От "Съчиненията на Сведенборг

 

Index - Apocalypse Revealed - 2 #2

  
/ 26  
  

2. B

Babel and Babylon [Babel et Babylon]. See Papists.

Balaam [Bileam]. Balaam was a hypocrite and a diviner or soothsayer, and that through his counsel given to Balak he sought to destroy the children of Israel by eating things offered to idols, shown n. 114.

Balances or Scales [lances, statera]. See Measure.

Bald [calvus. ] It signifies those who are without truths from the Word, illustrated and shown n. 47.

Baptism [baptismus]. What the papists teach concerning baptism may be seen in what is set forth concerning their doctrine, n. 1. Baptism is a sacrament of repentance and an introduction into the church, illustrated n. 224, and at n. 531 toward the end 776. What the Reformed teach concerning baptism, see what is set forth concerning their doctrines at n. 7. Baptism is for a sign before angels, and for a memorial before men, n. 776. The reason of John’s baptism, n. 776. Baptism represents and thence signifies a cleansing and purification from evils and falsities, and consequently reformation and regeneration, the like was formerly signified by washing, shown n. 378.

Barley [hordeum, vide triticum]. See Wheat.

Bear [ursus]. Bears signify those who read the Word and do not understand it, whereby they involve themselves in fallacies, illustrated and shown n. 573. 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]. Beast signifies various things with men and angels, which are of their will or affection and their understanding and thought, illustrated and shown n. 290. Beasts signify men as to their natural affections and lusts, illustrated and shown n. 567. Affections and lusts appear in the spiritual world as beasts, concerning which see n. 601. Beasts, birds, and fish, in general termed creatures signify affections, perceptions, and thoughts with men, and consequently men as to such things, illustrated and shown n. 405. Man and beasts signify man as to spiritual affection and as to natural affection, shown n. 567. What is signified by the four beasts rising out of the sea in Daniel, chap. vii. and that nearly the same is signified by the beast from the sea in Rev. 13, illustrated n. 574. By the beast from the sea in Rev. 13, are signified the men of the external church, who are called the laity, who are in faith separate from charity, n. 594, 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 shown n. 594. By the throne of the beast is signified where the falsity of faith reigns n. 694. By the beast, his image, his mark, and the number of his name, is signified faith alone, its doctrine, its acknowledgment, and the falsification of the Word, n. 660, 679. By the scarlet beast is signified the Word, illustrated and shown n. 723, 733735, 739741, 746, 749. What is signified by the four animals, see Cherubim.

Bed [lectus]. Bed signifies doctrine, illustrated from beds in the spiritual world, and shown n. 137. Inasmuch as in the Word Jacob signifies the doctrine of the church, when any one thinks profoundly concerning him, there appears a man above toward the right, as it were lying on a bed, n. 137 Benjamin [Benjamin]. Benjamin signifies a life of truth from good, shown 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 marriage of good and truth, illustrated n. 139, illustrated n. 543. 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 bishops in the spiritual world, contained in the relations at the end of some chapters, n. 241, 675, 716.

Bitter [amarum]. It signifies falsified truth, illustrated and shown n. 411. See Wormwood.

Black, Blackness [nigrum, nigredo] There are two kinds of blackness; one in opposition to white, and the other in opposition to red, concerning which see n. 231, illustrated and shown n. 312. Blackness also signifies ignorance, n. 915.

Blasphemy [blasphemia]. It is a denial of the Divine of the Lord, and the holiness of the Word, illustrated and shown n. 571. It is also profanation, illustrated n. 723.

Blessed, Happy [beatus]. The blessed or the happy signifies those who have the felicity of eternal life, n. 639, 816, 944, 951.

Blind [caecus]. The blind signifies those who do not know truth, and those who do not understand truth, shown n. 210.

Blood [sanguis]. The blood of the Lamb signifies the Divine truth of the Lord in him and from him, illustrated and shown n. 379, for this reason, 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, illustrated n. 555, 684. Blood in the opposite sense signifies violence offered to the Word, consequently to the Lord, shown n. 825. In the opposite sense, it signifies the Divine truth falsified, adulterated, and profaned, shown n. 379, 404, 687, 688. Blood as of one dead signifies infernal falsity, illustrated n. 681.

Book [liber]. Books signify the interiors of the mind of man, because in them are written all things appertaining to his life, n. 867. The book of life is the Lord considered as the Word, consequently the Word, n. 958. To be written in the book of life, and to be judged therefrom, signifies from the Divine truth of the Word, and from the Lord thereby, shown n. 256. To open the book, and to loose the seals thereof signifies to know the states of all and to judge every one according to his state, illustrated n. 259, 295. No one can look in the book signifies that no one but the Lord alone is able to know it in the least, n. 262. See Seal. To be written in the book of life signifies he who believes in the Lord, and lives according to his commandments, shown n. 874. Not to be written in the book of life signifies on the contrary, n. 874. 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, is the God of heaven and earth, n. 469. What was written in that little book may be seen, n. 472. To depart as a book or scroll rolled together signifies that good and truth, which is in the Word, would 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]. A bottle or pitcher signifies the same as its contents, shown n. 672.

Bottomless Pit [abyssus]. See Abyss.

Bound, to Bind [vinctus, vincire]. To be bound in prison and in custody signifies to be infected by evils and falsities, shown n. 99. See Captive.

Bow [arcus]. A bow signifies doctrine combating from truths against falsities, and from falsities against truths, illustrated and shown n. 299. Therefore arrows and shafts signify truths or falsities, n. 299.

Brass [aes]. Brass signifies natural good, illustrated and shown n. 775.

Bread [panis]. There are bread and wine in the holy supper, because bread there signifies the holy of love, and wine the holy of faith; and because the material bread and the heavenly bread mutually correspond therein, also the material wine and the heavenly wine, illustrated n. 224. Bread from flour of wheat was offered up together with the sacrifices upon the altar, which was called a cake or meal offering, shown n. 778. The bread of faces upon the table in the tabernacle was also made of fine flour of wheat, shown n. 778; because wheat signifies the good of the church from the Word fine flour its truth thence derived, illustrated shown 315.

Breadth [latitudo]. Breadth signifies the truth of the church, and length the good of the church, illustrated and shown n. 906, 907.

Breast [mamma, mamilla]. See Paps.

Breast Plate [thorax, vide arma]. See Arms.

Bridegroom, Bride [sponsus, sponsa]. From the marriage of the Lord with the church, the Lord is called the bridegroom, and the church the bride, n. 797, 881. The new church, which is the new Jerusalem, is called the bride, the lamb’s wife, shown n. 813, 955. That the church is called the bride while it is being established, and that it is called the wife when it is established, n. 895 toward the end. At the end of Revelation the bride bridegroom speak, that is, the {w219} the church as if it were during the betrothal 960.

Bridle of a Horse [fraenum equi]. The bridle of a horse signifies that by which the understanding is guided, shown n. 653.

Brimstone. See Sulphur.

Bring Forth, to Travail in Birth, Birth [parere, parturire, partus]. To bring forth and to travail in birth signifies to conceive and bring forth those things which appertain to spiritual life, shown n. 535. See also Birth.

Brother [frater]. A man-brother is spoken of charity, and a companion of faith, shown n. 32. The Lord calls those who from him are in charity, brothers, illustrated and shown n. 32. But that it is not written, neither is it becoming, that they, on the other hand, should call the Lord brother, n. 32.

Building [structura]. Building or structure signifies every subject to which it relates, because the all of it is in the building, n. 911.

Bury, Burial, Monument [sepelire, sepultura, sepulchrum]. To be buried signifies to rise again, and to continue life, because all earthly and impure things are rejected, n. 506. Not to be buried signifies to continue in things earthly and unclean, and for that reason to be rejected as condemned, shown n. 506.

Buy, to [emere]. By buying and selling is signified to acquire knowledges of good and truth, or truths, and to teach them, shown n. 606. See To Trade. By the bought of the Lord are signified the redeemed, that is, the regenerate, n. 619.

  
/ 26  
  

Thanks to the Swedenborg Foundation for their permission to use this translation.

От "Съчиненията на Сведенборг

 

Apocalypse Revealed #788

Проучете този пасаж

  
/ 962  
  

788. 18:19 "And they put dust on their heads and cried out, weeping and mourning, and saying, 'Woe, woe, that great city!'" This symbolizes their interior and exterior grief and mourning, which is a lamentation that so eminent a religion was completely destroyed and condemned.

Putting dust on their heads symbolizes their interior and exterior grief and mourning over the destruction and damnation, as we will show below. To cry out, weeping and mourning, symbolizes their exterior grief and mourning - to weep symbolizing a mourning of the soul, and to grieve a grief of the heart. "Woe, woe, that great city!" symbolizes a grievous lamentation over the destruction and damnation. That "woe" symbolizes a lamentation over a calamity, misfortune, or damnation, and that "woe, woe," therefore symbolizes a grievous lamentation, may be seen in nos. 416, 769, 785; and that the city symbolizes the Roman Catholic religion may be seen in no. 785 and elsewhere.

That putting dust on the head symbolizes an interior grief and mourning over a destruction and damnation is clear from the following passages:

They will cry bitterly and cast dust on their heads; they will roll about in ashes. (Ezekiel 27:30)

(The daughters) of Zion sit on the ground...; they have cast dust on their heads... (Lamentations 2:10)

(Job's friends) rent their tunics and sprinkled dust upon their heads... (Job 2:12)

Come down and sit in the dust, O virgin daughter of Babylon; sit on the ground without a throne... (Isaiah 47:1)

And so on elsewhere.

The people put dust on their heads when they grieved deeply, because dust symbolized something damned, as is apparent from Genesis 3:14, Matthew 10:14, Mark 6:11, Luke 10:10-12, and dust on the head represented the people's acknowledgment that of themselves they were damned, and thus their repentance, as in Matthew 11:21, Luke 10:13.

Dust symbolizes something damned because the land over the hells in the spiritual world consists of nothing but dust, without grass or plants.

  
/ 962  
  

Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

От "Съчиненията на Сведенборг

 

Apocalypse Revealed #32

Проучете този пасаж

  
/ 962  
  

32. I, John, who am also your brother and companion. (1:9) This symbolizes those people who possess the goodness of charity and consequent truths of faith.

The Apostle John represented those people who possess the goodness of charity, as we said in no. 5 above, and people who possess the goodness of charity also possess truths of faith, since charity is the soul and life of faith.

It is because of this that John calls himself the brother and companion of the people in the church to whom he was writing, for he was writing to the seven churches. In the spiritual sense of the Word a brother means someone who possesses the goodness of charity, and a companion someone who for that reason possesses truths of faith. For people are all as though blood relatives through charity, and relatives by marriage through faith. That is because charity unites, but not so much faith unless it springs from charity. When faith springs from charity, then the charity unites and the faith affiliates. Moreover, because the two go together, therefore the Lord commanded all to be brothers; for He said,

...One is your Teacher, the Christ, while you are all brethren. (Matthew 23:8)

[2] The Lord also calls those brothers who possess the goodness of charity or goodness of life. He said,

My mother and My brothers are these who hear the Word of God and do it. (Luke 8:21; cf. Matthew 12:49, Mark 3:33-35)

Mother means the church, and brothers those who possess charity. Moreover, because the goodness of charity is "a brother," therefore the Lord names those who possess it His brothers (see also Matthew 25:40); and so likewise the disciples (Matthew 28:10, John 20:17). But we do not read that the disciples called the Lord brother, because "a brother" is the goodness that emanates from the Lord. It is comparatively like the case of a king, prince, or eminent person, who calls his relatives by blood and marriage brothers, even though they do not call him so in return. For the Lord says,

...One is your Teacher, the Christ, while you are all brethren. (Matthew 23:8)

And so, too:

You call me Teacher and Lord, and you say rightly, for so I am. (John 13:13)

The children of Israel called brothers all those who were descended from their ancestor Jacob, and in a wider sense those also who were descended from Esau. But people not descended from those ancestors they called companions.

However, because in its spiritual sense the Word deals only with people who are in the Lord's church, therefore in that sense brothers mean those who possess the goodness of charity emanating from the Lord, and companions those who possess truths of faith, as in the following passages:

Thus every one of you shall say to his companion, and every one to his brother, "What has Jehovah answered?" (Jeremiah 23:35)

You have not (proclaimed) liberty, every one to his brother and every one to his companion. (Jeremiah 34:17)

Let him not press his companion or his brother... (Deuteronomy 15:1-2)

For the sake of my brethren and companions, I will... say... (Psalms 122:8)

Everyone helps his companion, and says to his brother, "Be strong!" (Isaiah 41:6)

And in an opposite sense:

Everyone beware of his companion, and do not trust in any brother; ...every brother... supplants, and every companion slanders. (Jeremiah 9:3)

I will embroil Egypt with Egypt; each will fight against his brother, and... against his companion... (Isaiah 19:2)

And elsewhere.

I have adduced these particulars to make known why John calls himself a brother and companion - that in the Word a brother means one who possesses charity or goodness, and a companion one who possesses faith or truth.

Still, because charity is the foundation from which faith springs, therefore the Lord does not call anyone a companion, but a brother or neighbor. Everyone also is the neighbor in accordance with the quality of his goodness (Luke 10:36-37 1 ).

Бележки под линия:

1. "So which of these three do you think was neighbor to him who fell among the thieves?" And [the lawyer] said, "He who showed mercy on him." Then Jesus said to him, "Go and do likewise."

  
/ 962  
  

Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.