2906. The years of the lives of Sarah. That this signifies while any truth Divine remained, is evident from the signification of a “year,” as being an entire period of the church from beginning to end; thus from the signification of the “years,” as being periods (see above, n. 2905); and from the signification of the “lives of Sarah,” as being states as to truth Divine (of which also just above, n. 2904); thus denoting here the limit when there was no longer any truth Divine remaining; which also follows from what immediately precedes.

[2] That a “year” signifies the entire time of a state of the church from beginning to end, or what is the same, an entire period; and consequently that “years” signify times or periods within the general period, may be seen from the following passages in the Word.

In Isaiah:

Jehovah hath anointed Me to preach good tidings unto the afflicted; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and an opening of every kind to the bound, to proclaim the year of Jehovah’s good pleasure, and the day of vengeance to our God (Isaiah 61:1-2);

said of the Lord’s advent; the “year of Jehovah’s good pleasure” denotes the time of a new church. In the same:

The day of vengeance is in My heart, and the year of My redeemed is come (Isaiah 63:4);

this too is said of the Lord’s advent; the “year of the redeemed” denotes the time of a new church. In the same:

It is the day of vengeance to Jehovah; the year of retributions for the controversy of Zion (Isaiah 34:8); where the signification is similar.

[3] The same time is also called the “year of visitation” in Jeremiah:

I will bring evil upon the men of Anathoth, in the year of their visitation (Jeremiah 11:23).

In the same:

I will bring upon Moab the year of their visitation (Jeremiah 48:44).

Still more plainly in Ezekiel:

After many days thou shalt be visited; in the futurity of years thou shalt come into the land that is brought back from the sword, that is gathered out of many peoples, upon the mountains of Israel, which shall be for a waste continually (Ezekiel 38:8);

“the futurity of years” denotes the last time of the church, which then becomes no church, those being rejected who before were of the church, and others received from elsewhere.

In Isaiah:

Thus hath the Lord said unto me, Yet within a year, according to the years of a hireling, and all the glory of Kedar shall be consumed (Isaiah 21:16);

here also is meant the last time.

[4] In Ezekiel:

Thou art become guilty in thy blood that thou hast shed, and art defiled in thine idols which thou hast made; and thou hast caused thy days to draw near, and art come even unto thy years; therefore have I made thee a reproach unto the nations, and a mocking to all the lands (Ezekiel 22:4);

“to come even unto the years” denotes to the end, when the Lord withdraws from the church.

In Isaiah:

Now hath Jehovah spoken, saying, “Within three years, as the years of a hireling, and the glory of Moab shall be brought into contempt, with all his great multitude, and the remnant shall be very small (Isaiah 16:14);

“within three years” also denotes the end of the former church. That “three” denotes what is complete, and a beginning, may be seen above (n. 1825, 2788).

[5] Similar is the signification of “seven,” and also of “seventy” (n. 720, 728, 901); and therefore it is said in Isaiah:

And it shall come to pass in that day that Tyre shall be forgotten seventy years, according to the days of one king; after the end of seventy years it shall be to Tyre as in the song of a harlot. And it shall come to pass after the end of seventy years that Jehovah will visit Tyre, and she shall return to her harlot hire (Isaiah 23:15-17);

“seventy years” denotes the entire period, from the time at which the church began even till it expires; which is also meant by “the days of one king,” for a “king” signifies the truth of the church (see n. 1672, 1728, 2015, 2069). The “seventy years” of captivity in which the Jews were, also involve something similar, of which likewise it is said in Jeremiah:

These nations shall serve the king of Babel seventy years; and it shall come to pass when seventy years are fulfilled, I will visit their iniquity upon the king of Babel, and upon this nation, saith Jehovah (Jeremiah 25:11-12; 29:10).

[6] That a “year,” and also “years,” denote the entire period of a church, or the time of its duration, may be seen still further in Malachi:

Behold I send Mine angel, and he shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant whom ye desire; behold He cometh, said Jehovah Zebaoth; and who may endure the day of His coming? Then shall the offering of Judah and Jerusalem be pleasant unto Jehovah, according to the days of an age, and according to the ancient years (Malachi 3:1-2, 4); where the advent of the Lord is treated of; the “days of an age” denote the Most Ancient Church; “ancient years,” the Ancient Church; the “offering of Judah,” worship from celestial love; and the “offering of Jerusalem,” worship from spiritual love; that Judah is not meant here, nor Jerusalem, is plain.

In David:

I have considered the days of old, and the years of the ages (Psalms 77:5); where the “days of old” and the “years of the ages” denote the same churches. This is still more plain in Moses:

Remember the days of an age, understand the years of generation and generation; ask thy father, and he will show thee; thine elders, and they will tell thee. When the Most High gave to the nations their inheritance, when He separated the sons of man (Deuteronomy 32:7-8).

[7] That a “year” and “years” denote the full time of a church, is also plain in Habakkuk:

O Jehovah, I have heard Thy fame, I was afraid; O Jehovah, revive Thy work in the midst of the years, in the midst of the years make known; in anger remember mercy. God will come from Teman, and the Holy One from Mount Paran (Hab. 3:2-3);

This is said of the Lord’s advent; “in the midst of the years” denotes in the fullness of times; and what is meant by the fullness of times” may be seen just above (n. 2905).

[8] As a “year” and “years” signify the full time between its two limits, which are the beginning and the end when predicated of the Lord’s kingdom on earth (that is, the church) so they signify what is eternal when predicated of the Lord’s kingdom in heaven. As in David:

O God, Thy years are to generation and generation; and Thou art He, and Thy years shall not be brought to an end. The sons of Thy servants shall continue, and their seed shall be established before Thee (Psalms 102:24, 27-28).

In the same:

Thou wilt add days to the days of the king, his years shall be as generation and generation; he shall dwell before God forever (Psalms 61:6-7); where “years” denote what is eternal, for this treats of the Lord and His kingdom.

[9] The lambs which were offered for burnt-offering and sacrifice being “sons of their year” (see Leviticus 12:6; 14:10; Numbers 6:12; 7:15, 21, 27, 33, 39, 45, 51, 57, 63, 69, 75, 81, and other places), signified the celestial things of innocence in the Lord’s kingdom, which are eternal. And for this reason also the burnt-offering of calves that were “sons of a year” is mentioned as being most grateful (Micah 6:6).

[10] That in the internal sense a “year” does not signify a year, is also evident from the fact that the angels, who are in the internal sense of the Word, cannot have an idea of any year; but because a year is a full period of time in nature, which belongs to the world, therefore instead of a year they have an idea of what is full in respect to states of the church, and of what is eternal in respect to states of heaven; times with them are states (see n. 1274, 1382, 2625, 2788, 2837).

2788. On the third day. That this signifies completeness, and the beginning of sanctification, is evident from the signification of the “third day.” “Day” in the Word signifies state (n. 23, 487, 488, 493, 893); as also does “year,” and in general all periods of time; as an “hour,” a “day,” a “week,” a “month,” a “year,” an “age;” as also “morning,” “noon,” “evening,” and “night;” and “spring,” “summer,” “autumn,” and “winter;” and when “third” is added to these, they signify the end of that state, and at the same time the beginning of the following state. As the Lord’s sanctification is here treated of, which was effected by temptations, the “third day” signifies completeness, and at the same time the beginning of sanctification, as also follows from what has been already said. The reason of this signification is that when the Lord had fulfilled all things He would rise again on the third day; for the things that were done, or that would be done by the Lord when He lived in the world, were in the representatives of the church as if already done (as also they were in the internal sense of the Word); for in God to be and to become are the same; indeed all eternity is present to Him.

[2] Hence the number “three” was representative, not only in the Ancient Church and in the Jewish, but also among various nations. (See what is said concerning this number above, n. 720, 901, 1825.) That this was the origin of the signification of “three,” is evident in Hosea:

Let us return unto Jehovah, for He hath wounded, and He will heal us; He hath smitten, and He will bind us up; after two days He will revive us, on the third day He will raise us up, that we may live before Him (Hos. 6:1-2); where the “third day” denotes the Lord’s coming, and His resurrection. And from Jonah, that he “was in the belly of the fish three days and three nights” (Jonah 1:17); concerning which the Lord thus speaks in Matthew:

As Jonah was in the whale’s belly three days and three nights, so shall the Son of man be three days and three nights in the heart of the earth (Matthew 12:40).

[3] Be it known that in the internal sense of the Word “three days” and the “third day” signify the same, as also do “three” and “third” in the passages which now follow.

In John:

Jesus said to the Jews, Destroy this temple, and in three days I will raise it up. He spake of the temple of His body (John 2:19-21; Matthew 26:61; Mark 14:58; 15:29).

[4] That the Lord rose again on the third day is known. For the same reason the Lord distinguished the periods of His life into three, as stated in Luke:

Go ye and tell that fox, Behold I cast out demons, and perform cures today and tomorrow, and the third day I am perfected (Luke 13:32).

His last temptation also, that of the cross, the Lord endured at the “third hour” of the day (Mark 15:25); and after three hours there came darkness over the whole land, or at the “sixth hour” (Luke 23:44); and after three hours, or at the “ninth hour,” the end (Mark 15:33-34, 37). But on the morning of the “third day” He rose again (Mark 16:1-4; Luke 24:7; (see Matthew 16:21; 17:22-23; 20:18-19; Mark 8:31; 9:31; 10:33-34; Luke 18:33; 24:46). From all this, and especially from the Lord’s resurrection on the third day, the number “three” was representative and significative, as may be seen from the following passages in the Word:

When Jehovah came down upon Mount Sinai, He told Moses to sanctify the people today and tomorrow, and that they should wash their garments, and be ready against the third day, for on the third day Jehovah would descend (Exodus 19:10-11, 15-16).

When they set forth from the mount of Jehovah on a journey of three days, the ark of Jehovah went before them a three days’ journey to seek out a resting place for them (Numbers 10:33).

There was thick darkness in all the land of Egypt three days, and they saw not one another for three days, but the sons of Israel had light (Exodus 10:22-23).

[5] The flesh of the sacrifice of a vow, or of a freewill-offering, was to be eaten on the first and second day; nothing was to be left to the third day, but the remainder was to be burnt, because it was an abomination.

So too with the flesh of the peace-offering; and if it should be eaten on the third day it would not propitiate, but the soul should carry its iniquity (Leviticus 7:16-18; 19:6-7).

He that touched one dead was to purify himself on the third day, and on the seventh day he should be clean; otherwise that soul should be cut off from Israel; and one that was clean should sprinkle water upon him that was unclean on the third day and on the seventh day (Numbers 19:12-13, 19).

They who slew a person in battle, or touched one that was slain, were to purify themselves on the third day, and on the seventh day (Numbers 31:19).

[6] When they came into the land of Canaan the fruit was to be uncircumcised three years, and was not to be eaten (Leviticus 19:23).

At the end of three years they were to bring all the tithes of their increase in that year and lay it up in their gates, that the Levite, the sojourner, the orphan, and the widow might eat (Deuteronomy 14:28-29; 24:12).

Three times in the year they were to keep a feast to Jehovah, and three times in the year every male was to appear before the face of the Lord Jehovih (Exodus 23:14, 17; Deuteronomy 16:16).

Joshua told the people that in three days they should pass over the Jordan and inherit the land (Josh. 1:11; 3:2).

[7] Jehovah called to Samuel three times, and he answered the third time (1 Samuel 3:8).

When Saul wished to kill David, David hid himself in the field till the third evening. Jonathan said to David that he would sound his father on the third day. Jonathan shot three arrows by the side of the stone, and David then fell upon his face to the earth before Jonathan and bowed himself down three times (1 Samuel 20:5, 12, 19-20, 30, 36, 41).

David was to choose one of three things: seven years of famine in the land; or that he should flee before his enemies three months; or a pestilence in the land three days (2 Samuel 24:12-13).

[8] There was a famine in the days of David three years, year after year (2 Samuel 21:1).

Elijah stretched himself upon the dead child three times and brought him to life (1 Kings 17:21).

When Elijah had built the altar to Jehovah, he told them to pour water upon the burnt offering and upon the wood three times (1 Kings 18:34).

The fire twice consumed the commanders over fifty, sent to Elijah, but not him that was sent the third time (2 Kings 1:13).

It was a sign to king Hezekiah that they should eat that year what sprung up spontaneously, in the second year the aftergrowth, but in the third year they should sow, reap, plant vineyards, and eat the fruit of them (2 Kings 19:29).

[9] Daniel entered into his house and had the windows open in his chamber toward Jerusalem, and here three times a day he blessed upon his knees and prayed (Daniel 6:11, 14).

Daniel mourned three weeks of days, eating no pleasant bread, nor drinking wine, nor anointing himself, until the three weeks of days were fulfilled (Daniel 10:2-3.

Isaiah went naked and barefoot three years, for a sign and a wonder upon Egypt and upon Cush (Isaiah 20:3).

Out of the candlestick went forth three branches on each side, and three almond-shaped cups on each branch (Exodus 25:32-33).

In the Urim and Thummim there were three precious stones in each row (Exodus 28:17-19).

[10] In the new temple there were to be three chambers of the gate on this side and three on that side, and they three should have one measure; at the porch of the house the breadth of the gate should be three cubits on this side and three cubits on that side (Ezekiel 40:10, 21, 48).

In the new Jerusalem there were to be three gates to the north, three to the east, three to the south, and three to the west (Ezekiel 48:31-34; Revelation 21:13).

So in the following passages:

Peter denied Jesus thrice (Matthew 26:34, 26:69-75 d following verses).

The Lord said to Peter three times, “Lovest thou Me?” (John 21:17).

Also in the parable, the man who planted the vineyard sent servants three times, and at length his son (Luke 20:12; Mark 12:2, 4-6).

They who labored in the vineyard were hired at the third hour, the sixth hour, the ninth hour, and the eleventh hour (Matthew 20:1-17).

Because the fig tree did not bear fruit for three years, it was to be cut down (Luke 13:6-7).

[11] As a trine and a third were representative, so also was a third part; as that in the meat offering of fine flour two tenths were mixed with a third part of a hin of oil; and the wine for a libation was a third part of a hin (Numbers 15:6-7; Ezekiel 46:14).

The prophet Ezekiel was to pass a razor upon his head, and upon his beard, and then divide the hair and burn a third part in the fire, and smite a third with the sword, about it [the city], and scatter a third to the wind (Ezekiel 5:1-2, 11).

In the whole land, two parts were to be cut off and the third was to be left; but the third was to be brought through the fire and proved (Zech. 13:8-9).

[12] When the first angel sounded there came hail and fire mingled with blood, and it fell upon the earth so that a third part of the trees were burnt up. The second angel sounded, and as it were a great mountain burning with fire was cast into the sea, and a third part of the sea became blood; because of which a third part of the creatures in the sea having souls, died, and a third part of the ships were destroyed. The third angel sounded, and there fell a great star from heaven burning like a lamp, and it fell upon a third part of the rivers; the name of the star was Wormwood. The fourth angel sounded, and a third part of the sun was smitten, and a third part of the moon, and a third part of the stars, so that a third part of them was darkened, and the day shone not for a third part of it, and the night in like manner (Revelation 8:7-12).

[13] The four angels were loosed to kill a third part of men (Revelation 9:15).

By these three were the third part of men killed, by the fire, and the smoke, and the brimstone, which proceeded out of the mouth of the horses (Revelation 9:18).

The dragon drew with his tail a third part of the stars of heaven and cast them to the earth (Revelation 12:4).

A “third part,” however, signifies some, and what is not yet complete; but the “third,” and a “trine,” what is complete; and this, of evil to the evil, and of good to the good.