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458. And palms in their hands.- That this signifies that they are in the good of life according to those truths, is evident from the signification of a palm, as denoting the good of truth, or spiritual good, concerning which we shall speak presently; and from the signification of hands, as denoting power, and thence all ability in man; see above (n. 72, 79). Therefore their having palms in their hands signifies that the good of truth was in them, or that they were in the good of truth. The good of truth, when possessed by any one, is the good of life, for truth becomes good by a life in agreement with it, previously it is not good in anyone. For when truth is in the memory only and thence in the thought, it is not good, but it becomes good when it enters into the will, and thence into act, the will itself being that which transforms truth into good. This is evident from this fact, that what a man wills, he calls good, and what he thinks, he calls truth. For the interior will of man, which is the will of his spirit, is the receptacle of his love. For what a man loves from his spirit, he wills, and what he thence wills, this he does; wherefore the truth which is of his will is also of his love, and whatever pertains to his love, he calls good. From these things it is evident how good in man is formed by means of truths, and that all good, which is good in man, is good of the life. It is supposed that there is a good also of the thought, although it be not of the will, because a man can think that this or that is good; nevertheless it is not good there, but truth. To think what is good, is truth, and also to know and thence to think what is good are classed amongst truths; but if a man so loves that truth which is in the thought as to will, and from willing, to do it, then, because it is of the love, it becomes good.
[2] This may be illustrated by the following example. There were certain spirits, who, in the life of the body, believed charity to be the essential of the church, and consequently essential for salvation, and not faith alone, and yet the same spirits had not lived a life of charity, for they merely thought and concluded that it was so. But it was told them, that merely to think, and thence believe, that charity saves, was the same thing as believing that faith alone saves, if a man does not will and act; they were therefore rejected. Hence it was evident, that merely to think good, and not to will and do it, does not constitute good in any one. The case would be the same if a man knew truths and goods themselves, and merely from thought protested his belief in them, if he did not give his life to them by willing and doing them. These things are said, in order that it may be known that the good of truth, or spiritual good, when it is really in any one, is the good of life. This therefore, is what is signified by the palms in their hands.
[3] Because spiritual good was signified by palms, therefore in the temple built by Solomon, in addition to other things there were sculptured palms, as mentioned in the first book of Kings:
Solomon "carved all the walls of the house round about with the carved figures of cherubim and palm trees and open flowers, within and without," also upon the two doors (6:29, 32).
The walls of the house signify the ultimate things of heaven and of the church. Ultimates are effects proceeding from interior things, and the doors signify entrance into heaven and the church; the cherubim upon them signify celestial good, which is the good of the inmost heaven. Palms signify spiritual good, which is the good of the second heaven; and flowers, spiritual-natural good, which is the good of the ultimate heaven. Thus, these three things signify the goods of the three heavens in their order. But in the highest sense, cherubim signify the Divine Providence of the Lord, and also guardianship; palms, the Divine Wisdom of the Lord, and flowers, His Divine Intelligence. For Divine Good united to the Divine Truth, proceeding from the Lord, in the third or inmost heaven, is received as Divine Providence; in the second or middle heaven, as Divine Wisdom; and in the first or ultimate heaven, as Divine Intelligence. Similar things are signified by cherubs and palms in the new temple, in Ezekiel:
[4] In the new temple cherubim and palm trees were made, so that a palm tree was between cherub and cherub; and every cherub had two faces. From the ground unto above the door were made cherubim and palm trees, and on the walls and upon the doors (41:18-20, 25, 26).
The new temple here mentioned signifies the new church which was to be established by the Lord at His coming into the world. For the description of the new city, the new temple, and new earth, signifies all things pertaining to the new church, and thence to the new heaven, which are described by pure correspondences. Because the feast of tabernacles signified the implantation of good by means of truths, therefore it was commanded that they should take of the fruit of the tree of honour, branches of palm trees and the bough of a thick tree and willows of the brook, and should rejoice before Jehovah seven days (Leviticus 23:39, 40). The fruit of the tree of honour signifies celestial good; palms signify spiritual good, or the good of truth; the bough of a thick tree, scientific truth with its good; and the willows of the brook, the lowest goods and truths of the natural man, which belong to the sensual externals. Thus, those four things signify all goods and truths in their order, from primaries to ultimates in man.
[5] Because palms signify spiritual good, from which spiritual good all joy of heart springs, spiritual good being the very affection or love for spiritual truth, therefore by means of palms in their hands they used anciently to testify joy of heart, and also that they acted from good. This was signified by the circumstance that many who came to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him, and cried, Blessed is he that cometh in the name of the Lord, the king of Israel" (John 12:12, 13).
[6] The palm also signifies spiritual good, or the good of truth, in the following passages:
In David:
"The just shall flourish like the palm tree; he shall grow like a cedar in Lebanon. They that are planted in the house of Jehovah shall shoot forth in the courts of our God" (204). Hence it is said concerning the just, that he shall flourish like the palm tree, and grow like a cedar in Lebanon, for the fructification of good with him is meant by he shall flourish like a palm tree, and the multiplication of truth thence by he shall grow like a cedar in Lebanon, the palm signifying spiritual good, the cedar the truth of that good, and Lebanon the spiritual church. The house of Jehovah in which they are planted, and the courts in which they shall shoot forth, signify heaven and the church, the house of Jehovah, the internal church, and the courts, the external church. Planting takes place in the interiors of man, where the good of love and of charity are, and shooting forth, in the exteriors of man, where the good of life is.
[7] In Joel:
"The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field are withered; because joy is withered away from the sons of man" (1:12).
These words describe the desolation of truth and good in the church, and consequently the desolation of all joy of heart, that is, of spiritual joy. For the vine signifies the spiritual good and truth of the church; the fig tree, natural good and truth thence; and the pomegranate, sensual truth and good, which is the ultimate of the Natural. The palm signifies joy of heart from spiritual good; and the apple tree, the same from natural good thence. The trees of the field said to be withered, signify that there are no perceptions of good and cognitions of truth; and because spiritual joy, and natural joy thence, are signified by the palm tree and the apple tree, it is therefore said also, "joy is withered away from the sons of man." The sons of man, in the Word, mean those who are in truths from good; and joy signifies spiritual joy, which can exist only from good by means of truths. Who cannot see that the vine, the fig tree, the pomegranate, the palm, the apple tree, and the trees of the field, are not here meant? For how would it concern the Word, or the church, if those trees had been dried up and withered?
[8] In Jeremiah:
"One heweth wood out of the forest, the work of the hands of the workman, with the axe. He decks it with silver and with gold; he fastens it with nails and with hammers, that it move not. It is compact as the palm tree (10:3, 4, 5).
These words describe natural good separated from spiritual, which is good from the proprium, but considered in itself it is not good, but the delight of desire arising chiefly from the love of self and of the world, which is perceived as good. How man forms this in himself, so that it appears as good, and persuades himself that it is good, is described by wood which one heweth out of the forest, and by the work of the hands of the workman, with the axe. Wood signifies good, in the present case, good of such a quality; forest signifies the Natural; here the Natural separated from the Spiritual. The work of the hands of the workman with the axe, signifies that which is from the proprium, and from man's own intelligence; the confirmation thereof by means of truths and goods from the Word, which are thus falsified, is described by its being decked with silver and gold; silver denoting truth from the Word, and gold denoting good from the Word. The coherence resulting from confirmations from the proprium, is described by its being fastened with nails and with hammers, that it move not; its thence appearing like good formed by means of truths is signified by its being compact as the palm.
[9] Again, in Moses:
"They came to Elim, where were twelve fountains of waters, and three score and ten palm trees; and they encamped there by the waters" (Arcana Coelestia 8366-8370).
[10] Because Jericho signifies the good of truth, therefore that city was called "the city of palm trees" (Deuteronomy 34:3; Judges 1:16; 3:13). The reason of this was that all the names of places and of cities in the Word signify such things of heaven and of the church, as are called spiritual things; and Jericho signifies the good of truth. On account of this signification of Jericho, the Lord also, in the parable concerning the Samaritan, said, that he went down from Jerusalem to Jericho (Luke 10:30), which signifies progression by truths to good. For Jerusalem signifies truth of doctrine, and Jericho, the good of truth, which is the good of life, and which was also manifested to the man wounded by thieves.
[11] And because Jericho signified that good, therefore Joshua when he was by Jericho saw a man standing with his sword drawn in his hand, and he said to Joshua,
"Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so" (Joshua v.
[13], 15).
Therefore when the sons of Israel had taken Jericho by bearing the ark around it, "they put the silver and the gold, and the vessels of brass and of iron," found there, "into the treasury of the house of Jehovah" (Joshua 6:24).
[12] From these references it is evident why Jericho was called the city of palm trees. Moreover, in the spiritual world, great numbers of palm trees are seen in the paradises where the angels are who are in spiritual good or in the good of truth, from which fact also it is evident that the palm signifies the good of truth; for all of the things seen in that world are representative of the state of life and of the affections, thus of good and truth with the angels.
458. And palms in their hands, signifies in the good of life according to truths. This is evident from the signification of a "palm," as being the good of truth, that is, spiritual good (of which presently); also from the signification of "hands" as being power, and thus all ability in man (of which above, n. 72, 79); therefore that "palms were in their hands" signifies that the good of truth was in them, or that they were in good of truth. The good of truth, when it is with anyone, is the good of life, for truth becomes good by a life according to it; before that truth is not good in anyone. For when truth is merely in the memory and in thought therefrom it is not good, but it becomes good when it comes into the will and thence into act; for it is the will that transforms truth into good. This is shown by the fact that whatever a man wills he calls good, and whatever he thinks he calls truth. Man's interior will, which is the will of his spirit, is the receptacle of his love, for that which a man loves from his spirit he wills, and that which he thence wills he does; therefore the truth that is of his will is also of his love, and that which is of his love he calls good. This makes evident how good is formed in man by means of truths, and that every good that is good in man is the good of life. It is believed that there is good of thought also, although not of the will, since man can have in thought that this or that is good; but yet this is not good, but truth; the thought that there is such a thing as good is a truth; and knowing and thus thinking that a thing is good is regarded as a truth; but when that truth in the thought is so loved as to be willed, and from being willed is done, then, since it belongs to the love, it becomes good.
[2] This may be illustrated by the following example. There were spirits who in the life of the body had believed charity, and not faith alone, to be the essential of the church, and thus essential to salvation; nevertheless they had not lived the life of charity, for this was merely their thought and conclusion. But they were told that merely thinking, and from thought believing, that charity saves, and not willing and acting accordingly, is similar to believing that faith alone saves; therefore they were cast out. This makes evident that merely thinking good, and not willing and doing it, does not constitute good with anyone. The like would be true if a man should gain a knowledge of truths and goods themselves, and from mere thought should bear witness to them, without giving them life by willing and doing them. This has been said to make known that the good of truth, that is, spiritual good, when it is in anyone, is the good of life; and it is this that is signified by "palms in their hands."
[3] Because "palms" signify spiritual good, therefore in the temple built by Solomon there were, besides other things, palms sculptured on the walls, as described in the first book of Kings:
Solomon carved all the walls of the house round about with openings of cherubim and palm-trees and openings of flowers, within and without. Likewise upon the two doors (1 Kings 6:29, 32).
"The walls of the house" signify the ultimates of heaven and the church, which are effects that go forth from things interior, and the "doors" signify the entrance into heaven and the church; the "cherubim" upon them signify celestial good, which is the good of the inmost heaven; the "palms" spiritual good, which is the good of the second heaven; and "the flowers" spiritual-natural good, which is the good of the lowest heaven: thus these three signify the goods of the three heavens in their order. But in the highest sense, the "cherubim" signify the Lord's Divine Providence, and also guard; "palms" the Lord's Divine wisdom; and "flowers" His Divine intelligence; for Divine good united to Divine truth proceeding from the Lord, is received in the third or inmost heaven as Divine Providence, in the second or middle heaven as Divine wisdom; and in the first or lowest heaven as Divine intelligence.
[4] The "cherubim and palms" in the "new temple" have a similar significance in Ezekiel:
In the new temple there were made cherubim and palm-trees, so that a palm-tree was between a cherub and a cherub; and the cherub had two faces; from the ground unto above the door. Cherubim and palm-trees were made on the walls and on the folding doors (Ezekiel 41:18-20, 25, 26).
The "new temple" here signifies a new church to be established by the Lord when He came into the world; for this description of a new city, a new temple, and a new earth, signifies all things of a new church, and thence of a new heaven, and these are described by pure correspondences.
Because "the feast of tabernacles" signified the implantation of good by means of truths, it was commanded:
That they should then take the fruit of the tree of honor, leaves of palm-trees, and the boughs of thick trees, and willows of the brook; and should be glad before Jehovah seven days (Leviticus 23:39, 40).
"The fruit of the tree of honor" signifies celestial good, "palm-trees" spiritual good, that is, the good of truth, "boughs of thick trees" scientific truth with its good, and "willows of the brook" the lowest truths and goods of the natural man, which belong to external sensual things; thus these four signify all goods and truths in their order, from first to last in man.
[5] Because "palms" signify spiritual good, and from spiritual good is all joy of the heart, for spiritual good is the affection itself or the love of spiritual truth, therefore formerly by "palms in their hands" men testified their joy of heart, and also that they were acting from good. This is the signification of the following:
Many who came to the feast when they heard that Jesus was coming to Jerusalem, took branches of palm-trees, and went forth to meet Him, and cried out, Blessed is He that cometh in the name of the Lord, the King of Israel (John 12:12, 13).
[6] The "palm" signifies also spiritual good, or the good of truth, in the following passages. In David:
The righteous shall flourish as the palm-tree; he shall grow as the cedar in Lebanon. They that are planted in the house of Jehovah shall grow up in the courts of our God (204); consequently it is said of the "righteous" that "he shall flourish as the palm-tree, and grow as the cedar in Lebanon," for the fructification of good with him is meant by "he shall flourish as the palm-tree," and the multiplication of truth by "he shall grow as the cedar in Lebanon;" the "palm" signifying spiritual good, the "cedar" the truth of that good, and "Lebanon" the spiritual church. The "house of Jehovah in which they are planted," and "the courts in which they shall grow up," signify heaven and the church, "the house of Jehovah" the internal church, and "the courts" the external church; planting is effected in the interiors of man, where the good of love and of charity resides, and growing up takes place in the exteriors of man, where the good of life resides.
[7] In Joel:
The vine is withered, and the fig-tree languisheth; the pomegranate tree, the palm-tree also, and the apple-tree, all the trees of the field are dried up; joy is dried up from the sons of man (Joel 1:12).
This describes the desolating of truth and good in the church, and thence of all joy of heart, that is, of all spiritual joy; for the "vine" signifies the spiritual good and truth of the church, the "fig-tree" the natural good and truth therefrom, and the "pomegranate" sensual truth and good, which is the ultimate of the natural; "palm" signifies joy of heart, from spiritual good, and "apple" the same from natural good derived from spiritual good; the "trees of the field that are dried up," signify the perceptions of good and the knowledges of truth, that there are none; and because spiritual joy and natural joy therefrom are signified by the "palm-tree" and the "apple-tree," it is added, "joy is dried up from the sons of man;" "sons of man" meaning in the Word those who are in truths from good, and "joy" signifying spiritual joy, which is solely from good through truths. Who cannot see that vine, fig-tree, pomegranate, palm-tree, apple-tree, and the trees of the field are not here meant? Why should it be said in the Word and of what consequence is it to the church to say that these trees are withered and dried up?
[8] In Jeremiah:
One cutteth wood out of the forest, the work of the hands of the workman with the axe. He doth deck it with silver and with gold; he doth fasten them with nails and with hammers, that it move not; they are firm like a palm-tree (Jeremiah 10:3-5).
This describes natural good separate from spiritual, which is good from one's own (proprium), but this regarded in itself is not good, but the delight of cupidity chiefly from the love of self and the world, which is felt as a good. How man so forms this in himself as to give it the appearance of good, and to induce a persuasion that it is good, is described by "One cutteth wood out of the forest, the work of the hands of the workman with the axe;" "wood" signifying good, here such good; "forest" the natural, here the natural separate from the spiritual; "the work of the hands of the workman with the axe" signifies what is from one's own [proprium] and from self-intelligence; the confirmation of this by means of truths and goods from the Word, which are thereby falsified, is described by "he doth deck it with silver and with gold," "silver" meaning truth, and "gold" good from the Word; making these to cohere by confirmations from one's own [proprium] is described by "he doth fasten them with nails and with hammers, that it move not;" their thus appearing as good formed by truths is signified by "they are firm like a palm-tree."
[9] In Moses:
They came to Elim, where were twelve fountains of waters and seventy palm-trees; and they encamped there by the waters (8366-8370).
[10] Because "Jericho" signifies the good of truth:
That city was called the city of palm trees (Deuteronomy 34:3; Judges 1:16; 3:13);
for all names of places and cities in the Word signify such things as pertain to heaven and the church, which are called spiritual; and "Jericho" signifies the good of truth. Because of this signification of "Jericho," the Lord in the parable of the Samaritan said:
That he was going down from Jerusalem to Jericho (Luke 10:30);
which signifies by means of truths to good; for "Jerusalem" signifies the truth of doctrine, and "Jericho" the good of truth, which is the good of life, and this he exercised towards the man wounded by robbers.
[11] Again, because of this signification of Jericho:
When Joshua was by Jericho he saw a man standing with a drawn sword in his hand, who said to Joshua, Put off thy shoe from off thy foot in the place whereon thou standest, for it is holy. And Joshua did so (Joshua 5:13, 15).
So, too, when the sons of Israel had taken Jericho by carrying the ark round about it, the silver and the gold and the vessels of brass and of iron which they found there they put into the treasury of the house of Jehovah (Joshua 6:24). From the above it is evident why Jericho was called "the city of palm-trees."
[12] Furthermore, in the spiritual world, in the paradises where the angels are who are in spiritual good or in the good of truth, palm-trees are seen in great abundance, from which also it is clear that the "palm-tree" signifies the good of truth; for all things that appear in that world are representatives of the state of life and of the affections, thus of the good and truth with angels.
458. "Et palmae in manibus eorum." - Quod significet in bono vitae secundum illa, constat ex significatione "palmae", quod sit bonum veri seu bonum spirituale (de qua sequitur); et ex significatione "manuum", quod sint potentia, et inde omne posse apud hominem (de qua supra, n. 72, 79); inde per quod "palmae essent in manibus eorum" significatur quod bonum veri esset in illis, seu quod illi essent in bono veri. Bonum veri, quando est apud aliquem, est bonum vitae, nam verum fit bonum per vitam secundum illud; antea verum non est bonum apud aliquem. Verum enim quando solum est in memoria et inde cogitatione non est bonum, sed fit bonum cum venit in voluntatem et inde in actum: ipsa enim voluntas transformat verum in bonum; quod constare potest ex eo quod quicquid homo vult hoc bonum vocet, et quicquid homo cogitat hoc verum vocet. Voluntas enim interior hominis, quae est voluntas ejus spiritus, est receptaculum amoris ejus; nam quod homo ex spiritu amat hoc vult, et quod inde vult hoc facit; quare verum quod voluntatis ejus est, hoc quoque amoris ejus est, et quicquid est amoris hoc vocatur bonum. Ex his patet quomodo bonum apud hominem formatur per vera, et quod omne bonum, quod est bonum apud hominem, sit bonum vitae. Creditur quod bonum etiam sit cogitationis, tametsi non voluntatis, quoniam homo cogitare potest quod id aut illud sit bonum; sed usque non est bonum ibi sed est verum: cogitare quod bonum sit, est verum; et quoque refertur inter vera quod sciat et inde cogitet quod sit bonum; at si verum illud in cogitatione amatur eo usque ut velit illud et ex velle faciat illud, tunc quia est amoris, fit bonum.
[2] Hoc illustrari potest ab hoc exemplo: fuerunt spiritus qui in vita corporis crediderunt charitatem esse essentiale ecclesiae, et inde essentiale ad salutem, et non fidem solam; et tamen iidem non vixerunt vitam charitatis, solum enim cogitarunt et statuerunt ita esse: sed dictum est illis quod solum cogitare et inde credere quod charitas salvet, sit simile ac credere quod sola fides salvet, si homo non velit et faciat; quare rejecti sunt. Inde patuit quod modo cogitare bonum, et non velle et facere id, non sit bonum apud aliquem: simile foret si homo nosset ipsa vera et bona, et ex sola cogitatione contestaretur illa, si non dat vitam illis per velle et facere. Haec dicta sunt ut sciatur quod bonum veri seu bonum spirituale, quando est in aliquo, sit bonum vitae; hoc itaque est quod per "palmas in manibus" significatur.
[3] Quoniam per "palmas" significabatur bonum spirituale, ideo in templo a Salomone aedificato praeter alia etiam sculptae erant palmae; secundum haec in Libro Primo Regnum,
Salomo "omnes parietes domus in circuitu sculpsit aperturis cheruborum et palmarum et aperturis florum, introrsum et extrorsum;".tum super binis foribus (6:29, 32):
per "parietes domus" significantur ultima caeli et ecclesiae; ultima sunt effectus qui procedunt ex interioribus, et per "fores" significatur introitus ad caelum et ad ecclesiam; per "cherubos" super illas significatur bonum caeleste, quod est bonum intimi caeli; per "palmas" bonum spirituale, quod est bonum secundi caeli; et per "flores" bonum spirituale naturale, quod est bonum ultimi caeli; ita per illa tria significantur bona trium caelorum in suo ordine: in supremo autem sensu per "cherubos" significatur Divina Domini providentia et quoque custodia, per "palmas" Divina Domini sapientia, et per "flores" Divina Ipsius intelligentia; Divinum enim Bonum unitum Divino Vero procedens a Domino in tertio seu intimo caelo recipitur ut Divina providentia, in secundo seu medio caelo ut Divina sapientia, et in primo seu ultimo caelo ut Divina intelligentia.
[4] Similia per "cherubos" et "palmas" in novo templo 1
significantur apud Ezechielem,
In novo templo facti sunt cherubi et palmae, ita ut palma inter cherubum et cherubum, et duae facies cherubo, .... a terra usque ad super ostium. cherubi et palmae facti super parietibus et super valvis (41:18-20, 25, 26):
per "novum templum" ibi significatur nova ecclesia a Domino instauranda cum venturus est in mundum, nam per descriptionem novae urbis, novi templi et novae terrae ibi significantur omnia novae ecclesiae et inde novi caeli, quae descripta sunt ibi per meras correspondentias.
Quoniam per "Festum Tabernaculorum" significabatur implantatio boni per vera, ideo mandatum est ut
Tunc acciperent fructum arboris honoris, spathas palmarum, ramum arboris densae, et salices torrentis, et laetarentur coram Jehovah septem diebus (Leviticus 23:39, 40):
per "fructum arboris honoris" significatur bonum caeleste; per "palmas" bonum spirituale seu bonum veri; per" ramum arboris densae" verum scientificum cum ejus bono; et per "salices torrentis" vera et bona infima naturalis hominis, quae sunt sensualium externorum: ita per quatuor illa significantur omnia bona et vera in suo ordine a primis ad ultima apud hominem.
[5] Quia "palmae" significabant bonum spirituale, et ex bono spirituali est omne gaudium cordis, nam bonum spirituale est ipsa affectio seu amor veri spiritualis, ideo per "palmas in manibus" olim testabantur gaudium cordis sui, et quoque quod ex bono agerent. Hoc significatum est per quod
Multi, qui venerunt ad festum, cum audirent quod Veniret Jesus ad Hierosolymam, sumpserint termites palmarum, et iverint obviam Ipsi, et clamaverint, Benedictus qui venit in nomine Domini, Rex Israelis (Johannes 12:12, 13).
[6] "Palma" etiam significat bonum spirituale seu bonum veri in sequentibus locis:
- Apud Davidem,
"Justus sicut palma florebit, sicut cedrus in Libano crescet; plantati in domo Jehovae, in atriis Dei nostri germinabunt" (Psalms 92:13, 14 [B.A. 12, 13]):
"justus" significat illos qui in bono sunt; nam per "justos" in Verbo intelliguntur qui in bono amoris sunt, et per "sanctos" qui in veris ex illo bono (videatur supra, n. 204): inde est quod de justo dicatur quod "sicut palma florebit", et quod "sicut cedrus in Libano crescet"; nam fructificatio boni apud illum intelligitur per "sicut palma florebit", et multiplicatio veri inde per "sicut cedrus in Libano crescet", "palma" enim significat bonum spirituale, "cedrus" verum illius boni, et "Libanus" ecclesiam spiritualem: per "domum Jehovae" in qua plantati, et per "atria in quibus germinabunt, significatur caelum et ecclesia, per "domum Jehovae" ecclesia interna, et per "atria" ecclesia externa; plantatio fit in interioribus hominis ubi bonum amoris et charitatis; ac germinatio fit in exterioribus hominis ubi bonum vitae.
[7] Apud Joelem,
"Vitis exaruit, et ficus languet, malus punica, etiamque palma et malus, omnes arbores agri exsiccatae sunt, exaruit gaudium de filiis hominis" (1:12):
per haec describitur desolatio veri et boni in ecclesia, et inde omnis gaudii cordis, hoc est, gaudii spiritualis; "vitis" enim significat bonum et verum spirituale ecclesiae, "ficus" bonum et verum naturale inde, et "malus punica" verum et bonum sensuale, quod est ultimum naturalis; "palma." significat gaudium cordis ex bono spirituali, et "malus" ex bono naturali inde; per "arbores agri quae exsiccatae" significantur perceptiones boni et cognitiones veri, quod nullae; et quia gaudium spirituale et naturale inde per "palmam" et "malum" significantur, ideo etiam dicitur, "Exaruit gaudium de filiis hominis"; per "filios hominis" in Verbo intelliguntur qui in veris ex bono sunt, et per "gaudium" significatur gaudium spirituale, quod unice est ex bono per vera. Quis non videre potest quod hic non intelligantur vitis, ficus, malus punica, palma, malus et arbores agri? Quid hoc foret in Verbo et quid ad ecclesiam, si illae arbores exaruerint et exsiccatae fuerint.
[8] Apud Jeremiam,
Lignum de silva excidit, et opus manuum fabri per securim; argento et auro exornat illud, clavis et malleis firmat illa, ut non vacillet; sicut palma solidum illa" (10:3-5):
per haec describitur bonum naturale separatum a spirituali, quod est bonum ex proprio; at in se spectatum non est bonum, sed jucundum cupidinis imprimis ex amore sui et mundi, quod sentitur sicut bonum: quomodo homo id format apud se ut appareat sicut bonum et persuadeat quod sit bonum, describitur per "lignum quod de silva excidit", et per "opus manuum fabri per securim"; "lignum" significat bonum, hic tale bonum; "silva" significat naturale, hic naturale separatum a spirituale; "opus manuum fabri per securim" significat id ex proprio et ex propria intelligentia: confirmatio ejus per vera et bona ex Verbo, quae sic falsificat, describitur per "argento et auro exornat illud"; "argentum" est verum inde et "aurum" est bonum inde: cohaerentia facta per confirmationes ex proprio, describitur per "clavis et malleis firmat illa ut non vacillet": apparentia inde sicut bonum formatum per vera significatur per "sicut palma solidum illa."
[9] Apud Mosen,
"Venerunt in Elim, et ibi duodecim fontes aquarum et septuaginta palmae, et castrametati sunt ibi juxta aquas" (Exodus 15:27; Numeri 33:9):
haec historica etiam sensum spiritualem continent, in omnibus enim historicis Verbi etiam ille sensus inest: hic per "venerunt in Elim" significatur status illustrationis et affectionis, ita consolationis post tentationes; per "duodecim fontes aquarum" significatur quod tunc illis vera in omni copia; per "septuaginta palmas" significatur quod illis bona veri similiter; et per quod "castrametati sint juxta aquas" significatur quod post tentationes ordinata sint vera per bonum. (Sed haec amplius explicata videantur in Arcanis Caelestibus n. 8366 ad 8370.)
[10] Quoniam "Jericho" significat bonum veri, ideo
Urbs illa dicta fuit "urbs palmarum" (Deuteronomius 34:3; Judicum 1:16; 3:13):
omnia enim nomina locorum et urbium in Verbo significant talia quae sunt caeli et ecclesiae, quae spiritualia vocantur, et "Jericho" bonum veri. Quoniam id per "Jericho" significatur, ideo Dominus in Parabola de Samarita dixit
Quod descenderit a Hierosolyma in Jericho (Luca 10:30):
per quod significatur quod per vera ad bonum, nam per "Hierosolymam" significatur verum doctrinae, ac per "Jericho" bonum veri, quod est bonum vitae, quod etiam praestitit vulnerato a latronibus.
[11] Et quia "Jericho" id bonum significabat,
Ideo Josua cum esset in Jerichunte, Vidit Virum stantem, cujus in manu gladius evaginatus, qui dixit Josuae, "Exue calceum tuum desuper pede tuo in loco super quo stas, quia sanctus ille; quod et fecit Josua" (Jos. 5 [13,] 15):
Et ideo postquam filii Israelis ceperunt Jericho per arcae circumductionem, "argentum et aurum, ac vasa aeris et ferri" ibi inventa "dederunt in thesaurum domus Jehovae" (Joshua 6:24)
ex quibus patet unde est quod Jericho dicta sit "urbs palmarum."
[12] Praeterea in mundo spirituali in paradisis ubi sunt angeli qui in bono spirituali seu in bono veri sunt, apparent multa copia palmae; ex quo patuit etiam quod "palma" significet bonum veri: omnia enim quae in illo mundo apparent, sunt repraesentativa status vitae et affectionum, ita boni et veri quae apud angelos.
Footnotes:
1. The editors made a correction or note here.