532. As all numbers in the Word signify things and states, and the composite numbers derive their signification from the simple numbers of which they are composed, and the simple numbers are chiefly two, three, five, and seven, it is important to show what these numbers signify in the Word, and here what "three" signifies because it is said, "Woe, woe, woe, from the voices of the trumpet of the three angels who are about to sound!"

(That all numbers in the Word signify somewhat of thing and state may be above, n. 203, 429; and that the greater and composite numbers have a similar signification 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 "three" signifies in the Word what is full and complete, and thence an entire period, greater or less, from beginning to end, can be seen from the following passages. In Isaiah:

Within three years, as the years of an hireling, the glory of Moab shall grow vile with all that great multitude; and the remnant shall be very small and not strong (Isaiah 16:14).

"Moab" means those who are in falsities from evil; "his glory" and "his great multitude" mean such falsities; the "three years within which his glory shall grow vile" signify what is complete and finished; therefore it is said, "then the remnant shall be very small," which signifies that it shall be no more; "three years" are mentioned, by which is meant what is finished, thus from beginning to end. It is to be known that "three years" has a similar signification as "three months," "three weeks," "three days," and "three hours," since in the spiritual sense, times signify states, and "three times," whether greater or less, a full state.

[3] In the same:

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

By "Egypt" and "Cush," Egypt and Cush are not meant, but "Egypt" means the external or natural in respect to knowledge, and "Cush" the external or natural in respect to worship, and when this natural has no internal spiritual, it also has no truth or good, for all the truth and all the good belonging to the natural or external man is from influx through the spiritual man from the Lord; and when the natural or external man has no truth or good it is like, in respect to the things in it, a man "naked and barefoot." That there will then be only reasonings from falsities, and that these will destroy, is signified by "the king of Assyria shall lead the captivity of Egypt and the crowd of Cush that is to be carried away, naked and barefoot." That all innocence and all wisdom will perish is signified by "the boys and old men whom the king of Assyria shall lead away;" their total and complete destruction was represented by the prophet's going "three years naked and barefoot," "three years" signifying an entire period from beginning to end, consequently total destruction.

[4] In Hosea:

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

"To revive after two days, and to raise up on the third day," signifies to reform and restore the church; "on the third day" signifying full reformation and restoration, therefore it is said that then "He will raise up." Evidently neither two days nor the third day is meant.

[5] As the number three signified what is complete even to the end, that number was adopted and employed in the representative church, whenever something complete was to be represented, as can be seen from these things in the Word:

They were to go a journey of three days and sacrifice (Exodus 3:18; 5:3).

In the third month after going out from Egypt they came to Mount Sinai (Exodus 19:1).

They were commanded to be ready against the third day, for on the third day Jehovah would come down upon Mount Sinai (Exodus 19:11, 15, 16, 18).

For three days there was darkness in the land of Egypt (Exodus 10:22, 23).

For three years the fruits of the trees planted in the land of Canaan should be uncircumcised (Leviticus 19:23-25).

No part of the flesh of the sacrifice should be left to the third day (Leviticus 7:16-18; 19:6, 7).

The water of separation should be sprinkled upon the unclean on the third day and on the seventh day (Numbers 19:11-22).

They who touched any slain should be purified on the third day and on the seventh day (Numbers 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 perceived that Jehovah had called Samuel (1 Samuel 3:1-8).

Jonathan said to David that he should hide himself in a field unto the third evening, and afterwards Jonathan should shoot three arrows to the side of the stone, and after that David bowed himself three times to the earth before Jonathan (1 Samuel 20:5, 12, 19, 20, 35, 36, 41).

Three things were offered to David, of which he should choose one, that a famine of seven years should come, or that he should flee three months before his foes, or that a pestilence should be in the land three days (2 Samuel 24:11-13).

Elijah measured himself upon the son of the widow three times (1 Kings 17:21).

Elijah told 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 (Jon. Jonah 1:17; Matthew 12:40).

Daniel was mourning three weeks (Daniel 10:2-4).

The third year was the year of tithing (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, 4-6; Luke 20:12, 13).

The Lord said to Peter that before the cock crowed twice he would deny Him thrice (Matthew 26:34, 26:69-75 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 21:15-17).

The Lord said that the kingdom of the heavens is like unto leaven, which a woman took and hid in three measures of meal, till it was all leavened (Matthew 13:33; Luke 13:21).

The Lord said, I perform cures today and tomorrow, and the third day I am perfected ¹ (Luke 13:32, 33).

The Lord said that He would be in the heart of the earth three days and three nights (Matthew 12:40).

He said that He would be raised up the third day (Matthew 16:21; 17:22, 23; 20:18, 19; Luke 18:32, 33; 24:46).

He said that he would destroy the temple of God, and build it in three days (Matthew 26:61; 27:40; John 2:19, 20).

Jesus in Gethsemane prayed three times (Matthew 26:39, 42, 44).

Jesus was crucified at the third hour (Mark 15:25).

Then there was darkness over all the land three hours, from the sixth hour to the ninth, when He said, It is finished, and expired (Matthew 27:15; Mark 15:33, 37; John 19:30).

The Lord rose again on the third day (Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1).

[6] From this it can be seen that the number "three" signifies what is finished or complete to the end, consequently an entire period, greater or less, from beginning to end. From this simple number many composite numbers derive their significations, as 6, 9, 12, 60, 72, which, from three, signify all truths and goods in the complex; in like manner the numbers 30, 300, 3000; for, as said above in this article, the composite numbers derive their significations from the simple numbers of which they are composed. Moreover, it is to be known that in the Word the number "three" is predicated of truths, and "two" and "four" of goods; for the reason that "two" and "four" signify conjunction, while "three" signifies fullness, and spiritual conjunction is love, and all good is of love; while spiritual fullness is formed by truths. One who does not know that all numbers in the Word are significative, when the numbers "two and three" or "three and four" are mentioned in the Word, has no other thought or belief than that two or three, or a few, are meant, instead of all who are in good and truth, as in the following passages.

[7] In Isaiah:

There shall be left in it gleanings, as in the shaking of an olive-tree, two three berries in the top of the bough, four five in the branches of the fruitful one (Isaiah 17:6).

This treats of the vastation of the church, and is said of the few remaining who are in good and truth; comparison is made with the shaking of an olive-tree, because an "olive-tree" signifies the church in respect to the good of love, and "branches" the truths therefrom; "two three" signifies the few that are in good and in truths therefrom, "two" meaning good, and "three" truths; and "four five" signifies the few who are in good, "four" meaning those who are good, and "five" a few. Because "four five" signifies the few who are in good, it is said, "four five in the branches of the fruitful one," "a fruitful olive" signifying those in the church who are in good in respect to life. Because of this signification of these numbers, therefore it is said "two three," "four five," and not two and three, four and five.

[8] In Amos:

Two three cities wandered unto one city to drink waters, yet they were not satisfied (Amos 4:8).

This treats of the lack of truth at the end of the church, when those who desire truth from spiritual affection will not find any truth in the doctrines, wherever they may search, and therefore it is said, "two three cities wandered unto one city to drink waters, yet they were not satisfied;" "two three cities" signifying those who are in the affection of truth from good, "city" signifying the truth of doctrine; "to draw waters" signifies to learn truths; "to wander" signifies to search; and "not to be satisfied" signifies not to find truth which in itself is truth; it is said "two three cities," because "two three" signifies those who are in good and in truths therefrom.

[9] In Zechariah:

It shall come to pass in all the land, two parts therein shall be cut off, shall expire, but the third shall remain therein. Yet I will lead the third part through the fire, and will prove them (Zechariah 13:8, 9).

This, in like manner, treats of the vastation of the church in respect to good; that every good will perish is meant by "in all the land two parts therein shall be cut off and shall expire," "in all the land" meaning in all the church, and "two parts" signifying every 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 lead the third part through the fire and will prove them," "the third part" signifying the remaining truths; these must be proved whether they be genuine, which is signified by "they shall be led through the fire;" "to prove by fire" means by affection which is of love; if truth is not in accord with this it is not genuine truth, "fire" in the Word signifying love. When the good of love perishes in the church, truth becomes not truth, because all truth derives its essence from good.

[10] This makes evident what is signified by the Lord's words in Matthew:

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

Here two and three are not meant, but those who are in good and in truths therefrom; neither does the Lord's "name" mean His name, but all the good of love and truth of faith by which He is worshiped (See above, n. 102, 135).

[11] This makes clear what is signified by the Lord's words in Luke:

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

This means that after the Lord's coming, when He has become known, and the interiors of the Word have been revealed by Him and with Him, both in the church in general and in the man of the church in particular, there will be dissension between good and truth and between truth and good; this is meant by "there shall be five in one house divided, three against two, and two against three;" "house" meaning the church in general, and in particular with the man of the church, "three" meaning truths, and "two" goods; its being said that "five shall be divided" signifies that there will be such dissension with those who are reformed, consequently it is added:

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 (Luke 12:53).

"Father" signifies the good of the church, "son" the truth of the church, "mother" the truth of the church, and "daughter" the good of the church. Who cannot see that the numbers five, two, and three, would not have been used here unless they had been significative? In the Word, when "two" and "three" follow, "five" signifies all such; but when "ten" or "twenty" precedes or follows, "five" signifies some and few.

[12] Like things are meant in the commandment of the Decalogue by:

The third and fourth generation (or sons, thirds and fourths) upon whom God is to visit the iniquity of the parents (Exodus 20:5; Numbers 14:18; Deuteronomy 5:9, 10).

"The third and fourth generation" signifies all who are in falsities from evil, "the third generation" those who are in the falsities of evil and "the fourth generation" those who are in the evils of falsity; "three" in the contrary sense signifying 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:

The soul that sinneth, it shall die; the son shall not bear the iniquity of the parent, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him (Ezekiel 18:20; Deuteronomy 24:16; 2 Kings 14:6).

This makes evident that "the third and fourth generation" does not mean the third and fourth generation, but that which these numbers signify. Like things are signified by "three and four transgressions" in Amos (Amos 1:3, 6, 9, 11, 13; 2:1, 4, 6). From this it can be seen how great arcana lie hidden in the Word merely in its numbers, which no one can know without the internal spiritual sense.

Poznámky pod čarou:

4459. 'Jacob's sons answered Shechem and Hamor his father deceitfully means evil thought and intention regarding the truth and the good of the Church among the Ancients. This is clear from the representation of 'Shechem' as truth among the Ancients, or what amounts to the same, truth from the ancient Divine stock, dealt with in 4399, 4454; from the representation of 'Hamor' as the good from which that truth sprang, dealt with in 4399, 4431, 4447, 4454; and from the meaning of 'deceit' as evil thought and intention. In general deceit implies evil against another and against what he says and does, for the thought and intention of the one who is deceitful is different from that of the other person, as is also clear from the outcome of events described in this chapter. From this it is evident that 'the sons of Jacob answered Shechem and Hamor his father deceitfully' means evil thought and intention regarding the truth and the good of the Church among the Ancients.

[2] The sons of Jacob, that is, his descendants, could have none but an evil thought and intention regarding the truth and the good belonging to the internal man, because they were interested in external things devoid of internal, 4281, 4293, 4307, 4429, 4433. They saw no value at all in internal things, and therefore utterly despised them. Such is also the nature of that nation at the present day, and so it is of all who are interested only in external things. People who are interested only in external things do not even know what it is to be interested in internal things, since they have no knowledge of what is internal. If anyone in their presence mentions that which is internal they either endorse the existence of it because they know from doctrine of its existence, though that endorsement is attributable to their deceit, or else they deny the existence of it with their lips as they do in their hearts. For they do not go further than the experiences of the senses of the external man, and as a consequence do not believe in any life after death. Nor do they believe any resurrection to be possible apart from their rising again in the physical body. That being so, they are allowed to have these thoughts concerning the resurrection, or else they would not have any at all. For they centre the whole of life in the body, not knowing that the life of their body flows from the life of their spirit which lives after death. People who are interested only in external things cannot possibly have any faith, for external things with them annihilate all thought concerning internal ones, and consequently all belief in them.

[3] Since this kind of ignorance reigns at the present day, an explanation needs to be given of what it is to be interested in external things devoid of internal. All people who are devoid of conscience are interested only in external things, for the internal man reveals itself through conscience. Anyone is devoid of conscience if he thinks and does what is true and good not for the sake of what is true and good but for the sake of his own personal position and gain, and also merely because he fears the law and fears for his own life. For if reputation, position, gain, and life were not endangered he would plunge without conscience into every unmentionable act. This is quite evident from those in the next life who were such during their lifetime. Because interior things are laid bare in that life those people are constantly endeavouring to destroy others, on account of which they are in hell, where they are held in bonds in a spiritual manner.

[4] To enable anyone to have a fuller knowledge of what is meant by an interest in external things, and what by an interest in internal ones; to enable him to know also that people who are interested only in external things cannot have any conception of what internal ones are and so cannot feel any affection for them (for nobody feels any affection for things of which he has no conception) let the following, for example, be considered. One who is least in heaven is the greatest, one who is humble is exalted, and also one who is poor and needy is rich and affluent. People who are interested only in external things cannot have any conception of these matters, for they think that the least cannot possibly be the greatest, nor the humble be the exalted, and that the poor cannot possibly be rich or the needy affluent. Yet this is precisely how it is in heaven. And because they cannot have any conception of these matters they are consequently unable to feel any affection for them; and when they reflect on them from the point of view of the bodily and worldly things which interest them they feel an aversion to them. How it is in heaven they do not know at all, and as long as they are interested only in external things they do not wish to know, nor indeed are they capable of knowing. For in heaven one who knows, acknowledges, and believes in his heart that is, with affection - that none of his power is self-derived, but that all the power he has comes from the Lord, is called the least. Yet he is the greatest because his power comes from the Lord. Similarly so with one who is humble yet exalted; for one who is humble, acknowledging and believing from affection that he has no self-derived power at all, nor any self-derived intelligence and wisdom, nor any goodness and truth, has power, an intelligent understanding of truth, and a wise discernment of good, conferred on him by the Lord more than on others. And likewise so with the poor and the needy being rich and affluent; for he is called poor and needy who believes in his heart and with affection that nothing he possesses begins in himself, nor does anything he knows and is wise in, nor does anything he has power in. In heaven he is rich and is affluent, the Lord granting him total wealth since he is wiser and richer than all others and lives in most magnificent palaces, 1116, 1626, 1627, and among the treasures constituting all the riches of heaven.

[5] Take as another example someone who is interested only in external things. Such a person cannot have any conception at all that heavenly joy consists in loving the neighbour more than himself and the Lord above all things, and that happiness depends on the amount and the quality of that love. For one interested only in external things loves himself more than his neighbour, and if he does love others it is because they show him favour; and so he loves them for a selfish reason - and he therefore loves himself in them and them in himself. A person like this cannot know what loving others more than himself is; indeed he does not wish to know, and is incapable of knowing. Consequently when told that heaven consists in such love, 548, he is repelled by the idea. Hence those who have been like this during their lifetime are unable to draw near any heavenly community; and when they do draw near, because they feel repelled by it, they cast themselves down headlong into hell.

[6] Because few at the present day know what it is to be interested in external things and what it is to be interested in internal ones, and because the majority believe that those interested in internal things cannot be interested in external ones, and vice versa, let one further example be introduced to illustrate the matter. Take the nourishment of the body and the nourishment of the soul. A person who is interested in merely external pleasures takes care of his own skin, gratifies his stomach, likes to live sumptuously, and finds that the choicest food and drink yields him the highest pleasure. A person however who is interested in internal things also takes delight in those same pleasures, but his governing affection is to nourish the body with pleasurable foods so that it may be healthy, the end in view being a healthy mind in a healthy body. His primary concern is health of mind, for which health of the body serves as a means. One who is a spiritual man does not stop there but regards health of mind or of the soul as the means provided to acquire intelligence and wisdom, not for the sake of reputation, position, or gain, but for the sake of the life after death. And one who is spiritual in a more interior degree regards intelligence and wisdom as a mediate end enabling him to serve as a useful member in the Lord's kingdom; while one who is celestial regards the same as that which enables him to serve the Lord. To him bodily food is a means to the enjoyment of spiritual food; and spiritual food is a means to the enjoyment of celestial food. And because they ought to serve in this manner those foods also correspond, and are therefore called foods. From these examples one may see what is meant by being interested only in external things and what by being interested in internal ones.

[7] The Jewish and Israelite nation, which is the subject in this chapter in the internal historical sense, apart from those who have died as children, are for the most part such. They more than all others are interested in external things, for they are governed by avarice. Those who do not love profit and gain for the sake of any use, only for the sake of gold and silver, and who focus the whole delight of life in those possessions, dwell in the outermost or lowest places, since they are entirely earthly things which they love. But those loving gold and silver because of some use these may serve are people who rise above earthly things, in accordance with that use. The use itself which a person loves is what gives direction to his life and marks him off from others, an evil use making him like one in hell and a good use like one in heaven. It is not indeed the use itself that does so but the love behind it, for everyone's life is inherent in his love.