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.

395. (Verse 11) And white robes were given unto every one. That this signifies Divine truth from the Lord with them, and protection, is plain from the signification of a white robe, as denoting Divine truth from the Lord; for a robe signifies truth in general, because it is the general covering; and white is said of truths from the Lord, for whiteness is characteristic of light, and the light proceeding from the Lord as a Sun is in its essence Divine truth. That by the white robes given to every one, is also signified protection, will be explained below. First, however, it shall be explained why a white robe signifies Divine truth from the Lord. All spirits and angels are clothed according to their intelligence, or according to the reception of truth in the life, for this is intelligence, and the light of their intelligence is formed into garments, which, when they are thence formed, not only appear as garments, but also are garments. For all things that exist in the spiritual world, and appear before their eyes, exist from the light and heat that proceed from the Lord as a Sun. From this origin not only are all things in the spiritual world created and formed, but also all things in the natural world; for the natural world exists and subsists from the Lord through the spiritual world. Hence it is evident that appearances in heaven before the angels, are altogether real; similarly also the garments. Because spirits and angels are clothed according to intelligence, and all intelligence belongs to truth, and angelic intelligence is from Divine truth, therefore they are clothed according to truths. On this account garments signify truths; garments that are next to the body, and thence interior, signify interior truths; and the garments that are around and enclose the former, signify exterior truths; whence a robe, a gown, and a cloak, which are general coverings, signify truths in general, and the white robe which they have from the Lord, the Divine truth in general. (But see what has been shown concerning the garments with which the angels are clothed, in the work concerning Heaven and Hell 177-182; and what has been said above concerning the signification of garments, n. 64, 65, 195, 271.)

[2] The white robes given to those who were under the altar, also signify protection by the Lord, because the white robes given to them, represented the Lord's presence with the Divine truth around them; and the Lord by means of Divine truth protects His own, for He surrounds them with a sphere of light, from which they have white robes; and when they are thus encompassed, they can no longer be infested by evil spirits; for, as said above, they were infested by them, and, therefore, were hidden by the Lord. This also takes place with those who are raised by the Lord into heaven. They are then clothed with white robes, which is an indication that they are in Divine truth, and thus in safety. But concerning those who are clothed in white robes, more will be seen in the explanation of the chapter which follows, at verses 9, 13-17.

[3] That a robe, a gown, and a cloak, signify Divine truth in general is evident also from the following passages. In Zechariah:

"The prophets shall be ashamed every one on account of his vision, when he hath prophesied; neither shall they wear a mantle of hair to deceive" (13:4).

By prophets are signified those who teach truths from the Word, and in an abstract sense, truths of doctrine from the Word, and because these things were signified by prophets, therefore, these were clothed with a mantle of hair; for by a mantle of hair was signified Divine truth in ultimates, which is Divine truth in general, for the ultimate contains all things interior, hair also signifies the ultimate. Hence it was, that Elijah from his mantle was also called a hairy man (2 Kings 1:7, 8); and that John the Baptist, who was like Elias, by reason of a similar representation, had a garment of camel's hair (Matthew 3:4). From these things it is evident what is signified by the prophets not wearing a mantle of hair to deceive, namely, that they shall not declare truths to be falsities, and falsities to be truths, this being signified by deceiving.

[4] Because Elijah represented the Lord as to the Word, which is the very doctrine of truth, and Elisha continued the representation; and because a mantle signified Divine truth in general, which is the Word in ultimates, therefore, the mantle of Elijah passed to Elisha; and by Elijah's mantle also the waters of Jordan were divided, according, to these statements in the books of the Kings:

When Elijah found Elisha "he cast his mantle upon him" (1 Kings 19:19).

"Elijah took his mantle, and wrapped it together, and smote the waters" of Jordan, "which were divided hither and thither, and they two went over on dry ground."

Elisha seeing "when Elijah went up by a whirlwind into heaven," took up the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; and he took the mantle and smote the waters, which parted hither and thither; and he went over" (2 Kings 2:8, 11-14).

That Elijah cast his mantle upon Elisha, signified that he transferred to Elisha the representation of the Lord as to the Word; and the mantle falling from Elijah, when he was taken away, and being taken up by Elisha, signified that that representation was transferred to Elisha, for Elijah and Elisha represented the Lord as to the Word, and were clothed according to what they represented; the mantle signifying the Word in ultimates, which is Divine truth in general, or Divine truth in its whole extent. The waters of Jordan being divided by Elijah's mantle, first by Elijah and afterwards by Elisha, signified the power of Divine truth in ultimates. The waters of Jordan also signified the first truths which introduce into the church, and these first [truths] are those in the ultimates of the Word. Hence also it is evident that a mantle and robe signify Divine Truth in general. (That Elijah represented the Lord as to the Word, and similarly Elisha, may be seen, n. 2762, 5247. That the ultimate contains the interior things, and thence signifies all things in general, n. 634, 6239, 6465, 9215, 9216, 9828; that hence strength and power are in ultimates, n. 9836; that Jordan signifies entrance into the church, and that hence the waters of Jordan signify the first truths by which there is entrance, n. 1585, 4255; and that waters denote truths, see above, n. 71.) The first truths are also ultimate truths, such as are those in the sense of the letter of the Word; for by these entrance is effected, for they are first learnt, and in them are all the interior things that constitute the internal sense of the Word.

[5] He who does not know what a robe or mantle signifies, does not know what a cloak signifies; for a cloak, the same as a mantle, was a general garment, because it encompassed the waistcoat, or inner garment, whence it has also the same signification; consequently, neither does he know what was signified by Saul's rending the skirt of Samuel's cloak; by David's cutting off the skirt of Saul's cloak; by Jonathan's giving David his cloak and garments; and by the daughters of a king, being arrayed in cloaks of divers colours, and many other cases in which cloaks are mentioned in the Word. Concerning Saul's rending the skirt of Samuel's cloak, we read thus:

"Samuel turned about to go away, but he laid hold upon the skirt of his cloak, and it rent. And Samuel said, Jehovah hath rent the kingdom of Israel from thee this day, and hath given it to thy companion, who is better than thou" (1 Sam. 15:27, 28).

From the words of Samuel it is evident that the rending of the skirt of the cloak signified the rending of the kingdom from Saul, for he said, after it was done, "Jehovah hath rent the kingdom of Israel from thee this day." For by a king and his kingdom is signified the Divine truth of the church; and by the skirt of his cloak is signified Divine truth in ultimates, or all [Divine truth] in general; for the kings over the sons of Israel represented the Lord as to Divine truth, and their kingdom signified the church as to this; therefore by that historical circumstance is signified that king Saul was become such that he could no longer represent the Lord, and that otherwise the representative of the church would perish. (That kings represented the Lord as to Divine truth, and that a kingdom thence signified the church as to that, may be seen above, n. 29, 31.)

[6] The same is signified by David's cutting off the skirt of Saul's cloak, concerning which we read thus:

David entered into the cave where Saul was, and cut off the skirt of Saul's cloak, and when thereafter he showed it to Saul, Saul said, "Now I know that thou shalt reign, and the kingdom of Israel shall be established in thy hand" (1 Sam. 24:4, 6, 12, 21).

This was done by David of the Divine Providence, that the same thing might be represented as above, for by the skirt of the cloak, and by king Saul and his kingdom, similar things are signified.

[7] The same is also signified by Jonathan, the son of Saul, stripping himself of his cloak and his garments, and giving them to David, concerning which we read thus:

"Jonathan stripped himself of the cloak that was upon him, and gave it to David, and his garments, and even to his sword and to his bow and to his girdle" (1 Sam. 18:4).

By this was signified, that Jonathan, the heir of the kingdom, transferred all his right to David; for all the things that Jonathan gave to David were representative of the kingdom, that is of the Divine truth of the church, which Saul represented; for, as said above, all the kings who reigned over the sons of Israel represented the Lord as to Divine truth, and their kingdom, the church as to that [truth].

[8] Because cloaks and mantles signified Divine truth in general, therefore:

"Virgins, the king's daughters, were apparelled with mantles of divers colours" (2 Sam. 13:18).

Virgins, the king's daughters, signified the affections of truth, and thence the church, as is evident from a thousand passages in the Word where a king's daughter, the daughter of Zion, and the daughter of Jerusalem, and also the virgin Zion, and the virgin Jerusalem, are mentioned; therefore the king's daughters also represented the truths of that affection by garments, and in general by mantles, which thence were variegated with divers colours. So also truths from good, or truths from affection, are represented by the garments of virgins in heaven; which truths are more fully described by the garments of the king's daughters, in David (Psalms 45:8, 9, 13, 14).

[9] Because mourning in the ancient churches signified spiritual mourning, which is on account of the deprivation of truth, therefore, this was then represented in mourning, by their rending their mantles or cloaks, as is clear in Job:

When Job had lost everything, "then he arose, rent his mantle, and said, Naked came I out of my mother's womb, and naked shall I return" (1:20, 21).

And in another place:

Job's three friends, when they saw him, wept "and rent their cloaks" (2:12).

(That to rend the garments was representative of mourning on account of truth being injured or destroyed, may be seen, n. 4763.)

And again, in Ezekiel:

"All the princes of the sea shall come down from their thrones, and shall cast away their cloaks, and put off their embroidered garments; they shall be clothed with terrors; they shall sit upon the ground" (26:16).

These things are said of Tyre, by which is signified the church as to the knowledges (cognitions) of truth and good; in this passage the church where these are destroyed. That they have no longer any truths by which the church is formed, is signified by, all the princes of the sea shall come down from their thrones, the princes of the sea denoting primary scientific truths, to come down from the thrones, signifying that they were destroyed, and, consequently, that there is no intelligence. The same is signified by their casting away their cloaks, and putting off their embroidered garments, robes denoting truths in general, and embroidered garments the knowledges (cognitions) of truth. Condemnation thence is signified by, "they shall be clothed with terrors; they shall sit upon the ground."

[10] In Micah:

"My people have accounted every one as an enemy to them for the sake of a garment, ye draw off the mantle from them that pass securely, that are returning from the war" (2:8).

By these words is not signified that the sons of Israel have accounted any for an enemy for the sake of a garment, and that they drew off the mantle of those that passed by securely; but that they held as enemies those who spoke truths, and deprived of all truth those who lived well, and shook off falsities; garment denoting truth; robe denoting all truth, because denoting truth in general. To pass by securely, denotes to live well; men returning from war, denote those who have shaken off falsities, war denoting the combat of truth against falsity. Who cannot see that such is the spiritual meaning of the Word; and that the people of Israel did not account any one as an enemy for a garment, or draw off the mantle from those who passed by?

[11] In Matthew:

The scribes and Pharisees "do all their works that they may be seen of men; they make broad their phylacteries, and enlarge the borders of their garments" (23:5).

These things the scribes and Pharisees did, but still, thereby was represented and signified that they spoke many things from the ultimates of the Word, and applied them to life, and to their traditions, in order that they might appear holy and learned. By their phylacteries, which they make broad, are signified goods in the outward form, for the phylacteries were worn upon the hands, and by the hands are signified actions, because the hands are employed to act. By the borders of their garments which they enlarge, are signified external truths, external truths are those in the ultimate sense of the letter; mantles denoting truths in general, and borders their ultimates. (That the borders of the mantles signify such truths, may be seen in the Arcana Coelestia 9917.)

[12] In Isaiah:

"I will greatly rejoice in Jehovah, my soul shall exult in my God; for he hath clothed me with the garments of salvation; he hath covered me with a cloak of justice" (61:10).

To rejoice in Jehovah, signifies to rejoice in Divine good; to exult in God, signifies, in the Divine truth; for the Lord is called Jehovah from Divine good, and God from Divine truth; and all spiritual joy is from them. To clothe with the garments of salvation, signifies to instruct and gift with truths; and to cover with a cloak of justice, signifies to fill with every truth from good, a cloak denoting all truth because it denotes truth in general, justice being said of good.

[13] In the same:

"He put on the garments of vengeance, and clothed himself with zeal as a cloak" (59:17).

These things are said of the Lord, and of His combat with the hells; for when He was in the world He reduced all things in the hells and in the heavens to order, and this by Divine truth from the Divine love. The garments of vengeance signify the truths by which [He fought]; zeal, as a cloak, signifies the Divine love from which [He fought]; a cloak is mentioned, because it is signified by Divine truths from the Divine love. (But what the cloak of the ephod signifies, with which Aaron was wrapped around, and upon the borders of which were pomegranates and bells, of which [mention is made] in Exodus 27:31-35; Leviticus 8:7, may be seen in the Arcana Coelestia 9910-9928.)