532. Since all numbers in the Word signify things and states, and the compound numbers derive their significations from the simple numbers of which they are compounded, and since the simple numbers are principally two, three, five, and seven, it is important to point out their signification in the Word, and at present, that of the number three, because it is said; "Woe, woe, woe, to them that dwell on the earth by reason of the voices of the trumpet of the three angels which are yet to sound!" That all numbers, in the Word, signify something pertaining to a thing and to state, may be seen above (n. 203, 429); and that the greater and complex numbers signify the same as the simple numbers from which they arise by multiplication, and that the simple numbers are two, three, five, and seven, may also be seen above (n. 430).

[2] That by three in the Word is signified what is full and complete, and hence an entire period, greater or less, from beginning to end, is evident from the following passages; thus in Isaiah:

"Within three years, as the years of an hireling, the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble" (16:14).

Here by Moab are meant those who are in falsities from evil. His glory, and that great multitude, mean those falsities themselves. By the three years within which his glory shall be contemned, is signified that which is complete and consummated; it is therefore said, "then the remnant shall be very small," which signifies that it shall be no more. Three years are spoken of, which means consummation, thus, from beginning to end. It must be observed, that the same is signified by three years, as by three months, three weeks, three days, and three hours, for times, in the spiritual sense, signify states, and three times, whether greater or less, a full state.

[3] Again, in the same prophet:

"Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Cush; so shall the king of Assyria lead the captivity of Egypt, and the multitude of Cush that is to be carried away; boys and old men, naked and barefoot" (20:3, 4).

Egypt and Cush do not mean Egypt and Cush, but Egypt means the External or Natural as to the Scientific, and Cush the External or Natural as to worship. When these are without an internal spiritual, they are also without truth and good, for all the truth, and all the good in the natural or external man, is from influx from the Lord through the spiritual man; and when it is destitute of truth and good, then the natural or external man, as to the things therein, is like a man naked and barefoot. That there will be only reasonings from falsities, and that these things will destroy, is signified by the king of Assyria leading the captivity of Egypt, and by the multitude of Cush, that is to be carried away naked and barefoot. By the boys and old men, whom the king of Assyria shall lead away, naked and barefoot, is signified that all innocence and all wisdom would perish. Their total and complete destruction was represented by the prophet going three years naked and barefoot; three years signifying an entire period from beginning to end, and therefore, total destruction.

[4] So in Hosea:

Jehovah "after two days will revive us; on the third day he will raise us up" (6:2).

To revive after two days, and to raise up the third day, signifies to reform and restore the church, the third day denoting full reformation and restoration, wherefore it is said, that Jehovah shall then raise them up; that neither two days are meant nor the third day is evident.

[5] Since the number three signified completeness even to the end, therefore that number was adopted in the representative church, and used as often as completeness was represented, as is evident from these things in the Word. They were to go a three days' journey, and sacrifice (Exodus 3:18; 5:3); in the third month after their departure from Egypt, they came to mount Sinai (Exodus 19:1); they were commanded to prepare themselves against the third day, because on the third day Jehovah would descend upon mount Sinai (Exodus 19:11, 15, 16, 18). For three days there was darkness in the land of Egypt (Exodus 10:22, 23). During three years the fruits of the trees planted in the land of Canaan were to be uncircumcised (Leviticus 19:23-25). No part of the flesh of the sacrifice was to be left till the third day (Leviticus 7:16, 17, 18; 19:6, 7). The water of separation was to be sprinkled upon the unclean on the third day, and on the seventh day (Num. 19:11-22). Those who touched what was slain, were to be cleansed the third day, and the seventh day (Num. 31:19-25). Joshua commanded the people, that within three days they should pass over Jordan (Joshua 1:11; 3:2). Jehovah called Samuel three times, and three times Samuel ran to Eli, and the third time Eli understood that Jehovah called Samuel (1 Samuel 3:1-8). Jonathan told David to hide himself in a field until the third evening, and afterwards Jonathan threw three arrows to the side of the stone, and David bowed himself three times to the earth before Jonathan (1 Sam. 20:5, 12, 19, 20, 35, 36, 41). Three things were proposed to David, of which he was to choose one, a famine of seven years, or he should flee three months before his enemies, or a pestilence should be in the land three days (2 Sam. 24:11-13). Elijah stretched himself upon the son of the widow three times (1 Kings 17:21). Elijah commanded them to pour water upon the burnt-offering, and upon the wood three times, and they poured it three times (1 Kings 18:34). Jonah was in the belly of the whale three days and three nights (Jonah 1:17; Matthew 12:40). Daniel mourned three weeks (Dan. 10:2, 3, 4). The third year was the year of tenths (Deuteronomy 26:12). The Lord said of the man who planted a vineyard, that he sent his servants three times, and afterwards his son (Mark 12:2-6; Luke 20:12, 13). The Lord said to Peter, that before the cock should crow twice, he would deny him thrice (Matthew 26:34, 69, to the end; Luke 22:34, 57-61; John 13:38). The Lord said three times to Peter, Lovest thou me? and feed my lambs and my sheep; and the third time Peter was grieved (John 21:15, 16, 17). The Lord said, that the kingdom of heaven was like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened (Matthew 13:33; Luke 13:21). The Lord said, I do cures to-day and to-morrow, and the third day I shall be perfected (Luke 13:32, 33). The Lord said that He should be in the heart of the earth three days and three nights (Matthew 12:40). He said that He should rise again the third day (Matthew 16:21; 17:22, 23; 20:18, 19; Luke 18:32, 33; 24:46). He said that He was able to destroy the temple of God, and to build it in three days (Matthew 26:61; 27:40; John 2:19, 20). He prayed three times in Gethsemane (Matthew 26:39, 42, 44); He was crucified at the third hour (Mark 15:25); and then there was darkness over the whole land for three hours, from the sixth hour to the ninth, when He said, it is finished, and expired (Matthew 27:45; Mark 15:33, 37; John 19:30). The Lord rose again the third day (Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1).

[6] It is evident from these references that the number three signified what was consummated or complete to the end, and therefore an entire period, greater or less, from beginning to end. From this simple number many compound numbers derive their significations, as 6, 9, 12, 60, 72, which consequently signify all truths and goods in the aggregate. Similarly the numbers 30, 300, 3000; for, as shown above, the compound numbers derive their significations from the simple numbers of which they are compounded. Moreover, it is to be observed, that the number three, in the Word, is used in reference to truths, and two and four, to goods. The reason of this is that two and four signify conjunction, while three signifies fulness; and spiritual conjunction is love, and all good is of love, and spiritual fulness is formed by means of truths. Those who do not know that all numbers in the Word are significative, think and believe that nothing more is meant when the numbers two and three, also three and four, are mentioned, than two and three, or a few, whereas they denote all who are in good and truth, as in the following passages.

[7] Thus, in Isaiah:

"Gleaming grapes shall be left in it, as in the shaking of an olive tree, two-three berries in the top of the bough, four-five in the branches of the fruit-bearing [olive]" (17:6).

The subject here is the vastation of the church, and these words are said of the remaining few who are in good and truth. Comparison is made with the shaking of an olive tree, because the olive tree signifies the church as to the good of love, and the branches the truths therefrom. Two-three signify the few who are in good, and thence in truths, two denoting good, and three denoting truths; and four-five signify the few who are in good, four denoting those who are in good, and five denoting few. And because four-five signify the few who are in good, therefore it is said, four-five, in the branches of the fruit-bearing [olive], the fruit-bearing olive signifying those in the church who are in good as to life; and in consequence of this signification of those numbers, it is said two-three, four-five, and not two and three, four and five.

[8] So in Amos:

"Two-three cities wandered into one city, to drink waters, but yet they were not satisfied" (4:8).

This is said respecting the defect of truth at the end of the church, and means that they who then desire truth from a spiritual affection will not find any in doctrines, wherever they may enquire. It is therefore said, "two-three cities wandered into one city, to drink waters, but yet they were not satisfied." By two-three cities are signified those who are in the affection of truth from good. City signifies the truth of doctrine. By drinking waters is signified to learn truths; by wandering is signified to enquire; and by not being satisfied is signified not to find truth which in itself is truth. Two-three cities are mentioned, because by two-three are signified those who are in good and thence in truths.

[9] So in Zechariah:

"It shall come to pass, that in all the earth, two parts therein shall be cut off, they shall expire; but the third shall be left therein. Yet I will bring the third part through the fire, and will try them" (13:8, 9).

Here also the subject is the vastation of the church as to good. That all good is about to perish is signified by its being said, "In all the earth two parts therein shall be cut off, and they shall expire," in the whole earth denoting the church universal, and two parts all good. That something of truth would remain, but scarcely any genuine truth, is signified by, "The third part shall be left therein, yet I will bring the third part through the fire, and will prove them." By the third part are meant the remaining truths; proving the genuineness of these is signified by bringing them through the fire. To prove by fire is to prove by the affection of love, with which if the truth does not agree it is not genuine truth, for fire, in the Word, signifies love; when the good of love perishes, the truth also becomes not truth, because all truth derives its essence from good.

[10] The signification of these words of the Lord in Matthew is therefore evident:

"Where two and three are gathered together in my name, there am I in the midst of them" (18:20).

Here, two and three do not mean two and three, but they who are in good and in truths thence; neither by the name of the Lord is meant His name, but all the good of love and the truth of faith by which He is worshipped (see above, n. 102, 135).

[11] From this also the signification of the words of the Lord in Luke is evident:

"From henceforth there shall be five in one house divided, three against two, and two against three" (12:52).

These words mean, that after the coming of the Lord, when He Himself has become known, and the interior things of the Word have been revealed by Him, and with Him, then both in the church in general, and with the man of the church in particular, there will be dissension between good and truth, and between truth and good. This is understood by five being divided in one house, three against two, and two against three; house denoting the church in general, and with the man of the church in particular, and three denoting truths, and two denoting goods. The statement that five shall be divided, signifies that such dissension shall exist with those who are reformed; therefore, it follows also that "the father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother" (ver. 53). For father signifies the good of the church, son the truth of the church, mother the truth of the church, and daughter its good. Who cannot see that the numbers five, two, and three, would not be mentioned here unless they were significative? Five, in the Word, when two and three follow, signifies all those; but when preceded or followed by the numbers ten or twenty, five then signifies some and few.

[12] Similar things are meant in the precept of the decalogue by "the third and fourth generation," or by "the third and fourth sons," upon whom Jehovah will visit the iniquity of the parents (Exodus 20:5; Num. 14:18; Deuteronomy 5:9, 10). By the third and fourth generation are signified all who are in falsities from evil. The third generation signifies those who are in falsities of evil, and the fourth generation those who are in evils of falsity; for, in the opposite sense, three signifies falsities, and four evils. Who does not see that it would be contrary to the Divine justice to visit the iniquity of the parents upon the sons, even to the third and fourth generation? For the Lord teaches that "The soul that sinneth, it shall die; the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the justice of the just shall be upon him, and the wickedness of the wicked shall be upon him" (Ezekiel 18:20; Deuteronomy 24:16; 2 Kings 14:6). It is evident therefore, that the expression third and fourth generation does not mean third and fourth generation, but that which those numbers signify. Similar things are signified by "For three and four transgressions" (Amos 1:3, 6, 9, 11, 13; 2:1, 4, 6). From this it is evident how great are the interior things contained merely in numbers in the Word, and these things no one can know without the spiritual sense.

253. (Verse 21) He that overcometh, to him will I grant to sit with me in my throne. That this signifies that he who endures to the end of life will be conjoined with heaven where the Lord is, is evident from the signification of overcoming as being to remain in the spiritual affection of truth even to the end of life (concerning which see above, n. 128), but in this case in a state of faith from charity, because that is the subject treated of. The reason why to overcome has such a signification is that a man, so long as he lives in the world, fights against the evils and falsities therefrom which pertain to him; and he who so fights, and remains in the faith of charity, even to the end of life, overcomes; and he who overcomes in the world overcomes to eternity, because a man is such after death as was his life in the world. And from the signification of to sit with me in My throne, as being to be conjoined with heaven where the Lord is; for by throne is signified heaven, and by sitting with the Lord is signified to be together with Him, thus to be conjoined to Him.

[2] In the Word mention is frequently made of a throne, and by it, when said of the Lord, is signified in general heaven, specifically the spiritual heaven, and in the abstract the Divine truth proceeding from the Lord, because this constitutes heaven. Hence also a throne is predicated of judgment, since all judgment is effected from truths. That such is the signification of a throne in the Word is evident from the following passage. In Isaiah:

"Jehovah said, the heavens are my throne" (Isaiah 66:1).

In David:

"Jehovah hath prepared his throne in the heavens" (Psalms 103:19).

In Matthew:

"He that sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon" (Matthew 23:22).

That by throne is here signified heaven is evident; for it is said that heaven is Jehovah's throne, that He hath prepared His throne in the heavens, and that he who sweareth by heaven sweareth by the throne of God. Not that Jehovah, or the Lord, there sits upon a throne, but that throne is said of His Divine in the heavens; and also it sometimes appears as a throne to those to whom it is granted to look into heaven. That the Lord was thus seen is evident in Isaiah:

"I saw the Lord sitting upon a throne high and lifted up, and his skirts filled the temple" (Isaiah 6:1).

Jehovah's skirts filling the temple signifies that the Divine truth proceeding from Him filled the ultimate of heaven and the church; for by the skirts of the Lord is signified in general the proceeding Divine, and specifically the Divine truth which is in the extremes of heaven and in the church (as may be seen above, n. 220).

[3] In Ezekiel:

Above the expanse which was over the head of the cherubs, "as it were the appearance of a sapphire stone, the likeness of a throne, and upon the likeness of the throne, a likeness as it were the appearance of a man upon it above" (Ezekiel 1:26; 10:1).

The reason why the throne appeared like a sapphire stone was, that a sapphire signified the Divine truth of the Lord proceeding from His Divine good, and hence spiritual truth pellucid from celestial good (as may be seen, Arcana Coelestia 9407, 9873). Thus the throne in this case signifies the whole heaven; for heaven is heaven from the Divine truth. (What cherubs signify, may be seen, n. 9277, end, 9506, 9673.)

[4] In the Apocalypse:

"Behold, a throne set in heaven, and one sat on the throne; there was a rainbow round about the throne, in sight like unto an emerald. And out of the throne proceeded lightnings and thunderings and voices; before the throne, there was a sea of glass like unto crystal; round about the throne, were four animals full of eyes before and behind" (Revelation 4:2-6, 9, 10).

That heaven is here described as to Divine truth will be seen in the explanation of those words in the following chapter. The same is also signified in this passage:

"A pure river, clear as crystal, proceeded out of the throne of God and of the Lamb" (Revelation 22:1).

The reason why a pure river clear as crystal was seen proceeding out of the throne was that a river signifies Divine truth; so also does crystal.

[5] The same is signified in the Word by the throne of David, because by David in the prophetical parts of the Word is not meant David, but the Lord as to His royalty which is the Divine truth in the spiritual heaven, which is the second heaven.

Thus in Luke:

The angel said to Mary, "He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his father David" (Luke 1:32).

And in Isaiah:

"Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it in judgment and in justice, henceforth and even to eternity" (Isaiah 9:6, 7).

That David is not here meant, nor his throne upon which the Lord should sit, is plain, for the Lord's kingdom was not on earth but in heaven; therefore by the throne of David is meant heaven as to the Divine truth (as may be seen above, n. 205). The like is meant in the Psalms of David, where he speaks of his throne and of his kingdom; as in the whole of Psalm 89, where also it is said:

"I have sworn unto David my servant, Thy seed will I establish for ever; and I will build up thy throne to generation and generation. Judgment and justice are the support of thy throne; I will set his throne as the days of the heavens" (verses3, 4, 14, 29).

That the Lord is there meant by David, may be seen above (n. 205.) The like is also signified by the throne of glory, where it is said of the Lord; for glory signifies Divine truth; as in Matthew:

"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory" (Matthew 25:31).

(That glory signifies the Divine truth in heaven, may be seen, Arcana Coelestia 4809, 5922, 8267, 8427, 9429, and above, n. 33.)

Hence it is clear what is signified by the throne of glory in Jeremiah:

"Do not disgrace the throne of thy glory" (Jeremiah 14:21, and Jeremiah 17:12); by which is signified that Divine truth should not be disgraced. The same is meant by Jerusalem being called the throne of Jehovah; for by Jerusalem is signified the church as to doctrine, and doctrine is Divine truth. Hence it is also clear how these words in Jeremiah are to be understood:

"At that time they shall call Jerusalem the throne of Jehovah, and all the nations shall be gathered together unto it" (Jeremiah 3:17).

In David:

"Jerusalem is builded; whither the tribes go up. And there are set the thrones for judgment, the thrones of the house of David" (Psalms 122:3-5).

In Ezekiel:

"The glory of Jehovah came into the house by the way of the gate whose face was toward the east; he said unto me, Son of man, behold the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the sons of Israel for ever" (Ezekiel 43:4, 7).

(That Jerusalem signifies the church as to doctrine, thus the Divine truth in the heavens and on earth, for this makes the church, may be seen, Arcana Coelestia 3654, 9166, and above, n. 223.) Because all judgment is effected from truths, and judgment in the heavens from Divine truth, therefore a throne is also mentioned where the Lord is treated of as to judgment, as above in Matthew (25:31), and in David (Psalms 122:3-5); and moreover in David:

"O Jehovah, thou hast executed my judgment; thou sattest on the throne, a judge of justice; thou hast rebuked the nations, thou hast destroyed the wicked: Jehovah shall sit for ever; he will prepare his throne for judgment" (Psalms 9:4, 5, 7).

[6] It is also said in the Word throughout, that others shall sit upon thrones as well as the Lord; but still by such thrones are not meant thrones, but Divine truths. Thus in the first book of Samuel:

"He raiseth up the depressed out of the dust, and lifteth up the needy out of the dunghill, to set them among princes, and he will make them inherit the throne of glory" (1 Samuel 2:8).

In the Apocalypse:

The four-and-twenty elders who were before the throne of God, upon their thrones (Revelation 11:16).

In another place:

"I saw thrones, and they sat upon them, and judgment was given unto them" (Revelation 20:4).

And in Matthew:

"Ye which have followed me in the regeneration, when the Son of man shall sit upon the throne of his glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel" (Matthew 19:28, and Luke 22:30).

By thrones are there meant Divine truths, according to, and from which all are to be judged. By twelve and by twenty-four are signified all, and they are said of truths; by elders and disciples are also signified Divine truths, as also by the tribes. When these things are known it will be evident what is meant by thrones in the passages here adduced; also by that which is now treated of: "He that overcometh, to him will I give to sit with me in my throne." (That twelve signifies all, and is predicated of truths may be seen, Arcana Coelestia 577, 2089, 2129, 2130, 3272, 3858, 3913; that the same is signified by twenty-four, because that number is double the number twelve, and arises thence by multiplication, n. 5291, 5335, 5708, 7973. That by the elders of Israel are signified all those in the church who are in truths from good, n. 6524, 6525, 6890, 7912, 8578, 8585, 9376, 9404: similarly by the twelve disciples of the n. 2129, 3354, 3488, 3858, 6397; also by the twelve tribes, n. 3858, 3926, 4060, 6335, 7836, 7891).

[7] From these considerations it is evident what was represented by the throne built by Solomon, concerning which it is thus written in the first book of the Kings:

"Solomon made a great throne of ivory, and overlaid it with pure gold. The throne had six steps, and the head of the throne was round; and behind it were hands on the one side and on the other near the place of the seat, and two lions standing near the hands; and there were twelve lions standing upon the six steps, on the one side and on the other: there was not the like made in any kingdom" (1 Kings 10:18-20).

Here by ivory is signified the Divine truth in ultimates: by the head being round, the correspondent good; by the gold with which it was overlaid is signified Divine good from which is Divine truth. By the six steps are signified all things from first to last; by the hands is signified all power; by the lions are signified the truths of the church in their power: by twelve, all. Because throne, where it is said of the Lord, signifies heaven as to all Divine truth, so in an opposite sense it signifies hell as to all falsity. In this opposite sense, it is mentioned above (Revelation 2:13; Isaiah 14:9, 13; 47:1; Hagg. 2:22; Dan. 7:9; Luke 1:52; and elsewhere).