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Leviticus 26

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1 ου-D ποιεω-VF--FAI2P συ- P--DP αυτος- D--DPM χειροποιητος-A1B-APN ουδε-C γλυπτος-A1--APN ουδε-C στηλη-N1--ASF αναιστημι-VF--FAI2P συ- P--DP ουδε-C λιθος-N2--ASM σκοπος-N2--ASM τιθημι-VF--FAI2P εν-P ο- A--DSF γη-N1--DSF συ- P--GP προςκυνεω-VA--AAN αυτος- D--DSM εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

2 ο- A--APN σαββατον-N2N-APN εγω- P--GS φυλασσω-VF--FMI2P και-C απο-P ο- A--GPN αγιος-A1A-GPN εγω- P--GS φοβεω-VC--FPI2P εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM

3 εαν-C ο- A--DPN προσταγμα-N3M-DPN εγω- P--GS πορευομαι-V1--PMS2P και-C ο- A--APF εντολη-N1A-APF εγω- P--GS φυλασσω-V1--PMS2P και-C ποιεω-VA--AAS2P αυτος- D--APF

4 και-C διδωμι-VF--FAI1S ο- A--ASM υετος-N2--ASM συ- P--DP εν-P καιρος-N2--DSM αυτος- D--GSM και-C ο- A--NSF γη-N1--NSF διδωμι-VF--FAI3S ο- A--APN γενημα-N3M-APN αυτος- D--GSF και-C ο- A--NPN ξυλον-N2N-NPN ο- A--GPN πεδιον-N2N-GPN αποδιδωμι-VF--FAI3S ο- A--ASM καρπος-N2--ASM αυτος- D--GPN

5 και-C καταλαμβανω-VF--FMI3S συ- P--DP ο- A--NSM αλοητος-N2--NSM ο- A--ASM τρυγητος-N2--ASM και-C ο- A--NSM τρυγητος-N2--NSM καταλαμβανω-VF--FMI3S ο- A--ASM σπορος-N2--ASM και-C εσθιω-VF--FMI2P ο- A--ASM αρτος-N2--ASM συ- P--GP εις-P πλησμονη-N1--ASF και-C καταοικεω-VF--FAI2P μετα-P ασφαλεια-N1A-GSF επι-P ο- A--GSF γη-N1--GSF συ- P--GP

6 και-C πολεμος-N2--NSM ου-D διαερχομαι-VF--FMI3S δια-P ο- A--GSF γη-N1--GSF συ- P--GP και-C διδωμι-VF--FAI1S ειρηνη-N1--ASF εν-P ο- A--DSF γη-N1--DSF συ- P--GP και-C κοιμαω-VC--FPI2P και-C ου-D ειμι-VF--FMI3S συ- P--AP ο- A--NSM εκφοβεω-V2--PAPNSM και-C αποολλυω-VF2-FAI1S θηριον-N2N-APN πονηρος-A1A-APN εκ-P ο- A--GSF γη-N1--GSF συ- P--GP

7 και-C διωκω-VF--FMI2P ο- A--APM εχθρος-N2--APM συ- P--GP και-C πιπτω-VF2-FMI3P εναντιον-P συ- P--GP φονος-N2--DSM

8 και-C διωκω-VF--FMI3P εκ-P συ- P--GP πεντε-M εκατον-M και-C εκατον-M συ- P--GP διωκω-VF--FMI3P μυριας-N3D-APF και-C πιπτω-VF2-FMI3P ο- A--NPM εχθρος-N2--NPM συ- P--GP εναντιον-P συ- P--GP μαχαιρα-N1A-DSF

9 και-C επιβλεπω-VF--FAI1S επι-P συ- P--AP και-C αυξανω-VF2-FAI1S συ- P--AP και-C πληθυνω-VF2-FAI1S συ- P--AP και-C ιστημι-VF--FAI1S ο- A--ASF διαθηκη-N1--ASF εγω- P--GS μετα-P συ- P--GP

10 και-C εσθιω-VF--FMI2P παλαιος-A1A-APN και-C παλαιος-A1A-APN παλαιος-A1A-GPN και-C παλαιος-A1A-APN εκ-P προσωπον-N2N-GSN νεος-A1A-GPN εκφερω-VF--FAI2P

11 και-C τιθημι-VF--FAI1S ο- A--ASF διαθηκη-N1--ASF εγω- P--GS εν-P συ- P--DP και-C ου-D βδελυσσω-VF--FMI3S ο- A--NSF ψυχη-N1--NSF εγω- P--GS συ- P--AP

12 και-C εν περιπατεω-VF--FAI1S εν-P συ- P--DP και-C ειμι-VF--FMI1S συ- P--GP θεος-N2--NSM και-C συ- P--NP ειμι-VF--FMI2P εγω- P--GS λαος-N2--NSM

13 εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP ο- A--NSM εκαγω-VB--AAPNSM συ- P--AP εκ-P γη-N1--GSF *αιγυπτος-N2--GSF ειμι-V9--PAPGPM συ- P--GP δουλος-N2--GPM και-C συντριβω-VAI-AAI1S ο- A--ASM δεσμος-N2--ASM ο- A--GSN ζυγον-N2N-GSN συ- P--GP και-C αγω-VBI-AAI1S συ- P--AP μετα-P παρρησια-N1A-GSF

14 εαν-C δε-X μη-D υποακουω-VA--AAS2P εγω- P--GS μηδε-C ποιεω-VA--AAS2P ο- A--APN προσταγμα-N3M-APN εγω- P--GS ουτος- D--APN

15 αλλα-C απειθεω-VA--AAS2P αυτος- D--DPN και-C ο- A--DPN κριμα-N3M-DPN εγω- P--GS προςοχθιζω-VA--AAS3S ο- A--NSF ψυχη-N1--NSF συ- P--GP ωστε-C συ- P--AP μη-D ποιεω-V2--PAN πας-A1S-APF ο- A--APF εντολη-N1A-APF εγω- P--GS ωστε-C διασκεδαζω-VA--AAN ο- A--ASF διαθηκη-N1--ASF εγω- P--GS

16 και-C εγω- P--NS ποιεω-VF--FAI1S ουτως-D συ- P--DP και-C επι συνιστημι-VF--FAI1S επι-P συ- P--AP ο- A--ASF απορια-N1A-ASF ο- A--ASF τε-X ψωρα-N1A-ASF και-C ο- A--ASM ικτερος-N2--ASM και-C σφακελιζω-V1--PAPAPM ο- A--APM οφθαλμος-N2--APM συ- P--GP και-C ο- A--ASF ψυχη-N1--ASF συ- P--GP εκτηκω-V1--PAPASF και-C σπειρω-VF2-FAI2P δια-P κενος-A1--GSF ο- A--APN σπερμα-N3M-APN συ- P--GP και-C εσθιω-VF--FMI3P ο- A--NPM υπεναντιος-A1A-NPM συ- P--GP

17 και-C επιιστημι-VF--FAI1S ο- A--ASN προσωπον-N2N-ASN εγω- P--GS επι-P συ- P--AP και-C πιπτω-VF2-FMI2P εναντιον-P ο- A--GPM εχθρος-N2--GPM συ- P--GP και-C διωκω-VF--FMI3P συ- P--AP ο- A--NPM μισεω-V2--PAPNPM συ- P--AP και-C φευγω-VF--FMI2P ουδεις-A3--GSM διωκω-V1--PAPGSM συ- P--AP

18 και-C εαν-C εως-P ουτος- D--GSN μη-D υποακουω-VA--AAS2P εγω- P--GS και-C προςτιθημι-VF--FAI1S ο- A--GSN παιδευω-VA--AAN συ- P--AP επτακις-D επι-P ο- A--DPF αμαρτια-N1A-DPF συ- P--GP

19 και-C συντριβω-VF--FAI1S ο- A--ASF υβρις-N3I-ASF ο- A--GSF υπερηφανια-N1A-GSF συ- P--GP και-C τιθημι-VF--FAI1S ο- A--ASM ουρανος-N2--ASM συ- P--DP σιδηρους-A1C-ASM και-C ο- A--ASF γη-N1--ASF συ- P--GP ωσει-D χαλκους-A1C-ASF

20 και-C ειμι-VF--FMI3S εις-P κενος-A1--ASN ο- A--NSF ισχυς-N3--NSF συ- P--GP και-C ου-D διδωμι-VF--FAI3S ο- A--NSF γη-N1--NSF συ- P--GP ο- A--ASM σπορος-N2--ASM αυτος- D--GSF και-C ο- A--NSN ξυλον-N2N-NSN ο- A--GSM αγρος-N2--GSM συ- P--GP ου-D διδωμι-VF--FAI3S ο- A--ASM καρπος-N2--ASM αυτος- D--GSN

21 και-C εαν-C μετα-P ουτος- D--APN πορευομαι-V1--PMS2P πλαγιος-A1A-NPM και-C μη-D βουλομαι-V1--PMS2P υποακουω-V1--PAN εγω- P--GS προςτιθημι-VF--FAI1S συ- P--DP πληγη-N1--APF επτα-M κατα-P ο- A--APF αμαρτια-N1A-APF συ- P--GP

22 και-C αποστελλω-VF2-FAI1S επι-P συ- P--AP ο- A--APN θηριον-N2N-APN ο- A--APN αγριος-A1A-APN ο- A--GSF γη-N1--GSF και-C καταεσθιω-VF--FMI3S συ- P--AP και-C εκ ανααλισκω-VF--FAI3S ο- A--APN κτηνος-N3E-APN συ- P--GP και-C ολιγοστος-A1--APM ποιεω-VF--FAI3S συ- P--AP και-C ερημοω-VC--FPI3P ο- A--NPF οδος-N2--NPF συ- P--GP

23 και-C επι-P ουτος- D--DPN εαν-C μη-D παιδευω-VC--APS2P αλλα-C πορευομαι-V1--PMS2P προς-P εγω- P--AS πλαγιος-A1A-NPM

24 πορευομαι-VF--FMI1S καιεγω-C+ PNS μετα-P συ- P--GP θυμος-N2--DSM πλαγιος-A1A-DSM και-C πατασσω-VF--FAI1S συ- P--AP καιεγω-C+ PNS επτακις-D αντι-P ο- A--GPF αμαρτια-N1A-GPF συ- P--GP

25 και-C επιαγω-VF--FAI1S επι-P συ- P--AP μαχαιρα-N1A-ASF εκδικεω-V2--PAPASF δικη-N1--ASF διαθηκη-N1--GSF και-C καταφευγω-VF--FMI2P εις-P ο- A--APF πολις-N3I-APF συ- P--GP και-C εκ αποστελλω-VF2-FAI1S θανατος-N2--ASM εις-P συ- P--AP και-C παραδιδωμι-VC--FPI2P εις-P χειρ-N3--APF εχθρος-N2--GPM

26 εν-P ο- A--DSN θλιβω-VA--AAN συ- P--AP σιτοδεια-N1A-DSF αρτος-N2--GPM και-C πεσσω-VF--FAI3P δεκα-M γυνη-N3K-NPF ο- A--APM αρτος-N2--APM συ- P--GP εν-P κλιβανος-N2--DSM εις-A3--DSM και-C αποδιδωμι-VF--FAI3P ο- A--APM αρτος-N2--APM συ- P--GP εν-P σταθμος-N2--DSM και-C εσθιω-VF--FMI2P και-C ου-D μη-D ενπιμπλημι-VS--APS2P

27 εαν-C δε-X επι-P ουτος- D--DPN μη-D υποακουω-VA--AAS2P εγω- P--GS και-C πορευομαι-V1--PMS2P προς-P εγω- P--AS πλαγιος-A1A-NPM

28 και-C αυτος- D--NSM πορευομαι-VF--FMI1S μετα-P συ- P--GP εν-P θυμος-N2--DSM πλαγιος-A1A-DSM και-C παιδευω-VF--FAI1S συ- P--AP εγω- P--NS επτακις-D κατα-P ο- A--APF αμαρτια-N1A-APF συ- P--GP

29 και-C εσθιω-VF--FMI2P ο- A--APF σαρξ-N3K-APF ο- A--GPM υιος-N2--GPM συ- P--GP και-C ο- A--APF σαρξ-N3K-APF ο- A--GPF θυγατηρ-N3--GPF συ- P--GP εσθιω-VF--FMI2P

30 και-C ερημοω-VF--FAI1S ο- A--APF στηλη-N1--APF συ- P--GP και-C εκολεθρευω-VF--FAI1S ο- A--APN ξυλινος-A1--APN χειροποιητος-A1B-APN συ- P--GP και-C τιθημι-VF--FAI1S ο- A--APN κωλον-N2N-APN συ- P--GP επι-P ο- A--APN κωλον-N2N-APN ο- A--GPN ειδωλον-N2N-GPN συ- P--GP και-C προςοχθιζω-VF2-FAI3S ο- A--NSF ψυχη-N1--NSF εγω- P--GS συ- P--DP

31 και-C τιθημι-VF--FAI1S ο- A--APF πολις-N3I-APF συ- P--GP ερημος-N2--APF και-C εκερημοω-VF--FAI1S ο- A--APN αγιος-A1A-APN συ- P--GP και-C ου-D μη-D οσφραινομαι-VC--APS1S ο- A--GSF οσμη-N1--GSF ο- A--GPF θυσια-N1A-GPF συ- P--GP

32 και-C εκερημοω-VF--FAI1S εγω- P--NS ο- A--ASF γη-N1--ASF συ- P--GP και-C θαυμαζω-VF--FMI3P επι-P αυτος- D--DSF ο- A--NPM εχθρος-N2--NPM συ- P--GP ο- A--NPM ενοικεω-V2--PAPNPM εν-P αυτος- D--DSF

33 και-C διασπειρω-VF2-FAI1S συ- P--AP εις-P ο- A--APN εθνος-N3E-APN και-C εκ ανααλισκω-VF--FAI3S συ- P--AP επιπορευομαι-V1--PMPNSF ο- A--NSF μαχαιρα-N1A-NSF και-C ειμι-VF--FMI3S ο- A--NSF γη-N1--NSF συ- P--GP ερημος-N2--NSF και-C ο- A--NPF πολις-N3I-NPF συ- P--GP ειμι-VF--FMI3P ερημος-N2--NPF

34 τοτε-D ευδοκεω-VF--FAI3S ο- A--NSF γη-N1--NSF ο- A--APN σαββατον-N2N-APN αυτος- D--GSF και-C πας-A1S-APF ο- A--APF ημερα-N1A-APF ο- A--GSF ερημωσις-N3--GSF αυτος- D--GSF και-C συ- P--NP ειμι-VF--FMI2P εν-P ο- A--DSF γη-N1--DSF ο- A--GPM εχθρος-N2--GPM συ- P--GP τοτε-D σαββατιζω-VF2-FAI3S ο- A--NSF γη-N1--NSF και-C ευδοκεω-VF--FAI3S ο- A--APN σαββατον-N2N-APN αυτος- D--GSF

35 πας-A1S-APF ο- A--APF ημερα-N1A-APF ο- A--GSF ερημωσις-N3--GSF αυτος- D--GSF σαββατιζω-VF2-FAI3S ος- --APN ου-D σαββατιζω-VAI-AAI3S εν-P ο- A--DPN σαββατον-N2N-DPN συ- P--GP ηνικα-D καταοικεω-V2I-IAI2P αυτος- D--ASF

36 και-C ο- A--DPM καταλειπω-VV--APPDPM εκ-P συ- P--GP επιαγω-VF--FAI1S δειλια-N1A-ASF εις-P ο- A--ASF καρδια-N1A-ASF αυτος- D--GPM εν-P ο- A--DSF γη-N1--DSF ο- A--GPM εχθρος-N2--GPM αυτος- D--GPM και-C διωκω-VF--FMI3S αυτος- D--APM φωνη-N1--NSF φυλλον-N2N-GSN φερω-V1--PMPGSN και-C φευγω-VF--FMI3P ως-C φευγω-V1--PAPNPM απο-P πολεμος-N2--GSM και-C πιπτω-VF2-FMI3P ουδεις-A3--GSM διωκω-V1--PAPGSM

37 και-C υπεροραω-VF--FMI3S ο- A--NSM αδελφος-N2--NSM ο- A--ASM αδελφος-N2--ASM ωσει-D εν-P πολεμος-N2--DSM ουδεις-A3--GSM κατατρεχω-V1--PAPGSM και-C ου-D δυναμαι-VF--FMI2P αντιιστημι-VH--AAN ο- A--DPM εχθρος-N2--DPM συ- P--GP

38 και-C αποολλυω-VF2-FMI2P εν-P ο- A--DPN εθνος-N3E-DPN και-C καταεσθιω-VF--FMI3S συ- P--AP ο- A--NSF γη-N1--NSF ο- A--GPM εχθρος-N2--GPM συ- P--GP

39 και-C ο- A--NPM καταλειπω-VV--APPNPM απο-P συ- P--GP καταφθειρω-VD--FPI3P δια-P ο- A--APF αμαρτια-N1A-APF συ- P--GP εν-P ο- A--DSF γη-N1--DSF ο- A--GPM εχθρος-N2--GPM αυτος- D--GPM τηκω-VD--FPI3P

40 και-C εκαγορευω-VF--FAI3P ο- A--APF αμαρτια-N1A-APF αυτος- D--GPM και-C ο- A--APF αμαρτια-N1A-APF ο- A--GPM πατηρ-N3--GPM αυτος- D--GPM οτι-C παραβαινω-VZI-AAI3P και-C υπεροραω-VBI-AAI3P εγω- P--AS και-C οτι-C πορευομαι-VCI-API3P εναντιον-P εγω- P--GS πλαγιος-A1A-NPM

41 και-C εγω- P--NS πορευομαι-VCI-API1S μετα-P αυτος- D--GPM εν-P θυμος-N2--DSM πλαγιος-A1A-DSM και-C αποολλυω-VF2-FAI1S αυτος- D--APM εν-P ο- A--DSF γη-N1--DSF ο- A--GPM εχθρος-N2--GPM αυτος- D--GPM τοτε-D εντρεπω-VD--FPI3S ο- A--NSF καρδια-N1A-NSF αυτος- D--GPM ο- A--NSF απεριτμητος-A1B-NSF και-C τοτε-D ευδοκεω-VF--FAI3P ο- A--APF αμαρτια-N1A-APF αυτος- D--GPM

42 και-C μιμνησκω-VS--FPI1S ο- A--GSF διαθηκη-N1--GSF *ιακωβ-N---GS και-C ο- A--GSF διαθηκη-N1--GSF *ισαακ-N---GS και-C ο- A--GSF διαθηκη-N1--GSF *αβρααμ-N---GS μιμνησκω-VS--FPI1S και-C ο- A--GSF γη-N1--GSF μιμνησκω-VS--FPI1S

43 και-C ο- A--NSF γη-N1--NSF εν καταλειπω-VV--FPI3S υπο-P αυτος- D--GPM τοτε-D προςδεχομαι-VF--FMI3S ο- A--NSF γη-N1--NSF ο- A--APN σαββατον-N2N-APN αυτος- D--GSF εν-P ο- A--DSN ερημοω-VC--APN αυτος- D--ASF δια-P αυτος- D--APM και-C αυτος- D--NPM προςδεχομαι-VF--FMI3P ο- A--APF αυτος- D--GPM ανομια-N1A-APF αντι-P ος- --GPF ο- A--APN κριμα-N3M-APN εγω- P--GS υπεροραω-VBI-AAI3P και-C ο- A--DPN προσταγμα-N3M-DPN εγω- P--GS προςοχθιζω-VAI-AAI3P ο- A--DSF ψυχη-N1--DSF αυτος- D--GPM

44 και-C ουδε-C ως-C ειμι-V9--PAPGPM αυτος- D--GPM εν-P ο- A--DSF γη-N1--DSF ο- A--GPM εχθρος-N2--GPM αυτος- D--GPM ου-D υπεροραω-VBI-AAI1S αυτος- D--APM ουδε-C προςοχθιζω-VAI-AAI1S αυτος- D--DPM ωστε-C εκ ανααλισκω-VA--AAN αυτος- D--APM ο- A--GSN διασκεδαζω-VA--AAN ο- A--ASF διαθηκη-N1--ASF εγω- P--GS ο- A--ASF προς-P αυτος- D--APM οτι-C εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM αυτος- D--GPM

45 και-C μιμνησκω-VS--FPI1S αυτος- D--GPM ο- A--GSF διαθηκη-N1--GSF ο- A--GSF προτερος-A1A-GSFC οτε-D εκαγω-VBI-AAI1S αυτος- D--APM εκ-P γη-N1--GSF *αιγυπτος-N2--GSF εκ-P οικος-N2--GSM δουλεια-N1A-GSF εναντι-P ο- A--GPN εθνος-N3E-GPN ο- A--GSN ειμι-V9--PAN αυτος- D--GPM θεος-N2--NSM εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM

46 ουτος- D--NPN ο- A--NPN κριμα-N3M-NPN και-C ο- A--NPN προσταγμα-N3M-NPN και-C ο- A--NSM νομος-N2--NSM ος- --ASM διδωμι-VAI-AAI3S κυριος-N2--NSM ανα-P μεσος-A1--ASN αυτος- D--GSM και-C ανα-P μεσος-A1--ASN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM εν-P ο- A--DSN ορος-N3E-DSN *σινα-N----S εν-P χειρ-N3--DSF *μωυσης-N1M-GSM

   

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Apocalypse Explained # 364

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364. Verse 4. And there went forth another horse that was red, signifies the understanding of the Word destroyed in respect to good. This is evident from the signification of "horse," as being the intellect (of which above, n. 355. Here because the states of those who are of the church where the Word is are treated of, "horse" signifies the intellect of the men of the church in relation to the Word. It is also evident from the signification of "red" [ruber] or "reddish" [rufus], as being of what nature a thing is in relation to good, so here, of what quality the understanding of the Word is in relation to good. That "reddish" [rufus] here signifies this understanding destroyed in respect to good, can be seen from what immediately follows in this verse, for it is said, "to him that sat thereon it was given to take peace from the earth, that they should slay one another, and to him was given a great sword," which signifies a consequent extinction of all truth. Since the horses that John saw were distinguished by colors, for the first appeared "white," the second "red," the third "black," and the fourth "pale," and colors signify the quality of a thing, let something first be said here about colors.

In the heavens colors of every kind appear, and they draw their origin from the light there; and as that light immensely excels in brightness and splendor the light of the world, so also do the colors there; and as the light there is from the sun of heaven, which is the Lord, and is the Divine Proceeding, and as consequently that light is spiritual, so all colors signify things spiritual. And as the Divine Proceeding is Divine good united to Divine truth, and as Divine good in heaven is presented to view by a flamy light, and Divine truth by a bright white light, so there are two colors that are the fundamentals of all colors there, namely, the red color and the white color; the red color has its origin from the flamy light that goes forth from Divine good, and the white color from the bright white light that goes forth from Divine truth; consequently so far as colors are derived from red they signify good, and so far as they are derived from white they signify truth. (But these things can be seen better from what is told about colors, from experience, in the Arcana Coelestia, namely, that most beautiful colors are seen in the heavens, n. 1053, 1624; colors in the heavens are from the light there, and are modifications and variations of light, n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922; thus they are the appearances of truth and good, and signify such things as are of intelligence and wisdom, n. 4530, 4677, 4922, 9466; consequently the precious stones that were of various colors in the breastplate of the ephod, or in the Urim and Thummim, signified all things of truth from good in heaven and in the church, and therefore the breastplate in general signified Divine truth shining forth from the Divine good, n. 9823, 9865, 9868, 9905; and responses were thence given by variegations and resplendences of light, and at the same time by tacit perception, or by a living voice out of heaven, n. 3862, [9905]; colors so far as they are derived from red signify good, and so far as they are from bright white signify truth, n. Arcana Coelestia 9467. Of the Light of Heaven, whence and what it is, see in the work on Heaven and Hell 126-140, 275.)

[2] It is to be known, moreover, that "red" color not only signifies what the quality of a thing is in relation to good, but also what the quality of a thing is in relation to evil; for that color not only exists from the flamy light that is from the sun of heaven, as was said above, but it also exists from something flamy in hell, which is from the fire there, which fire is like a coal fire. Therefore the red in heaven is a wholly different red from the red in hell; the red in heaven is shining and living, while the red in hell is horribly obscure and dead; moreover, the red of heaven gives life, while the red of hell brings death; the reason is that the fire from which red is derived is in its origin love; heavenly fire is from heavenly love, and infernal fire from infernal love; consequently "fire" in the Word signifies love in both senses (See Arcana Coelestia 4906, 5071, 5215, 6314, 6832, 7575, 10747; and in the work on Heaven and Hell n. 134, 566-575); therefore the "red" existing thence signifies the quality of the love in both senses. Moreover, this red, that is, the "red" of this horse is, in the original Greek, from a word that means fire. All this, together with the description of this horse in this verse, makes clear why it is that a "red horse" signifies the understanding of the Word destroyed in respect to good.

That "horse" signifies something connected with the subject can be clearly seen from this, that horses were seen when "the seals were opened," and it was said that "they went forth," for horses could not go forth out of a book, but those things could be manifested which are signified by "horses." That "horse" signifies the intellect, and "color" its quality, has been made familiar to me from experience; for spirits who were meditating from the understanding upon some subject have several times been seen by me to be riding upon horses, and when I asked them whether they were riding, they said that they were not, but that they stood meditating upon some subject; which made clear that riding upon a horse is an appearance representing the operation of their understanding.

[3] There is also a place called the assembly of the intelligent and wise, to which very many resort for meditation, and when anyone is coming to it horses of various colors and variously caparisoned, and also chariots, with some riding and others sitting in the chariots, appear to him; and then also when they are asked whether they are riding upon horses, or are carried in chariots, they say that they are not, but that they are going along meditating; from this also it was clear what is signified by "horses" and by "chariots." (But about this see more in the small work on The White Horse.) From this it can now be seen why John saw horses when the seals of the book were opened, and also what they signify. These horses were seen, because all the spiritual things of the Word are presented in the sense of its letter by means of such things as correspond, that is, as represent and thence signify; and this in order that the Divine may be there in ultimates and consequently in fullness, as has been several times said above.

[4] That "reddish" [rufus] or "red" [ruber] signifies the quality of a thing in relation to good, can be seen also from the following passages in the Word. In Moses:

Who washeth his vesture in wine, and his covering in the blood of the grapes. His eyes are redder than wine, and his teeth whiter than milk (Genesis 49:11-12).

These words are in the prophecy of Israel the father respecting Judah, and "Judah" here means the Lord in relation to the good of love, and in a relative sense the Lord's celestial kingdom. What the particulars here signify in the spiritual sense may be seen in the Arcana Coelestia, where they are explained. Divine wisdom which is from Divine good is signified by "his eyes are redder than wine;" and Divine intelligence which is from Divine truth by "his teeth are whiter than milk."

[5] In Lamentations:

The Nazarites were whiter than snow, they were brighter than milk, their bones were more ruddy than pearls (Lamentations 4:7).

The Nazarites represented the Lord in respect to the Divine Human (See above, n. 66, 196, at the end), therefore they signified also, in a relative sense, the good of celestial love, because this good immediately proceeds from the Lord's Divine Human. The representative of this in the church is thus described, the truth of that good is signified by "they were whiter than snow, and brighter than milk," and the good of truth by "their bones were more ruddy than pearls;" for "bones" signify truths in their ultimate, thus truths in the whole complex, for in ultimates all things are together and in fullness; that these truths are from good, and also are goods, is signified by their being "ruddy."

[6] In Zechariah:

I saw four chariots coming out from between mountains of copper. In the first chariot were red horses; in the second chariot black horses; in the third chariot white horses; and in the fourth chariot grisled horses, stout (Zechariah 6:1-3).

That here, too, "red horses" signify the quality of the understanding in the beginning in relation to good, "black horses" the quality of the understanding in the beginning in relation to truth, "white horses" the quality of the understanding afterwards in relation to truth, "grisled horses" what is the quality of the understanding afterwards in relation to truth and good, and "stout" what it is consequently in respect to the power to resist falsities and evils, may be seen above (n. 355b), where the signification of "horse" is treated of. Nearly the like is meant in the same prophet by:

The red horse, upon which a man rode, standing among the myrtle-trees (Zechariah 1:8).

Because "red" [ruber] or "reddish" [rufus] signifies the quality of a thing in relation to good:

Red rams' skins were used for a covering over the tent (Exodus 25:5; 26:14; 35:7).

And therefore also:

The water of separation, used in cleansing, was made from a red heifer burned (Numbers 19:1-10);

"red heifer" signifying the good of the natural man, and the "water of separation" made from it when burned signifying the truth of the natural man; and this was commanded because all cleansing is effected by means of truths; moreover, the particulars of the process of slaying the heifer, and of preparing the water for cleansing by it, involve spiritual things.

[7] Because "red" signifies the quality of a thing in relation to good, those names also and the things that derive their names from this same word in the original tongue signify the good from which they are. The word red in the original is adam, from which is the name Adam, and also the name Edom; from this also man is called adam, the ground adama, and the ruby odam; thus these names and things are from red. "Adam" signifies the Most Ancient Church, a church that was in the good of love; "Man" has a like signification, also "ground" in the spiritual sense when celestial good is treated of. That "Edom" was named from red, see Genesis 25:30; and for this reason it signifies the truth of the good of the natural man. That the ruby is also named from red may be seen in Exodus 28:17; 39:10; Ezekiel 28:13; for this reason "ruby" signifies the truth of celestial good. (That "Adam" signifies the Most Ancient Church, which was a celestial church, or a church in the good of love to the Lord, see Arcana Coelestia 478, 479; that "Man" signifies the church in respect to good, n. 4287, 7424, 7523; that "ground" also has a like signification, n. 566, 10570; that "Edom," because he was named from red, signifies the truth of good of the natural man, n. 3300, 3322; and that "ruby" signifies the truth of celestial good, n. 9865) As "red" signifies the quality of a thing in relation to good, so in a contrary sense it signifies the quality of a thing in relation to evil, which is the opposite to good, consequently good destroyed. In this sense "red" is mentioned in the following passages. In Isaiah:

Although your sins have been as scarlet, they shall become white like snow; although they have been red as purple, they shall be as wool (Isaiah 1:18).

And in Nahum:

The shield of his mighty ones is made red, the men of valor are in crimson; in a fire of torches are his chariots. The chariots raged in the streets, they ran to and fro in the broad ways; the appearance of them 1 is like torches (Nahum 2:3-4).

In this sense also the dragon is called red (Revelation 12:3, of which in what follows).

Poznámky pod čarou:

1. The photolithograph has "his."

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

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John 20:19

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19 When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you."

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