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375. And see thou hurt not the oil and the wine. That this signifies, that it is provided that the internal or spiritual sense of the Word should not suffer hurt, either as to good or as to truth, is clear from the signification of oil as denoting the good of love, of which we shall speak presently; from the signification of wine, as denoting the truth of that good, for every good has its own truth, or every truth is of good, hence according to the quality of the good such is the truth; and from the signification of hurting, as denoting to do injury thereto. That it is the internal or spiritual sense of the Word as to good and truth that is here specifically signified by oil and wine, is clear from this consideration, that by wheat and barley are signified good and truth just as by oil and wine, but by wheat and barley the good and truth of the church in general, consequently, those who are in the sense of the letter of the Word; for the goods and truths that are in that sense of the Word, are goods and truths in general, the sense of the letter including the spiritual sense, and thereby spiritual goods and truths; therefore wheat and barley signify the goods and truths of the church in general, which belong to the sense of the letter of the Word; whereas oil and wine signify the goods and truths of the internal or spiritual sense of the Word. The latter are interior goods and truths, but the former exterior.
[2] That there are interior and exterior goods and truths, the former in the spiritual or internal man, the latter in the natural or external, is evident from what is said and shown in the work concerning, Heaven and Hell, namely, that there are three heavens, and that the inmost or third heaven is in inmost goods and truths, or in those of the third degree; and that the middle or second heaven is in lower goods and truths, or those of the second degree; and that the ultimate or first heaven is in ultimate goods and truths, or in those of the first degree. Ultimate goods and truths, or those of the first degree, are such as are contained in the sense of the letter of the Word; therefore those who remain in that sense, and thence form doctrine for themselves, and live according thereto, are in ultimate goods and truths. These, since they do not see interior things, because they are not purely spiritual like the angels of the higher heavens, but spiritual-natural, are still in heaven, but in the ultimate, because the goods and truths that they have drawn from the sense of the letter of the Word, and which are with them, contain in them interior goods and truths pertaining to the spiritual sense of the Word, for they correspond, and by correspondence form one.
[3] For example: He who believes from the sense of the letter of the Word, that God is angry, that He condemns, and casts into hell those who live wickedly, although this is not truth in itself, because God is never angry, nor does He condemn man or cast him into hell; yet still, this with those who live well, and who thus believe because the Word in the letter says so, is accepted by the Lord as truth, because the truth inwardly lies concealed in it, as also is evident before the interior angels, although they themselves do not see it. Let this also serve as an example: He who believes that he shall enjoy long life, if he loves his father and mother, according to the precept of the Decalogue, and if he loves them on that account, and lives well, is accepted in like manner as if he had believed the real truth, for he does not know that by father and mother, in the highest sense, are meant the Lord and His kingdom; by father, the Lord, and by mother His kingdom; and that by prolongation of days, or length of life, is signified happiness to eternity. The case is similar in a thousand other instances. These things are mentioned that it may be known what is meant by the exterior and interior goods and truths of the Word, because by wheat and barley are signified exterior goods and truths, that is, those that are of the sense of the letter of the Word; whereas by oil and wine are signified interior goods and truths, that is, those that are of the spiritual sense of the Word.
[4] The reason why wheat and barley signify exterior goods and truths, or the goods and truths of the sense of the letter of the Word, is, because they are the harvest of the field, and do not serve for food until they are made into bread, and bread in the Word signifies interior goods, consequently, wheat and barley signify those things by which those goods [are formed], and such things are the goods and truth of the sense of the letter of the Word. But that oil and wine signify the interior goods, which are those of the internal or spiritual sense of the Word, is evident from their signification in the Word, as will be clear from what follows. The reason why injury is not to be done to these, is that they may not be profaned, for if they are known, and believed, and afterwards denied, or also if the life be contrary to them, they are then profaned; and to profane interior goods and truths, is to conjoin oneself with heaven, and at the same time with hell, which is altogether to destroy spiritual life; for the goods and truths that are believed, remain, and also the evils and falsities that succeed in their place by denial or by a life contrary to them. Hence there is a conjunction of the good and truth of heaven with the evils and falsities of hell, which cannot be separated, but must be torn asunder, and when they are torn asunder, everything of the spiritual life is destroyed. Hence it is that profaners after death are not spirits in human form, as others are, but they are mere fantasies, and seem to themselves to flit hither and thither without any thought; and at length they are separated from others, and cast down into the lowest hell of all; and because they do not appear in a human form as other spirits, therefore, they are no longer called he or she, but it, that is, not man; but more may be seen respecting the profanation of good and truth in the Doctrine of the New Jerusalem 169, 172).
[5] Because such a lot awaits those who profane the interior goods and truths of heaven and the church, therefore, the internal or spiritual sense of the Word, in which these are contained, was not opened to the Jews, because if it had been, they would have profaned it; and, therefore, neither was it opened to Christians, because these also, if it had been opened, would have profaned it. Hence also it was concealed from the latter as from the former, that there is any internal or spiritual sense in the sense of the letter, which is the natural [sense] of the Word. And in order that they should be ignorant of it, it was provided that the science of correspondences, which was the chief knowledge with the ancients, should be lost, so that the nature of correspondence should be entirely unknown, and, consequently, the nature of the spiritual sense of the Word. For the Word is written by pure correspondences, therefore, without this knowledge, the nature of the spiritual sense could not be known. This was provided by the Lord, lest genuine goods and truths themselves, in which the higher heavens are, should be profaned.
[6] But the reason why the internal or spiritual sense of the Word is at this day opened, is, because the Last Judgment is accomplished, and hence all things in the heavens and in the hells are reduced into order, and thus it can be provided by the Lord that profanations may not take place. That the internal or spiritual sense of the Word would be opened after the Last Judgment was accomplished, was foretold by the Lord in the Revelation (concerning which, see the small work concerning the White Horse). That no injury should be done to the internal or spiritual sense of the Word, is also signified by the Lord's garments being divided by the soldiers, and not the vesture, which was without seam, woven from the top throughout (64, 195).
[7] That oil signifies the good of love, is especially evident from the anointings among the sons of Israel, or in their church, which were performed by oil; for all things of the church were thereby consecrated, and when consecrated they were called holy, as the altar and the vessels thereof, the tent of the assembly and all things therein, likewise those who were appointed to the priesthood and their garments, and further the prophets, and afterwards the kings. Any one can see that oil itself does not sanctify, but that which is signified by oil, which is the good of love to the Lord from the Lord; this is signified by oil; when, therefore, persons or things were anointed with oil, from that moment they became representative, for the oil induced a representation of the Lord, and of the good of love from Him, the good of love to the Lord from the Lord, being the essential holy [element] of heaven and the church, by which everything Divine flows in. Hence the things of heaven and the church, which are called things spiritual, are holy in proportion as they contain this [element].
[8] The reason of the representation of holiness by oil is this: The Lord alone as to the Divine Human is the Anointed of Jehovah, for in Him, from conception, was the essential Divine good of the Divine love, and therefrom His Human was the essential Divine truth when He was in the world, and afterwards, by union with the essential Divine in Himself, He made that also the Divine good of the Divine love; and because all things of the church represented things Divine from the Lord, and, in the highest sense, the Lord Himself - for the church instituted with the sons of Israel was a representative church - therefore oil, by which was signified the Divine good of the Divine love, was used to introduce into representations; and afterwards the things or persons that were anointed were considered as holy, not that there was any holiness thereby in them, but because holiness was thereby represented in heaven, when they were [engaged] in worship.
[9] These observations are made in order that it may be known that oil signifies the good of love; but to make it more evident, I will explain every particular in order, namely:
[i] That in ancient times they anointed with oil the stones set up for statues.
[ii] Likewise the arms of war, as bucklers and shields.
[iii] Afterwards, that they anointed the altar and all the vessels thereof, and the tent of the assembly and all things therein.
[iv] Also besides, those who were appointed to the priesthood, and also their garments.
[v] And also the prophets.
[vi] And afterwards the kings, who were thence called the anointed.
[vii] That it was customary to anoint themselves and others with oil, to testify gladness of mind and benevolence.
[viii] And that hence it is evident that oil in the Word signifies good; the oil of holiness which was prepared for anointing those things that were to be used in the worship of the church, the Divine good of the Divine love; and oil in general, good and its delight.
[10] (i) That they anointed stones set up for statues, appears in the book of Genesis:
"Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a statue, and poured oil on the top of it. And he called the name of that place Bethel. And he said, If I come again to my father's house in peace, this stone which I have set for a statue, shall be the house of God" (4580, 10643. That stones signify truths, and the Stone of Israel the Lord as to Divine truth, n. 643, 1298, 3720, 6426, 8609, 9388, 9389, 10376. That the pouring of oil upon the head of a statue, or anointing it, was done that the representative of truth from good might be introduced, and thus might be used in worship, n. 3728, 4090.)
[11] (ii) That they anointed the arms of war, as bucklers and shields, is seen in Isaiah:
"Arise, ye princes, anoint the shield" (1788, 2686, and above, n. 131, 367; and that wars in general signify spiritual combats, n. 1664, 2686, 8273, 8295; and enemies, evils and falsities, in general the hells, n. 2831, 8289, 9314.)
[12] (iii) That they anointed the altar and all vessels, also the tent of the assembly and all things therein, is clear in Moses:
"Jehovah said unto Moses, Thou shalt anoint the altar, and sanctify it" (2777, 2811, 4489, 4541, 8935, 8940, 9388, 9389, 9714; and that the tabernacle with the ark was the special representative of heaven where the Lord is, n. 9457, 9481, 9485, 9594, 9632, 9596, 9784.)
[13] (iv) That they anointed those who were appointed to the priesthood, and their garments, is clear in Moses:
"Take the oil of anointing, and pour it upon the head of Aaron, and thou shalt anoint him" (9814, 9942, 9952.)
[14] Because consecration for the purpose of representation was effected by anointing, and by Aaron and his sons were represented the Lord and what proceeds from him, therefore, to Aaron and his sons were given the holy things of the sons of Israel, which were gifts given to Jehovah, and were called heave offerings; and it is said that they are the anointing, or for the anointing, that is, that they are a representation, or for a representation, of the Lord, and of the Divine things that proceed from Him; as appears from the following passages in Moses:
"The wave breast and the heave shoulder have I taken of the sons of Israel. This anointing of Aaron, and anointing of his sons, out of the burnt offerings of Jehovah, which he commanded to give them in the day that he had anointed them from among the sons of Israel" (Leviticus 7:34-36).
And elsewhere in the same:
"Jehovah spake unto Aaron, Behold I have given thee the charge of mine heave offerings as to the hallowed things of the sons of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever. Every gift of theirs as to every meat offering, as to every sacrifice of sin and guilt, every trespass of the sons of Israel, all the fat of the pure oil, and all the fat of the new wine, and of the corn, their first-fruits which they shall give unto Jehovah, I have given them to thee, likewise everything devoted in Israel, every opening of the womb, thus every heave offering of things holy. Thou shalt have no inheritance in their land, neither shalt thou have any part in the midst of them; I am thy part and thine inheritance in the midst of the sons of Israel" (Num. 18:8-20).
From these considerations it is clear that anointing denotes representation, because by anointing they were consecrated or inaugurated into representation; and thereby was signified that all consecration into the holiness of heaven and the church is by means of the good of love from the Lord, and that the good of love is the Lord with them; because this is the case, it is said that Jehovah is his part and inheritance.
[15] (v) That they also anointed the prophets, is clear from the first book of Kings:
Jehovah said unto Elijah, "Anoint Hazael to be king over Syria; and Jehu anoint to be king over Israel; and Elisha anoint to be prophet instead of thee" (19:15, 16).
And in Isaiah:
"The spirit of the Lord Jehovih is upon me; therefore hath Jehovah anointed me to preach good tidings unto the poor" (61:1).
The reason why the prophets were anointed, was, because the prophets represented the Lord as to the doctrine of Divine truth, consequently, as to the Word; for the Word is the doctrine of Divine truth. (That the prophets represented, and thence signified, doctrine from the Word, may be seen, n. 4:18-21).
[16] (vi) That they afterwards anointed kings, and that they were called the anointed of Jehovah, is clear from many passages in the Word (as 1 Sam. 10:1; 15:1; 16:3, 6; 24:7, 11; 26:9, 11, 16, 23; 2 Sam. 1:16; 2:4, 7; 5:3; 19:2; 1 Kings 1:34, 35; 19:15, 16; 2 Kings 9:3; 11:12; 23:30; Lamentations 4:20; Hab. 3:13; Psalms 2:2, 6; 20:6; 28:8; 45:8; 84:10; 89:21, 39, 51; 132:17; and elsewhere). The reason why kings were anointed, was, that they might represent the Lord as to judgment from Divine truth; wherefore, by kings in the Word, Divine truths are signified (see above, n. John 1:41; 4:25).
[17] From these considerations it is evident that when the anointed of Jehovah is mentioned in the Word, in a representative sense the Lord is meant. As in Isaiah:
"The spirit of the Lord Jehovih is upon me; therefore Jehovah hath anointed me to preach good tidings unto the poor; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives" (Isaiah 61:1).
That it is the Lord as to the Divine Human, whom Jehovah anointed, is clear in Luke, where the Lord openly declares it in these words:
There was delivered unto Jesus "the book of the prophet Isaiah. And he opened the book, and found the place where it was written, The spirit of the Lord is upon me, because he hath anointed me, he hath sent me to preach the gospel to the poor; to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the accepted year of the Lord. After that, closing the book, he gave it to the minister, and sat down. But the eyes of all in the synagogue were fastened on him. He began to say unto them, This day is this scripture fulfilled in your ears" (4:17-21).
In Daniel:
"Know therefore, and perceive, that from the going forth of the Word even to the restoration and building of Jerusalem even to Messiah the Prince, shall be seven weeks" (9:25).
To build Jerusalem denotes the establishment of the church, Jerusalem denoting the church; Messiah the Prince, or the Anointed, denotes the Lord as to the Divine Human.
[18] In the same:
"Seventy weeks are determined to seal up the vision and the prophet, and to anoint the Holy of holies" (9:24).
To seal up the vision and the prophet, denotes to conclude the things that are said in the Word concerning the Lord, and to complete them, to anoint the Holy of holies, denotes the Lord's Divine Human, in which was the Divine good of the Divine love, or Jehovah.
[19] The Lord is also meant by the anointed of Jehovah in the following passages. In David:
"The kings of the earth stood together, and the rulers consulted together, against Jehovah, and against his anointed. I have anointed my king upon Zion, the mountain of my holiness" (Psalms 2:2, 6).
The kings of the earth denote falsities, and the rulers denote the evils which are from the hells, against which the Lord when He was in the world fought, and which He conquered and subdued. The Anointed of Jehovah is the Lord as to the Divine Human from which He fought; Zion, the mountain of holiness, upon which He is called anointed as a king, is the celestial kingdom, which is in the good of love; this kingdom is the inmost of heaven and the inmost of the church.
[20] In the same:
"I have found David my servant; with the oil of holiness have I anointed him" (Psalms 89:20).
By David here, as also elsewhere, is meant the Lord (see above, n. Psalms 132:17, 18).
That here also the Lord is meant by David is evident from the preceding verses, in which it is said,
"We heard of him in Ephratah; we found him in the fields of the wood. We will go into his habitation; we will bow down ourselves at his footstool. Thy priests shall be clothed with justice; and thy saints shall shout for joy. For thy servant David's sake turn not away the faces of thine anointed" (verses 6-8, and following).
From this it is evident that the Lord as to His Divine Human is here meant by David, the anointed of Jehovah.
[21] In Jeremiah:
"They pursued us upon the mountains, they laid wait for us in the wilderness. The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we had said, Under his shadow we shall live among the nations" (9818).
[22] From these things it may now be known, why it was accounted sacrilege to injure the anointed of Jehovah, as is also plain from the Word. Thus, in the first book of Samuel:
David said, "Jehovah forbid that I should do this word unto my Lord, the anointed of Jehovah, and that I should put forth my hand against him, because he is the anointed of Jehovah" (24:6, 10).
So again:
"David said to Abishai, Destroy him not: for who can stretch forth his hand against the anointed of Jehovah, and be guiltless?" (1 Samuel 26:9).
In the second book of Samuel:
David said unto him, who said that he had slain Saul, "Thy blood be upon thy head; for thou hast said, I have slain the anointed of Jehovah" (2 Samuel 1:16).
And in another place:
"Abishai said, Shall not Shimei be put to death for this, that he cursed the anointed of Jehovah?" (19:21).
(That Shimei was therefore slain, by command of Solomon, may be seen in 1 Kings 2:36, to the end.)
[23] (vii) That it was customary to anoint themselves and others with oil, to testify gladness of mind and goodwill, is clear from the following passages. In Amos:
"Who drink out of bowls of wine, and anoint themselves with the first-fruits of the oils, but they are not grieved for the breach of Joseph" (6:6).
In Micah:
"Thou shalt tread the olive, but thou shalt not anoint thee with oil" (6:15), "for thou wilt not be glad."
In Moses:
"Thou shalt have olive trees throughout all thy border, but thou shalt not anoint thee with the oil" (Deuteronomy 28:40).
Similarly in Isaiah:
"To give them a head-dress instead of ashes, the oil of joy instead of mourning" (61:3).
In David:
"Thy God hath anointed thee with the oil of gladness above thy fellows" (Psalms 45:7).
In the same:
"My horn shalt thou exalt like the horn of a unicorn; I shall grow old in fresh oil" (Psalms 92:10).
In the same:
"Wine maketh glad the heart of man, to make merry the faces with oil" (Psalms 104:15).
In Luke:
Jesus said to Simon, "I entered into thine house, and my head with oil thou didst not anoint; but this woman hath anointed my feet with ointment" (7:44, 46).
In Matthew:
"But thou, when thou fastest, anoint thine head, and wash thy face, that ye may not appear unto men to fast" (6:17).
[24] To fast signifies to mourn, because in mourning they fasted, and desisted from the expression of gladness, therefore they were then not in the habit of anointing themselves with oil; as in Daniel:
"I Daniel was mourning three weeks. I ate not the bread of desires, neither came flesh nor wine in my mouth, neither was I anointed with anointing, until three weeks of days were fulfilled" (10:2, 3).
From these passages it is plain that it was a customary thing to anoint themselves and others with oil; not with the oil of holiness, with which the priests, the kings, the altar and tabernacle were anointed, but with common oil, because this oil signified gladness and satisfaction, which is of the love of good; whereas the oil of holiness signified the Divine good; concerning which it is said:
"Upon man's flesh shall it not be poured, and in quality thereof ye shall not make any like it; it shall be holy unto you. He who shall prepare any like it, or who shall put, any of it upon a stranger, shall be cut off from his people" (Exodus 30:32, 33, 38).
[25] (viii) That hence it is evident that oil in the Word signifies good; the oil of holiness, which was prepared for anointing those things that were used in the worship of the church [signifying] the Divine good of the Divine love, and oil in general, good and its delight, is evident also from other passages in the Word where oil is mentioned, as from the following.
[26] In David:
"Behold how good and how pleasant it is for brethren to dwell together! It is like the good oil upon Aaron's head, that descendeth upon the beard, even Aaron's beard; which descendeth upon the collar (os) of his garments; as the dew of Hermon that descendeth upon the mountains of Zion; there Jehovah hath commanded the blessing of life even to eternity" (367, 3160, 9806; that the head signifies what is inmost, n. 4938, 4939, 9656, 9913, 9914; the beard, what is ultimate, n. 9960; the collar of the garments, the influx and conjunction of celestial and spiritual good, consequently, of good and truth, n. 9913, 9914. And this is said of Aaron, because by him was represented the Lord as to Divine good, for all good and all conjunction of good and truth are from Him (n. 9806, 9946, 10017). By the dew of Hermon is signified Divine truth, and by the mountains of Zion is signified Divine good; hence by, "as the dew of Hermon that descendeth upon the mountains of Zion," is signified the conjunction of truth and good, which is there treated of; and because angels and men possess all spiritual life from that conjunction, it is also said, there Jehovah hath commanded the blessing of life to eternity. (That dew signifies Divine truth, may be seen, n. 3579, 8455; that mountains signify Divine good, and whence this is, n. 795, 4210, 6435, 8327, 8758, 10438, 10608; and that Zion signifies the church where the good of love is, n. 2362, 9055 at the end.) Hence it is plain what is the nature of the Word in its spiritual sense, although it sounds thus in the letter.
[27] In Ezekiel:
"I entered into a covenant with thee, that thou mightest be mine. And I washed thee with waters, yea, I washed away thy bloods from upon thee, and I anointed thee with oil. And I clothed thee also with needle work, and shod thee with badgers' skins, and I girded thee about with fine linen, and covered thee with silk. Thou didst eat fine flour, honey, and oil, whence thou art become exceeding beautiful, and hast prospered even to a kingdom" (16:8-10, 13).
These things are said of Jerusalem, by which is signified the church, therefore the particulars of these signify spiritual things pertaining to the church. That these expressions are not used of the inhabitants of Jerusalem, namely, that Jehovah washed them with waters, washed away their bloods, clothed them with needle work, and shod them with badgers' skins, is evident. But by washing with waters is signified to reform and purify by truths; by washing away bloods is signified to remove the falsities of evil; by anointing with oil is signified to endow with the good of love; by clothing with needle work, and shoeing with badgers' skins, is signified to instruct in the knowledges of truth and good from the sense of the letter or ultimate sense of the Word; by eating fine flour, honey, and oil, is signified to appropriate truth and good; by thence becoming beautiful, is signified to become intelligent; and by prospering even to a kingdom, is signified that they became a church, a kingdom denoting the church.
[28] In Jeremiah:
"Jehovah hath redeemed Jacob, therefore they shall come and sing in the height of Zion, and shall flow together unto the goodness of Jehovah; to the wheat, and to the new wine, and to the oil, and to the sons of the flock and of the herd; and their soul shall become as a watered garden" (374.
[29] In Joel:
Be glad, ye sons of Zion, and rejoice in Jehovah your God; for he hath given you the seasonable rain in justice, so that your floors are full of pure corn, the presses overflow with new wine and oil" (Joel 51:23, 24).
Here also by new wine and oil are signified the truth and good of the church, the sons of Zion, to whom these things are said, signifying those who are of the church; by the seasonable rain in justice, is signified Divine truth flowing into good, whence are conjunction, fructification, and multiplication of them; and by the floors full of pure corn is signified fulness thence.
[30] In the same:
"The field is wasted, the land mourned; for the corn is wasted, the new wine is dried up, the oil languisheth" (1:10).
By these words is signified that all things of the church which, in general, have reference to the good of love, and the truth of faith, are devastated. The field, and also the land, denote the church; field, the church from the reception of truth, and the land, the church from the perception of good; corn denotes every thing thereof; the new wine denotes the truth, and oil the good.
[31] In Isaiah:
"I will sing to my beloved a song of my friend; my beloved had a vineyard in the horn of a son of oil, which he fenced, and gathered out the stones thereof, and planted it with a noble vine; and he looked that it should bring forth grapes, and it brought forth wild grapes" (5:1, 2).
By the vineyard which belonged to the beloved in the horn of a son of oil, is signified the spiritual church, which possessed truths from the good of love, and thus most excellent; for a vineyard signifies the spiritual church, or the church which is in truths from good; its consecration is meant by the horn of oil, for inaugurations were performed by oil out of a horn; and a son of oil denotes truth from good. By the beloved is meant the Lord, because He establishes the churches, of whom, therefore, it is said, "which he fenced, and gathered out the stones, and planted with a noble vine," a noble vine denoting spiritual truth from a celestial [origin], or truth from the good of love; by the grapes which he looked that it should bring forth, are signified the goods of charity, which are goods of life; and by the wild grapes which it brought forth, are signified evils opposed to the goods of charity, or evils of life.
[32] In Hosea:
"In that day, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the new wine, and the oil; and they shall hear Israel. And I will sow her unto me in the earth" (2:21-23).
These things are said concerning a new church to be established by the Lord; and by hearing are meant to obey and to receive; following and succeeding in order, obedience and reception are thus described. That the heavens should receive from the Lord, is meant by, I will hear the heavens; that the church should receive from the heavens, thus from the Lord through the heavens, is meant by, the heavens shall hear the earth; the reception of good and truth by the church, is meant by, the earth shall hear the corn, and the new wine, and the oil; the new wine denoting truth, and the oil denoting good; and that those of the church, with whom there are good and truth, should thence receive, is meant by, they shall hear Israel. That the earth is not meant, nor its corn, new wine, and oil, but the church with its goods and truths, is clear, for it is said, "I will sow Israel unto me in the earth."
[33] In Isaiah:
"I will give in the wilderness the cedar of shittah, and the myrtle, and the oil-tree; I will set in the solitary place the fir, the pine, and the box" (41:19).
These things are said concerning the establishment by the Lord of the church amongst the Gentiles; and by the wilderness and by the solitary place is signified where there was before no good, because no truth; by the cedar of shittah, the myrtle, and the oil-tree, is signified spiritual and celestial good; and by the fir, the pine, and the box, are signified the good and truth thence in the Natural; for by every tree in the Word is signified something of the good and truth of the church; and the cedar of shittah, the myrtle, and the oil-tree, signify such things of the church as are in the spiritual or internal man; and the fir, the pine, and the box, such things of the church as are in the natural or external man.
[34] In David:
"[Jehovah is] my shepherd; I shall not want. He will make me to lie down in pastures of tender grass, he will lead me to waters of rests. Thou shalt prepare a table before me in the presence of mine enemies; my head shalt thou make fat with oil; my cup runneth over" (Psalms 23:1, 2, 5).
By these words, in the internal sense, is meant, that he who trusts in the Lord is led into all the goods and truths of heaven, and abounds in the delights thereof. By my shepherd is meant the Lord; by pastures of tender grass are signified the knowledges of truth and good; by waters of rests are signified the truths of heaven thence; by a table is signified spiritual nourishment; by making fat the head with oil is signified wisdom which is from good; by my cup runneth over is signified intelligence which is from truths, the cup signifying the same as the wine. They are called pastures of tender grass and waters of rests as if they were comparisons, because the Lord is called a shepherd, and the flock is led of the shepherd into green pastures and to limpid waters, but yet they are correspondences.
[35] In Ezekiel:
"Judah and the land of Israel were thy traders in the wheats of Minnith and Pannag, and in honey, oil, and balsam" (27:17).
This is said of Tyre, by which is signified the church as to the knowledges of truth and good; and so by Tyre are signified the knowledges of the truth and good of the church; and by Judah and the land of Israel, who were her traders, is signified the church, - by Judah the church as to good, and the land of Israel the church as to truths from good; and by trading is signified to procure to themselves, and to communicate to others. By the wheats of Minnith and Pannag are signified goods and truths in general; and by honey, oil, and balsam, specific goods and truths, - by honey and oil, goods; and by balsam, truths which are grateful from good, for all truths which are from good, are perceived in heaven as fragrant, and consequently grateful. This also was the reason why the oil of anointing was prepared of various fragrant things (concerning which see Exodus 30:22-33); as also the oil for the lamps (concerning which see Exodus 27:20, 21).
[36] 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" (Deuteronomy 32:12, 13).
These things are said of the ancient church. To suck oil out of the stone of the rock means to be imbued with good by the truths of faith, honey denoting natural good and delight, oil denoting spiritual good and delight; and rock and the stone of the rock denoting the truth of faith from the Lord. If spiritual things were not meant by these words, what could be meant by sucking honey out of the rock, and oil out of the stone of the rock?
[37] In Habakkuk:
"The fig-tree shall not blossom, neither shall there be produce from the vines; the olive shall beguile the labour, and the fields shall yield no meat" (3:17).
In this passage neither the fig-tree, nor the vine, nor the olive, nor fields, are meant, but heavenly things to which they correspond. The fig-tree corresponds to, and, therefore, signifies, natural good; the vine corresponds to spiritual good, which in its essence is truth; the olive, as the fruit from which the oil is, corresponds to the good of love in act; and fields correspond to all things of the church; produce and meats thence signify all things pertaining to spiritual nourishment; hence it is evident what those things signify in order.
[38] In Hosea:
"Ephraim feedeth on wind, they make a covenant with Assyria, and oil is carried down into Egypt" (12:1).
These words are not at all understood, unless it is known what Ephraim, Assyria, and Egypt signify. Man's intellectual proprium is here described, which, by reasonings from scientifics, perverts and adulterates the goods of the church. Ephraim denotes the Intellectual; Assyria, reasoning; and Egypt, the Scientific; hence, to carry down oil into Egypt, is to pervert the goods of the church by reasonings from scientifics.
[39] In Zechariah:
"I beheld a candlestick of gold; two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. These are the two sons of oil that stand near the Lord of the whole earth" (4:1-3, 11, 14).
The two olive trees, and the two sons of oil, denote the good of love to the Lord, and the good of charity towards the neighbour; the latter upon His left hand, the former upon His right.
[40] Similarly in the Apocalypse:
"The two witnesses shall prophesy a thousand two hundred and three score days. These are the two olive trees, and the two candlesticks standing before the God of the earth" (11:3, 4).
The two olive trees and the two candlesticks denote the same goods, which, because they are from the Lord, are called the two witnesses; but more will be said concerning these in the explanation of them.
[41] Because oil signified the good of love to the Lord, and the good of charity towards the neighbour, therefore
The Lord likened the kingdom of the heavens to ten virgins, of whom five had oil in their lamps, and five had not; wherefore the latter were called foolish, and the former wise (Matthew 25:1-11).
By the ten virgins are signified all who belong to the church; and by five are signified some, or a part of them, for these are signified by the numbers ten and five in the Word. And by a virgin, or daughter, is signified the church; by oil are signified the good of love to the Lord, and the good of charity towards the neighbour; and by lamps are signified the truths, which are called truths of faith; hence it is evident what is meant by these words in the spiritual sense, namely, those who know truths from the Word, or from the doctrine of the church, and are not in the good of love and charity, that is, do not live according to them. They are the virgins who have no oil in their lamps, and who, therefore, are not admitted into heaven; but those who are in the good of love and of charity, and thence in truths from the Word, or from the doctrine of the church, are the virgins who have oil in their lamps, and are received into heaven. Hence it is clear why the latter are called prudent virgins, but the former foolish.
[42] Because oil signified the good of love and charity, and wine signified truth, therefore
The Lord says of the Samaritan, who, as he journeyed, saw on the way a man wounded by thieves, that he poured oil and wine into his wounds, and afterwards set him on his own beast, and brought him to an inn, and said that they should take care of him (Luke 10:30-37).
These things, in the spiritual sense, are thus perceived; by the Samaritan are meant the Gentiles who were in the good of charity towards the neighbour; by the man wounded by thieves are meant those who are infested by infernals, for they are thieves, because they injure and destroy man's spiritual life; by the oil and wine, which he poured into his wounds, are meant things spiritual, which heal man; by oil good, and by wine truth; by his setting him on his own beast, is signified his doing this according to his intelligence, so far as he was able, for a horse signifies the Intellectual, in like manner a beast of burden; his bringing him to an inn, and saying that they should take care of him, signifies, to those who are instructed in the doctrine of the church from the Word, and who are better able to heal him than he is who is still in ignorance; thus are these words understood in heaven, from which it is also evident that the Lord, when He was in the world, spake by pure correspondences, thus for the world and for heaven at the same time.
[43] Because oil signified the good of love and charity, and those are healed thereby who are spiritually sick, therefore it is said of the Lord's disciples,
"That they anointed many with oil, and healed them" (Arcana Coelestia 9778-9789; and n. 10250-10288), where they are explained. From these considerations it may now be seen, that by oil are signified celestial good and spiritual good, or the good of love to the Lord, and the good of charity towards the neighbour; by the oil of anointing, the good of love to the Lord from the Lord, and by the oil for the lamps, the good of charity from the Lord towards the neighbour.
375. And the oil and the wine hurt thou not, signifies that it is provided that the internal or spiritual sense of the Word should suffer no harm either in respect to good or in respect to truth. This is evident from the signification of "oil," as being the good of love (of which presently); from the signification of "wine," as being the truth of that good, for every good has its truth, that is, every truth is of good, therefore such as the good is such is the truth; also from the signification of "to hurt," as being to do injury to these. That the internal or spiritual sense of the Word in respect to good and in respect to truth is what is here signified in particular by "oil and wine" is evident from this, that "wheat and barley" signify good and truth, equally with "oil and wine," but "wheat and barley" signify the good and truth of the church in general, thus good and truth in the sense of the letter of the Word; for the goods and truths that are in that sense of the Word are goods and truths in general, the sense of the letter enclosing the spiritual sense, and thus spiritual goods and truths; therefore "wheat and barley" signify the goods and truths of the church in general, which are of the sense of the letter of the Word; while "oil and wine" signify the goods and truths of the internal or spiritual sense of the Word. The latter are interior goods and truths, but the former exterior.
[2] That there are interior and exterior goods and truths, the former in the spiritual or internal man, the latter in the natural or external, can be seen from what is said and shown in the work on Heaven and Hell, namely, that there are three heavens, and that the inmost or third heaven is in inmost goods and truths, or in those of the third degree; and the middle or second heaven in lower goods and truths, or in those of the second degree; and the ultimate or first heaven is in ultimate goods and truths, that is, in those of the first degree. Ultimate goods and truths or those of the first degree are such as are contained in the sense of the letter of the Word; consequently those who remain in that sense and from it frame doctrine for themselves and live according to such doctrine, are in ultimate goods and truths. These do not see interior things, because they are not purely spiritual, like the angels of the higher heavens, but spiritual-natural; yet they are in heaven, although in the ultimate heaven, since the goods and truths that they have derived from the sense of the letter of the Word, and which are with them, contain in them interior goods and truths belonging to the spiritual sense of the Word, for the two correspond and by correspondence make a one.
[3] For example: He that believes from the sense of the letter of the Word that God is angry, that He condemns and casts into hell those who live ill, although this is in itself not true, since God is never angry, and never condemns man or casts him into hell, yet with those who live well and who so believe because the Word in the letter says so, this is accepted by the Lord as truth, because the truth lies concealed internally within it, and although they themselves do not see it, it is manifest to the interior angels. Take as another example, one who believes that he will enjoy a long life if he loves father and mother, according to the commandment of the Decalogue, if he loves them for this reason, and lives well, he is accepted just the same as if he had believed the truth itself, for he does not know that "father and mother" mean in the highest sense the Lord and His kingdom, "father" the Lord, and "mother" His kingdom, and that "prolongation of days" or "length of life" signifies happiness to eternity. It is the same in a thousand other instances. This has been said that it may be known what is meant by the exterior goods and truths and by the interior goods and truths of the Word, since "wheat and barley" signify exterior goods and truths, that is, those that are of the sense of the letter of the Word; while "oil and wine" signify interior goods and truths, that is, those that are of the spiritual sense of the Word.
[4] "Wheat and barley" signify exterior goods and truths, or the goods and truths of the sense of the letter of the Word, because they are the harvest of the field and do not serve for food until made into bread, and "bread" in the Word signifies interior goods; consequently "wheat and barley" signify such things as these goods are made out of, that is, the goods and truths of the sense of the letter of the Word. But that "oil and wine" signify interior goods, which are the goods of the internal or spiritual sense of the Word, can be seen from their signification in the Word, as will be evident from what follows. It is said that these "must not be hurt," because they are not to be profaned; for they would be profaned if they were known and were believed and were afterwards denied, or also if the life were contrary to them; and to profane interior goods and truths is to conjoin oneself with heaven and with hell at the same time, which is a total destruction of spiritual life. For not only do such goods and truths as are believed remain, but also the evils and falsities that succeed in their place by denial or by a life contrary to them; thence there is a conjunction of the good and truth that are of heaven with the evils and falsities that are of hell, and the two cannot be separated, but must be torn asunder, and when torn asunder everything of spiritual life is destroyed. In consequence of this, profaners, after death, are not spirits in a human form as others are, but they are mere phantoms, and seem to themselves to fly hither and thither without any thought; and at length they are separated from others and cast down into the lowest hell of all; and as they do not appear in a human form like the other spirits, they are no longer called he or she, but it, that is, not man. (But more may be seen on the profanation of good and truth in The Doctrine of the New Jerusalem 169, 172.)
[5] Because such a lot awaits those who profane the interior goods and truths of heaven and the church, therefore the internal or spiritual sense of the Word, in which these are contained, was not opened to the Jews, since if it had been opened they would have profaned it; neither was it opened to Christians, since they also if it had been opened would have profaned it; and for this reason it has been hidden from both Jews and Christians that there is any internal or spiritual sense within the sense of the letter of the Word, which is the natural sense; and that they might remain ignorant of it, it was provided that the knowledge of correspondences, which was the chief knowledge of the ancients, should be lost so entirely that it should be unknown what correspondence is, and therefore what the spiritual sense of the Word is. For the Word is written by pure correspondences, therefore without a knowledge of correspondences it could not be known what the internal sense is. This was provided by the Lord lest the genuine goods and truths themselves, in which the higher heavens are, should be profaned.
[6] But the internal or spiritual sense of the Word is at this day opened, because the Last Judgment has been accomplished, and therefore all things in the heavens and in the hells have been reduced to order, and thus the Lord can provide that no profanations take place. That the internal or spiritual sense of the Word would be opened when the Last Judgment had been accomplished was foretold by the Lord in Revelation (respecting which see in the small work on The White Horse). That the internal or spiritual sense of the Word would then suffer no harm is also signified by the soldiers having divided the Lord's garments and not the tunic, which was without seam, woven from the top throughout (64 at the end; and that "garments" in the Word signify truths, "clothing" good, and the Lord's "garments" Divine truth, thus the Word, see also above, n. 64, 195)
[7] That "oil" signifies the good of love, can be seen especially from the anointings among the sons of Israel, or in their church, which were effected by oil; for by oil all things of the church were inaugurated, and when they had been inaugurated they were called holy, as the altar and its vessels, the tent of meeting and all things therein, likewise those who officiated in the priesthood and their garments, and also the prophets and afterwards the kings. Anyone can see that it is not oil itself that makes holy, but it is that which is signified by "oil," which is the good of love to the Lord from the Lord; this is signified by "oil;" consequently when persons or things were anointed, from that moment they became representative, for the oil induced a representation of the Lord and of the good of love from Him. For the good of love to the Lord from the Lord is the holy itself of heaven and the church, since through it everything Divine flows in; consequently the things of heaven and the church, which are called things spiritual, are so far holy as they are grounded in this holy.
[8] The reason of the representation of holiness by oil is this: the Lord alone in respect to the Divine Human is the Anointed of Jehovah, for the Divine good itself of the Divine love was in Him from conception, and from that His Human when He was in the world was Divine truth itself, and this He then also made Divine good of the Divine love by uniting it with the Divine Itself in Himself. And as all things that belonged to the church represented things Divine from the Lord, and in the highest sense the Lord Himself (since the church instituted with the sons of Israel was a representative church), so "oil," which signified the Divine good of the Divine love was employed to induce representations; and afterwards the things or persons that were anointed were regarded as holy, not that there was from this any holiness in them, but the holiness was thereby represented in heaven when they were worshiping. This has been said that it may be known that "oil" signifies the good of love.
[9] But that this may be made clearer, I will explain the particulars in order, namely:
1. In ancient times they anointed with oil the stones set up for statues;
2. Also arms of war, as bucklers and shields;
3. Afterwards, the altar and all its vessels, and the tent of meeting and all things therein;
4. And besides, those who officiated in the priesthood, and their garments;
5. Also the prophets;
6. And finally, the kings, who were therefore called "the anointed."
7. It was also a custom commonly received to anoint themselves and others with oil, to testify gladness of mind and good will.
8. From this it is evident that "oil" in the Word signifies good; the "oil of holiness," which was prepared for anointing those things that were to be used in worship in the church, signifying the Divine good of the Divine love; and "oil" in general, good and its enjoyment.
[10] 1. As to the first point, "that they anointed stones set up for statues," is evident from the book of Genesis:
Jacob rose up in the morning, and took the stone that he had put under his head, and set it up for a statue, and poured oil on the top of it. And he called the name of that place Bethel. And he said, If I shall come again to my father's house in peace, this stone which I have set up for a statue shall be God's house (3727; that at first they were holy boundaries, n. 3727; that afterwards they were used in worship, n. 4580; what they signified, n. 4580, 10643. That "stones" signify truths, and "the Stone of Israel" the Lord in respect to Divine truth, n. 643, 1298, 3720, 6426, 8609, 9388, 9389, 10376. That the pouring of oil upon the head of a statue or anointing it, was done to induce the representative of truth from good, and that it might thus be used for worship, n. 3728, 4090.)
[11] 2. "That they anointed the arms of war, as bucklers and shields," is evident from Isaiah:
Rise up, ye princes, anoint the shield (Arcana Coelestia 1788, 1758, 2686, and above, n. 131, 367; and that "wars" in general signify spiritual combats, n. 1664, 2686, 8273, 8295; and "enemies" evils and falsities, and in general the hells, n. 2851, 8289, 9314)
[12] 3. "That they anointed the altar and all its vessels, and the tent of meeting, and all things therein," is evident from Moses:
Jehovah said to Moses, Thou shalt anoint the altar, and sanctify it (Arcana Coelestia 2777, 2811, 4489, 4541, 8935, 8940, 9 388, 9389, 9714; and that the tent with the ark was the chief representative of heaven where the Lord is, n. 9457, 9481, 9485, 9594, 9596, 9632, 9784)
[13] 4. "That they anointed those who officiated in the priesthood, and their garments," is evident from Moses:
Take the oil of anointing, and pour it upon the head (of Aaron), and thou shalt anoint him (Arcana Coelestia 9806; that his sons represented the Lord in respect to Divine truth proceeding from Divine good, n. 9807; that the priesthood in general represented the Lord in respect to His work of salvation, n. 9809; that the garments of Aaron and his sons represented things spiritual, n. 9814, 9942, 9952.)
[14] Because inauguration to representation was effected by anointing, and Aaron and his sons represented the Lord and what is from Him, therefore to Aaron and his sons the holy things of the sons of Israel were given, which were gifts given to Jehovah, and were called "heave-offerings;" and it is said that they were "the anointing" or "for the anointing," that is, were a representation or for a representation of the Lord, and of the Divine things that are from Him, as is evident from these passages in Moses:
The wave-breast and the heave-shoulder have I taken from among the sons of Israel. This is the anointing of Aaron and the anointing of his sons, out of the offerings by fire to Jehovah, which He commanded 1to give them in the day that He had anointed them from among the sons of Israel (Leviticus 7:34-36).
And elsewhere in the same:
Jehovah spoke unto Aaron, Behold, I have given thee the charge of Mine heave-offerings as to all the hallowed things of the sons of Israel; unto thee have I given them by reason of the anointing, and to thy sons, for the statute of an age. Every gift of theirs, even to every meal-offering of theirs, even to every sacrifice of sin and guilt of theirs, every wave-offering of the sons of Israel. All the fat of the pure oil, and all the fat of the new wine, and of the corn, the firstfruits of them, which they shall give unto Jehovah, to thee have I given them. Likewise everything devoted in Israel, every opening of the womb, thus every heave-offering of things holy. Thou shalt have no inheritance in their land, neither shalt thou have any part in the midst of them; I am thy part and thine inheritance in the midst of the sons of Israel (Numbers 18:8-20).
From this it is evident that the anointing is a representation, since by anointing they were inaugurated to represent, also that it was signified by it that all inauguration into the holiness of heaven and the church is by means of the good of love which is from the Lord, and that the good of love is the Lord with them; because this is so, it is said that Jehovah is "his part and his inheritance."
[15] 5. "That they anointed the prophets also," is evident from the first book of Kings:
Jehovah said unto Elijah, Anoint Hazael to be king over Syria; and Jehu anoint to be king over Israel; and Elisha anoint to be prophet instead of thee (1 Kings 19:15-16).
And in Isaiah:
The spirit of the Lord Jehovih is upon me; therefore hath Jehovah anointed me to preach good tidings unto the poor (Isaiah 61:1).
The prophets were anointed because the prophets represented the Lord in respect to the doctrine of Divine truth, consequently in respect to the Word; for the Word is the doctrine of Divine truth. (That the prophets represented and thence signified doctrine from the Word, see Luke 4:18-21).
[16] 6. That they afterwards anointed kings, and that these were called "the anointed of Jehovah," is evident from many usages in the Word (as 1 Samuel 10:1; 15:1; 16:3, 6, 12; 24:6, 10; 26:9, 11, 16, 23; 2 Samuel 1:16; 2:4, 7; 5:3; 19:22; 1 Kings 1:34, 35; 19:15, 16; 2 Kings 9:3; 11:12; 23:30; Lamentations 4:20; Habakkuk 3:13; Psalms 2:2, 6; 20:6; 28:8; 45:7; 84:9; 20, 38, 51; 132:17 elsewhere). Kings were anointed that they might represent the Lord in relation to judgment from Divine truth; therefore in the Word "kings" signify Divine truths (See above, n. John 1:41; 4:25).
[17] From this it can be seen, that when "the anointed of Jehovah" is mentioned in the Word, in a representative sense the Lord is meant. As in Isaiah:
The spirit of the Lord Jehovih is upon Me; therefore hath Jehovah anointed Me to preach good tidings unto the poor; He hath sent Me to bind up the broken in heart, to proclaim liberty to the captives (Isaiah 61:1).
That the Lord in respect to the Divine Human is He whom Jehovah anointed, is evident in Luke, where the Lord openly declares it in these words:
There was delivered to Jesus the book of the prophet Isaiah. And He unrolled the book, and found the place where it was written, The spirit of the Lord is upon Me, because He hath anointed Me to preach good tidings to the poor; He hath sent Me to heal the broken in heart, to proclaim release to the captives, and recovery of sight to the blind, to set at liberty them that are bruised, to proclaim the accepted year of the Lord. After that, rolling up the book, He gave it to the minister, and sat down. But the eyes of all in the synagogue were fastened on Him. He began to say unto them, Today hath this scripture been fulfilled in your ears (Luke 4:17-21).
In Daniel:
Know therefore, and perceive, that from the going forth of the Word even to the restoration and building of Jerusalem, even to Messiah the Prince, shall be seven weeks (Daniel 9:25).
"To build Jerusalem" means to establish the church, "Jerusalem" meaning the church; "Messiah the Prince," that is, the Anointed, means the Lord in respect to the Divine Human.
[18] In the same:
Seventy weeks are determined to seal up vision and prophet, and to anoint the holy of holies (Daniel 9:24).
"To seal up vision and prophet" means to conclude and fulfill the things said in the Word respecting the Lord; "anointing the holy of holies" meaning the Lord's Divine Human, in which was the Divine good of the Divine love, or Jehovah.
[19] "The anointed of Jehovah" means the Lord also in the following passages. In David:
The kings of the earth set themselves and the rulers took counsel together against Jehovah and against His anointed. I have anointed My king upon Zion, the mountain of My holiness (Psalms 2:2, 6).
"The kings of the earth" are falsities, and the "rulers" are evils from the hells, against which the Lord fought when He was in the world, and which He conquered and subdued; "the anointed of Jehovah" is the Lord in respect to the Divine Human from which He fought; "Zion, the mountain of holiness upon which he is said to have been anointed as a king," is the celestial kingdom, which is in the good of love; this kingdom is the inmost of heaven and the inmost of the church.
[20] In the same:
I found David My servant; with the oil of holiness have I anointed him (Psalms 89:20).
"David" here as also elsewhere means the Lord (See above, n. Psalms 89:19, 25-27, 29 besides other passages).
Likewise elsewhere in the same:
In Zion will I make the horn of David to bud; I will set in order a lamp for Mine anointed. His enemies will I clothe with shame, but upon himself shall his diadem flourish (Psalms 132:17-18).
That here, too, the Lord is meant by "David" is evident from the preceding verses, where it is said:
We have heard of Him in Ephrathah; we have found Him in the fields of the forest. We will go into His tabernacles; we will bow ourselves down at His footstool. Thy priests shall be clothed with righteousness, and Thy saints shall shout for joy; for Thy servant David's sake turn not back the faces of Thine anointed (Psalms 132:6-10).
From this it can be seen that the Lord in respect to His Divine Human is here meant by David, "the anointed of Jehovah."
[21] In Jeremiah:
They chased us upon the mountains, they laid wait for us in the wilderness. The breath of our nostrils, the anointed of Jehovah, was captured in their pits; of whom we had said, Under his shadow we shall live among the nations (Arcana Coelestia 9818).
[22] From this it can now be known why it was so sacrilegious to do harm to the anointed of Jehovah, as appears from the Word. Thus, in the first book of Samuel:
David said, Jehovah forbid that I should do this word unto my lord, the anointed of Jehovah, and put forth my hand against him, for he is the anointed of Jehovah (1 Samuel 24:6, 10).
So again:
David said to Abishai, Destroy him not; for who shall put forth his hand against the anointed of Jehovah and be guiltless? (1 Samuel 26:9).
In the second book of Samuel:
David said unto him who said that he had slain Saul, Thy blood be upon thy head; for thou hast said, I have put to death the anointed of Jehovah (2 Samuel 1:16).
And again:
Abishai said, Shall not Shimei be put to death for this, because he cursed the anointed of Jehovah? (2 Samuel 19:21).
That Shimei was therefore slain by command of Solomon (1 Kings 2:36-46, to the end).
[23] 7. "That it was a commonly received custom to anoint themselves and others with oil, to testify gladness of mind and good will," is evident from the following passages. In Amos:
Who drink out of bowls of wine, and anoint themselves with the first fruits of oils, but they are not grieved for the breach of Joseph (Amos 6:6).
In Micah:
Thou shalt tread the olive, but thou shalt not anoint thee with oil (Micah 6:15);
meaning, thou shalt not be glad. In Moses:
Thou shalt have olive-trees in all thy border, but thou shalt not anoint thee with the oil (Deuteronomy 28:40).
These words have a like signification. In Isaiah:
To give them a tiara instead of ashes, the oil of joy instead of mourning (Isaiah 61:3).
In David:
Thy God hath anointed thee with the oil of gladness above thy fellows (Psalms 45:7).
In the same:
My horn shalt Thou exalt like that of a unicorn; I shall grow old in fresh oil (Psalms 92:10).
In the same:
Wine gladdeneth the heart of man, to make the face bright with oil (Psalms 104:15).
In Luke:
Jesus said to Simon, I entered into thine house, and My head with oil thou didst not anoint; but this woman hath anointed My feet with ointment (Luke 7:44, 46).
In Matthew:
But thou, when thou fastest, anoint thy head, and wash thy face, that thou appear not unto men to fast (Matthew 6:17-18).
[24] "To fast" signifies to mourn, because they fasted when they mourned, and as they then refrained from expressions of gladness, they also then abstained from anointing themselves with oil, as in Daniel:
I Daniel was mourning three weeks; I ate not the bread of desires, neither came flesh nor wine in my mouth, neither was I anointed with anointing, until three weeks of days were fulfilled (Daniel 10:2-3).
From this it is clear that it was a custom to anoint themselves and others with oil; not with the "oil of holiness" with which priests, kings, the altar, and the tabernacle were anointed, but with common oil, because this oil signified the gladness and satisfaction that are from the love of good, while "the oil of holiness" signified the Divine good; of this it is said:
Upon the flesh of man shall it not be poured, and in quality thereof ye shall not make any like it; it shall be holy unto you. Whosoever shall prepare any like it, or whosoever shall put any of it upon a stranger, shall be cut off from his people (Exodus 30:32-33, 38).
[25] 8. From this it is evident that "oil" in the Word signifies good; the "oil of holiness," which was prepared for anointing the things that were used in worship in the church signifying the Divine good of the Divine love, and "oil" in general, good and its enjoyment, as can be seen from other passages in the Word where "oil" is mentioned, as from the following.
[26] In David:
Behold how good and how lovely it is for brethren to dwell together! It is like the good oil upon Aaron's head, that cometh down upon the beard, Aaron's beard; that cometh down upon the hem of his garments; like the dew of Hermon that cometh down upon the mountains of Zion; there Jehovah hath commanded the blessing of life even to eternity (Arcana Coelestia 367, 3160, 9806; that "head" signifies the inmost, n. 4938, 4939, 9656, 9913, 9914; "beard" the ultimate, n. 9960; "the hem of the garments" the influx and conjunction of celestial and spiritual good, thus of good and truth, n . 9913, 9914; and this is said of Aaron, because he represented the Lord in respect to Divine good, since every good and every conjunction of good and truth is from Him, n. 9806, 9946, 10017.) "The dew of Hermon" signifies Divine truth, and "the mountains of Zion" signify Divine good; therefore "like the dew of Hermon that cometh down upon the mountains of Zion" signifies the conjunction of truth and good, which is here treated of; and as angels and men have all their spiritual life from that conjunction, it is added, "there Jehovah hath commanded the blessing of life to eternity." (That "dew" signifies the Divine truth, see Arcana Coelestia 3579, 8455; that "mountains" signify Divine good, and why, n. Arcana Coelestia 795, 4210, 6435, 8327, 8758, 10438, 10608; and that "Zion" signifies the church where the good of love is, n. 2362, 9055 at the end.) From this it is clear what is the nature of the Word in its spiritual sense, notwithstanding its sound in the letter.
[27] In Ezekiel:
I entered into a covenant with thee, that thou mightest be Mine; and I washed thee with waters, yea, I washed away thy bloods from upon thee, and I anointed thee with oil; and I clothed thee also with broidered work, and shod thee with badgers' skins. Thou didst eat fine flour, honey, and oil, whence thou didst become exceeding beautiful, and didst prosper even to a kingdom (Ezekiel 16:8-10, 13).
These things are said of "Jerusalem," which signifies the church, therefore these particulars signify the spiritual things pertaining to the church. These things evidently were not said of the inhabitants of Jerusalem, namely, that Jehovah "washed them with waters," "washed away their bloods" "clothed them with broidered work, and shod them with badgers skins;" but "to wash with waters" signifies to reform and purify by means of truths; "to wash away bloods" signifies to remove the falsities of evil; "to anoint with oil" signifies to gift with the good of love; "to clothe with broidered work," and "to shoe with badgers' skins," signify to instruct in the knowledges of truth and good from the sense of the letter or the ultimate sense of the Word; "to eat fine flour, honey, and oil," signifies to make truth and good one's own; "to become beautiful thereby" signifies to become intelligent; "and to prosper even to a kingdom" signifies thus to become a church, "kingdom" meaning the church.
[28] In Jeremiah:
Jehovah hath ransomed Jacob. Therefore they shall come and sing aloud in the height of Zion, and shall flow together unto the goodness of Jehovah; to the corn, and to the new wine, and to the fresh oil, and to the sons of the flock and of the herd; and their soul shall become as a watered garden (374.)
[29] In Joel:
Exult, ye sons of Zion, and be glad in Jehovah your God; for He hath given you the former rain in righteousness, so that the threshing-floors are full of pure grain, the presses overflow with new wine and fresh oil (Joel 2:23-24).
Here, too, "new wine and oil" signify the truth and good of the church, for "sons of Zion," to whom these things are said, signify those who are of the church; "the former rain in righteousness" signifies Divine truth flowing into good, from which is there conjunction, fructification, and multiplication; and "floors full of pure grain" signify consequent fullness.
[30] In the same:
The field was devastated, the ground mourned; for the corn was devastated, the new wine was dried up, the fresh oil languisheth (Joel 1:10).
This signifies the devastation of all things of the church which have reference in general to the good of love and the truth of faith; "field," and also "ground," mean the church, "field" the church from the reception of truth, and "ground" the church from the perception of good; "corn" means everything of the church, "new wine" truth, and "fresh oil" good.
[ 31 ] In Isaiah:
I will sing to my beloved a song of my friend. My beloved had a vineyard in a horn of the son of oil, which he fenced, and gathered out the stones, and planted it with a noble vine; and he waited for it that it should bring forth grapes, but it brought forth wild grapes (Isaiah 5:1-2
"The vineyard that the beloved had in a horn of the son of oil" signifies the spiritual church which has truths from the good of love, thus most excellent; for "vineyard" signifies the spiritual church, or the church that is in truths from good; its inauguration is meant by "the horn of oil," for inaugurations were performed by oil out of a horn; and "the son of oil," means truth from good; "beloved" means the Lord, because He it is who establishes churches, therefore it is said of Him, "which he fenced and gathered out the stones, and planted with a noble vine," "a noble vine" meaning spiritual truth from the celestial, or truth from the good of love; the "grapes that he waited for that it should bring forth" signify the goods of charity, which are the goods of life; and the "wild grapes that it brought forth" signify the evils that are contrary to the goods of charity, that is, the evils of life.
[32] In Hosea:
In that day, I will listen to the heavens, and they shall listen to the earth; and the earth shall listen to the corn and the new wine and the fresh oil; and these shall listen to Jezreel. And I will sow her unto Me in the earth (Hosea 2:21-23).
This is said of a new church to be established by the Lord; and "to listen to" means to obey and to receive; obedience and reception following and succeeding in order are thus described. That the heavens will receive from the Lord is meant by "I will listen to the heavens;" that the church will receive from the heavens, thus from the Lord through the heavens, is meant by "the heavens shall listen to the earth;" that good and truth will receive from the church is meant by "the earth shall listen to the corn and the new wine and the fresh oil;" "new wine" meaning truth, and "oil" good; and that those who are of the church with whom there are good and truth will receive therefrom is meant by "these shall listen to Jezreel." Evidently the earth, its corn, new wine, and oil is not meant, but the church with its goods and truths, for it is said, "I will sow Jezreel unto me in the earth."
[33] In Isaiah:
I will give in the wilderness the cedar of shittah, and the myrtle and the oil tree; I will set in the desert the fir, the pine and the box tree (Isaiah 41:19).
This is said of the establishment of the church among the Gentiles by the Lord; and "the wilderness" and "the desert" signify where there was before no good because no truth; "the cedar of shittah," "myrtle," and "oil tree" signify spiritual and celestial good; and "the fir," "the pine," and "the box tree" signify good and truth therefrom in the natural; for every tree in the Word signifies something pertaining to the good and truth of the church; and "the cedar of shittah," "the myrtle," and "the oil tree" signify such things of the church as are in the spiritual or internal man; while "the fir," "the pine," and "the box tree" signify such things of the church as are in the natural or external man.
[34] In David:
[Jehovah is] my shepherd; I shall not want. He will make me to lie down in pastures of the tender herb; He will lead me to the waters of rest. Thou wilt arrange a table before me in the presence of mine enemies; my head wilt thou make fat with oil; my cup will overflow (Psalms 23:1-2, 5).
This means, in the internal sense, that he who trusts in the Lord is led into all the goods and truths of heaven, and overflows with the enjoyments thereof; "my shepherd" means the Lord; "the pastures of the tender herb" signify the knowledges of truth and good; "the waters of rest" signify the truths of heaven therefrom; "table" signifies spiritual nourishment; "to make fat the head with oil" signifies wisdom which is from good; "my cup will overflow" signifies intelligence which is from truths, "cup" signifying the like as "wine." "The pastures of the tender herb" and "the waters of rest," seem to be mentioned as if they were comparisons, because the Lord is called a shepherd, and the flock of the shepherd is led into pastures of herbs and to limpid waters; but still these are correspondences.
[35] In Ezekiel:
Judah and the land of Israel were thy traders in the wheats of Minnith and Pannag, and in honey, and oil, and balsam (Ezekiel 27:17).
This is said of Tyre, which signifies the church in relation to the knowledges of truth and good; thus "Tyre" signifies the knowledges of truth and good of the church; and "Judah" and "the land of Israel," who "were traders" signify the church, "Judah" the church in relation to good, and "the land of Israel" the church in relation to truths from good; and "to trade" signifies to acquire to oneself and to communicate to others. "Wheats of Minnith and Pannag" signify goods and truths in general; and "honey, oil, and balsam," goods and truths in particular, "honey" and "oil" goods; and "balsam" truths which are grateful from good, for all truths that are from good are perceived in heaven as fragrant, and consequently as grateful; and this is the reason that the oil of anointing was prepared from various fragrant things (respecting which see Exodus 35:22-33); and also the oil for the lamps (respecting which see Exodus 27:20-21).
[36] In Moses:
Jehovah fed him with the increase of the fields, He made him to suck honey out of the cliff, and oil out of the flint of the rock (Deuteronomy 32:13).
This treats of the Ancient Church; "to suck oil out of the flint of the rock" means to be imbued with good through the truths of faith; "honey" means natural good and delight; "oil" spiritual good and delight; and "cliff" and "flint of the rock" mean the truth of faith from the Lord. If spiritual things were not meant by these words, what meaning could there be in "sucking honey out of the cliff, and oil out of the flint of the rock"?
[37] In Habakkuk:
The fig tree shall not blossom, neither shall there be produce in the vines; the labor of the olive shall dissemble, and the fields shall yield no food (Habakkuk 3:17).
Here fig tree, vine, olive, and fields, are not meant, but heavenly things, to which they correspond. "The fig tree" corresponds to and thence signifies natural good; "the vine" corresponds to spiritual good, which in its essence is truth; the "olive," as the fruit from which oil is derived, corresponds to the good of love in act; and "fields" correspond to all things of the church; "produce" and "foods" thence signify all things pertaining to spiritual nourishment; from which it is clear what these things signify in their order.
[38] In Hosea:
Ephraim feedeth on wind; they make a covenant with Assyria and oil is carried down into Egypt (Hosea 12:1).
This has no meaning unless it is known what is meant by "Ephraim," by "Assyria," and "Egypt." Man's own intellect [intellectuale proprium], which by reasonings from knowledges perverts and adulterates the goods of the church, is here described. "Ephraim" means the intellect, "Assyria" reasoning, and "Egypt" the knowing faculty; therefore "to carry down oil into Egypt" means to pervert the goods of the church by reasonings from knowledges.
[39] In Zechariah:
I saw a lamp stand of gold; two olive-trees by it, one at the right side of the bowl, and the other at the left side thereof. These are the two sons of oil that stand by the Lord of the whole earth (Zechariah 4:2-3, 14).
"Two olive-trees" and "two sons of oil" mean the good of love to the Lord and the good of charity towards the neighbor; the latter at his left hand, the former at his right.
[40] Likewise in Revelation:
The two witnesses shall prophesy a thousand two hundred and sixty 2days.
These are the two olive-trees, and the two lampstands standing before the God of the earth (Revelation 11:3-4);
the "two olive-trees" and "two lampstands" mean these same goods, which are called "the two witnesses" because they are from the Lord; but more respecting these when they are explained.
[41] Because "oil" signified the good of love to the Lord, and the good of charity towards the neighbor:
The Lord likened the kingdom of the heavens to ten virgins, of whom five had oil in the lamps, and five had not; therefore the latter were called foolish, and the former prudent (Matthew 25:1-11).
"The ten virgins" signify all who are of the church; and "five" signify some or a part of them, for such is the signification of the numbers "ten" and "five" in the Word; and "virgin" or "daughter" signifies the church; "oil" signifies the good of love to the Lord and the good of charity towards the neighbor; and "lamps" signify the truths that are called the truths of faith. From this the meaning of these words in the spiritual sense can be seen, namely, that the virgins that had no oil in their lamps, and consequently were not admitted into heaven, are those who know truths from the Word, or from the doctrine of the church, and yet are not in the good of love and charity, that is, do not live according to these truths; while the virgins who had oil in their lamps, and were received into heaven, are those who are in the good of love and charity, and thence in truths from the Word or from the doctrine of the church; which makes clear why the latter virgins are called "prudent," and the former "foolish."
[42] Because "oil" signified the good of love and charity, and "wine" signified truth:
The Lord says of the Samaritan, who as he journeyed saw in the way a man wounded by thieves, that he poured oil and wine into his wounds, and then set him on his own beast, and brought him to an inn, and told them to care for him (Luke 10:33-35).
In the spiritual sense these things are thus perceived: "the Samaritan" means the Gentiles that were in the good of charity towards the neighbor; "the man wounded by thieves" means those who are infested by those from hell, who are thieves because they injure and destroy man's spiritual life; the "oil and wine that he poured into his wounds" mean things spiritual that heal man, "oil" good, and "wine" truth; that "he set him on his own beast" signifies that he did this according to his intelligence so far as he was able, "horse," and likewise "beast of burden" signifying the intellect; that "he brought him to an inn and told them to care for him" signifies to bring to those that are well instructed in the doctrine of the church from the Word, and who are better able to heal him than one who is still in ignorance. Thus are these words understood in heaven, and from them it is evident that the Lord when He was in the world spoke by pure correspondences, thus for the world and for heaven at the same time.
[43] Because "oil" signified the good of love and charity, and by this those are healed who are spiritually sick, therefore it is said of the Lord's disciples:
That they anointed many with oil and healed them (Arcana Coelestia 9778-9789, and n. 10250-10288, where they are explained.) From this it can now be seen that "oil" signifies celestial good and spiritual good, that is, the good of love to the Lord, and the good of charity towards the neighbor; "the oil of anointing" the good of love to the Lord from the Lord, and the "oil for the lamps" the good of charity towards the neighbor from the Lord.
Footnotes:
1. The photolithograph has "I commanded."
2. The photolithograph has "sixty-six."
375. "Et oleum et vinum ne laeseris." - Quod significet quod provisum sit ne damnum inferatur sensui interno seu spirituali Verbi, nec quoad bonum nec quoad verum, constat ex significatione "olei", quod sit bonum amoris (de qua sequitur); ex significatione "vini", quod sit verum illius boni, nam omne bonum habet suum verum, seu omne verum est boni, inde quale bonum tale verum; et ex significatione "laedere", quod sit damnum eis inferre. Quod sit sensus internus seu spiritualis Verbi quoad bonum et quoad verum qui hic in specie significatur per "oleum et vinum", constat ex eo, quod per "triticum et hordeum" significetur bonum et verum aeque ac per "oleum et vinum"; sed per "triticum et hordeum" bonum et verum ecclesiae in genere, ita quae in sensu litterae Verbi; nam bona et vera quae in eo sensu Verbi sunt, bona et vera in genere sunt, includit enim sensus litterae sensum spiritualem, et inde bona et vera spiritualia; quare "triticum et hordeum" significant bona et vera ecclesiae in genere, quae sunt sensus litterae Verbi, at "oleum et vinum" bona et vera sensus interni seu spiritualis Verbi; haec sunt bona et vera interiora, illa vero exteriora.
[2] Quod sint bona et vera interiora et exteriora, illa in spirituali seu interno homine, haec in naturali seu externo, constare potest ex illis quae in opere De Caelo et Inferno dicta et ostensa sunt, quod nempe sint tres caeli, et quod intimum seu tertium caelum sit in bonis et veris intimis seu tertii gradus, quodque medium seu secundum caelum sit in bonis et veris inferioribus seu secundi gradus, et quod ultimum seu primum caelum sit in bonis et veris ultimis seu primi gradus. Bona et vera ultima seu primi gradus sunt qualia continentur in sensu litterae Verbi; quapropter qui in illo sensu manent, et inde faciunt sibi doctrinam, et vivunt secundum illam, in bonis et veris ultimis sunt: illi quoniam non vident interiora, ex causa quod non pure spirituales sint sicut angeli superiorum caelorum, sed spirituales naturales, usque in caelo sunt sed in ultimo; nam bona et vera quae hauserunt ex sensu litterae Verbi, et sunt apud illos, in se habent bona et vera interiora quae sunt sensus Spiritualis Verbi, correspondent enim, et per correspondentiam unum faciunt.
[3] "Sit pro exemplo, qui ex sensu litterae Verbi credit, quod Deus irascatur, condemnet et dejiciat in infernum illos qui male vivunt; hoc tametsi in se non verum est, quoniam Deus nusquam irascitur, nec condemnat hominem et dejicit in infernum, usque tamen hoc apud illos qui bene vivunt, et ita credunt quia Verbum in littera sic dicit, a Domino acceptatur ut verum, quoniam verum intus in eo latet, quod etiam patet coram angelis interioribus, tametsi ipsi id non vident. Sit etiam pro exemplo, qui credit quod longaevus fiet si amat patrem et matrem, secundum praeceptum decalogi; ac si amat illos propterea, et bene vivit, is acceptatur similiter sicut credidisset ipsum verum, nescit enim quod per "patrem et matrem" intelligatur in supremo sensu Dominus et regnum Ipsius, per "patrem" Dominus, et per "matrem" regnum Ipsius, et quod per "prolongari dies" seu longaevus fieri significetur felix in aeternum. Similiter in mille aliis. Haec dicta sunt ut sciatur quid intelligitur per bona et vera exteriora et per bona et vera interiora Verbi, quia per "triticum et hordeum" significantur bona et vera exteriora, hoc est, quae sunt sensus litterae Verbi, at per "oleum et vinum" significantur bona et vera interiora, hoc est, quae sunt sensus spiritualis Verbi.
[4] Quod per "triticum et hordeum" significentur bona et vera exteriora, seu bona et vera sensus litterae Verbi, est quia sunt messis agri, et non inserviunt esui antequam fiunt panes, ac per "panes" in Verbo significantur bona interiora; ita per "triticum et hordeum" talia ex quibus illa bona; talia etiam sunt bona et vera sensus litterae Verbi: quod autem per "oleum et vinum" significentur bona interiora, quae sunt sensus interni seu spiritualis Verbi, constare potest ex significatione illorum in Verbo, ut ex sequentibus patebit. Quod his "non damnum inferendum sit", est causa, ne illa profanentur; nam si scirentur et crederentur ac postea negarentur, aut quoque si viveretur contra illa, tunc profanarentur; et profanare bona et vera interiora est conjungere se cum caelo et simul cum inferno, quod est prorsus perdere vitam spiritualem; nam bona et vera quae creduntur, permanent, et quoque mala et falsa, quae per negationem aut per vitam contra illa, loco eorum succedunt; inde conjunctio boni et veri quae caeli sunt cum malis et falsis quae inferni sunt, quae non separari possunt, sed discerpi, et cum discerpuntur, destruitur omne vitae spiritualis. Inde est quod profanatores post mortem non sint spiritus in forma humana, ut alii, sed mere phantasiae, et appareant sibi volare huc illuc absque aliqua cogitatione; et tandem separantur ab aliis, ac in infernum omnium infimum dejiciuntur: et quia non apparent in forma humana sicut alii spiritus, ideo non amplius de iis dicitur ille vel illa, sed illud, hoc est, non homo. (Sed plura de, profanatione boni et veri videantur in Doctrina Novae Hierosolymae, n. 169, 172.)
[5] Quoniam talis sors manet illos qui profanant bona et vera interiora caeli et ecclesiae, ideo sensus internus seu spiritualis Verbi, in quo illa continentur, non apertus fuit Judaeis, quia si apertus, profanavissent; et ideo nec apertus fuit Christianis, quoniam etiam hi, si apertus, profanavissent; ideo etiam his sicut illis celatum fuit quod aliquis sensus internus seu spiritualis inesset sensui litterae, qui naturalis, Verbi; utque in ignorantia de illo essent, provisum est ut scientia correspondentiarum, quae fuit scientia primaria antiquis, deperdita sit, ita prorsus ut nec scitum sit quid correspondentia, et inde quid sensus spiritualis Verbi: est enim Verbum per meras correspondentias conscriptum, quare absque scientia illarum nec sciri potuit quid sensus internus. Hoc provisum est a Domino ne profanarentur ipsa genuina bona et vera, in quibus sunt caeli superiores.
[6] Quod autem sensus internus seu spiritualis Verbi hodie apertus sit, est quia ultimum judicium peractum est, et inde omnia in caelis et in infernis in ordinem redacta sunt, et sic a Domino provideri potest ne profanationes existant. Quod sensus internus seu spiritualis aperiretur postquam ultimum judicium peractum est, praedictum est a Domino in Apocalypsi (de qua re videatur in opusculo De Equo Albo). Quod non damnum inferretur sensui interno seu spirituali Verbi, etiam significatur per quod vestes Domini a militibus divisae fuerint, et non tunica quae erat inconsuta desuper texta per totum (Johannes 19:23, 24); per "vestes" enim Domini significatur Verbum, per "vestes quae divisae" Verbum in littera, per "tunicam" Verbum in sensu interno, et per "milites" illi qui militarent pro veris et bonis ecclesiae.
(Quod "milites" significant illos, videatur supra, n. 64 fin. ; et quod "vestes" in Verbo significent vera induentia bonum, et quod "vestes Domini" significant Divinum verum, ita Verbum, etiam supra, n. 64, 195.)
[7] Quod "oleum" significet bonum amoris, imprimis constare potest ex unctionibus apud filios Israelis, seu in ecclesia eorum, quae fiebant per oleum; omnia enim ecclesiae per illud inaugurabantur, et cum inaugurata fuerunt vocabantur sancta; prout altare et ejus vasa, tentorium conventus et omnia quae inibi, tum illi qui sacerdotio fungerentur ac eorum vestes, et insuper prophetae, et tandem reges. Quisque potest videre quod ipsum oleum non sanctificet, sed quod id quod significatur per "oleum", quod est bonum amoris in Dominum a Domino; hoc significatur per "oleum"; quapropter cum uncta aut uncti fuerunt, ab eo momento repraesentabant; nam oleum inducebat repraesentationem Domini ac boni amoris ab Ipso; bonum enim amoris in Dominum a Domino est ipsum sanctum caeli et ecclesiae, omne namque Divinum per id influit; quare illa quae caeli et ecclesiae sunt, quae vocantur spiritualia, tantum sancta sunt quantum ex illo tenent.
[8] Causa repraesentationis sancti per oleum haec est: Solus Dominus quoad Divinum Humanum est Unctus Jehovae, nam in Ipso ex conceptione erat ipsum Divinum Bonum Divini Amoris, et ex illo erat Humanum Ipsius ipsum Divinum Verum cum fuit in mundo, ac dein per unionem cum Ipso Divino in Se fecit illud quoque Divinum Bonum Divini Amoris; et quia omnia quae ecclesiae erant, repraesentabant Divina quae a Domino, ac in supremo sensu Ipsum Dominum, (erat enim ecclesia apud filios Israelis instituta ecclesia repraesentativa, ) ideo oleum, per quod significabatur Divinum Bonum Divini Amoris, adhibebatur ad inducendum repraesentationes; ac postquam uncta aut uncti fuerunt, considerabantur ut sancta aut sancti; non quod aliqua sanctitas per id illis inesset, sed quod sanctitas in caelo per id repraesentaretur cum in cultu erant. Haec dicta sunt ut sciatur quod "oleum" significet bonum amoris.
[9] Sed ut hoc melius pateat, velim ordine singula exponere, nempe,
(1) Quod antiqui temporibus unxerint oleo lapides erectos statuas;
(2) Tum quod arma belli, ut scuta et clipeos;
(3) Ac postea altare et omnia ejus vasa, ac tentorium conventus et omnia quae inibi;
(4) Ac praeterea illos qui sacerdotio fungerentur, eorumque vestes;
(5) Et quoque prophetas;
(6) Et tandem reges, qui inde "uncti" dicebantur.
(7) Quod etiam usu communi receptum fuerit semet et alios ungere, ad testificandum animi lactitiam et benevolentiam.
(8) Et quod inde pateat, quad "oleum" in Verbo significet bonum; "oleum sanctitatis", quod praeparatum erat pro ungendo illa quae inservirent procultu in ecclesia, Divinum Bonum Divini Amores, et "oleum" in genere, bonum et ejus jucundum.
[10] (1) Quod primum attinet, Quod unxerint lap ides erectos in statuas, constat in Libro Geneseos,
"Mane surrexit Jacob in matutino, et sumpsit lapidem quem posuit sub capita] ia sua, et posuit illum in statuam, et fudit oleum super caput ejus; et vocavit nomen loci illius Bethel;... et dixit, Si rediero in pace ad domum patris mei, ... lapis hic quem posui statuam, erit domus Dei" (28:18, 19, [21,] 22).
Causa quod ita unxerint lapides, erat quia per "lapides significabantur vera, ac vera absque bono non vitam spiritualem habent, hoc est, vitam a Divino; cum vero lapides oleo uncti erant, tunc repraesentabant vera ex bono, ac in supremo sensu Divinum Verum procedens a Divino Bono Domini, qui inde dictus est "Lapis Israelis." Ipsi lapides erecti dicti fuerunt statuae, et habebantur sanctae; inde usus statuarum apud antiquos, et dein in eorum templis. Quia tunc lapis ille a Jacobo erectus repraesentative, sanctificatus erat, ideo vocabat Jacob nomen loci "Bethel", et dixit quod ille lapis esset "domus Dei." Bethel significat "domum Dei", et "domus Dei" significat ecclesiam quoad bonum, et in supremo sensu Dominum quoad Divinum Humanum suum (Johannes 2:19-22). (Reliqua videantur explicata in Arcanis Caelestibus. Praeterea etiam ibi, Quod statuae ab antiquis erectae fuerint in signum, in testem et in cultum, n. 3727. Quod primitus fuerint sand termini, n. 3727. Quod dein factae sint in cultum, n. 4580. Quid significanint, n. 4580, 10643.
Quod "lapides" significent vera, ac "Lapis Israelis" Dominum quoad Divinum Verum, n. 643, 1298, 3720, 6426, 8609, 9388, 9389, 10376. Quod fuderint oleum super caput statuae, seu unxerint illam, quod factum sit ut induceretur repraesentativum veri ex bono, et sic adhiberetur in cultum, n. 3728, 4090.)
[11] (2) Quod unxerint arma belli, sicut scuta et clipeos, constat apud Esaiam,
"Surgite principes, ungite scutum" (21:5);
et in Libro Secundo Samuelis,
"Pollutus est clipeus heroum, clipeus Saulis non unctus est oleo" (1:21).
Quod arma belli uncta fuerint, erat causa quia significabant vera pugnantia contra falsa; ac vera ex bono sunt quae valent contra illa, non autem vera absque bono: quapropter arma belli repraesentabant vera per quae Ipse Dominus pugnat apud hominem contra falsa ex malo, quae sunt ex inferno.
(Quod "arma belli" significent vera pugnantia contra falsa, videatur n. 1788, 2686, et supra, n. 131(a), 367: et quod "bella" in genere significent pugnas spirituales, n. 1664, 2686, 8273, 8295: ac "hostes" mala et falsa, in genere inferna, n. 2851, 8289, 9314.)
[12] (3) Quod unxerint altare et omnia ejus vasa, tum tentorium conventus, et omnia quae inibi, constat apud Mosen,
Dixit Jehovah ad Mosen, "Unges" altare, "et sanctificabis illud" (Exodus 29:36);
apud eundem,
"Facies oleum unctionis sanctitatis, ... quo unges tentorium conventus, et arcam testimonii, et mensam et omnia vasa ejus, ac candelabrum et omnia vasa ejus, et altare suffimenti, et altare holocausti et omnia vasa ejus, et labra, et basin: ita sanctificabis ea, ut sint sanctum sanctorum; omnis qui tetigerit ea, sanctificabit se" (Exodus 30:25-29; 40:9-11; Leviticus 8:10-12; Numeri 7:1):
causa quod ungerentur altaria, ac tentorium conventus cum omnibus quae inibi, erat, ut repraesentarent Divina et sancta caeli et ecclesiae, consequenter sancta cultus; nec repraesentare illa potuerunt nisi inaugurata fuissent per tale quod significabat bonum amoris; nam Divinum per bonum amoris intrat, et per illud adest, proinde etiam in cultu, et absque illo Divinum non intrat nec adest. (Quod altare esset praecipuum repraesentativum Domini, ac inde cultus ex bono amoris, videatur n. 2777, 2811, 4489, 4541, 8935, 8940, 9388, 9389, 9714; et quod tentorium cum arca esset praecipuum repraesentativum caeli ubi Dominus, n. 9457, 9481, 9485, 9594, 9632, 9506, 9784.)
[13] (4) Quod unxerint illos qui sacerdotio fungerentur, eorumque vestes, constat apud Mosen,
"Sume oleum unctionis et effunde super caput" Aharonis, "et unges eum" (Exodus 29:7; 30:30);
apud eundem,
"Indue Aharonem Vestibus sanctitatis et unges eum, et sanctificabis eum, ut sacerdotio fungatur Mihi;... et filios ejus... unges quemadmodum unxisti patrem;... et erit ut sit illis unctio eorum in sacerdotium saeculi in generationes eorum" (Exodus 40:13-15);
apud eundem,
Moscheh "effudit de oleo... super caput Aharonis, et unxit illum ad sanctificandum illum:... et dein sumpsit de oleo unctionis, et de sanguine qui super altari, et sparsit super Aharonem, super vestes ejus, super filios ejus, et super Vestes filiorum ejus cum eo, et sanctificavit Aharonem, Vestes ejus, filiosque ejus, et vestes filiorum ejus cum eo" (Levit. 8:12-30 1
):
causa quod ungeretur Aharon, et quod ungerentur filii ejus, ipsaeque eorum vestes, erat, ut repraesentarent Dominum quoad Divinum Bonum et quoad Divinum Verum inde, Aharon Dominum quoad Divinum Bonum, ac filii ejus quoad Divinum Verum inde; ac in genere ut sacerdotium repraesentaret Dominum quoad opus salvationis Ipsius. Quod ungerentur in vestibus (Exodus 29:29), erat quia "vestes" repraesentabant spiritualia induentia. (Quod Aharon repraesentaverit Dominum quoad Divinum Bonum, videatur n. 9806; quod filii ejus repraesentaverint Dominum quoad Divinum verum ex Divino Bono procedens, n. 9807; quod sacerdotium in genere repraesentaverit Dominum quoad opus salvationis Ipsius, n. 9809; quod vestes Aharonis et filiorum ejus repraesentaverint spiritualia, n. 9814, 2
9942, 3
AC cc9952.)
[14] Quia inauguratio ad repraesentandum fiebat per unctionem, et per Aharonem et filios ejus repraesentabatur Dominus et quod ab Ipso, ideo Aharoni et filiis ejus dabantur sancta filiorum Israelis, quae erant dona data Jehovae, et vocabantur "sublationes", et dicitur quod sint "unctio" aut "pro unctione", hoc est, quod sint repraesentatio aut pro repraesentatione Domini ac Divinorum quae ab Ipso; ut constat ex his apud Mosen,
"Pectus motitationis et armum sublationis accepi a cum filiis Israelis, ... haec unctio Aharonis et unctio filiorum ejus de ignitis Jehovae... quae 4
praecepit dare illis, quo die unxerat illos a cum filiis Israelis" (Leviticus 7:34-36);
et alibi apud eundem,
"Locutus est Jehovah ad Aharonem, Ecce dedi tibi custodiam sublationum mearum quoad omnia sancta filiorum Israelis, tibi dedi ea pro unctione et filiis tuis, in statutum saeculi;... omne munus eorum quoad omnem mincham eorum, quoad omne sacrificium peccati et reatus, ... omnem agitationem filiorum Israelis omnem adipem olei puri, et omnem adipem musti et frumenti, primitias eorum quas dabunt Jehovae, tibi dedi eas;... tum omne devotum in Israele, ... omnem aperturam uteri, ... ita omnem sublationem sanctorum.... In terra eorum non habebis hereditatem, nec pars tibi erit in medio eorum; Ego pars tua et hereditas tua in medio filiorum Israelis" ( 5
ex his constat quod unctio sit repraesentatio, quoniam per unctionem inaugurabantur ad repraesentandum; et quod per id significatum sit quod omnis inauguratio in sanctum caeli et ecclesiae sit per bonum amoris quod a Domino, et quod bonum amoris sit Dominus apud illos; quia ita est, dicitur, quod "Jehovah sit pars et hereditas ejus."
[15] (5) Quod unxerint etiam prophetas, constat ex Libro Primo Regnum,
Dixit Jehovah ad Eliam, "Unge Chasaelem in regem super Syros, et Jehu... unge in regem super Israelem, et Elischam... unge in prophetam pro te" (19:15, 16);
et apud Esaiam,
"Spiritus Domini Jehovih super me, ideo unxit Jehovah me ad evangelizandum pauperibus" (61:1).
Quod ungerentur prophetae, erat causa quia prophetae repraesentabant Dominum quoad doctrinam Divini Veri, proinde quoad Verbum, nam Verbum est doctrina Divini Veri. (Quod prophetae doctrinam e Verbo repraesentaverint et inde significaverint, videatur n. 2534, 7269; in specie Elias et Elischah, n. 2762, 5247 fin. , 9372.) Quod Dominus quoad Divinum Humanum sit qui repraesentatur, ita per quem unxit Jehovah, docet Ipse Dominus apud Lucam (4:18-21).
[16] (6) Quod postea unxerint reges, et quod illi dicti fuerint
"uncti Jehovae", constat ex pluribus locis in Verbo (Ut 1 Samuelis 10:1; 15:1; 6
1 Sam. 16:3, 6, 12; 24:7, 11 [B.A. 6, 10); cap. 1 Sam. 26:9, 11, 16, 23 7
: 2 Sam. cap. 1:16; 2:4, 7; 5:3; 19:22:1 Regnum 1:34, 35; 19:15, 16; 2 Regnum 9:3; 11:12; 23:30: Threni 4:20; Habakuk 3:13; Psalms 2:2, 6; 8
Ps. 20:7 [B.A. 6); Psalms 28:8; 9
79:21, 39, 52[B.A. 20, 38, 51); Psalms 132:17; et alibi).
Causa quod unxerint reges, erat, ut repraesentarent Dominum quoad judicium ex Divino Vero; quapropter in Verbo per "reges" significantur Divina vera (videatur supra, n. 31). Quod reges dicti fuerint "uncti Jehovae", et quod ideo sacrosanctum fuerit laedere illos, erat causa quia per "Unctum Jehovae" intelligitur Dominus quoad Divinum Humanum, tametsi quoad sensum litterae applicatur regi qui oleo unctus; Dominus enim cum in mundo fuit, fuit Ipsum Divinum Verum quoad Humanum, et fuit Ipsum Divinum Bonum Divini Amoris quoad ipsum Esse vitae suae, quod apud hominem vocatur anima ex patre, conceptus enim fuit ex Jehovah; Jehovah in Verbo est Divinum Bonum Divini Amoris, quod est Esse omnium vitae; inde est quod solus Dominus fuerit Unctus Jehovae ipsa essentia et ipso actu, quoniam Divinum Bonum Divini Amoris fuit in Ipso, ac Divinum Verum procedens ex ipso illo Bono in Humano Ipsius cum fuit in mundo (videatur supra, n. 63, 200, 228, 328; et in Doctrina Nova Hierosolymae, n. 293-295, 303-305). Reges autem terrae non fuerunt uncti Jehovae, sed ita dicti sunt quia repraesentabant Dominum qui solus Unctus Jehovae; (ac) ideo sacrosanctum fuit laedere reges terrae propter unctionem: at unctio regum terrae fiebat per oleum, unctio autem Domini quoad Divinum Humanum facta est per Ipsum Divinum Bonum Divini Amoris quod "oleum" significabat et "unctio" repraesentabat. Inde est quod Dominus dictus fuerit Messias et Christus; Messias in lingua Hebraea significat Unctum, similiter Christus in lingua Graeca (Johannes 1:42 [B.A. 41); cap. 4:25).
[17] Ex his constare potest quod ubi in Verbo dicitur "Unctus Jehovae" in sensu repraesentativo intelligatur Dominus; ut apud Esaiam,
"Spiritus Domini Jehovih super Me, ideo unxit Jehovah Me ad evangelizandum pauperibus; misit Me ad obligandum fractos corde, ad praedicandum captivis libertatem" (61:1).
Quod Dominus quoad Divinum Humanum sit quem unxit Jehovah, constat apud Lucam, ubi Dominus id aperte dicit his verbis,
Traditus est Jesu "Liber Esaiae prophetae; et revolvit librum, et invenit locum ubi erat scriptum, Spiritus Domini super Me, propter quod unxit Me, ad evangelizandum pauperibus misit Me, ad sanandum contritos corde, ad evangelizandum vinctis remissionem, et caecis visum, ad dimittendum sauciatos cum remissione, ad praedicandum annum Domini acceptum: postea convolvens librum dedit ministro, ac consedit; omnium autem in synagoga oculi erant detenti in Ipsum: coepit dicere ad illos, Hodie impleta est scriptura haec in auribus vestris" (4:17-21).
Apud Danielem,
"Scito ergo et percipito, ab exitu Verbi usque ad restituendum et ad aedificandum Hierosolymam, usque ad Messiam Principem septimanae septem (9:25):
"aedificare Hierosolymam" est instaurare ecclesiam ("Hierosolyma" est ecclesia); "Messias Princeps", seu "Unctus", est Dominus quoad Divinum Humanum.
[18] Apud eundem,
"Septimanae septuaginta decisae sunt... ad obsignandum visionem et prophetam, et ad ungendum Sanctum sanctorum" (9:24):
"obsignare visionem et prophetam" est concludere illa quae in Verbo de Domino dicta sunt, et complere illa; "ungere Sanctum sanctorum", est Divinum Humanum Domini in quo fuit Divinum Bonum Divini Amoris seu Jehovah.
[19] Per "Unctum Jehovae" in sequentibus locis etiam Dominus intelligitur:
Apud Davidem,
"Constiterunt reges terrae, et dominatores consultarunt una contra Jehovam et contra Unctum Ipsius:.... Ego unxi Regem meum super Zionem, montem sanctitatis meae" (Psalms 2:2, 6):
"reges terrae" sunt falsa, et "dominatores" sunt mala quae ab infernis, contra quae Dominus, cum fuit in mundo, pugnavit, et quae vicit et subjugavit; "Unctus Jehovae" est Dominus quoad Divinum Humanum, ex quo pugnavit; "Zion, mons sanctitatis", super quem dicitur Unctus in Regem, est regnum caeleste, quod est in bono amoris; hoc regnum est intimum caeli ac intimum ecclesiae.
[20] Apud eundem,
"Inveni Davidem servum meum, oleo sanctitatis (meae) unxi eum" (Psalms 89:21 [B.A. 20]):
per "Davidem" ibi intelligitur Dominus, ut quoque alibi (videatur supra, n. 205); "oleum sanctitatis" quo Jehovah unxit eum, est Divinum Bonum Divini Amoris. Quod sit Dominus qui per "Davidem" ibi intelligitur, patet ab illis quae ibi praecedunt et quae ibi sequuntur, dicitur enim,
Locutus in visione de sancto tuo, ... ponam in mari manum Ejus, et in fluviis dextram Ejus: Ille vocabit Me Pater meus etiam Ego Primogenitum dabo Eum, altum regibus terrae;... ponam in aeternum semen Ejus, et thronum Ejus sicut dies caelorum" (vers. 20, 26-30 [B.A. 19, 25-27, 29); praeter plura):
similiter alibi apud eundem,
In Zione "germinare faciam cornu Davidi, disponam lucernam Uncto meo; hostes ejus induam pudore, et super Ipsum florebit corona Ipsius" (Psalms 132:17, 18).
Quod etiam ibi Dominus per "Davidem' intelligatur, patet ab illis quae ibi praecedunt, ubi dicitur,
"Audivimus de Eo in Ephratha, invenimus Eum in agris silvae, intrabimus in habitacula Ejus, incurvabimus nos scabello pedum Ejus:... sacerdotes tui induentur justitia et sancti tui jubilabunt, propter Davidem servum tuum, ne avertas facies Uncti tui" (vers. 6-9, seq.):
ex quibus constare potest quod Dominus quoad Divinum Humanum suum ibi intelligatur per "Davidem", "Unctum Jehovae."
[21] Apud Jeremiam,
"Super montibus insectati sunt nos, in deserto insidiati sunt nobis, spiritus narium nostrarum, Unctus Jehovae, captus est in foveis eorum, de quo dixeramus, In umbra Illius viveremus inter gentes" (Threni 4:19, 20):
ibi etiam per "Unctum Jehovae" intelligitur Dominus, agitur enim ibi de impugnatione Divini Veri a falsis et malis, quod significatur per quod "super montibus insectati sint, et in deserto insidiati"; "spiritus narium" est ipsa vita caelestis quae a Domino (n. 9818).
[22] Ex his nunc sciri potest cur tam sacrosanctum fuit laedere unctum Jehovae, ut etiam patet ex Verbo:Ut in Libro Primo Samuelis,
Dixit David, "Absit a Jehovah mihi, si fecero verbum hoc domino meo uncto Jehovae, et mittam manum meam in eum, quia unctus Jehovae ille" (24:7, 11 [B.A. 6, 10]);
et alibi,
"Dixit David ad Abischaium, Ne perde eum, nam quis miserit manum in unctum Jehovae, et innocens sit?" (26:9.)
In Libro Secundo Samuelis,
Dixit David ad illum qui dixit se occidisse Saulem, "Sanguis tuus super capite tuo, quia dixisti, Occidi unctum Jehovae" (1:16, 2).
(Quod Schimei ideo Salomonis jussu interfectus sit, videatur 12
1 Reg. 2:36 ad finem.)
[23] (7) Quod usu communi receptum fuerit semet et alios ungere ad testificandum animi laetitiam ac benevolentiam, constat a sequentibus his locis:
Apud Amos,
"Qui bibunt ex scyphis Vini, et ex primitiis oleorum se ungunt, sed super confractione Josephi non afficiuntur dolore" (6:6):
apud Micham,
"Calcabis olivam, sed non unges te oleo" (6:15);
pro non laetaberis.
Apud Mosen,
"Oleae erunt tibi in omni termino tuo, sed oleo non unges te" (Deuteronomius 28:40);
similiter.
Apud Esaiam,
"Ad dandum illis cidarim pro cinere, oleum gaudii pro luctu" (61:3):
apud Davidem,
"Unxit te... Deus tuus oleo laetitiae prae sociis tuis" (Psalms 45:8 [B.A. 7]):
apud eundem,
"Exaltabis sicut monocerotis cornu meum, consenescam in oleo viridi" (Psalms 92:11 [B.A. 10]):
apud eundem,
Vinum laetificat cor hominis, ad exhilarandum facies oleo" (Psalms 104:15):
apud Lucam,
Jesus ad Simonem, "Ingressus sum in domum tuam, ... et oleo caput meum non unxisti; haec vero unguento unxit pedes meos" ([44,] 46).
Apud Matthaeum,
"Tu quando jejunas, unge caput tuum, et faciem tuam lava, ne appareas hominibus jejunare" (6:17 [, [18], 18):
[24] "jejunare" significat lugere, quoniam in luctu jejunabant, et quia tunc desistebant a testificatione laetitiae; ideo tunc nec se oleo ungere solebant: ut apud Danielem,
"Ego Daniel fui lugens tribus septimanis, panem desideriorum non comedi, ac caro et vinum non venit ad os meum, et ungendo non unctus sum, usque dum implerentur tres septimanae dierum" (10 [2,] 3, 3).
Ex his patet quod usu receptum fuerit ungere semet et alios oleo; non oleo sanctitatis, quo ungebantur sacerdotes, reges, altare et tabernaculum, sed oleo communi, ex causa quia hoc "oleum" significabat laetum et faustum quod est amoris boni: "oleum" autem "sanctitatis" significabat Divinum Bonum; de quo dicitur,
"Super carnem hominis non fundetur, et in qualitate ejus non facietis sicut illud sanctum erit vobis: qui praeparaverit sicut illud, aut qui dederit ex eo super alienum, excidetur e populis suis" (Exodus 30:32, 33, 38).
[25] 8. Quod inde patent, quod "oleum" in Verbo significet bonum, ("oleum sanctitatis", quod praeparatum erat pro ungendo illa quae inservirent pro cultu in ecclesia, Divinum Bonum Divini Amoris, et "oleum" in genere bonum et ejus jucundum, ) constare etiam potest ex aliis locis in Verbo, ubi oleum nominatur, ut ex his sequentibus:
[26] - Apud Davidem,
"Ecce quam bonum et quam jucundum habitare fratres una; sicut oleum bonum super capite Aharonis descendens in barbam, barbam Aharonis, quod descendit super os vestium ejus; sicut ros Chermonis qui descendit super montes Zionis; ibi praecepit Jehovah benedictioni vitae usque in aeternum" (Psalms 133:1-3):
quid haec significant, nemo scire potest, nisi qui scit quid significant "fratres", quid "oleum super caput Aharonis", quid "barba" ejus, et "os vestium" ejus, et quid "ros Chermonis", et "montes Zionis": per "fratres" ibi significatur bonum et verum, nam illi dicuntur fratres in Verbo; quare per "Ecce quam bonum et quam jucundum habitare fratres una" significatur quod in conjunctione boni et veri sit omne bonum et jucundum caeleste, nam omne caeleste bonum et jucundum est ex conjunctione boni et veri; per "oleum super caput descendens in barbam, barbam Aharonis, quod descendit super os vestium ejus", significatur quod inde omne bonum et jucundum caeli ab intimis ad ultima, per "caput" enim significatur intimum, per "barbam" ultimum, per "descendere super os vestium" significatur influxus et conjunctio boni caelestis et boni spiritualis. (Quod in Verbo bonum et verum dicantur "fratres", videatur n. 367, 3160, 9806; quod "caput" significet intimum, n. 4938, 4939, 9656, 9913, 9914; quod "barba" ultimum, n. 9960; quod "os vestium" influxum et conjunctionem boni 13
caelestis et spiritualis, ita boni et veri, n. 9913, 9914; et dicitur "Aharon", quia per illum repraesentabatur Dominus quoad Divinum Bonum; omne enim bonum, et omnis conjunctio boni et veri ab Ipso est, n. 9806, 14
9946, 10017.) Per "rorem Chermonis" significatur Divinum Verum, et per "montes Zionis" significatur Divinum Bonum; inde per "sicut ros Chermonis qui descendit super montes Zionis", significatur conjunctio veri et boni, de qua ibi agitur: et quia ex conjunctione illa omnis vita spiritualis est angelis et hominibus, etiam dicitur, "Ibi praecepit Jehovah benedictioni vitae in aeternum."
(Quod "ros" significet Divinum Verum videatur n. 3579, 8455; quod "montes" significent Divinum Bonum, et unde hoc, n. 795, 4210, 6435, 8327, 8758, 10438, 15
10608; et quod "Zion" significet ecclesiam ubi bonum amoris, n. 2362, 9055 fin. ) Inde patet quale Verbum est in suo spirituali, tametsi ita sonat in littera.
[27] Apud Ezechielem,
"Inivi foedus tecum... ut esses Mihi, et lavi te aquis, et ablui sanguines tuos a super te, unxique te oleo, et vestivi te acupicto, et calceavi te taxo... similam, mel et oleum comedisti; unde pulchra facta es valde, et prosperata es usque ad regnum" (16:8-10, 13):
haec de Hierosolyma, per quam significatur ecclesia; quare singula haec significant spiritualia quae ecclesiae sunt. Quod haec non dicta sint de habitatoribus Hierosolymae, nempe quod Jehovah "laverit illos aquis", "abluerit sanguines eorum", "vestiverit acupicto", et "calceaverit taxo", patet; sed per "lavare aquis" significatur per vera reformare et purificare; per "abluere sanguines" significatur falsa mali removere, per "ungere oleo" significatur bono amoris donare, per "vestire acupicto et calceare taxo" significatur instruere cognitionibus veri et boni ex Verbi sensu litterae seu ultimo; per "similam, mel et oleum comedere" significatur appropriare verum ac bonum; per quod "inde pulchra facta sit" significatur quod intelligens, et per "prosperata usque ad regnum" significatur quod sic facta sit ecclesia ("regnum" est ecclesia).
[28] Apud Jeremiam,
"Redemit Jehovah Jacobum, ... unde Venient et canent in 16
altitudine Zionis, et confluent ad bonum Jehovae, ad triticum, et ad mustum et ad oleum, et ad filios gregis et armenti; et fiet anima eorum sicut hortus irriguus" (31:11, 12):
per "mustum et oleum" significatur verum et bonum. (Quid per cetera, videatur mox supra, n. 374(d).)
[29] Apud Joelem,
"Filii Zionis gaudete, et laetamini in Jehovah Deo 17
vestro, quia dedit vobis pluviam tempestivam in justitiam, ... ut plenae sint areae frumento puro, exundent torcularia mustum et oleum" (2:23, 24):
etiam ibi per "mustum et oleum" significatur verum et bonum ecclesiae; nam per "filios Zionis", ad quos haec dicuntur, significantur illi qui ab ecclesia; per "pluviam tempestivam in justitiam, significatur Divinum Verum influens in bonum, unde eorum conjunctio, fructificatio et multiplicatio; et per "areas plenas frumento puro" significatur plenitudo inde.
[30] Apud eundem,
"Devastatus est ager, luxit terra, quia devastatum est frumentum, exaruit mustum, languet oleum" (1:10):
per haec significatur quod omnia ecclesiae, quae in genere se referunt ad bonum amoris et verum fidei, devastata sint; "ager" est ecclesia, et quoque "terra"; "ager" ecclesia ex receptione veri, et "terra" ecclesia ex perceptione boni: "frumentum" est omne ejus, "mustum" est verum, et "oleum" bonum.
[31] Apud Esaiam,
"Cantabo Dilecto meo canticum amici mei...; vinea fuit Dilecto meo in cornu filii olei, quam circumdedit et elapidavit, et plantavit eam vite nobili;... et exspectavit ut faceret uvas, sed fecit labruscas" (5:1 [, [2], 2):
per "vineam quae Dilecto in cornu filii olei", significatur ecclesia spiritualis, cui vera ex bono amoris, ita praestantissima, "vinea" enim significat ecclesiam spiritualem, seu ecclesiam quae in veris ex bono est; inauguratio ejus intelligitur per "cornu olei" nam inaugurationes fiebant per oleum ex cornu, ac "filius olei" est verum ex bono; per "Dilectum" intelligitur Dominus, quia Ipse ecclesias instaurat, de quo ideo dicitur "quam circumdedit et elapidavit et plantavit vite nobili"; "vitis nobilis" est verum spirituale ex caelesti seu verum ex bono amoris; per "uvas" quas exspectavit ut faceret, significantur bona charitatis, quae sunt bona vitae; et per "labruscas" quas fecit significantur mala opposita bonis charitatis, seu mala vitae.
[32] Apud Hoscheam,
"In die illo... exaudiam caelos, et hi exaudient terram, et terra exaudiet frumentum et mustum et oleum, et haec exaudient Jisreelem; et seminabo eam Mihi in terra" (2:21-23);
haec dicta sunt de Nova Ecclesia a Domino instauranda, et per "exaudire" intelligitur obedire et recipere: sequens et in ordine succedens obedientia et receptio ita describitur; quod caeli recepturi sint a Domino, intelligitur per "exaudiam caelos"; quod ecclesia receptura sit e caelis, ita per caelos a Domino, intelligitur per quod "caeli exaudient terram"; quod bonum et verum recepturum sit ab ecclesia, intelligitur per quod "terra exaudiet frumentum et mustum et oleum" ("mustum" est verum ac "oleum" est bonum); et quod illi ab ecclesia, apud quos bonum et verum est, inde recepturi sint, intelligitur per quod "haec exaudient Jisreelem": quod non terra, ejus frumentum, mustum et oleum intelligatur, sed ecclesia cum ejus bonis et veris, patet, nam dicitur, "Seminabo Jisreelem Mihi in terra."
[33] Apud Esaiam,
"Dabo in deserto cedrum schittae, et myrtum, et arborem olei; ponam in solitudine abietem, taedam et buxum" (41:19):
haec de instauratione ecclesiae a Domino apud gentes dicta sunt; et per "desertum" et per "solitudinem" significatur ubi prius non bonum quia non verum; per "cedrum schittae", "myrtum" et "arborem olei" significatur bonum spirituale et caeleste; ac per "abietem", "taedam" et "buxum" significatur bonum et verum inde in naturali; per unamquamvis enim arborem aliquid boni et veri ecclesiae in Verbo significatur, et illa ecclesiae quae sunt in spirituali seu interno homine significantur per "cedrum schittae", "myrtum" et "arborem olei"; et illa ecclesiae quae sunt in naturali seu externo homine per "abietem", "taedam" et "buxum."
[34] Apud Davidem,
" (Jehovah) Pastor meus, non carebo; in pascuis herbae cubare faciet me, ad aquas quietum deducet me;... dispones ante me mensam coram inimicis meis; pinguefacies oleo caput meum, poculum meum abundabit" (Psalms 23:1, 2, 5):
per haec in sensu interno intelligitur quod qui confidit Domino ducatur in omnia bona et vera caeli et abundet jucundis eorum; per "Pastorem meum" intelligitur Dominus; per "pascua herbae" significantur cognitiones veri et boni; per "aquas quietum" significantur vera caeli inde; per "mensam" significatur nutritio spiritualis; per "pingue facere oleo caput" significatur sapientia quae ex bono; per "poculum meum abundabit" significatur intelligentia quae ex veris, per "poculum" enim simile significatur quod per "vinum" dicuntur "pascua herbae" et "aquae quietum", sicut forent comparationes, ex causa quia Dominus vocatur Pastor, et pastoris grex in pascua herbae et ad aquas limpidas ducitur; sed usque sunt correspondentiae.
[35] Apud Ezechielem,
"Jehudah et terra Israelis fuerunt negotiatores tui, in triticis minnith et pannag, et in melle et oleo et balsamo" (27:17)
Haec dicta sunt de Tyro, per quam significatur ecclesia quoad cognitiones veri et boni, et ita per "Tyrum" significantur cognitiones veri et boni ecclesiae: ac per "Jehudam" et "terram Israelis", qui negotiatores, significatur ecclesia; per "Jehudam" ecclesia quoad bonum, et per "terram Israelis" ecclesia quoad vera ex bono; et per "negotiari" significatur comparare sibi et communicare aliis: per "tritica minnith et pannag" significantur bona et vera in genere; et per "mel", "oleum", "balsamum", bona et vera in specie, per "mel" et "oleum bona", et per "balsamum" vera quae ex bono grata sunt; nam omnia vera quae ex bono, in caelo percipiuntur fragrantia et inde grata; quae etiam causa fuit quod oleum unctionis ex variis fragrantiis confectum fuerit (de quo Exodus 30:22-33); et quoque oleum lucernarum (de quo Exodus 27:20, 21).
[36] Apud Mosen,
Jehovah "cibavit proventu agrorum, sugere fecit eum mel e rupe, et oleum e saxo petrae" (Deutr. 32:13 18
0):
haec de Antiqua Ecclesia; "sugere oleum e saxo petrae" pro imbui bono per vera fidei; "mel" est bonum et jucundum naturale, "oleum" est bonum et jucundum spirituale, ac "rupes" et "saxum petrae" est verum fidei a Domino: si non spiritualia per haec intelligerentur, quid foret quod "sugeret mel e rupe, et oleum e saxo petrae?"
[37] Apud Habakuk,
"Ficus non florebit, nec proventus e vitibus, mentietur opus 19
1olivae, et agri non ferent cibum" (3:17):
hic non ficus, nec vitis, nec oliva, nec agri intelliguntur, sed caelestia quibus correspondent: "ficus" correspondet bono naturali, et inde significat illud; "vitis" correspondet bono spirituali, quod in sua essentia est verum; "oliva", ut fructus ex quo oleum, correSpondet bono amoris actu; et "agri" correspondent omnibus ecclesiae; "proventus" et "cibi" inde significant omnia quae sunt nutritionis spiritualis: inde patet quid illa in ordine significant.
[38] Apud Hoscheam,
"Ephraim pascens ventum, ... foedus cum Assyrio pangunt, et oleum in Aegyptum defertur" (12:2 [B.A. 1]):
haec prorsus non intelliguntur nisi sciatur quid "Ephraim", quid "Assyrius", et quid "Aegyptus": describitur ibi intellectuale proprium hominis, quod per ratiocinia ex scientificis pervertit et adulterat bona ecclesiae; "Ephraim" est intellectuale, "Assyrius" ratiocinatio, et "Aegyptus" scientificum; inde "oleum in Aegyptum deferre" est bona ecclesiae per ratiocinia ex scientificis pervertere.
[39] Apud Sachariam,
"Vidi candelabrum auri duae oleae juxta id, una a dextra lecythi, et una ad sinistram ejus:... hi sunt duo filii olei stantes juxta Dominum totius terrae" (4:2, 3, 14):
"duae oleae" et "duo filii olei" sunt bonum amoris in Dominum, et bonum charitatis erga proximum, hoc ad sinistram Ipsius, illud ad dextram Ipsius.
[40] Similiter in Apocalypsi,
Duo testes prophetabant dies mille ducentos 20
2sexaginta;... hi sunt duae oleae, et duo candelabra coram Deo terrae stantia" (11:3, 4):
"duae oleae" et "duo candelabra" sunt eadem illa bona, quae quia sunt a Domino, vocantur "duo testes"; sed de his plura in explicatione eorum.
[41] Quoniam "oleum" significabat bonum amoris in Dominum et bonum charitatis erga proximum, ideo
Dominus assimilabat regnum caelorum decem virginibus, quarum quinque habebant oleum in lampadibus, et quinque non habebant; quare hae vocantur stultae, et illae prudentes (Matthaeus 25:1-11):
per "decem virgines" significantur omnes qui ab ecclesia, et per "quinque" significantur aliqui seu pars eorum, nam haec significantur per numeros "decem" et "quinque" in Verbo, ac per "virginem" seu "filiam" significatur ecclesia; per "oleum" significatur bonum amoris in Dominum et bonum charitatis erga proximum, et per "lampades" significantur vera quae fidei vocantur; inde constare potest quid per illa in sensu spirituali 21
3intelligitur, quod nempe qui sciunt vera ex Verbo seu ex doctrina ecclesiae, ac non in bono amoris et charitatis sunt, hoc est, non vivunt secundum illa, 22
4sint virgines quae oleum non habent in lampadibus, et quae ideo non admittuntur in caelum; sed quod illi qui in bono amoris et charitatis sunt, et inde in veris ex Verbo aut ex doctrina ecclesiae, sint virgines quae habent oleum in lampadibus, et recipiuntur in caelo; inde patet unde est quod hae virgines dicantur "prudentes", at illae "stultae."
[42] Quoniam "oleum" significabat bonum amoris et charitatis, ac "vinum" significabat verum, ideo
Dominus dicit de Samarita, qui iter faciens vidit in via vulneratum a latronibus, quod infuderit oleum et vinum in vulnera ejus, et dein sustulerit eum super proprium jumentum, duxerit in diversorium, et dixerit ut curam ejus haberent (Luca 10:33-35):
haec in sensu spirituali ita percipiuntur; per "Samaritam" intelliguntur gentes quae in bono charitatis erga proximum erant; per "vulneratum a latronibus" intelliguntur qui infestantur ab illis qui ab inferno sunt, illi enim sunt latrones, quia vitam spiritualem hominis laedunt et occidunt; per "oleum et vinum" quae infudit in vulnera ejus intelliguntur spiritualia quae sanant hominem, per "oleum" bonum et per "vinum" verum; per quod "sustulerit illum super proprium jumentum" significatur quod hoc fecerit secundum suam intelligentiam quantum posset, "equus" enim significat intellectuale, pariter "jumentum"; quod "duxerit eum in diversorium, et dixerit ut curam ejus haberent", significat quod ad illos qui instructi sunt in ecclesiae doctrina ex Verbo, qui eum sanare possent plus quam ille, qui adhuc in ignorantia: ita haec verba intelliguntur in caelo; ex quibus etiam patet quod Dominus, cum fuit in mundo, per meras correspondentias locutus sit, ita pro mundo et pro caelo simul.
[43] Quoniam "oleum" significabat bonum amoris et charitatis, et per id sanantur qui spiritualiter aegroti sunt, ideo dicitur de discipulis Domini
Quod Unxerint oleo multos et sanaverint (Marcus 6:13).
(Praeterea quid per "oleum praeparatum ad lucernas", et quid per "oleum praeparatum ad unctiones", in specie significatur, videatur in Arcanis Caelestibus, n. 9778-9789, et n. 10250-10288, ubi explicata sunt.) Ex his nunc videri potest quod per "oleum" significetur bonum caeleste et bonum spirituale, seu bonum amoris in Dominum, et bonum charitatis erga proximum; per "oleum unctionis" bonum amoris in Dominum a Domino, et per "oleum lucernarum" bonum charitatis a Domino erga proximum.
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