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).

195. (Verse 4) Thou hast a few names even in Sardis, which have not defiled their garments. That this signifies those whose life has been moral from a spiritual origin, through having applied the knowledges of truth and good from the Word to the uses of their life, is evident from the signification of name, as denoting the quality of the state of a man's life (concerning which see above, n. 148) - here, therefore, names signify men who are of such a quality - and from the signification of the church in Sardis, as being those whose life is moral but not spiritual, because they lightly esteem the knowledges of truth and good from the Word (concerning which also see above, n. 148) - here, however, those are meant who live morally from a spiritual origin, for it is said, Who have not defiled their garments - and from the signification of garments, as denoting the scientific truths (scientifica vera) and knowledges (cognitiones) in the natural man, of which we shall speak presently. Hence by not defiling their garments is signified that they live morally not for the sake of self and the world, that is, for the sake of the body only and its life, but for the sake of the Lord and of heaven, that is, for the sake of the soul and its life. It is therefore evident that by these words, "Thou hast a few names even in Sardis which have not defiled their garments," are signified those who are of such a quality that they live morally from a spiritual origin, by applying the knowledges of truth and good from the Word to their life.

[2] But because few know what it is thus to live, and what it is to apply the knowledges of truth and good from the Word to the uses of life, the matter shall therefore be explained. Man lives morally from a spiritual origin, when he lives from religion, thus when he thinks, when what is evil, insincere or unjust occurs to him, that it ought not to be done because it is contrary to the Divine laws. He who does this, since he abstains from what is wrong on account of the Divine laws, procures to himself spiritual life, and then his moral life is from the spiritual. For by such thought and faith he communicates with the angels of heaven, and by such communication his internal spiritual man is opened, the mind of which is a higher mind, being such as the angels of heaven have; and he is thence filled with heavenly intelligence and wisdom.

It is therefore evident that to live morally from a spiritual origin, is to act from religion, and within the church from the Word. For those who thus live from religion and from the Word, are raised up above their natural man, and thus above their proprium, and are led by the Lord by means of heaven. This is why they possess faith, the fear of God and conscience, and also the spiritual affection of truth, which is an affection of the knowledges of truth and good derived from the Word; for to them these are Divine laws, according to which they live. Such a moral life, many of the Gentiles live; for they think that evil ought not to be done because it is contrary to their religion. This is the reason why so many of them are saved.

[3] But, on the other hand, to live a moral life which is not from religion, but only from the fear of law in the world, from the fear of the loss of reputation of honour, and of gain, is not from a spiritual, but from a natural origin, and therefore those who live in this way have no communication with heaven. And because they think insincerely and unjustly of their neighbour, although they speak and act otherwise, the internal of their spiritual man is closed, and only the internal natural man opened; which being opened they are in the light of the world, but not in the light of heaven; therefore they lightly esteem Divine and heavenly things, and some deny them, believing nature and the world to be everything.

From these considerations it is now evident what it is to lead a moral life from a spiritual origin, and what it is to lead it from a natural origin. (But these things may be seen expounded in clearer light in the work, Heaven, and Hell, n. 528-535.) Concerning those whose life is moral from a natural origin only, it is said that they defile their garments, for by garments is meant that which is outside the man himself and invests him, thus his natural man with what it contains, which are scientifics (scientifica) and knowledges (cognitiones); these, when from the Word, are defiled by the fact that he earns and retains them solely for the sake of reputation, that he may be accounted learned and well informed, or that he may thereby acquire honours and gain wealth; were it not for these ends he would care nothing about them. Thus are knowledges from the Word polluted and defiled by the loves of self and of the world, for they have their abode together with the evils and falsities that flow forth from these loves as from their own founts.

[4] It was said above, that a man becomes spiritual by means of knowledges of good and truth from the Word applied to the uses of life; but why he becomes spiritual by means of those knowledges which are from the Word, and not by any other, shall now be explained. All things in the Word are Divine, and this because they contain in them a spiritual sense: and because by means of that sense they communicate with heaven, and with the angels there, therefore, when a man possesses knowledges from the Word, and applies them to his life, he has communication through them with heaven, and by that communication he becomes spiritual; for a man becomes spiritual by the fact that he is in similar or correspondent truths with the angels of heaven. It is said in correspondent truths, because all things in the sense of the letter of the Word are correspondences, for they correspond to the truths which the angels have. But knowledges from other books which teach, and by various things confirm the doctrinals of the church, do not bring about communication with heaven, unless those knowledges are from the Word. These knowledges do open a communication if they are properly understood, and are not applied to faith alone, but to life. That this is the case, any one may know from this consideration that the Word in itself is Divine, and that which is Divine in itself may become Divine in man if he applies it to life. By its becoming Divine in man is to be understood that the Lord can therein have His abode with him (John 14:23), thus can dwell with him in that which is His own. (That the Lord dwells in His own both with men and angels, and not in their proprium, may be seen in the work, Heaven and Hell 12). And the Lord dwells in His own when in those things with man which are from the Word; for the Lord is the Word (John 1:1, 2, 14); and the words which He himself spoke, that is, which are in the Word, are "spirit and life" (John 6:63, 68; 12:50).

[5] The signification of garments as denoting those things that are in the natural man, which are scientific truths, or falsities, or knowledges (scientifica vera aut falsa aut cognitiones) is derived from the spiritual world. For there all, however many they are, appear clothed according to their moral life. Those, therefore, whose life has been moral from a spiritual origin appear clothed in shining-white garments, as it were of fine linen; but those whose moral life has been from a natural origin alone appear according to its quality: those who have polluted their life with evils and falsities appear in garments of a dark colour, vile, torn and foul to the sight (concerning which see in the work, Heaven and Hell 177-182). Hence then it is that garments in the Word signify truths from good, and, in the opposite sense, falsities from evil, and both the one and the other in the natural man, in which truths and falsities are called scientifics and knowledges.

[6] That garments in the Word signify truths or falsities, is quite evident in the following passages. In Isaiah:

"Awake, awake, put on thy strength, O Zion, put on the garments of thy gracefulness, O Jerusalem; for henceforth there shall no more come into thee the uncircumcised and the unclean" (52:1).

Zion in the Word signifies the celestial kingdom of the Lord, thus also the celestial church, and Jerusalem the spiritual kingdom and the spiritual church. (What the celestial kingdom is, and what the spiritual kingdom, may be seen in the work, Heaven and Hell 20-28.) The garments of gracefulness which Jerusalem should put on are Divine truths; the uncircumcised and the unclean, which shall no more come into her, are those who are in evils and falsities.

[7] In Ezekiel:

Jerusalem, "I have clothed thee with embroidery; I have shod thee with badger's skin, I have begirt thee with fine linen and adorned thee with ornament, and I have put bracelets upon thine hands and a chain on thy throat (guttur), and a jewel upon thy nose, and ear-rings upon thine ears, yea, a crown of ornament upon thy head. Thus wast thou decked with gold and silver, and thy garments fine linen, silk and embroidery, whence thou wast made exceedingly beautiful, and didst prosper into a kingdom. But thou hast taken of thy garments, and hast made to thee variegated heights, that thou mightest commit whoredom upon them; thou hast also taken the garments of thy embroidery, and hast covered" images of a male, with which thou hast committed whoredom (16:10-14, 16-18).

Here the church is described as to its quality when it is first established by the Lord, the garments mentioned signify truths from good; embroidery is scientific truth (verum scientificum), fine linen and silk signify truths from a celestial origin. The bracelets, the chain, the jewel, the ear-rings and the crown, are decorations which signify things spiritual of various kinds; the gold and silver with which she was decked, signify the good of love and its truth. In what follows is described the same church perverted by taking of the garments, and making to herself variegated heights, whereby are signified truths falsified and by taking the garments of embroidery and covering images of a male, is signified that they applied the truths of the sense of the letter of the Word to confirm falsities, so as to give them the appearance of truths. To commit whoredom with them, and under them, signifies to contrive doctrine and worship from falsities. (That this is to commit whoredom, may be seen above, n. 141, 161. That Jerusalem is the church where there is true doctrine, may be seen, Arcana Coelestia 402, 3654, 9166. That embroidery is scientific truth, n. 9688. That fine linen is truth from a celestial origin, n. 5319, 9469. That bracelets are truths and goods of the church, n. 3103, 3105. That a necklace, is a representative of the conjunction of the interiors and exteriors, n. 5320; that jewels for the nose, and ear-rings, are representatives of perception and obedience, n. 4551. That a crown denotes wisdom, see above, n. 126. That gold is the good of love, see Arcana Coelestia 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881; that silver is truth from that good, n. 1551, 1552, 2954, 5658; that variegated heights are truths falsified, n. 796, 4005; that a male or the masculine is truth, n. 749, 2016, 4005, 7838; hence images of a male are appearances of truth.)

[8] In the same:

"Fine linen in broidered work from Egypt was thy spreading forth; blue and crimson from the isles of Elisha was thy covering, Syria was thy merchant in crimson, and broidered work, and fine linen, with the chrysoprasus. Dedan was thy merchant with garments of liberty for the chariot; Asshur and Chilmad with balls of blue and of embroidery, and with treasures of precious garment" (27:7, 16, 20, 23, 24).

Here Tyre and her merchandises are treated of, and by Tyre are signified the knowledges (cognitiones) of truth and good, and by merchandise and trading are signified procuring and communicating those knowledges; by crimson and blue is signified the celestial love of good and truth; by Egypt the Scientific of the natural man, and the same by embroidery. By Syria is signified the church as to the knowledges (cognitiones) of good and truth, and by Asshur the Rational of that church. By Dedan are signified those who are in the knowledges (cognitiones) of celestial things. It is therefore evident that by the merchandise of Tyre, which is treated of in the whole of this chapter, is not meant natural merchandise, but that by all things there mentioned are signified spiritual things, which must be procured, stored up in the mind, and communicated. (That Tyre signifies the knowledges of good and truth may be seen, Arcana Coelestia 1201. That Egypt signifies the Scientific of the natural man, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6682, 6683, 6692, 7296, 9340, 9391. That Syria denotes the church as to the knowledges of truth and good, n. 1232, 1234, 3664, 3680, 4112. That Dedan signifies those who are in the knowledges of celestial things, n. 3240, 3241. That Asshur denotes the Rational thence derived, n. 119, 1186. That crimson denotes the celestial love of good, n. 9467. That blue denotes the celestial love of truth, n. 9466, 9687, 9833; so also does chrysoprasus, n. 9898. The signification of fine linen and embroidery may be seen just above.)

[9] Again, in David:

"The king's daughter is all glorious within, her clothing is embroidered with gold. She shall be brought unto the king in embroidery" (Psalms 45:13, 14).

By the king's daughter is signified the spiritual affection of truth, and hence the church from those who are in that affection; the king signifies the Lord as to Divine truth; clothing embroidered with gold signifies intelligence and wisdom from that truth; the embroidery in which she should be brought to the king signifies the knowledges of truth. (That daughter signifies the affection of truth, and the church therefrom, may be seen, Arcana Coelestia 2362, 2623, 3373, 3963, 4257, 6729, 6775, 6779, 8649, 9055, 9807. That king signifies the Lord as to Divine truth, may be seen above, n. 31.)

[10] In the second book of Samuel:

"Daughters of Israel, weep over Saul, who clothed you in scarlet with dainty things, who put on ornaments of gold upon your apparel" (1:24).

This is the lamentation of David over Saul, which he wrote to teach the sons of Judah the bow (verse 18): by a bow is signified truth combating against falsities (see Arcana Coelestia 2686, 2709). By Saul as a king, is signified that truth; by the sons of Judah are signified those who are in truths from good; by clothing the daughters of Israel in scarlet, and by putting ornaments of gold upon their apparel, is signified to impart intelligence and wisdom to those who are in the spiritual affection of truth.

[11] In Matthew:

"When the king came in to see the guests, he saw there a man which had not on a wedding garment. And he said unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and cast him into outer darkness" (22:11-13).

By a wedding garment is signified the intelligence of the spiritual man, which is from the knowledges (cognitiones) of truth and good; but by him who had not on a wedding garment is signified a hypocrite, who by a moral life feigns a spiritual, when yet it is merely natural. To bind hand and foot, signifies deprivation of knowledges from the Word, by which such a man has counterfeited the spiritual man; to be cast into outer darkness signifies amongst those who are in falsities from evil; for outer darkness signifies falsities from evils.

[12] In Zephaniah:

"I will visit upon the princes, and upon the sons of the king, and upon all who are clothed with the garments of the alien" (1:8).

Princes and king's sons signify those who are in truths, and, in the opposite sense, as here, those who are in falsities; these are said to be clothed with the garments of the alien, because a garment signifies falsity, and an alien those who are out of the church, and do not acknowledge its truth.

[13] In Matthew:

"Beware of false prophets who come to you in sheep's clothing; inwardly they are ravening wolves" (7:15).

False prophets in sheep's clothing who inwardly are ravening wolves, are those who teach falsities as if they were truths, and in appearance live morally, but who, when they are left to themselves, think of nothing but themselves and the world, and study to deprive others of truths.

[14] In John:

Jesus said to Peter "When thou wast younger, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thine hands, and another shall gird thee, and lead thee whither thou wouldest not" (21:18).

The spiritual signification of these words may be seen above (n. 9); which is, that by Peter is meant the faith of the church; by his being younger and girding himself and walking whither he would is meant the faith of the church at its beginning when its members are in the good of charity, that they then think from the spiritual man concerning the truths of the church, that is, from their own spirit, thus from the spiritual affection of truth, which is from freedom. But by Peter, when he should be old, stretching forth his hands, and another girding him is meant the faith of the church at its end, when faith would be without charity, that then they would think nothing concerning the truths of the church from themselves, but from others, thus from doctrine only, and not from the Word, which state respectively is a state of servitude. For to believe what another says is servile, but to believe what one thinks oneself from the Word is freedom, according to the words of the Lord in John,

"If ye continue in my word, then are ye my disciples. And ye shall know the truth, and the truth shall make you free" (8:31, 32).

[15] In Luke:

"No man putteth a piece of a new garment upon an old; otherwise, the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. And no man putteth new wine into old wineskins; else the new wine will burst the skins, and be spilled, and the skins will perish" (5:36-38; Matthew 9:16, 17; Mark 2:21, 22).

Because a garment signifies truth, therefore the Lord compared the truths of the former church, which was a church representative of spiritual things, to a piece of an old garment, and the truths of the New Church, which were essentially spiritual truths, to a piece of a new garment: He also compared them to wine-skins, because by wine in like manner is signified truth, and by skins the knowledges which contain truth. (That wine in the Word signifies truth, may be seen in The Doctrine of the New Jerusalem 219.)

[16] From these considerations it is now evident what is signified by garments in other parts of the Word, where they are often mentioned; as in the following passages in the Apocalypse:

"Upon the thrones four-and-twenty elders sitting, clothed in white garments" (4:4).

Again,

The armies of him sitting upon the white horse "followed him, clothed in fine linen, white and clean" (19:14).

Again,

Those who stood before the throne, and before the Lamb, were "clothed in white robes" (7:9).

Again,

The seven angels came out of the temple, "clothed in linen clean and shining" (15:6).

Again,

"And white robes were given unto every one of those" who were under the altar (6:11).

Again,

"Buy of me gold and white garments" (3:18).

[17] In Ezekiel:

"Let him give his bread to the hungry, and let him cover the naked with a garment" (18:16).

To give bread to the hungry in the spiritual sense is from the good of charity to instruct those who desire to obtain truths; to cover the naked with a garment, signifies, to treat in the same manner those who are not in truth. In the same:

The enemies "shall strip thee of thy garments, and shall take the jewels of thine adorning" (23:26).

And in Zechariah:

"Joshua was clothed with filthy garments, and stood thus before the angel, who said unto those that stood before him, Take away the filthy garments from upon him. And he said, I have caused thine iniquity to pass from upon thee, in clothing thee with changed garments" (3:3, 4, 5).

In Lamentations:

"They have wandered blind in the streets, they are polluted with blood, what they cannot, they touch with their garments" (4:14).

From the signification of garments it can be known what is meant by several statutes amongst the sons of Israel; as

That they should not be clothed with mixed garments (Leviticus 19:19; Deuteronomy 22:11);

That a woman should not put on the armour of a man, nor a man be clothed with the garments of a woman (Deuteronomy 22:5)

That the garments should be washed that they might be purified, and thus sanctified (Exodus 19:14; Leviticus 11:25, 28, 40; 14:8, 9; Numbers 19:11 to the end),

and elsewhere;

That in mourning for their transgression against Divine truths they should put off their garments and put on sackcloth (Isaiah 15:3; 22:12; 37:1, 2; Jeremiah 4:8; 6:26; 48:37; 49:3; Lamentations 2:10; Ezekiel 27:31; Amos 8:10; Jonah 3:5, 6, 8):

And that they should rend their garments (Isaiah 37:1, and elsewhere).

It may also be known what is signified

By the disciples laying their garments upon the she-ass and the colt when the Lord was going to Jerusalem, and the people then strawing their garments in the way (Matthew 21:7, 8, 9; Mark 11:7, 8; Luke 19:35, 36);

which may be seen explained above (n. 31).

[18] The reason why garments signify truths is, that the light of heaven is Divine truth proceeding from the Lord as the Sun there; and everything that exists in the heavens exists from that light, as is the case also with the garments in which the angels are seen clothed. Hence it is

That the raiment of the angels who sat at the sepulchre of the Lord was "white as snow" (Matthew 28:3);

And that their garments were shining (Luke 24:4).

(That the garments in which the angels are seen clothed correspond to their intelligence, and that their intelligence is according to their reception of Divine truth from the Lord, may be seen in the work, Heaven and Hell 177-182; and that Divine truth proceeding from the Lord is light in heaven, n. 126-135.) It is therefore evident that garments, when spoken of the Lord, signify the Divine truth proceeding from Him; and because Divine truth is signified, the Word is also signified; for the Word is Divine truth from the Lord on earth and in the heavens. This was represented by the garments of the Lord when He was transfigured before Peter, James and John, concerning which it is thus written in the Evangelists:

When Jesus was transfigured "his face did shine as the sun, and his raiment was white as the light" (Matthew 17:2);

And his raiment was "white, glistering" (Luke 9:29);

And "his raiment became exceeding white as snow; so as no fuller on earth can white them" (Mark 9:3).

The like is said of the Ancient of Days, in Daniel:

"The Ancient of Days did sit, whose garment was white as snow" (7:9).

The Ancient of Days is the Lord from eternity. Because light is Divine truth, and this is signified by garments when the Lord is spoken of, therefore it is said in David,

Jehovah "covereth himself with light as with a garment" (Psalms 104:2).

[19] From these considerations it is evident what is signified by the garments of the Lord elsewhere in the Word. As in David:

"All thy garments are anointed with myrrh, and aloes, and cassia" (Psalms 45:7, 8);

where the Lord is treated of. In Moses:

"He washed his garment in wine, and his covering in the blood of grapes" (Genesis 49:11).

This is also spoken of the Lord. Wine and blood of grapes signify Divine truth. Because the garments of the Lord signified Divine truth, therefore also

Those who touched the border of His garment were healed (see Matthew 9:20, 21; Mark 5:27, 28, 30; 6:56; Luke 8:44).

In Isaiah:

"Who is this that cometh from Edom, with garments sprinkled from Bozra? this that is honourable in his apparel? Wherefore art thou red as to thy garment, and thy garments like those of him that treadeth in the wine press? Their victory is sprinkled upon my garments, and I have polluted all my raiment" (63:1-3).

These things also are said of the Lord. By garments here is signified the Word, which, as has been said, is Divine truth from the Lord on earth and in the heavens; the violence offered to Divine truth, or the Word, by those who formed the church, is described by the Lord's garment being red as that of one treading in the wine-press, and by victory being sprinkled upon His garments, and by His raiment being polluted.

[20] Again in the Apocalypse, it is said,

He who sat on the white horse "was clothed with a vesture dipped in blood: and his name is called the Word of God" (19:13).

Here it is clearly said that He who sat on the white horse was called the Word of God; and that the same is the Lord is evident, for it immediately follows, concerning Him,

"He hath on his vesture and on his thigh a name written, King of Kings, and Lord of Lords" (ver. 16).

It is therefore the Word in the letter which is signified by the vesture dipped in blood, because violence was done to it, but not to the Word in the spiritual sense: to this violence could not be done, since they knew nothing about it.

[21] That violence was done to the Word in the sense of the letter, but not to the Word in the spiritual sense, is also signified by the soldiers dividing the garments of the Lord, but not His tunic, of which it is thus written in John:

"The soldiers took his garments, and made four parts, to every soldier a part; and also his tunic. Now the tunic was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but let us cast lots for it, whose it shall be. These things therefore the soldiers did" (19:23, 24).

And, in David:

"They parted my garments, and cast lots upon my vesture" (Psalms 22:18).

By the Lord's garments which they parted is signified the Word in the letter; by his tunic the Word in the spiritual sense; by soldiers are signified those who belong to the church who fight on behalf of Divine truth; and hence it is said, These things therefore the soldiers did.

(That tunic signifies Divine truth, or the Word, in the spiritual sense, may be seen, Arcana Coelestia 9826, 9942; that soldiers signify those who belong to the church, and enter into warfare for Divine truth, may be seen above, n. 64, at the end, where these things are more fully explained.) It should be known that the particular things related in the Evangelist concerning the Lord's passion involve and signify how the church, at that time, which was amongst the Jews, treated Divine truth, thus the Word, for this was Divine truth with them, and the Lord was the Word, because He was Divine truth (see John 1:1, 2, 14); but what those particulars involve and signify can be known from only the internal sense. In this place it is explained only what the garments of the Lord signified, because the signification of garments is the subject here treated of, namely, that they signify truths, and when said of the Lord, Divine truth.

[22] Similarly the things signified by the garments of the Lord are also signified by the garments of Aaron and his sons, because they represented the Lord as to Divine good, and their garments, the Lord as to Divine truth. (But these things may be seen explained and shown in Arcana Coelestia; as that Aaron represented the Lord as to Divine good, n. 9806, 9946, 10017; also what each of the garments signified, as the breast-plate, the ephod, the cloak, the coat wrought with chequer work, the mitre and the belt, n. 9814, 9823-9828, and the following numbers.)