146. To him that overcometh, to him will I give to eat of the hidden manna, signifies that those who conquer in temptations will have the delight of heavenly love from the Lord's Divine Human. This is evident from the signification of "overcoming," as being those who conquer in temptations (for it is these that are treated of in what is written to the angel of this church, see above, n. 130; from the signification of "giving to eat," as being to be appropriated and to be conjoined by love and charity (See Arcana Coelestia 2187, 2343, 3168, 3513, 5643) and as it is said "of the hidden manna," which means the Lord in respect to His Divine Human, the "eating" of this here signifies the delight of heavenly love, for this is appropriated by the Lord's Divine Human to those who receive Him in love and faith; also from the signification of the "hidden manna," as being the Lord in respect to His Divine Human. That this is "manna" is manifest from the Lord's own words in John:

Our fathers ate the manna in the wilderness, as it is written, He gave them bread out of heaven to eat. The bread of God is He who cometh down out of heaven, and giveth life unto the world. I am the bread of life. Your fathers did eat the manna in the wilderness, and they are dead. This is the bread which cometh down out of heaven, that a man may eat thereof and not die. I am the living bread which came down out of heaven; if any man eat of this bread he shall live forever. The bread that I will give is My flesh (John 6:31-58).

That it is the Lord Himself who is meant by "manna" and by "bread," He plainly teaches, for He says, "I am the bread of life which came down out of heaven." That it is the Lord in respect to the Divine Human, He also teaches when He says, "The bread that I will give is My flesh."

[2] The Lord taught the same when He instituted the Holy Supper:

Jesus took bread and blessed it, and gave to the disciples, and said, Take, eat, this is My body (Matthew 26:26; Mark 14:22; Luke 22:19).

"To eat of this bread" is to be conjoined to the Lord by love, for "to eat" signifies to be appropriated and to be conjoined (as above), and love is spiritual conjunction. The same is signified by "eating in the kingdom of God," in Luke:

Blessed is he that eateth bread in the kingdom of God (Luke 14:15).

Ye shall eat and drink at My table in My kingdom (Luke 22:30).

In Matthew:

Many shall come from the east and the west, and shall recline to eat with Abraham, and Isaac, and Jacob in the kingdom of God (Matthew 8:11).

(That by "Abraham, Isaac, and Jacob," the Lord is meant, see Arcana Coelestia 1893, 4615, 6098, 6185, 6276, 6804, 6847) In John:

Work not for the food which perisheth; but for the food which abideth, which the Son of man shall give unto you (John 6:27).

That the "Son of man" is the Lord in respect to the Divine Human, see above, n. 63.

[3] It is called "hidden manna," because the delight of heavenly love, which those receive who are conjoined to the Lord through love, is wholly unknown to those that are in a love not heavenly; and this delight no one is able to receive except he that acknowledges the Lord's Divine Human; for from this the delight proceeds. Because this delight was unknown to the children of Israel in the wilderness, they called it "manna," as appears in Moses:

Jehovah said unto Moses, Behold, I will cause bread to rain from heaven itself for you. And in the morning the dew lay round about the camp. And when the dew that lay was gone up, behold upon the face of the wilderness a small round thing; and when they saw it, they said, This is manna? (what is this)? Moses said unto them, this is the bread which Jehovah giveth you to eat. And the house of Israel called the name thereof manna (Exodus 16:3-36).

In the same:

Jehovah fed thee with manna which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by all that is uttered by the mouth of Jehovah doth man live (Deuteronomy 8:3).

This delight, which is meant by "manna," was unknown to the sons of Israel, because they were in corporeal delight more than other nations, and those who are in that delight are altogether incapable of knowing anything of heavenly delight. (That the sons of Israel were such, see The Doctrine of the New Jerusalem 248.) The term "delight" is used, and the delight of love is meant, for every delight of life is of love.

[4] As it is the delight of heavenly love that is signified by "eating of the hidden manna," therefore it is called "the bread of the heavens" in David:

Jehovah commanded the skies from above, and opened the doors of the heavens; and He rained down upon them manna for food, and gave them corn of the heavens (Psalms 78:23, 24).

In another place:

Jehovah satisfied them with the bread of the heavens (Psalms 105:40).

It is called the "bread of the heavens," because it rained down from heaven with the dew, but in the spiritual sense it is called the "bread of the heavens" because it flows down from the Lord through the angelic heaven. In that case no other heaven is meant, and no other bread than that which nourishes the soul of man. That it is in this sense that "bread" is to be understood here is evident from the words of the Lord Himself in John:

That He is the manna, or bread, that came down out of heaven (John 6:31-58).

And in Moses:

That Jehovah fed them with manna, that He might make them to know that man doth not live by bread only, but by all that is uttered by the mouth of Jehovah (Deuteronomy 8:3).

"What is uttered by the mouth of Jehovah" is everything that proceeds from the Lord, and this, in a special sense, is Divine truth united with Divine good (See the work on Heaven and Hell 13, 133, 139, 140, 284-290).

[5] This delight is also described by the correspondences in Moses:

The manna appeared like coriander seed, white, and the taste of it was like cakes made with honey (Exodus 16:31).

And in another place in the same:

They made cakes of it; and the taste of it was as the taste of the juice of oil (Numbers 11:7, 8).

The appearance and taste of the manna was such because "coriander seed, white," signifies truth from a heavenly origin; "cake," the good of heavenly love; "honey" its external delight; "oil" that love itself; and its "juice," from which was the taste, its internal delight: and the "rain with dew," in which the manna was, the influx of Divine truth in which that delight is. (That "seed" signifies truth from a heavenly origin, seeArcana Coelestia 3038, 3373, 10248, 10249; that "white" is predicated of that truth, n. 3301, 3993, 4007, 5319; that "cake" signifies the good of heavenly love, n. 7978, 9992, 9993; that "oil" signifies that love itself, n. 886, 3728, 9780, 9954, 10261, 10269; its "juice," therefore, signifies the delight of that love, because the taste is therefrom, and the taste is the delight and pleasantness, see n. 3502, 4791-4805. But more about these matters may be seen in the explanation of chapter 16 of Exodus in The Arcana Coelestia.)

[6] The delight of heavenly love is signified by "eating of the hidden manna," when yet by "the hidden manna" the Lord in respect to the Divine Human is signified, because it is the same whether you say the Lord's Divine Human, or the Divine Love, for the Lord is Divine Love itself, and what proceeds from Him is Divine good united to Divine truth; both are of love, and are also the Lord in heaven; consequently "to eat of Him" is to be conjoined to Him, and this by love from Him. (But these things may be better understood from what is said and shown in the work on Heaven and Hell 13-19, 116-125, 126-140; also in The Doctrine of the New Jerusalem 210-222, 307)

9780. 'And let them bring to you olive oil' means the good of charity and faith. This is clear from the meaning of 'olive oil' as the good of celestial love, dealt with in 886, but in the present verse the good of spiritual love, which is the good of charity towards the neighbour and the good of faith. The reason why the good of charity and faith is meant here by 'olive oil' is that it was for the light or lampstand, and 'the lampstand' means the spiritual heaven, 9548, the spiritual heaven on earth being the spiritual Church. 'Oil' and 'the olive tree' mean in the Word both celestial good and spiritual good, celestial good when the celestial kingdom or Church is the subject, and spiritual good when the spiritual kingdom or Church is the subject. What makes these kingdoms or Churches different from each other is the types of good. The celestial kingdom or Church's types of good are the good of love to the Lord and the good of mutual love, and the spiritual kingdom or Church's types of good are the good of charity towards the neighbour and the good of faith, 9741. These types of good and the types of truth that spring from them are the subject throughout the Word; for the Word consists wholly of teachings about good. It does so because it consists wholly of teachings about love to the Lord and love towards the neighbour, Matthew 22:35-40, and all good is an attribute of love, including the good of faith since this comes into being from the good of love and does not exist without it.

[2] Since the Word consists of teachings about good, people need to know what good is if they are to have any understanding of the Word. But no one can know what good is unless he tries to lead a good life in accordance with the Word. For when someone tries to lead a good life in accordance with the Word the Lord instills good into that person's life. The person then comes to perceive that good and has a feeling for it, and as a result recognizes the essential nature of it. In no other circumstances does it appear, because it does not come to be perceived. All this makes clear what the condition is of those who merely know the things contained in the Word, convince themselves that they are true, yet fail to act on them. They are people with no real awareness of good, nor consequently of truth, for truth is known from good, and never exists without good except as some piece of lifeless knowledge which passes away in the next life.

[3] The fact that 'oil' and 'olive' mean good is clear from places in the Word where they are mentioned, as in Zechariah,

I saw a lampstand of gold, two olive trees beside it, one on the right of the bowl and one to the left of it. These are the two sons of oil, standing beside the Lord of the whole earth. Zechariah 4:2-3, 14.

'Two olive trees' and 'the two sons of oil' are the good of love to the Lord, which is on His right, and the good of charity towards the neighbour, which is to His left. Something similar occurs in John,

The two witnesses prophesied one thousand two hundred and sixty days. 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 the two lampstands' are the same two types of good, which, since they come from the Lord, are called 'the two witnesses'.

[4] In the same book,

I heard a voice in the midst of the four living creatures, saying, Do no harm to oil and wine. Revelation 6:6.

'Oil' stands for the good of love and charity, 'wine' for the good and truth of faith. In Isaiah,

I will plant ¹ in the wilderness the cedar of shittah, and the myrtle, and the oil tree. ² Isaiah 41:19.

In Jeremiah,

They will come and sing on the height of Zion, and converge towards the goodness of Jehovah, towards wheat, and towards new wine, and towards oil. Jeremiah 31:12.

In Joel,

The field has been devastated, the land has been mourning because the grain has been laid waste, the new wine has failed, the oil languishes. Joel 1:10.

In the same prophet,

The threshing-floors are full of clean grain, and the presses overflow with new wine and oil. Joel 2:24.

In Moses,

I will give the rain for your land in its season, that you may gather your grain, your new wine, and your oil. Deuteronomy 11:14.

[5] This verse speaks of grain, new wine, and oil, but it becomes clear to anyone who stops to consider the matter that it is not these actual products that are meant. For being Divine the Word is spiritual, not worldly, so that what it says does not have to do with grain, new wine, or oil of the land, inasmuch as they serve the body as forms of food, only inasmuch as they serve the soul. For all forms of food in the world mean, when mentioned in the Word, heavenly kinds of food, as also the bread and wine in the Holy Supper do. What it is that 'grain' and 'new wine' mean in the places quoted above, see 3580, 5295, 5410, 5959, from which it is evident what 'oil' means.

[6] The same applies to all those things spoken by the Lord when He was in the world, such as those regarding the Samaritan - that he went near the one wounded by the robbers, bound his wounds, and poured in oil and wine, Luke 10:33-34. In this instance oil and wine are not what is meant but the good of love and charity, the good of love by 'oil' and the good of charity and faith by 'wine'. For the subject is the neighbour, thus charity towards him. As regards this meaning of 'wine', see 6377.

[7] The same applies to the things spoken by the Lord regarding the ten virgins, five of whom took their lamps without at the same time any oil, and five who took theirs with oil as well - that the latter five were admitted into heaven, whereas the former five were turned away, Matthew 25:3-4ff. 'Oil in the lamps' is the good of love and charity within the truths of faith; 'the virgins who took lamps but no oil' are those who hear the Word, read it, and say that they are believers, yet do not on that account perform any good deed at all, or who if they do, are not moved by a love of good or of truth but by selfish and worldly love.

[8] Since oil was a sign of the good of charity the sick were also anointed with oil and healed, as it says about the Lord's disciples, that when they went out they cast out demons, and anointed many sick people with oil and healed them, Mark 6:13. In David,

You will make my head fat with oil, my cup will overflow. Psalms 23:5.

'Making the head fat with oil' stands for endowing with heavenly good. In Moses,

Jehovah fed [the people] with the produce of the fields; He caused them to suck honey out of the crag and oil out of the stony rock. Deuteronomy 32:13.

This refers to the Ancient Church. 'Sucking oil out of the stony rock' stands for being imbued with good through the truths of faith.

[9] In Habakkuk,

The fig tree will not blossom, neither will there be any produce on the vines; the olive crop will fail, ³ and the fields will not yield food. Habakkuk 3:17.

Neither the fig tree, vines, olives, nor fields should be understood here but the heavenly sources of food to which they correspond. This is also something which all who acknowledge that the Word has to do with such things as belong to heaven and the Church, and so to the soul, can recognize for themselves. But people who have no thought of anything other than worldly, earthly, and bodily things do not see it, indeed have no wish to see it. They say to themselves, What are spiritual things? What are heavenly realities? and so say, What are heavenly sources of food? They indeed know, when they are told, that these are the kinds of things which contribute to intelligence and wisdom, but they have no wish to know that they are what contribute to faith and love. They have no wish to know because they do not let such things enter into their life and as a result do not go far enough to attain intelligence and wisdom in heavenly truths and forms of goodness.

[10] In Ezekiel,

I washed you with water, and washed away the blood ⁴ from upon you, and anointed you with oil. I clothed you with embroidered cloth. Your garments were fine linen, silk, and embroidered cloth. You ate fine flour, and honey, and oil. But you took your embroidered garments and covered the images, and you set My oil and My incense before them. Ezekiel 16:9-10, 13, 18.

Is there anyone who cannot see that garments made of embroidered cloth, fine linen, or silk are not meant here, nor oil, honey, or fine flour, but Divine things belonging to heaven and the Church? For these words refer to Jerusalem, by which the Church is meant, and therefore the matters that are mentioned mean such things as have to do with the Church. Each detail clearly means something specific about the Church, for in the Word, which is Divine, not a single word is devoid of meaning. For the meaning of Jerusalem as the Church, see 3654; and as regards what anything further means, for 'embroidered cloth', 9688; 'fine linen', 5319, 9469; 'fine flour', 2177; 'honey', 5620, 6857; 'washing with water', 3147, 5954 (end), 9088; and 'washing away the blood', 4735, 9127.

[11] In Hosea,

Ephraim feeds the wind; they make a covenant with the Assyrian, and oil is carried down into Egypt. Hosea 12:1.

These words are altogether unintelligible unless one knows what is meant by 'Ephraim', 'the Assyrian', and 'Egypt'. They describe the understanding part in the mind of a member of the Church when that part is perverted by means of mere reasonings based on factual knowledge. For 'Ephraim' is that understanding part, 3969, 5354, 6222, 6238, 6267; 'the Assyrian' reasoning, 1186; and 'Egypt' factual knowledge, 9391. Consequently 'carrying oil down into Egypt' means defiling the Church's good in that manner.

[12] The reason why the Lord went so often up to the Mount of Olives, Luke 21:37; 22:39, was that 'oil' and 'olive' were signs of the good of love, as also was 'a mountain', 6435, 8758. This was so because while the Lord was in the world all things in Him were representative of heaven; through them the whole of heaven was linked to Him. Therefore whatever He did and whatever He spoke was Divine and heavenly, and the last and lowest things were representative. The Mount of Olives represented heaven in respect of the good of love and charity, as also becomes clear in Zechariah,

Jehovah will go out and fight against the nations; His feet will stand on that day upon the Mount of Olives, which faces ⁵ Jerusalem. And the Mount of Olives will be split, that part of it [may lean] towards the east and towards the sea, ⁶ with a large valley; and part of the mountain will move away towards the north, and part of it towards the south. Zechariah 14:3-4.

[13] This refers to the Lord and His Coming. 'The Mount of Olives' means the good of love and charity, and so means the Church, for those forms of good make the Church. The fact that the Church would depart from the Jewish nation and be established among gentile nations is meant by the description that this mountain would be split towards the east, towards the sea, and towards the north and south. Something similar is meant by the Lord's words in Luke,

You yourselves will be thrown out of doors. On the other hand people will come from the east and the west, and from the north and the south, and sit at table in the kingdom of God. Luke 13:28-29.

The overall meaning of the statement that Jehovah will go out and fight against the nations, and His feet will stand upon the Mount of Olives, which faces Jerusalem, is that the Lord would fight from Divine Love against the hells; for evils springing from the hells are meant by 'the nations', 1868, 6306, and Divine Love by 'the Mount of Olives' on which His feet will stand.

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