THE EXPLANATION of Isaiah Chapter 15

(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation)

1. THE burden of Moab. Surely in the night Ar is laid waste: Moab is cut off! surely in the night Kir of Moab is laid waste, and cut off!

Verse 1. The burden of Moab, etc. - [As "Babylon" signifies the church as was shown above, when its members are chiefly situated by the love of power and dominion, by employing the holy things of the Word and of the church for this purpose, and thus profaning them, as "Moab" signifies those members of the church who are in merely natural or external good, without a spiritual principle. Such members, or such Moabites, are always numerous in the church, and the Judgment upon them is of the greatest moment to all who desire to escape from their condemnation. In the following Exposition, Swedenborg clearly shows the nature of the Moabites in the church, and thus opens the various prophecies respecting Moab, which are otherwise, as is indeed confessed by nearly all commentators, most obscure.]

The nature and quality of that religious principle which is signified by "Moab" and the "sons of Ammon", may appear from their origin, which is described in Genesis 19, and also from several passages both in the historical and prophetical parts of the Word where they are named. They in general denote those who are principled in external worship, which appears in some respects holy, but not in internal worship, and they who eagerly embrace as Good and True whatever relates to external worship, but reject and despise what relates to internal worship. Such worship, and such a religious principle, takes especial root in those who are principled in natural good, but who despise others in comparison with themselves. Persons of this complexion are not unlike fruits, whose external form is not unpleasing to the sight, but which are inwardly musty or decayed; they are also not unlike marble vases, which contain things impure, and sometimes things filthy; or they are not unlike women, who as to the face, and body, and gestures, are not unhandsome, but who are inwardly diseased, and full of defilements: for there is a common or general good appertaining to such persons, which appears not altogether void of beauty, but the particulars which enter into the composition thereof, are filthy and abominable. This is not indeed the case in the beginning, but by successive degrees, inasmuch as they suffer themselves easily to be tainted with any principles whatsoever which are called good, and thereby with all sorts of false persuasions, which they conceive to be true in consequence of confirming them, and this because they despise the interior things of worship, and all because they are principled in self-love. Such persons have their existence and derivation from those who are in external worship only, and who are represented by "Lot" in this chapter, (Genesis 19) and this when the good of truth is desolated.

They are described in the Word, as well as to their nature and quality in the beginning, when their good is not as yet so much defiled, as afterwards when it is defiled, and when they reject the interior things of worship and of doctrine. Their nature and quality in the beginning, when their good is not, as yet, so much defiled, is thus described in Daniel:

"In the time of the end the king of the south shall strive with him; and the king of the north shall rush upon him, with chariot, and with horsemen, and with many ships; and he shall come into the lands, and shall overflow, and pass over; and shall come into the land of honourableness, and many shall fall together: these shall be snatched out of his hand, Edom, and Moab, and the first-fruits of the sons of Ammon." (Daniel 11:40, 4.)

The "king of the south" denotes those who are principled in goodnesses and truths; the "king of the north", those who are principled In evils and falsities; "the king of the north, with chariot, - with horsemen, with ships, coming into the lands, overflowing and passing over"; denotes that evils and falsities, signified by "chariots, horsemen, and ships", would prevail; "Edom, Moab and the first-fruits of the sons of Ammon, to be snatched out of his hand", denote those who are principled in such good not as yet so much defiled with falsities, wherefore they are called "the first-fruits of the sons of Ammon."

So in Moses,

"We passed by the war of the wilderness; and Jehovah said unto Moses, Do not straiten Moab, nor mix yourself with them in war, because I will not give you inheritance of his land, for I have given Ar for an inheritance to the sons of Lot"; (Deuteronomy 2:8, 9),

and concerning the sons of Ammon,

"Jehovah spake to Moses, You art to pass Ar this day, the border of Moab;: and shalt come nigh over against the sons of Ammon: neither straiten them, nor mix yourself with them, because I will not give you inheritance of the land of the sons of Ammon, for I have given it for an inheritance to the sons of Lot." (Deuteronomy 2:18, 18)

"Ar" denotes good of such a quality; "Moab and the sons of Ammon" denote those who are principled in such good, but in the beginning, wherefore it is commanded that, "they should not be straitened."

Hence, it is that "Moab drove out the Emims and Rephaims, who were as the Enakims, and that the sons of Ammon drove out also the Rephaims, whom they called Zamzummims." (Deuteronomy 2:10, 11, 20, 21)

By the "Emims, Rephaims, Enakims, and Zamzummims", are signified those who were tainted with persuasions of evil and the falsities see n. 581, 1673; by "Moab and the "sons of Ammon" are here signified those who were not as yet so much tainted with such persuasions; but these also, when they became tainted, that is, when their good was defiled with falsities, were likewise driven out. (See Numbers 21:21-31; Ezekiel 25:8 - 15)

Their nature and quality, when their good is defiled, are thus described in Jeremiah:

"Thus says Jehovah to Moab: Woe upon Nebo! because it is vastated: Kiriathaim is ashamed, is taken; Misgab is ashamed and dismayed; the praise of Moab is no more. Give a wing to Moab, because in flying he shall flyaway; and his cities shall be a desolation, none shall dwell in them. Leave the cities, and dwell in the rock, you inhabitants of Moab; and be as a dove, she makes her nest in the passages of the mouth of the pit, I know, says Jehovah, his anger; and he is not firm; his false principles, they have not done what is right. Therefore I will howl over Moab, and will cry for all Moab. From the weeping of Jazer I will weep for you, you vine of Sibmah; your young shoots have passed the sea, they have reached even to the sea of Jazer: the waster has fallen on your summer fruits, and on your vintage. Therefore My heart is moved upon Moab, like pipes. Woe to you, Moab! the people of Chemosh perishes: for your sons are taken into captivity, and your daughters into captivity. And l will bring back the captivity of Moab in the latter days." (Jeremiah 48:1, 9, 28, 30, 31, 32, 36, 46, 47)

The subject treated of in this chapter throughout is concerning Moab, and by him concerning those who are principled in such good, how they suffer themselves to be tainted with false principles; wherefore it is said, "Give a wing to Moab, that he may flyaway", and that "his cities shall be for a desolation", but that "they should leave the cities, and should dwell in the rock, and as a dove should make their nest in the passages of the mouth of the pit", and several things, besides, whereby they are admonished to remain in their common goodnesses and truths; and if in such case they should be seduced by false principles arising from ignorance, they should be brought back from captivity in the latter days.

But of those who do not follow such admonition, it is said "I will howl over Moab, and I will cry to all Moab; and My heart is moved over Moab." The false principles wherewith they are tainted, are signified by Nebo, Kiriathaim, Misgab, Sibmah, Jazer, Chemosh, and several other names which occur in that chapter.

But what their nature and quality become, when their good is altogether defiled by false principles, is thus described in David:

"God spake in His holiness: Gilead is Mine, and Manasses is Mine; and Ephraim is the strength of My head; Judah is My lawgiver; Moab washpot"; (Psalm 60:7, 8),

and in like manner in Psalm 108:7-9; where "washpot" denotes good defiled with false principles."

So in Jeremiah,

"The praise of Moab is no more: in Heshbon they have devised evil upon him; go, let us cut him off from a nation. Moab has been at ease from his youth, and has rested in its dregs, neither was he emptied from vessel to vessel, and has not gone away into captivity; therefore his taste stood in him; and his scent was not changed. On all the house-tops of Moab shall be weeping altogether; because I have broken Moab as a vessel wherein is no pleasure." (Jeremiah 48:2, 50:38)

The false principles wherewith the good, which is Moab, is defiled, are here called "dregs", in which stands "taste and scent", if he is not, reformed, which reformation is here signified by being "emptied from vessel to vessel"; the good itself is called "a vessel "Therein is no pleasure", as in David it is called "washpot."

So in Isaiah,

"The hand of Jehovah rests in this mountain, and Moab shall be threshed under it, as straw is trodden down in the dunghill." (Isaiah 25:10) Arcana Coelestia 2468.

Surely in the night Ar is laid waste, etc. - "Night", in the Word, signifies what is false from evil, for those who are in the false from evil are in the darkness of night; hence it is that all who are in hell, are said to be "in the night." In hell there is indeed a kind of light or lumen, in which they see each other, but that light is as the lumen proceeding from a coal-fire, which is turned into darkness, and into thick darkness when heavenly light [lux] flows into it. Hence it is that they who are in hell are said to be "in the night", and are called "angels of night and of darkness", and, on the contrary, they who are in heaven are called "angels of light and of the day." That "night" denotes what is obscure and also what is false, may be manifest from many passages of the Word:

"Jesus said, Are there not twelve hours of the day? If anyone walk in the day, he stumbles not; but if he walk in the night, he stumbles, because there is no light in him." (John 11:9, 10)

"Twelve hours" denote all the states of Truth; to "walk in the day" denotes to live in the Truth; to "walk in the night", to live in the false. Arcana Coelestia 6000. See also below, Chapter 21:11, 12, the Exposition.

2. He goes up to Bajith and to Dibon, to the high places, to weep: over Nebo, and over Medeba, shall Moab howl: on all heads there is baldness; every beard is cut off.

Verses 2, 3. On all the heads of Moab there is baldness; every beard is cut off. In her streets they shall gird themselves with sackcloth, etc. By "Moab" are signified those who are in natural good [that is, good in which there is nothing spiritual], and who adulterate the goods of the church; that they have no understanding of Truth, nor science or knowledge of Truth, is signified by "baldness on all the heads of Moab, and every beard cut off", likewise by "howling and mourning on the house-tops, and in the streets"; "incisions upon all hands", (as in (Jeremiah 48:37) signify things falsified; mourning on account thereof is signified by "girding on sackcloth", likewise by "howling and flowing down with weeping." Apocalypse Explained 637.

In this passage, and in others, by "cutting off the hair of the head, and of the beard", and inducing" baldness", is signified to deprive of all Good and Truth, inasmuch as he who is deprived of the ultimates, is also deprived of the things prior; for prior things exist and subsist in ultimates, as was said above. In the world of spirits also there appear those who are bald, and I was instructed that they are those who were abusers of the Word, and had applied the sense of the letter, which is Divine Truth in the ultimates, to wicked purposes and had thence become deprived of all Truth; they are also most malicious; many are from the Babylonish [Romish] people: but on the contrary the angels appear with becoming hair. Apocalypse Explained 66.

As to the "hair" and "beard", see above, Chapter 7:20, the Exposition.

From this we can see the reason why the boys who called the prophet "Bald-head" were cursed, (2 Kings 2:23-25) for thereby was represented the mockery and profanation of the Word, Apocalypse Explained 781.

3. In her streets they shall gird themselves with sackcloth: on her house-tops, and in her streets, everyone shall howl; he shall flow down with weeping.

Verse 3. In her streets they shall gird themselves with sackcloth, etc. - Speaking of the city "Ar", in the land of Moab, whereby is signified the doctrine of those who are in truths from the natural man; grief over the falsities of their doctrine, from the first to the last, is signified by "girding on sackcloth", and by "howling in the streets, and on the house-tops"; "house-tops" denoting things interior, and "streets" things exterior with them. Apocalypse Explained 652.

They shall gird themselves with sackcloth, etc. - To "put sackcloth on the loins" signifies lamentation on account of good destroyed, for this was a representative of good destroyed.

The "loins" signify conjugial love, and hence all celestial and spiritual love, n. 3021; and this from correspondence, for as all the organs, members, and viscera of the human body correspond to the Grand Man (as shown at the end of the chapters on Genesis), thus "loins" correspond to those in the Grand Man, or heaven, who have been in genuine conjugial love.

And because conjugial love is the fundamental of all loves, therefore by the "loins" in general is signified every kind of celestial and spiritual love; hence the ritual custom of "placing sackcloth on the loins" when they lamented over good destroyed, for all good is of love.

That they "put sackcloth on their loins" when they testified that lamentation, is evident from the historical as well as from the prophetical parts of the Word, as in Amos 8:10; Jonah 3:5, 8; 2 Kings 19:1; and in Isaiah 15:2, 3; in which passage "Moab" signifies those who adulterate goods, as may be seen in n. 2468; lamentation over the adulteration which is signified by "Moab", is described by such things as correspond to evil of that kind, wherefore similar things are said concerning Moab in Jeremiah 48:37. Arcana Coelestia 4779.

[This lamentation is further described by "howling", by "flowing down with weeping", and by "crying out aloud", etc. For when judgment is executed upon those in the church who, in this instance, are represented by Moab, as is the case after death in the world of spirits, their anguish of soul is signified by "howling, lamentation, and weeping", etc.

To adulterate the goods of the Word and of the church, is to assume in the external form a profession of religion and of what is good from the Word, as justice, sincerity, purity, humility, charity, etc., whilst in the heart or the internal nothing but selfish motives and evils prevail, and consequently nothing of love to the Lord and the neighbour exists. Verily, there are many Moabites in the church! (See above, Chapter 11:14, the Exposition.)

Thus hypocrisy, or the assumption of what is good in the external, whilst the internal, or "the inside of the cup and the platter is full of defilement", (Matthew 23:25) is the aggregate of adulterated good.]

4. And Heshbon and Elealeh shall, cry out aloud; unto Jahaz is their voice heard: wherefore the armed of Moab shall cry out; his soul shall be grievous unto him.

Verses 4, 5, 8. Heshbon and Elealah shall cry out aloud; unto Jahaz is their voice heard, etc. - From the signification of an "outcry" is the common expression of "crying un to God", when the mind is in a state of grief, as in Isaiah 19:20; 30:19; 65:19; Jeremiah 14:2; and elsewhere. Concerning the further significations of the word "outcry" [clamor], as predicated of various affections, such as of interior lamentation, of imploration, and supplication from anguish, of contesting, and indignation, of confession, etc., see what is said in the Arcana Coelestia 2240, 2821. Apocalypse Explained 393. See also above, respecting an "outcry", Chapter 5:7, the Exposition.

5. My heart cries out over Moab; her fugitives, [flee] to Zoar, [like a lowing] heifer of three years; yea, the ascent of Luhith with weeping shall they ascend yea, in the way of Horonaim they raise an outcry of destruction.

Verse 5. Her fugitives [flee] to Zoar, etc. - Zoar was a city not far from Sodom, whither Lot [the father of Moab] fled, when delivered by angels from the burning of Sodom. (See Genesis 19:20, 22, 30)

Zoar is also mentioned in Genesis 14:2; Deuteronomy 34:3; Isaiah 15:5; Jeremiah 48:34. The term "Zoar", in Hebrew, signifies little or small; and it denotes affection, either the affection of good, or, in the opposite sense, the afjection of evil. Those who are in the affection of Truth have little of Truth because little of Good, as compared with those who are in the affection of Good. (See Arcana Coelestia 2429) Arcana Coelestia 1589-2439.

[Hence the "fugitives to Zoar" would signify those of Moab who, at the time of Judgment, have some little affection of Truth, and who are consequently saved, as Lot was saved from the destruction of Sodom by fleeing to Zoar. These "fugitives" may be called the "remains of Moab.]

An heifer of three years. - That "three years" involve all things of the church as to times and states, is evident from the signification of the number "three" in the Word; for "three" signifies a full time [or state] of the church from its origin to its end, thus its entire state. The last time of the Church is therefore signified by the the "third day", the "third week", the "third month", the "third year", and the "third century" [or age], which are the same [in the spiritual sense].

As the states of the church are signified by the number "three", thus also are the states of everyone who is a church, yea, of everything which is of the church, as is evident from the signification of that number as explained from different passages of the Word, (See Arcana Coelestia 720, 901)

That "an heifer of three years" thus signifies the time or state of the church to its last or end, namely, when it is devastated or desolated, may be evident from Isaiah, "My heart cries out over Moab: her fugitives flee to Zoar, [like a lowing] heifer of three years", etc.; (Isaiah 15:5) and also in Jeremiah 48:33, 34.

No one could ever understand what these things mean, unless he knew what is signified by "Moab", by " oar", by "the ascent of Luhith", by "the outcry of Heshbon and Elealeh", by "Jahaz", 'by "Horonaim", by "the waters of Nimrim", and by "an heifer of three years." That all these things, and what is said of them, signify the ultimate devastation [of those in the church signified by Moab] is evident. Arcana Coelestia 1825.

6. For the waters of Nimrim shall be desolations: for the grass is dried up; the herb is consumed; there is no green [thing].

Verses 6, 9. The waters of Nimrim shall be desolations; yea, the waters of Dimon are full of blood, etc. - From this passage it appears what "blood" signifies in the opposite sense, for " blood", in the genuine sense, signifies the Divine Truth, and with the recipients thereof Truth from Good; hence, in an opposite sense, it signifies violence done to the Divine Truth, and with those who do it, the false from evil. This opposite signification may appear from this circumstance, that it is predicated of "the waters of the sea, of the rivers, and of the fountains", that they are turned into blood, for "waters" signify truths; wherefore by "blood" are here signified falsities which destroy truths. Apocalypse Explained 329.

Verse 6. The grass is dried up, the herb is consumed, there is no green [thing]. - That hereby is signified scientific truth appears from the signification of "grass" as denoting the scientific principle; and from the signification of "green" as denoting what is true and living from Truth; because, as green grass serves for food to animals, so scientific truth serves for spiritual nourishment to men; for what is produced in fields, in gardens, and in plains, and serves for nourishment either to man or beast, has a correspondence with such things as serve for the nourishment of the spirit and mind, which is called spiritual nourishment. By scientific truth is meant everything scientific by which spiritual truth is confirmed, and which has life from spiritual good. Apocalypse Explained 507.

By what is "green" is signified the sensitive principle of Truth, because by "herb", "glass" and the "foliage" of trees, are signified truths [of various kinds]; hence it is that by the "green" of these things is signified the sensitive principle of Truth, by which is meant the principle of perception. This sensitive principle of Truth is also signified in Isaiah 15:6-"The grass is dried up, there is no green thing, Arcana Coelestia 7691.

[When, therefore, it is said of Moab. - that the "grass is dried up, the herb is consumed, and that there is no green thing", the entire destitution of all know!edge and truth, as having a spiritual and living principle within it, is thereby represented.]

7. Wherefore the abundance which they have made, and what they have laid up, shall they carry over the brook of the willows.

8. For the outcry encompasses the border of Moab: to Eglaim reaches her howling; and to Beer-elim her howling.

Verse. 7. And what they have laid up, shall they carryover the brook of the willows. - The "willows of the brook" signify the lowest goods and truths of the natural man which appertain to the external sensual principles, This will appear from the following passage. Inasmuch as by "the feast of tabernacles" was signified the implantation of good by truths, therefore it was commanded that they should, on the occasion of that feast, "take the fruit of goodly trees, branches of palm-trees, and the boughs of thick trees, and the willows of the brook; and that they should rejoice before the Lord seven days." (Leviticus 23:40)

By "the fruit of the goodly trees" is signified celestial good; by "the branches of palm-trees", spiritual good, or the Good of Truth; by "the branches of the thick trees", scientific Truth with its Good; and by "the willows of the brook", the lowest good and truths of the natural man which are of his external sensual principles. Thus by these four kinds of "trees" are signified all goods and truths from first principles to last with man. Apocalypse Explained 458.

[Hence when it is said of Moab that, at the period of judgment, they shall carry their abundance, or their riches, and what they have laid up, to the brook of the willows", is signified that the treasures of knowledge which they have "laid up" in their memory from the Word, willl be found to be only in the lowest sensual principles of their minds, denoted by "the brook of the willows." Similar things are denoted by the Jews, when in captivity, "hanging their harps on the willows", (Psalm 137:2) to signify that the affections of what is true and good, represented by the "harp", had become merely sensual.]

9. Yea, the waters of Dimon are full of blood: yet will I bring additional [evils] upon Dimon; -a lion upon the escaped of Moab, and upon the remnant of the land.

Verse 9. The waters of Dimon are full of blood. - That "blood" in a good sense signifies what is holy, and in the opposite sense, as in this passage, what is profane, see above, Chapter 4:4, the Exposition.

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Isaiah Chapter 15

1. THE burden of Moab. Surely in the night Ar is laid waste: Moab is cut off! surely in the night Kir of Moab is laid waste, and cut off!

2. He goes up to Bajith and to Dibon, to the high places, to weep: over Nebo, and over Medeba, shall Moab howl: on all heads there is baldness; every beard is cut off.

3. In her streets they shall gird themselves with sackcloth: on her house-tops, and in her streets, everyone shall howl; he shall flow down with weeping.

4. And Heshbon and Elealeh shall, cry out aloud; unto Jahaz is their voice heard: wherefore the armed of Moab shall cry out; his soul shall be grievous unto him.

5. My heart cries out over Moab; her fugitives, [flee] to Zoar, [like a lowing] heifer of three years; yea, the ascent of Luhith with weeping shall they ascend; yea, in the way of Horonaim they raise an outcry of destruction.

6. For the waters of Nimrim shall be desolations: for the grass is dried up; the herb is consumed; there is no green [thing].

7. Wherefore the abundance which they have made, and what they have laid up, shall they carry over the brook of the willows.

8. For the outcry encompasses the border of Moab: to Eglaim reaches her howling; and to Beer-elim her howling.

9. Yea, the waters of Dimon are full of blood: yet will I bring additional [evils] upon Dimon; - a lion upon the escaped of Moab, and upon the remnant of the land.

458. And palms in their hands, signifies in the good of life according to truths. This is evident from the signification of a "palm," as being the good of truth, that is, spiritual good (of which presently); also from the signification of "hands" as being power, and thus all ability in man (of which above, n. 72, 79); therefore that "palms were in their hands" signifies that the good of truth was in them, or that they were in good of truth. The good of truth, when it is with anyone, is the good of life, for truth becomes good by a life according to it; before that truth is not good in anyone. For when truth is merely in the memory and in thought therefrom it is not good, but it becomes good when it comes into the will and thence into act; for it is the will that transforms truth into good. This is shown by the fact that whatever a man wills he calls good, and whatever he thinks he calls truth. Man's interior will, which is the will of his spirit, is the receptacle of his love, for that which a man loves from his spirit he wills, and that which he thence wills he does; therefore the truth that is of his will is also of his love, and that which is of his love he calls good. This makes evident how good is formed in man by means of truths, and that every good that is good in man is the good of life. It is believed that there is good of thought also, although not of the will, since man can have in thought that this or that is good; but yet this is not good, but truth; the thought that there is such a thing as good is a truth; and knowing and thus thinking that a thing is good is regarded as a truth; but when that truth in the thought is so loved as to be willed, and from being willed is done, then, since it belongs to the love, it becomes good.

[2] This may be illustrated by the following example. There were spirits who in the life of the body had believed charity, and not faith alone, to be the essential of the church, and thus essential to salvation; nevertheless they had not lived the life of charity, for this was merely their thought and conclusion. But they were told that merely thinking, and from thought believing, that charity saves, and not willing and acting accordingly, is similar to believing that faith alone saves; therefore they were cast out. This makes evident that merely thinking good, and not willing and doing it, does not constitute good with anyone. The like would be true if a man should gain a knowledge of truths and goods themselves, and from mere thought should bear witness to them, without giving them life by willing and doing them. This has been said to make known that the good of truth, that is, spiritual good, when it is in anyone, is the good of life; and it is this that is signified by "palms in their hands."

[3] Because "palms" signify spiritual good, therefore in the temple built by Solomon there were, besides other things, palms sculptured on the walls, as described in the first book of Kings:

Solomon carved all the walls of the house round about with openings of cherubim and palm-trees and openings of flowers, within and without. Likewise upon the two doors (1 Kings 6:29, 32).

"The walls of the house" signify the ultimates of heaven and the church, which are effects that go forth from things interior, and the "doors" signify the entrance into heaven and the church; the "cherubim" upon them signify celestial good, which is the good of the inmost heaven; the "palms" spiritual good, which is the good of the second heaven; and "the flowers" spiritual-natural good, which is the good of the lowest heaven: thus these three signify the goods of the three heavens in their order. But in the highest sense, the "cherubim" signify the Lord's Divine Providence, and also guard; "palms" the Lord's Divine wisdom; and "flowers" His Divine intelligence; for Divine good united to Divine truth proceeding from the Lord, is received in the third or inmost heaven as Divine Providence, in the second or middle heaven as Divine wisdom; and in the first or lowest heaven as Divine intelligence.

[4] The "cherubim and palms" in the "new temple" have a similar significance in Ezekiel:

In the new temple there were made cherubim and palm-trees, so that a palm-tree was between a cherub and a cherub; and the cherub had two faces; from the ground unto above the door. Cherubim and palm-trees were made on the walls and on the folding doors (Ezekiel 41:18-20, 25, 26).

The "new temple" here signifies a new church to be established by the Lord when He came into the world; for this description of a new city, a new temple, and a new earth, signifies all things of a new church, and thence of a new heaven, and these are described by pure correspondences.

Because "the feast of tabernacles" signified the implantation of good by means of truths, it was commanded:

That they should then take the fruit of the tree of honor, leaves of palm-trees, and the boughs of thick trees, and willows of the brook; and should be glad before Jehovah seven days (Leviticus 23:39, 40).

"The fruit of the tree of honor" signifies celestial good, "palm-trees" spiritual good, that is, the good of truth, "boughs of thick trees" scientific truth with its good, and "willows of the brook" the lowest truths and goods of the natural man, which belong to external sensual things; thus these four signify all goods and truths in their order, from first to last in man.

[5] Because "palms" signify spiritual good, and from spiritual good is all joy of the heart, for spiritual good is the affection itself or the love of spiritual truth, therefore formerly by "palms in their hands" men testified their joy of heart, and also that they were acting from good. This is the signification of the following:

Many who came to the feast when they heard that Jesus was coming to Jerusalem, took branches of palm-trees, and went forth to meet Him, and cried out, Blessed is He that cometh in the name of the Lord, the King of Israel (John 12:12, 13).

[6] The "palm" signifies also spiritual good, or the good of truth, in the following passages. In David:

The righteous shall flourish as the palm-tree; he shall grow as the cedar in Lebanon. They that are planted in the house of Jehovah shall grow up in the courts of our God (Psalms 92:12, 13).

"The righteous" signifies those who are in good, for by the "righteous" in the Word those who are in the good of love are meant, and by the "holy" those who are in truths from that good (See above, n. 204); consequently it is said of the "righteous" that "he shall flourish as the palm-tree, and grow as the cedar in Lebanon," for the fructification of good with him is meant by "he shall flourish as the palm-tree," and the multiplication of truth by "he shall grow as the cedar in Lebanon;" the "palm" signifying spiritual good, the "cedar" the truth of that good, and "Lebanon" the spiritual church. The "house of Jehovah in which they are planted," and "the courts in which they shall grow up," signify heaven and the church, "the house of Jehovah" the internal church, and "the courts" the external church; planting is effected in the interiors of man, where the good of love and of charity resides, and growing up takes place in the exteriors of man, where the good of life resides.

[7] In Joel:

The vine is withered, and the fig-tree languisheth; the pomegranate tree, the palm-tree also, and the apple-tree, all the trees of the field are dried up; joy is dried up from the sons of man (Joel 1:12).

This describes the desolating of truth and good in the church, and thence of all joy of heart, that is, of all spiritual joy; for the "vine" signifies the spiritual good and truth of the church, the "fig-tree" the natural good and truth therefrom, and the "pomegranate" sensual truth and good, which is the ultimate of the natural; "palm" signifies joy of heart, from spiritual good, and "apple" the same from natural good derived from spiritual good; the "trees of the field that are dried up," signify the perceptions of good and the knowledges of truth, that there are none; and because spiritual joy and natural joy therefrom are signified by the "palm-tree" and the "apple-tree," it is added, "joy is dried up from the sons of man;" "sons of man" meaning in the Word those who are in truths from good, and "joy" signifying spiritual joy, which is solely from good through truths. Who cannot see that vine, fig-tree, pomegranate, palm-tree, apple-tree, and the trees of the field are not here meant? Why should it be said in the Word and of what consequence is it to the church to say that these trees are withered and dried up?

[8] In Jeremiah:

One cutteth wood out of the forest, the work of the hands of the workman with the axe. He doth deck it with silver and with gold; he doth fasten them with nails and with hammers, that it move not; they are firm like a palm-tree (Jeremiah 10:3-5).

This describes natural good separate from spiritual, which is good from one's own (proprium), but this regarded in itself is not good, but the delight of cupidity chiefly from the love of self and the world, which is felt as a good. How man so forms this in himself as to give it the appearance of good, and to induce a persuasion that it is good, is described by "One cutteth wood out of the forest, the work of the hands of the workman with the axe;" "wood" signifying good, here such good; "forest" the natural, here the natural separate from the spiritual; "the work of the hands of the workman with the axe" signifies what is from one's own [proprium] and from self-intelligence; the confirmation of this by means of truths and goods from the Word, which are thereby falsified, is described by "he doth deck it with silver and with gold," "silver" meaning truth, and "gold" good from the Word; making these to cohere by confirmations from one's own [proprium] is described by "he doth fasten them with nails and with hammers, that it move not;" their thus appearing as good formed by truths is signified by "they are firm like a palm-tree."

[9] In Moses:

They came to Elim, where were twelve fountains of waters and seventy palm-trees; and they encamped there by the waters (Exod. 15:27; Num. 33:9).

This history also contains a spiritual sense, for there is a spiritual sense in all the histories of the Word. Here "they came to Elim" signifies a state of illustration and affection, thus consolation after temptation; "twelve fountains of water" signify that they then had truths in all abundance; "seventy palm-trees" signify that they had goods of truths likewise; "and they encamped by the waters" signifies the arrangement of truth by good after temptation (this may be seen further explained in Arcana Coelestia, n. 8366-8370).

[10] Because "Jericho" signifies the good of truth:

That city was called the city of palm trees (Deuteronomy 34:3; Judges 1:16; 3:13);

for all names of places and cities in the Word signify such things as pertain to heaven and the church, which are called spiritual; and "Jericho" signifies the good of truth. Because of this signification of "Jericho," the Lord in the parable of the Samaritan said:

That he was going down from Jerusalem to Jericho (Luke 10:30);

which signifies by means of truths to good; for "Jerusalem" signifies the truth of doctrine, and "Jericho" the good of truth, which is the good of life, and this he exercised towards the man wounded by robbers.

[11] Again, because of this signification of Jericho:

When Joshua was by Jericho he saw a man standing with a drawn sword in his hand, who said to Joshua, Put off thy shoe from off thy foot in the place whereon thou standest, for it is holy. And Joshua did so (Joshua 5:13, 15).

So, too, when the sons of Israel had taken Jericho by carrying the ark round about it, the silver and the gold and the vessels of brass and of iron which they found there they put into the treasury of the house of Jehovah (Joshua 6:24). From the above it is evident why Jericho was called "the city of palm-trees."

[12] Furthermore, in the spiritual world, in the paradises where the angels are who are in spiritual good or in the good of truth, palm-trees are seen in great abundance, from which also it is clear that the "palm-tree" signifies the good of truth; for all things that appear in that world are representatives of the state of life and of the affections, thus of the good and truth with angels.