675. And the tenth part of the city fell, signifies that no truths of doctrine any longer existed with those who remained. This is evident from the signification of "ten," as being all persons and all things, also many persons and many things, and of "the tenth part," as being all and much (of which presently); also from the signification of "city," as being doctrine and also the truth of doctrine, for a doctrine, that it may be a doctrine of the church, must consist of truths from the Word (that a "city" signifies doctrine see above, n. 223. It is evident also from the signification of "to fall," as being to be separated, consequently to have no existence; to be separated and to have no existence is predicated of truths of doctrine when "to fall" is predicated of a city.

[2] For every particular thing has allotted to it its analogous and proper expression, according to the correspondence of the subject in the natural sense with the subject in the spiritual sense; and here the subject in the natural sense is a city, while the subject in the spiritual sense is the truth of doctrine. That no truths existed with those that remained follows from what has been said in the preceding article, namely, that when the good are taken away from a society in which the good and the evil have been together, and are carried up into heaven, no truths of doctrine any longer remain with the evil, because they are then deprived of their communication with the good which enabled them as to the external to be as it were in truths, and thence to speak about truths from doctrine.

[3] For in the spiritual world there is a communication of the affections and thence of the thoughts, and from such communication one is held by another, thus all in the same society mutually, in a like affection and accordingly in a like good; thus are the evil also held by the good. But these evil were such as were able in external form to put on an appearance of sanctity, of piety, of intelligence, of zeal for the church and its doctrine, also in the life an appearance of being just and sincere from the heart, and yet interiorly in themselves they possessed nothing of such good. Such were the evil, with whom there could no longer exist any truths of doctrine, after the good were taken away, who are meant by "the two witnesses" that went up by command into heaven.

[4] It is to be known that there were in the spiritual world many societies formed of such, and that these societies taken together are meant by "the first heaven" which passed away (Revelation 21:1). (Respecting these societies or that heaven, many things are related in the small work on The Last Judgment.) In these societies were such evil persons as have been described, and the good associated with them; and so long as these were conjoined in one society the evil appeared in externals like the good; but when they had been separated, then the external good in them, which was only simulated and hypocritical, was separated, and their interiors were laid open, which were infernal, filled with mere evils and falsities therefrom. Such a separation and such a consequent state existed in the spiritual world a little before the Last Judgment; this, therefore, is the state that is here described; for the last time of the church, when the universal judgment is at hand, is here treated of.

[5] That "ten" signifies all persons and all things, also many persons and many things, can be seen from the passages in the Word where that number occurs. As in Moses:

Jehovah hath commanded unto you His covenant which He covenanted ¹ you to do, the ten words which He wrote upon two tables of stone (Deuteronomy 4:13).

And again:

Jehovah wrote upon the tables according to the former writing, the ten words which Jehovah spake unto you in the mount out of the midst of the fire (Deuteronomy 10:4).

There were "ten words" or "ten commandments" constituting the Decalogue, because "ten" signifies all things, therefore "the ten words" mean the law in its whole complex.

[6] As "ten" signifies all persons:

The Lord compared the kingdom of the heavens to ten virgins having lamps with which to go forth to meet the bridegroom, of whom five were prudent and five foolish (Matthew 25:1, 2, et seq.). "The ten virgins" to whom the kingdom of the heavens is likened signify all who are of the church, for "ten" signifies all, and "virgins" the church; but "five" signifies some, or some part, for some of the church were prudent and some foolish. Such is the signification of the number "five" in the Word. "Lamps" signify the knowledges of truth and good, here from the Word, also the truths of doctrine and of faith; "oil" signifies the good of love and of charity; the "bridegroom" means the Lord, and the "wedding" means heaven and the church, which are called a "wedding" from the marriage of good and truth; and as where there is not this marriage there is neither heaven nor the church, therefore those are called "foolish" who know the truths of faith and have no good of love, while those who have the good of love are called "prudent;" for, as has been said, "lamps" here mean the truths of faith, and "oil" the good of love. "Virgins" signify the church, because "virgin" and "daughter" in the Word signify the affection of good and truth, and it is because of that affection that the church is a church. This is why "the virgin and daughter of Zion," "the virgin and daughter of Jerusalem," "the virgin and daughter of Israel" and "of Judah," are mentioned in so many passages, these everywhere meaning the church.

[7] As "ten" signifies all as also many:

The Lord said of the nobleman who went into a far country, that he called his ten servants and gave them ten pounds [minas] to trade with; and after they had traded, one said that his pound had gained ten pounds; to him he said, Thou shalt have authority over ten cities; and the second said, Thy pound hath made five pounds; to him he said, Be thou over five cities; and of the third, who laid up his pound in a napkin, and did not trade, he said, Take from him the pound, and give it to him that hath ten pounds (Luke 19:12-14, 16-20, 24).

Here, too, the numbers "ten" and "five" are employed because "ten" signifies all persons and all things, and "five" some persons and some things. "The ten servants" whom the nobleman going into a far country called to him, mean all who are in the world, and in particular, all who are of the church; for the "nobleman" means the Lord, and "going into a far country" means the Lord's departure out of the world and His then seeming to be absent; "the ten pounds that he gave to the ten servants to trade with" signify all the knowledges of truth and good from the Word, with the ability to perceive them; for a "pound" [mina], which was silver and was money, signifies the knowledges of truth and the ability to perceive; and "to trade" signifies by means of these to acquire intelligence and wisdom; those who acquire much are meant by the servant who from a pound gained ten pounds; and those who acquire some are meant by him who from a pound gained five pounds; the "cities which are said to be given them" signify the truths of doctrine, and "to possess them" signifies intelligence and wisdom, and life and happiness therefrom. Thence it is clear what is signified by "ten cities" and by "five cities." As those who acquire nothing of intelligence are like the "foolish virgins" (of whom just above), and as these possess truths in the memory only and not in the life, after their departure from this world they are deprived of truths, while those who possess truths both in the memory and in the life enrich themselves in intelligence to eternity, so it is said that "they should take away the pound from him who gained nothing with it, and should give it to him who had ten pounds."

[8] It is similar with those:

To whom talents were given, to one five, to another two, and to a third one; the first of whom from his five talents gained another five; and the second from two talents gained other two; and the third laid away his talent in the earth, of whom the Lord said, Take from him that hath not traded and gained, and give to him that hath ten talents, for unto everyone that hath shall be given that he may abound, and from him that hath not even that which he hath shall be taken away (Matthew 25:14-30).

Here, too, "five" and "ten" also signify something and much; thus, that the first from some knowledges of truth and good acquired much wisdom. It is taken away from him who has acquired nothing of intelligence and is given to him who has much, because when man after death becomes a spirit he carries with him all things, and every single thing that he has drawn from the Word and from the doctrine of the church. But those who through these have acquired nothing of intelligence are interiorly evil, and therefore misuse the truths and goods of heaven and the church, which they possess in the memory only, in exercising dominion over the simple good who are in the lowest heaven, and in doing evil to them. This is why these truths and goods are taken away from them and are given to those who have many, since these do not misuse them, but from them perform uses.

[9] Those who do not acquire spiritual intelligence in the world through the knowledges of truth and good from the Word are evil, as can be seen from this, that all are born into evils of every kind, and these evils are removed only by means of Divine truths from the Word, that is, by applying truths to uses, and thus receiving them in the life. So to those who have gained it is said:

Good and faithful servants, ye have been faithful over a few things, I will set you over many things; enter ye into the joy of your Lord (verses Matthew 25:21, 23);

and to him who had gained nothing:

Cast ye out the unprofitable servant into the outer darkness, there shall be wailing and gnashing of teeth (verse 30).

[10] Because "ten" signifies all and much, therefore that number is used by the Lord also in other passages, where all and much must be understood.

As in Luke:

Of the woman having ten drachmas, if she lose one, doth she not light a candle and sweep the house and seek carefully till she find it? (Luke 15:8)

"Ten" here signifies much. This is said of a "woman," and that "she would light a candle and sweep the house" because of the spiritual sense in every particular of the Word. In that sense a "woman" signifies the church in respect to the affection of truth, thus also the affection of truth itself which belongs to the church; the "drachma" signifies truth; "to lose the drachma" signifies to lose one of the truths or the knowledges of truth; "to light a candle" signifies self-examination from affection; "to sweep the house" signifies to traverse the whole mind and to examine every particular where the truth lies hidden. This is the spiritual sense of these words. "A hundred" has the same signification as "ten," namely, much; therefore a similar parable speaks of:

A hundred sheep, if one is lost (Matthew 18:12, 13; Luke 15:3-7).

[11] "Ten" signifies all and much also in the following passages.

In Isaiah:

Many houses great and fair ² shall become a waste without inhabitant; for ten acres of vineyard shall yield one bath (Isaiah 5:9, 10).

This is said of the desolation of truth with those who are of the church. "Many houses which shall become a waste" signify the men of the church, and in particular, such in respect to truths from good; "great and fair," that is, houses, signifies the affection of good and the understanding of truth, for "great" is predicated of good and its affection, and "fair" is predicated of truth and its intelligence; "ten acres of vineyard shall yield one bath" signifies that in all things of the church with man there is scarcely any truth from good, for a "bath" has also a similar signification as wine, namely, truth from good; therefore "ten acres of vineyard" signify all things of the church with man.

[12] In Moses:

If ye will go contrary to Me I will break for you the staff of bread, that ten women may bake your bread in one oven, and I will bring back your bread by weight (Leviticus 26:23, 26).

"To break the staff of bread" signifies to deprive of spiritual food, and thus of spiritual nourishment, for "bread" means everything that nourishes the soul, and in particular the good of love; therefore "ten women shall bake your bread in one oven" signifies that in all things of the church with man there is so little of good and truth as to be scarcely anything; "ten women" signify all things of the church; "bread" signifies good and truth that nourish the soul; and "oven" signifies where spiritual food is prepared, thus the man with whom it is; "to bring back the bread by weight" signifies the lack and want of such things as spiritually nourish.

[13] In Zechariah:

Many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem, and to entreat the faces of Jehovah. In those days ten men out of all the tongues of the nations shall take hold of the skirt of a man, a Jew, saying, We will go with you, for we have heard that God is with you (Zechariah 8:22, 23).

This is said of the calling together of the Gentiles and their admission to the church by the Lord; and "ten men out of all tongues" signify all from whatever religion, namely those "who come to seek Jehovah of Hosts in Jerusalem," that is, who wish to be admitted to the church and to confess the Lord, therefore "ten men" mean all such, and "the tongues of the nations" mean their religious principles. But this with the rest of the passage may be seen explained above n. 433, where it is shown that "Jerusalem" does not mean Jerusalem, nor "Jew" any Jew.

[14] In Amos:

Jehovah said, I hate the pride of Jacob and his palaces; therefore I will shut up the city and the fullness thereof; if there remain ten men in one house they shall die (Amos 6:8, 9).

"The pride of Jacob and his palaces which Jehovah hates," signify the love of falsity and belief in it with those who are of the church, "pride" meaning the love of falsity, and "palaces" the falsities themselves, which are called "palaces" because they belong to the proud, and because the falsities of such are embellished in external form so as to appear magnificent, although they are most vile, like huts full of rubbish and filth; "to shut up the city and the fullness thereof" signifies to condemn the doctrine, because it is full of the falsities of evil, and is possessed by them, "city" meaning doctrine, and "fullness" the falsities of evil; therefore "if there remain ten men in one house they shall die" signifies that all the truths of good with everyone shall perish, "ten men" meaning all truths, "house" man in respect to good, and "to die" to perish.

[15] In Zechariah:

The prophet saw a flying roll, the length thereof twenty cubits, and the breadth thereof ten cubits; this is the malediction that goeth forth over the faces of the whole land (Zechariah 5:2, 3).

"The flying roll," which meant "the malediction that goeth forth over the faces of the whole land," was twenty cubits in length and ten in breadth because "twenty" and "ten" signify all, here all good changed into evil and all truth into falsity; "twenty" is predicated of good and everything of it, and "ten" of truth and everything of it; moreover, "length" also signifies good, and "breadth" truth (See above, n. 355, 627, 629, and in the work on Heaven and Hell 197).

[16] As "ten" signifies all things and many things, so "ten times" signifies so many times and always, in the following passages.

In Daniel:

Among them all was found none like Daniel, Hananiah, Mishael, and Azariah; ³ in every word of the wisdom of intelligence which the king sought of them, he found them ten times better than all the astrologers and diviners that were in all his kingdom (Daniel 1:19, 20).

In Moses:

All the men who have seen My glory and My signs which I wrought in Egypt and in the wilderness, and who have tempted Me these ten times, they shall not see the land (Numbers 14:21-23).

And in Job:

Ten times ye have dishonored Me, ye are not ashamed, ye harden yourselves (Job 19:3).

"Ten times" in these passages signifies at all times or always, and so many times.

[17] In Daniel and in Revelation horns are attributed to the beasts, to some ten, to some seven, and to some three, and the "horns" of these beasts signify the power of falsity against truth, and of evil against good, and "ten horns," the highest power.

In Daniel:

The fourth beast coming up out of the sea had ten horns; as to the ten horns out of this kingdom shall ten kings arise (Daniel 7:7, 20, 24).

"The ten horns" of the beast here signify the highest power of falsity against truth; "ten kings" signify falsities in the whole complex, and "kingdom" signifies that church perverted. In Revelation:

The dragon had seven heads and ten horns, and upon the heads seven diadems (Revelation 12:3).

Again:

The beast coming up out of the sea had seven heads and ten horns, and upon his horns ten diadems (Revelation 13:1).

And again:

The woman sitting upon the scarlet beast, full of names of blasphemy, had seven heads and ten horns; the ten horns that thou sawest are ten kings which have not yet received a kingdom; yet they shall receive power as kings one hour with the beast (Revelation 17:3, 7, 12).

What is signified there in particular will be seen in the explanations further on.

[18] As "ten" signifies all persons and all things, it follows that "the tenth part" signifies everything. It is from this that "tenths" and "tithings" derived their origin, and these signified that everything was holy and blessed when the tenth part of the threshing floor and of the wine press, or of the corn and wine, was given to the Levites; likewise for the Levites when the tenth part was again tithed and given to Aaron. Of these it is thus written in the Word:

Tithing thou shalt tithe all the increase of thy seed that is brought forth in the field year by year (Deuteronomy 14:22).

Say unto the Levites, that the tenths must be given to them for an inheritance, and that they must offer up a heave offering of them to Jehovah, a tenth of the tenths, and this from the corn of the threshing floor and from the fullness of the wine vat; and the tenth of the tenth they must give to Aaron the priest (Numbers 18:24-28).

[19] That the "tenth" signified a blessing in all things, thus that everything was holy and blessed, is evident in Malachi:

Bring ye all the tithes to the house of treasure, that there may be food in My house; then prove ye Me in this, if I will not open you the windows of heaven and pour you out a blessing until there be no room for more (Malachi 3:10).

"To open the windows and pour out a blessing" signifies the inflowing Divine from which is intelligence and life eternal; the like as is signified by "rain" above n. 644; and this also is properly meant by the "blessing" that would be given if the tithes were brought; so "tithes" here signify that everything was thus blest. That all things might be blest that Abraham took from his enemies, it is said:

That he gave to Melchizedek, who was king in Salem and at the same time priest to God Most High, tithes of all (Genesis 14:18, 19).

Jacob likewise promised and vowed:

That if he returned in peace unto his father's house everything that Jehovah gave him tithing should be tithed (Genesis 28:21, 22).

From these passages, as well as others, it can be seen what is signified in the Word by "ten" and "the tenth part."

[20] The reason that "ten" signifies all things is derived from heaven itself; for heaven in the whole and every part answers to a man, and is therefore called the Greatest Man. All the forces of life of this Greatest Man or heaven close in the two hands and the two feet, and the hands close in ten fingers, and the feet in ten toes; for this reason, all things of man in respect to power and support are lastly gathered into ten fingers and toes, so these signify all things of man; moreover, ultimates signify in the Word all.

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1664. That the wars in this chapter mean in the internal sense nothing other than spiritual conflicts, which are temptations, has been stated already in the preliminary section. ¹ Nor do the wars in the rest of the Word, especially in the Prophets, have any other meaning. Wars waged by men can have no place whatever in the internal parts of the Word, for such things as wars are not the spiritual and celestial things which alone constitute the Word. That 'wars' in the Word means conflicts with the devil, or what amounts to the same, with hell, becomes clear from the following places besides many others: In John,

They are spirits of demons, performing signs, to go out to the kings of the land and of the whole earth, to assemble them for the war of that great day of God Almighty. Revelation 16:14.

Here anyone may see that no other kind of war on the great day of God Almighty is meant.

[2] In the same book,

The beast that comes up from the Abyss will make war. Revelation 11:7.

Here 'the Abyss' is hell. In the same book,

The dragon was angry with the woman, and went off to make war with the rest of her seed, who kept the commandments of God and bear testimony to Jesus Christ. Revelation 12:17.

It ² was allowed to make war on the saints. Revelation 13:7.

All these wars are conflicts such as constitute temptations. Nor are the wars of the kings of the south and of the north, and the other wars of Daniel 8, 11, and also those involving Michael, Daniel 10:13, 21; 12:1; Revelation 12:7, anything different.

[3] That wars have no other meaning is clear from the rest of the Prophets as well, as in Ezekiel,

You have not gone up into the breaches and made a hedge for the house of Israel, to stand in war on the day of Jehovah. Ezekiel 13:5.

This refers to the prophets. In Isaiah,

They will beat their swords into hoes, and their spears into pruning-hooks. Nation will not lift up sword against nation, neither will they learn war any more. Isaiah 2:4.

Clearly no other wars [than spiritual wars] are meant here, and therefore instruments of war, such as swords, spears, shields, and many others, mean nothing else in the Word than things that belong to such wars.

[4] In the same prophet,

To the thirsty bring water; O inhabitants of the land of Tema, meet with his bread the fugitive, ³ for they will flee ⁴ before the swords, before the drawn sword, and before the bent bow, and from the grievousness of war. Isaiah 21:14-15.

In Jeremiah,

Shepherds and their flocks will come against the daughter of Zion, they will pitch their tents against her round about; they will graze, each off his own space. Declare a sacred war against her; arise and let us go up at noon. Jeremiah 6:3-5.

Here, since it is waged against 'the daughter of Zion', that is, the Church, no other kind of war is meant.

[5] In the same prophet,

How is the city of praise not forsaken, the city of My joy? Therefore her young men will fall in her streets, and all the men of war will be cut down on that day. Jeremiah 49:25-26.

'The city of praise and of joy' stands for the things that belong to the Church, 'the men of war' for those who fight.

[6] In Hosea,

I will make for them a covenant on that day, with the wild animals of the field, and with the birds of the air, ⁵ and with the creeping things of the ground. And I will abolish ⁶ the bow, and the sword, and war from the land, and I will make them lie down in safety. Hosea 2:18.

Here similarly 'war' stands for conflicts, and the various instruments of war stand for the things belonging to spiritual conflict which are 'broken' when a person comes into the calmness of peace as evil desires and falsities come to an end.

[7] In David,

Behold the works of Jehovah who makes solitary places in the earth, making wars cease even to the end of the earth. He breaks the bow, and snaps the spear, He burns the chariots with fire. Psalms 46:8-9.

Here too the meaning is similar. In the same author,

In Salem is the dwelling-place of God, and His habitation in Zion. There He broke the bow's fiery arrows, the shield and the sword, and war. Psalms 76:2-3.

Because the priests represented the Lord who alone fights on man's behalf, their duties are called military service, Numbers 4:23, 35, 39, 43, 47.

[8] It is a constant truth that Jehovah alone, that is, the Lord, fights and overcomes the devil present with a person when he is involved in the conflicts brought by temptations, even though to that person this does not appear to be so. For evil spirits have no power at all to exert the slightest influence on man unless they are permitted to do so, and angels cannot act to avert anything at all unless enabled to do so by the Lord. Thus it is the Lord alone who endures every conflict and overcomes, something that was also represented at various times by the wars that the children of Israel waged against the nations. That He alone does so is also stated in Moses,

Jehovah your God is going ⁷ before you, He Himself will fight for you. Deuteronomy 1:30.

In the same book,

Jehovah your God is going ⁷ with you to fight for you with your enemies, to save you. Deuteronomy 20:4.

[9] So too in Joshua, such as 23:3, 5. For all the wars that were being waged at that time against the idolatrous inhabitants of the land of Canaan represented the Lord's conflicts with hell, and consequently the conflicts of His Church, and of members of the Church. This also accords with the following statements in Isaiah,

As the lion roars, and the young lion, over its prey (when a multitude of shepherds run towards him he is not dismayed by their voice nor daunted by the tumult they make) so Jehovah Zebaoth will come down to fight on Mount Zion and on its hill. Isaiah 31:4.

[10] For the same reasons also Jehovah, or the Lord, is called 'a Man of War', as in Moses,

Jehovah is a Man of War, Jehovah is His name. Exodus 15:3.

In Isaiah,

Jehovah will go forth as a Mighty Man, as a Man of Wars. He will stir up zeal; He will cry out, yes, He will shout aloud, He will prevail over His enemies. Isaiah 42:13.

This also is why many things that war entails are attributed to the Lord, such as 'crying out', and 'shouting aloud' here.

[11] Spirits and angels also appear as men of war, when a representation is being made, as in Joshua,

Joshua lifted up his eyes and saw, and behold, a man was standing before him, with his sword drawn in his hand. He said to Joshua, I am the Prince of the army of Jehovah; and Joshua fell on his face ⁸ to the earth. Joshua 5:13-14.

These things were seen taking the form they did because they were representative, and this also is why descendants of Jacob called their wars the Wars of ]Jehovah.

It was similar in the Ancient Churches among whom there were books which also were called The Wars of Jehovah, as is clear in Moses.

It is said in the Book of the Wars of Jehovah. Numbers 21:14-15.

These were written about in a way not unlike the wars described in this chapter; but wars involving the Church were meant. Such a manner of writing was common in those times, for they were interior men and their thoughts were of more exalted things.

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