410. Hid themselves in the caves and in the rocks of the mountains. That this signifies those things destroyed by evils of life and by the falsities thence, is plain from the signification of hiding themselves as denoting their being destroyed, namely, internal and external goods and truths, or those that are in the natural and spiritual man, these being signified by the kings of the earth, the great men, the rich men, the chief captains, the mighty men, and by every bondservant and every freeman, as has been shown above. Hence it follows that by they hid themselves is signified that those things were destroyed, the things which are destroyed being also in concealment. From the signification of caves, as denoting evils of life, concerning which we shall speak presently; and from the signification of the rocks of the mountains, as denoting the falsities thence; for rocks signify the truths of faith, and in an opposite sense the falsities of faith; here the falsities from evils, for mountains signify evils flowing from the loves of self and of the world (as was shown just above, n. 405); but the signification of rocks will be seen in the article immediately following; here, [however, the signification] of caves.

[2] It was stated above, that in the spiritual world there are mountains, hills, rocks, valleys, and lands, as in our world, and that angels and spirits dwell on them; but in the spiritual world they have everywhere another appearance; on the mountains there those who are in the greatest light dwell; below them, on the same mountain, dwell those who are in less light; and beneath these, those who are in still less; and in the lowest parts dwell those who are in darkness and thick darkness respectively to the light which those possess who are above. The heavens, consequently, are in the higher part of the mountains, and the hells are in the lowest parts, thus the expanses of the mountain succeed each other as strata. The reason is, that the lower parts may be governed by the higher from the Lord; for the Lord flows in immediately from Himself into all things of the spiritual world, and mediately through the higher heavens into the lower, and through these into the hells. The reason for this arrangement is, that all may be kept in connection by influx; such a co-ordinate and sub-ordinate arrangement exists through the whole spiritual world.

Into the hells which are under the mountains and in the rocks, entrances open either in the lowest part of their sides, or through caverns from the valleys; and the entrances in the lower parts of the sides appear like entrances into caves where there are wild beasts, altogether dark, which are opened when evil spirits are let in, but are closed when they have been let in. These entrances are called in the Word the gates of hell. In the rocks, however, these entrances appear as clefts in the rock, and in some places as openings of differing magnitude. The darkness in those gates or doors appears as darkness to good spirits and angels, but as full of light to evil spirits; the reason is, that there is no light of heaven there, but a fatuous light, which is natural light without spiritual. Their light, however, is not like the light of the world in the day-time, but like the nocturnal light, which is for horned owls, moles, night owls, and bats, which see nothing in the light of day, and hence the light of day is darkness to them, whilst the darkness of the night is their light. Their sight is of such a nature, because it is formed of falsities and evils, which in themselves are darkness and thick darkness; wherefore also by darkness in the Word are signified falsities of every kind, and by thick darkness the falsities of evil. From these things it is evident what is signified by their hiding themselves in caves, namely, that [they were] in evils of life, goods with them having been destroyed. Evils of life are signified by caves, for the same reason that mountains signify goods of life, namely, because such is the quality of those who are there; for the spiritual sense regards only evils or goods apart from places and persons, such as they are in themselves and in those [persons], as has also been frequently shown above.

[3] From these things it is evident what is signified in the Word by caves, caverns, hollows, openings, clefts, and chinks of rocks and mountains, in the following passages.

In Isaiah:

"Enter into the rock, and hide thee in the dust, for fear of Jehovah, and for the glory of his majesty. For the day of Jehovah of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and brought low; and upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, and upon all the high mountains, and upon all the hills that are lifted up, and upon every high tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon all the images of desire. And the pride of man (hominis) shall be bowed down, and the loftiness of men (virorum) shall be brought low; and Jehovah alone shall be exalted in that day. And the idols shall go away into smoke. And they shall go into the caves of the rocks, and into the clefts of the dust, for fear of Jehovah, and for the glory of his majesty, when he ariseth to terrify the earth. In that day a man shall cast away his idols of silver, and his idols of gold, which they made for themselves, to bow down to the moles and to the bats; to go into the rents of the rocks, and into the clefts of the rocks" (2:10-21).

No one can understand all these things except from the internal sense, and except he knows the nature of the appearance of things in the spiritual world. For without the internal sense, who would know what is denoted by, the day of Jehovah shall be upon the cedars of Lebanon and the oaks of Bashan, upon the mountains and hills, upon the tower and the fenced wall, upon the ships of Tarshish and the images of desire; and what is denoted by bowing down to moles and bats? And except from the appearance of things being known in the spiritual world, who would know what entering into the rock denotes, and hiding themselves in the dust, entering into the caves of the rocks, and into the clefts of the dust, likewise into the rents of the rocks, and the clefts of the rocks? But, from the internal sense, it is known that by all these things is described the state of those who are in the love of self and of the world, and thence in evils and falsities at the time of the Last Judgment. It is, therefore, said that the day of Jehovah shall be upon every one that is proud and lofty, and upon every one that is lifted up and brought low; the day of Jehovah denoting the Last Judgment; every proud and lofty one denoting those who are in the love of self and the world; and every one that is lifted up and brought low denoting those who are in the love of their own intelligence. This is further described by, "the day of Jehovah shall be upon all the cedars that are high and lifted up, and upon all the oaks of Bashan, upon all the high mountains and the hills that are lifted up, upon every high tower and fenced wall, and upon all the ships of Tarshish and the images of desire." By the cedars of Lebanon and by the oaks of Bashan is signified the pride of man's own intelligence; interior pride, by the cedars of Lebanon, and exterior, by the oaks of Bashan. By the mountains and hills are signified the loves of self and of the world, and the evils and falsities originating thence (as was shown above, n. 403). By the tower and the wall are signified falsities of doctrine confirmed. By the ships of Tarshish and the images of desire are signified knowledges and perceptions of falsity from evil; their worship from evils and falsities is signified by the idols which they made each one for himself to bow down to the moles and the bats. Worship from such things as are from one's own intelligence is signified by the idols which they made for themselves to bow down unto; the evils and falsities from which such worship springs are signified by the moles and the bats, because their sight is in the darkness, and they shun the light. The judgment upon them is described by, they shall go into the caves of the rocks, and into the clefts of the dust, likewise into the rents of the rocks, and into the clefts of the rocks; also by entering into the caves of the rocks and into the clefts of the dust, is signified the damnation of those who are in evils and falsities from the love of self and of the world, and in the pride of one's own intelligence; for the hells of such appear as caves in rocks, and the entrances into them as the rents of rocks and clefts of rocks; rocks (petroe et rupes) also signify the falsities of faith and doctrine, and dust signifies what is cursed.

[4] In Jeremiah:

"Thy dread hath deceived thee, the pride of thine heart, thou that dwellest in the openings of the rocks, that holdest the height of the hill; if thou shouldst exalt thy nest as the eagle, thence will I cast thee down" (49:16).

These things are said concerning Esau and Edom; and by Esau are here signified the love of self and the evil thence destroying the church, and by Edom the pride of man's own intelligence and the falsity thence destroying the church. That the love of self and such pride are meant, is evident from its being said, "the pride of thine heart hath deceived thee; if thou shouldst exalt thy nest as the eagle, thence will I cast thee down." Those who are in falsities from one's own intelligence, dwell in rocks below, and entrances to them appear as openings therein, which have also been seen by me; within, however, there are cells and chambers hollowed out, where they sit in their fantasies; but before they are cast in thither they appear above the mountains and hills, for they raise themselves into heights by fantasies, and not being in truths they suppose that they are there as to the body, when nevertheless they are as to the body in the caverns of the rocks; this, therefore, is what is meant by dwelling in the openings of the rocks, and holding the height of the hill. Hence it is plain what the quality of the Word is, namely, that in many places [it is written] according to aspects and appearances in the spiritual world, which are unknown to man, but known to spirits and angels; whence it is evident that the Word is written for them also.

[5] In Obadiah:

"The pride of thy heart hath deceived thee, thou that dwellest in the clefts of the rock, in the height of thy seat; that saith in his heart, Who shall bring me down to the ground? If thou exalt thyself as the eagle, and if thou set thy nest amongst the stars, thence will I bring thee down" (verses 3, 4).

These words also are said concerning Edom, by whom is here signified the pride of erudition which is from man's own intelligence, and the falsity thence destroying the church. Nearly similar things being here mentioned as just above, like things also are signified; by the clefts of the rock are signified the falsities of faith and of doctrine, because those dwell there who are in them [i.e. in falsities]; they are compared to an eagle, because by an eagle from its flight into the heights, is signified the pride of man's own intelligence; because also it is said a nest for habitation. To place it among the stars, signifies on the heights where they dwell who are in the knowledges of truth, for the knowledges of truth are signified by stars. In Job:

"To dwell in the clefts of the valleys, in the openings of the earth, and in the rocks" (30:6).

Here also by the clefts of the valleys, the openings of the earth, and the rocks, are signified the falsities of evil, for the falsities of evil are here treated of.

[6] In Isaiah:

"It shall come to pass in that day that Jehovah shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria; which shall come, and shall rest all of them in the rivers of desolations, and in the clefts of the rocks, and on all the shoots, and in all the conduits" (7:18, 19).

Thus is described the church, vastated by scientifics falsely applied, and by the reasonings thence, by which the very knowledges of truth from the Word are perverted. The fly that is in the uttermost part of the rivers of Egypt, signifies falsity in the extremes of the natural man; the extremes of the natural man are what are called sensual things, for the natural man is interior, middle, and exterior; the interior communicates with the spiritual man by the Rational, but the exterior with the world by the senses of the body, and the middle conjoins both. The exterior is what is called the Sensual, because it depends upon the senses of the body, and thence draws all that belongs to it. The falsities there and thence, are signified by the flies that are in the uttermost part of the rivers of Egypt. By the bee, however, in the land of Assyria are signified false reasonings thence; for by Assyria is signified the Rational, and by Egypt the scientific of the natural man; and because the Rational derives all that it has from the scientifics of the natural man, hence its reasonings are signified by bees, because bees suck out and derive their store from the flowers, so does the Rational from the scientifics of the natural man. Here, however, by bees are signified false reasonings, because the Rational collects what belongs to it from scientifics falsely applied. That these things are likened to flies and bees is also from correspondence; for in the spiritual world there appear flying things of various kinds, but they are appearances from the ideas of the thoughts of spirits, and the noxious flying things among them are flies and bees of such a kind. The flies in the uttermost part of the rivers of Egypt derive their correspondence from their birth out of the filth of rivers. It is said that they shall come and rest in the rivers of desolations, and in the clefts of the rocks, which signifies that the falsities of scientifics and the reasonings thence shall reside where there are no truths, and where there is a faith of falsity; the rivers of desolations denoting where there are no truths, and the clefts of the rocks where there is a faith of falsity. That [they shall rest] on all shoots and in all conduits, signifies that the knowledges and perceptions of truth are falsified by them; the shoots denoting the knowledges of truth, and conduits denoting the perceptions which become falsified by the falsities above mentioned, when they flow in. No one can see and know that these arcana are contained in these words, except from the internal sense, and at the same time from the spiritual world.

[7] In the same:

"The palace shall be a wilderness; the multitude of the city shall be forsaken; a summit and a beacon tower shall be upon the caves even for ever, a joy of wild asses and a pasture of flocks" (32:14).

By these words is described the total vastation of the church where there is no longer any good of life and truth of doctrine. No one, however, can know what those things involve, but him who knows the state of things in the spiritual world, and at the same time the internal sense. The devastation of the whole church is meant by, "The palace shall be a wilderness, and the multitude of the city forsaken." A palace signifies the whole church as to truths from good, and a wilderness signifies [where there is] no good because no truth; hence by, the palace shall be a wilderness, is signified the church devastated. The multitude of the city signifies all the truths of doctrine, for a city denotes doctrine, and multitude is said of truths, which are called forsaken when they do not exist. That a summit and a beacon tower shall be upon the caves for ever, signifies that the church shall no longer exist with them, because there is nothing but evil of life and falsity of doctrine. Caves signify such things, because such persons dwell in caves, as said above; and because such persons dwell in deep places in the spiritual world, and are covered above by summits and beacon towers, thus hidden from those who dwell upon lands there, therefore it is not only said that "a summit and a beacon tower shall be upon the caves," but also that [they shall be] "a joy of wild asses and a pasture of flocks." In that world also there are many hells in deep places altogether hidden by the earths, rocks, and hills above, or by summits and beacon towers, where there is grass, like a pasture for flocks; whence it is that they are unknown to those who dwell there upon the land. A joy of wild asses also signifies the affection or love of falsities, and a pasture of flocks, the nourishment of evils from falsities; and both the devastation of truth by falsities. From these things it may be seen what all arcanum lies hid in these words.

[8] In Jeremiah:

"Is this house, upon which my name is named, become a den of robbers?" (7:11).

By a den of robbers is signified evil of life from falsities of doctrine; and by the house "upon which my name is named," is signified the church where there is worship from goods of life by truths of doctrine; the house denotes the church; the name of Jehovah denotes all that by which He is worshipped, consequently, good and truth, the latter of doctrine, the former of life. The reason why the church, where there is evil of life from falsities of doctrine, is called a den of robbers, is, that a cave signifies that [evil], and those are called robbers who steal truths from the Word, and pervert and apply them to falsities and evils, and so extinguish them. From these things it is clear what is meant by the Lord's words in the Evangelists:

"It is written, my house shall be called the house of prayers; but ye have made it a den of robbers" (Matthew 21:13 Mark 11:17; Luke 19:46).

By house in a universal sense is here signified the church; and because worship was performed in the temple at Jerusalem, it is, therefore, called the house of prayers. (That the temple signifies the church may be seen, n. 3720; that prayers signify worship, above, n. 325; that to be called signifies the same as above; [by] to name my name upon them, in the Arcana Coelestia. n. 3421.)

[9] In Isaiah:

"The sucking child shall play on the hole of the adder, and the weaned child shall put his hand on the den of the basilisk" (11:8).

These words cannot be understood, unless it is known, from those things that appear in the spiritual world, what is meant by the hole of the adder, and the den of the basilisk. It was observed above, that the entrances to the hells appear as openings in the rocks, and as gaps opening to caves, such as belong to wild beasts in the forests; those who dwell therein, when they are viewed in the light of heaven, appear as monsters of various kinds, and also as wild beasts. Those who are in the hells where there are such as act craftily against innocence, appear like adders; and those who [act craftily] against the good of love, appear like basilisks; and as a suckling or sucking child signifies the good of innocence, therefore, it is said, the sucking child shall play on the hole of the adder; and as a weaned child, or an infant ceasing to have milk, signifies the good of love, therefore, it is said, "and the weaned child shall put his hand on the den of the basilisk." Hence there is signified thereby that those who are in the good of innocence, and in the good of love to the Lord, have no fear whatever of evils and falsities from hell, because they are protected by the Lord. (That by infants in the Word is signified the good of innocence and also by sucklings, may be seen, n. 430, 3183; and what adders and other poisonous serpents signify, n. 9013.)

[10] In Jeremiah:

"Take the girdle that thou hast bought thee, which is upon thy loins, and arise and go to Euphrates, and hide it there in a hole of the rock."

That he also did this:

And afterwards at the end of many days, he went there, and took it again, "and lo the girdle was marred, and was profitable for nothing" (Jeremiah 13:4-17).

By this was represented the quality of the Jewish Church, that it was without all good of life and truth of doctrine. For the girdle upon the loins of the prophet signified the conjunction of the Lord with the church by means of the Word; by Euphrates is signified the all of the church as to good, here, as to evil; and by the rock, the all of the church as to truth, here, as to falsity, for it is said, a hole of the rock. That the girdle was marred, so as to be profitable for nothing, signified that there was not any conjunction whatever of the church with the Lord, consequently, that there was no church.

[11] The same is signified by a cave in the prophetical parts of the Word as in the historical parts; for the historical parts of the Word equally with the prophetical parts of the Word contain an internal sense. Thus it is recorded of Lot, that after the destruction of Sodom and Gomorrah by fire,

He dwelt in a cave of the mountain, with his two daughters, who made him drunk, and lay with him; whence were born Moab and Ammon (Genesis 19:30-33 at the end).

By this was represented and signified the same as by Moab and Ammon in the Word, for by Moab is signified the adulteration of the good of the church, and by Ammon the falsification of the truth of the church (as may be seen, n. 2468, 8315); for by adulteries and whoredoms are signified, in general, the adulterations of good and the falsifications of truth (as may be seen above, n. 141, 161); and by the various kinds of adulteries and whoredoms which are related in Leviticus (18:6-30), are signified various kinds of adulterations and falsifications of good and truth. And hence it is, that Lot is then called a dweller in a cave; such abominable [wickedness] also is signified here by a cave of the mountain. In the book of Judges it is said:

The sons of Israel did evil in the eyes of Jehovah: and therefore they were delivered into the hand of Midian. And the hand of Midian prevailed against Israel: and because of Midian they made for themselves dens in the mountains, and caverns, and stronghold (6:1, 2).

By the evil which the children of Israel did, is meant the perversion of good and truth, as is evident from the following verses there, and also from the signification of Midian (see n. 3242); on account of whom they made for themselves dens in the mountains, and caverns; for the sons of Israel were possessed by the evil which is signified by Midian; for, because of Midian, signifies, on account of that evil. Similar was the case when the sons of Israel fled on account of the Philistines (1 Sam. 13:6).

375. And see thou hurt not the oil and the wine. That this signifies, that it is provided that the internal or spiritual sense of the Word should not suffer hurt, either as to good or as to truth, is clear from the signification of oil as denoting the good of love, of which we shall speak presently; from the signification of wine, as denoting the truth of that good, for every good has its own truth, or every truth is of good, hence according to the quality of the good such is the truth; and from the signification of hurting, as denoting to do injury thereto. That it is the internal or spiritual sense of the Word as to good and truth that is here specifically signified by oil and wine, is clear from this consideration, that by wheat and barley are signified good and truth just as by oil and wine, but by wheat and barley the good and truth of the church in general, consequently, those who are in the sense of the letter of the Word; for the goods and truths that are in that sense of the Word, are goods and truths in general, the sense of the letter including the spiritual sense, and thereby spiritual goods and truths; therefore wheat and barley signify the goods and truths of the church in general, which belong to the sense of the letter of the Word; whereas oil and wine signify the goods and truths of the internal or spiritual sense of the Word. The latter are interior goods and truths, but the former exterior.

[2] That there are interior and exterior goods and truths, the former in the spiritual or internal man, the latter in the natural or external, is evident from what is said and shown in the work concerning Heaven and Hell, namely, that there are three heavens, and that the inmost or third heaven is in inmost goods and truths, or in those of the third degree; and that the middle or second heaven is in lower goods and truths, or those of the second degree; and that the ultimate or first heaven is in ultimate goods and truths, or in those of the first degree. Ultimate goods and truths, or those of the first degree, are such as are contained in the sense of the letter of the Word; therefore those who remain in that sense, and thence form doctrine for themselves, and live according thereto, are in ultimate goods and truths. These, since they do not see interior things, because they are not purely spiritual like the angels of the higher heavens, but spiritual-natural, are still in heaven, but in the ultimate, because the goods and truths that they have drawn from the sense of the letter of the Word, and which are with them, contain in them interior goods and truths pertaining to the spiritual sense of the Word, for they correspond, and by correspondence form one.

[3] For example: He who believes from the sense of the letter of the Word, that God is angry, that He condemns, and casts into hell those who live wickedly, although this is not truth in itself, because God is never angry, nor does He condemn man or cast him into hell; yet still, this with those who live well, and who thus believe because the Word in the letter says so, is accepted by the Lord as truth, because the truth inwardly lies concealed in it, as also is evident before the interior angels, although they themselves do not see it. Let this also serve as an example: He who believes that he shall enjoy long life, if he loves his father and mother, according to the precept of the Decalogue, and if he loves them on that account, and lives well, is accepted in like manner as if he had believed the real truth, for he does not know that by father and mother, in the highest sense, are meant the Lord and His kingdom; by father, the Lord, and by mother His kingdom; and that by prolongation of days, or length of life, is signified happiness to eternity. The case is similar in a thousand other instances. These things are mentioned that it may be known what is meant by the exterior and interior goods and truths of the Word, because by wheat and barley are signified exterior goods and truths, that is, those that are of the sense of the letter of the Word; whereas by oil and wine are signified interior goods and truths, that is, those that are of the spiritual sense of the Word.

[4] The reason why wheat and barley signify exterior goods and truths, or the goods and truths of the sense of the letter of the Word, is, because they are the harvest of the field, and do not serve for food until they are made into bread, and bread in the Word signifies interior goods, consequently, wheat and barley signify those things by which those goods [are formed], and such things are the goods and truth of the sense of the letter of the Word. But that oil and wine signify the interior goods, which are those of the internal or spiritual sense of the Word, is evident from their signification in the Word, as will be clear from what follows. The reason why injury is not to be done to these, is that they may not be profaned, for if they are known, and believed, and afterwards denied, or also if the life be contrary to them, they are then profaned; and to profane interior goods and truths, is to conjoin oneself with heaven, and at the same time with hell, which is altogether to destroy spiritual life; for the goods and truths that are believed, remain, and also the evils and falsities that succeed in their place by denial or by a life contrary to them. Hence there is a conjunction of the good and truth of heaven with the evils and falsities of hell, which cannot be separated, but must be torn asunder, and when they are torn asunder, everything of the spiritual life is destroyed. Hence it is that profaners after death are not spirits in human form, as others are, but they are mere fantasies, and seem to themselves to flit hither and thither without any thought; and at length they are separated from others, and cast down into the lowest hell of all; and because they do not appear in a human form as other spirits, therefore, they are no longer called he or she, but it, that is, not man; but more may be seen respecting the profanation of good and truth in the Doctrine of the New Jerusalem 169, 172).

[5] Because such a lot awaits those who profane the interior goods and truths of heaven and the church, therefore, the internal or spiritual sense of the Word, in which these are contained, was not opened to the Jews, because if it had been, they would have profaned it; and, therefore, neither was it opened to Christians, because these also, if it had been opened, would have profaned it. Hence also it was concealed from the latter as from the former, that there is any internal or spiritual sense in the sense of the letter, which is the natural [sense] of the Word. And in order that they should be ignorant of it, it was provided that the science of correspondences, which was the chief knowledge with the ancients, should be lost, so that the nature of correspondence should be entirely unknown, and, consequently, the nature of the spiritual sense of the Word. For the Word is written by pure correspondences, therefore, without this knowledge, the nature of the spiritual sense could not be known. This was provided by the Lord, lest genuine goods and truths themselves, in which the higher heavens are, should be profaned.

[6] But the reason why the internal or spiritual sense of the Word is at this day opened, is, because the Last Judgment is accomplished, and hence all things in the heavens and in the hells are reduced into order, and thus it can be provided by the Lord that profanations may not take place. That the internal or spiritual sense of the Word would be opened after the Last Judgment was accomplished, was foretold by the Lord in the Revelation (concerning which, see the small work concerning the White Horse). That no injury should be done to the internal or spiritual sense of the Word, is also signified by the Lord's garments being divided by the soldiers, and not the vesture, which was without seam, woven from the top throughout (John 19:23, 24). For by the Lord's garments is signified the Word; by the garments which were divided, the Word in the letter; by the vesture, the Word in the internal sense; and by the soldiers, those who fought for the goods and truths of the church. That such persons are signified by soldiers, may be seen above (n. 64, at the end); and that garments in the Word signify truths clothing good, and the Lord's garments signify Divine truth, thus the Word (also above, n. 64, 195).

[7] That oil signifies the good of love, is especially evident from the anointings among the sons of Israel, or in their church, which were performed by oil; for all things of the church were thereby consecrated, and when consecrated they were called holy, as the altar and the vessels thereof, the tent of the assembly and all things therein, likewise those who were appointed to the priesthood and their garments, and further the prophets, and afterwards the kings. Any one can see that oil itself does not sanctify, but that which is signified by oil, which is the good of love to the Lord from the Lord; this is signified by oil; when, therefore, persons or things were anointed with oil, from that moment they became representative, for the oil induced a representation of the Lord, and of the good of love from Him, the good of love to the Lord from the Lord, being the essential holy [element] of heaven and the church, by which everything Divine flows in. Hence the things of heaven and the church, which are called things spiritual, are holy in proportion as they contain this [element].

[8] The reason of the representation of holiness by oil is this: The Lord alone as to the Divine Human is the Anointed of Jehovah, for in Him, from conception, was the essential Divine good of the Divine love, and therefrom His Human was the essential Divine truth when He was in the world, and afterwards, by union with the essential Divine in Himself, He made that also the Divine good of the Divine love; and because all things of the church represented things Divine from the Lord, and, in the highest sense, the Lord Himself - for the church instituted with the sons of Israel was a representative church - therefore oil, by which was signified the Divine good of the Divine love, was used to introduce into representations; and afterwards the things or persons that were anointed were considered as holy, not that there was any holiness thereby in them, but because holiness was thereby represented in heaven, when they were [engaged] in worship.

[9] These observations are made in order that it may be known that oil signifies the good of love; but to make it more evident, I will explain every particular in order, namely:

[i] That in ancient times they anointed with oil the stones set up for statues.

[ii] Likewise the arms of war, as bucklers and shields.

[iii] Afterwards, that they anointed the altar and all the vessels thereof, and the tent of the assembly and all things therein.

[iv] Also besides, those who were appointed to the priesthood, and also their garments.

[v] And also the prophets.

[vi] And afterwards the kings, who were thence called the anointed.

[vii] That it was customary to anoint themselves and others with oil, to testify gladness of mind and benevolence.

[viii] And that hence it is evident that oil in the Word signifies good; the oil of holiness which was prepared for anointing those things that were to be used in the worship of the church, the Divine good of the Divine love; and oil in general, good and its delight.

[10] (i) That they anointed stones set up for statues, appears in the book of Genesis:

"Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a statue, and poured oil on the top of it. And he called the name of that place Bethel. And he said, If I come again to my father's house in peace, this stone which I have set for a statue, shall be the house of God" (28:18-22).

The reason why stones were thus anointed, was, because by stones were signified truths, and truths without good have no spiritual life, that is, no life from the Divine; but when the stones were anointed with oil, then they represented truths from good, and in the highest sense, the Divine truth proceeding from the Lord's Divine good, who is thence called the Stone of Israel. The stones themselves set up were statues, and were accounted holy, and hence arose the use of statues among the ancients, and afterwards in their temples. Because, then, the stone set up by Jacob was representatively sanctified, therefore, Jacob called the name of the place Bethel, and said that that stone should be the house of God; Bethel signifies the house of God, and the house of God signifies the church as to good, and, in the highest sense, the Lord as to His Divine Human (John 2:19-22). (The remainder may be seen explained in the Arcana Coelestia. Besides there also that statues were set up by the ancients for a sign, for a witness, and for worship, n. 3727; that they were at first holy boundaries, n. 3727; that afterwards they were used in worship, n. 4580; what they signified, n. 4580, 10643. That stones signify truths, and the Stone of Israel the Lord as to Divine truth, n. 643, 1298, 3720, 6426, 8609, 9388, 9389, 10376. That the pouring of oil upon the head of a statue, or anointing it, was done that the representative of truth from good might be introduced, and thus might be used in worship, n. 3728, 4090.)

[11] (ii) That they anointed the arms of war, as bucklers and shields, is seen in Isaiah:

"Arise, ye princes, anoint the shield" (21:5).

And in the second book of Samuel:

"The shield of the heroes is polluted; the shield of Saul is not anointed with oil" (1:21).

The reason why the arms of war were anointed was, because they signified truths fighting against falsities; and truths from good are what prevail against them, but not truths without good; therefore the arms of war represented the truths by which the Lord Himself fights in man, against the falsities from evil from hell. (That arms of war signify truths fighting against falsities, may be seen, n. 1788, 2686, and above, n. 131, 367; and that wars in general signify spiritual combats, n. 1664, 2686, 8273, 8295; and enemies, evils and falsities, in general the hells, n. 2831, 8289, 9314.)

[12] (iii) That they anointed the altar and all vessels, also the tent of the assembly and all things therein, is clear in Moses:

"Jehovah said unto Moses, Thou shalt anoint the altar, and sanctify it" (Exodus 29:36).

In the same:

"Thou shalt make the oil of the anointing of holiness wherewith thou shalt anoint the tent of the assembly, and the ark of the testimony, and the tables and all the vessels thereof, and the candlestick, and all the vessels thereof, and the altar of incense, and the altar of burnt-offering, and all the vessels thereof, and the lavers and the base. Thus shalt thou sanctify them, that they may be holy of holies; every one who would touch them, shall sanctify himself "' (Exodus 30:25-29; 40:9-11; Leviticus 8:10-12; Num. 7:1).

The reason why the altars were anointed, and the tent of the assembly, with all things therein, was that they might represent the Divine and holy things of heaven and the church, consequently, the holy things of worship; and they could not represent them unless they had been consecrated by something significative of the good of love, for the Divine enters by the good of love, and is thereby present, consequently, also in worship, and without it, the Divine neither enters nor is present. (That the altar was an especial representative of the Lord, and thence of worship from the good of love, may be seen, n. 2777, 2811, 4489, 4541, 8935, 8940, 9388, 9389, 9714; and that the tabernacle with the ark was the special representative of heaven where the Lord is, n. 9457, 9481, 9485, 9594, 9632, 9596, 9784.)

[13] (iv) That they anointed those who were appointed to the priesthood, and their garments, is clear in Moses:

"Take the oil of anointing, and pour it upon the head of Aaron, and thou shalt anoint him" (Exodus 29:7 30:30).

In the same:

"Put upon Aaron the garments of holiness, and thou shalt anoint him, and sanctify him; that he may minister unto me in the priesthood. And thou shalt anoint his sons, as thou didst anoint the father, and it shall be that their anointing is to them an everlasting priesthood throughout their generations" (Exodus 40:13-15).

In the same:

"Moses poured of the oil upon Aaron's head, and anointed him to sanctify him. And afterwards he took of the oil of anointing, and of the blood which was upon the altar, and sprinkled it upon Aaron, upon his garments, upon his sons, and upon his sons' garments with him; and sanctified Aaron, his garments, and his sons, and his sons' garments with him (Leviticus 8:6, 12, 30).

The reason why Aaron and his sons were anointed, and their very garments, was, that they might represent the Lord as to the Divine good, and as to Divine truth thence; Aaron, the Lord as to the Divine good, and his sons, [the Lord] as to the Divine truth thence; and in general that the priesthood might represent the Lord as to His work of salvation. The reason of their garments being anointed (Exodus 29:29) was, because garments represented spiritual things clothing. (That Aaron represented the Lord as to Divine good, may be seen, n. 9806; that his sons represented the Lord as to Divine truth proceeding from Divine good, n. 9807; that the priesthood in general represented the Lord as to His work of salvation, n. 9809; that the garments of Aaron and his sons represented things spiritual, n. 9814, 9942, 9952.)

[14] Because consecration for the purpose of representation was effected by anointing, and by Aaron and his sons were represented the Lord and what proceeds from him, therefore, to Aaron and his sons were given the holy things of the sons of Israel, which were gifts given to Jehovah, and were called heave offerings; and it is said that they are the anointing, or for the anointing, that is, that they are a representation, or for a representation, of the Lord, and of the Divine things that proceed from Him; as appears from the following passages in Moses:

"The wave breast and the heave shoulder have I taken of the sons of Israel. This anointing of Aaron, and anointing of his sons, out of the burnt offerings of Jehovah, which he commanded to give them in the day that he had anointed them from among the sons of Israel" (Leviticus 7:34-36).

And elsewhere in the same:

"Jehovah spake unto Aaron, Behold I have given thee the charge of mine heave offerings as to the hallowed things of the sons of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever. Every gift of theirs as to every meat offering, as to every sacrifice of sin and guilt, every trespass of the sons of Israel, all the fat of the pure oil, and all the fat of the new wine, and of the corn, their first-fruits which they shall give unto Jehovah, I have given them to thee, likewise everything devoted in Israel, every opening of the womb, thus every heave offering of things holy. Thou shalt have no inheritance in their land, neither shalt thou have any part in the midst of them; I am thy part and thine inheritance in the midst of the sons of Israel" (Num. 18:8-20).

From these considerations it is clear that anointing denotes representation, because by anointing they were consecrated or inaugurated into representation; and thereby was signified that all consecration into the holiness of heaven and the church is by means of the good of love from the Lord, and that the good of love is the Lord with them; because this is the case, it is said that Jehovah is his part and inheritance.

[15] (v) That they also anointed the prophets, is clear from the first book of Kings:

Jehovah said unto Elijah, "Anoint Hazael to be king over Syria; and Jehu anoint to be king over Israel; and Elisha anoint to be prophet instead of thee" (19:15, 16).

And in Isaiah:

"The spirit of the Lord Jehovih is upon me; therefore hath Jehovah anointed me to preach good tidings unto the poor" (61:1).

The reason why the prophets were anointed, was, because the prophets represented the Lord as to the doctrine of Divine truth, consequently, as to the Word; for the Word is the doctrine of Divine truth. (That the prophets represented, and thence signified, doctrine from the Word, may be seen, n. 2534, 7269; specifically Elijah and Elisha, n. 2762, 5247 at the end, 9372). That it is the Lord as to the Divine Human who is represented, thus through whom Jehovah anointed, the Lord Himself teaches in Luke (4:18-21).

[16] (vi) That they afterwards anointed kings, and that they were called the anointed of Jehovah, is clear from many passages in the Word (as 1 Sam. 10:1; 15:1; 16:3, 6; 24:7, 11; 26:9, 11, 16, 23; 2 Sam. 1:16; 2:4, 7; 5:3; 19:2 ¹ ; 1 Kings 1:34, 35; 19:15, 16; 2 Kings 9:3; 11:12; 23:30; Lamentations 4:20; Hab. 3:13; Psalms 2:2, 6; 20:6; 28:8; 45:8; 84:10; 89:21, 39, 51; 132:17; and elsewhere). The reason why kings were anointed, was, that they might represent the Lord as to judgment from Divine truth; wherefore, by kings in the Word, Divine truths are signified (see above, n. 31). The reason why kings were called the anointed of Jehovah, and why it was therefore sacrilege to injure them, was, because by the anointed of Jehovah is meant the Lord as to the Divine Human, although, as to the sense of the letter, it is applied to the king who was anointed with oil; for the Lord, when He was in the world, was the Divine truth itself as to the Human, and was the Divine good itself of the Divine love as to the very esse of His life, which in man is called the soul from the father, for He was conceived of Jehovah, Jehovah in the Word denoting the Divine good of the Divine love, which is the esse of the life of all; hence it is that the Lord alone was the anointed of Jehovah in very essence and in very deed, because the Divine good of the Divine love was in Him, and the Divine truth proceeding from that essential good in His Human when He was in the world. (See above, n. 63, 200, 228, 328; and in the Doctrine of the New Jerusalem 293-295, 303-305.) But the kings of the earth were not the anointed of Jehovah; they were so called, because they represented the Lord, who was alone the Anointed of Jehovah, and, therefore, it was sacrilege to hurt the kings of the earth on account of their anointing; but the anointing of the kings of the earth was effected by oil, whereas the anointing of the Lord as to the Divine Human was accomplished by the Divine good itself of the Divine love, which oil signified and anointing represented; hence it is that the Lord was called the Messiah and Christ, Messiah in the Hebrew tongue signifying anointed, and Christ the same in the Greek tongue (John 1:41; 4:25).

[17] From these considerations it is evident that when the anointed of Jehovah is mentioned in the Word, in a representative sense the Lord is meant. As in Isaiah:

"The spirit of the Lord Jehovih is upon me; therefore Jehovah hath anointed me to preach good tidings unto the poor; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives" (Isaiah 61:1).

That it is the Lord as to the Divine Human, whom Jehovah anointed, is clear in Luke, where the Lord openly declares it in these words:

There was delivered unto Jesus "the book of the prophet Isaiah. And he opened the book, and found the place where it was written, The spirit of the Lord is upon me, because he hath anointed me, he hath sent me to preach the gospel to the poor; to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the accepted year of the Lord. After that, closing the book, he gave it to the minister, and sat down. But the eyes of all in the synagogue were fastened on him. He began to say unto them, This day is this scripture fulfilled in your ears" (4:17-21).

In Daniel:

"Know therefore, and perceive, that from the going forth of the Word even to the restoration and building of Jerusalem even to Messiah the Prince, shall be seven weeks" (9:25).

To build Jerusalem denotes the establishment of the church, Jerusalem denoting the church; Messiah the Prince, or the Anointed, denotes the Lord as to the Divine Human.

[18] In the same:

"Seventy weeks are determined to seal up the vision and the prophet, and to anoint the Holy of holies" (9:24).

To seal up the vision and the prophet, denotes to conclude the things that are said in the Word concerning the Lord, and to complete them, to anoint the Holy of holies, denotes the Lord's Divine Human, in which was the Divine good of the Divine love, or Jehovah.

[19] The Lord is also meant by the anointed of Jehovah in the following passages. In David:

"The kings of the earth stood together, and the rulers consulted together, against Jehovah, and against his anointed. I have anointed my king upon Zion, the mountain of my holiness" (Psalms 2:2, 6).

The kings of the earth denote falsities, and the rulers denote the evils which are from the hells, against which the Lord when He was in the world fought, and which He conquered and subdued. The Anointed of Jehovah is the Lord as to the Divine Human from which He fought; Zion, the mountain of holiness, upon which He is called anointed as a king, is the celestial kingdom, which is in the good of love; this kingdom is the inmost of heaven and the inmost of the church.

[20] In the same:

"I have found David my servant; with the oil of holiness have I anointed him" (Psalms 89:20).

By David here, as also elsewhere, is meant the Lord (see above, n. 205); the oil of holiness with which Jehovah anointed him, denotes the Divine good of the Divine love; that it is the Lord who is here meant by David, is evident from the things which precede and those which follow, for it is said,

"Thou spakest in vision of thy Holy One, and saidst, I will set his hand also in the sea, and his right hand in the rivers. He shall call me, my Father. Also I will make him my first-born, higher than the kings of the earth. His seed will I establish for ever, and his throne as the days of the heavens" (verses 19, 25-27, 29; besides many other passages).

Similarly elsewhere in the same:

In Zion "will I make the horn of David to bud; I will prepare a lamp for mine anointed; his enemies will I clothe with shame, but upon himself shall his crown flourish" (Psalms 132:17, 18).

That here also the Lord is meant by David is evident from the preceding verses, in which it is said,

"We heard of him in Ephratah; we found him in the fields of the wood. We will go into his habitation; we will bow down ourselves at his footstool. Thy priests shall be clothed with justice; and thy saints shall shout for joy. For thy servant David's sake turn not away the faces of thine anointed" (verses 6-8, and following).

From this it is evident that the Lord as to His Divine Human is here meant by David, the anointed of Jehovah.

[21] In Jeremiah:

"They pursued us upon the mountains, they laid wait for us in the wilderness. The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we had said, Under his shadow we shall live among the nations" (Lamentations 4:19, 20).

Here, also, by the anointed of Jehovah is meant the Lord, for the assault on Divine truth by evils and falsities is here treated of, which is signified by, upon the mountains they pursued, and in the wilderness laid wait; the breath of the nostrils denotes heavenly life itself which is from the Lord (n. 9818).

[22] From these things it may now be known, why it was accounted sacrilege to injure the anointed of Jehovah, as is also plain from the Word. Thus, in the first book of Samuel:

David said, "Jehovah forbid that I should do this word unto my Lord, the anointed of Jehovah, and that I should put forth my hand against him, because he is the anointed of Jehovah" (24:6, 10).

So again:

"David said to Abishai, Destroy him not: for who can stretch forth his hand against the anointed of Jehovah, and be guiltless?" (1 Samuel 26:9).

In the second book of Samuel:

David said unto him, who said that he had slain Saul, "Thy blood be upon thy head; for thou hast said, I have slain the anointed of Jehovah" (2 Samuel 1:16).

And in another place:

"Abishai said, Shall not Shimei be put to death for this, that he cursed the anointed of Jehovah?" (19:21).

(That Shimei was therefore slain, by command of Solomon, may be seen in 1 Kings 2:36, to the end.)

[23] (vii) That it was customary to anoint themselves and others with oil, to testify gladness of mind and goodwill, is clear from the following passages. In Amos:

"Who drink out of bowls of wine, and anoint themselves with the first-fruits of the oils, but they are not grieved for the breach of Joseph" (6:6).

In Micah:

"Thou shalt tread the olive, but thou shalt not anoint thee with oil" (6:15), "for thou wilt not be glad."

In Moses:

"Thou shalt have olive trees throughout all thy border, but thou shalt not anoint thee with the oil" (Deuteronomy 28:40).

Similarly in Isaiah:

"To give them a head-dress instead of ashes, the oil of joy instead of mourning" (61:3).

In David:

"Thy God hath anointed thee with the oil of gladness above thy fellows" (Psalms 45:7).

In the same:

"My horn shalt thou exalt like the horn of a unicorn; I shall grow old in fresh oil" (Psalms 92:10).

In the same:

"Wine maketh glad the heart of man, to make merry the faces with oil" (Psalms 104:15).

In Luke:

Jesus said to Simon, "I entered into thine house, and my head with oil thou didst not anoint; but this woman hath anointed my feet with ointment" (7:44, 46).

In Matthew:

"But thou, when thou fastest, anoint thine head, and wash thy face, that ye may not appear unto men to fast" (6:17).

[24] To fast signifies to mourn, because in mourning they fasted, and desisted from the expression of gladness, therefore they were then not in the habit of anointing themselves with oil; as in Daniel:

"I Daniel was mourning three weeks. I ate not the bread of desires, neither came flesh nor wine in my mouth, neither was I anointed with anointing, until three weeks of days were fulfilled" (10:2, 3).

From these passages it is plain that it was a customary thing to anoint themselves and others with oil; not with the oil of holiness, with which the priests, the kings, the altar and tabernacle were anointed, but with common oil, because this oil signified gladness and satisfaction, which is of the love of good; whereas the oil of holiness signified the Divine good; concerning which it is said:

"Upon man's flesh shall it not be poured, and in quality thereof ye shall not make any like it; it shall be holy unto you. He who shall prepare any like it, or who shall put any of it upon a stranger, shall be cut off from his people" (Exodus 30:32, 33, 38).

[25] (viii) That hence it is evident that oil in the Word signifies good; the oil of holiness, which was prepared for anointing those things that were used in the worship of the church [signifying] the Divine good of the Divine love, and oil in general, good and its delight, is evident also from other passages in the Word where oil is mentioned, as from the following.

[26] In David:

"Behold how good and how pleasant it is for brethren to dwell together! It is like the good oil upon Aaron's head, that descendeth upon the beard, even Aaron's beard; which descendeth upon the collar (os) of his garments; as the dew of Hermon that descendeth upon the mountains of Zion; there Jehovah hath commanded the blessing of life even to eternity" (Psalms 133:1-3).

No one can know what these words signify, unless he knows also what brethren signify, what the oil upon the head of Aaron, his beard, and the collar of his garments, and further what the dew of Hermon, and the mountains of Zion. By brethren are here signified good and truth, for these are called brethren in the Word; therefore, by, "Behold, how good and how pleasant it is for brethren to dwell together," is signified that all heavenly good and delight are in the conjunction of good and truth, because all heavenly good and pleasure is from the conjunction of good and truth; by the oil upon the head "that descendeth upon the beard, even Aaron's beard, that descendeth upon the collar of his garments," is signified that thence are all the good and delight of heaven, from inmost to ultimates. For by the head is signified the inmost, by the beard the ultimate; by descending upon the collar of his garments are signified the influx and conjunction of celestial good and spiritual good. (That in the Word good and truth are called brethren, may be seen, n. 367, 3160, 9806; that the head signifies what is inmost, n. 4938, 4939, 9656, 9913, 9914; the beard, what is ultimate, n. 9960; the collar of the garments, the influx and conjunction of celestial and spiritual good, consequently, of good and truth, n. 9913, 9914. And this is said of Aaron, because by him was represented the Lord as to Divine good, for all good and all conjunction of good and truth are from Him (n. 9806, 9946, 10017). By the dew of Hermon is signified Divine truth, and by the mountains of Zion is signified Divine good; hence by, "as the dew of Hermon that descendeth upon the mountains of Zion," is signified the conjunction of truth and good, which is there treated of; and because angels and men possess all spiritual life from that conjunction, it is also said, there Jehovah hath commanded the blessing of life to eternity. (That dew signifies Divine truth, may be seen, n. 3579, 8455; that mountains signify Divine good, and whence this is, n. 795, 4210, 6435, 8327, 8758, 10438, 10608; and that Zion signifies the church where the good of love is, n. 2362, 9055 at the end.) Hence it is plain what is the nature of the Word in its spiritual sense, although it sounds thus in the letter.

[27] In Ezekiel:

"I entered into a covenant with thee, that thou mightest be mine. And I washed thee with waters, yea, I washed away thy bloods from upon thee, and I anointed thee with oil. And I clothed thee also with needle work, and shod thee with badgers' skins, and I girded thee about with fine linen, and covered thee with silk. Thou didst eat fine flour, honey, and oil, whence thou art become exceeding beautiful, and hast prospered even to a kingdom" (16:8-10, 13).

These things are said of Jerusalem, by which is signified the church, therefore the particulars of these signify spiritual things pertaining to the church. That these expressions are not used of the inhabitants of Jerusalem, namely, that Jehovah washed them with waters, washed away their bloods, clothed them with needle work, and shod them with badgers' skins, is evident. But by washing with waters is signified to reform and purify by truths; by washing away bloods is signified to remove the falsities of evil; by anointing with oil is signified to endow with the good of love; by clothing with needle work, and shoeing with badgers' skins, is signified to instruct in the knowledges of truth and good from the sense of the letter or ultimate sense of the Word; by eating fine flour, honey, and oil, is signified to appropriate truth and good; by thence becoming beautiful, is signified to become intelligent; and by prospering even to a kingdom, is signified that they became a church, a kingdom denoting the church.

[28] In Jeremiah:

"Jehovah hath redeemed Jacob, therefore they shall come and sing in the height of Zion, and shall flow together unto the goodness of Jehovah; to the wheat, and to the new wine, and to the oil, and to the sons of the flock and of the herd; and their soul shall become as a watered garden" (31:11, 12).

By new wine and oil are signified truth and good; what the other expressions signify may be seen just above, n. 374.

[29] In Joel:

Be glad, ye sons of Zion, and rejoice in Jehovah your God; for he hath given you the seasonable rain in justice, so that your floors are full of pure corn, the presses overflow with new wine and oil" (Joel 2:23, 24).

Here also by new wine and oil are signified the truth and good of the church, the sons of Zion, to whom these things are said, signifying those who are of the church; by the seasonable rain in justice, is signified Divine truth flowing into good, whence are conjunction, fructification, and multiplication of them; and by the floors full of pure corn is signified fulness thence.

[30] In the same:

"The field is wasted, the land mourned; for the corn is wasted, the new wine is dried up, the oil languisheth" (1:10).

By these words is signified that all things of the church which, in general, have reference to the good of love, and the truth of faith, are devastated. The field, and also the land, denote the church; field, the church from the reception of truth, and the land, the church from the perception of good; corn denotes every thing thereof; the new wine denotes the truth, and oil the good.

[31] In Isaiah:

"I will sing to my beloved a song of my friend; my beloved had a vineyard in the horn of a son of oil, which he fenced, and gathered out the stones thereof, and planted it with a noble vine; and he looked that it should bring forth grapes, and it brought forth wild grapes" (5:1, 2).

By the vineyard which belonged to the beloved in the horn of a son of oil, is signified the spiritual church, which possessed truths from the good of love, and thus most excellent; for a vineyard signifies the spiritual church, or the church which is in truths from good; its consecration is meant by the horn of oil, for inaugurations were performed by oil out of a horn; and a son of oil denotes truth from good. By the beloved is meant the Lord, because He establishes the churches, of whom, therefore, it is said, "which he fenced, and gathered out the stones, and planted with a noble vine," a noble vine denoting spiritual truth from a celestial [origin], or truth from the good of love; by the grapes which he looked that it should bring forth, are signified the goods of charity, which are goods of life; and by the wild grapes which it brought forth, are signified evils opposed to the goods of charity, or evils of life.

[32] In Hosea:

"In that day, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the new wine, and the oil; and they shall hear Israel. And I will sow her unto me in the earth" (2:21-23).

These things are said concerning a new church to be established by the Lord; and by hearing are meant to obey and to receive; following and succeeding in order, obedience and reception are thus described. That the heavens should receive from the Lord, is meant by, I will hear the heavens; that the church should receive from the heavens, thus from the Lord through the heavens, is meant by, the heavens shall hear the earth; the reception of good and truth by the church, is meant by, the earth shall hear the corn, and the new wine, and the oil; the new wine denoting truth, and the oil denoting good; and that those of the church, with whom there are good and truth, should thence receive, is meant by, they shall hear Israel. That the earth is not meant, nor its corn, new wine, and oil, but the church with its goods and truths, is clear, for it is said, "I will sow Israel unto me in the earth."

[33] In Isaiah:

"I will give in the wilderness the cedar of shittah, and the myrtle, and the oil-tree; I will set in the solitary place the fir, the pine, and the box" (41:19).

These things are said concerning the establishment by the Lord of the church amongst the Gentiles; and by the wilderness and by the solitary place is signified where there was before no good, because no truth; by the cedar of shittah, the myrtle, and the oil-tree, is signified spiritual and celestial good; and by the fir, the pine, and the box, are signified the good and truth thence in the Natural; for by every tree in the Word is signified something of the good and truth of the church; and the cedar of shittah, the myrtle, and the oil-tree, signify such things of the church as are in the spiritual or internal man; and the fir, the pine, and the box, such things of the church as are in the natural or external man.

[34] In David:

"[Jehovah is] my shepherd; I shall not want. He will make me to lie down in pastures of tender grass, he will lead me to waters of rests. Thou shalt prepare a table before me in the presence of mine enemies; my head shalt thou make fat with oil; my cup runneth over" (Psalms 23:1, 2, 5).

By these words, in the internal sense, is meant, that he who trusts in the Lord is led into all the goods and truths of heaven, and abounds in the delights thereof. By my shepherd is meant the Lord; by pastures of tender grass are signified the knowledges of truth and good; by waters of rests are signified the truths of heaven thence; by a table is signified spiritual nourishment; by making fat the head with oil is signified wisdom which is from good; by my cup runneth over is signified intelligence which is from truths, the cup signifying the same as the wine. They are called pastures of tender grass and waters of rests as if they were comparisons, because the Lord is called a shepherd, and the flock is led of the shepherd into green pastures and to limpid waters, but yet they are correspondences.

[35] In Ezekiel:

"Judah and the land of Israel were thy traders in the wheats of Minnith and Pannag, and in honey, oil, and balsam" (27:17).

This is said of Tyre, by which is signified the church as to the knowledges of truth and good; and so by Tyre are signified the knowledges of the truth and good of the church; and by Judah and the land of Israel, who were her traders, is signified the church, - by Judah the church as to good, and the land of Israel the church as to truths from good; and by trading is signified to procure to themselves, and to communicate to others. By the wheats of Minnith and Pannag are signified goods and truths in general; and by honey, oil, and balsam, specific goods and truths, - by honey and oil, goods; and by balsam, truths which are grateful from good, for all truths which are from good, are perceived in heaven as fragrant, and consequently grateful. This also was the reason why the oil of anointing was prepared of various fragrant things (concerning which see Exodus 30:22-33); as also the oil for the lamps (concerning which see Exodus 27:20, 21).

[36] In Moses:

Jehovah "fed him with the produce of the fields, he made him to suck honey out of the rock, and oil out of the stone of the rock" (Deuteronomy 32:12, 13).

These things are said of the ancient church. To suck oil out of the stone of the rock means to be imbued with good by the truths of faith, honey denoting natural good and delight, oil denoting spiritual good and delight; and rock and the stone of the rock denoting the truth of faith from the Lord. If spiritual things were not meant by these words, what could be meant by sucking honey out of the rock, and oil out of the stone of the rock?

[37] In Habakkuk:

"The fig-tree shall not blossom, neither shall there be produce from the vines; the olive shall beguile the labour, and the fields shall yield no meat" (3:17).

In this passage neither the fig-tree, nor the vine, nor the olive, nor fields, are meant, but heavenly things to which they correspond. The fig-tree corresponds to, and, therefore, signifies, natural good; the vine corresponds to spiritual good, which in its essence is truth; the olive, as the fruit from which the oil is, corresponds to the good of love in act; and fields correspond to all things of the church; produce and meats thence signify all things pertaining to spiritual nourishment; hence it is evident what those things signify in order.

[38] In Hosea:

"Ephraim feedeth on wind, they make a covenant with Assyria, and oil is carried down into Egypt" (12:1).

These words are not at all understood, unless it is known what Ephraim, Assyria, and Egypt signify. Man's intellectual proprium is here described, which, by reasonings from scientifics, perverts and adulterates the goods of the church. Ephraim denotes the Intellectual; Assyria, reasoning; and Egypt, the Scientific; hence, to carry down oil into Egypt, is to pervert the goods of the church by reasonings from scientifics.

[39] In Zechariah:

"I beheld a candlestick of gold; two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. These are the two sons of oil that stand near the Lord of the whole earth" (4:1-3, 11, 14).

The two olive trees, and the two sons of oil, denote the good of love to the Lord, and the good of charity towards the neighbour; the latter upon His left hand, the former upon His right.

[40] Similarly in the Apocalypse:

"The two witnesses shall prophesy a thousand two hundred and three score days. These are the two olive trees, and the two candlesticks standing before the God of the earth" (11:3, 4).

The two olive trees and the two candlesticks denote the same goods, which, because they are from the Lord, are called the two witnesses; but more will be said concerning these in the explanation of them.

[41] Because oil signified the good of love to the Lord, and the good of charity towards the neighbour, therefore

The Lord likened the kingdom of the heavens to ten virgins, of whom five had oil in their lamps, and five had not; wherefore the latter were called foolish, and the former wise (Matthew 25:1-11).

By the ten virgins are signified all who belong to the church; and by five are signified some, or a part of them, for these are signified by the numbers ten and five in the Word. And by a virgin, or daughter, is signified the church; by oil are signified the good of love to the Lord, and the good of charity towards the neighbour; and by lamps are signified the truths, which are called truths of faith; hence it is evident what is meant by these words in the spiritual sense, namely, those who know truths from the Word, or from the doctrine of the church, and are not in the good of love and charity, that is, do not live according to them. They are the virgins who have no oil in their lamps, and who, therefore, are not admitted into heaven; but those who are in the good of love and of charity, and thence in truths from the Word, or from the doctrine of the church, are the virgins who have oil in their lamps, and are received into heaven. Hence it is clear why the latter are called prudent virgins, but the former foolish.

[42] Because oil signified the good of love and charity, and wine signified truth, therefore

The Lord says of the Samaritan, who, as he journeyed, saw on the way a man wounded by thieves, that he poured oil and wine into his wounds, and afterwards set him on his own beast, and brought him to an inn, and said that they should take care of him (Luke 10:30-37).

These things, in the spiritual sense, are thus perceived; by the Samaritan are meant the Gentiles who were in the good of charity towards the neighbour; by the man wounded by thieves are meant those who are infested by infernals, for they are thieves, because they injure and destroy man's spiritual life; by the oil and wine, which he poured into his wounds, are meant things spiritual, which heal man; by oil good, and by wine truth; by his setting him on his own beast, is signified his doing this according to his intelligence, so far as he was able, for a horse signifies the Intellectual, in like manner a beast of burden; his bringing him to an inn, and saying that they should take care of him, signifies, to those who are instructed in the doctrine of the church from the Word, and who are better able to heal him than he is who is still in ignorance; thus are these words understood in heaven, from which it is also evident that the Lord, when He was in the world, spake by pure correspondences, thus for the world and for heaven at the same time.

[43] Because oil signified the good of love and charity, and those are healed thereby who are spiritually sick, therefore it is said of the Lord's disciples,

"That they anointed many with oil, and healed them" (Mark 6:13).

What besides is signified by the oil prepared for the lamps, and what by the oil prepared for anointings, may be seen in the Arcana Coelestia 9778-9789; and n. 10250-10288), where they are explained. From these considerations it may now be seen, that by oil are signified celestial good and spiritual good, or the good of love to the Lord, and the good of charity towards the neighbour; by the oil of anointing, the good of love to the Lord from the Lord, and by the oil for the lamps, the good of charity from the Lord towards the neighbour.

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