10261.“又取橄榄油”表主的属天神性良善。这从“油”和“橄榄”的含义清楚可知：“油”是指良善，无论属天的还是属灵的（参看886，4582，9780节）；“橄榄”是指属天之爱，如下文所述，因此，“橄榄油”表示属天之爱的良善，或也可说，属天良善。它被称为主的神性属天良善，是因为在天堂，一切本质为良善的良善都来自主的神性。
不过，要知道，就本身而言，主的神性良善是一个不可分割的整体；因为它是无限的，包含无限的事物或无限的特性在里面。无限之物都是一个不可分割的整体，因为它所包含的无限事物或无限特性构成一体。但该良善被区分为属天的和属灵的，是由于天上的天使和地上的世人接受它的不同方式。当被属于主的属天国度的天使和世人接受时，它被称为属天的神性良善；而当被属于主的属灵国度的天使和世人接受时，它被称为属灵的神性良善。因为天上的所有天使和地上的世人以各种或不同的方式接受作为一个整体的主的良善，或说主的独一良善。打个比方说，这就像世上太阳的热和光。尽管就本身而言，它们是一个不可分割的整体，然而仍照着一年四季和一天四个时间段而各不相同，在地球上的每个地区也不同。热和光的这种变化不是由太阳引起的，而是由地球绕太阳公转并绕其轴自转时的变化引起的；因此，接受才是决定性的因素。此外，同样的光在每个物体上照着它被接受的方式而各不相同，由此产生不同的颜色。由此可见为何主的神性良善作为一个不可分割的整体，因是无限的而被称为属天和属灵的。
“油”表示良善，无论属天的还是属灵的，这一点从前面引用的经文明显看出来。但“橄榄”表示属天之爱，“油”表示对这爱的感知和情感，这一点从圣言中提到“油”和“橄榄”的经文明显看出来，如下列经文，撒迦利亚书：
先知看见了一个纯金的灯台，灯台上有七盏灯，旁边有两棵橄榄树，一棵在碗的右边，一棵在碗的左边。他对天使说，这两棵橄榄树是什么意思？这两颗橄榄果在两个金管口是什么意思？他说，这些是两个橄榄之子，站在全地之主旁边。（撒迦利亚书4:2，3，11，12，14）
这些预言是什么意思，没有人能知道，除非他通过内义知道“一个灯台”表示什么，“一棵橄榄树”又表示什么。“一个灯台”表示属灵天堂，灯台上的“灯”表示那里的神圣真理（参看9548，9551，9555，9558，9561，9684节）。从这些含义清楚可知，“一棵橄榄树”表示由对良善的感知和情感所生的属天国度，“橄榄果”表示那里的神圣良善，它们的真理由“橄榄之子”来表示。“两”表示这个国度的内在和外在部分，以及结合。
在下列经文中，“油”和“灯台”具有相同的含义，启示录：
我要使我那两个见证人，穿着麻布，说预言一千二百六十天。这二人就是那两棵橄榄树，两个灯台，立在大地之神面前的。（启示录11:3，4）
以赛亚书：
我要在旷野种上香柏树、皂荚树、番石榴树和橄榄木（或油木）。（以赛亚书41:19）
经上之所以提到“香柏树”和“橄榄木（或油木）”，是因为“香柏树”表示属灵良善，“橄榄木（或油木）”表示属天良善。属灵良善是对邻之仁，属天良善是对主之爱；“在旷野种这些树”表示种在教会之外的地上，因而种在外邦人或外邦民族当中。
何西阿书：
他的枝条必伸展出来，他的荣美如橄榄树，他的气味如黎巴嫩。（何西阿书14:6）
“橄榄树”在此也表示属天良善，“黎巴嫩”表示属灵良善，因此“黎巴嫩”和“香柏树”在意思上是一样的，因为黎巴嫩是一片由香柏树组成的森林。
以赛亚书：
它必这样在地中间，在万民中间，像打过的橄榄树，又像收割完葡萄园后再去摘取葡萄。（以赛亚书24:13；17:6）
经上之所以用“打过的橄榄树”和“收割完葡萄园后再去摘取葡萄”来作比较，是因为“橄榄树”表示处于属天良善的教会，“葡萄树”表示处于属灵良善的教会。因为在圣言中，由于良善和真理的婚姻，凡论述良善的地方，也论述真理。同样，凡论述属天之物的地方，也论述属灵之物。此外，“属天”这个术语论及良善，“属灵”论及真理（参看9263，9314节提到的地方）；因此，这两个术语也论及葡萄树和橄榄树。“葡萄树”表示属灵教会及其良善和真理（参看1069，5113，6376，9277节）。
因此，“葡萄树”和“橄榄树”在别处被一并提及，如下列经文，诗篇：
你妻子在你的房子旁边，好像多结果子的葡萄树；你的儿子围绕你的桌子，好像橄榄栽子。（诗篇128:3）
哈巴谷书:
虽然无花果树不开花，葡萄树上无出产，橄榄树的农作物令人失望。（哈巴谷书3:17）
阿摩司书:
你们许多的园子和葡萄园，你们的无花果树和橄榄树都给剪虫吃尽了。（阿摩司书4:9）
此处之所以也提到“无花果树”，是因为“无花果树”表示外在教会的良善（5113节），而“葡萄树”表示内在属灵教会的良善，“橄榄树”表示内在属天教会的良善。同样的例子也出现在其它地方。
由于“橄榄木或油木”表示属天之爱的良善，所以圣殿圣所中的两个基路伯是由橄榄木或油木做成的，双门、门楣和门框也是（列王纪上6:23，31，32）。因为圣殿中的圣所代表属天良善所在的至内层天堂，因此圣所中的一切都表示属天事物。那里的柜子由于圣所为之存在，故表示主所在的至内层天堂（参看9485节）。
此外，圣殿对面的“橄榄山”和“橄榄树”具有相同的含义，就像“黎巴嫩”和“香柏树”具有相信的含义一样。所以为叫主在世时所做的一切，尤其神性属天事物能在天堂被代表，主在耶路撒冷的时候，经常在橄榄山上，这一点清楚可见于路加福音：
耶稣每日在殿里施教，夜里则出去到名叫橄榄的山上过夜。（路加福音21:37）
别处：
耶稣出来，照习惯往橄榄山去。（路加福音22:39）
这山正对着圣殿（参看马可福音13:3；马太福音24:3）。
“橄榄山”表示属天的神性良善，这一点清楚可见于撒迦利亚书，在那里，经上说：
耶和华的脚必站在耶路撒冷面前的橄榄山上；祂在那里与列族争战。这山必裂开，一半朝东朝海，成为极大的山谷；山的一半向北挪移，一半向南挪移。（撒迦利亚书14:3，4）
此处描述的是当主在世上，与地狱争战并征服它们，同时恢复天堂的秩序时，天堂和教会的状态。祂与之争战的那里的“列族”是指来自地狱的邪恶；祂的脚所站立的“橄榄山”是指神性之爱的神性良善，因为祂凭这良善而争战并战胜；“山朝东朝海裂开，成为极大的山谷”表示天堂和地狱的分离，“它向北向南挪移”也是这个意思；那些生活在真理之光中的人就被说成是在“南方”，那些生活在对良善的爱中的人被说成是在“东方”；而那些沉浸于邪恶的人则被说成是“朝海”，那些沉浸于虚假的人则被说成是“朝北”。
Potts(1905-1910) 10261
10261. And oil of olive. That this signifies the Lord's Divine celestial good, is evident from the signification of "oil," as being good both celestial and spiritual (see n. 886, 4582, 9780); and from the signification of "olive," as being celestial love (of which below); hence by "oil of olive" is signified the good of celestial love, or what is the same, celestial good. It is called the Lord's Divine celestial good, because all good which is essentially good in the heavens, is from the Divine of the Lord. [2] But be it known that in itself the Lord's Divine good is one and indivisible, for it is infinite, and contains infinite things within it. That which is infinite is one and indivisible, because the infinite things which it contains make a one. But that it is distinguished into celestial and spiritual is owing to its reception by angels in the heavens and by men on earth. As received by the angels and men who belong to the Lord's celestial kingdom, it is called Divine celestial good; but as received by the angels and men who belong to the Lord's spiritual kingdom, it is called Divine spiritual good; for all angels and men receive variously or dissimilarly the one only good of the Lord. Comparatively speaking this is like the heat and light of the sun of the world, which although considered in themselves they are one and indivisible, yet vary according to the times of the year and of the day, and also in a dissimilar manner in every region of the earth; and this variation of heat and light is not effected by the sun, but by the varied turning of the earth, according to the varieties of its orbit and of its rotation, thus also by the reception. Moreover, the same light varies in every object according to the reception, whence come colors. From all this it can be seen whence it is that the Lord's Divine good, which is one and indivisible, because infinite, is called celestial and spiritual. [3] That "oil" denotes good both celestial and spiritual, is evident from the passages above cited; but that "olive" denotes celestial love, and "oil" the perception and affection of this love, is evident from the passages in the Word where "oil" and "olive" are mentioned; as from the following:
The prophet saw a lampstand all of gold, its seven lamps were upon it, two olive-trees were near it, one upon the right side of the bowl, and the other upon the left side thereof. He said to the angel, What are these two olive-trees, and what are these two olive berries, which are in the hand of the two pipes of gold? He said, These are the two sons of olives that stand beside the Lord of the whole earth (Zech. 4:2, 3, 11, 12, 14). [4] What these prophetic words involve cannot be known to anyone unless he knows from the internal sense what is signified by a "lampstand," and what by an "olive-tree;" that a "lampstand" signifies the spiritual heaven, and its "lamps" the holy truths there, see above (n. 9548, 9551, 9555, 9558, 9561, 9684); from which it is evident that an "olive-tree" signifies the celestial kingdom by virtue of its perception and affection of good; and the "olive berries," the holy goods there, the truths of which are signified by the "sons of olives." "Two" signifies the internal and the external of this kingdom, and the conjunction. [5] Like things are signified by "oil" and "lampstand" in these passages:
I will give to My two witnesses that they may prophesy a thousand two hundred and sixty days, clothed in sackcloth. These are the two olive-trees, and the two lampstands, that stand before the God of the earth (Rev. 11:3, 4). I will plant in the wilderness the cedar of shittim, and the myrtle, and the wood of oil (Isa. 41:19). The "cedar" and the "wood of oil" are mentioned because the "cedar" signifies spiritual good, and the "wood of oil" celestial good. Spiritual good is charity toward the neighbor, and celestial good is love to the Lord; to "plant these trees in the wilderness" means in lands outside the church, thus among the Gentiles. [6] In Hosea:
His branches shall advance, and his honor shall be as the olive, and his smell as Lebanon (Hos. 14:6). By "the olive" is here also signified celestial good, and by "Lebanon" spiritual good, thus by "Lebanon" the like as by the "cedar," because Lebanon was a forest of cedars. [7] In Isaiah:
Thus shall it be in the midst of the earth, in the midst of the peoples, as the beating of an olive-tree, as the grape gleanings when the vintage is completed (Isa. 24:13; also 17:6). It is said "the beating of an olive-tree, and the gleanings of the completed vintage," because the "olive-tree" signifies the church which is in celestial good, and the "vine" the church which is in spiritual good; for in the Word where good is treated of, truth also is treated of, by reason of their marriage; and in like manner where the celestial is treated of, the spiritual also is treated of. Moreover, the celestial is predicated of good, and the spiritual of truth (see the places cited in n. 9263, 9314); and therefore it is so concerning the vine and the olive (that a "vine" denotes the spiritual church and its good and truth, see n. 1069, 5113, 6376, 9277). [8] For this reason the "vine" and the "olive" are mentioned together elsewhere, as in these passages:
Thy wife shall be as a fruitful vine in the sides of thy house, thy sons like olive-plants round about thy table (Ps. 128:3). The fig-tree shall not blossom, neither shall produce be in the vines: the work of the olive shall deceive (Hab. 3:17). The most of your gardens and your vineyards and your fig-trees and your olive-trees hath the worm devoured (Amos 4:9). The "fig-tree" also is here mentioned because the "fig-tree" signifies the good of the external church (n. 5113), but the "vine" the good of the internal spiritual church, and the "olive" the good of the internal celestial church (as in other places). [9] As the "wood of oil" signified the good of celestial love, therefore the two cherubs which were in the adytum of the temple were made of wood of oil, as were the doors, threshold, and posts (1 Kings 6:23, 31, 32); for by the adytum of the temple was represented the inmost heaven, where celestial good is, and therefore all things therein signified celestial things. (That the ark which was there, and for which the adytum was made, signified the inmost heaven where the Lord is, see n. 9485.) [10] Moreover, the like was signified by the "Mount of Olives"-which was over against the temple-as by the "olive," just as the like was signified by "Lebanon" as by the "cedar;" and therefore in order that there might be represented in the heavens all things which the Lord performed when He was in the world, and especially Divine celestial things, the Lord was very often on the Mount of Olives when He was at Jerusalem, as is evident in Luke:
Jesus was for days teaching in the temple, but in the nights He went out and passed them in the Mount that is called of Olives (Luke 21:37). Jesus came out, and went, as His custom was, into the Mount of Olives (Luke 22:39). (That this mountain was over against the temple, see Mark 13:3; Matthew 24:3.) [11] That the "Mount of Olives" signified Divine celestial good, is evident in Zechariah, where it is said:
The feet of Jehovah shall stand upon the Mount of Olives which is before the faces of Jerusalem, and He shall there fight against the nations; and this mountain shall cleave asunder, part toward the east, and toward the sea, with a great valley; and part of the mountain shall withdraw toward the north, and part toward the south (Zech. 14:4). There is here described the state of heaven and the church when the Lord was in the world, and fought against the hells and overcame them, and at the same time brought back the heavens into order; the "nations" there against which He fought denote evils from the hells; the "Mount of Olives" upon which His feet stood, denotes the Divine good of the Divine love, for from this He fought and conquered; the "cleaving asunder of the mountain toward the east and toward the sea, with a great valley," signifies the separation of heaven and hell; as also does its "withdrawal toward the north and the south;" for those are said to be "in the south" who are in the light of truth; "in the east," those who are in the love of good; but "toward the sea," those who are in evils; and "to the north," those who are in falsities.
Elliott(1983-1999) 10261
10261. 'And olive oil' means the Lord's celestial Divine Good. This is clear from the meaning of 'oil' as good, both celestial and spiritual, dealt with in 886, 4582, 9780; and from the meaning of 'olive' as celestial love, dealt with below, so that 'olive oil' means the good of celestial love, or what amounts to the same thing, celestial good. The expression 'the Lord's celestial Divine Good' is used because the origin of all good that really is good and exists in the heavens lies in what is Divine and the Lord's.
[2] But it should be remembered that in itself the Lord's Divine Good is a single whole; for it is infinite and contains infinite characteristics. What is infinite is a single whole, because the infinite characteristics it contains make one. But the distinguishing of that Good into celestial and spiritual is due to the different ways in which angels in heaven and people on earth receive it. That received by angels and people belonging to the Lord's celestial kingdom is called celestial Divine Good, whereas that received by angels and people belonging to the Lord's spiritual kingdom is called spiritual Divine Good. For all angels in heaven and people on earth receive the Lord's Good, which is a single whole, in various or dissimilar ways. This may be compared to the heat and light from the sun in the world. Though these regarded in themselves are a single whole, they nevertheless vary according to the seasons of the year and times of the day, and are also different in each region of the planet. Such variations of heat and light are due not to the sun but to the changing conditions on the planet brought about by variations as it orbits round the sun and revolves on its axis, so that again the reception is the determining factor. The variations of the one same light as it falls on individual objects, producing different colours, is also attributable to the ways in which it is received. From all this it may now be recognized why it is that the Lord's Divine Good, which is a single whole because it is infinite, is called celestial and spiritual.
[3] The meaning of 'oil' as good, both celestial and spiritual, is clear in the places referred to above. But the fact that 'olive' means celestial love, and 'olive tree' the perception and affection belonging to that love, is clear from the places in the Word where 'olive tree' and 'olive' are mentioned, as in the following: In Zechariah,
The prophet saw a lampstand all of gold. It had seven lamps on it, [and had] two olive trees beside it, one on the right of the bowl, and one on the left of it. He said to the angel, What are these two olive trees, and what are the two olive berries which are in the spoutsa of the two tubes of gold? He said, These are the two sons of olives, standing beside the Lord of the whole earth. Zech 4:2,3,11,12,14.
[4] What these prophetic utterances imply none can know unless they know from the internal sense what 'a lampstand' means and what 'an olive tree' means. 'A lampstand' means the spiritual heaven, and its 'lamps' the holy truths there, see 9548, 9551, 9555, 9558, 9561, 9684. From these meanings it is clear that 'an olive tree' means the celestial kingdom born from the perception of and affection for good, and 'olive berries' the holy forms of good there, their truths being meant by 'the sons of olives'. 'Two' means the internal and the external parts of that kingdom, and a joining together.
[5] 'Oil' and 'lampstand' are used with similar meanings in John,
I will give [power] to My two witnesses, that they may prophesy one thousand two hundred and sixty days, clothed in sackcloth. These are the two olive trees and the two lampstands standing before the God of the earth. Rev 11:3,4.
In Isaiah,
I will plantb in the wilderness the cedar of shittah, and the myrtle, and olive woodc. Isa 41:19.
'The cedar' and 'olive wood' are mentioned because 'the cedar' means spiritual good and 'olive wood' celestial good, spiritual good being charity towards the neighbour and celestial good being love to the Lord. 'Planting them in the wilderness' means doing so in lands outside the Church, thus among gentile nations.
[6] In Hosea,
His branches will go out and his beauty will be like that of the olive, and his smell like Lebanon. Hosea 14:6.
Here also 'the olive' means celestial good, and 'Lebanon' means spiritual good, so that 'Lebanon' is similar in meaning to 'the cedar'; for Lebanon was a forest consisting of cedars.
[7] In Isaiah,
Thus will it be in the midst of the earth, in the midst of the peoples, like the stripping of the olive tree, like the gleaning of grapes when the harvesting of them has finished. Isa 24:13.
Also Isa 17:6.Comparison is made with 'the stripping of the olive tree' and 'the gleaning of grapes after the harvesting has finished' because 'the olive tree' means a Church that is governed by celestial good, and 'the vine' a Church that is governed by spiritual good. For in the Word wherever good is the subject, truth is also, on account of the marriage of them. In like manner wherever the celestial is the subject, the spiritual is also. Furthermore the term 'celestial' is used in reference to good, and 'spiritual' to truth, see in the places referred to in 9263, 9314; therefore the terms are also used in reference to the vine and the olive tree. As regards 'the vine', that it means the spiritual Church, and its goodness and truth, see 1069, 5113, 6376, 9277.
[8] Here also is the reason why elsewhere the vine and the olive tree are spoken of together, as in David,
[Your] wife will be like a fruitful vine on the sides of your house, your sons will be like olive shoots, round about your table. Ps 128:3,4.
In Habakkuk,
The fig tree will not blossom, neither will there be any produce on the vines; the olive crop will faild. Hab 3:17.
In Amos,
Your very many gardens, and your vineyards, and your fig trees, and your olive trees the caterpillar devoured. Amos 4:9.
The fig tree as well is mentioned, because 'the fig' means the external Church's good, 5113, whereas 'the vine' means the good of the internal spiritual Church, and 'the olive tree' the good of the internal celestial Church. Similar instances occur elsewhere.
[9] Since 'olive wood' meant the good of celestial love the two cherubs which were in the sanctuary in the temple were made from pieces of olive wood, as were the double doors, lintel, and posts, 1 Kings 6:23,31,32. For the sanctuary in the temple represented the inmost heaven, where celestial good is present, and therefore everything in the sanctuary was a sign of something celestial. The ark there, for the sake of which the sanctuary existed, was a sign of the inmost heaven, where the Lord is, see 9485.
[10] 'The Mount of Olives', which was opposite the temple, had a similar meaning to 'the olive tree', just as 'Lebanon' had to 'the cedar'. Therefore in order that all the things the Lord did when He was in the world, especially Divine celestial ones, might be represented in the heavens, the Lord was very often on the Mount of Olives when He was in Jerusalem, as is clear in Luke,
By day Jesus was teaching in the temple, but by night He went out and spent the night on the mountain which is called Olivete. Luke 21:37.
And elsewhere,
Jesus came out and went away, as was His customf, to the Mount of Olives. Luke 22:39.
Regarding this mountain, that it was opposite the temple, see Mark 13:3; Matt. 24:3.
[11] The fact that 'the Mount of Olives' was a sign of celestial Divine Good is clear in Zechariah, where it is stated,
Jehovah's feet will stand upon the Mount of Olives, which facesg Jerusalem; and there He will fight against the nations. And the mountain will be split, part towards the east and towards the seah, with a large valley; and part of it will move away towards the north, and part towards the south. Zech. 14:3,4.
This is a description of the state of heaven and the Church when the Lord was in the world, fighting against the hells, conquering them, and at the same time restoring the heavens to order. 'The nations' there which He fought against are the evils coming from hell; 'the Mount of Olives' on which His feet stood is the Divine Good of Divine Love, for by this Good He fought and conquered. 'The splitting of the mountain with a large valley, towards the east and towards the sea' means the separation of heaven and hell; and the like is meant by 'its moving away towards the north and the south'. Those living in the light of truth are said to be in the south, and those in the love of good to be in the east, whereas those immersed in evils are said to be towards the sea, and those in falsities towards the north.
Latin(1748-1756) 10261
10261. `Et oleum olivae': quod significet Divinum Bonum caeleste Domini, constat ex significatione `olei' quod sit bonum tam caeleste quam spirituale, de qua n. 886, 4582, 9780, et ex significatione `olivae' quod sit amor caelestis, de qua sequitur; inde per `oleum olivae' significatur bonum caelestis amoris, seu quod idem, bonum caeleste; dicitur Divinum Bonum caeleste Domini, quia omne bonum, quod essentialiter bonum in caelis, est (c)ex Divino Domini. Sed sciendum est quod Divinum Bonum Domini in se sit unicum, est enim infinitum, ac infinita in se continet; quod infinitum est, hoc unicum est, quoniam infinita [2] quae continet unum faciunt; quod autem distinguatur in caeleste et spirituale, est a receptione ejus ab angelis in caelis et ab (x)hominibus in terris; receptum ab angelis et hominibus qui {1}e regno caelesti Domino sunt vocatur Divinum Bonum caeleste, at receptum ab angelis et hominibus qui {1}e regno spirituali Domini sunt vocatur Divinum Bonum spirituale, omnes enim angeli et homines varie seu dissimiliter recipiunt unicum Domini Bonum; se habet hoc comparative sicut calor et lux a sole mundi, quae {2}tametsi in se spectata sunt unica, usque variantur secundum anni tempora, et secundum diei tempora, et quoque dissimiliter in unaquavis regione telluris; quae variatio caloris et lucis non fit a sole sed a telluris versione varia, secundum varietates circuitionis et volutionis ejus, {3}ita quoque a receptione; etiam eadem lux variatur in singulis objectis secundum receptionem, unde colores. Ex his {4} constare potest {5}unde est quod Divinum Bonum Domini, quod est unicum, quia infinitum, {6}dicatur caeleste et spirituale. [3] Quod `oleum' sit bonum tam caeleste quam spirituale, constat {7}in locis supra citatis, at quod `oliva' sit amor caelestis, ac `olea' perceptio (c)et affectio illius amoris, constat ex locis in Verbo ubi `olea et oliva' nominantur, ut ex sequentibus: apud Sachariam, Propheta vidit candelabrum auri totum, septem lucernae ejus super eo, duae oleae juxta id, una a dextra (x)lecythi, et una juxta sinistram ejus: dixit ad angelum, Quid duae oleae istae, et quid duae baccae olivarum, quae in manu duorum tuborum auri? dixit, Hi duo filii olivarum stantes juxta Dominum totius terrae, iv 2, 3, 11, 12, 14;quid haec prophetica involvunt, nemo scire potest nisi qui ex sensu interno [4] scit quid significat `candelabrum' et quid `olea'; quod `candelabrum' significet caelum spirituale, ac lucernae ejus sancta vera ibi, videatur n. 9548, 9551, 9555, 9558, 9561, 9684; inde constat quod `olea' significet regnum caeleste ex perceptione et affectione boni, (c)et `baccae olivarum' sancta bona ibi, vera illorum significantur per `filios olivarum'; `duo' significant internum et externum illius regni, et conjunctionem: similia per `oleum' et `candelabrum' significantur apud Johannem, [5] Dabo (x)duobus testibus Meis, ut prophetent dies mille ducentos et sexaginta, induti saccis; hi sunt duae oleae, et duo candelabra coram Deo terrae stantia, Apoc. xi [3,] 4:
apud Esaiam, Dabo in deserto cedrum schittim, et myrtum, et lignum olei, xli 19;
nominatur `cedrus' et `lignum olei,' quia `cedrus' significat bonum spirituale ac `lignum olei' bonum caeleste; bonum spirituale est charitas erga proximum, et bonum caeleste est amor in Dominum; `dare illa in deserto' est in terris extra Ecclesiam, ita inter gentes:
apud Hoscheam, [6] Ibunt rami ejus; et erit sicut olivae honor ejus, et odor illi sicut Libanus, xiv 6 [, 7];
per `olivam' hic quoque significatur bonum caeleste, et per `libanum' bonum spirituale, ita per `Libanum' simile quod per `cedrum,' quoniam Libanus erat silva ex cedris: apud Esaiam, [7] Sic erit in medio terrae, in medio populorum, sicut strictura oleae, sicut racemationes quando consummata est vindemia, xxiv 13, tum xvii 6;
`strictura oleae' dicitur, et `racemationes consummatae vindemiae' quoniam `olea' significat Ecclesiam quae in bono caelesti, ac `vitis' Ecclesiam quae in bono spirituali; in Verbo enim ubi agitur de bono, etiam agitur de vero, ob conjugium eorum; pariter ubi agitur de caelesti etiam de spirituali; caeleste {8}etiam praedicatur de bono, (c)ac spirituale de vero, videatur in locis citatis n. 9263, 9314, ideo de vite et de olea; quod `vitis' sit Ecclesia spiritualis, ac bonum et verum ejus, {9} n. 1069, 5113, 6376, 9277; ideo etiam [8] alibi vitis et olea una nominantur, ut apud Davidem, Uxor sicut vitis fructifera in lateribus domus tuae; filii tui sicut plantae olivarum circumcirca mensae tuae, Ps. cxxviii 3, 4:
apud Habakuk, Ficus non florebit, neque proventus in vitibus, mentietur opus oliva, iii 17:
(x)apud Amos, Plurimos hortos vestros, et vineas vestras, et ficus vestras, et oleas vestras, comedit eruca, iv 9;
memoratur etiam ficus, quia `ficus' significat bonum {10}externae Ecclesiae, n. 5113, `vitis' autem bonum {11}internae (t)Ecclesiae spiritualis, (c)et `olea' bonum {11}internae (t)Ecclesiae caelestis; similiter alibi. [9] Quoniam lignum olei significabat bonum amoris caelestis, ideo duo cherubi qui in adyto templi, facti {12}erant ex lignis olei, pariter fores, superliminare, et postes, 1 Reg. vi 23, 31, 32; per adytum enim templi repraesentabatur intimum caelum, ubi bonum caeleste, ideo omnia quae inibi significabant caelestia; quod arca quae ibi, et propter quam adytum, significaverit intimum caelum ubi Dominus, videatur n.9485. [10] {13}Simile etiam per montem Olivarum, qui e regione templi, {14}significabatur quod per oleam, sicut {13}simile per Libanum {15}quod per cedrum; ideo ut repraesentarentur in caelis omnia quae Dominus egit cum fuit in mundo, ac imprimis Divina caelestia, Dominus cum in Hierosolyma fuit, in monte Olivarum saepissime fuit, ut constat apud Lucam, Jesus erat diebus in templo docens, noctibus autem egrediens pernoctavit in monte, qui dicitur Olivarum, xxi (x)37:
et alibi, Jesus egressus abiit juxta consuetudinem in montem Olivarum, xxii 39:
quod ille mons e regione templi fuerit, videatur Marc. xiii 3; Matth. xxiv 3. Quod mons Olivarum significaverit Divinum Bonum caeleste, constat apud Sachariam ubi dicitur, Quod pedes Jehovae stabunt super monte Olivarum, qui ante facies Hierosolymae, et ibi pugnabit contra gentes ;et quod diffindetur ille mons, pars versus ortum, et versus mare, valle magna; et recedet pars ejus versus septentrionem, et pars versus meridiem, xiv [3,] 4;
describitur hic status caeli et Ecclesiae cum Dominus in mundo fuit, ac pugnavit contra inferna, ac illa devicit, et simul caelos in ordinem redegit; `gentes ibi contra quas pugnavit' sunt mala ab infernis, `mons Olivarum, in quo pedes Ipsius stabant' est Divinum Bonum Divini Amoris, ex hoc enim pugnavit (c)ac devicit; `discissio montis versus ortum et versus mare, valle magna' significat separationem caeli et inferni, similiter `recessio ejus versus septentrionem et meridiem,' nam in meridie dicuntur esse qui in luce veri, in ortu qui in amore boni, `ad mare' autem {16} qui in malis, et `ad septentrionem' qui in falsis. @1 in$ @2 in se est unica apparently altered to in se sunt unius$ @3 Before secundum and i ejus after receptione$ @4 i aliquantum$ @5 quare$ @6 dicatur altered to dicitur$ @7 ex$ @8 enim$ @9 i videatur$ @10 externae altered to externum$ @11 internum$ @12 sunt$ @13 Similia$ @14 significabantur, quae$ @15 quae$ @16 i, ibi$