 
 7 
 
 621* 
 
 23 
 
 25 
 
 37,* 639* 
 
 7,9 
 
 176* 
 
 26 
 
 58 * 502, 
 
 9 
 
 914,* 916* 
 
 613, 875 
 
 28 to 38 
 
 613* 618* 
 
 29 
 
 641* 
 
 
 21, 294* 
 
 33, 34 
 
 37 
 
 6,* 490* 
 
 30 < 
 
 693, 743 * 
 
 839 
 
 
 839* 
 
 43 
 
 618, 839* 
 
 30, 38 
 
 520* 
 
 26,32,47,53 23 
 
 38 
 
 839* • 
 
 30 to 33 
 
 598* 
 
 XI. 2 
 
 49 
 
 31 to 58 
 
 120* 
 
 25 
 
 58* 875* 
 
 33, 34, 35 
 33, 51 
 
 502 
 
 589 
 
 25, 26 
 
 i 60* 502, 
 
 1 553 * 851* 
 
 35 
 
 323, 956* 
 
 * 27 
 
 520* 
 
 35, 47 
 
 553* 
 
 XII. 3 
 
 49 
 
 38, 39, 40 
 
 553 
 
 12, 13 
 
 367* 
 
 40 
 
 839* 
 
 13 
 
 618, 66 t* 
 
 46 
 
 839 
 
 14, 15 
 
 612 
 
 47 
 
 60* 743 
 
 19 
 
 589 
 
 47 to 56 
 
 379* 
 
 20 
 
 34 
 
 51 to 58 
 
 832 
 
 24 
 
 639* 
 
 56 
 
 , 618, 839, 
 
 25 
 
 556,* 639 
 
 ' 883 
 
 26 
 
 128 
 
 130 
 
john. 
 
 Chap. Verses. 
 
 XII. 28 
 
 28, 29 
 34, 35, 36 
 
 35, 36 
 
 35, 36, 46 
 36 
 
 36.46 
 
 40 
 
 41 
 
 44, 45 
 
 45 
 
 46 
 
 46.47 
 
 47.48 
 48 
 
 ! 
 
 I 
 
 XIII. 3 
 
 4,5 
 9, 10 
 
 Number. 
 
 81, 193, 
 5S4,* 839* 
 236,* 472* 
 666 
 
 167* 413,* 
 796* 
 
 954 
 
 890 
 
 553 
 
 48 * 210* 
 629* 
 
 962* 
 
 613* S39* 
 796* 
 
 589 
 
 233* 874* 
 647* 
 
 613,* 618, 
 693, 738, 
 743 
 671* 
 
 510* 
 
 XIV. 
 
 Chap. Verses. 
 XIV. 20 to 23 
 
 20 to 24 
 
 21 
 
 21 to 24 
 
 21, 23 
 26 
 27 
 
 2 to 8 
 4,5 
 
 4, 5, 6 
 
 4, 5, &c. 
 5 
 
 5, 6 
 5,7 
 
 XV. 
 
 Number. 
 
 621* 
 
 j 556, 883, 
 
 ( 949 
 
 937* 
 
 j 218 * 533, 
 
 | 933* 
 
 54* 
 
 173 * 962 
 306,* 640* 
 553, 618 
 934* 
 
 ( 54* 222* 
 
 \ 294 * 463* 
 l 883* 
 j 97 * 520, 
 
 ( 839 * 933* 
 949 
 613* 
 
 618* 650* 
 951* 
 
 j 376, 586, 
 
 ( 883 
 
 10 
 
 49* 
 
 16 
 
 618, 934* 
 
 10, 11 
 
 378 
 
 
 6,* 490,* 
 743, 819,* 
 
 13 
 
 32* 
 
 20 -1 
 
 16, 20,21 
 
 23 
 
 
 962* 
 
 23 
 
 879 
 
 XVI. 2 
 
 325 
 
 33 
 
 890 
 
 7 
 
 962* 
 
 
 553, 618 
 
 8 
 
 668 
 
 5 to 12 
 
 520 
 
 13, 14 
 
 613* 
 
 
 '23, 58* 
 176* 222* 
 
 13, 14, 15 
 
 6, 173,* 819 
 
 
 14, 15 
 
 962* 
 
 6 
 
 566* 618,* 
 
 
 613,* 618 * 
 
 666, 839,* 
 962* 
 
 15 
 
 693, 743 * 
 839* 
 
 6 to 11 - 
 
 613,* 618* 
 
 1 693, 743* 
 502, 875 
 
 23 to 27 
 
 376 
 
 23,24,26,27 618 
 
 6, 19 
 
 24 
 
 589 
 
 7 
 
 839* 
 
 33 
 
 306,* 640* 
 
 7, 8, 9 
 
 21* 
 
 XVII. 
 
 553, 618 
 
 8, 9 
 
 839* 
 
 
 | 294,* 520* 
 
 8 to 11 
 
 294* 962* 
 
 l ■ 
 
 i 839* 888* 
 
 10, 11 
 
 21 
 
 2,3 
 
 693 
 
 10, 11, 20 
 
 839 
 
 2, 3, 10 - 
 
 613* 618* 
 
 r—i 
 
 #■» 
 
 CO 
 
 r-H 
 
 j 584,* 613,* 
 
 i 738,743* 
 
 ( 618* 839* 
 
 2, 10 
 
 553 
 
 18, 20 
 
 962* 
 
 6 
 
 618 
 
 19 
 
 58* 
 
 9 
 
 520 
 
 
 ( 222 * 520, 
 
 10 
 
 520* 839 
 173* 
 
 20 
 
 \ 618* 839, 
 
 17, 19 
 
 
 1 883* 
 
 17,19,21,23 
 
 222* 
 
 131 
 
ACTS -APOCALYPbE. 
 
 Cjtap. 
 
 Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 XVII. 
 
 17, 19, 23 
 
 586* 
 
 XIX. 23, 24 
 
 45, 166* 
 
 
 19 
 
 23 
 
 34 
 
 26 
 
 
 19,21 ,22, 
 
 t 839 
 
 XX. 17 
 
 32 
 
 
 23, 26 
 
 21, 22 
 
 343* 
 
 
 19 to 22,26 883,* 949 
 
 22 
 
 962* 
 
 
 19, 23 
 
 839 
 
 31 
 
 ( 81,* 520, 
 
 
 20 to 24 
 
 284* 
 
 ( 618,* 839* 
 
 
 21, 23, 26 
 
 618* 
 
 XXI. 2 to 13 . 
 
 405* 
 
 
 24 
 
 629 
 
 5 
 
 890 
 
 
 26 
 
 584* 
 
 15, 16, 17 
 
 383,* 505* 
 
 XVIII. 
 
 11 
 
 672* 
 
 18 to 23 
 
 17* 
 
 
 20 
 
 589 
 
 18, 25 
 
 23 
 
 
 37 
 
 664* 
 
 20 
 
 879 
 
 
 37, 38 
 
 20* 
 
 22, 23 
 
 17* 
 
 
 
 ACTS. 
 
 
 I. 
 
 9, 11 
 
 642 * 820 
 
 XVII. 28 
 
 31 
 
 
 
 ROMANS. 
 
 
 II. 
 
 5, 6 
 
 868* 
 
 in. 27 to 31 
 
 417* 
 
 
 6 
 
 417,* 641* 
 
 28 
 
 417* 
 
 
 13 
 
 417,* 828* 
 
 XIII. 8, 9, 10 
 
 356,* 417 
 
 III. 
 
 8, 9, 10 
 
 571 
 
 
 
 
 II. 
 
 CORINTHIANS. 
 
 
 V. 
 
 10 
 
 417,* 641,* 
 
 868* 
 
 
 
 
 GALATIANS. 
 
 
 II. 
 
 16 
 
 417* 
 
 V. 24 
 
 639* 
 
 COLOSSIANS 
 
 II. 9 294* 
 
 JAMES. 
 
 I. 22 828* 
 
 IL 17 to 26 417 
 
 17, 20 828 
 
 V. 14, 15 
 
 APOCALYPSE 
 
 I Doct. of 
 1 Rom. Cath 
 ( olics, VII. 
 
 I. 36 
 
 2 846 
 
 4 10,737 
 
 4,8,11,17 92 
 
 I. 5 
 6 
 7 
 
 490 
 
 664, 720, 
 854 
 
 642, 820 
 
 132 
 
APOCALYPSE. 
 
 III. 
 
 V ERSES. 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 8 
 
 42,269,811 
 
 IV. 
 
 36 
 
 8, 11, 17 
 
 522 
 
 1 
 
 661 
 
 10 
 
 36 
 
 2 
 
 36, 236 
 
 10 to 13 
 
 29 
 
 2 to 6, 9 
 
 808 
 
 11 
 
 42 
 
 4 
 
 166 
 
 11, 13, 17 
 
 13 
 
 5 
 
 10, 468, 737 
 
 13 1 
 
 10, 468, 
 
 6, 8 
 
 48 
 
 737 
 
 8 
 
 522, 811 
 
 60, 474 
 
 15 
 
 614, 775 
 
 9, 10 
 
 16, 20 
 
 17 
 
 10 
 
 V. 
 
 36, 322 
 
 42 
 
 1 
 
 10, 737 
 
 17, 18 
 
 29, 589 
 
 1,7 
 
 469 
 
 18 ) 
 
 321, 474, 
 
 5 
 
 241 
 
 870 
 
 6 
 
 368 
 
 
 43, 70, 167, 
 
 6, 9 
 
 589 
 
 1 •< 
 
 1 737 
 
 8 
 
 661 
 
 2, 3 
 
 640 
 
 9 
 
 483 
 
 2, 4,5 
 
 72 
 
 10 
 
 20, 664, 720 
 
 2, 9,13,19, 
 
 - 641 
 
 13 
 
 238, 808 
 
 60, 474 
 
 26 
 
 14 
 
 7 
 
 71 
 
 16 
 
 854 
 
 8 
 
 10, 11 
 
 [ 13, 29, 42 
 
 1 70,468,522 
 71 
 
 VI. 
 
 36 
 
 1 
 
 j 236, 469 
 ( 737 
 
 11 
 
 88, 853 
 
 4 
 
 52 
 
 12 
 
 70 
 
 8 
 
 870 
 
 13 
 
 694 
 
 9 
 
 392 
 
 16 
 
 72 
 
 9, 10, 11 
 
 846 
 
 17 
 
 71, 88 
 
 11 
 
 166 
 
 18 
 
 70 
 
 12 
 
 53, 312, 379 
 
 19, 22, 23 
 
 72 
 
 13 
 
 51 
 
 23 
 
 641 
 
 16 
 
 344, 808 
 
 26 
 
 88 
 
 VII. 1 
 
 398 
 
 to 
 
 o 
 
 to 
 
 00 
 
 71 
 
 1, 2, 3 
 
 238 
 
 28 
 
 420 
 
 3 
 
 398 
 
 1 
 
 70, 73 
 
 5 
 
 134 
 
 1, 2 
 
 525 
 
 9, 10, 11 
 
 808 
 
 1,2,3 
 
 72 
 
 9,13, 14 
 
 166 
 
 1, 2, 3, 7, 
 
 9} 641 
 
 12 
 
 53 
 
 14, 15, 1 
 
 17 
 
 ( 368, 808, 
 
 4 
 
 81 
 
 1 932 
 
 5 
 
 88 
 
 vm. 
 
 36 
 
 7 
 
 62, 70 
 
 1 
 
 322 
 
 12 
 
 71, 81, 88 
 
 2 
 
 10, 737 
 
 14 
 
 23, 70, 490 
 
 3, 4, 5 
 
 278 
 
 15, 16 
 
 403 
 
 4 
 
 674 
 
 15, 19 
 
 72 
 
 5 
 
 236 
 
 18 
 
 913 
 
 7, 8,9 
 
 290 
 
 20 
 
 463 
 
 8, 9 
 
 238 
 
 21 
 
 j H, 20, 71, 
 
 IX. 
 
 36 
 
 | 88, 808 
 
 1 
 
 51, 62 
 
 133 
 
APOCALYPSE, 
 
 ViAP. Verses. 
 
 Number. 
 
 Chap. Yerses. 
 
 Number 
 
 IX. 1 to 12 
 
 500 
 
 YTTT 1 
 
 j 101, 238, 
 
 2 
 
 53 
 
 A.I11. I 
 
 ( 270, 540 
 
 5, 10, 15 
 
 935 
 
 1, 3 
 
 538 
 
 13 
 
 322 
 
 1 , 11 
 
 398 
 
 19 
 
 437 
 
 2 
 
 694 
 
 20 
 
 657 
 
 
 ( 489, 575, 
 
 X. 
 
 36 
 
 o 
 
 j 935 
 
 1 
 
 49,53 
 
 5, 6 
 
 574 
 
 2,8 
 
 238 
 
 7 
 
 500 
 
 2 , 8,6 
 
 398 
 
 8 
 
 256 
 
 3 
 
 241 
 
 12 to 17 
 
 834 
 
 3,4 
 
 236, 737 
 
 13, 14 
 
 721 
 
 6 
 
 60 
 
 13, 14, 15 
 
 594 
 
 9, 10 
 
 411 
 
 16 
 
 347 
 
 XL 
 
 36 
 
 XIV. 1 
 
 347 
 
 ! J 
 
 191, 392, 
 
 1 to 7 
 
 955 
 
 1 1 
 
 904 
 
 1, 3,4 
 
 348 
 
 2 
 
 935 
 
 Q 
 
 j 50, 276, 
 
 5 
 
 839 
 
 4 
 
 ( 472, 661 
 
 6 
 
 456, 657 
 
 ft 
 
 j 245, 478, 
 
 7 
 
 586 
 
 O 
 
 ( 721 
 
 7, 8,9 
 
 603 
 
 7 
 
 j 238, 398, 
 
 ft 
 
 350, 652, 
 
 
 | 527 
 
 8 1 
 
 711, 880 
 
 8 
 
 134, 721 
 
 9, 10 
 
 562 
 
 8 , 10 
 
 316 
 
 10 
 
 721 
 
 9 
 
 347 
 
 12 
 
 340 
 
 9, 10 
 
 452 
 
 15 
 
 476 
 
 9, 10, 11 
 
 601 
 
 15, 16, 17 
 
 478 
 
 10 
 
 672 
 
 17 
 
 811 
 
 14 
 
 24 
 
 18 
 
 8 
 
 XV. 
 
 36 
 
 1 Q 
 
 j 191, 236. 
 
 1 ,6, 7 
 
 737 
 
 1 a 
 
 [ 331, 399 
 
 2 
 
 238 
 
 XII. 
 
 36, 434 
 
 3 
 
 173,811 
 
 1 
 
 53, 348 
 
 A 
 
 j 173,586, 
 
 Q 
 
 j 10,101,270, 
 
 
 ( 839 
 
 O 
 
 I 305, 437 
 
 5, 6 
 
 692 
 
 4 
 
 51,711 
 
 5, 6, 8 
 
 191 
 
 4,15, 17 
 
 603 
 
 6 
 
 10 
 
 6 
 
 562 
 
 6 , 7 
 
 895 
 
 7,11 
 
 379 
 
 12 
 
 468 
 
 9 
 
 562 
 
 16 
 
 456 
 
 10 
 
 839 
 
 XVI. 
 
 36 
 
 11 
 
 846 
 
 1 
 
 10 
 
 11,17 
 
 490 
 
 1,2 
 
 316 
 
 12 
 
 721 
 
 2,3 
 
 398 
 
 15 
 
 148, 409 
 
 3 
 
 238 
 
 17 
 
 500, 846 
 
 3,4 
 
 379, 811 
 
 18 
 
 238 
 
 3, 7, 12 
 
 270 
 
 XIII. 
 
 36 
 
 7 
 
 392 
 
 
 
 8,9 
 
 382 
 
 134 
 
 
 
 
APOCALYPSE. 
 
 Chap. Viruses. 
 
 XVI. 12 
 12 , 16 
 13 
 
 13 to 16 
 
 14 
 
 15 
 
 17 
 
 18 
 
 18, 19 
 20 
 
 21 
 
 XVII. 
 
 8 
 
 1 , 2 
 
 2 
 
 2, 9, 14 
 
 3 
 
 3, 4,5 
 3, 7, 9 
 3, 7, 12 
 
 4 
 
 5 
 8 
 9 
 
 10 , 11 
 12 
 14 
 18 
 
 XVIII. 
 
 2 
 
 3 
 
 3, 9 
 
 8 
 
 9, 10 
 12 
 
 12 , 16 
 
 16 
 
 16, 17 
 17,19 
 
 17, 19, 21 
 18 
 
 20 
 
 { 
 
 i 
 
 Number. 
 
 Chap. Verses, 
 
 Number 
 
 20, 444 
 
 XVIII. 22 
 
 276 
 
 716 
 
 23 
 
 462 
 
 594 
 
 24 
 
 325 
 
 603 
 
 
 ^Doct. of 
 
 20,379,500, 
 
 XIX. < 
 
 Rom. Cath 
 
 551, 598 
 
 and 36, 
 
 164. 213 
 
 
 614. 626 
 
 191 . 
 
 1 to 9 
 
 761, 955 
 
 331 
 
 2 
 
 134 
 
 194 
 
 5 
 
 148 
 
 336 
 
 6 
 
 236 
 
 399, 456, 
 
 657 
 
 7 
 
 523 
 
 7, 8,9 
 
 960 
 
 Doct. of 
 
 7,9 - 
 
 Pref. and 
 
 Horn. Cath. 
 
 1 71, 797 
 
 and 631 
 
 8 
 
 173 
 
 895 
 
 9 
 
 20 
 
 134, 316 
 
 10 1 
 
 325, 490, 
 
 20 
 
 846 
 
 20 
 
 11,13,14,16 
 
 298 
 
 571 
 
 11 , 16 
 
 664 
 
 540 
 
 12 , If 
 
 540 
 
 538 
 
 13 
 
 299 
 
 101 
 
 13, 14 
 
 814 
 
 672, 770 
 
 13, &c. 
 
 821 
 
 347, 719 
 
 • 13, 16 
 
 166 
 
 256, 589 
 
 14 
 
 166, 299, 
 
 336 
 
 447 
 
 720 
 
 15 
 
 652, 811 
 
 720 
 
 15, 22 
 
 17 
 
 52 
 
 664, 830 
 
 36, 757 
 
 36, 801 
 
 17, 18 
 
 298 
 
 Doct. of 
 
 18 
 
 720 
 
 Rom. Cath. 
 
 19 
 
 20 
 
 and 631 
 
 19, 20 
 
 603 
 
 458 
 
 20 ' 
 
 452, 594, 
 
 20, 134, 
 
 598, 601 
 
 316, 721 
 
 XX. 
 
 626 
 
 720 
 
 1 
 
 62 
 
 657 
 
 2, 8 * 
 
 562 
 
 20 
 
 2, 9, 10 
 
 960 
 
 725, 727 
 
 4 J 
 
 229, 233, 
 
 814 
 
 4 1 
 
 347, 601 
 
 672 
 
 4,5 
 
 955 
 
 725 
 
 4,6 
 
 284 
 
 406 
 
 5 
 
 525 
 
 238 
 
 5, 12, 13 
 
 639 
 
 456 
 
 8 
 
 342 
 
 8 , 79, 586, 
 
 8,9 
 
 603, 655 
 
 761 
 
 9 
 
 599 
 
 135 
 
APOCALYPSE. 
 
 Chai\ Verses. 
 XX. 9, 10 
 
 XXI. 
 
 1 
 
 1,2 
 
 1,2,5 
 
 2 
 
 2,9 
 
 2, 9, 10 
 2, 10 
 3 
 
 5 
 
 6 
 8 
 
 Number. 
 
 VI 
 
 452, 594, 
 835 
 
 8V7, 939 
 
 525 
 
 641 
 
 250 
 
 238 
 
 490, 835 
 835 
 20 
 
 36, 626 
 330, 659 
 54V 
 Pref. 
 
 797, 813 
 612 
 955 
 586 
 
 585, 926 
 196 
 
 l 
 
 8, 9 
 
 9 
 
 9, 10 | 
 
 10 
 
 12, 13, 25 
 
 14 
 
 16 
 
 Chap. V erses. 
 
 XXI. 17 
 18 
 
 19, 20 
 21 
 
 22 
 
 i 
 
 XXII. 
 
 23 
 
 23, 24 
 
 23, 24, 25 
 
 24 
 
 24, 26 
 
 25 
 
 26 
 
 1 
 
 1,2 
 
 1,3 
 
 4 
 
 5 
 
 6 
 
 Number. 
 243,313,960 
 897 
 540 
 
 501, 727 
 191, 811, 
 882, 926 
 j 796, 897, 
 
 ( 940 
 43 
 629 
 20 
 249 
 940 
 256 
 
 36, 626 
 50, 409 
 501, 489 
 808 
 
 347, 612 
 43, 284, 796 
 586 
 
 13, 50, 384, 
 
 10 
 
 Pref. 
 
 932, 956 
 
 11 
 
 173 
 
 452, 835, 
 
 12 
 
 526 
 
 853 
 
 13 
 
 13 
 
 196 
 
 14 
 
 899 
 
 10, 797 
 
 15 
 
 462 
 
 Pref. and 
 
 16 
 
 151 
 
 523, 813 
 
 16, 17 
 
 522, 957 
 
 36 
 
 17 
 
 j 50, 420, 
 
 176 
 
 ( 612, 932 
 953, 957 
 
 79 
 
 20 
 
 861 
 
 21 
 
 961 
 
 THE END. 
 
 136