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.

417. Four angels standing upon the four corners of the earth, signifies the Divine proceeding from the Lord in the whole spiritual world. This is evident from the signification of "angels," as being the Divine proceeding from the Lord (See above, n. 130, 200, 302); and from the signification of "the four corners of the earth," as being the whole spiritual world; for "the four corners" signify the spiritual world because there are lands there as well as on our globe; for there, as here, there are mountains, hills, rocks, plains, valleys, and other things, as has been several times said above; and as the Last Judgment on all in the spiritual world is treated of in Revelation, and here the separation of the good from the evil there, therefore "the earth" means that world. "The earth" signifies the church, as has been frequently said before, because the face of the earth in the spiritual world is exactly like the face of the church with the spirits and angels there; the face of the earth is most beautiful where the angels of the higher heavens dwell, and also beautiful where the angels of the lower heavens dwell, but unbeautiful where evil spirits dwell; for where the angels dwell there are paradises, gardens, flower beds, palaces, and all things in heavenly form and harmony, from which enjoyments flow and inmostly delight the mind; but with the evil spirits all places are marshy, or stony, or barren, and they dwell in huts of a vile appearance, and also in caverns and caves.

[2] This has been said to make known that "the earth," in the nearest sense, means the spiritual world; nor could any other earth appear to John, since it was seen by him when he was in the spirit; and when man is in the spirit he sees nothing on our globe, but only what is in the spiritual world. This is why John saw four angels, and these were standing upon the four corners of that earth. There were four angels seen, because these standing "on four corners" signify the Divine proceeding from the Lord in the whole spiritual world, for the four quarters, namely, the eastern, western, southern, and northern, constitute the whole of that world, for that world is thus divided; and those who are in the good of love to the Lord dwell in the eastern quarter, likewise in the western, the former in clear because interior good of love, the latter in obscure because exterior good of love; those who are in the clear light of truth dwell in the southern quarter, and those who are in the obscure light of truth in the northern. (But on these quarters see in the work on Heaven and Hell, n. 141-153, where they are treated of.) And because all things have reference to the good of love and to the truth from that good, or in general to good and truth, therefore these four quarters also mean all things of heaven and the church. These quarters are meant also in the Word by "the four winds," and here by "the four corners." It is evident, therefore, that the angels were not seen standing on the four corners of the earth, but in the four quarters. The quarters are called "the four corners" because "corners" signify the outermost parts, and the outermost parts signify all things, because they include all.

[3] That "corners" signify quarters is evident from the passages in the Word, where quarters are designated as "corners," as in the following. In Moses:

Thou shalt make for the tabernacle twenty boards for the south corner southward. And for the second side of the tabernacle, towards the north corner, twenty boards (Exodus 26:18, 20; 27:9, 11; 36:21, 23, 25).

"For the south corner" means for the southern quarter; and "towards the north corner" means towards the northern quarter, for there were twenty boards for each side. So in Ezekiel:

Next the border of Dan, from the east corner even to the west corner, Asher one. And thence next the border of Asher, from the east corner even unto the corner towards the west (4 Ezekiel 48:1-8).

In the same:

These shall be the measures: the north corner four thousand and five hundred, and the south corner the same, and from the east corner the same, and the west corner the same, next the border to the east corner towards the west (Ezekiel 48:16, 17, 23-28, 33, 34; also Ezekiel 47:17-20).

In Moses:

Ye shall measure without the city the corner towards the east two thousand cubits, and the south corner the same, and the west corner and the north corner the same (Numbers 35:5).

Also in Joshua (Joshua 15:5; 18:12, 14, 15, 20). Here the east, south, west, and north corners mean the sides towards the east, south, west, and north quarters. This makes clear that the "four angels standing upon the four corners of the earth" mean not upon its four corners, but in its four quarters. So elsewhere in Revelation:

Satan shall go out to deceive the nations which are in the four corners of the earth (Revelation 20:8).

[4] "Four corners" are mentioned, and not four quarters, because "corners" also signify all things, since they are outermost parts, for the outermost parts comprehend all things from the center to the last circumferences, for they are the last borders. This is why four horns were placed on the four corners of the altar, and upon them the blood was poured, and thus expiation was made for the whole altar (as is evident from Exodus 27:2; 29:12; 30:2, 3, 10; 38:2; Leviticus 4:7, 18, 25, 30, 34; 16:18, 19; Ezekiel 41:22; 43:20).

[5] That "corners" signify all things because the outermost parts (for the reason stated above, that the outermost parts include and comprehend all things) is clearly evident from some of the statutes given to the sons of Israel, as:

That they should not round or shave the corner of their head (Leviticus 19:27).

That they should not shave off the corner of their beard (Leviticus 19:27; 21:5).

And that they should not wholly finish the corners of their field when they reaped (Leviticus 19:9; 23:22).

Why such statutes were given them cannot be known unless it is known what is signified by "the hair of the head," by "the beard," by "the field," and also by "the corner;" "the hair of the head," and "the beard" signify the ultimate of man's life, which is called the corporeal sensual; and "field" signifies the church, and "reaping" the truth of doctrine. By these statutes, therefore, it was represented that the ultimates must be preserved because they signify all things; for unless there are outermost things, the middle things are not kept together, but are dispersed, comparatively as the interior parts of man would be dispersed if he were not encompassed by skins. It is similar in everything, thus in what is signified by "the hair of the head," by "the beard," and by "the harvest of the field." (That "the hair of the head" signifies the outermost of man's life, which is called the corporeal sensual, may be seen above, n. 66; and that "the beard" has a like signification, see Arcana Coelestia 9960; that the outermosts or ultimates signify all things in the complex, thus the whole, n. 10044, 10329, 10335.) And as "a field" signified the church, and "harvest" its truths, so "not to finish wholly the corners of thy field when thou reapest" signifies the conservation of all things that are signified by "the harvest of the field."

[6] That "corners" signify all things because they signify outermost things can be seen also from the following passages. In Moses:

I will hurl them into the extreme corners; I will make the remembrance of them to cease from man (Deuteronomy 32:26).

"To hurl into the extreme corners" signifies to be deprived of all good and truth; it is therefore added, "I will make the remembrance of them to cease from a man," which signifies that they would no longer have anything of spiritual life, which comes to pass when man is merely in the ultimates of life, called the corporeal sensual, in which alone most of those are who acquire nothing of spiritual life; for such then become not unlike the beasts, for this is the kind of life beasts have, but with this difference, that as man is born a man he is able to speak and to reason, but this he does from the fallacies of the senses, or of the outermost things of nature, of the world, and of the body; this is what is meant here by "being hurled into the extreme corners."

[7] In Jeremiah:

Their camels shall be for a prey, and the multitude of their cattle for a spoil; and I will disperse them unto every wind among the cut off of the corner; and from all the passages thereof I will bring calamity (Jeremiah 49:32).

This is said of the devastation of Arabia and Hazor by the king of Babylon; and "Arabia" and "Hazor" signify the knowledges of good and truth, and "the king of Babylon" signifies evil and falsity laying waste. The vastation of all confirming knowledges (scientifica), and cognitions of good and truth is signified by "their camels shall be for a prey, and the multitude of their cattle for a spoil;" "camels" meaning confirming knowledges (scientifica), and "cattle" the cognitions of good and truth. Vastation in respect to all things of good and truth, so that there is nothing left, is signified by "I will disperse them unto every wind, among the cut off of the corner;" "the cut off of the corner" meaning the outermost parts where there is no longer any good and truth. That evils and falsities will then break in on every side is signified by "from all the passages thereof I will bring calamity;" for in the spiritual world where the evil are, on every side ways from the hells are open, and evils and their falsities break in through these; and all who are in like evils and falsities go through these ways and consociate themselves with the evil there. This has been said to make known what is signified by "from all the passages I will bring calamity;" "to be for a prey and a spoil," and "to disperse and to bring calamity" signify devastation.

[8] In the same:

Behold, the days come in which I will visit upon everyone that is circumcised in the foreskin; Egypt, and Judah, and Edom, and the sons of Ammon, and Moab, and all the cut off of the corner that dwell in the wilderness; for all nations are uncircumcised, and the whole house of Israel is uncircumcised in heart (Jeremiah 9:25, 26).

Here "the cut off of the corner" signify those who are in the ultimates of the church separate from the interiors, which are spiritual, thus those who are only in things sensual, which are the ultimates of the natural man. (Respecting those who are merely sensual, who and of what quality they are see The Doctrine of the New Jerusalem 50.) These are signified by "the cut off of the corner," because "corners" signify the quarters of the spiritual world, and the quarters of the spiritual world signify all the goods and truths of heaven and the church, as has been said previously. The habitations of spirits and angels in that world succeed in such an order that those who are in the highest wisdom and intelligence are in the midst, and from the midst even to the last circumferences those in less and less degree; and these diminutions are in exact accord with the distances from the midst; in the ultimates are those who are in no wisdom or intelligence, and outside of these are those who are in evils and falsities therefrom. These are the ones meant by "the cut off of the corner;" and as these are desert places, they are said "to dwell in the wilderness." (On these diminutions in the spiritual world, see in the work on Heaven and Hell 43, 50, 189.) The same are meant by "the uncircumcised nations" and "the house of Israel uncircumcised in heart;" "the uncircumcised" signifying those who are without love and charity, thus without good, and therefore in the loves of self and of the world; and those who are in these loves are in the ultimates of the natural man wholly separate from things spiritual; therefore they are "the cut off of the corner that dwell in the wilderness;" "Egypt, Judah, Edom, the sons of Ammon, and Moab," mean all who, through these loves, have separated from themselves the goods and truths of the church, consequently are outside of these, and thus are "the cut off of the corner":

The cut off of the corners (Jeremiah 25:23);

have a similar signification.

[9] In Moses:

There shall arise a star out of Jacob, and a scepter shall arise out of Israel, which shall break in pieces the corners of Moab (Numbers 24:17).

"The corners of Moab" mean all things that are signified by "Moab;" and "Moab" signifies those who are in the ultimates of the Word, of the church, and of worship; and in the contrary sense those who adulterate these by turning themselves towards self, and having regard to their own honor in every particular of these; therefore "the corners of Moab" mean adulterations of the Word, and thence of the church and of worship, such as are with those of that character:

The corner of Moab (Jeremiah 48:45);

has a similar signification.

[10] In Zephaniah:

A day of the trumpet and alarm upon the fenced cities and upon the high corners (Zephaniah 1:16).

"A day of the trumpet and alarm" signifies spiritual combat, which is against falsities and evils; "fenced cities" signify false doctrinals that have been confirmed; and "high corners" signify those things that favor their loves. This makes clear what is signified by "a day of the trumpet and alarm upon the fenced cities and upon the high corners." In the same:

I will cut off the nations; their corners shall be laid waste; I will make desolate their streets that none may pass by; and I will lay waste their cities so that there is no inhabitant (Zephaniah 3:6).

The destruction of all the goods of the church is signified by "I will cut off the nations, and their corners shall be laid waste;" "nations" meaning the goods of the church, and "corners" all things of it, because its outermost parts (as above). The destruction of the truths of doctrine is signified by "I will make desolate their streets and I will lay waste their cities;" "streets" meaning truths, and "cities" doctrinals; total destruction even until there is no truth and good left is signified by "that none pass by, and there is no inhabitant;" for "to pass by" in the Word is predicated of truths, and "to dwell" of goods.

[11] In the book of Judges:

All the sons of Israel went out, and the congregation was assembled as one man, from Dan even to Beersheba. And the corners of all the people, all the tribes of Israel presented themselves in the assembly of the people of God (Judges 20:1, 2).

"The corners of all the people presented themselves in the assembly of the people of God" signifies all on every side, or from every quarter, as is clearly evident from its being said that "all the sons of Israel and all the tribes of Israel went out, and the congregation was assembled from Dan to Beersheba;" but in the spiritual sense, "the corners of all the people" signify all the truths and goods of the church; so, too, "all the tribes of Israel, from Dan even to Beersheba," signify all these from the last to the first, and "the assembly of the people of God" signifies consideration of the things of the church; for in the histories of the Word, as well as in the prophecies, there is everywhere a spiritual sense; therefore in the historical sense "corners" signify quarters, such as are in the spiritual world; but in the spiritual sense they signify all the truths and goods of the church, for the reason given above.

[12] From this what is signified by "corner stone" in the following passages becomes evident. In Isaiah:

I will lay in Zion for a foundation a stone, a proved stone, a precious corner stone, of a foundation that is founded (Isaiah 28:16).

In Jeremiah:

They shall not take of thee a stone for a corner, nor a stone of foundations (Jeremiah 51:26).

In Zechariah:

Out of Judah the corner, out of him the nail, out of him the bow of war (Zechariah 10:4).

In David:

The stone which the builders rejected is become the head of the corner (Psalms 118:22; see also Matthew 21:42; Mark 12:10, 11; Luke 20:17, 18).

"The stone of the corner" signifies all Divine truth upon which heaven and the church are founded, thus every foundation; and as the foundation is the ultimate upon which a house or temple rests, therefore it signifies all things. Because "the stone of the corner" signifies all things upon which the church is founded it is said "I will lay in Zion for a foundation a stone, a proved stone, a precious cornerstone, of a foundation that is founded;" and it is called also "a stone for a corner" and "a stone of foundations;" and because "the stone of the corner" signifies all Divine truth upon which the church is founded, it also signifies the Lord in respect to His Divine Human; because all Divine truth proceeds from that; "the builders" (or architects) who rejected that stone, as is read in the Gospels, are those who are of the church, here of the Jewish Church, which rejected the Lord, and with Him all Divine truth; for with them there was nothing but vain traditions drawn from the sense of the letter of the Word in which the truths themselves of the Word were falsified and its goods adulterated. (That ultimates signify all things, see Arcana Coelestia 634, 5897, 6239, 6451, 6465, 9216, 9824, 9828, 9836, 9905, 10044, 10099, 10329, 10335, 10548)