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Daniel 11

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1 Or io, nell’anno primo di Dario Medo, sono stato presente per confortarlo, e per fortificarlo.

2 Ed ora, io ti dichiarerò cose vere. Ecco, vi saranno ancora tre re in Persia; poi il quarto acquisterà di gran ricchezze sopra tutti gli altri; e come egli si sarà fortificato nelle sue ricchezze, egli farà muover tutti contro al regno di Iavan.

3 Poi sorgerà un re possente, e valoroso; il quale possederà un grande imperio, e farà ciò ch’egli vorrà.

4 Ma tosto ch’egli sarà sorto, il suo regno sarà rotto, e sarà diviso per li quattro venti del cielo, e non alla sua progenie; e quello non sarà pari all’imperio che esso avrà posseduto; perciocchè il suo regno sarà stirpato, e sarà di altri, oltre a coloro.

5 E il re del Mezzodì si fortificherà, ed un altro de’ capitani d’esso; costui si fortificherà sopra quell’altro, e regnerà, e il suo imperio sarà grande.

6 E in capo d’alcuni anni, si congiungeranno insieme, e la figliuola del re del Mezzodì verrà al re del Settentrione, per far loro accordi; ma ella non potrà rattener la forza del braccio; e nè colui, nè il suo braccio, non potrà durare; e colei, insieme con quelli che l’avranno condotta, e il figliuolo di essa, e chi terrà la parte sua, saranno dati a morte in que’ tempi.

7 Ma d’un rampollo delle radici di essa sorgerà uno, nello stato di colui, il qual verrà con esercito, e verrà contro alle fortezze del re del Settentrione, e farà di gran fatti contro ad esse, e se ne impadronirà;

8 ed anche menerà in cattività in Egitto i lor dii, co’ lor principi, e co’ lor preziosi arredi d’oro, e d’argento; ed egli durerà per alquanti anni, senza tema del re del Settentrione.

9 E il re del Mezzodì verrà nel suo regno, e se ne ritornerà al suo paese.

10 Poi i figliuoli di colui entreranno in guerra, e aduneranno una moltitudine di grandi eserciti; e l’un d’essi verrà di subito, e inonderà, e passerà oltre; poi ritornerà ancora, e darà battaglia, e perverrà fino alla fortezza del re del Mezzodì.

11 E il re del Mezzodì, inasprito, uscirà fuori, e combatterà con lui, cioè col re del Settentrione, il qual leverà una gran moltitudine; ma quella moltitudine sarà data in man del re del Mezzodì.

12 E dopo ch’egli avrà disfatta quella moltitudine, il cuor suo s’innalzerà; onde, benchè abbia abbattute delle decine di migliaia, non però sarà fortificato.

13 E il re del Settentrione leverà di nuovo una moltitudine maggiore della primiera; e in capo di qualche tempo, ed anni, egli verrà con grosso esercito, e con grande apparecchio.

14 E in quei tempi molti si leveranno contro al re del Mezzodì; e degli uomini ladroni d’infra il tuo popolo si eleveranno, per adempier la visione; e caderanno.

15 E il re del Settentrione verrà, e farà degli argini, e prenderà le città delle fortezze; e le braccia del Mezzodì, e la scelta del suo popolo non potranno durare, e non vi sarà forza alcuna da resistere.

16 E colui che sarà venuto contro ad esso farà ciò che gli piacerà; e non vi sarà alcuno che gli possa stare a fronte; poi egli si fermerà nel paese della bellezza, il quale sarà consumato per man sua.

17 Poi egli imprenderà di venire con le forze di tutto il suo regno, offerendo condizioni d’accordo, onde egli verrà a capo; e darà a quell’altro una figliuola per moglie, corrompendola; ma ella non sarà costante, e non terrà per lui.

18 Poi egli volgerà la faccia alle isole, e ne prenderà molte; ma un capitano farà cessare il vituperio fattogli da colui; e, oltre a ciò, renderà a lui stesso il suo vituperio.

19 Poi egli volgerà la faccia alle fortezze del suo paese, e traboccherà, e caderà, e sarà rotto, e non sarà più trovato.

20 Poi sorgerà nello stato di esso, con maestà reale, uno che manderà attorno esattori: ma fra alquanti dì sarà rotto, non in ira, nè in guerra.

21 Appresso sorgerà nel suo stato uno sprezzato, al qual non sarà imposta la gloria reale; ma egli verrà quetamente, ed occuperà il regno per lusinghe.

22 E le braccia del paese inondato saranno inondate da lui, e saranno rotte, come anche il capo del patto.

23 E dopo l’accordo fatto con quell’altro, egli procederà con frode, e salirà, e si fortificherà con poca gente.

24 Egli entrerà nel riposo, e nei luoghi grassi della provincia, e farà cose, che i suoi padri, nè i padri de’ suoi padri, non avranno mai fatte; egli spargerà alla sua gente preda, spoglie, e richezze; e farà delle imprese contro alle fortezze; e ciò fino ad un tempo.

25 Poi egli moverà le sue forze, e il cuor suo, contro al re del Mezzodì, con grande esercito; e il re del Mezzodì, verrà a battaglia, con grande e potentissimo esercito; ma non potrà durare; perciocchè si faranno delle macchinazioni contro a lui.

26 E quelli che mangeranno il suo piatto lo romperanno; e l’esercito di colui inonderà il paese, e molti caderanno uccisi.

27 E il cuore di que’ due re sarà volto ad offender l’un l’altro, e in una medesima tavola parleranno insieme con menzogna; ma ciò non riuscirà bene; perciocchè vi sarà ancora una fine, al tempo determinato.

28 E colui se ne ritornerà al suo paese con gran ricchezze; e il suo cuore sarà contro al Patto santo; ed egli farà di gran cose: e poi se ne ritornerà al suo paese.

29 Al tempo determinato, egli verrà di nuovo contro al paese del Mezzodi; ma la cosa non riuscirà quest’ultima volta come la prima.

30 E verranno contro a lui delle navi di Chittim, ed egli ne sarà contristato, e se ne ritornerà, e indegnerà contro al Patto santo, e farà di gran cose: poi ritornerà, e porgerà le orecchie a quelli che avranno abbandonato il Patto santo.

31 E le braccia terranno la parte sua, e profaneranno il santuario della fortezza, e torranno via il sacrificio continuo, e vi metteranno l’abbominazione disertante.

32 E per lusinghe egli indurrà a contaminarsi quelli che avran misfatto contro al Patto; ma il popolo di quelli che conoscono l’Iddio loro si fortificherà, e si porterà valorosamente.

33 E gl’intendenti d’infra il popolo ne ammaestreranno molti; e caderanno per la spada, e per le fiamme, e andranno in cattività, e saranno in preda, per molti giorni.

34 Ma mentre caderanno così, saranno soccorsi di un po’ di soccorso; e molti si aggiungeranno con loro con bei sembianti infinti.

35 Di quegl’intendenti adunque ne caderanno alcuni: acciocchè fra loro ve ne sieno di quelli che sieno posti al cimento, e purgati, e imbiancati, fino al tempo della fine; perciocchè vi sarà ancora una fine, al tempo determinato.

36 Questo re adunque farà ciò che gli piacerà, e s’innalzerà, e si magnificherà sopra ogni dio; e proferirà cose strane contro all’Iddio degl’iddii; e prospererà, finchè l’indegnazione sia venuta meno; conciossiachè una determinazione ne sia stata fatta.

37 Ed egli non si curerà degl’iddii de’ suoi padri, nè d’amor di donne, nè di dio alcuno; perciocchè egli si magnificherà sopra ogni cosa.

38 Ed egli onorerà un dio delle fortezze sopra il suo seggio; egli onorerà, con oro, e con argento, e con gemme, e con cose preziose, un dio, il quale i suoi padri non avranno conosciuto.

39 Ed egli verrà a capo de’ luoghi muniti delle fortezze, con quell’iddio strano; egli accrescerà d’onore quelli ch’egli riconoscerà, e li farà signoreggiar sopra molti, e spartirà la terra per prezzo.

40 Or in sul tempo della fine, il re del Mezzodì cozzerà con lui; e il re del Settentrione gli verrà addosso, a guisa di turbo, con carri, e con cavalieri, e con molto naviglio; ed entrerà ne’ paesi d’esso, e inonderà e passerà a traverso;

41 ed entrerà nel paese della bellezza, e molti paesi ruineranno; e questi scamperanno dalla sua mano: Edom, Moab, e la principal parte de’ figliuoli di Ammon.

42 Così egli metterà la mano sopra molti paesi, e il paese di Egitto non iscamperà.

43 E si farà padrone de’ tesori d’oro, e d’argento, e di tutte le cose preziose di Egitto; e i Libii, e gli Etiopi saranno al suo seguito.

44 Ma rumori dal Levante e dal Settentrione lo turberanno; ed egli uscirà con grande ira, per distruggere, e per disperder molti.

45 E pianterà le tende del suo padiglione reale fra i mari, presso del santo monte di bellezza; poi, come sarà pervenuto al suo fine, non vi sarà alcun che l’aiuti.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

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Apocalypse Explained #31

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31. Verse 6. And hath made us kings and priests, signifies that from Him we are in His spiritual and celestial kingdom. This is evident from the signification of "kings," as meaning those who are in truths from good; and since they constitute the Lord's spiritual kingdom, as meaning those who are in His spiritual kingdom. That these are signified by "kings" in the Word, will appear from what follows. The above is evident also from the signification of "priests," as meaning those who are in the good of love; and since these constitute the Lord's celestial kingdom, they also are those who are in His celestial kingdom. (That there are two kingdoms, into which the heavens are in general divided, see in the work on Heaven and Hell 20-28, and that the spiritual kingdom is called the Lord's regal kingdom, and the celestial kingdom His priestly kingdom, n. 24.) In any places in the prophetic Word, kings are mentioned, and he that is ignorant of the internal sense believes that by "kings" are there meant kings; kings, however, are not meant, but all those who are in truths from good, or in faith from charity, from the Lord. The reason of this is, that the Lord is the sole king, and those who from Him are in truths from good are called His "sons;" for this reason the same are meant by "princes," by "sons of the kingdom," by "sons of kings," and also by "kings;" and in a sense abstracted from the idea of persons, as it is in heaven, truths from good are meant, or, what is the same, faith from charity; since truth is of faith, and good is of charity.

[2] That kings are not meant can be seen simply from its here being said that Jesus Christ "hath made us kings and priests"; and afterwards:

And hast made us to be unto our God kings and priests, and we shall reign upon the earth (Revelation 5:10);

and in Matthew:

The good seed sown in the field are the sons of the kingdom (Matthew 13:38);

the "seed of the field" are truths from good with man from the Lord (Arcana Coelestia 3373, 10248, 10249). Everyone, moreover, may perceive that the Lord will not make all those here treated of to be kings, but that he calls them kings from the power and the glory which those have who from the Lord are in truths from good. From this it can now be seen that by "king," in the prophetic Word, is meant the Lord as to Divine truth, and by "kings" and "princes," those who from the Lord are in truths from good, and as most things in the Word have also an opposite sense, that "kings" signify in that sense those who are in falsities from evil.

[3] That by "King" in the Word is meant the Lord in respect to Divine truth, is clear from the words of the Lord Himself to Pilate:

Pilate said, Art thou a king then? Jesus answered, Thou sayest it, because I am a king. For this have I been born, and for this am I come into the world, that I should bear witness unto the truth. Everyone that is in the truth heareth My voice. Pilate said unto Him, What is truth? (John 18:37-38).

From the question of Pilate, "What is truth," it is clear that he understood that truth was called "king" by the Lord; but as he was a Gentile, and knew nothing from the Word, he could not be taught that Divine truth is from the Lord, and that He is Divine truth; therefore, immediately after his question:

He went out to the Jews, saying, I find no fault in him; and afterwards put upon the cross, This is Jesus, the king of the Jews. And when the chiefs of the priests said unto him, Write not, The king of the Jews, but that He saith I am the king of the Jews, Pilate answered, What I have written, I have written (John 19:4, 19:14-22).

[4] When these things are understood, it may be known what is meant by "kings" in the following passages in Revelation:

The sixth angel poured out his bowl upon the great river Euphrates, and the water thereof was dried up, that the way might be made ready for the kings that come from the sun rising (Revelation 16:12).

The great harlot that sitteth upon many waters, with whom the kings of the earth committed fornication (Revelation 17:1-2).

The seven heads are seven mountains on which the woman sitteth, and they are seven kings; the five are fallen, the one is, the other is not yet come. And the ten horns that thou sawest are ten kings, who have received no kingdom as yet, but they receive power as kings with the beast for one hour. These shall war against the Lamb, and the Lamb shall overcome them; for He is Lord of lords and King of kings (Revelation 17:9, 10, 12, 14).

And the woman whom thou sawest is the great city, which hath the kingdom over the kings of the earth (Revelation 17:18).

Of the wine of the wrath of her fornication all the nations have drunk, and the kings of the earth committed fornication with her (Revelation 18:3).

And I saw the beast, and the kings of the earth, and their armies, gathered together, to make war against Him that sat on the horse and against His army (Revelation 19:19).

And the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honor into it (Revelation 21:24).

In these passages by "kings" are not meant kings, but all who are either in truths from good, or in falsities from evil, as was said before. Likewise in Daniel:

By the king of the south and by the king of the north, who made war against each other (Daniel 11:40

By "the king of the south" are there meant those who are in the light of truth from good, by "the king of the north" those who are in darkness from evil. (That "south" in the Word signifies those who are in the light of truth from good, see Arcana Coelestia 1458, 3708, 3195, 5672, 9642; and "north" those who are in the darkness of falsity from evil, n. 3708, and in general, in the work on Heaven and Hell 141-153, where The Four Quarters in Heaven are treated of.)

[5] "Kings" are also frequently mentioned by the prophets in the Old Testament; and there likewise are meant those who, from the Lord, are in truths from good, and in a contrary sense, those who are in falsities from evil; as in Isaiah:

He shall disperse 1 many nations: kings shall shut their mouths upon Him; for that which had not been told them they have seen, and that which they have not heard they have understood (Isaiah 52:15).

In the same:

The Zion of the Holy One of Israel, thou shalt suck the milk of the nations, and shalt suck the breast of kings (Isaiah 40:14, 16).

Kings shall be thy nursing fathers, and the chief women thy nursing mothers; they shall bow down to thee with their face toward the earth (Isaiah 49:23; and 14:9 elsewhere, as in Isaiah 14:9; 24:21; 60:10; Jeremiah 2:26; 4:9; 49:38; Lamentations 2:6, 9; Ezekiel 7:26, 27; Hosea 3:4; Zephaniah 1:8; Psalms 2:10; 110:5; Genesis 49:20).

[6] Since "kings" signify those who, from the Lord, are in truths from good, it was a custom derived from ancient times for kings, when they were crowned, to receive such insignia as signify truths from good: as for the king to be anointed with oil, to wear a crown of gold, to hold a scepter in his right hand, to be clothed with a purple cloak, to sit upon a throne of silver, and to ride with the royal insignia upon a white horse; for "oil" signifies good from which is truth (See Arcana Coelestia 886[1-2], 4638, 9780, 9954, 10011, 10261, 10268-10269); a "crown of gold" upon the head has a like meaning (n. 9930); a "scepter," which is a staff, signifies the power of truth from good (n. 4581, 4876, 4966); a "cloak" and a "robe," Divine truth in the spiritual kingdom (n. 9825, 10005); and "purple," the spiritual love of good (n. 9467); a "throne," the kingdom of truth from good (n. 5313, 6397, 8625); "silver," that truth itself (n. 1551-1552, 2954, 5658); a "white horse," the understanding enlightened from truths (See the small work on The White Horse 1-5. That the ceremonies observed at the coronation of kings involve such things, but that the knowledge thereof is at this day lost, see also Arcana Coelestia 4581, 4966).

[7] As it is known from these things what is meant by a "king" in the Word, I will add to the above:

Why the Lord, when He entered Jerusalem, sat upon the foal of an ass, and the people then proclaimed Him king, and also strewed their garments in the way (Matthew 21:1-8; Mark 11:1-11; Luke 19:28-40; John 12:14-16).

This is predicted in Zechariah:

Exult, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy king cometh unto thee, just and having salvation; riding upon an ass, and upon the foal of an ass (Zechariah 9:9; Matthew 21:5; John 12:15).

The reason was, that to sit upon an ass and the foal of an ass was the distinctive mark of the highest judge and of a king; as can be seen from the following passages:

My heart is towards the lawgivers of Israel, ye who ride upon white asses (Judges 5:9-10).

The scepter shall not depart from Judah, nor a lawgivers from between his feet, till Shiloh come; who shall bind his ass's foal to the vine, and the son of his she-ass to the noble vine (Genesis 49:10, 11).

As sitting on an ass, and the foal of an ass, was such a distinctive mark:

Judges rode upon white she-asses (Judges 5:9-10);

And his sons upon asses' colts (Judges 10:4; 12:14);

And the king himself when crowned, upon a she-mule (1 Kings 1:33);

And his sons upon mules (2 Samuel 13:29).

One who does not know the signification of "horse," "mule," and "the foal of an ass," in a representative sense, will suppose that the Lord's riding upon the foal of an ass was significative of misery and humiliation. But it signified royal magnificence; for this reason the people then proclaimed the Lord king, and strewed their garments upon the way. This was done when He went to Jerusalem, because by "Jerusalem" is signified the church (as may be seen in the little work on The New Jerusalem and its Heavenly Doctrine 6; and that "garments" signify truths clothing and serving good, may be seen in the Arcana Coelestia 1073, 2576, 5248, 5319, 5954, 9212, 9215-9216, 9952, 10536; and in the work on Heaven and Hell 177-182).

[8] From this it is now clear what is signified by the "King" and by "kings," in the Word, so also what by the "Anointed," "Messiah," and "Christ;" for "Anointed," "Messiah," and "Christ," like "King," signify the Lord as to Divine truth proceeding from His Divine good; for a king is called "anointed;" and "anointed" in the Hebrew is Messiah, and in the Greek Christ. But that the Lord, as to the Divine Human, was alone "the Anointed of Jehovah," since in Him alone was the Divine good of Divine Love from conception, for He was conceived of Jehovah, but that all that were anointed were only representatives of Him (See Arcana Coelestia n. 9954, 10011, 10268-10269). But "priests" signify such good as exists in the celestial kingdom (See in Arcana Coelestia, namely, that priests represented the Lord, as to Divine good, n. 2015, 6148; that the priesthood was representative of the Lord as to the work of salvation, since this was from the Divine good of His Divine Love, see n. 9809; that the priesthood of Aaron, of his sons, and of the Levites, was representative of the work of salvation, in successive order, see n. Arcana Coelestia 10017; that from this "the priesthood," and "priesthoods," in the Word signified good of love, which is from the Lord, see n. 9806, 9809; that by the two names, "Jesus" and "Christ," is signified both His priesthood and His royalty, that is, by "Jesus" is signified Divine good, and by "Christ" Divine truth, n. 3004, 3005, 3009; that priests and likewise kings who do not acknowledge the Lord signify the opposite, namely, evil, and falsity from evil, n. 3670).

Fußnoten:

1. The Hebrew has "sprinkle," as found also in Arcana Coelestia 2015.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Arcana Coelestia #10261

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10261. 'And olive oil' means the Lord's celestial Divine Good. This is clear from the meaning of 'oil' as good, both celestial and spiritual, dealt with in 886, 4582, 9780; and from the meaning of 'olive' as celestial love, dealt with below, so that 'olive oil' means the good of celestial love, or what amounts to the same thing, celestial good. The expression 'the Lord's celestial Divine Good' is used because the origin of all good that really is good and exists in the heavens lies in what is Divine and the Lord's.

[2] But it should be remembered that in itself the Lord's Divine Good is a single whole; for it is infinite and contains infinite characteristics. What is infinite is a single whole, because the infinite characteristics it contains make one. But the distinguishing of that Good into celestial and spiritual is due to the different ways in which angels in heaven and people on earth receive it. That received by angels and people belonging to the Lord's celestial kingdom is called celestial Divine Good, whereas that received by angels and people belonging to the Lord's spiritual kingdom is called spiritual Divine Good. For all angels in heaven and people on earth receive the Lord's Good, which is a single whole, in various or dissimilar ways. This may be compared to the heat and light from the sun in the world. Though these regarded in themselves are a single whole, they nevertheless vary according to the seasons of the year and times of the day, and are also different in each region of the planet. Such variations of heat and light are due not to the sun but to the changing conditions on the planet brought about by variations as it orbits round the sun and revolves on its axis, so that again the reception is the determining factor. The variations of the one same light as it falls on individual objects, producing different colours, is also attributable to the ways in which it is received. From all this it may now be recognized why it is that the Lord's Divine Good, which is a single whole because it is infinite, is called celestial and spiritual.

[3] The meaning of 'oil' as good, both celestial and spiritual, is clear in the places referred to above. But the fact that 'olive' means celestial love, and 'olive tree' the perception and affection belonging to that love, is clear from the places in the Word where 'olive tree' and 'olive' are mentioned, as in the following: In Zechariah,

The prophet saw a lampstand all of gold. It had seven lamps on it, [and had] two olive trees beside it, one on the right of the bowl, and one on the left of it. He said to the angel, What are these two olive trees, and what are the two olive berries which are in the spouts 1 of the two tubes of gold? He said, These are the two sons of olives, standing beside the Lord of the whole earth. Zechariah 4:2-3, 11-12, 14.

[4] What these prophetic utterances imply none can know unless they know from the internal sense what 'a lampstand' means and what 'an olive tree' means. 'A lampstand' means the spiritual heaven, and its 'lamps' the holy truths there, see 9548, 9551, 9555, 9558, 9561, 9684. From these meanings it is clear that 'an olive tree' means the celestial kingdom born from the perception of and affection for good, and 'olive berries' the holy forms of good there, their truths being meant by 'the sons of olives'. 'Two' means the internal and the external parts of that kingdom, and a joining together.

[5] 'Oil' and 'lampstand' are used with similar meanings in John,

I will give [power] to My two witnesses, that they may prophesy one thousand two hundred and sixty days, clothed in sackcloth. These are the two olive trees and the two lampstands standing before the God of the earth. Revelation 11:3-4.

In Isaiah,

I will plant 2 in the wilderness the cedar of shittah, and the myrtle, and olive wood 3 . Isaiah 41:19.

'The cedar' and 'olive wood' are mentioned because 'the cedar' means spiritual good and 'olive wood' celestial good, spiritual good being charity towards the neighbour and celestial good being love to the Lord. 'Planting them in the wilderness' means doing so in lands outside the Church, thus among gentile nations.

[6] In Hosea,

His branches will go out and his beauty will be like that of the olive, and his smell like Lebanon. Hosea 14:6.

Here also 'the olive' means celestial good, and 'Lebanon' means spiritual good, so that 'Lebanon' is similar in meaning to 'the cedar'; for Lebanon was a forest consisting of cedars.

[7] In Isaiah,

Thus will it be in the midst of the earth, in the midst of the peoples, like the stripping of the olive tree, like the gleaning of grapes when the harvesting of them has finished. Isaiah 24:13.

Also Isaiah 17:6. Comparison is made with 'the stripping of the olive tree' and 'the gleaning of grapes after the harvesting has finished' because 'the olive tree' means a Church that is governed by celestial good, and 'the vine' a Church that is governed by spiritual good. For in the Word wherever good is the subject, truth is also, on account of the marriage of them. In like manner wherever the celestial is the subject, the spiritual is also. Furthermore the term 'celestial' is used in reference to good, and 'spiritual' to truth, see in the places referred to in 9263, 9314; therefore the terms are also used in reference to the vine and the olive tree. As regards 'the vine', that it means the spiritual Church, and its goodness and truth, see 1069, 5113, 6376, 9277.

[8] Here also is the reason why elsewhere the vine and the olive tree are spoken of together, as in David,

[Your] wife will be like a fruitful vine on the sides of your house, your sons will be like olive shoots, round about your table. Psalms 128:3-4.

In Habakkuk,

The fig tree will not blossom, neither will there be any produce on the vines; the olive crop will fail 4 . Habakkuk 3:17.

In Amos,

Your very many gardens, and your vineyards, and your fig trees, and your olive trees the caterpillar devoured. Amos 4:9.

The fig tree as well is mentioned, because 'the fig' means the external Church's good, 5113, whereas 'the vine' means the good of the internal spiritual Church, and 'the olive tree' the good of the internal celestial Church. Similar instances occur elsewhere.

[9] Since 'olive wood' meant the good of celestial love the two cherubs which were in the sanctuary in the temple were made from pieces of olive wood, as were the double doors, lintel, and posts, 1 Kings 6:23, 31-32. For the sanctuary in the temple represented the inmost heaven, where celestial good is present, and therefore everything in the sanctuary was a sign of something celestial. The ark there, for the sake of which the sanctuary existed, was a sign of the inmost heaven, where the Lord is, see 9485.

[10] 'The Mount of Olives', which was opposite the temple, had a similar meaning to 'the olive tree', just as 'Lebanon' had to 'the cedar'. Therefore in order that all the things the Lord did when He was in the world, especially Divine celestial ones, might be represented in the heavens, the Lord was very often on the Mount of Olives when He was in Jerusalem, as is clear in Luke,

By day Jesus was teaching in the temple, but by night He went out and spent the night on the mountain which is called Olivet 5 . Luke 21:37.

And elsewhere,

Jesus came out and went away, as was His custom 6 , to the Mount of Olives. Luke 22:39.

Regarding this mountain, that it was opposite the temple, see Mark 13:3; Matthew 24:3.

[11] The fact that 'the Mount of Olives' was a sign of celestial Divine Good is clear in Zechariah, where it is stated,

Jehovah's feet will stand upon the Mount of Olives, which faces 7 Jerusalem; and there He will fight against the nations. And the mountain will be split, part towards the east and towards the sea 8 , with a large valley; and part of it will move away towards the north, and part towards the south. Zechariah 14:3-4.

This is a description of the state of heaven and the Church when the Lord was in the world, fighting against the hells, conquering them, and at the same time restoring the heavens to order. 'The nations' there which He fought against are the evils coming from hell; 'the Mount of Olives' on which His feet stood is the Divine Good of Divine Love, for by this Good He fought and conquered. 'The splitting of the mountain with a large valley, towards the east and towards the sea' means the separation of heaven and hell; and the like is meant by 'its moving away towards the north and the south'. Those living in the light of truth are said to be in the south, and those in the love of good to be in the east, whereas those immersed in evils are said to be towards the sea, and those in falsities towards the north.

Fußnoten:

1. literally, the hand

2. literally, give

3. literally, wood of the oil tree

4. literally, the work of the olive will lie (i.e. prove false)

5. literally, [the Mount] of Olives

6. literally, according to custom

7. literally, which is before the face of

8. i.e. the west

  
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Thanks to the Swedenborg Society for the permission to use this translation.