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 (Psalms 92:12, 13).

"The righteous" signifies those who are in good, for by the "righteous" in the Word those who are in the good of love are meant, and by the "holy" those who are in truths from that good (See above, n. 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 (Exod. 15:27; Num. 33:9).

This history also contains a spiritual sense, for there is a spiritual sense in all the histories of the Word. Here "they came to Elim" signifies a state of illustration and affection, thus consolation after temptation; "twelve fountains of water" signify that they then had truths in all abundance; "seventy palm-trees" signify that they had goods of truths likewise; "and they encamped by the waters" signifies the arrangement of truth by good after temptation (this may be seen further explained in Arcana Coelestia, n. 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.

71. And His voice as the voice of many waters, signifies Divine truth in ultimates. This is evident from the signification of a "voice" when it is from the Lord, as being Divine truth (See Arcana Coelestia 219, 220, 3563, 6971, 8813, 8914, and above, n. 55); and from the signification of "waters," as being the truths of faith, and also the knowledges of truth (of which see n. 2702, 3058, 5668, 8568, 10238); and since the knowledges of truths are in ultimates, "the voice as the voice of many waters," because it is said of the Lord, signifies Divine truth in ultimates. (That knowledges and scientifics are of the external or natural man, because they are in the light of the world, thus in ultimates, see Arcana Coelestia 5212, and in general, in The Doctrine of the New Jerusalem, n.51.) As it is not yet known that "waters" in the Word signify the truths of faith and the knowledges of truth, I would like, since this signification may possibly appear remote, to show here briefly that this is what is meant in the Word by "waters." This, moreover, is necessary, because without a knowledge of what "waters" signify, it cannot be known what baptism signifies, nor the "washings" in the Israelitish church so frequently referred to. "Waters" signify the truths of faith, as "bread" signifies the good of love. "Waters" and "bread" have this signification because things that pertain to spiritual nourishment are expressed in the sense of the letter by such things as belong to natural nourishment; for bread and water, which include in general all food and drink, nourish the body, while the truths of faith and the good of love nourish the soul. This also is from correspondence, for when "bread" and "water" are read of in the Word, angels, because they are spiritual, understand the things by which they are nourished, which are the goods of love and the truths of faith.

[2] But I will cite some passages from which it may be known that "waters" signify the truths of faith, likewise the knowledges of truth. Thus in Isaiah:

The earth is full of the knowledge of Jehovah, as the waters cover the sea (Isaiah 11:9).

In the same:

Then with joy shall ye draw waters out of the fountains of salvation (Isaiah 12:3).

In the same:

He that walketh righteously, and speaketh uprightly, bread shall be given him, and his waters shall be sure (Isaiah 33:15-16).

In the same:

The poor and the needy seek water, but there is none; their tongue faileth for thirst. I will open rivers upon the heights, and will place fountains in the midst of the valleys. I will make the wilderness into a pool of waters, and the dry land into a going forth of waters; that they may see, and know, and consider, and understand (Isaiah 41:17, 18, 20).

In the same:

I will pour waters upon him that is thirsty, and streams upon the dry ground; I will pour My spirit upon thy seed, and My blessing upon thine offspring (Isaiah 44:3).

In the same:

Thy light shall arise in the darkness, and thy thick darkness be as the noonday; that thou mayest be like a watered garden, and like a going forth of waters, whose waters shall not prove false (Isaiah 58:10-11).

In Jeremiah:

My people have committed two evils; they have forsaken Me, the fountain of living waters, to hew out for themselves pits that hold no water (Jeremiah 2:13).

In the same:

Their nobles sent their little ones for water; they came to the pits and found no waters; they returned with their vessels empty; they were ashamed and confounded (Jeremiah 14:3).

In the same:

They have forsaken Jehovah, the fountain of living waters (Jeremiah 17:13).

In the same:

They shall come with weeping, ¹ and with supplications will I lead them; I will lead them unto fountains of waters, in the way of right (Jeremiah 31:9).

In Ezekiel:

I will break the staff of bread, and they shall eat bread by weight and with carefulness; and they shall drink water by measure and with astonishment; that they may want bread and water, and be desolated, a man and a brother, and pine away for their iniquities (Ezekiel 4:16-17; 12:18-19; Isaiah 51:14).

In Amos:

Behold the days come, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but for hearing the Word of Jehovah. They shall wander from sea to sea, they shall run to and fro, to seek the Word of Jehovah, and shall not find it; in that day shall the fair virgins and young men faint for thirst (Amos 8:11-13).

In Zechariah:

In that day living waters shall go out from Jerusalem (Zechariah 14:8).

In David:

Jehovah is my Shepherd, I shall not want. He will lead me to the waters of rest (Psalms 23:1-2).

In Isaiah:

They shall not thirst, He will cause waters to flow out of the rock for them, and He will cleave the rock, that the waters may flow out (Isaiah 48:21).

In David:

O God, early will I seek Thee; my soul thirsteth, I am weary without waters (Psalms 63:1).

In the same:

Jehovah sendeth His word, He maketh the wind to blow, that the waters may flow (Psalms 147:18).

In the same:

Praise Jehovah, ye heavens of heavens, and ye waters that be above the heavens (Psalms 148:4).

In John:

When Jesus came to the fountain of Jacob, a woman of Samaria came to draw water; Jesus said to her, Give Me to drink. If thou knewest the gift of God, and who it is that saith unto thee, Give Me to drink, thou wouldest ask of Him, and He would give thee living water. The woman said unto Him, From whence hast Thou living water? Jesus said to her, Everyone that drinketh of this water shall thirst again; but whosoever shall drink of the water that I shall give him shall not thirst for ever; and the water that I shall give him shall become in him a fountain of water, springing up unto everlasting life (John 4:7-15).

In the same:

Jesus said, If any man thirst, let him come unto Me and drink. He that believeth on Me, as the Scripture saith, out of his belly shall flow rivers of living water. (John 7:37-38).

In Revelation:

I will give unto him that is athirst of the fountain of the water of life freely (Revelation 21:6).

And in another place:

The angel showed unto him a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb (Revelation 22:1).

And again:

The spirit and the bride say, Come. He that heareth, let him say, Come. And he that is athirst, let him come. And he that wisheth, let him take the water of life freely (Revelation 22:17).

[3] These passages have been cited that it may be known that in the Word "waters" signify the truths of faith, consequently what is meant by the water of baptism, about which the Lord thus teaches in John:

Except a man be born of water and of the spirit he cannot enter into the kingdom of God (John 3:5).

"Waters" here are the truths of faith, and "spirit" a life according to them (See New Jerusalem and Its Heavenly Doctrine, n. 202-209 seq.). Because it had not been known that "waters" signified the truths of faith, and that all things that were instituted among the sons of Israel were representative of spiritual things, it was believed that by the washings that were prescribed for them their sins were wiped away; yet this was not at all the case; those washings only represented purification from evils and falsities by means of the truths of faith and a life according to them (See Arcana Coelestia 3147[1-10], 5954, 10237, 10240). From this it is now clear that by "the voice," which was "as the voice of many waters," is meant Divine truth; as likewise in Ezekiel:

Behold the glory of the God of Israel came from the way of the east, and His voice was like the voice of many waters; and the earth was enlightened by His glory (Ezekiel 43:2).

And in David:

The voice of Jehovah is upon the waters, Jehovah upon many waters (Psalms 29:3).

And in the following words in Revelation:

I heard a voice from heaven, as the voice of many waters (Revelation 14:2).

[4] I know that some will wonder why "waters" are mentioned in the Word, and not the truths of faith, since the Word is to teach man about his spiritual life; and since, if the expression the truths of faith had been used, instead of "waters," man would have known that the waters of baptism and of washings contribute nothing to the purifying of man from evils and falsities. But it is to be known, that the Word in order to be Divine, and at the same time useful to heaven and the church, must be wholly natural in the letter, for if it were not natural in the letter there could be no conjunction of heaven with the church by means of it; for it would be like a house without a foundation, and like a soul without a body, for ultimates enclose all interiors, and are a foundation for them (See above, n. 41). Man also is in ultimates, and upon the church in him heaven has its foundations. For this reason the style of the Word is such as it is; and as a consequence, when man from the natural things that are in the sense of the letter of the Word thinks spiritually, he is conjoined with heaven, and in no other way could he be conjoined with it.

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