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Deuteronoomia 28

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1 Ja kui sa tõesti kuulad Issanda, oma Jumala häält ja pead hoolsasti kõiki tema käske, mis ma täna sulle annan, siis tõstab sind Issand, su Jumal, kõrgemaks kõigist rahvaist maa peal.

2 Ja kõik need õnnistused saavad sulle osaks ja tabavad sind, kui sa võtad kuulda Issanda, oma Jumala häält.

3 Õnnistatud oled sa linnas ja Õnnistatud oled sa väljal.

4 Õnnistatud on su ihuvili, su maapinna saak, su karja juurdekasv, su veiste vasikad ning su lammaste ja kitsede talled.

5 Õnnistatud on su korv ja su leivaküna.

6 Õnnistatud oled sa tulles ja Õnnistatud oled sa minnes.

7 Issand paneb vaenlased, kes kipuvad sulle kallale, su ette kaotust kandma: ühte teed nad tulevad su vastu, aga seitset teed nad põgenevad su eest.

8 Issand käsib seda õnnistust olla sinuga su aitades ja kõiges, mille külge sa oma käe paned, ja ta õnnistab sind maal, mille Issand, su Jumal, sulle annab.

9 Issand ülendab sind enesele pühitsetud rahvaks, nagu ta sulle on vandega tõotanud, kui sa pead Issanda, oma Jumala käske ja käid tema teedel.

10 Ja kõik maailma rahvad näevad, et sinule on pandud Issanda nimi, ja nad kardavad sind.

11 Ja Issand annab sulle külluses head su ihuvilja, karja kasvu ja maapinna saagi poolest maal, mille Issand, su Jumal, vandega su vanemaile on tõotanud sulle anda.

12 Issand avab sulle oma rikkaliku varaaida, taeva, andes su maale vihma õigel ajal ja õnnistades kõiki su kätetöid; ja sina võid laenu anda paljudele rahvastele, aga sa ise ei tarvitse laenata.

13 Ja Issand paneb sind peaks ja mitte sabaks, sa lähed ikka ülespoole, aga mitte allapoole, kui sa kuulad Issanda, oma Jumala käske, mida ma täna sind käsin pidada ja täita,

14 ja kui sa ei kaldu kõrvale kõigist sõnadest, mis ma täna teile käsuna annan, ei paremale ega vasakule, ega käi teiste jumalate järel, et neid teenida.

15 Aga kui sa ei kuula Issanda, oma Jumala häält, ei pea hoolsasti kõiki tema käske ja seadlusi, mis ma täna sulle annan, siis tulevad su peale kõik need needused ja tabavad sind.

16 Neetud oled sa linnas ja neetud oled sa väljal.

17 Neetud on su korv ja su leivaküna.

18 Neetud on su ihuvili ja su maapinna saak, su veiste vasikad ning su lammaste ja kitsede talled.

19 Neetud oled sa tulles ja neetud oled sa minnes.

20 Issand saadab sulle needuse, segaduse ja ähvarduse kõiges, mille külge sa oma käe paned, mida sa teed, kuni sa hukkud ja kuni sa äkitselt kaod oma kurjade tegude pärast, sellepärast et sa mind oled maha jätnud.

21 Issand nakatab su külge katkutõve, kuni see lõpetab sind sellelt maalt, mida sa lähed pärima.

22 Issand lööb sind kõhetustõvega, palavikuga, põletikuga, kuumtõvega, põuaga, viljakõrvetuse ja -roostega, ja need jälitavad sind, kuni sa hukkud.

23 Siis on su pea kohal olev taevas nagu vask ja su all olev maa nagu raud.

24 Issand muudab su maa vihma tolmuks ja põrmuks: see sajab taevast su peale, kuni sa kaod.

25 Issand paneb sind su vaenlaste ette kaotust kandma: ühte teed sa lähed nende vastu, aga seitset teed sa põgened nende eest, ja sa oled hirmutuseks kõigile kuningriikidele maa peal.

26 Su laibad jäävad roaks kõigile taeva lindudele ja maa loomadele ja ükski ei peleta neid.

27 Issand lööb sind Egiptuse paisetega, katkumuhkudega, kärnadega ja sügelistega, millest sa ei parane.

28 Issand lööb sind hullumeelsusega, sõgedusega ja meeltesegadusega.

29 Sa kobad päise päeva ajal nagu pime, kes kobab pimeduses, ja su teed ei õnnestu: üksnes rõhutav ja röövitav oled sa kogu aja ja ükski ei päästa sind.

30 Sa kihlud naisega, aga teine mees häbistab tema; sa ehitad koja, aga ei saa sinna asuda; sa istutad viinamäe, aga ei saa seda kasutada.

31 Su härg tapetakse su silma all, aga sa ei saa sellest süüa; su eesel röövitakse su nähes, aga sa ei saa seda tagasi; su lambad ja kitsed antakse su vaenlastele, aga ükski ei aita sind.

32 Su pojad ja su tütred antakse võõrale rahvale; su silmad näevad seda ja igatsevad neid päevast päeva, aga su käsi on jõuetu.

33 Su maa vilja ja kogu su töötulu sööb sulle tundmatu rahvas; sa oled ainult rõhutav ja tõugatav kogu aja.

34 Ja sa lähed hulluks vaate pärast, mida su silmad näevad.

35 Issand lööb sind kurjade paisetega su põlvedel ja reitel, millest sa ei parane, jalatallast pealaeni.

36 Issand viib sinu ja su kuninga, kelle sa enesele tõstad, ühe rahva juurde, keda ei ole tundnud ei sina ega su vanemad, ja seal sa teenid teisi jumalaid - puust ja kivist.

37 Ja sa saad hirmutuseks, kõnekäänuks ja pilkesõnaks kõigi rahvaste keskel, kuhu Issand sind ajab.

38 Sa viid küll palju seemet põllule, aga saad koguda pisut, sest rohutirtsud õgivad selle.

39 Sa istutad ja harid viinamägesid, aga veini sa ei saa juua ega talletada, sest ussid söövad marjad.

40 Õlipuid on sul kogu su maa-alal, aga sa ei saa ennast õliga võida, sest su õlimarjad varisevad maha.

41 Sa sünnitad poegi ja tütreid, aga need ei jää sinule, vaid nad lähevad vangi.

42 Viljakahjurid vallutavad kõik su puud ja su maa vilja.

43 Võõras, kes su keskel on, tõuseb üha kõrgemale sinust, sina aga vajud üha madalamale.

44 Tema laenab sulle, aga sina ei saa temale laenata; tema saab peaks, aga sina jääd sabaks.

45 Ja sinu peale tulevad kõik need needused, jälitavad sind ja tabavad sind, kuni sa hävid, sellepärast et sa ei ole võtnud kuulda Issanda, oma Jumala häält, et sa pead pidama tema käske ja seadlusi, mis ta sulle on andnud,

46 ja need jäävad igaveseks ajaks tunnustähtedeks ja imetegudeks sinule ja su järglastele.

47 Et sa ei ole teeninud Issandat, oma Jumalat, rõõmuga ja heast südamest kõige külluse eest,

48 siis sa pead teenima oma vaenlasi, keda Issand saadab su kallale, näljas, janus, alasti ja täielikus puuduses. Ja ta paneb su kaela peale raudikke, kuni ta sinu on hävitanud.

49 Issand toob kaugelt maailma äärest su kallale ühe rahva, kes lendab nagu kotkas, rahva, kelle keelt sa ei mõista,

50 jultunud rahva, kes ei hooli vanast ega anna armu noorele.

51 See sööb ära su karja ja su maa vilja, kuni sa oled kadunud; see ei jäta sulle midagi, ei teravilja, veinivirret ega õli, ei veiste vasikaid ega lammaste ja kitsede tallesid, kuni ta sinu on hävitanud.

52 Ja see ahistab sind kõigis su väravais, kuni varisevad su kõrged ja kindlad müürid, mille peale sa loodad kogu oma maal; see ahistab sind kõigis su väravais kogu su maal, mille Issand, su Jumal, sulle annab.

53 Ja sina sööd oma ihuvilja, oma poegade ja tütarde liha, keda Issand, su Jumal, sulle on andnud, piiramisel ja kitsikuses, millega su vaenlane sind ahistab.

54 Isegi su keskel oleva õrna ja hellitatud mehe silm vaatab kurjalt oma vennale ja naisele oma süles ja oma järelejäänud lastele, kes tal veel alles on,

55 ega anna ühelegi neist oma laste lihast, mida ta ise sööb, sest midagi muud ei ole temale jäänud piiramisel ja kitsikuses, millega su vaenlane sind ahistab kõigis su väravais.

56 Su keskel olev õrn ja hellitatud naine, kes oma õrnuses ja hellitatuses ei ole katsunud jalataldagi maha panna, vaatab kurjalt mehele oma süles ja oma pojale ja tütrele

57 oma järelsünnitiste pärast, mis tulevad välja ta jalgade vahelt, ja laste pärast, keda ta sünnitab, sest ta tahab ise neid salaja süüa täielikus puuduses piiramisel ja kitsikuses, kui su vaenlane sind ahistab su väravais.

58 Kui sa ei pea hoolsasti kõiki selle Seaduse sõnu, mis sellesse raamatusse on kirjutatud, et sa kardaksid seda aulist ja kardetavat nime, Issandat, oma Jumalat,

59 siis teeb Issand erakordseks sinu nuhtlused ja sinu järglaste nuhtlused, suured ja kestvad nuhtlused, pahad ja kestvad nuhtlused.

60 Ja ta saadab su kallale kõik Egiptuse tõved, mille ees sa tunned hirmu, ja need jäävad su külge.

61 Ka kõiki muid haigusi ja kõiksugu nuhtlusi, millest ei ole kirjutatud selles Seaduse raamatus, saadab Issand su kallale, kuni sa hävid.

62 Ja teid jääb pisut inimesi nende asemel, kes te olite rohkuse poolest nagu taevatähed, sellepärast et sa ei võtnud kuulda Issanda, oma Jumala häält.

63 Ja nagu Issand tundis teist rõõmu, tehes teile head ja sigitades teid, nõnda tunneb Issand teist rõõmu, saates teid hukka ja hävitades teid, ja teid kistakse ära sellelt maalt, mida sa lähed pärima.

64 Ja Issand pillutab sind kõigi rahvaste sekka, ühest maa äärest teise, ja sa teenid seal teisi jumalaid, keda ei ole tundnud ei sina ega su vanemad - puust ja kivist.

65 Ja nende rahvaste hulgas ei ole sul rahu, su jalatallal ei ole puhkepaika ja Issand annab sulle seal väriseva südame, kustuvad silmad ja masendatud hinge.

66 Su elu ripub nagu juuksekarva küljes, sa värised ööd ja päevad ega ole kindel oma elu pärast.

67 Sa ütled hommikul: 'Oleks juba õhtu!' Aga õhtul sa ütled: 'Oleks juba hommik!' kartuse pärast, mis täidab su südant, ja vaate pärast, mida su silmad näevad.

68 Ja Issand saadab sind laevadega tagasi Egiptusesse, teekond, mille kohta ma sulle ütlesin: 'Sa ei näe seda enam.' Ja seal te pakute endid müüa oma vaenlastele sulaseiks ja teenijaiks, aga ükski ei osta.'

   

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Apocalypse Explained # 638

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638. These are the two olive trees and the two lampstands.- That this signifies the good of love to the Lord and of charity towards the neighbour, and the truth of doctrine and of faith, from which are heaven and the church, is evident from the signification of an olive garden, olive tree, and olive, as denoting, in a broad sense (in lato sensu), the celestial kingdom of the Lord and thence the celestial church, which differs from other churches in this, that those who form that church are in love to the Lord and in love towards the neighbour; for this reason, by an olive tree and the olive each of those loves, or the good of each love, is signified - that the olive tree and the olive signify that church or those goods of the church will be evident from what follows - and from the signification of a lampstand, as denoting, in a broad sense, the spiritual kingdom of the Lord, and thence the spiritual church; and because the chief thing of that church is the truth of doctrine and the truth of faith, therefore these also are meant by the lampstands. That a lampstand has this signification in the spiritual sense may be seen above (n. 62).

[2] It is said that the two witnesses are the two olive trees, and the two lampstands (which are however four), because two signifies conjunction and thence one. For there are two things that make one - good and truth. Good is not good unless from truth, and truth is not truth unless from good; when therefore those two make one, then they first are and exist. This conjunction into one is called the heavenly marriage, and from that marriage are heaven and the church. It is similar in regard to celestial good, signified by the two olive trees, and spiritual good, signified by the two lampstands. For the good in the celestial kingdom of the Lord is the good of love to the Lord, and the truth of that good is called the good of love towards a brother and companion; while the good in the spiritual kingdom of the Lord is the good of charity towards the neighbour, and the truth of that good is called the good of faith. But it is difficult to form a just idea of these things, unless the quality of celestial good and the quality of spiritual good are known, and the difference between them. From these considerations the reason is evident why the two witnesses are called two olive trees and two lampstands. That two signifies conjunction into one, or the heavenly marriage, may be seen above (n. 532, at end).

[3] The reason why the olive tree signifies the celestial church, is, that trees in general signify perceptions and knowledges (cognitiones), and every church is a church from its knowledges of truth and good, and according to the perception of them; and because oil signifies the good of love, as may be seen above (n. 375), therefore an olive garden and an olive tree signify the church in which that good reigns. There are three trees which chiefly signify the church - the olive, the vine, and the fig, the olive signifying the celestial church, the vine the spiritual church, and the fig tree the external celestial and spiritual church.

[4] That such things as are here described are signified by the two olive trees and the two lampstands, any one may see and conclude from this, that they are called witnesses, and thus are those things that bear witness concerning the Lord, or, acknowledge and confess Him; also from the fact that it is afterwards said concerning them, that the beast slew them, and afterwards that the spirit of life from God entered into them. This could not be said of olive trees and candlesticks, unless they signified such things as the angels of heaven and the men of the church possess from the Lord, and which bear witness concerning the Lord, or cause angels and men to bear witness concerning Him. For angels and men cannot bear witness from themselves concerning the Lord, but the good and the truth which they have from the Lord do this, that is to say, the Lord Himself, from His own good and truth in them, bears witness of Himself.

[5] In many places in the Word mention is frequently made of gardens and woods, of olive gardens and vineyards, also of trees of various kinds, as the olive, the vine, the fig, the cedar, the poplar, and the oak; but no one hitherto has known that each of them signifies something spiritual pertaining to heaven and the church - with the exception that a vineyard signifies the church. But not only does a vineyard signify the church, but also an olive garden; also the forest of cedar or Lebanon. In fact the same is the case also with the trees, as the olive, the vine, the fig, the cedar; and it is because they signify the church, and the spiritual things which belong to it, that they are so often mentioned in the Word.

In regard to gardens and forests the case is this, that gardens or paradises signify specially the intelligence and wisdom which pertains to the men of the church, while forests or groves signify the intelligence of the natural man, which, considered in itself, is knowledge serviceable to the intelligence of the spiritual man; but the olive garden and vineyard signify the church, the olive garden the celestial church, or the church which is in the good of love to the Lord, and the vineyard the spiritual church, or the church which is in the good of charity towards the neighbour, and thence in the truths of faith. The olive and the vine have a similar signification, because oil signifies the good of love to the Lord, and wine (vinum) the good of charity towards the neighbour and the good of faith; but the fig tree signifies each church both the celestial and the spiritual, but external.

[6] These things have such significations from representatives in the spiritual world, thus from correspondence. For in the inmost heaven, where the celestial kingdom of the Lord is, and where love to the Lord reigns, olive gardens and fig trees form the paradises and forests; but in the second heaven they consist of vineyards, and various kinds of fruit-bearing trees; similarly in the ultimate heaven, but with this difference, that in this heaven the trees are not so noble. Such things exist in the heavens, because they correspond to the wisdom, intelligence, love, charity, and faith of the angels who are in those heavens. It is evident now from these things that the witnesses are called olive trees, because olive trees mean all those who form the celestial church of the Lord, or who are in the good of love to the Lord, and in the good of brotherly and social love.

[7] The signification of olive gardens, olive trees, and olives, in the Word, is evident from the following passages.

In Zechariah:

"Two olive trees by" the lampstand, "one on the right side of the bowl, and the other on the left side thereof; and two berries of olives; these are the two sons of the olive tree standing by the Lord of the whole earth" (4:3, 11, 12, 14).

The subject treated of here is the foundation of the house or temple by Zerubbabel; and by the house or temple is signified the church, therefore a lampstand was seen by the prophet, and near it two olive trees, almost similar to what was seen by John in the Apocalypse. By the two olive trees and the olive berries are signified celestial goods, which are the goods of love to the Lord and of brotherly and social love; the former good is signified by the olive tree seen near the right hand of the bowl, and the latter by the olive tree at the left; the truths of this good are meant by the sons of the olive tree standing near the Lord of the whole earth, to stand near Him denoting to be and exist from Him.

[8] Since olive trees signified those goods, therefore the cherubim in the midst of the house or temple were made of olive wood, also the doors to the adytum (or oracle), and the posts (1 Kings 6:23-33). For the cherubim, like the doors and posts to the adytum of the temple, signified protection lest the Lord should be approached except by the good of love. The adytum (or oracle) signified where the Lord is, and olive wood the good of love, because an olive garden, an olive tree, and an olive denote the celestial things of love.

[9] Because an olive garden and an olive tree signify the church which is in love to the Lord, therefore the oil of holiness, with which all of the holy things of the church were anointed, was made from the oil of olive, and aromatics mixed with it (Exodus 30:23, 24). For in the measure that every thing pertaining to the church is derived from love to the Lord, so far is it holy and Divine; therefore by means of that oil a representative of the Lord, of heaven and of the church was formed. These things are explained in the Arcana Coelestia.

[10] For the same reason, pure oil of the olive was beaten for the luminary in the tent of meeting, which was lit every evening (Exodus 27:20; Leviticus 24:2). By that luminary or lampstand is there signified the spiritual church of the Lord, and the fire kindled in the lamps signified spiritual love, which is love towards the neighbour; the oil of the olive pure and beaten which was the source of the fire has a similar signification. See what is said concerning this in the Arcana Coelestia, in its proper place.

[11] That the olive tree and olive signify the good of love is also evident from the following passages.

In Hosea:

"I will be as the dew to Israel, he shall blossom as the lily, and he shall strike his roots as Lebanon; his branches shall spread, and his honour shall be as of the olive, and his odour as of Lebanon" (14:5, 6, 7).

These things are said concerning the spiritual church, signified by Israel. To be to him as the dew signifies the spiritual existence and rebirth thereof. He shall blossom as the lily signifies the first state of the rebirth or regeneration thereof, the lily denoting the blossom which precedes the fruit. He shall strike his roots signifies the second state of regeneration, which state is its existence in the natural man, for there the roots are fixed; his branches shall spread, which signifies the multiplication of truth scientific (verum scientificum) and of cognitions, denotes the third state. His honour shall be as of the olive signifies the fifth state, which is a state of fructification, the olive denoting the good of love and honour being said in reference to it. That honour is said of the good of love, may be seen above (n. 288, 345). And the sixth state, which is a state of intelligence and wisdom, is signified by his odour being to him as of Lebanon, odour denoting perception, and Lebanon rationality, from which are intelligence and wisdom.

[12] And in David:

"I am like a green olive tree in the house of God; I trust in the mercy of God to an age and for ever" (Psalm 52:8).

It is said, "like a green olive tree in the house of God," because the green olive signifies the good of love, springing up by means of the truth of the Word; and the house of God signifies the church.

[13] Again:

"Thy wife shall be as a fruitful vine in the sides of thy house, thy sons as olive plants round about thy tables; thus shall the man be blessed that feareth Jehovah" (Psalm 128:3, 4).

By these words, in the natural sense, which is the sense of the letter, are meant a wife and sons, and the delights arising from marriage and prolification, but in the internal sense, which is the sense of the spirit of the Word, by wife is signified the affection for truth, and by sons, the truths themselves that spring from it. For all truth, in which there is life, is born from the affection for truth; and since by wife is signified that affection, she is compared to a fruitful vine, because a vine signifies the church, and a fruitful vine, the church as to the affection for truth. By the house is signified the spiritual mind, and by its sides are signified every thing in the natural man. By sons are signified the truths which are born from that spiritual affection, these being compared to olive plants, because by means of truths the goods of love and charity are produced, which are denoted by olives. By round about the tables are signified the delights arising from spiritual appropriation and nourishment.

[14] And in Moses:

"It shall come to pass when Jehovah thy God shall bring thee into the land, he shall give thee great and good cities which thou buildedst not, and houses full of every good which thou filledst not, and hewn cisterns which thou hewedst not, vineyards and olive-yards which thou plantedst not" (Deuteronomy 6:10, 11).

The meaning of these words, in the spiritual sense, is altogether different from what it is in the historical sense. For in the spiritual sense by the land of Canaan, into which they were to be brought, is signified the church, therefore cities, houses, cisterns, vineyards, and olive gardens, signify such things as pertain to the church; great and good cities signify doctrinals, which teach the goods of love and of charity; houses full of every good signify all things pertaining to wisdom; hewn out cisterns signify every thing of intelligence in the natural man, which are cognitions and knowledges (scientiae), and vineyards and olive-yards signify every thing pertaining to the church as to truths and goods.

[15] It is related concerning Noah, that he sent out a dove from the ark, which returned to him about the time of evening, bearing the leaf of an olive plucked off in its mouth, and that so he knew that the waters were diminished (Genesis 8:10, 11). By these things, in the spiritual sense, the regeneration of the man of the church, signified by Noah and his sons, is described; here, the dove that was sent out a second time signifies the second successive state, or the state in which spiritual good begins to exist by means of truths, falsities having been removed; for the leaf signifies truth, the olive, good arising therefrom; and the waters signify falsities. These things are more fully explained in the Arcana Coelestia 870-892).

[16] In Zechariah:

"In that day his feet shall stand upon the mount of Olives, which is before the faces of Jerusalem on the east, and the mount of Olives shall be cloven asunder, and part thereof toward the rising and toward the sea with a very great valley; and part of the mountain shall recede toward the north, and part thereof toward the south" (14:4).

The signification of these things had been explained above (n. 405:23), where it was shown that the mount of Olives signifies the Divine Love; for the mount of Olives was on the east of Jerusalem, and Jerusalem signifies the church as to doctrine; and every church, and all the truth of doctrine, are enlightened and receive light from the Lord in the east; and where the Lord appears as the Sun is the east in heaven; and because the sun signifies the Divine Love, therefore the east and the mount of Olives, which was on the east of Jerusalem, have the same signification. Because that mountain signified, as stated, the Divine Love of the Lord, therefore the Lord commonly tarried upon it. According to the Evangelists, Jesus taught in the day time in the temple, and at night he went out and abode in the mount which is called the mount of Olives (Luke 21:37; 22:39; John 8:1); and upon that mountain he spake with his disciples concerning the last Judgment (Matthew 24:3; Mark 13:3); and he went thence to Jerusalem and suffered, besides several other circumstances (Matthew 21:1; 26:30; Mark 11:1; 14:26; Luke 19:29, 37; 21:37; 22:39; John 8:1). All these things took place there, because the mount of Olives signified the Divine Love; and because things significative were representative of heaven and of the church, they at that time conjoined the Lord with heaven and the world. Also the angels of the inmost or third heaven dwell in the east, upon mountains, where olive trees flourish more than all other trees.

[17] In Jeremiah:

"Jehovah hath called thy name a green olive, fair of form with fruit; at the voice of a great tumult he hath kindled a fire upon it, and the branches thereof are broken; for Jehovah Zebaoth, who planted thee, hath spoken evil against thee, on account of the wickedness of the house of Israel and of the house of Judah" (11:16, 17).

Here, the house of Judah and of Israel is called a green olive, fair of form with fruit, because by the olive and its fruit is signified the good of love, and by green and fair in form is signified the truth of that good, from which comes intelligence; for the house of Judah signifies the church as to the good of love, and the house of Israel the church as to the truth of that good; to call the name signifies the quality thereof. The destruction and vastation of that church by the love of evil is described by Jehovah kindling a fire upon it and breaking its branches; the fire signifies the love of evil, and the branches signify truths, which are said to be broken when they perish by reason of that love. This is attributed to Jehovah, from the appearance that all evil of punishment seems to be from God, since He, being omnipotent, does not avert it; for it is not known that to avert the evil of punishment would be contrary to order. For, if evil were averted, it would increase until no good would remain.

[18] In Isaiah:

"So shall it be in the midst of the land, in the midst of the peoples, as the beating of an olive tree, as grape-gleaning when the vintage is done" (24:13).

These words also refer to the vastation of the church as to celestial good, and as to spiritual good. Celestial good is the good of love to the Lord, and spiritual good is in its essence truth from that good; celestial good is signified by the olive, and spiritual good, which is truth from celestial good, is signified by the vintage; vastation is signified by the beating and the grape-gleanings after consummation.

[19] In Moses:

"Thou shalt plant vineyards and dress them, but thou shalt not drink the wine, because the worm shall devour it; thou shalt have olive trees in all thy border, but thou shalt not anoint thee with the oil, because thine olive tree shall be shaken" (Deuteronomy 28:39, 40).

A vineyard signifies the spiritual church, and the olive tree the celestial church, so a vineyard also signifies the truth of the church, and the olive tree its good; therefore by planting a vineyard and dressing it, and not drinking the wine (vinum), is signified that although the church may be established and the truths of doctrine taught, still truths will produce neither effect nor result, wine (vinum) denoting the truth of doctrine. Because the worm shall devour it signifies that falsities will destroy it; thou shalt have olive trees in all thy border signifies that there shall be the goods of love from the Lord by means of the Word, and preachings from the Word, in the whole church. But thou shalt not anoint thee with the oil signifies still not to enjoy any good, and thence any joy; for thine olive tree shall be shaken signifies that that good will perish; these things are said concerning the curse which would come upon them if other gods were worshipped, and if the statutes and the judgments were not kept.

[20] In Micah:

"Thou shalt tread the olive, but shalt not anoint thee with the oil; and the new wine (mustum), but thou shalt not drink the wine (vinum)" (6:15).

In Amos:

"I have smitten with blasting and mildew the multitude of your gardens and your vineyards, and your fig trees and your olive trees the caterpillar hath eaten; yet have ye not returned unto me" (4:9).

By gardens are signified those things that pertain to spiritual intelligence; blasting and mildew signify evil and falsity in extremes, or from the corporeal-Sensual. Vineyards signify the spiritual or interior truths of the church, fig trees exterior goods and truths, which are also called moral; but olive trees signify the goods of the church, and the caterpillar signifies falsity destroying good.

[21] In Habakkuk:

"The fig tree shall not flourish, and there shall be no produce in the vines, the labour of the olive gardens shall fail, and the field shall yield no food" (3:17).

By the fig tree here also are signified the external things of the church; by the vines, the internal things thereof; the olive garden signifies its goods, and the field, the church itself in man.

[22] In the First Book of Samuel:

The king "will take your fields, and your vineyards, and your olive gardens, and give them to his servants" (8:14).

Here also fields, vineyards, and olive gardens have a similar signification, the subject treated of being the right of a king, by which the dominion of the natural man over the spiritual is there meant and described, which is such that it will destroy all the truths and goods of the church, and make them serve the natural man, and therefore evils and falsities.

[23] In the Book of Judges: Jotham said unto the citizens of Shechem, who had made Abimelech king,

"The trees went to anoint a king over them, and they said to the olive, Reign thou over us; but the olive said to them, Shall I make my fatness to cease, which God and men honour in me, and go to move myself over the trees? And the trees said unto the fig tree, Come, reign thou over us; but the fig tree said unto them, Shall I make my sweetness to cease, and my good produce, and go to move myself over the trees? Then the trees said unto the vine, Come, reign thou over us; but the vine said unto them, Shall I cause my new wine to cease, that maketh glad God and man, and go to move myself over the trees? And all the trees said to the bramble, Come thou and reign over us; and the bramble said unto the trees, If in truth ye anoint me for a king over you, come and confide in my shade, but if not, let fire go out from the bramble and devour the cedars of Lebanon" (9:7-15).

These words of Jotham signify that the citizens of Shechem were not willing that celestial good, denoted by the olive, neither the truth of that good, denoted by the vine, nor moral good, which is external celestial and spiritual good, signified by the fig tree, should reign over them, but the evil of falsity, which appeared to them as good, denoted by the bramble, the fire from which denotes the evil of lust (concupiscentia). The cedars of Lebanon denote rational things from truths.

[24] It is evident from the passages above adduced that the olive tree and the vineyard, in many places, are named together, and this is the case because there is a marriage of good and truth in every detail of the Word; for by the olive tree and oil the good of the church is signified, and by the vineyard and wine (vinum) the truth of that good. Oil signifies the good of love and the delight of heaven thence, as may be seen above (n. 375); and wine (vinum) signifies the good of charity and the truth of faith (n. 376).

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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