458# “手拿棕榈枝”表示他们处于与这些真理一致的生活良善。这从“棕榈枝”和“手”的含义清楚可知：“棕榈枝(即棕树)”是指真理之良善，也就是属灵良善(对此，我们很快就会谈到)；“手”是指力量，因而是指人里面的一切能力(对此，参看AE 72, 79节)。因此，“手拿棕榈枝”表示真理之良善在他们里面，或他们处于真理之良善。真理之良善当被任何人所拥有时，就是生活的良善，因为真理通过照之的生活变成良善；在此之前，真理在任何人里面都不是良善。因为当真理只在记忆和由此而来的思维中时，它不是良善；但当它进入意愿，并由此进入行为时，就变成良善；事实上，正是意愿把真理变为良善。这一点从以下事实明显看出来：凡一个人所意愿的，他都称之为良善，凡他所思考的，他都称之为真理。人的内层意愿，也就是他灵的意愿，就是他爱的容器，因为凡一个人从他的灵所爱的，他都会意愿，凡他由此所意愿的，他都会实行；因此，属于他意愿的真理也属于他的爱，凡属于他爱的，他都称之为良善。这清楚表明，良善如何在人里面通过真理形成，在人里面系良善的一切良善都是生活的良善。人们以为思维的良善也是存在的，尽管它不属于意愿，因为人能思考这个或那个是良善；然而，这不是良善，而是真理。思考良善，或思考有诸如像良善那样的事物存在，是真理；知道、从而思考一个事物是良善，被视为真理；但当在思维中的这真理被如此热爱，以至于被意愿，并出于被意愿而被实行时，它便因属于爱而变成良善。
这一点可通过以下例子来说明。有些灵人活在肉身时相信教会的本质，因而得救的本质是仁爱，而不是唯信，因为他们只是思考并得出结论，事实就是这样，或说这只是他们的思维和结论。但他们被告知，只是思考，并出于思考相信仁爱使人得救，却不相应地去意愿和行动，就等于相信唯信得救；因此，他们被弃绝了。这清楚表明，只是思考良善，却不意愿并实行它，并不构成任何人里面的良善。如果一个人认识真理和良善本身，或说获得真理和良善本身的知识，只出于思维为它们作见证，却没有通过意愿并实行它们而赋予它们生命，情况也是这样。说这些话是为了让人们知道，真理之良善，也就是属灵良善，当真的在任何人里面时，就是生活的良善。因此，这就是他们“手拿棕榈枝”所表示的。
由于“棕榈枝(即棕树)”表示属灵良善，所以除了其它东西外，所罗门建造的殿的墙上还雕刻着棕树，如列王纪上所描述的：
所罗门在房屋周围的墙上，内外都雕刻着基路伯、棕树、和初开之花的刻像。在两门上也是如此。(列王纪上6:29, 32)
“房屋的墙”表示天堂和教会的终端，也就是从内层事物发出来的结果，“门”表示进入天堂和教会的入口；它们上面的“基路伯”表示属天良善，也就是至内层天堂的良善；“棕树”表示属灵良善，也就是第二层天堂的良善；“花”表示属灵-属世良善，也就是最低层天堂的良善；因此，这三者表示在其秩序中的三层天堂的良善。但在至高意义上，“基路伯”表示主的圣治(Divine Providence)，也表示保护或守卫；“棕树”表示主的神性智慧；“花”表示祂的神性聪明。因为从主发出的与神性真理合一的神性良善在第三层或至内层天堂作为圣治(Divine Providence)被接受，在第二层或中间天堂作为神性智慧被接受，在第一层或最低层天堂作为神性聪明被接受。
在以西结书，新殿里的“基路伯和棕树”具有相同的含义：
新殿里有被雕刻的基路伯和棕树，一个基路伯与一个基路伯之间就有一棵棕树；基路伯有两张脸；从地至门以上，墙和门上都雕刻着基路伯和棕树。(以西结书41:18–20, 25–26)
“新殿”在此表示当主降世时，主所要建立的一个新教会。因为对新城、新殿和新地的这段描述表示一个新教会、因而一个新天堂的一切事物，这些通过纯粹的对应来描述。
458b.由于“住棚节”表示良善通过真理的植入，所以经上吩咐：
他们要拿美好树上的果子和棕树上的枝子，与茂密树的大树枝和溪边的柳树；在耶和华面前欢乐七日。(利未记23:39–40)
“美好树上的果子”表示属天良善，“棕树”表示属灵良善，也就是真理之良善，“茂密树的大树枝”表示科学真理及其良善，“溪边的柳树”表示属世人的最低真理和良善，它们属于外在感官事物；因此，这四者表示人里面在其秩序中、从初至末的一切良善和真理。
由于“棕树”表示属灵良善，而内心的一切喜乐都来自属灵良善，因属灵良善就是对属灵真理的情感本身或爱，所以在古代，人们通过手拿棕榈枝来证明他们内心的喜乐，也证明他们出于良善行事。这就是以下情况的含义：
有许多上来过节的人，听见耶稣将到耶路撒冷，就拿着棕树枝，出去迎接祂，喊着，奉主名来的以色列王是当受祝福的。(约翰福音12:12–13)
在以下经文中，“棕树”也表示属灵良善，或真理之良善。诗篇：
义人要发旺如棕树，生长如黎巴嫩的香柏树。他们栽于耶和华的房屋中，发旺在我们神的院里。(诗篇92: 12–13)
“义人”表示那些处于良善的人，因为在圣言中，“义人”表示那些处于爱之良善的人，“圣人或圣者”表示那些处于来自这良善的真理之人(参看AE 204节)；因此，经上论到“义人”说“义人要发旺如棕树，生长如黎巴嫩的香柏树”，因为“义人要发旺如棕树”表示良善在他身上的结实，“生长如黎巴嫩的香柏树”表示真理的增多；“棕树”表示属灵良善，“香柏树”表示这良善的真理，“黎巴嫩”表示属灵教会。他们所栽于的“耶和华的房屋”和发旺所在的“院”表示天堂和教会，“耶和华的房屋”表示内在教会，“院”表示外在教会；栽发生在人的内层，就是爱与仁之良善所居之处，发旺则发生在人的外层，就是生活良善所居之处。
约珥书：
葡萄树枯干，无花果树衰残；石榴树，及棕树、苹果树，田野所有的树木都枯干；喜乐从人子那里消灭。(约珥书1:12)
这些话描述了教会中真理和良善的荒凉，因而内心的一切喜乐，也就是一切属灵喜乐的荒凉。因为“葡萄树”表示教会的属灵良善和真理，“无花果树”表示由此而来的属世良善和真理，“石榴树”表示感官真理和良善，也就是属世层的终端；“棕树”表示来自属灵良善的内心喜乐，“苹果”表示来自源于属灵良善的属世良善的内心喜乐；“枯干的田野的树木”表示对良善的感知和对真理的认知或真理的知识不复存在；由于“棕树”和“苹果树”表示属灵喜乐和由此而来的属世喜乐，所以经上补充说：“喜乐从人子那里消灭。”在圣言中，“人子”表示那些处于来自良善的真理之人，“喜乐”表示属灵的喜乐，这喜乐只能通过真理从良善存在。谁看不出此处所指的，不是葡萄树，无花果树，石榴树，棕树、苹果树和田野的树木？这些树枯干、衰残，与圣言或教会有什么关系呢？
耶利米书：
人从森林中砍木头，匠人的手用斧子制成的作品。他用银、金妆饰它，用钉子和锤子钉稳，使它不动摇；它像棕树一样坚实。(耶利米书10:3–5)
这些话描述了与属灵良善分离的属世良善，就是来自自我的良善；但这良善就本身而言，不是良善，而是主要由对自我和世界的爱所产生的欲望的快乐，这快乐被感觉为良善。“人从森林中砍木头，匠人的手用斧子制成的作品”描述了人在自己里面如此形成这快乐，以至于赋予它良善的表象，并说服自己相信它就是良善；“木头”表示良善，在此表示具有这种品质的良善；“森林”表示属世层，在此表示与属灵层分离的属世层；“匠人的手用斧子制成的作品”表示来自自我和自我聪明的东西；“他用银、金妆饰它”描述了通过来自圣言的真理和良善对它的确认，这些真理和良善由此被歪曲，“银”表示来自圣言的真理，“金”表示来自圣言的良善；“用钉子和锤子钉稳，使它不动摇”描述了通过来自自我的确认把这些连贯起来；“它像棕树一样坚实”表示它由此看上去就像通过真理形成的良善。
摩西五经：
他们到了以琳，在那里有十二股水泉，七十棵棕树，他们就在那里的水边安营。(出埃及记15:27; 民数记33:9)
这段历史也包含灵义，因为灵义就在圣言的一切历史或历史部分中。此处“他们到了以琳”表示一种光照和情感、因而试探之后的安慰的状态；“十二股水泉”表示那时他们拥有极其丰盛的真理；“七十棵棕树”表示他们同样拥有极其丰盛的真理之良善；“他们就在水边安营”表示试探之后，通过良善对真理的安排。对这段经文进一步的解释，可参看《属天的奥秘》(8366–8370节)。
由于“耶利哥”表示真理之良善，所以那城被称为棕树城(申命记34:3; 士师记1:16; 3:13)。原因在于，在圣言中，一切地名和城名都表示诸如属于天堂和教会的那类事物，这些事物被称为属灵事物；“耶利哥”表示真理之良善。由于“耶利哥”的这种含义，主在撒玛利亚人的寓言中说，他正从耶路撒冷下耶利哥去(路加福音10:30)；这表示通过真理往良善那里去；因为“耶路撒冷”表示教义的真理，“耶利哥”表示真理之良善，也就是生活的良善，他向被强盗打伤的那个人施行了这良善。
再者，由于耶利哥的这种含义：
约书亚靠近耶利哥的时候，看见一个人正在站着，手里拿着拔出来的剑，对约书亚说，把你脚上的鞋脱下来，因为你所站的地方是圣的。约书亚就照做了。(约书亚记5:13, 15)
因此，当以色列人抬着约柜围绕耶利哥城，从而夺取耶利哥时，他们把在那里找到的金子、银子和铜铁的器皿，都放在耶和华的库房中(约书亚记6:24)。从上述内容明显可知，为何耶利哥被称为“棕树城”。
此外，在灵界，大量棕树出现在那些处于属灵良善，或真理之良善的天使所在的乐园中；从这个事实也清楚看出，“棕树”表示真理之良善；因为出现在灵界的一切事物都代表生命和情感、因而与天使同在的良善和真理的状态。
458. And palms in their hands.- That this signifies that they are in the good of life according to those truths, is evident from the signification of a palm, as denoting the good of truth, or spiritual good, concerning which we shall speak presently; and from the signification of hands, as denoting power, and thence all ability in man; see above (n. 72, 79). Therefore their having palms in their hands signifies that the good of truth was in them, or that they were in the good of truth. The good of truth, when possessed by any one, is the good of life, for truth becomes good by a life in agreement with it, previously it is not good in anyone. For when truth is in the memory only and thence in the thought, it is not good, but it becomes good when it enters into the will, and thence into act, the will itself being that which transforms truth into good. This is evident from this fact, that what a man wills, he calls good, and what he thinks, he calls truth. For the interior will of man, which is the will of his spirit, is the receptacle of his love. For what a man loves from his spirit, he wills, and what he thence wills, this he does; wherefore the truth which is of his will is also of his love, and whatever pertains to his love, he calls good. From these things it is evident how good in man is formed by means of truths, and that all good, which is good in man, is good of the life. It is supposed that there is a good also of the thought, although it be not of the will, because a man can think that this or that is good; nevertheless it is not good there, but truth. To think what is good, is truth, and also to know and thence to think what is good are classed amongst truths; but if a man so loves that truth which is in the thought as to will, and from willing, to do it, then, because it is of the love, it becomes good.
[2] This may be illustrated by the following example. There were certain spirits, who, in the life of the body, believed charity to be the essential of the church, and consequently essential for salvation, and not faith alone, and yet the same spirits had not lived a life of charity, for they merely thought and concluded that it was so. But it was told them, that merely to think, and thence believe, that charity saves, was the same thing as believing that faith alone saves, if a man does not will and act; they were therefore rejected. Hence it was evident, that merely to think good, and not to will and do it, does not constitute good in any one. The case would be the same if a man knew truths and goods themselves, and merely from thought protested his belief in them, if he did not give his life to them by willing and doing them. These things are said, in order that it may be known that the good of truth, or spiritual good, when it is really in any one, is the good of life. This therefore, is what is signified by the palms in their hands.
[3] Because spiritual good was signified by palms, therefore in the temple built by Solomon, in addition to other things there were sculptured palms, as mentioned in the first book of Kings:
Solomon "carved all the walls of the house round about with the carved figures of cherubim and palm trees and open flowers, within and without," also upon the two doors (6:29, 32).
The walls of the house signify the ultimate things of heaven and of the church. Ultimates are effects proceeding from interior things, and the doors signify entrance into heaven and the church; the cherubim upon them signify celestial good, which is the good of the inmost heaven. Palms signify spiritual good, which is the good of the second heaven; and flowers, spiritual-natural good, which is the good of the ultimate heaven. Thus, these three things signify the goods of the three heavens in their order. But in the highest sense, cherubim signify the Divine Providence of the Lord, and also guardianship; palms, the Divine Wisdom of the Lord, and flowers, His Divine Intelligence. For Divine Good united to the Divine Truth, proceeding from the Lord, in the third or inmost heaven, is received as Divine Providence; in the second or middle heaven, as Divine Wisdom; and in the first or ultimate heaven, as Divine Intelligence. Similar things are signified by cherubs and palms in the new temple, in Ezekiel:
[4] In the new temple cherubim and palm trees were made, so that a palm tree was between cherub and cherub; and every cherub had two faces. From the ground unto above the door were made cherubim and palm trees, and on the walls and upon the doors (41:18-20, 25, 26).
The new temple here mentioned signifies the new church which was to be established by the Lord at His coming into the world. For the description of the new city, the new temple, and new earth, signifies all things pertaining to the new church, and thence to the new heaven, which are described by pure correspondences. Because the feast of tabernacles signified the implantation of good by means of truths, therefore it was commanded that they should take of the fruit of the tree of honour, branches of palm trees and the bough of a thick tree and willows of the brook, and should rejoice before Jehovah seven days (Leviticus 23:39, 40). The fruit of the tree of honour signifies celestial good; palms signify spiritual good, or the good of truth; the bough of a thick tree, scientific truth with its good; and the willows of the brook, the lowest goods and truths of the natural man, which belong to the sensual externals. Thus, those four things signify all goods and truths in their order, from primaries to ultimates in man.
[5] Because palms signify spiritual good, from which spiritual good all joy of heart springs, spiritual good being the very affection or love for spiritual truth, therefore by means of palms in their hands they used anciently to testify joy of heart, and also that they acted from good. This was signified by the circumstance that 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, Blessed is he that cometh in the name of the Lord, the king of Israel" (John 12:12, 13).
[6] The palm also signifies spiritual good, or the good of truth, in the following passages:
In David:
"The just shall flourish like the palm tree; he shall grow like a cedar in Lebanon. They that are planted in the house of Jehovah shall shoot forth in the courts of our God" (204). Hence it is said concerning the just, that he shall flourish like the palm tree, and grow like a cedar in Lebanon, for the fructification of good with him is meant by he shall flourish like a palm tree, and the multiplication of truth thence by he shall grow like a 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 shoot forth, signify heaven and the church, the house of Jehovah, the internal church, and the courts, the external church. Planting takes place in the interiors of man, where the good of love and of charity are, and shooting forth, in the exteriors of man, where the good of life is.
[7] In Joel:
"The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field are withered; because joy is withered away from the sons of man" (1:12).
These words describe the desolation of truth and good in the church, and consequently the desolation of all joy of heart, that is, of spiritual joy. For the vine signifies the spiritual good and truth of the church; the fig tree, natural good and truth thence; and the pomegranate, sensual truth and good, which is the ultimate of the Natural. The palm signifies joy of heart from spiritual good; and the apple tree, the same from natural good thence. The trees of the field said to be withered, signify that there are no perceptions of good and cognitions of truth; and because spiritual joy, and natural joy thence, are signified by the palm tree and the apple tree, it is therefore said also, "joy is withered away from the sons of man." The sons of man, in the Word, mean those who are in truths from good; and joy signifies spiritual joy, which can exist only from good by means of truths. Who cannot see that the vine, the fig tree, the pomegranate, the palm, the apple tree, and the trees of the field, are not here meant? For how would it concern the Word, or the church, if those trees had been dried up and withered?
[8] In Jeremiah:
"One heweth wood out of the forest, the work of the hands of the workman, with the axe. He decks it with silver and with gold; he fastens it with nails and with hammers, that it move not. It is compact as the palm tree (10:3, 4, 5).
These words describe natural good separated from spiritual, which is good from the proprium, but considered in itself it is not good, but the delight of desire arising chiefly from the love of self and of the world, which is perceived as good. How man forms this in himself, so that it appears as good, and persuades himself that it is good, is described by wood which one heweth out of the forest, and by the work of the hands of the workman, with the axe. Wood signifies good, in the present case, good of such a quality; forest signifies the Natural; here the Natural separated from the Spiritual. The work of the hands of the workman with the axe, signifies that which is from the proprium, and from man's own intelligence; the confirmation thereof by means of truths and goods from the Word, which are thus falsified, is described by its being decked with silver and gold; silver denoting truth from the Word, and gold denoting good from the Word. The coherence resulting from confirmations from the proprium, is described by its being fastened with nails and with hammers, that it move not; its thence appearing like good formed by means of truths is signified by its being compact as the palm.
[9] Again, in Moses:
"They came to Elim, where were twelve fountains of waters, and three score and ten palm trees; and they encamped there by the waters" (Arcana Coelestia 8366-8370).
[10] Because Jericho signifies the good of truth, therefore that city was called "the city of palm trees" (Deuteronomy 34:3; Judges 1:16; 3:13). The reason of this was that all the names of places and of cities in the Word signify such things of heaven and of the church, as are called spiritual things; and Jericho signifies the good of truth. On account of this signification of Jericho, the Lord also, in the parable concerning the Samaritan, said, that he went down from Jerusalem to Jericho (Luke 10:30), which signifies progression by truths to good. For Jerusalem signifies truth of doctrine, and Jericho, the good of truth, which is the good of life, and which was also manifested to the man wounded by thieves.
[11] And because Jericho signified that good, therefore Joshua when he was by Jericho saw a man standing with his sword drawn in his hand, and he said to Joshua,
"Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so" (Joshua v.
[13], 15).
Therefore when the sons of Israel had taken Jericho by bearing the ark around it, "they put the silver and the gold, and the vessels of brass and of iron," found there, "into the treasury of the house of Jehovah" (Joshua 6:24).
[12] From these references it is evident why Jericho was called the city of palm trees. Moreover, in the spiritual world, great numbers of palm trees are seen in the paradises where the angels are who are in spiritual good or in the good of truth, from which fact also it is evident that the palm signifies the good of truth; for all of the things seen in that world are representative of the state of life and of the affections, thus of good and truth with the angels.
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 (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 (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.
458. "Et palmae in manibus eorum." - Quod significet in bono vitae secundum illa, constat ex significatione "palmae", quod sit bonum veri seu bonum spirituale (de qua sequitur); et ex significatione "manuum", quod sint potentia, et inde omne posse apud hominem (de qua supra, n. 72, 79); inde per quod "palmae essent in manibus eorum" significatur quod bonum veri esset in illis, seu quod illi essent in bono veri. Bonum veri, quando est apud aliquem, est bonum vitae, nam verum fit bonum per vitam secundum illud; antea verum non est bonum apud aliquem. Verum enim quando solum est in memoria et inde cogitatione non est bonum, sed fit bonum cum venit in voluntatem et inde in actum: ipsa enim voluntas transformat verum in bonum; quod constare potest ex eo quod quicquid homo vult hoc bonum vocet, et quicquid homo cogitat hoc verum vocet. Voluntas enim interior hominis, quae est voluntas ejus spiritus, est receptaculum amoris ejus; nam quod homo ex spiritu amat hoc vult, et quod inde vult hoc facit; quare verum quod voluntatis ejus est, hoc quoque amoris ejus est, et quicquid est amoris hoc vocatur bonum. Ex his patet quomodo bonum apud hominem formatur per vera, et quod omne bonum, quod est bonum apud hominem, sit bonum vitae. Creditur quod bonum etiam sit cogitationis, tametsi non voluntatis, quoniam homo cogitare potest quod id aut illud sit bonum; sed usque non est bonum ibi sed est verum: cogitare quod bonum sit, est verum; et quoque refertur inter vera quod sciat et inde cogitet quod sit bonum; at si verum illud in cogitatione amatur eo usque ut velit illud et ex velle faciat illud, tunc quia est amoris, fit bonum.
[2] Hoc illustrari potest ab hoc exemplo: fuerunt spiritus qui in vita corporis crediderunt charitatem esse essentiale ecclesiae, et inde essentiale ad salutem, et non fidem solam; et tamen iidem non vixerunt vitam charitatis, solum enim cogitarunt et statuerunt ita esse: sed dictum est illis quod solum cogitare et inde credere quod charitas salvet, sit simile ac credere quod sola fides salvet, si homo non velit et faciat; quare rejecti sunt. Inde patuit quod modo cogitare bonum, et non velle et facere id, non sit bonum apud aliquem: simile foret si homo nosset ipsa vera et bona, et ex sola cogitatione contestaretur illa, si non dat vitam illis per velle et facere. Haec dicta sunt ut sciatur quod bonum veri seu bonum spirituale, quando est in aliquo, sit bonum vitae; hoc itaque est quod per "palmas in manibus" significatur.
[3] Quoniam per "palmas" significabatur bonum spirituale, ideo in templo a Salomone aedificato praeter alia etiam sculptae erant palmae; secundum haec in Libro Primo Regnum,
Salomo "omnes parietes domus in circuitu sculpsit aperturis cheruborum et palmarum et aperturis florum, introrsum et extrorsum;".tum super binis foribus (6:29, 32):
per "parietes domus" significantur ultima caeli et ecclesiae; ultima sunt effectus qui procedunt ex interioribus, et per "fores" significatur introitus ad caelum et ad ecclesiam; per "cherubos" super illas significatur bonum caeleste, quod est bonum intimi caeli; per "palmas" bonum spirituale, quod est bonum secundi caeli; et per "flores" bonum spirituale naturale, quod est bonum ultimi caeli; ita per illa tria significantur bona trium caelorum in suo ordine: in supremo autem sensu per "cherubos" significatur Divina Domini providentia et quoque custodia, per "palmas" Divina Domini sapientia, et per "flores" Divina Ipsius intelligentia; Divinum enim Bonum unitum Divino Vero procedens a Domino in tertio seu intimo caelo recipitur ut Divina providentia, in secundo seu medio caelo ut Divina sapientia, et in primo seu ultimo caelo ut Divina intelligentia.
[4] Similia per "cherubos" et "palmas" in novo templo 1
significantur apud Ezechielem,
In novo templo facti sunt cherubi et palmae, ita ut palma inter cherubum et cherubum, et duae facies cherubo, .... a terra usque ad super ostium. cherubi et palmae facti super parietibus et super valvis (41:18-20, 25, 26):
per "novum templum" ibi significatur nova ecclesia a Domino instauranda cum venturus est in mundum, nam per descriptionem novae urbis, novi templi et novae terrae ibi significantur omnia novae ecclesiae et inde novi caeli, quae descripta sunt ibi per meras correspondentias.
Quoniam per "Festum Tabernaculorum" significabatur implantatio boni per vera, ideo mandatum est ut
Tunc acciperent fructum arboris honoris, spathas palmarum, ramum arboris densae, et salices torrentis, et laetarentur coram Jehovah septem diebus (Leviticus 23:39, 40):
per "fructum arboris honoris" significatur bonum caeleste; per "palmas" bonum spirituale seu bonum veri; per" ramum arboris densae" verum scientificum cum ejus bono; et per "salices torrentis" vera et bona infima naturalis hominis, quae sunt sensualium externorum: ita per quatuor illa significantur omnia bona et vera in suo ordine a primis ad ultima apud hominem.
[5] Quia "palmae" significabant bonum spirituale, et ex bono spirituali est omne gaudium cordis, nam bonum spirituale est ipsa affectio seu amor veri spiritualis, ideo per "palmas in manibus" olim testabantur gaudium cordis sui, et quoque quod ex bono agerent. Hoc significatum est per quod
Multi, qui venerunt ad festum, cum audirent quod Veniret Jesus ad Hierosolymam, sumpserint termites palmarum, et iverint obviam Ipsi, et clamaverint, Benedictus qui venit in nomine Domini, Rex Israelis (Johannes 12:12, 13).
[6] "Palma" etiam significat bonum spirituale seu bonum veri in sequentibus locis:
- Apud Davidem,
"Justus sicut palma florebit, sicut cedrus in Libano crescet; plantati in domo Jehovae, in atriis Dei nostri germinabunt" (Psalms 92:13, 14 [B.A. 12, 13]):
"justus" significat illos qui in bono sunt; nam per "justos" in Verbo intelliguntur qui in bono amoris sunt, et per "sanctos" qui in veris ex illo bono (videatur supra, n. 204): inde est quod de justo dicatur quod "sicut palma florebit", et quod "sicut cedrus in Libano crescet"; nam fructificatio boni apud illum intelligitur per "sicut palma florebit", et multiplicatio veri inde per "sicut cedrus in Libano crescet", "palma" enim significat bonum spirituale, "cedrus" verum illius boni, et "Libanus" ecclesiam spiritualem: per "domum Jehovae" in qua plantati, et per "atria in quibus germinabunt, significatur caelum et ecclesia, per "domum Jehovae" ecclesia interna, et per "atria" ecclesia externa; plantatio fit in interioribus hominis ubi bonum amoris et charitatis; ac germinatio fit in exterioribus hominis ubi bonum vitae.
[7] Apud Joelem,
"Vitis exaruit, et ficus languet, malus punica, etiamque palma et malus, omnes arbores agri exsiccatae sunt, exaruit gaudium de filiis hominis" (1:12):
per haec describitur desolatio veri et boni in ecclesia, et inde omnis gaudii cordis, hoc est, gaudii spiritualis; "vitis" enim significat bonum et verum spirituale ecclesiae, "ficus" bonum et verum naturale inde, et "malus punica" verum et bonum sensuale, quod est ultimum naturalis; "palma." significat gaudium cordis ex bono spirituali, et "malus" ex bono naturali inde; per "arbores agri quae exsiccatae" significantur perceptiones boni et cognitiones veri, quod nullae; et quia gaudium spirituale et naturale inde per "palmam" et "malum" significantur, ideo etiam dicitur, "Exaruit gaudium de filiis hominis"; per "filios hominis" in Verbo intelliguntur qui in veris ex bono sunt, et per "gaudium" significatur gaudium spirituale, quod unice est ex bono per vera. Quis non videre potest quod hic non intelligantur vitis, ficus, malus punica, palma, malus et arbores agri? Quid hoc foret in Verbo et quid ad ecclesiam, si illae arbores exaruerint et exsiccatae fuerint.
[8] Apud Jeremiam,
Lignum de silva excidit, et opus manuum fabri per securim; argento et auro exornat illud, clavis et malleis firmat illa, ut non vacillet; sicut palma solidum illa" (10:3-5):
per haec describitur bonum naturale separatum a spirituali, quod est bonum ex proprio; at in se spectatum non est bonum, sed jucundum cupidinis imprimis ex amore sui et mundi, quod sentitur sicut bonum: quomodo homo id format apud se ut appareat sicut bonum et persuadeat quod sit bonum, describitur per "lignum quod de silva excidit", et per "opus manuum fabri per securim"; "lignum" significat bonum, hic tale bonum; "silva" significat naturale, hic naturale separatum a spirituale; "opus manuum fabri per securim" significat id ex proprio et ex propria intelligentia: confirmatio ejus per vera et bona ex Verbo, quae sic falsificat, describitur per "argento et auro exornat illud"; "argentum" est verum inde et "aurum" est bonum inde: cohaerentia facta per confirmationes ex proprio, describitur per "clavis et malleis firmat illa ut non vacillet": apparentia inde sicut bonum formatum per vera significatur per "sicut palma solidum illa."
[9] Apud Mosen,
"Venerunt in Elim, et ibi duodecim fontes aquarum et septuaginta palmae, et castrametati sunt ibi juxta aquas" (Exodus 15:27; Numeri 33:9):
haec historica etiam sensum spiritualem continent, in omnibus enim historicis Verbi etiam ille sensus inest: hic per "venerunt in Elim" significatur status illustrationis et affectionis, ita consolationis post tentationes; per "duodecim fontes aquarum" significatur quod tunc illis vera in omni copia; per "septuaginta palmas" significatur quod illis bona veri similiter; et per quod "castrametati sint juxta aquas" significatur quod post tentationes ordinata sint vera per bonum. (Sed haec amplius explicata videantur in Arcanis Caelestibus n. 8366 ad 8370.)
[10] Quoniam "Jericho" significat bonum veri, ideo
Urbs illa dicta fuit "urbs palmarum" (Deuteronomius 34:3; Judicum 1:16; 3:13):
omnia enim nomina locorum et urbium in Verbo significant talia quae sunt caeli et ecclesiae, quae spiritualia vocantur, et "Jericho" bonum veri. Quoniam id per "Jericho" significatur, ideo Dominus in Parabola de Samarita dixit
Quod descenderit a Hierosolyma in Jericho (Luca 10:30):
per quod significatur quod per vera ad bonum, nam per "Hierosolymam" significatur verum doctrinae, ac per "Jericho" bonum veri, quod est bonum vitae, quod etiam praestitit vulnerato a latronibus.
[11] Et quia "Jericho" id bonum significabat,
Ideo Josua cum esset in Jerichunte, Vidit Virum stantem, cujus in manu gladius evaginatus, qui dixit Josuae, "Exue calceum tuum desuper pede tuo in loco super quo stas, quia sanctus ille; quod et fecit Josua" (Jos. 5 [13,] 15):
Et ideo postquam filii Israelis ceperunt Jericho per arcae circumductionem, "argentum et aurum, ac vasa aeris et ferri" ibi inventa "dederunt in thesaurum domus Jehovae" (Joshua 6:24)
ex quibus patet unde est quod Jericho dicta sit "urbs palmarum."
[12] Praeterea in mundo spirituali in paradisis ubi sunt angeli qui in bono spirituali seu in bono veri sunt, apparent multa copia palmae; ex quo patuit etiam quod "palma" significet bonum veri: omnia enim quae in illo mundo apparent, sunt repraesentativa status vitae et affectionum, ita boni et veri quae apud angelos.
Footnotes:
1. The editors made a correction or note here.