----中文待译----
1145. And all thyme wood.- That this signifies all good conjoined to truth in the natural man, is evident from the signification of wood, which denotes good of the natural man, of which we shall speak presently; but thyme wood signifies good conjoined to truth in the natural man, for the word thyme is derived from two in Greek, and two signifies that conjunction. That thyme wood signifies good conjoined to truth is clear also from those things that precede, and those that follow. It is evident from what precedes, because those things are mentioned that signify celestial goods and truths, and spiritual goods and truths, which are fine linen, crimson, silk, and scarlet; from what follows, because things that signify natural goods and truths are mentioned, which are vessels of ivory, and vessels of precious wood, of brass, and iron, and marble. It is therefore evident that thyme wood signifies good conjoined to truth in the natural man, arising from those goods and truths which have been referred to above. For there are three degrees of life in man, which regarded in their order, are called celestial, spiritual, and natural; such things are named in the same order in this verse as signify goods and truths according to their degrees. But since those things mentioned above, signify truths and goods, profaned, which in themselves are falsities and evils, so also by the good conjoined to truth - which is thyme wood - is meant that good profaned, which is evil conjoined to falsity. That good, because it belongs to the natural man, is especially profaned by the veneration paid to bones and sepulchres, by the sanctification of various things used in worship, by the different things connected with processions, in general by all those things of an idolatrous nature that are pleasing to the natural man, and are consequently felt to be good, and are called true.
[2] Wood signifies good, because it is a from trees which bear fruits, and because wood can be kindled, and serve the purpose of warming the body, constructing houses and fabricating various articles of convenience and use, and because oil, by which the good of love is signified, is expressed from wood. Wood also conceals in itself a fiery principle (calidum); but, on the other hand, stone, because of a cold nature and uninflammable, here signifies the truth of the natural man.
Since wood signifies good, therefore also, among most ancient peoples, who were in the good of love, temples were constructed of wood, which were not called temples, but houses of God, while with many these were in their tabernacles, in which they not only lived, but also held Divine worship. The angels, therefore, of the third heaven dwell in houses of wood, because they are in the good of love to the Lord, and wood corresponds to that good; they have also woods different according to the correspondences of the trees from which they come; for a tree signifies man, and from its fruit the good of man. It is from this fact that woods of various kinds of trees are mentioned in the Word, as the wood of the olive, the vine, the cedar, the poplar, and the oak. Wood of the olive signifies celestial good, of the vine, spiritual good, of the cedar, rational good, of the poplar, natural good, and of the oak, sensual good.
[3] Now because all things in the Word are correspondences, and because wood corresponds to good, and, in the opposite sense, to evil; therefore wood here signifies good, and in the opposite sense evil. This is evident from the following passages.
In Lamentations:
"We drink our waters for silver, and our woods come for a price" (5:4).
The want of the knowledges of truth and good is thus described; the want of the knowledges of truth by drinking waters for silver, and the want of the knowledges of good by the woods coming for a price.
In Ezekiel:
"They shall make a spoil of thy wealth, and make a prey of thy merchandise; they shall destroy thy walls, and overturn the houses of thy desire; thy stones, thy woods, and thy dust shall they give into the midst of the sea" (26:12).
These things are said concerning the devastation of all things of the truth and good of the church by evils and falsities. The wealth which they shall make a spoil are the knowledges of truth; the merchandise which they shall make a prey are the knowledges of good; the walls which they shall destroy are doctrinals; the houses which they shall overturn are things belonging to the mind, thus the things of the understanding and will, for it is there that the man dwells. The stones, the woods, and the dust, which they shall give into the midst of the sea, are the truths and goods of the natural man, stones denoting its, truths, woods its goods, and dust its very lowest things, which are those of the sensual man.
[4] In the same prophet:
"Son of man, take unto thee one stick (lignum), and write upon it, for Judah and the sons of Israel his companions; then take one stick, and write upon it, for Joseph, the stick of Ephraim, and of the tribes of Israel his companions; afterwards join them for thee one to another into one stick, that both may be one in my hand, and I will make them into one stick" (37:16, 17, 19, 20).
By these things are represented the conjunction of the celestial and spiritual kingdoms of the Lord by the good of love. Judah and the sons of Israel his companions, signify the Lord's celestial kingdom; Judah signifies that kingdom as to good, and the sons of Israel his companions signify the same as to truth. But Joseph and the tribes of Israel his companions, signify the Lord's spiritual kingdom, Joseph signifies that kingdom as to good, and the tribes of Israel his companions, signify the same as to truth. Ephraim signifies the understanding of truth, and because those who are in the understanding of truth from spiritual good are in the Lord's spiritual kingdom, therefore it was called "the stick of Ephraim." That the Lord conjoins these two kingdoms into one by means of the good of love to Him, and the good of charity towards the neighbour, is meant by their being joined by the Lord one to the other into one wood, that they might both be one in the hand of Jehovah, and become one stick.
That those things which come from falsities are amended by good, was represented and signified by the bitter waters at Marah being made sweet by the wood cast into them (Exodus 15:25). Bitter waters are those things that are apparently true, but draw [their quality] from falsities. Wood is the good of the natural man. Because wood, from correspondence, signifies the good of love, therefore the tables of stone on which the law was written were placed in an ark made of shittim wood. And for the same reason various things belonging to the tabernacle were formed of the same wood; and the temple also at Jerusalem was lined with wood.
[5] As most things in the Word have also an opposite sense, and this is the case with wood, which in an opposite sense signifies evil, because evil is the opposite of good, therefore this is signified by serving wood and stone (Deuteronomy 4:23-28; Isaiah 37:19; Jerem. 3:9; Ezekiel 20:32; and other places). To the same purpose are these words in Isaiah:
"He chooseth wood that will not rot, he seeketh unto him a wise artificer, to prepare a graven image, that it may not be moved" (40:20).
Wood here signifies evil which is adored as good, for the graven image denotes the evil of worship; wood which will not rot signifies some good from the Word which is adulterated, and therefore becomes evil; this he is said to choose, because that which is from the Word persuades, and consequently does not perish in the mind. This is the case with every evil and falsity confirmed by means of the Word. His seeking a wise artificer, signifies to seek one who from his own intelligence has the faculty to confirm and falsify.
[6] In Jeremiah:
"The statutes of the nations are vanity, for one heweth wood out of the forest, the work of the hands of the workman with the axe; they are brutish and become foolish, their wood is a doctrine of vanities" (10:3, 8).
The statutes of the nations, which are vanity, signify all things belonging to the worship of those who are in evil. By the wood hewn out of the forest and the work of the hands of the workman with the axe, is signified evil, from which is derived a form of worship, contrived by falsities originating in [man's] own intelligence; wood denotes the evil of worship, meant by the graven image; the work of the hands of the workman denotes what is from [man's] own intelligence; the axe is the falsity which destroys good and confirms evil.
[7] In the same prophet:
"The voice shall go as that of a serpent; and they came with axes, as hewers of wood" (46:22).
The voice of a serpent means craftiness and deceit; with axes signifies with falsities destroying good; as hewers of wood, signifies as if willing to uproot evils, when nevertheless they uproot good.
Also in Moses:
"If any one slay his companion through error; as when a man cometh with his companion into a forest, and the axe falleth out of the wood upon his companion, he shall flee to the city of refuge" (Deuteronomy 19:5).
The contingency of a person sinning through error who is allowed to flee to a city of refuge, is here illustrated by a case that can rarely happen, but which is nevertheless used to illustrate what is meant by slaying another through error. The illustration is used because wood is significative, as are also axe and forest; wood denotes good, axe falsity, and forest the natural man. These words therefore signify that if any one who is in natural good should destroy the soul of another by means of falsity which he does not know to be falsity, it shall be accounted as done through error, because not done from evil.
[8] In Habakkuk:
"The stone crieth out of the wall, and the beam out of the wood answereth" (2:11).
This means that evil confirms falsity, and incites. The wall out of which the stone crieth, signifies man void of truths, and who thus from falsity desires to be instructed; the beam which answereth out of the wood signifies man destitute of goods, wood denoting evil which confirms and assents to falsity.
In Jeremiah:
"Saying to the wood, Thou art my father, and to the stone, Thou hast begotten me, because they have turned the neck to me and not the face" (2:27).
By saying to the wood, Thou art my father, is signified that they were conceived from evil; and by saying to the stone, Thou hast begotten me, is signified that they were born from the falsity of evil; by turning the neck and not the face, is signified that they have turned themselves away from all good and truth. Fire and wood are spoken of in Zechariah (12:6), and in Isaiah (30:33), because fire signifies evil love, and wood evils therefrom.
[9] Because swords signify falsities destroying truths, and [staves of] wood (ligna) evils destroying good, therefore, by the command of the chief priests, a multitude went out with Judas Iscariot against Jesus, with swords and staves (lignis) (Matthew 26:47; Mark 14:43, 48; Luke 22:52). This took place because all things relating to the Lord's passion were representative of the destruction of everything belonging to good and truth by the Jews. Among the sons of Israel there were two common forms of punishment, stoning, and hanging upon wood, stoning for the injury and destruction of truth, and hanging upon wood for the injury and destruction of good; hanging upon wood was therefore a curse (Deuteronomy 21:22, 23). From these things it is evident, that wood signifies good, in particular the good of the natural man, and in the opposite sense its evil.
[10] Continuation concerning the Athanasian Creed.- There are in the world men-angels, and there are men-devils; heaven is from men-angels, and hell is from men-devils. With a man-angel all the degrees of his life even up to the Lord are open; but with a man-devil only the ultimate degree is open, and time higher degrees are closed. A man-angel is led by the Lord both from within and from without; but a man-devil is led by himself from within, and of the Lord from without. A man-angel is led by the Lord according to order - from within from order, from without to order; but a man-devil is led by the Lord to order from without, but by himself against order from within. A man-angel is continually withdrawn from evil by the Lord, and led to good; but a man-devil is also continually withdrawn by the Lord from evil, but from a more grievous to a less one, for he cannot be led to good. A man-angel is continually withdrawn from hell by the Lord, and led more and more interiorly into heaven; but a man-devil is also continually withdrawn from hell, but from a more grievous to a milder hell, for he cannot be led into heaven. A man-angel, because he is led by the Lord, is led by civil, moral, and spiritual laws, on account of the Divine which is in them; a man-devil is led by the same laws, but it is on account of his own in them.
[11] A man-angel, from the Lord, loves the goods of the church, which are also the goods of heaven, because they are goods; similarly he loves its truths, because they are truths; but from himself he loves the goods of the body and of the world, because they are for use and pleasure; similarly he loves the truths of the various branches of knowledge (scientiarum); he loves both the one and the other apparently of himself, but actually from the Lord. But a man-devil, from himself, also loves the goods of the body and of the world, because they are for use and pleasure; he similarly loves the truths of the various branches of knowledge; but he loves both the one and the other apparently from himself, but actually from hell. A man-angel is in freedom and in the delight of his heart when he is doing good from good, and also when he is not doing evil; but a man-devil is in freedom and in the delight of his heart when he is doing good from evil, and also while he is doing evil. A man-angel and a man-devil resemble each other in externals, but they are altogether unlike in internals; when, therefore, external things are laid aside by death, the difference between them becomes clear; the one is carried up into heaven, and the other is borne down into hell.
1145. And all thyine wood signifies all good conjoined to truth in the natural man. This is evident from the signification of "wood," as being the good of the natural man (of which presently); but "thyine wood" signifies good conjoined to truth in the natural man, for the word thyine in the Greek is derived from the word that means two; and "two" signifies such conjunction. That "thyine wood" signifies good conjoined to truth is evident also from what precedes and from what follows; from what precedes the things that signify celestial goods and truths and the things that signify spiritual goods and truths are enumerated, which are "fine linen, purple, silk, and scarlet;" and from what follows, the things that signify natural goods and truths are enumerated, which are "vessel of ivory, and vessel of precious wood, of brass, iron, and marble." This makes clear that "thyine wood" signifies good conjoined to truth in the natural man, arising from those goods and truths that are mentioned above. For there are three degrees of life in man, which viewed in their order are called celestial, spiritual, and natural; in this verse such things as signify goods and truths according to their degrees are mentioned in this order. But as the things mentioned above signify truths and goods profaned, which in themselves are falsities and evils, so good conjoined to truth, which is "thyine wood," means such good profaned, which is evil conjoined to falsity. And because such good is of the natural man, it is especially profaned by venerations of bones and sepulchers, by sanctifications of many things used in worship, by many things relating to processions, and in general by all things idolatrous that are delightful to the natural man, and are consequently felt to be good and are called true.
[2] "Wood" signifies good, because it is from a tree from which are fruits; also because wood can be burned and be useful in keeping the body warm, and in building houses and making various articles of convenience and use; also because an oil, which signifies the good of love, may be expressed from wood; it also contains in it that which gives heat. "Stone" on the other hand signifies here the truth of the natural man, because it is cold and cannot be burned. Because "wood" signifies good, with the most ancient people who were in the good of love the temples were of wood, which were not called temples but houses of God; and with many their tabernacles were used for this purpose, in which they not only dwelt but also had Divine worship. For the same reason the angels of the third heaven dwell in houses of wood, and this because they are in the good of love to the Lord, to which "wood" corresponds. Moreover, their different kinds of wood have a correspondence according to the trees from which they are; for a tree signifies man, and its fruit the good of man. This is why woods from various kinds of trees are mentioned in the Word, as the olive, the vine, the cedar, the poplar, the oak; and the wood of the olive signifies celestial good, of the vine spiritual good, of the cedar rational good, of the poplar natural good, and of the oak sensual good.
[3] Now as all things in the world are correspondences, and wood corresponds to good, and in the contrary sense to evil, so "wood" here signifies good, and in the contrary sense evil, as can be seen from the following passages. In Lamentations:
We drink our waters for silver, and our wood comes at a price (Lamentations 5:4).
The lack of the knowledges of truth and good is thus described; the lack of the knowledges of truth by "drinking waters for silver," and the lack of the knowledges of good by "wood coming at a price." In Ezekiel:
They shall pillage thy riches, and make a prey of thy merchandise; they shall break down thy walls, and overthrow the houses of thy desire; thy stones, thy woods, and thy dust shall they place in the midst of the sea (Ezekiel 26:12).
This describes the devastation of all things of truth and good of the church by evils and falsities. The "riches" which they pillage are the knowledges of truth; the "merchandise" of which they shall make a prey are the knowledges of good; the "walls" which they shall break down are doctrinals; "the houses of desire" which they shall overthrow are the things of the mind, thus of the understanding and will, for there man dwells; the "stones, woods, and dust, which they shall place in the midst of the sea," are the truths and goods of the natural man, "stones" its truths, "woods" its goods, and "dust" the lowest things, which are of the sensual man.
[4] In the same:
Son of man, take thee one stick and write upon it, For Judah and the sons of Israel his companions; then take one stick and write upon it, For Joseph, the stick of Ephraim, and of the tribes 1of Israel his companions; then join them to thee one with the other into one stick, that the two may be one in My hand, and I will make them into one stick (Ezekiel 37:16-17, 19-20).
This represents the conjunction of the celestial and spiritual kingdoms of the Lord by the good of love. "Judah and the sons of Israel his companions" signify the Lord's celestial kingdom; "Judah" that kingdom as to good, and "the sons of Israel his companions" as to truth; but "Joseph and the tribes of Israel his companions" signify the Lord's spiritual kingdom, "Joseph" that kingdom as to good, and the "tribes of Israel his companions" as to truth. "Ephraim" signifies the understanding of truth; and as those who are in the understanding of truth from spiritual good are in the Lord's spiritual kingdom, the stick is called Ephraim's. That the Lord conjoins these two kingdoms into one by the good of love to Him and by the good of charity towards the neighbor is meant by the Lord's "joining them one with the other into one stick, that the two may be one in the hand of Jehovah, and be made one stick." That things derived from falsities are corrected by means of good was represented and signified by:
The bitter waters in Marah were made sweet by the wood cast into them (Exodus 15:25).
"Bitter waters" mean the things that are apparently true but are derived from falsities; "wood" means the good of the natural man. Because "wood" from correspondence signifies the good of love, the tables of stone on which the law was inscribed were placed in an ark made of shittim wood; and for the same reason other things of the tabernacle were made of the same wood, and the temple of Jerusalem was covered with wood.
[5] Now as most things in the Word have also a contrary sense, so does wood, and in that sense it signifies evil, because evil is opposite to good. This is signified by:
Serving wood and stone (Deuteronomy 4:23-28; Isaiah 37:19; Jeremiah 3:9; Ezekiel 20:32).
In Isaiah:
He chooseth wood that will not rot, he seeketh for himself a wise artificer to prepare a graven image that shall not be moved (Isaiah 40:20).
"Wood" here signifies evil which is adored as good, for a "graven image" means the evil of worship; "to choose wood that will not rot" signifies some good from the Word that is becoming adulterated and thus evil; this is chosen because that which is from the Word persuades, and thus does not perish in the mind, which is the case with evil and falsity confirmed by the Word. "He seeks a wise artificer" signifies to seek one who from self intelligence has a gift for confirming and falsifying.
[6] In Jeremiah:
The statutes of the nations are vanity; since one cutteth wood from the forest, the labor of the hands of the workman with the axe. . . . They are stupid and foolish, the wood is a doctrine of vanities (Jeremiah 10:3, 8).
"The statutes of the nations, which are vanity," signify all things of worship of those who are in evil; "the wood cut from the forest and the labor of the hands of the workman with the axe" signify evil from which is worship that has been fashioned by falsities from self-intelligence, "wood" being the evil of the worship that is meant by a graven image, "the labor of the hands of the workman" being what is from self-intelligence, and the "axe" the falsity that destroys good and confirms evil.
[7] In the same:
The voice shall go like that of a serpent, and they came with axes like hewers of wood (Jeremiah 46:22).
"The voice of a serpent" means craft and deceit; "with axes" signifies with falsities destroying good; "like hewers of wood" signifies as if willing to extirpate evil, and yet they extirpate good. In Moses:
If one should kill his companion by error, as in coming with a companion into a forest, and the axe slip from the wood upon his companion, he shall flee to a city of refuge (Deuteronomy 19:5).
That one who sins by error is permitted to flee to a city of refuge is here illustrated by an example that rarely happens, but it is cited to show what is meant by slaying by error; this example is cited because wood and axe and forest are significative, "wood" being good, "axe" falsity, and "forest" the natural man; therefore these words signify that if one who is in natural good should bring destruction upon another's soul by falsity which he does not know to be falsity, it would be done by error, because it is not done from evil.
[8] In Habakkuk:
The stone crieth out of the wall, and the beam from the wood answereth (Habakkuk 2:11).
This means that evil confirms and incites falsity; the "wall out of which the stone crieth" signifies man devoid of truths, and thus wishing to be taught falsity; "the beam that answereth from the wood" signifies man destitute of good, "wood" signifying the evil that confirms falsity and agrees with it. In Jeremiah:
Saying to the wood, Thou art my father, and to the stone, Thou hast begotten me; for they have turned the neck to Me and not the face (Jeremiah 2:27).
"Saying to the wood, Thou art my father," signifies to be conceived from evil; and "saying to the stone, Thou hast begotten me," signifies to be born from falsity of evil; "to turn the neck and not the face" signifies to turn away from all good and truth. "Fire and wood" are mentioned in Zechariah (Zechariah 12:6), and in Isaiah (Isaiah 30:33), because "fire" signifies evil love, and "wood" evils therefrom.
[9] As "swords" signify falsities destroying truths, and "woods" signify evils destroying good, so by command of the chief priests:
A multitude went out with Judas Iscariot against Jesus, with swords and staves (Matthew 26:47; Mark 14:43, 48; Luke 22:52).
This was done because all things relating to the Lord's passion were representative of the destruction by the Jews of all things of good and truth. With the sons of Israel there were two general punishments, stoning and hanging upon wood, stoning for injuring or destroying truth, and hanging upon wood for injuring or destroying good. For this reason:
Hanging upon wood was a curse (Deuteronomy 21:22-23).
All this makes clear that "wood" signifies good, specifically the good of the natural man, and in the contrary sense its evil.
(Continuation respecting the Athanasian Faith)
[10] In the world there are angel-men and devil-men; heaven is constituted of angel-men, and hell of devil-men. With an angel-man all the degrees of his life are open to the Lord; but with a devil-man only the lowest degree is open, and the higher degrees are closed. An angel-man is led by the Lord both from within and from without; but a devil-man is led by himself from within, and by the Lord from without. An angel-man is led by the Lord according to order, from within from order, and from without to order; but a devil-man is led by the Lord to order from without, but by himself against order from within. An angel-man is continually led away from evil by the Lord, and led to good; a devil-man also is continually led away from evil by the Lord, but from a more to a less grievous evil, for he cannot be led to good. An angel-man is continually led away from hell by the Lord, and is led into heaven more and more interiorly; a devil-man is also continually led away from hell, but from a more grievous to a milder hell, for he cannot be led into heaven.
[11] Because an angel-man is led by the Lord he is led by civil law, by moral law, and by spiritual law, for the sake of the Divine in them; a devil-man is led by the same laws, but for the sake of himself [suum] in them. An angel-man from the Lord loves the goods of the church, which are the goods of heaven, because they are goods, also its truths because they are truths; but he loves from self the goods of the body and of the world because they are for use and because they are for pleasure, likewise the truths that belong to the sciences; but although he loves all these in appearance from self, in reality he loves them from the Lord. A devil-man also loves from self the goods of the body and of the world, because they are for use and because they are for pleasure, likewise the truths that belong to the sciences; but although he loves all these in appearance from self, in reality he loves them from hell. An angel-man is in freedom and in the delight of his heart when he is doing good from good, and when he is not doing evil; but a devil-man is in freedom and in the delight of his heart when he is doing good from evil, and when he is doing evil. An angel-man and a devil-man in externals appear alike, but in internals they are wholly unlike; therefore when external things are laid aside by death they are manifestly unlike. The one is taken up into heaven, and the other is taken down into hell.
Footnotes:
1. The photolithograph has "tribes;" the Hebrew has "house," but in verse 19 below it has "tribes."
1145. "Et omne lignum thyinum." - Quod significet omne bonum conjunctum vero in naturali homine, constat ex significatione "ligni", quod sit bonum naturalis hominis (de qua sequitur); "lignum" autem "thyinum" significat bonum conjunctum vero in naturali homine; "thyinum" enim derivatur ex duo in lingua Graeca, et "duo" significant illam conjunctionem; quod "lignum thyinum" significet bonum conjunctum vero, patet etiam ex illis quae antecedunt, et ex illis quae sequuntur; ex illis quae antecedunt, quod nominentur talia quae significant bona et vera caelestia, ac bona et vera spiritualia, quae sunt "byssus et purpura, ac sericum et coccinum"; et ex sequentibus, quod nominentur talia quae significant bona et vera naturalia, quae sunt "vas ex ebore et vas ex ligno pretioso, ex aere, ferro et marmore": inde patet quod "lignum thyinum" significet bonum conjunctum vero in naturali homine ex illis bonis et veris quae supra nominata sunt, oriundum. Sunt enim tres gradus vitae in homine, qui in suo ordine spectati vocantur caelestis, spiritualis et naturalis; in eodem ordine in hoc versu nominata sunt talia quae significant bona et vera secundum gradus. Sed sicut per illa quae supra memorata sunt, significantur vera et bona profanata, quae in se sunt falsa et mala, ita etiam per bonum conjunctum vero, quod est "lignum thyinum", significatur id bonum profanatum, quod est malum conjunctum falso. Id bonum, quia est naturalis hominis, imprimis profanatur per venerationes ossium et sepulcrorum, per sanctificationes plurium quae pro cultu sunt, per plura circa processiones, in genere per omnia idololatrica, quae naturali homini jucunda sunt, et inde sentiuntur sicut bona, ac vocantur vera.
Quod "lignum" significet bonum est quia ex arbore est, ex qua sunt fructus; et quia lignum potest incendi, ac inservire usui pro calefactione corporis, tum pro domibus construendis, ac pro diversis fabricis ex quibus usus et commoda; et quia ex ligno exprimitur oleum, per quod significatur bonum amoris; recondit etiam in se calidum: vicissim autem "lapis" hic significat verum naturalis hominis, ex causa quia est frigidus, et non potest incendi.
[2] Quoniam "lignum" significat bonum, ideo etiam apud antiquissimos, qui in bono amoris fuerunt, templa ex ligno erant, quae non vocabantur templa, sed Domus Dei; apud plures fuerunt illa in tabernaculis illorum, in quibus non modo habitaverunt, sed etiam sanctum cultum habuerunt: ideo quoque angeli tertii caeli habitant in domibus ex lignis; hoc illis est quia in bono amoris in Dominum sunt, et lignum illi correspondet: ligna etiam illis sunt secundum correspondentiam arborum ex quibus sunt, "arbor" enim significat hominem, et ex fructu bonum hominis: ex eo est, quod in Verbo nominentur ligna ex variis arboribus, ut ex olea, ex vite, ex cedro, ex populo, ex quercu; et "lignum ex olea" significat bonum caeleste, "ex vite" bonum spirituale, "ex cedro" bonum rationale, "ex populo" bonum naturale, et "ex quercu" bonum sensuale.
[3] Nunc quia omnia Verbi correspondentiae sunt, et quia lignum correspondet bono, et in opposito sensu malo, ideo per "lignum" ibi significatur bonum, et in opposito sensu malum, ut ex sequentibus locis constare potest: – In Threnis,
"Aquas nostras pro argento bibimus, et ligna nostra pro pretio veniunt" (5:4):
defectus cognitionum veri et boni ita describitur; defectus cognitionum veri per quod "aquas pro argento bibant", ac defectus cognitionum boni per quod "ligna pretio veniant."
Apud Ezechielem,
"Diripient opes tuas, ..depraedabuntur merces tuas, ..destruent muros tuos, et domus desiderii tui evertent;..lapides tuos, et ligna tua, et pulverem tuum in medium maris dabunt" (26:12 1
);
haec de devastatione omnium veri et boni ecclesiae per mala et falsa; "opes" quas diripient sunt cognitiones veri; "merces" quas depraedabuntur sunt cognitiones boni; "muri" quos destruent sunt doctrinalia; "domus desiderii" quas evertent sunt illa quae mentis sunt, ita quae intellectus et voluntatis sunt, ibi enim homo habitat; "lapides, ligna et pulvis", quae in medium maris dabunt, sunt vera et bona naturalis hominis, "lapides" sunt vera ejus, "ligna" sunt bona ejus, ac "pulvis" sunt infima ejus, quae sunt sensualis hominis.
[4] Apud eundem,
"Fili hominis, sume tibi lignum unum, et scribe super illo, Jehudae et filiis Israelis sociis ejus: deinde sume lignum unum, et scribe super illo, Josephi, lignum Ephraimi" et 2
tribuum Israelis sociorum ejus: postea conjunge illa unum cum altero tibi lignum in unum; .... ut sint unum ambo in manu 3
mea, et faciam eos in lignum unum" (37:16, 17, 19, 20):
per haec repraesentabatur conjunctio regni caelestis ac regni spiritualis Domini per bonum amoris; per "Jehudam et filios Israelis socios ejus" significatur regnum caeleste Domini, per "Jehudam" illud quoad bonum, et per "filios Israelis socios ejus" illud quoad verum: per "Josephum" autem ac "tribus Israelis socios ejus", significatur regnum spirituale Domini, per "Josephum" illud quoad bonum, ac per "tribus Israelis socios ejus", illud quoad verum; per "Ephraimum" significatur intellectus veri, et quia illi qui in intellectu veri ex bono spirituali sunt, in regno spirituali Domini sunt, ideo vocabatur "lignum ab Ephraimo": quod duo illa regna in unum conjuncta sint a Domino per bonum amoris in Ipsum et per bonum charitatis erga proximum, intelligitur per quod "a Domino conjungentur, unum cum altero, in lignum unum, ut sint unum ambo in manu Jehovae, ac fient in lignum unum." Quod illa quae trahunt a falsis emendentur per bonum, repraesentatum et significatum est per quod
Aquae amarae in Marah dulces factae sint per lignum injectum (Exod. 15:25 4
):
"aquae amarae" sunt illa quae apparenter vera sunt, et trahunt a falsis; "lignum" est bonum naturalis hominis. Quoniam "lignum" ex correspondentia significat bonum amoris, ideo tabulae lapideae, quibus Lex fuit inscripta, repositae sunt in arca ex ligno schittim facta; et ideo quoque plura Tabernaculi ex eodem ligno confecta erant: ac ideo Templum Hierosolymae ligno fuit investitum.
[5] Nunc sicut pleraque in Verbo etiam oppositum sensum habent, ita quoque "lignum", et in illo sensu significat malum, quia malum est oppositum bono; hoc significatur
Per servire ligno et lapidi (Deuteronomius 4:23-28; Esaias 37:19; Jeremias 3:9; Ezechiel 20:32: et alibi).
Apud Esaiam,
"Lignum, quod non putrescet, eligit, artificem sapientem quaerit sibi, ad praeparandum sculptile, non commoveatur" (40:20):
per "lignum" hic significatur malum, quod, sicut bonum, adoratur; "sculptile" enim est malum cultus; quod "eligat lignum quod non putrescet", significat quod aliquod bonum ex Verbo, quod adulteratur et inde fit malum; hoc eligitur, quia id quod ex Verbo est persuadet, et sic in animis non perit, nam ita est cum omni malo et falso per Verbum confirmato: quod "sapientem artificem quaerat, significat quod illum quaerat cui ex propria intelligentia dos confirmandi et falsificandi est.
[6] Apud Jeremiam,
Statuta gentium vanitas, siquidem lignum de silva excidit, opus manuum fabri per securim, .... infatuantur et stultescunt, doctrina vanitatum lignum est" (10:3, 8):
per "statuta gentium" quae vanitas, significantur omnia cultus illorum qui in malo sunt; per "lignum e silva" quod excidit, et "opus manuum fabri per securim", significatur malum, ex quo cultus, qui ex propria intelligentia per falsa effictus est; "lignum" est malum cultus, quod intelligitur per "sculptile"; opus manuum fabri" est quod ex propria intelligentia est, "securis" est falsum quod destruit bonum et confirmat malum.
[7] Apud eundem,
"Vox..sicut serpentis ibit, .... et cum securibus venerunt, sicut excisores lignorum" (46:22):
per "vocem serpentis" intelligitur astus et dolus; "cum securibus" significat cum falsis destruentibus bonum; "sicut excisores lignorum", significat sicut vellent exstirpare malum, cum tamen exstirpant bonum.
Apud Mosen,
Si quis occiderit socium suum per errorem, ut si cum socio veniat in silvam, et cadat securis ex ligno in socium, fugiet ad urbem azyli (Deuteronomius 19:5):
quisnam peccat per errorem, cui liceat in urbem azyli fugere, illustratum est per exemplum quod raro contingit, sed usque adducitur ad illustrandum quid intelligitur per occidere per errorem; adducitur quia "lignum" est significativum, tum "securis" et quoque "silva"; "lignum" est bonum, "securis" est falsum, et "silva" est naturalis homo; quare per id significatur, Si quis in bono naturali est, et per falsum, quod ignorat falsum esse, aliquem quoad animam perdit, quod id sit factum per errorem, ex causa quia ex malo non fuit.
[8] Apud Habakuk,
"Lapis e pariete clamat, et trabs e ligno respondet" (2:11):
per hoc intelligitur quod malum confirmet falsum, et instiget; per "parietem" e quo lapis clamat, significatur homo a veris vacuus, et qui sic ex falso vult instrui; per "trabem" quae ex ligno respondet, significatur homo absque bonis, et per "lignum" significatur malum, quod falsum confirmat et ei assentitur.
Apud Jeremiam,
"Dicentes ligno, Pater meus tu; et lapidi, Tu genuisti me; quia obverterunt Mihi cervicem et non faciem" (2:27):
quod "ligno dicant, Patrem", significat quod ex malo concepti sint; quod "lapidi dicant, Tu genuisti me", significat quod ex falso mali nati sint; quod "obvertant cervicem et non faciem", significat quod averterint se ab omni bono et vero.
"Ignis" et "ligna" dicuntur apud Sachariam (cap. 12:6), et apud Esaiam (cap. 30:33 5
);
quae dicuntur quia "ignis" significat amorem malum, et "lignum" mala inde.
[9] Quoniam "gladii" significant falsa destruentia vera, ac ligna" significant mala destruentia bonum, ideo ex mandato pontificum,
Exivit turba cum Juda Iscariote contra Jesum cum gladiis et lignis (Matthaeus 26:47; Marcus 14:43, 48; Luc. 22:52 6
):
hoc factum est quia omnia passionis Domini fuerunt repraesentativa destructionis omnium boni et veri a Judaeis.
Apud filios Israelis fuerunt duae poenae communes, lapidatio et suspensio super ligno: lapidatio propter verum laesum et destructum, ac suspensio super ligno propter bonum laesum et destructum; inde erat
Suspensio super ligno maledictio (Deuteronomius 21:22, 23).
Ex his patet quod "lignum" significet bonum, in specie bonum naturalis hominis, et in opposito sensu malum ejus.
[10] (Continuatio de Fide Athanasiana, et de Domino.)
Sunt in mundo homines angeli et sunt homines diaboli; ex hominibus angelis est caelum, et ex hominibus diabolis est infernum.
Apud hominem angelum aperti sunt omnes gradus Vitae ejus usque ad Dominum; apud hominem autem diabolum, apertus modo est gradus ultimus, ac superiores sunt occlusi. Homo angelus ducitur a Domino tam ab intra quam ab extra; homo autem diabolus ducitur a semet ab intra, et a Domino ab extra. Homo angelus ducitur a Domino secundum ordinem, ab intra ex ordine, ab extra ad ordinem; homo diabolus autem ducitur a Domino ad ordinem ab extra, sed a semet contra ordinem ab intra. Homo angelus a Domino continue abducitur a malo, et ducitur ad bonum; homo autem diabolus a Domino continue etiam abducitur a malo, sed a graviori ad minus, non enim duci potest ad bonum. Homo angelus a Domino continue abducitur ab inferno, et ducitur in caelum, interius et interius; homo autem diabolus continue etiam abducitur ab inferno, sed a graviori ad mitius, non enim duci potest in caelum.
[11] Homo angelus, quia ducitur a Domino, ducitur a lege civili, a lege morali, et a lege spirituali, propter Divinum in illis; homo diabolus ducitur ab iisdem legibus, sed propter suum in illis. Homo angelus a Domino amat bona ecclesiae, quae etiam sunt bona caeli, quia sunt bona; similiter ejus vera quia sunt vera; a semet autem amat bona corporis et mundi, quia sunt usui et quia sunt voluptati, similiter vera quae sunt scientiarum, sed amat haec et illa apparenter ex se, actualiter vero a Domino: homo autem diabolus a se etiam amat bona corporis et mundi quia sunt usui et quia sunt voluptati, similiter vera quae sunt scientiarum; sed amat haec et illa apparenter ex se, actualiter vero ex inferno. Homo angelus in libero est, et in cordis sui jucundo, cum bonum facit ex bono, et quoque dum malum non facit; homo autem diabolus in libero et in cordis sui jucundo est, cum bonum facit ex malo, et quoque dum malum facit. Homo angelus et homo diabolus sibi similes apparent quoad externa, sed prorsus dissimiles sunt quoad interna: quare cum externa per mortem deponuntur, sunt plane dissimiles; unus aufertur in caelum, et alter defertur in infernum.
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