9780.“叫他们把那橄榄油拿来给你”表仁与信的良善。这从“橄榄油”的含义清楚可知，“橄榄油”是指属天之爱的良善（参看886节），但在此是指属灵之爱的良善，也就是对邻之仁的良善和信之良善。“橄榄油”在此之所以表示信与信的良善，是因为这油是用来点灯的，也就是用于灯台，而“灯台”表示属灵天堂（9548节），地上的属灵天堂就是属灵教会。在圣言中，“油”和“橄榄油”表示属天良善和属灵良善；在论述属天国度或属天教会的地方表示属天良善，在论述属灵国度或属灵教会的地方表示属灵良善。这些国度或教会通过它们的良善来区分。属天国度或属天教会的良善是对主之爱的良善和相爱的良善；属灵国度或属灵教会的良善是对邻之仁的良善和信之良善（9741节）。这些良善和源于它们的真理是整部圣言论述的主题，因为圣言完全由关于良善的教义构成，因为它完全由关于爱主爱邻的教义构成（参看马太福音22:35-40）；一切良善都是爱的属性，包括信之良善，因为这良善是从爱之良善产生的，没有它就不存在。
由于圣言由关于良善的教义构成，所以人们若要理解圣言，就必须知道何为良善。但是，没有人知道何为良善，除非他照圣言过一种良善的生活。因为当有人照圣言过一种良善生活时，主就将良善注入那人的生命。然后此人就会觉察并感受到那良善，由此明白它的性质。否则，它不会显现，因为它没有被觉察到。由此可见，那些只是知道包含在圣言中的东西，说服自己相信它们都是真的，然而却不行出来的人处于哪种状态。他们没有真正意识到良善，因而也没有真正意识到真理，因为从良善才能知道真理，没有良善的真理永远不会存在，只不过是毫无生命的记忆知识而已，这些知识在来世都会消亡的。
“油”和“橄榄油”表示良善，这一点从圣言中提到它们的经文明显看出来，如撒迦利亚书：
我看见了一个金灯台，旁边有两棵橄榄树，一棵在灯盏的右边，一棵在灯盏的左边。这是两位油之子，站在全地之主的旁边。（撒迦利亚书4:2，3，14）
“两棵橄榄树”和“两位油之子”是指在祂右边的对主之爱的良善和在祂左边的对邻之仁的良善。类似的话出现在启示录：
两个见证人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，站在大地之神面前的。（启示录11:3，4）
“两棵橄榄树和两个灯台”是指这两种良善，它们因来自主，故被称为“两个见证人”。
又：
我听见在四活物中间有声音说，油和酒不可糟蹋。（启示录6:6）
“油”表示爱与仁之良善，“酒”表示信之良善与真理。以赛亚书：
我要在旷野种上香柏树、皂荚树、番石榴树和橄榄树。（以赛亚书41:19）
耶利米书：
他们要来到锡安的高处歌唱，又流归耶和华的美善，就是小麦、新酒和油。（耶利米书31:12）
约珥书：
田荒凉，地悲哀，因为五谷毁坏，新酒干竭，油也缺乏。（约珥书1:10）
同一先知书：
禾场必满了洁净的五谷，榨池必有新酒和油盈溢。（约珥书2:24）
申命记：
我必按季节降雨在你们的地上，使你们可以收藏五谷、新酒和油。（申命记11:14）
这节经文论及“五谷、新酒和油”，但是，凡认真思考这个问题的人都能看出所指的不是这些东西。圣言因是神性，故是属灵的，不是世俗的，所以经上不会说与地上的五谷、新酒、油有关的话，它们都是作为食物的形式而服务于肉体的，不过也是在服务灵魂的前提下。因为在圣言中，一切食物都表示天上的食物，圣餐中的饼和酒就是这样。至于此处所引用经文中的“五谷”和“新酒”表示什么，可参看前文（3580，5295，5410，5959节）；由此明显可知“油”表示什么。
这同样适用于主在世时所说的一切话，如祂论到撒马利亚人说，他来到那个被强盗打伤的人身边，给他包扎伤口，倒上油和酒（路加福音10:33，34）。此处不是指油和洒，而是指爱与仁之良善，“油”是指爱之良善，“酒”是指仁与信之良善；因为所论述的主题是邻舍，因而是对他的仁爱。至于“酒”也具有这种含义，可参看前文（6377节）。
这同样适用于主论及十个童女的话，其中五个拿着灯，却没有油，五个拿着灯，也有油，后面五个被允许进入天堂，而前面五个被拒绝了（马太福音25:3，4等）；“灯里的油”是指在信之真理里面的爱与仁之良善；“有灯无油的童女”是指那些听到并阅读圣言，说他们相信，然而却没有因此做任何善事的人，即便行了任何良善，他们也不是出于爱良善或真理，而是出于爱自己爱世界而行的。
由于“油”表示仁之良善，所以病人也用油来抹，并得医治，如经上说到主的门徒，他们出去，赶出许多鬼，用油抹了许多病人，治好他们（马可福音6:13）。诗篇：
你要用油滋润我的头，我的杯必满溢。（诗篇23:5）
“用油滋润头”表示赋予天上的良善。摩西五经：
耶和华使百姓得吃田间的土产；又使他们从磐石中咂蜜，从坚石中吸油。（申命记32:13）
这论及古教会；“从坚石中吸油”表示通过信之真理而充满良善。
哈巴谷书：
无花果树必不发芽，葡萄树上无出产；橄榄树也不效力，田地不出粮食。（哈巴谷书3:17）
此处不是指无花果树、葡萄树、橄榄树，以及田地，而是指它们所对应的天上事物，或说天上的食物资源；凡承认圣言论述诸如属于天堂和教会，因而属于灵魂的那类事物的人，自己就能认识到这一点。但那些只思想世俗、尘世和肉体事物的人看不见内在事物，甚至不想看见它们，因为他们对自己说，什么是属灵事物？什么是属天事物？因而说，什么是天上的食物资源？当被告知，这些就是属于聪明和智慧的那类事物时，他们的确会知道，但不想知道它们属于信和爱。他们不想知道，是因为他们不让这类事物进入他们的生命，因而不会走得太远，以至于获得在天上的真理和良善里面的聪明和智慧。
以西结书：
我用水洗你，洗净你身上的血，又用油抹你。我给你穿上刺绣的衣服。你的衣服是细麻布、丝绸和绣花的手工做的。吃的是细面、蜂蜜并油。又拿你的绣花衣服盖在偶像上，并将我的膏油和香料摆在它们面前。（以西结书16:9，10，13，18）
谁看不出，在这段经文中，所指的不是用绣花手工、细麻和丝绸做的衣服，也不是指油、蜜或细面，而是指属于天堂和教会的神性事物？因为所论述的主题是耶路撒冷，而耶路撒冷是指教会；因此，所提到这几样事物是指诸如与教会有关的那类事物。显然，每个细节都表示关于教会的某种具体事物；因为圣言，也就是神性里面没有一个词是没有意义的。耶路撒冷表示教会（参看3654节），至于“绣花的手工”表示什么，可参看前文（9688节），“细麻”（5319，9469节）；“细面”（2177节）；“蜜”（5620，6857节）；“用水洗”（3147，5954e，9088节）；“洗净血”（4735，9127节）。
何西阿书：
以法莲吃风；他们与亚述立约，把油送下埃及。（何西阿书12:1）
这些话完全无法理解，除非人知道“以法莲”、“亚述”和“埃及”都表示什么；它们描述了教会成员的理解力，这理解力已经因基于记忆知识的推理而被败坏了；因为“以法莲”是指这种理解力（3969，5354，6222，6238，6267节）；“亚述”是指推理（1186节）；“埃及”是指记忆知识（9391节）。因此，“把油送下埃及”表示以这种方式玷污教会的良善。
主经常上橄榄山（路加福音21:37；22:39），这是因为“油”和“橄榄”表示爱之良善，“山”也是（6435，8758节）。原因在于，当主在世时，关于祂的一切都是天堂的代表；整个天堂通过它们而与主联结；因此，凡祂所行的和凡祂所说的都是神性，是天上的，最末和最低事物则是代表。橄榄山代表爱与仁之良善方面的天堂；这一点也清楚可见于撒迦利亚书：
耶和华必出去与那些民族争战。那日，祂的脚必站在耶路撒冷面前的橄榄山上。这橄榄山必分裂，山的一半向东倾斜，一半向海倾斜，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）
此处论述的主题是主和祂的降临；“橄榄山”表示爱与仁之良善，因而表示教会，因为这些良善构成教会。教会将离开犹太民族，在外邦民族当中建立，这一事实由“这山必向东、向海、向北、向南分裂”来表示。主在路加福音中的话也有类似含义：
你们自己却要被赶到外面；从东、从西、从北、从南将有人来，在神的国里坐席。（路加福音13:28，29）
就整体意义而言，“耶和华必出去与那些民族争战”、“祂的脚必站在耶路撒冷面前的橄榄山上”表示主将出于神性之爱而与地狱争战；因为“那些民族”表示来自地狱的邪恶（1868，6306节），祂的脚要站的“橄榄山”表示神性之爱。
Potts(1905-1910) 9780
9780. And let them take unto thee olive oil. That this signifies the good of charity and of faith, is evident from the signification of "olive oil," as being the good of celestial love (see n. 886), but here the good of spiritual love, which is the good of charity toward the neighbor and the good of faith. That this good is here signified by "olive oil," is because it was for the luminary, that is, for the lampstand, and by the "lampstand" is signified the spiritual heaven (n. 9548). The spiritual heaven on earth is the spiritual church. "Oil," and "the olive-tree," in the Word signify both celestial good and spiritual good; celestial good where the subject treated of is the celestial kingdom or the celestial church, and spiritual good where it is the spiritual kingdom or the spiritual church. These kingdoms or churches are distinguished by their goods. The goods of the celestial kingdom, or of the celestial church, are the good of love to the Lord and the good of mutual love; and the goods of the spiritual kingdom, or of the spiritual church, are the good of charity toward the neighbor and the good of faith (n. 9741). These goods and the truths therefrom are treated of in the Word throughout, for the Word is the doctrine of good, because it is the doctrine of love to the Lord and of love toward the neighbor (see Matt. 22:35-40); and all good is of love, even the good of faith, for this comes forth from the good of love, and not without it. [2] As the Word is the doctrine of good, therefore in order that the Word may be understood, it must be known what good is; and no one knows what good is unless he lives in good according to the Word; for when anyone lives in good according to the Word, then the Lord instills good into his life, from which the man perceives it and feels it, and consequently apprehends the nature of it; otherwise it does not appear, because it is not perceived. From this it can be seen in what state they are who merely know what is in the Word, and persuade themselves that it is so, and yet do not do it. They have no knowledge of good, consequently none of truth; for truth is known from good, and never without good, except as memory-knowledge devoid of life, which perishes in the other life. [3] That "oil" and also "the olive" denote good, is evident from the passages in the Word where they are mentioned, as in Zechariah:
I saw a lampstand of gold. Two olive-trees were beside it; one on the right side of the flask, and the other on the left side thereof. These are the two sons of oil that stand beside the Lord of the whole earth (Zech. 4:2, 3, 14);
where "the two olive-trees," and "the two sons of oil," denote the good of love to the Lord, which is on His right, and the good of charity toward the neighbor, which is on His left. In like manner in John:
The two witnesses prophesied a thousand two hundred and sixty days. These are the two olive-trees and the two lampstands that stand before the God of the earth (Rev 11:3, 4);
where "the two olive-trees and the two lampstands" denote these same goods, which, being from the Lord, are called "the two witnesses." [4] Again:
I heard a voice in the midst of the four living creatures, saying, Hurt not the oil and the wine (Rev. 6:6);
where "the oil" denotes the good of love and charity, and "the wine," the good and truth of faith. Again:
I will set in the wilderness the cedar of Shittah, and the myrtle, and the wood of oil (Isa. 41:19). They shall come and sing in the height of Zion, and shall flow together unto the good of Jehovah, to the wheat, and to the new wine, and to the oil (Jer. 31:12). The field is wasted, the land mourneth; for the grain is wasted, the new wine is dried up, the oil languisheth (Joel 1:10). The floors are full of pure grain, and the presses overflow with new wine and oil (Joel 2:24). I will give the rain of your land in its season, that thou mayest gather in thy grain, thy new wine, and thine oil (Deut. 11:14). [5] "Grain, new wine, and oil" are here spoken of, but that these things are not meant can be seen by everyone who considers; for the Word, being Divine, is spiritual, not worldly, and therefore it does not treat of the grain, the new wine, and the oil of the earth, insofar as these are of service to the body for foods, but insofar as they are of service to the soul; for all foods in the Word signify heavenly foods, as do the bread and the wine in the Holy Supper. What "the grain" and "the new wine" signify in the passages here quoted, may be seen above (n. 3580, 5295, 5410, 5959); from this it is evident what "the oil" signifies. [6] The case is the same with all things spoken by the Lord while He was in the world, as when He said of the Samaritan that "he came to the man who was wounded by thieves, and bound up his wounds and poured in oil and wine" (Luke 10:33, 34). Here are not meant oil and wine, but the good of love and of charity, by "oil" the good of love, and by "wine" the good of charity and of faith; for the subject treated of, is the neighbor, thus charity toward him (that "wine" has this signification, see n. 6377). [7] In like manner what the Lord said of the ten virgins, of whom "five took their lamps and no oil with them, and five took also oil," and that the latter were admitted into heaven, but the former rejected (Matt. 25:3, 4, and following verses); "oil in the lamps" denotes the good of love and of charity in the truths of faith; "the virgins who took their lamps and no oil" denote those who hear the Word, read it, and say that they believe, and yet do no good in consequence, and if they do any good, it is not done from the love of good or of truth, but from the love of self and of the world. [8] As "oil" signified the good of charity, therefore also the sick were anointed with oil and were healed, as we read of the Lord's disciples, who "went forth and cast out demons, and anointed with oil them that were sick, and healed them" (Mark 6:13). And in David:
Thou wilt make fat my head with oil; my cup shall run over (Ps. 23:5);
where "to make fat the head with oil" denotes to endow with celestial good. In Moses:
Jehovah fed him with the produce of the fields; He made him to suck honey out of the rock, and oil out of the stone of the rock (Deut. 32:13);
speaking of the Ancient Church; where "sucking oil out of the stone of the rock" denotes to be imbued with good through the truths of faith. [9] In Habakkuk:
The fig-tree shall not blossom, neither shall produce be in the vines; the labor of the olive shall lie, and the fields shall yield no food (Hab. 3:17);
here neither fig-tree, nor vine, nor olive, nor fields are meant, but heavenly things to which they correspond; as also everyone is able to acknowledge from himself who acknowledges that the Word treats of such things as belong to heaven and the church, thus as belong to the soul. But they who think of nothing but worldly, earthly, and bodily things, do not see the internal things, and even do not wish to see them, for they say within themselves, What are spiritual things? What are celestial things? and so, What is heavenly food? That these are such things as belong to intelligence and wisdom they indeed know when it is so said; but that they belong to faith and love, they do not desire; for the reason that they do not imbue their life with such things, and therefore do not attain to the intelligence and wisdom of heavenly truths and goodnesses. [10] In Ezekiel:
I washed thee with waters, and I washed away thy bloods from upon thee, and I anointed thee with oil. I clothed thee with broidered work. Thy garments were fine linen, silk, and broidered work; thou didst eat fine flour, and honey, and oil. But thou didst take thy broidered garments, and coveredst images; and didst set Mine oil and Mine incense before them (Ezek. 16:9, 10, 13, 18). Who cannot see that in this passage are not meant garments of broidered work, fine linen, and silk, nor oil, honey, or fine flour; but Divine things which are of heaven and the church; for the subject treated of is Jerusalem, by which is meant the church; and therefore by the several things mentioned are meant such things as are of the church. That by each particular is meant some special thing of the church, is evident; for in the Word, which is Divine, there is not a word that is worthless. (That "Jerusalem" denotes the church, see n. 3654; also what is meant by " broidered work," n. 9688; by "fine linen," n. 5319, 9469; by "fine flour," n. 2177; by "honey," n. 5620, 6857; by "washing with waters," n. 3147, 5954, 9088; and by "washing away bloods," n. 4735, 9127.) [11] In Hosea:
Ephraim feedeth on wind, they make a covenant with the Assyrian, and oil is carried down into Egypt (Hos. 12:1);
these things are quite unintelligible unless it is known what is meant by "Ephraim," what by "the Assyrian," and what by "Egypt;" yet there is here described the understanding of the man of the church, which is perverted through reasonings from memory-knowledges; for "Ephraim" denotes this understanding (n. 3969, 5354, 6222, 6238, 6267); "the Assyrian," reasoning (n. 1186); and "Egypt," memory-knowledge (n. 9391); consequently "to carry down oil into Egypt" denotes to defile in this way the good of the church. [12] That the Lord so often went up the Mount of Olives (Luke 21:37; 22:39), was because "oil" and "the olive" signified the good of love, as also does a "mountain" (n. 6435, 8758). The reason was that while the Lord was in the world all things respecting Him were representative of heaven; for thereby the universal heaven was adjoined to Him; wherefore whatever He did and whatever He said was Divine and heavenly, and the ultimate things were representative. The Mount of Olives represented heaven in respect to the good of love and of charity; as also can be seen in Zechariah:
Jehovah shall go forth, and fight against the nations. His feet shall stand in that day upon the Mount of Olives, which is before the faces of Jerusalem, and the Mount of Olives shall be cleft asunder, that a part thereof shall recede toward the east, and toward the sea, with a great valley; and a part of the mountain shall recede toward the north, and a part of it toward the south (Zech. 14:3-4). [13] Here the Lord and His coming are the subject treated of; by "the Mount of Olives" is signified the good of love and of charity; thus the church, for these goods make the church. That the church would recede from the Jewish nation, and would be set up among the Gentiles, is signified by "the mountain being cleft asunder toward the east, toward the sea, and toward the north, and the south;" in like manner as by the words of the Lord in Luke:
Ye shall be cast down outside; whereas they shall come from the east, and the west, and from the north, and the south, and shall sit down in the kingdom of God (Luke 13:28, 29). In a universal sense by "Jehovah going forth and fighting against the nations," and by "His feet standing upon the Mount of Olives which is before the faces of Jerusalem," is meant that the Lord from Divine love would fight against the hells; for "the nations" denote evils which are from the hells (n. 1868, 6306), and "the Mount of Olives," on which were His feet, denotes the Divine love.
Elliott(1983-1999) 9780
9780. 'And let them bring to you olive oil' means the good of charity and faith. This is clear from the meaning of 'olive oil' as the good of celestial love, dealt with in 886, but in the present verse the good of spiritual love, which is the good of charity towards the neighbour and the good of faith. The reason why the good of charity and faith is meant here by 'olive oil' is that it was for the light or lampstand, and 'the lampstand' means the spiritual heaven, 9548, the spiritual heaven on earth being the spiritual Church. 'Oil' and 'the olive tree' mean in the Word both celestial good and spiritual good, celestial good when the celestial kingdom or Church is the subject, and spiritual good when the spiritual kingdom or Church is the subject. What makes these kingdoms or Churches different from each other is the types of good. The celestial kingdom or Church's types of good are the good of love to the Lord and the good of mutual love, and the spiritual kingdom or Church's types of good are the good of charity towards the neighbour and the good of faith, 9741. These types of good and the types of truth that spring from them are the subject throughout the Word; for the Word consists wholly of teachings about good. It does so because it consists wholly of teachings about love to the Lord and love towards the neighbour, Matt 22:35-40, and all good is an attribute of love, including the good of faith since this comes into being from the good of love and does not exist without it.
[2] Since the Word consists of teachings about good, people need to know what good is if they are to have any understanding of the Word. But no one can know what good is unless he tries to lead a good life in accordance with the Word. For when someone tries to lead a good life in accordance with the Word the Lord instills good into that person's life. The person then comes to perceive that good and has a feeling for it, and as a result recognizes the essential nature of it. In no other circumstances does it appear, because it does not come to be perceived. All this makes clear what the condition is of those who merely know the things contained in the Word, convince themselves that they are true, yet fail to act on them. They are people with no real awareness of good, nor consequently of truth, for truth is known from good, and never exists without good except as some piece of lifeless knowledge which passes away in the next life.
[3] The fact that 'oil' and 'olive' mean good is clear from places in the Word where they are mentioned, as in Zechariah,
I saw a lampstand of gold, two olive trees beside it, one on the right of the bowl and one to the left of it. These are the two sons of oil, standing beside the Lord of the whole earth. Zech 4:2, 3, 14.
'Two olive trees' and 'the two sons of oil' are the good of love to the Lord, which is on His right, and the good of charity towards the neighbour, which is to His left. Something similar occurs in John,
The two witnesses prophesied one thousand two hundred and sixty days. These are the two olive trees and the two lampstands standing before the God of the earth. Rev 11:3, 4.
'The two olive trees and the two lampstands' are the same two types of good, which, since they come from the Lord, are called 'the two witnesses'.
[4] In the same book,
I heard a voice in the midst of the four living creatures, saying, Do no harm to oil and wine. Rev 6:6.
'Oil' stands for the good of love and charity, 'wine' for the good and truth of faith. In Isaiah,
I will planta in the wilderness the cedar of shittah, and the myrtle, and the oil tree.b Isa 41:19.
In Jeremiah,
They will come and sing on the height of Zion, and converge towards the goodness of Jehovah, towards wheat, and towards new wine, and towards oil. Jer 31:12.
In Joel,
The field has been devastated, the land has been mourning because the grain has been laid waste, the new wine has failed, the oil languishes. Joel 1:10.
In the same prophet,
The threshing-floors are full of clean grain, and the presses overflow with new wine and oil. Joel 2:24.
In Moses,
I will give the rain for your land in its season, that you may gather your grain, your new wine, and your oil. Deut 11:14.
[5] This verse speaks of grain, new wine, and oil, but it becomes clear to anyone who stops to consider the matter that it is not these actual products that are meant. For being Divine the Word is spiritual, not worldly, so that what it says does not have to do with grain, new wine, or oil of the land, inasmuch as they serve the body as forms of food, only inasmuch as they serve the soul. For all forms of food in the world mean, when mentioned in the Word, heavenly kinds of food, as also the bread and wine in the Holy Supper do. What it is that 'grain' and 'new wine' mean in the places quoted above, see 3580, 5295, 5410, 5959, from which it is evident what 'oil' means.
[6] The same applies to all those things spoken by the Lord when He was in the world, such as those regarding the Samaritan - that he went near the one wounded by the robbers, bound his wounds, and poured in oil and wine, Luke 10:33, 34. In this instance oil and wine are not what is meant but the good of love and charity, the good of love by 'oil' and the good of charity and faith by 'wine'. For the subject is the neighbour, thus charity towards him. As regards this meaning of 'wine', see 6377.
[7] The same applies to the things spoken by the Lord regarding the ten virgins, five of whom took their lamps without at the same time any oil, and five who took theirs with oil as well - that the latter five were admitted into heaven, whereas the former five were turned away, Matt 25:3, 4ff. 'Oil in the lamps' is the good of love and charity within the truths of faith; 'the virgins who took lamps but no oil' are those who hear the Word, read it, and say that they are believers, yet do not on that account perform any good deed at all, or who if they do, are not moved by a love of good or of truth but by selfish and worldly love.
[8] Since oil was a sign of the good of charity the sick were also anointed with oil and healed, as it says about the Lord's disciples, that when they went out they cast out demons, and anointed many sick people with oil and healed them, Mark 6:13. In David,
You will make my head fat with oil, my cup will overflow. Ps 23:5.
'Making the head fat with oil' stands for endowing with heavenly good. In Moses,
Jehovah fed [the people] with the produce of the fields; He caused them to suck honey out of the crag and oil out of the stony rock. Deut 32:13.
This refers to the Ancient Church. 'Sucking oil out of the stony rock' stands for being imbued with good through the truths of faith.
[9] In Habakkuk,
The fig tree will not blossom, neither will there be any produce on the vines; the olive crop will fail,c and the fields will not yield food. Hab. 3:17.
Neither the fig tree, vines, olives, nor fields should be understood here but the heavenly sources of food to which they correspond. This is also something which all who acknowledge that the Word has to do with such things as belong to heaven and the Church, and so to the soul, can recognize for themselves. But people who have no thought of anything other than worldly, earthly, and bodily things do not see it, indeed have no wish to see it. They say to themselves, What are spiritual things? What are heavenly realities? and so say, What are heavenly sources of food? They indeed know, when they are told, that these are the kinds of things which contribute to intelligence and wisdom, but they have no wish to know that they are what contribute to faith and love. They have no wish to know because they do not let such things enter into their life and as a result do not go far enough to attain intelligence and wisdom in heavenly truths and forms of goodness.
[10] In Ezekiel,
I washed you with water, and washed away the bloodd from upon you, and anointed you with oil. I clothed you with embroidered cloth. Your garments were fine linen, silk, and embroidered cloth. You ate fine flour, and honey, and oil. But you took your embroidered garments and covered the images, and you set My oil and My incense before them. Ezek 16:9, 10, 13, 18.
Is there anyone who cannot see that garments made of embroidered cloth, fine linen, or silk are not meant here, nor oil, honey, or fine flour, but Divine things belonging to heaven and the Church? For these words refer to Jerusalem, by which the Church is meant, and therefore the matters that are mentioned mean such things as have to do with the Church. Each detail clearly means something specific about the Church, for in the Word, which is Divine, not a single word is devoid of meaning. For the meaning of Jerusalem as the Church, see 3654; and as regards what anything further means, for 'embroidered cloth', 9688; 'fine linen', 5319, 9469; 'fine flour', 2177; 'honey', 5620, 6857; 'washing with water', 3147, 5954 (end), 9088; and 'washing away the blood', 4735, 9127.
[11] In Hosea,
Ephraim feeds the wind; they make a covenant with the Assyrian, and oil is carried down into Egypt. Hosea 12:1.
These words are altogether unintelligible unless one knows what is meant by 'Ephraim', 'the Assyrian', and 'Egypt'. They describe the understanding part in the mind of a member of the Church when that part is perverted by means of mere reasonings based on factual knowledge. For 'Ephraim' is that understanding part, 3969, 5354, 6222, 6238, 6267; 'the Assyrian' reasoning, 1186; and 'Egypt' factual knowledge, 9391. Consequently 'carrying oil down into Egypt' means defiling the Church's good in that manner.
[12] The reason why the Lord went so often up to the Mount of Olives, Luke 21:37; 22:39, was that 'oil' and 'olive' were signs of the good of love, as also was 'a mountain', 6435, 8758. This was so because while the Lord was in the world all things in Him were representative of heaven; through them the whole of heaven was linked to Him. Therefore whatever He did and whatever He spoke was Divine and heavenly, and the last and lowest things were representative. The Mount of Olives represented heaven in respect of the good of love and charity, as also becomes clear in Zechariah,
Jehovah will go out and fight against the nations; His feet will stand on that day upon the Mount of Olives, which facese Jerusalem. And the Mount of Olives will be split, that part of it [may lean] towards the east and towards the sea,f with a large valley; and part of the mountain will move away towards the north, and part of it towards the south. Zech 14:3, 4.
[13] This refers to the Lord and His Coming. 'The Mount of Olives' means the good of love and charity, and so means the Church, for those forms of good make the Church. The fact that the Church would depart from the Jewish nation and be established among gentile nations is meant by the description that this mountain would be split towards the east, towards the sea, and towards the north and south. Something similar is meant by the Lord's words in Luke,
You yourselves will be thrown out of doors. On the other hand people will come from the east and the west, and from the north and the south, and sit at table in the kingdom of God. Luke 13:28, 29.
The overall meaning of the statement that Jehovah will go out and fight against the nations, and His feet will stand upon the Mount of Olives, which faces Jerusalem, is that the Lord would fight from Divine Love against the hells; for evils springing from the hells are meant by 'the nations', 1868, 6306, and Divine Love by 'the Mount of Olives' on which His feet will stand.
Latin(1748-1756) 9780
9780. `Et accipiant ad te oleum olivae': quod significet bonum charitatis et fidei, constat ex significatione `olei olivae' quod sit bonum amoris caelestis, de qua n. 886, hic autem bonum amoris spiritualis, quod est bonum charitatis erga proximum et bonum fidei; quod hoc bonum hic per `oleum olivae' significetur, est quia erat pro luminari seu candelabro, et per `candelabrum' significatur caelum spirituale, n. 9548; caelum spirituale in terra est Ecclesia spiritualis; `oleum' et `olea' significant in Verbo {1} tam bonum caeleste quam bonum spirituale, bonum caeleste, ubi agitur de regno seu Ecclesia caelesti, et bonum spirituale, ubi agitur de regno seu Ecclesia spirituali; distinguuntur illa regna seu illae Ecclesiae per bona; bona regni seu Ecclesiae caelestis sunt bonum amoris in Dominum, et bonum amoris mutui, et bona regni seu Ecclesiae spiritualis sunt bonum charitatis erga proximum, et bonum fidei, n. 9741; de his bonis et inde veris agitur in Verbo ubivis, nam Verbum est doctrina boni, est enim doctrina amoris in Dominum et amoris erga proximum, Matth. xxii 34-39; et omne bonum est amoris, etiam bonum fidei, nam hoc ex bono amoris existit, et non absque eo. [2] Quia Verbum est doctrina boni, idcirco ut Verbum intelligatur, sciendum est quid bonum; et nemo scit quid bonum nisi {2} vivat in bono secundum Verbum; cum enim vivit in bono secundum Verbum, tunc Dominus insinuat bonum {3} in vitam ejus; inde homo appercipit illud et sentit illud, proinde capit illud quale est; alioquin non apparet, quia non appercipitur; inde constare potest in quo statu sunt qui modo sciunt ea quae in Verbo, et persuadent sibi quod ita sit, et non faciunt illud; sunt illi in nulla cognitione de bono, consequenter in nulla de vero, nam verum noscitur ex bono, et nusquam absque bono, nisi sicut scientificum nullius vitae, quod in altera vita perit. [3] Quod `oleum' et quoque `oliva' sint {4} bonum, constat a locis in Verbo ubi nominantur, ut apud Sachariam, Vidi candelabrum auri, duae oleae juxta id, una a dextra (x)lecyti et una ad sinistram ejus; hi sunt duo filii olei stantes juxta Dominum totius terrae, iv 2, 3, 14;`duae oleae et duo filii olei' sunt bonum amoris in Dominum, quod a dextra Ipsius, et bonum charitatis erga proximum, quod ad sinistram {5}: similiter apud Johannem, Duo testes prophetabant dies (x)mille ducentos sexaginta; hi sunt duae oleae, et duo candelabra coram Deo terrae stantia, Apoc. xi 3, 4;
`duae oleae {6} et duo candelabra' sunt eadem illa bona, quae {7} quia sunt a Domino, vocantur {8} `duo testes': [4] apud eundem, Audivi vocem in medio quattuor animalium, dicentem, Oleo et vino ne damnum inferas, Apoc. vi 6;
`oleum' pro bono amoris et charitatis, `vinum' pro bono et vero fidei {9}: apud Esaiam, Dabo in deserto cedrum Schittae, et (x)myrtum et lignum olei, xli 19:
apud Jeremiam, Venient et canent in altitudine Zionis, et confluent ad bonum Jehovae, ad triticum, et ad mustum, et ad oleum, xxxi 12:
apud Joelem, Devastatus est ager, luxit terra quia devastatum est frumentum, exaruit mustum, languet oleum, i 10:
apud eundem, Plenae sunt areae frumento puro, et exundant torcularia mustum et oleum, ii 24:
[5] apud Moschen, Dabo pluviam terrae vestrae in tempore suo, ut colligas frumentum tuum, mustum tuum, et oleum tuum, Deut. xi 14;
dicitur {10} hic frumentum, mustum, et oleum, sed quod illa non intelligantur, constare potest unicuivis qui expendit, Verbum enim, quia Divinum, est spirituale, non mundanum, ita non agit de frumento, musto, et oleo terrae, quatenus inserviunt corpori pro cibis, sed quatenus inserviunt animae, nam omnes cibi in mundo in Verbo significant cibos caelestes, sicut etiam panis et vinum in Sancta Cena; quid in allatis locis significant `frumentum et mustum,' videatur n. 3580, 5295, 5410, 5959; quid `oleum' inde patet. [6] Similiter se habet cum omnibus illis quae Dominus cum fuit in mundo, locutus est, sicut quod de Samarita, quod ille ad vulneratum {11} a latronibus accedens obligaverit ejus vulnera, et infuderit oleum et vinum, Luc. x 33, 34; hic non intelligitur oleum et vinum {12}, sed bonum amoris et charitatis, per `oleum' bonum amoris, et per `vinum' bonum charitatis (o)et fidei, agitur enim de proximo, ita de charitate erga illum {13}; [7] quod `vinum' id sit, videatur n. 6377: similiter quae Dominus locutus est de decem virginibus, quarum quinque acceperunt lampades, et non simul oleum, et quinque etiam oleum, et quod hae in caelum admissae, illae vero rejectae, Matth. xxv 3, 4, seq.; `oleum in lampadibus' est bonum amoris et charitatis in veris fidei, {14} `virgines quae acceperunt lampades et non oleum' sunt qui audiunt Verbum, legunt illud, et dicunt se credere, et tamen propterea nihil boni {15}faciunt,et si faciunt non est ex amore boni aut veri, sed ex amore sui et mundi. [8] Quia oleum significabat bonum charitatis, ideo etiam inungebantur oleo aegroti, et sanabantur, ut legitur de Domini discipulis, qui exeuntes ejecerunt daemonia, et unxerunt oleo multos infirmos, et sanaverunt Marc. vi 13 apud Davidem, Pinguefacies oleo caput meum, poculum meum abundabit Ps. xxiii 5;
`pinguefacere oleo caput' pro donare bono caelesti: apud Moschen, Jehovah cibavit proventu agrorum, sugere fecit eum mel e rupe, et oleum e saxo petrae, Deut. xxxii 13;
ibi de antiqua Ecclesia; `sugere oleum e saxo petrae' pro imbui bono per vera fidei: [9] apud Habakuk, Ficus non florebit, nec proventus in vitibus; mentietur opus oliva, et agri non ferent cibum, iii 17;
hic non ficus, nec vites, nec oliva, nec agri intelliguntur, sed caelestia quibus correspondent; quod etiam quisque ex se agnoscere potest qui agnoscit quod Verbum de talibus quae (o)sunt caeli et Ecclesiae, ita quae (t)sunt animae, agat; at qui non cogitant nisi de mundanis, terrestribus, et corporeis, illa non vident, immo nec videre volunt, dicentes secum, Quid spiritualia? quid caelestia? ita quid victus caelestes? quod sint talia quae intelligentiae et sapientiae, quidem sciunt cum dicitur, sed quod sint fidei et amoris, non volunt; causa est quia talibus non imbuunt vitam, et inde non usque in intelligentiam et sapientiam veritatum et bonitatum caelestium perveniunt: [10] apud Ezechielem, Lavi te aquis, et ablui sanguines tuos desuper te, et unxi te oleo, vestivi te acupicto; vestes tuae byssus, sericum, et acupictum; similam, et mel, et oleum comedisti: sed sumpsisti vestes acupicti tui, et texisti imagines, et oleum Meum et suffimentum Meum dedisti coram illis, xvi 9, 10, [13,] 18;
quis non videre potest quod ibi non intelligantur vestes ex acupicto, byssus et sericum {16}, nec quod oleum, mel, simila, sed quod Divina quae caeli et Ecclesiae sunt? nam agitur de Hierosolyma, per quam intelligitur Ecclesia; et ideo per illa quae memorantur, intelliguntur talia quae Ecclesiae sunt; quod per singula aliquod {17} speciale Ecclesiae, constat, nam in Verbo, quod Divinum, nullum verbum est vanum; quod Hierosolyma (x)sit Ecclesia, videatur n. 3654; quid porro {18} `acupictum,' n. 9688, quid `byssus,' n. 5319, 9469, quid (x)`simila,' n. 2177, quid `mel,' n. 5620, 6857, quid `lavare aquis,' n. 3147, 5954 fin., (x)9088, et quid `abluere sanguines,' n. 4735, 9127: [11] apud Hoscheam, Ephraim pascens ventum, foedus cum Assyrio pangunt, et oleum in Aegyptum defertur, xii 2 [A.V. 1];
haec prorsus non intelliguntur nisi sciatur quid {19} Ephraim, quid Assyrius, et quid Aegyptus; describitur tamen ibi intellectuale hominis Ecclesiae, quod per ratiocinia ex scientificis pervertitur, Ephraim enim est intellectuale illud, n. 3969, 5354, 6222, 6238, 6267, Assyrius ratiocinatio, n. 1186, et Aegyptus scientificum, n. 9391; inde `oleum in Aegyptum deferre' est bonum Ecclesiae (o)ita conspurcare. [12] Quod Dominus tam saepe ascenderit montem Olivarum, Luc. xxi 37, xxii 39, erat {20} quia `oleum' et `oliva' significabat bonum amoris, et quoque `mons,' n. 6435, 8758; causa erat quia in Domino cum in mundo, omnia repraesentativa caeli erant; universum enim caelum per illa Ipsi adjungebatur; quapropter quicquid agebat et quicquid locutus est, erat Divinum et caeleste, et ultima erant repraesentativa; mons Olivarum repraesentabat caelum quoad bonum amoris et charitatis {21}, ut quoque constare potest apud Sachariam, Jehovah exibit et pugnabit contra gentes; stabunt pedes Ipsius in die illo super monte Olivarum, qui ante facies Hierosolymae; et (x)diffindetur mons Olivarum, ut pars ejus versus ortum et versus mare valle magna, et recedet pars montis versus septentrionem, et pars ejus versus meridiem, xiv 3, 4;
[13] agitur ibi de Domino ac Ipsius adventu; per `Montem Olivarum' significatur bonum amoris et charitatis, ita Ecclesia, nam bona illa faciunt Ecclesiam; quod Ecclesia recederet a gente Judaica et instauraretur apud gentes, significatur per quod mons ille diffinderetur versus ortum, versus mare, et versus septentrionem et meridiem; simile quod per Domini verba apud Lucam, Vos eritis dejecti foras, contra venient ab ortibus et occasibus, et a septentrione et meridie, accumbentes in regno Dei, xiii 28, 29;
in sensu universali per quod `Jehovah exibit et pugnabit contra gentes, et stabunt pedes (m)Ipsius super monte Olivarum qui ante facies Hierosolymae' intelligitur quod Dominus ex Divino Amore pugnaturus esset contra inferna, `gentes' enim sunt mala quae ab infernis, (o)n. 1868, 6306, et `mons Olivarum, super quo pedes' est Divinus Amor.(n) @1 in Verbo significat$ @2 i qui$ @3 bonum insinuatur a Domino$ @4 sit$ @5 i Ipsius$ @6 i sunt$ @7 haec et ea$ @8 dicuntur$ @9 i inde$ @10 nominantur$ @11 percussum$ @12 i in vulnera$ @13 charitate erga proximum$ @14 i oleum est id bonum,$ @15 i volunt et$ @16 byssu et serico$ @17 aliquid$ @18 i sit$ @19 i significat$ @20 i causa$ @21 fidei$