5113.“我看见我面前有一棵葡萄树”表理解力部分。这从“葡萄树”的含义清楚可知，“葡萄树”是指属灵教会中心智的理解力部分，如下文所述。由于“酒政”表示受理解力部分支配的感官能力，并且此处论述的主题是理解进入受其支配的感官能力的流注，所以会梦见一棵葡萄树、枝子、发芽、开花和葡萄，以此来描述它流入这些能力，使它们重生。至于属灵教会的理解力部分，要知道，在圣言中，凡描述该教会的地方，通常也论述它的理解力，因为对属该教会的人来说，重生并作成教会的，正是理解力部分。
教会通常有两种，即属天的和属灵的。属天教会存在于那些其心智的意愿部分能被重生或作成教会的人当中；而属灵教会存在于如刚才所说，唯有理解力部分能被重生的人当中。大洪水前的上古教会就是属天的，因为对于属该教会的人来说，有某种程度的完整性存在于意愿部分中；而大洪水后的古教会是属灵的，因为对于属该教会的人来说，意愿部分中并没有任何完整性的东西，只有理解力部分中才有。这解释了为何在圣言中，当论述属灵教会时，经上主要论述它的理解力（关于这个主题，可参看640，641，765，863，875，895，927，928，1023，1043，1044，1555，2124，2256，2669，4328，4493节）。对那些属于属灵教会的人来说，被重生的是理解力部分，这一点从以下事实可以看出来：该教会成员不像属天教会的人那样从良善觉知真理。相反，他必须先学习信之真理，并将它吸收到自己的理解力中，从而在真理的帮助下逐渐认识何为良善。一旦真理能使他认识到何为良善，他就能思想它，然后渴慕它，最终将它付诸实践；在这种情况下，他就拥有主在其心智的理解力部分中所形成的一个新意愿。然后，主利用这新意愿将属灵人提入天堂，尽管邪恶仍留在适合他的意愿中；此时，这意愿奇妙地被抛弃了。这一切由一种高层的力量实现，这力量使他从邪恶当中退出，并将他保持在良善中。
然而，对属天教会成员来说，意愿部分被重生。他在孩童时就吸收了仁之良善；一旦能以觉知能力明白这良善是什么，就被引导觉知何为对主之爱。因此，他在其理解力中，如同在一面镜子中看见一切信之真理。他的理解力和意愿形成一个完整的心智；因为这些真理能使他在其理解力中觉知作为一种渴望而存在于其意愿中的东西。第一个“人”的完整性就在于此，这“人”表示属天教会。
至于“葡萄树”表示属灵教会的理解力部分，这从圣言中的许多其它经文清楚看出来；如耶利米书：
现今你为何在埃及路上要喝西曷的水呢？你为何在亚述路上要喝大河的水呢？然而我栽你是完全上等的葡萄树，真理的种子；你怎么向我变为外邦葡萄树的坏枝子呢？（耶利米书2:18，21）
这论及以色列，以色列表示属灵教会（3654，4286节）。“埃及”和“西曷的水”表示造成扭曲的记忆知识（1164，1165，1186，1462节）；“亚述”和“大河的水”表示基于这些知识推理反对生活的良善和信仰的真理（119，1186节）。“上等的葡萄树”表示属灵教会成员，他由于其理解力而被称为“葡萄树”，而“外邦葡萄树的坏枝子”表示属败坏教会的人。
以西结书：
你要向以色列家出谜语，设比喻。有一大鹰，把那地的种子取去，种在撒种的田里；它就渐渐生长，成为蔓延矮小的葡萄树，其枝转向那鹰，其根在鹰以下，于是它成了葡萄树，生出枝子，向那鹰发出小枝。这葡萄树向这鹰弯过根来，发出枝子，这树栽于肥田多水的旁边，好生枝子，，成为佳美的葡萄树。（以西结书17:2-3，5-8）
“鹰”表示理性思维（3901节）；“那地的种子”表示教会的真理（1025，1447，1610，1940，2848，3038，3310，3373节）。它成为“矮小的葡萄树”和“佳美的葡萄树”表示成为一个属灵教会，该教会被称为“葡萄树”，因为葡萄从葡萄树获得，而“葡萄”表示属灵良善，或仁之良善，就是被植入理解力部分的信之真理的源头。
同一先知书：
你的母亲先前照你的形像如葡萄树，栽于水旁。因为水多，就多结果子，满生枝子。她有坚固的枝干，可作掌权者的杖。其树身高出于茂密树枝中；因它枝条之繁多，以其高大，远远可见。（以西结书19:10-11）
这也论及以色列，以色列表示属灵教会，该教会由于刚才所提及的理由而好比一棵“葡萄树”。这段经文描述了它在属世人中的衍生物，甚至直到最后的衍生物，也就是说，甚至直到基于“茂密树枝”所表示的感官印象的记忆知识（2831节）。
何西阿书：
我必向以色列如甘露；他的枝条必延长，他的荣华如橄榄树，他的香气如黎巴嫩。曾住在他荫下的必归回，发旺如五谷，开花如葡萄树。他的记忆如黎巴嫩的酒。以法莲哪，我和偶象还有什么关系呢？（何西阿书14:5-8）
“以色列”表示属灵教会，其开花好比“葡萄树”，其记忆由于被植入理解力部分的信之真理而好比“黎巴嫩的酒”；“以法莲”表示属灵教会中的理解力部分（3969节）。
撒迦利亚书：
余剩的民；平安的种；葡萄树必结果子，地土必有出产，天也必降甘露。（撒迦利亚书8:11-12）
“余剩的民”表示被主存储在内层人里面的真理（参看468，530，560，561，660，798，1050，1738，1906，2284节）；“平安的种”表示那里的良善；“葡萄树”表示理解力部分。
玛拉基书：
我必为你们斥责吞噬者，不容他损坏你们土地的果实；你们田间的葡萄树也不掉果子。（玛拉基书3:11）
“葡萄树”表示理解力部分；当理解力部分未丧失信之真理与良善时，经上就用“不掉果子的葡萄树”这样的表述；另一方面，当虚假连同衍生的邪恶一起存在于那里时，经上就用“茂盛的葡萄树”这样的表述；如何西阿书：
以色列是茂盛的葡萄树，结果像他自己。（何西阿书10:1）
摩西五经：
犹大把驴驹拴在葡萄树上，把母驴的崽子拴在上好的葡萄树上，他在酒中洗了衣服，在血红葡萄汁中洗了袍褂。（创世记49:11）
这是雅各（那时他是以色列）对他十二个儿子的预言，此处是关于“犹大”的，“犹大”代表主（3881节）。“葡萄树”在此表示属灵教会中的理解力部分，“上好的葡萄树”表示属天教会中的理解力部分。
诗篇：
耶和华啊，你从埃及挪出一棵葡萄树，赶出异族，把这树栽上。你在这树根前清除杂物，它的根深深扎入，充满全地。它的影子遮满了山，枝子好像神的香柏树。你发出枝子，直到大海；伸出幼枝到幼发拉底河。森林中出来的野猪把它糟蹋；田野间的走兽拿它当食物。（诗篇80:8-11，13）
“从埃及挪出一棵葡萄树”在至高意义上表示主，它及其枝子描述了对祂人性的荣耀。就内义而言，“葡萄树”在此表示属灵教会，以及该教会成员，即当他的理解力和意愿部分被主变新或重生时，他是什么样子。“森林中的野猪”表示虚假，“田野间的走兽”表示摧毁教会和对主之信的邪恶。
启示录：
那天使就把镰刀扔在地上，收取了地上的葡萄园，丢在神烈怒的大酒榨中。那酒榨踹在城外，就有血从酒榨里流出来，涨到马的嚼环。（启示录14:19-20）
“收取了地上的葡萄园”表示摧毁教会中的理解力部分；由于“葡萄树”表示理解力部分，故经上还说：“就有血从酒榨里流出来，涨到马的嚼环”；因为“马”表示理解力（2761，2762，3217节）。以赛亚书：
于是，在那日，凡有一千棵葡萄树，值一千银子的地方，必长荆棘和蒺藜。（以赛亚书7:23）
又：
地上的居民被焚烧，剩下的人很少。新酒悲哀，葡萄树衰残。（以赛亚书24:6-7）
又：
她们必为纯酒的田地和多结果的葡萄树捶胸哀哭。荆棘蒺藜必长在我百姓的地上。（以赛亚书32:12-13）
这些经文论述的主题是属灵教会在信之真理与良善，因而在理解力部分上的荒废，因为如前所述，信之真理与良善存在于该教会成员心智的理解力部分中。谁都能看出，在这些经文中，“葡萄树”不是指葡萄树，“地”也不是地；它们表示这个教会的某种特征。
“葡萄树”在真正意义上表示理解力部分的良善；“无花果树”表示属世人的良善，或也可说，“葡萄树”表示内层人的良善，“无花果树”表示外层人的良善，所以在圣言中，经上在提及葡萄树时，也经常提及无花果树；如以下经文：
我必使他们全然灭绝。葡萄树上必没有葡萄，无花果树上必没有无花果，叶子也必凋落。（耶利米书8:13）
以色列家啊，我必引来一个民族从远方攻击你，它必吃尽你的葡萄树和无花果树。（耶利米书5:15，17）
何西阿书：
我必使她的葡萄树和无花果树荒废。（何西阿书2:12）
约珥书：
有一民族上来侵犯我的地，它使我的葡萄树变为荒场，把我的无花果树都扯成碎片，剥尽净光而丢弃，使枝条露白。葡萄树枯干，无花果树衰残。（约珥书1:6-7，12）
田野的走兽啊，不要惧怕！因为旷野的居所长满青草，树木结果，无花果树、葡萄树也都效力。（约珥书2:22）
诗篇：
祂也击打他们的葡萄树和无花果树，毁坏他们境内的树木。（诗篇105:33）
无花果树不开花，葡萄树不结果。（哈巴谷书3:17）
弥迦书：
训诲必出于锡安，耶和华的言语必出于耶路撒冷。人人都要坐在自己葡萄树下和无花果树下，无人惊吓。（弥迦书4:2，4）
撒迦利亚书：
当那日，你们各人要请邻舍坐在葡萄树和无花果树下。（撒迦利亚书3:10）
列王纪上：
所罗门在世的日子，四境尽都平安。犹大和以色列各都在自己的葡萄树下和无花果树下安然居住。（列王记上4:24-25）
“无花果树”表示属世人或外层人的良善（参看217节）。
“葡萄树”也表示通过从真理所获得的良善和从良善所获得的真理而变新或重生的理解力部分。这从主在设立圣餐后向门徒所说的话明显看出来：
我告诉你们：从今以后我不再喝这葡萄树的产物，直到我在我父的国里同你们喝新的那日子。（马太福音26:29）
“葡萄树的产物”表示理解力藉以变新，也就是人藉以变得属灵的从真理所获得的良善和从良善所获得的真理，而“喝”表示将其变成人自己的。因为“喝”表示变成人自己的，用来论及真理（参看3168节）。这一切不会完全成就，除非到了来世，这一事实由“直到我在我父的国里同你们喝新的那日子”来表示。很明显，“葡萄树的产物”不是指新酒或成熟葡萄酒，而是指属于主国度的具有天堂性质的某种事物。
由于属灵人心智的理解力部分通过唯独来自主的真理变新和重生，所以在约翰福音中，主将自己比作“葡萄树”，将那些安然居于来自祂的真理，因而在祂里面的人比作“枝子”，将他们所产的良善比作“果子”：
我是真葡萄树，我父是修剪葡萄树的人；凡在我里面不结果子的枝子，祂就剪去；凡结果子的枝子，祂就修理干净，使枝子结果子更多。你们要住在我里面，我就住在你们里面。正如枝子若不连在葡萄树上，自己就不能结果子；你们若不住在我里面，也是这样。我是葡萄树，你们是枝子；住在我里面的，我也住在他里面，这人就多结果子。因为离了我，你们就不能做什么。你们要彼此相爱，像我爱你们一样，这就是我的命令。（约翰福音15:1-2，4-5，12）
由于“葡萄树”在至高意义上表示神性真理方面的主，因而在内义上表示属灵教会成员，故“葡萄园”表示属灵教会本身（1069，3220节）。
由于“拿细耳人”代表属天人（属天人通过爱之良善，而非像属灵人那样通过信之真理重生，因此重生不是发生在属天人心智的理解力部分，而是发生在其意愿部分，这从前面可以看出来），所以拿细耳人禁止吃葡萄树上出产的任何东西，因而不喝葡萄酒（民数记6:3，4；士师记13:14）。由此也明显可知，“葡萄酒”表示属于属灵人的理解力部分，如前所示。关于“拿细耳人”代表属天人的详情，可参看前文（3301节）。由此也可以看出：人绝无可能知道为何拿细耳人禁止取葡萄树所出的任何东西，以及除此之外许多其它事，除非他知道“葡萄树”在本来意义上表示什么，也除非他知道属天教会和属灵教会的存在，以及属天教会成员的重生方式不同于属灵教会的成员。前者通过被植入意愿部分的种子重生，而后者则通过被植入理解力部分的种子重生。这些就是存储在圣言内义中的奥秘。
Potts(1905-1910) 5113
5113. Behold, a vine was before me. That this signifies the intellectual part, is evident from the signification of a "vine," as being the intellectual part in the spiritual church, of which hereafter. As by the "butler" is signified the sensuous subject to the intellectual part, and as the influx of the intellectual into the sensuous subordinate thereto is here treated of, therefore in the dream there appeared a vine with shoots, blossom, clusters, and grapes, by which is described influx and the rebirth of this sensuous. As regards the intellectual of the spiritual church, be it known that where this church is described in the Word, its intellectual part is everywhere treated of, for the reason that it is the intellectual part which in the man of this church is regenerated and becomes a church. [2] For there are in general two churches, the celestial and the spiritual. The celestial church is with the man who can be regenerated or become a church as to the will part; and the spiritual church is with the man who, as just said, can be regenerated only as to the intellectual part. The Most Ancient Church, which was before the flood, was celestial, because with those who belonged to it there was some wholeness in the will part; but the Ancient Church, which was after the flood, was spiritual, because with those who belonged to it there was not anything whole in the will part, but only in the intellectual part. For this reason where the spiritual church is treated of in the Word, its intellectual part is chiefly treated of (on which subject see above, n. 640, 641, 765, 863, 875, 895, 927, 928, 1023, 1043, 1044, 1555, 2124, 2256, 2669, 4328, 4493). That with those who are of the spiritual church it is the intellectual part that is regenerated, may be seen also from the fact that the man of this church has no perception of truth from good, as had they who were of the celestial church; but must first learn the truth which is of faith, and become imbued with what is intellectual, and thus from truth learn what is good; and after he has thus learned it, he is able to think it, and then to will it, and at last to do it; and then a new will is formed in him by the Lord in the intellectual part. By this new will the spiritual man is elevated by the Lord into heaven, evil still remaining in the will that is proper to him; which will is then miraculously separated, and this by a higher force, whereby he is withheld from evil and kept in good. [3] But the man of the celestial church was regenerated as to the will part, by being imbued from infancy with the good of charity; and when he had attained to a perception of this, he was led into the perception of love to the Lord, whereby all the truths of faith appeared to him in the intellect as in a mirror. The understanding and the will made in him a mind wholly one; for by the things in the understanding it was perceived what was in the will. In this consisted the wholeness of that first "man" by whom the celestial church is signified. [4] That a "vine" is the intellectual part of the spiritual church is evident from many other passages in the Word; as in Jeremiah:
What hast thou to do with the way of Egypt, to drink the waters of Shihor? Or what hast thou to do with the way of Assyria, to drink the waters of the river? And yet I had planted thee a wholly noble vine, a seed of truth; how then art thou turned to Me into the degenerate shoots of a strange vine? (Jer. 2:18, 21);
speaking of Israel, by whom is signified the spiritual church (n. 3654, 4286). "Egypt" and "the waters of Shihor" denote memory-knowledges which pervert (n. 1164, 1165, 1186, 1462); "Assyria" and "the waters of the river" denote reasoning from these knowledges against the good of life and the truth of faith (n. 119, 1186); a "noble vine" denotes the man of the spiritual church, who is called a "vine" from the intellectual part; the "degenerate shoots of a strange vine" denote the man of the perverted church. [5] In Ezekiel:
A riddle and a parable concerning the house of Israel. A great eagle took of the seed of the land, and placed it in a field of sowing; it budded and became a luxuriant vine of low stature, so that its shoots looked back toward her, and the roots thereof were under her; so it became a vine that made shoots, and sent forth sprigs to the eagle. This vine applied its roots, and sent its shoots toward her, in a good field by many waters. It was planted that it might make a branch, that it might be for a vine of magnificence (Ezek. 17:2-3, 5-8);
the "eagle" denotes the rational (n. 3901); the "seed of the land" denotes the truth of the church (n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373); its "becoming a luxuriant vine" and a "vine of magnificence" denotes becoming a spiritual church, which is called a "vine" from the wine thence produced, which signifies spiritual good or the good of charity from whence comes the truth of faith, implanted in the intellectual part. [6] In the same:
Thy mother was like a vine, in thy likeness, planted by the waters; a fruitful one, and made full of branches by reason of many waters; whence she had rods of strength for the scepter of them that bear rule; and its stature lifted itself above among the tangled boughs, and appeared in its height in the multitude of shoots (Ezek. 19:10-11);
also said of Israel, by whom is signified the spiritual church, which is compared to a "vine" for a reason like that mentioned just above. In this passage are described its derivations in the natural man even to the last, namely, to memory-knowledges from the senses, which are the "tangled boughs" (n. 2831). [7] In Hosea:
I will be as the dew to Israel; his branches shall go, and his honor shall be as the olive's, and his odor as Lebanon's. They that dwell in his shadow shall return; they shall vivify the corn, and blossom as the vine; his memory shall be as the wine of Lebanon. O Ephraim, what have I to do any more with idols? (Hos. 14:5-8);
"Israel" denotes the spiritual church, whose blossoming is compared to a "vine," and its memory to the "wine of Lebanon," from the good of faith implanted in the intellectual part; "Ephraim" is the intellectual part in the spiritual church (n. 3969). [8] In Zechariah:
The remains of the people; the seed of peace; the vine shall give her fruit, and the earth shall give her increase, and the heavens shall give their dew (Zech. 8:11-12);
the "remains of the people" denote truths stored up by the Lord in the interior man (see n. 468, 530, 560, 561, 660, 798, 1050, 1738, 1906, 2284); the "seed of peace" denotes good there; the "vine," the intellectual part. [9] In Malachi:
I will rebuke for you him that consumeth, that he corrupt not for you the fruit of the land; neither shall the vine be bereaved for you in the field (Mal. 3:11);
the "vine" denotes the intellectual part; the vine is said "not to be bereaved" when the intellectual part is not deprived of the truths and goods of faith; on the other hand it is said to be "empty" when there are falsities therein and consequent evils; as in Hosea:
Israel is an empty vine, he maketh fruit like himself (Hos. 10:1). [10] In Moses:
He shall bind his ass's colt unto the vine, and the son of his ass unto the choice vine, after he hath washed his clothing in wine, and his covering in the blood of grapes (Gen. 49:11);
from the prophecy of Jacob, then Israel, about his twelve sons, here about Judah, by whom is represented the Lord (n. 3881). The "vine" here denotes the intellectual part in the spiritual church, and the "choice vine," the intellectual part in the celestial church. [11] In David:
Jehovah, Thou hast made to come forth a vine out of Egypt; Thou didst drive out the nations, and plantedst it. Thou didst cleanse before it, and didst cause its roots to be rooted so that it filled the land. The mountains were covered with the shadow of it, and the cedars of God with the boughs. Thou hast sent forth the shoots thereof even to the sea, and the little branches thereof to the Euphrates. The boar out of the forest trampleth it, and the wild beast of the field grazeth it down (Ps. 80:8-11, 13);
the "vine out of Egypt" in the supreme sense denotes the Lord, the glorification of His Human being described by it and its shoots. In the internal sense the "vine" here is the spiritual church, and also the man of this church, such as he is when made new or regenerated by the Lord as to the intellectual and will parts. The "boar in the forest" is the falsity, and the "wild beast of the fields" the evil, which destroy the church as to faith in the Lord. [12] In Revelation:
The angel thrust his sickle into the earth, and vintaged the vine of the earth; and cast it into the great winepress of the anger of God; the winepress was trodden outside the city, and there came forth blood out of the winepress even to the horses' bridles (Rev. 14:19-20);
"to vintage the vine of the earth" denotes to destroy the intellectual part in the church; and because this is signified by the "vine," it is also said that "there came forth blood out of the winepress even to the horses' bridles;" for by "horses" are signified intellectual things (n. 2761, 2762, 3217). In Isaiah:
It shall come to pass in that day, that every place where there were a thousand vines for a thousand of silver, shall be for briars and brambles (Isa. 7:23). Again:
The inhabitants of the earth shall be burned, and man shall be left rare; the new wine shall mourn, the vine shall languish (Isa. 24:6-7). Again:
They shall beat themselves upon the paps for the fields of unmixed wine, for the fruitful vine. Upon the land of My people come up thorn and briar (Isa. 32:12-13). In these passages the subject treated of is the vastation of the spiritual church as to the good and truth of faith, thus as to the intellectual part; for as before said the truth and good of faith are in the intellectual part of the man of this church. Everyone can see that by a "vine" here is not meant a vine, nor by the "earth" the earth; but that they mean something of the church. [13] As in the genuine sense a "vine" signifies the good of the intellectual part; and a "fig tree" the good of the natural man, or what is the same, that a "vine" signifies the good of the interior man, and a "fig tree" the good of the exterior man, therefore a "fig tree" is often mentioned in the Word at the same time as a "vine"; as in the following passages:
Consuming I will consume them; no grapes on the vine nor figs on the fig tree, and the leaf is fallen (Jer. 8:13). I will bring a nation upon you from far, O house of Israel, which shall eat up thy vine and thy fig tree (Jer. 5:15, 17). In Hosea:
I will lay waste her vine and her fig tree (Hos. 2:12). In Joel:
A nation is come up upon My land, it hath reduced My vine into a waste, and My fig tree into froth, stripping it hath stripped it, and cast it forth, the shoots thereof are made white; the vine is withered, and the fig tree languisheth (Joel 1:6-7, 12). Be not afraid, ye beasts of My fields; for the dwelling places of the wilderness are become grassy; because the tree hath made its fruit, and the fig tree and the vine shall yield their strength (Joel 2:22). In David:
He smote their vine and their fig tree, and brake the tree of their border (Ps. 105:33). In Habakkuk:
The fig tree shall not blossom, and no produce is in the vines (Hab. 3:17). In Micah:
Out of Zion shall go forth doctrine, and the word of Jehovah from Jerusalem; they shall sit everyone under his vine and under his fig tree, and none maketh afraid (Micah 4:2, 4). In Zechariah:
In that day shall ye call a man to his fellow, under the vine and under the fig tree (Zech. 3:10). In the first book of Kings:
In the time of Solomon there was peace from all the passes round about; and Judah and Israel dwelt in confidence, everyone under his vine and under his fig tree (1 Kings 4:24-25). That a "fig tree" is the good of the natural or exterior man, may be seen above (n. 217). [14] That a "vine" is the intellectual part made new or regenerated by good from truth and by truth from good is evident from the Lord's words to the disciples, after he had instituted the holy supper:
I say to you, I will not drink henceforth of this product of the vine, until that day when I shall drink it new with you in My Father's kingdom (Matt. 26:29);
good from truth and truth from good, by which the intellectual part is made new, or man is made spiritual, are signified by the "product of the vine" and the appropriation thereof by "drinking." (That "to drink" is to appropriate, and that it is predicated of truth, may be seen above, n. 3168.) That this is not done fully except in the other life is signified by "until that day when I shall drink it new with you in My Father's kingdom." That by the "product of the vine" is not meant must or wine, but something heavenly of the Lord's kingdom is very manifest. [15] As the intellectual part in the spiritual man is made new and regenerated by truth which is from the Lord alone, therefore the Lord compares Himself to a "vine" and those who are implanted in the truth which is from Him, and consequently in Him, He compares to the "shoots" and the good therefrom to the "fruit" in John:
I am the true vine, and My Father is the vine dresser; every shoot in Me that beareth not fruit, He taketh away; but every shoot that beareth fruit, He pruneth it, that it may bear more fruit. Abide in Me, and I in you. As the shoot cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in Me. I am the vine, ye are the shoots; he that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing. This is My commandment, that ye love one another as I have loved you (John 15:1-2, 4-5, 12). [16] As in the supreme sense a "vine" signifies the Lord as to Divine truth, and hence in the internal sense the man of the spiritual church, therefore a "vineyard" signifies the spiritual church itself (n. 1069, 3220). As the Nazirite represented the celestial man, who is regenerated through the good of love, and not through the truth of faith like the spiritual man, and who consequently is not regenerated as to the intellectual part, but as to the will part (as may be seen above), therefore the Nazirite was forbidden to eat anything which came forth from the vine, thus was not to drink wine (Num. 6:3, 4; Judges 13:14); from this also it is evident that by the "vine" is signified the intellectual part that belongs to the spiritual man, as already shown. [17] (That the Nazirite represented the celestial man may be seen above, n. 3301.) Hence also it may be seen that it cannot possibly be known why the Nazirite was forbidden whatever came forth from the vine (not to mention many other things regarding him), unless it is known what the "vine" signifies in its own sense, and also unless it is known that there is a celestial church and a spiritual church, and that the man of the celestial church is regenerated in a manner different from the man of the spiritual church-the former by means of seed implanted in the will part, the latter by means of seed implanted in the intellectual part. Such are the arcana stored up in the internal sense of the Word.
Elliott(1983-1999) 5113
5113. 'And behold, a vine before me' means the understanding part. This is clear from the meaning of 'a vine' as the understanding part of the mind as it exists in the spiritual Church, dealt with below. Because 'the cupbearer' means the sensory powers that are subject to the understanding part, and because the subject here is the flow of the understanding into the sensory powers subordinate to it, there appeared in the dream therefore a vine with shoots, blossom, clusters, and grapes, which are used to describe its flow into those powers and the rebirth of them. With regard to the understanding part as it exists in the spiritual Church, it should be recognized that when that Church is the subject in the Word, its understanding is in many instances dealt with too, for the reason that it is the understanding part which is regenerated and made the Church in the case of one belonging to that Church.
[2] There are in general two Churches - the celestial and the spiritual. The celestial Church exists with the person in whom the will part of the mind can be regenerated or made the Church, whereas the spiritual Church exists with one in whom, as stated, solely the understanding part can be regenerated. The Most Ancient Church before the Flood was a celestial one because there existed with those who belonged to it some degree of wholeness in the will part, whereas the Ancient Church after the Flood was a spiritual one because among those who belonged to it no degree of wholeness existed in the will part, only in the understanding part. This explains why, when the spiritual Church is dealt with in the Word, its understanding is dealt with in many instances too. Regarding these Churches, see 640, 641, 765, 863, 875, 895, 927, 928, 1023, 1043, 1044, 1555, 2124, 2256, 2669, 4328, 4493. As regards its being the understanding part that is regenerated in the case of those who belong to the spiritual Church, this may also be recognized from the fact that the member of that Church does not have any good from which he may perceive truth, as those who belonged to the celestial Church had. Rather, he must first learn the truth of faith and absorb it into his understanding, and so come to recognize with the aid of truth what good is. Once truth enables him to recognize what good is, he can think about it, then desire it, and at length put it into practice, in which case he now has a new will formed by the Lord in the understanding part of his mind. The Lord then uses this to raise the spiritual man up to heaven, though evil still remains in the will that is properly his own, which at this point is miraculously set aside. This is accomplished by a higher power which withholds him from evil and maintains him in good.
[3] In the case of the member of the celestial Church however the will part was regenerated. From earliest childhood he was absorbing the good of charity, and once he could see with perception what that good was, he was led on to perceive what love to the Lord was. Consequently all the truths of faith were seen by him in his understanding as if in a mirror. His understanding and will formed one complete mind; for those truths enabled him to perceive in his understanding that which existed as a desire in his will. This is what the wholeness of that first human being consisted in, by whom the celestial Church is meant.
[4] As regards 'the vine' meaning the understanding part in the case of the spiritual Church, this is clear from many other places in the Word, as in Jeremiah,
What have you to do with the way to Egypt, to drink the waters of Shihor? Or what have you to do with the way to Assyria, to drink the waters of the River? Yet I have planted you as a wholly choice vine, a seed of truth. How therefore have you turned from Me into the degenerate branches of a strange vine? Jer 2:18, 21.
This refers to Israel, which means the spiritual Church, 3654, 4286. 'Egypt' and 'the waters of Shihor' stand for factual knowledge which leads to perversion, 1164, 1165, 1186, 1462; 'Assyria' and 'the waters of the River' stand for reasoning based on this, that is, on factual knowledge, against the good of life and the truth of faith, 119, 1186. 'A choice vine' stands for the member of the spiritual Church, who is called 'a vine' because of his understanding, while 'the degenerate branches of a strange vine' stands for someone belonging to the perverted Church.
[5] In Ezekiel,
A riddle and a parable about the house of Israel. A great eagle took some of the seed of the land and planted it in a seed field. It sprouted and became a spreading vine, low in height, so that its branches turned towards him and its roots were under him. So it became a vine which brought forth branches and sent out shoots towards the eagle. This vine directed its roots and sent its branches towards him in a good field by many waters. It was planted to produce a branch, that it might be a magnificent vine. Ezek 17:1, 3, 5-8.
An eagle' stands for rational thought, 3901,'the seed of the land' for truth known to the Church, 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373. Its becoming 'a spreading vine' and 'a magnificent vine' stands for becoming a spiritual Church, which is called 'a vine' because wine is obtained from it - 'wine' meaning spiritual good or the good of charity, the source of the truth of faith implanted in the understanding part.
[6] In the same prophet,
Your mother was like a vine in your likeness, planted beside the waters, fruitful, and made full of branches by reason of many waters. Consequently it had strong rods as sceptres for those who had dominion, and its stature rose up among entangled boughs, so that it was seen in its height amid the multitude of its branches. Ezek 19:10, 11.
This too refers to Israel, by whom the spiritual Church is meant, which Church is compared to 'a vine' for a similar reason to that mentioned immediately above. It is a description of its derivatives even to the final ones in the natural man, that is to say, even to factual knowledge based on sensory impressions, meant by 'entangled boughs', 2831.
[7] In Hosea,
I will be as the dew of Israel. His branches will go out, and his beauty will be like the olive's, and his odour like that of Lebanon. Those dwelling in its shadow will turn back, they will quicken the grain and will blossom as the vine; the memory of it will be as the wine of Lebanon. O Ephraim, what have I to do any more with idols? Hosea 14:5-8.
'Israel' stands for the spiritual Church, the blossoming of which is compared to 'the vine', and the memory of it to 'the wine of Lebanon', because of the good of faith when that good has been implanted in the understanding part. 'Ephraim' means the understanding part as it exists in the spiritual Church, 3969.
[8] In Zechariah,
The remnant of the people will be the seed of peace; the vine will give its fruit, and the land will give its increase, and the heavens will give their dew. Zech 8:11, 12.
'The remnant of the people' stands for truths stored away by the Lord within the interior man, 468, 530, 560, 561, 660, 798, 1050, 1738, 1906, 2284. 'The seed of peace' stands for good there, 'the vine' for the understanding part.
[9] In Malachi,
I will rebuke the devourer for you, so that he does not ruin for you the fruit of the land, nor will the vine in the field fail you. Mal 3:11, 12.
'The vine' stands for the understanding part. The expression 'a vine that does not fail' is used when the understanding part is not left bereft of the truths and goods of faith; on the other hand 'an empty vine' is used when falsities exist there together with derivative evils, as in Hosea,
Israel is an empty vine, it bears fruit like itself. Hosea 10:1.
[10] In Moses,
He will bind his ass's colt to the vine, and the foal of his she-ass to a choice vine, after he has washed his clothing in wine, and his garment in the blood of grapes. Gen 49:11.
This is the prophecy of Jacob, who by then was Israel, regarding his twelve sons, in this case regarding 'Judah', who represents the Lord, 7881. 'The vine' here stands for the understanding part as it exists in the spiritual Church, and 'a choice vine' for the understanding part as it exists in the celestial Church.
[11] In David,
O Jehovah, You caused a vine to journey out of Egypt. You cast out the nations, and You planted it. You cleared the way in front of it and caused its roots to be rooted, so that it might fill the land. The mountains were covered with the shadow of it, and the cedars of God with its branches. You sent out its shoots even to the sea, and its little branches to the Euphrates. The boar out of the forest tramples on it, and the wild animal of the fields feeds on it. Ps 80:8-11, 13.
'A vine out of Egypt' stands in the highest sense for the Lord, the glorification of His Human being described by it and its shoots. In the internal sense 'a vine' here means the spiritual Church and the member of that Church - what he is like when the understanding and will parts of him have been made new or regenerated by the Lord. 'The boar in the forest' means falsity, and 'the wild animal of the fields' evil, which destroy the Church and faith in the Lord.
[12] In John,
The angel sent his sickle into the earth and harvested the vine of the earth, and cast it into the great winepress of the wrath of God. The winepress was trodden outside the city, and the blood went out of the winepress up to the horses' bridles. Rev 14:19, 20.
'Harvesting the vine of the earth' stands for destroying the understanding part in the Church. And since 'the vine' means that understanding part it is also said that 'the blood went out of the winepress up to the horses' bridles'; for the powers of understanding are meant by 'horses', 2761, 2762, 3217. In Isaiah,
It will happen on that day, that every place in which there have been a thousand vines, worth a thousand [shekels] of silver, will be briers and brambles. Isa 7:23.
In the same prophet,
The inhabitants of the land will be scorched and hardly any men (homo) left. The new wine will mourn, and the vine will languish. Isa 14:6, 7.
In the same prophet,
They beat themselves on their breasts for the fields of unmixed wine, for the fruitful vine; for over the land of My people the them, the prickle is coming up. Isa 32:12-14.
In these places the subject is the spiritual Church when laid waste as regards the good and truth of faith, and so as regards the understanding part, since, as stated above, the truth and the good of faith exist in the understanding part of the mind of the member of that Church. Anyone may see that in these places 'the vine' is not used to mean the vine, nor 'the land' to mean the land, but some feature of the Church.
[13] In the genuine sense 'the vine' means good present in the understanding part, and 'the fig' good present in the natural part; or what amounts to the same, 'the vine' means good present in the interior man, and 'the fig' good present in the exterior man. This being so, when the vine is mentioned in the Word, so also on many occasions is the fig, as in the following places: In Jeremiah,
I will completely devour them. There will be no grapes on the vine or figs on the fig tree; and its leaf has come down. Jer 8:13.
In the same prophet,
I will bring upon you a nation from afar, O house of Israel, which will devour your vine and your fig tree. Jer 5:17.
In Hosea,
I will lay waste her vine and her fig tree. Hosea 2:12.
In Joel,
A nation has come up over the land. It has turned My vine into a waste, and My fig tree into froth. It has stripped it completely bare and cast it aside; its branches have been made white. The vine has withered and the fig tree languishes. Joel 1:6, 7, 12.
In the same prophet,
Fear not, you beasts of My fields, for the dwelling places of the wilderness have been made green; for the tree will bear its fruit, and the fig tree and the vine will give their full yield. Joel 2:12, 23.
In David,
He smote their vines and their fig trees, and broke to pieces the trees of their borders. Ps 105:33.
In Habakkuk,
The fig tree will not blossom; neither will there be any yield on the vines. Hab 3:17.
In Micah,
Out of Zion will go forth teaching, and the Word of Jehovah from Jerusalem. They will sit every one under his vine and under his fig tree, unafraid. Micah 4:1, 4.
In Zechariah,
On that day you will shout, each to his companion, under his vine and under his fig tree. Zech 3:10.
In the first Book of Kings,
In Solomon's time there was peace from all the border-crossings round about, and Judah and Israel dwelt with confidence, every one under his vine and under his fig tree. 1 Kings 4:24, 25.
The fig tree' means the good of the natural or exterior man, see 217.
[14] 'The vine' may also mean an understanding part that has been made new or regenerated by means of good obtained from truth and of truth obtained from good. This is clear from the Lord's words addressed to the disciples after He instituted the Holy Supper, in Matthew,
I tell you that I shall not drink from now on of this fruit of the vine until that day when I drink it new with you in My Father's kingdom Matt. 16:29.
The good obtained from truth and the truth obtained from good, by means of which the understanding is made new, that is, by which a person is made spiritual, is meant by 'the fruit of the vine', while making such one's own is meant by 'drinking'. For 'drinking' means making one's own, and is used in reference to truth, see 3168. The fact that this is fully accomplished only in the next life is meant by 'until that day when I drink it new with you In My Father's kingdom'; for 'the fruit of the vine', it is quite plain, is not used to mean new wine or matured wine but something of a heavenly nature belonging to the Lord's kingdom.
[15] Because the understanding part of the spiritual man's mind is made new and regenerated by means of truth which comes solely from the Lord, the Lord therefore compares Himself to 'the vine'. He then compares those who are secure in the truth which comes from Him and consequently is His to 'the branches', and the good produced by them to 'the fruit', in John,
I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit He takes away, but every one that does bear fruit He prunes, that it may bear more fruit. Abide in Me, and I in you. As the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in Me. I am the vine, you are the branches. He who abides in Me, and I him, he it is that bears much fruit; for apart from Me you cannot do anything. This is My commandment, that you love one another as I have loved you. John 15:1-5, 12.
[16] Because in the highest sense 'the vine' means the Lord as regards Divine Truth, and from this it means, in the internal sense, a member of the spiritual Church, 'a vineyard' therefore means the spiritual Church itself, 1069, 3220.
[17] Since 'the Nazirite' represented the celestial man - who is regenerated by means of the good of love and not, like the spiritual man, by means of the truth of faith, so that, as may be seen stated above, it is not in the understanding part but in the will part of the celestial man's mind that the regeneration takes place - the Nazirite was therefore forbidden to eat anything that came from the vine and so was forbidden to drink wine, Num. 6:3, 4; Judg. 13:14. From this also it is evident that 'the vine', as has been shown, means the understanding part, which belongs to the spiritual man. For details about 'the Nazirite' representing the celestial man, see 3301. From this one may also see that nobody can possibly know why the Nazirite was forbidden anything that came from the vine, and many other things besides, unless he knows what 'the vine' means in the proper sense, and also unless he knows of the existence of a celestial Church and of a spiritual Church, and that the member of the celestial Church is regenerated in a different way from a member of the spiritual Church. The former is regenerated by means of seed implanted in the will part, the latter by seed implanted in the understanding part. These are the kinds of arcana stored away in the internal sense of the Word.
Latin(1748-1756) 5113
5113. `Et ecce vitis coram me': quod significet intellectuale, constat ex significatione `vitis' quod sit intellectuale quod Ecclesiae spiritualis, de qua sequitur. Quia per `pincernam' significatur sensuale parti intellectuali subjectum, et hic agitur de influxu intellectualis in sensuale sibi subordinatum, ideo in somnio apparuit vitis cum propaginibus, flore, botris, et uvis, per quae influxus et {1} renascentia sensualis illius describitur. Quod intellectuale Ecclesiae spiritualis attinet, sciendum quod in Verbo ubi de illa Ecclesia, passim etiam de intellectuali ejus agatur ex causa quia est pars intellectualis quae apud hominem illius Ecclesiae regeneratur et fit Ecclesia; sunt enim binae Ecclesiae in genere, nempe caelestis et spiritualis; Ecclesia caelestis est apud hominem qui quoad partem voluntariam regenerari potest seu fieri Ecclesia; at Ecclesia spiritualis apud hominem qui solum quoad partem intellectualem, ut dictum, `regenerari potest';Antiquissima Ecclesia quae ante diluvium, fuit caelestis, quia apud eos qui ab illa fuerunt, in parte voluntaria aliquid integrum fuit, sed Antiqua Ecclesia quae post diluvium, spiritualis fuit quia apud eos qui ab illa, non aliquid in parte voluntaria sed in parte intellectuali, integrum fuit; inde nunc est quod in Verbo ubi de Ecclesia spirituali, passim {2} etiam de intellectuali ejus agatur;
de his videantur n. 640, 641, 765, 863, 875, 895, 927, 928, 1023, 1043, 1044, 1555, 2124, 2256, 2669, 4328, 4493. Quod intellectualis pars apud illos qui ab Ecclesia spirituali, regeneretur, constare potest etiam ex eo quod homo Ecclesiae illius nullam perceptionem veri ex bono habeat, prout habuerunt qui a caelesti Ecclesia, sed verum quod fidei, primum addiscet, et imbuet intellectuale, et sic ex vero cognoscet quid bonum, et postquam id inde cognoverit, id cogitare potest, dein velle, et tandem facere, et tunc nova voluntas apud illum in parte {3} intellectuali a Domino formatur; per hanc a Domino elevatur spiritualis homo in caelum, remanente usque malo in propria ejus voluntate, quae tunc miraculose separatur, et hoc per vim superiorem, qua detinetur a malo et tenetur in bono. [3] Caelestis autem Ecclesiae homo regeneratus fuit quoad partem voluntariam, ab infantia imbuendo bonum charitatis, et cum ejus perceptionem adeptus est, ducebatur in perceptionem amoris in Dominum; inde omnia vera fidei ei in intellectuali sicut in speculo apparuerunt; intellectus et voluntas apud illum prorsus unam mentem fecerunt, nam perceptum illis {4} in intellectu quod erat in voluntate; in his consistebat integritas primi hominis, per quem Ecclesia caelestis significatur. [4] Quod vitis sit intellectuale Ecclesiae spiritualis, ex Verbo pluries alibi constat, ut apud Jeremiam,
Quid tibi cum via Aegypti ut bibas aquas Shihoris? aut quid tibi cum via Assyriae ut bibas aquas fluvii?... atqui Ego plantaveram te vitem nobilem totam, semen veritatis; quomodo ergo conversa es Mihi in palmites degeneres vitis alienae ? ii 18, 21;
ibi de Israele, per quem significatur Ecclesia spiritualis, n. 3654, 4286; `Aegyptus et aquae Shihoris' pro scientificis quae pervertunt, n. 1164, 1165, 1186, 1462; `Assyria et aquae fluvii' pro ratiocinatione ex illis (o)nempe scientificis contra bonum vitae et verum fidei, n. 119, 1186; `vitis nobilis' pro Ecclesiae spiritualis {5} homine, qui `vitis' dicitur ex intellectuali;
`palmites degeneres vitis alienae' pro Ecclesiae perversae homine:
[5] apud Ezechielem,
Aenigma et parabola de domo Israelis;... aquila magna sumpsit de semine terrae, et posuit in agro sementis,... germinavit et factum est in vitem luxuriantem, humilem proceritate; ita ut respicerent palmites ejus ad illam, et radices ejus sub illa essent;
sic facta est in vitem quae fecit palmites et emisit propagines... ad aquilam {6} ; vitis haec applicuit radices suas, et palmites suos misit ad illam,... in agro bono aliud aquas multas; illa plantata ad faciendum ramum,... ut esset in vitem magnificentiae, xvii [2,] 3, 5-8;
`aquila' pro rationali, n. 3901; semen terrae' pro vero Ecclesiae, n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373; quod `factum in vitem luxuriantem et in vitem magnificentiae' pro in Ecclesiam spiritualem, quae `vitis' vocatur ex vino quod inde, quod significat bonum spirituale seu bonum charitatis ex quo verum fidei, implantatum parti intellectuali: [6] apud eundem,
Mater tua {4}, sicut vitis in similitudine {5} tui, juxta aquas plantata, frugifera, et ramosa facta ab aquis multis; unde fuerunt illi virgae roboris in sceptra dominantium; et elevavit se statura ejus super inter implexos ramos, ut apparuerit altitudine sua in multitudine palmitum, xix 10, 11;
ibi etiam de Israele, per quem Ecclesia spiritualis significatur, quae `viti' comparatur ex simili causa de qua mox supra;
describuntur ibi ejus derivationes usque ad ultimas in naturali homine, nempe ad scientifica ex sensualibus, quae sunt `implexi rami', n. 2831: [7] apud Hosheam,
Ero {9} sicut ros Israeli,... ibunt rami ejus, et erit sicut olivae honor ejus, et odor {10} illi sicut Libani, revertentur habitantes in umbra ejus, vivificabunt frumentum, et efflorebunt sicut vitis, memoria ejus sicut vinum Libani. Ephraim quid Mihi amplius cum idolis? xiv 6-9 [A.I. 5-8];
`Israel' pro Ecclesia spirituali cujus efflorescentia comparatur `viti', et memoria `vino Libani', ex bono fidei implantato intellectuali; `Ephraim' est intellectuale Ecclesiae spiritualis, n. 3969: [8] apud Zachariam,
Reliquiae populi,... semen pacis, vitis dabit fructum suum et terra dabit proventum, et caeli dabunt rorem suum, viii 11, 12;
`reliquiae populi' pro veris reconditis a Domino in interiore homine, n. 468, 530, 560, 561, 660, 798, 1050, 1738, 1906, 2284;
`semen pacis' pro boni ibi; `vitis' pro intellectuali: [9] apud Malachiam,
Increpabo vobis absumentem, ut non corrumpat vobis fructum terrae, nec orba erit vobis vitis in agro, iii 11, 12;
`vitis' pro intellectuali; `vitis non orba' dicitur quando intellectuale non privatur veris et bonis fidei; (o)contra autem `vitis vacua' quando sunt falsa ibi et inde mala, apud Hosheam,
Vitis vacua Israel, fructum facit similem sibi, x 1:
[10] apud Mosen,
Ligabit ad vitem asininum pullum suum, et ad vitem nobilem filium asinae suae, postquam laverit in vino indumentum suum, et in sanguine uvarum velamen suum, Gen. xlix 11;
prophetia Jacobi, tunc israelis, de duodecim filiis, ibi de `Jehudah' per quem repraesentatur Dominus, (o)n. 3881, `vitis' ibi pro intellectuali quod est Ecclesiae spiritualis, et `vitis nobilis' pro intellectuali quod est Ecclesiae caelestis: [11] apud Davidem,
Jehovah, vitem ex Aegypto proficisci fecisti, expulisti gentes, et plantasti illam, purgasti ante illam, et radicari fecisti radices (c)illius, ut impleverit terram, operti sunt montes umbra (c)illius, et ramis cedri Dei, emisisti propagines (c)illius usque ad mare, et ad Euphratem ramusculos (c)illius.... Conculcat illam aper e silva, et fera agrorum depascit illam, Ps. lxxx 9-12, 14 [A.V. 8-11, 13];
`vitis ex Aegypto' in sensu supremo pro Domino; glorificatio Humani Ipsius describitur per illam et illius propagines {11}; in sensu interno est (o)vitis ibi Ecclesia spiritualis, ac homo illius Ecclesiae, qualis cum quoad intellectuale et voluntarium a Domino novus factus est seu regeneratus; `aper in silva' est falsum, et `fera agrorum' est malum, quae Ecclesiam ac {12} fidem in Dominum destruunt: [12] apud Johannem,
Misit angelus falcem suam in terram, et vindemiavit vitem terrae, et conjecit in torcular irae Dei magnum;
(o)calcatum est torcular extra urbem, et exivit sanguis e torculari usque ad frena equorum, Apoc. xiv 19, 20;
`vindemiare vitem terrae' pro destruere intellectuale Ecclesiae;
(m)et quia per `vitem' significatur intellectuale illud, etiam dicitur quod sanguis exiverit e torculari usque ad frena equorum', per `equos' enim significantur intellectualia, n. 2761, 2762, 3217:
apud Esaiam,
Fiet in die illo, erit omnis locus, in quo fuerint mille vites pro mille argenti, erit in senticetum et vepretum, vii 23:
apud eundem,
Exurentur habitatores terrae, et relictus erit homo rarus, lugebit mustum, (o)et languescet vitis, xxiv 6, 7:
apud eundem,
Super ubera se pulsant {13} ob agros meri, ob vitem frugiferam, super terra populi mei spina, sentis ascendit {14}, xxxii 12-14;
in illis locis de vastatione Ecclesiae spiritualis quoad bonum et verum fidei agitur, ita quoad intellectuale, nam verum et bonum fidei est in parte intellectuali hominis illius Ecclesiae, ut supra dictum; quisque videre potest quod ibi non per `vitem' vitis intelligatur, et non per `terram' terra, sed quod tale quod est Ecclesiae. [13] quia in genuino sensu `vitis' significat bonum intellectualis, et `ficus' bonum naturalis, seu quod idem, `vitis' bonum interioris hominis, et `ficus' bonum exterioris, idcirco pluries in Verbo ubi vitis etiam ficus nominatur; ut in his locis:
apud Jeremiam
Consumendo consumam eos,... non uvae in vite, neque ficus in ficu, et folium defluit, viii 13:
apud eundem
Ego adducam super vos gentem e longinquo, domus Israelis... qui comedet vitem tuam et ficum tuam, v 15, 17:
apud Hosheam
Devastabo vitem ejus et ficum ejus, ii 12:
apud Joelem,
Gens ascendit super terram,... redegit vitem Meam in vastitatem, et ficum Meam in spumam, denudando denudavit illam, et projecit, dealbati sunt palmites (c)illius;... vitis exaruit, et ficus languet, i 6, 7, 12:
apud eundem,
Ne timete bestia agrorum Meorum, quia herbosa facta sunt habitacula deserti; quia arbor feret {15} fructum suum, et ficus et vitis dabunt vim suam, ii 22, 23:
apud Davidem,
Percussit vitem eorum, et ficum eorum, et confregit arborem termini eorum, Ps. cv 33:
apud Habakkuk,
Ficus non florebit, nec proventus in vitibus, iii 17:
apud Micham,
E Zione exibit doctrina, et verbum Jehovae ex Hierosolyma; sedebunt quisque sub vite sua, et sub ficu sua, nec terrens, iv 2, 4:
apud Zachariam,
In die illo... clamabitis vir ad socium suum sub vite et sub ficu, iii (x)10:
in Libro I Regum,
Tempore Shelomonis pax fuit ab omnibus transitibus a circuitu, et habitavit Jehudah et Israel in confidentia, quisque sub vite sua, et sub ficu sua, v 4, 5 [A.V. iv 24, 25];
quod `ficus' sit bonum naturalis seu exterioris hominis, videatur n. 217. [14] Quod `vitis' sit intellectuale novum seu regeneratum per bonum ex vero et per verum ex bono, constat ex Domini verbis ad discipulos postquam instituit Sanctam Cenam, apud Matthaeum,
Dico vobis, quod non bibiturus sim a nunc ex hoc genimine vitis, usque ad diem illum, quando id bibero vobiscum novum in regno Patris Mei, xxvi 29;
bonum ex vero et verum ex bono per quae novum fit intellectuale seu homo fit spiritualis, significatur per `genimen vitis,' appropriatio ejus significatur per `bibere'; quod `bibere' sit appropriare, et quod praedicetur de vero, videatur n. 3, 168; quod id non plene fiat quam in altera vita, significatur `per' `usque ad diem illum quando id bibero {16} vobiscum novum in regno Patris Mei'; quod per `genimen vitis' non mustum nec vinum intelligatur, sed caeleste quid quod est regni Domini, manifeste patet. [15] Quia intellectuale hominis spiritualis novum fit et regeneratur per verum quod unice a Domino, ideo Dominus Se comparat `viti', et illos qui implantantur vero quod ab Ipso, consequenter Ipsi, comparat `palmitibus', et bonum quod inde, `fructui,' apud Johannem,
Sum Vitis vera, et Pater Meus Vinitor, omnem palmitem in Me non ferentem fructum, tollit eum, Omnem autem fructum ferentem putabit illum, ut plus fructus ferat.... Manete in Me etiam Ego in vobis, quemadmodum palmes non potest fructum ferre a seipso, nisi manserit in vite, ita neque vos, nisi in Me manseritis. Ego sum Vitis, vos palmites, qui manet in Me, et Ego in illo, hic fert fructum multum, quia sine Me non potestis facere quicquam:... hoc mandatum Meum, ut ametis vos mutuo, sicut amavi vos, xv 1-5, 12.
[16] Quia `vitis' in supremo sensu significat Dominum quoad Divinum Verum, et inde in sensu interno hominem Ecclesiae spiritualis, idcirco `vinea' significat ipsam Ecclesiam spiritualem, n. 1069, 3220. [17] (t)Quia `Naziraeus' repraesentabat caelestem hominem, et ille regeneratur per bonum amoris, non autem per verum fidei prout spiritualis homo, consequenter (o)caelestis homo non quoad intellectuale sed quoad voluntarium, ut supra dictum videatur, idcirco `prohibitum {17} Naziraeo fuit edere quicquam quod exiret ex vite, ita nec bibere vinum', Num. vi 3, 4; Jud. xiii 14; ex eo quoque patet quod per `vitem' significetur intellectuale quod est spiritualis hominis, ut ostensum; quod `Naziraeus' caelestem hominem repraesentaverit, videatur n. 3301 inde etiam videri potest quod nequaquam sciri queat quare Naziraeo prohibitum fuit {18} omne quod exiret ex vite, praeter plura de illo, nisi sciretur quid `vitis' in proprio sensu significat, tum nisi sciretur quod sit Ecclesia caelestis et Ecclesia spiritualis, et quod homo Ecclesiae caelestis aliter regeneretur quam homo Ecclesiae spiritualis; ille per semen implantatum parti voluntariae, hic per semen implantatum parti intellectuali; talia arcana in sensu Verbi interno recondita sunt.
@1 i inde$ @2 partim I$ @3 i ejus$ @4 i fuit$ @5 illius Ecclesiae$ @6 A I have emisit propagines ad aquilam but there is a long omission after propagines, i.e., Fuit autem aquila una alia magna, magna alis et plena plumis ad quam ecce. For all this S has ad aquilam$ @7 sua I$ @8 So Sch, AV and RV here `in thy blood,' but latter has in m `or, in thy likeness.'$ @9 Ego AI, Heb = `I will be' = Ero$ @10 honor I$ @11 per illam, et ejus propagationes describitur$ @12 ad I, quoad T$ @13 pulsantes$ @14 ascendet$ @15 fecit I$ @16 bibiturus I$ @17 ei$ @18 fuerit$