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.

Poznámky pod čarou:

3881. 'Therefore she called his name Judah' means the essential nature of it. This is clear from the meaning of 'name' and of 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3006, 3421. That nature is contained in the internal sense of these words spoken by Leah - 'This time I will confess Jehovah', dealt with immediately above in 3880. That is to say, in the highest sense those words mean the Lord and the Divinity of His Love, in the internal sense the Word and also the Lord's celestial kingdom, and in the more exterior sense doctrine from the Word which the celestial Church has. But as yet scarcely anyone knows that these things are meant in the Word when the name Judah is mentioned, the reason being that the historical descriptions of the Word are thought to be simply historical descriptions, and the prophetical utterances to belong among such things as have fallen into oblivion, except for some of them from which doctrinal inferences may be drawn out. No belief exists that those descriptions and utterances have a spiritual sense within them, because at the present day no knowledge exists of what the spiritual sense is, or indeed of what the spiritual is. And the chief reason for this is that the life which people lead is the natural life. This is such that when they have that life as their end in view or it is the only life they desire, it blots out both spiritual knowledge and faith - so much so that when spiritual life and a spiritual sense are spoken of, these are like something that does not really exist or else are something unpleasant and depressing which, because it does not accord with natural life, they find distasteful. Such being the condition of the human race at the present day it neither understands nor wishes to understand by the names mentioned in the Word anything else than the nations, peoples, individual persons, regions, cities, mountains, or rivers, which those names denote. Yet in the spiritual sense names mean real things.

[2] That 'Judah' in the internal sense means the Lord's celestial Church, in the universal sense His celestial kingdom, and in the highest sense the Lord Himself may be seen from many places in the Old Testament where Judah is mentioned, for example, from the following: In Moses,

You are Judah; your brothers will praise you; your hand will be on the neck of your enemies; the sons of your father will bow down to you. A lion's whelp is Judah; from the prey you have gone up, my son. He crouched, he lay down like a lion, and like an old lion; who will rouse him up? The sceptre will not depart from Judah, nor a lawgiver from between his feet until Shiloh comes; and to him will be the gathering of peoples. Binding his ass's colt to the vine, and the foal of his she-ass to a choice vine, he will wash his clothing in wine, and his garment in the blood of grapes. His eyes are red from wine, and his teeth white from milk. Genesis 49:8-12.

[3] Nobody can know the meaning of this prophetical declaration about Judah uttered by Jacob, who by then was Israel - not even one expression used there - except from the internal sense. He cannot know for example what is meant by 'his brothers will praise him' and 'his father's sons will bow down to him', or by 'his going up from the prey like a lion's whelp', and 'his crouching and lying down like a lion'. Nor can he know what is meant by 'Shiloh', by 'binding his ass's colt to the vine, and the foal of his she-ass to a choice vine', by 'washing his clothing in wine, and his garment in the blood of grapes', by 'eyes red from wine', or by 'teeth white from milk'. As has been stated, these expressions cannot possibly be understood by anyone except from the internal sense, yet all of them - each one - mean celestial things belonging to the Lord's kingdom, also things that are Divine. The same words also foretell that the Lord's celestial kingdom, and in the highest sense the Lord Himself, were to be represented by Judah. All these things declared by Jacob will in the Lord's Divine mercy be discussed in the explanations of the chapter in which they occur.

[4] Similar examples involving the name Judah occur elsewhere, especially in the Prophets, as in Ezekiel,

You son of man, take a stick and write on it, For Judah and for the children of Israel, his companions'. And take another stick and write on it, For Joseph - the stick of Ephraim and of the whole house of Israel, his companions - and join them together, one to the other into one stick for you, and they will be one in your, hand. I will make them into one nation in the land, on the mountains of Israel, and one king will be king to them all. My servant David will be king over them, and they will all have one shepherd. And they will walk in My judgements, and keep My statutes and do them. And they will dwell in the land which I gave to Jacob My servant, in which your fathers dwelt. And they will dwell in it, they and their sons, and their sons' sons even for ever. And David My servant will be their prince for ever, and I will make with them a covenant of peace, it will be an eternal covenant with them. I will bless them, and multiply them, and I will grant My sanctuary in their midst for evermore. Thus will My dwelling-place be with them, and I will be their God, and they will be My people. Ezekiel 37:15-28.

Anyone who takes Judah, Israel, Joseph, Ephraim, and David in this passage to mean those actual people will believe all these things will actually take place as described in the sense of the letter. That is to say, he will believe that Israel is going to be reunited with Judah, as well as the tribe of Ephraim; also that David is going to reign as king; that in this manner they are going to dwell in the land given to Jacob for ever, and that at that time an eternal covenant will exist with them and the sanctuary will be in the midst of them for ever. But in fact the meaning of this passage has nothing whatever to do with that nation but with the Lord's celestial kingdom meant by 'Judah', and His spiritual kingdom meant by 'Israel', and with the Lord Himself meant by 'David'. From this it is quite evident that names are not used to mean actual persons but things that are celestial and Divine.

[5] The same is so with the following words in Zechariah,

Many peoples and numerous nations will come to seek Jehovah Zebaoth in Jerusalem and to placate Jehovah's face. Thus said Jehovah Zebaoth, In those days ten men from the nations of every tongue will take hold; and they will take hold of the hem of a man of Judah, saying, We will go with you, for we have heard that God is with you. Zechariah 8:22-23.

Those who take these words literally will say, as the Jewish nation believes still, that being a prophecy not yet fulfilled it is going to be fulfilled in the future. These say that they are going to go back to the land of Canaan, that many from every nation and tongue will follow them, and take hold of the hem of a man of Judah and plead to be allowed to follow. They say that at that time God - that is to say, the Messiah, whom Christians call the Lord - will be among them, to whom they must first be converted. This would be the true implication of these words if 'a man of Judah' were used to mean a man of Judah. But in fact the internal sense at this point deals with a new spiritual Church among gentiles, and 'a man of Judah' means saving faith which results from love to the Lord.

[6] That 'Judah' is not used to mean Judah but, as has been stated, means in the internal sense the Lord's celestial kingdom which was represented in the Church established among Judah or the Jews, becomes quite clear from the following places: In Isaiah,

When the Lord raises an ensign for the nations He will gather the outcasts of Israel, and will assemble the dispersed of Judah from the four corners of the earth. Then the envy of Ephraim will depart, and the enemies of Judah will be cut off. Ephraim will not envy Judah, and Judah will not harass Ephraim. Isaiah 11:12-13.

In Jeremiah,

Behold, the days are coming, said Jehovah, when I will raise up for David a righteous branch, who will reign as king, and prosper, and execute judgement and righteousness in the land. In His days Judah will be saved, and Israel will dwell securely. And this is His name which they will call Him, Jehovah our Righteousness. Jeremiah 23:5-6.

In Joel,

Then you will know that I am Jehovah your God, who dwell in Zion, My holy mountain; and Jerusalem will be holy. It will happen on that day, that the mountains will drip new wine, and the hills will flow with milk, and all the streams of Judah will flow with water; and a spring will come forth from the house of Jehovah and will water the river of Shittim. Judah will abide for ever, and Jerusalem from generation to generation. Joel 3:17-18, 20.

[7] In Zechariah,

On that day I will strike every horse with panic, and its rider with madness. And on the house of Judah I will open My eyes, and every horse of the peoples I will strike with blindness. And the leaders of Judah will say in their hearts, I will strengthen for myself the inhabitants of Jerusalem in Jehovah Zebaoth their God. On that day I will set the leaders of Judah like a hearth of fire in sticks of wood, and like a torch of fire in a sheaf; and they will devour to the right and to the left all the peoples round about, and Jerusalem will yet again be inhabited in her own place, in Jerusalem. And Jehovah will save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitant of Jerusalem, may not exalt itself over Judah. On that day Jehovah will protect the inhabitant of Jerusalem, and the house of David will be like God, like the angel of Jehovah in front of them. And I will pour out over the house of David and over the inhabitant of Jerusalem a spirit of grace. Zechariah 12:4-10.

This refers to the Lord's celestial kingdom, where truth should not have dominion over good but ought to be subordinate to it, truth being meant by 'the house of David' and 'the inhabitant of Jerusalem', and good by 'Judah'. From this it is evident why first it is said that 'the glory of the house of David, and the glory of the inhabitant of Jerusalem, will not exalt itself over Judah', and after this that 'the house of David will be like God, and like the angel of Jehovah', and that 'a spirit of grace will be poured out over it and over the inhabitant of Jerusalem'. For such is the state when truth is subordinate to good or faith to love. 'The horse which will be struck with panic, and the horse of the peoples with blindness' is self-intelligence, see 2761, 2762, 3217.

[8] In the same prophet,

On that day there will be on the horses' bells, Holiness to Jehovah. And the pots in the house of Jehovah will be as the bowls before the altar. And every pot in Jerusalem and in Judah will be holiness to Jehovah Zebaoth. Zechariah 14:20-21.

This refers to the Lord's kingdom. In Malachi,

Behold, I am sending My angel, who will prepare the way before Me, and suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Behold, He is coming. Who can endure the day of His coming? Then the minchah of Judah and Jerusalem will be acceptable to Jehovah, as in the days of old and as in former years. Malachi 3:1-2, 4.

This plainly refers to the Coming of the Lord. The meaning is that Judah and Jerusalem's minchah was not, as is well known, acceptable but that worship flowing from love, Judah's minchah, and worship flowing from faith rooted in love, Jerusalem's minchah, are acceptable.

[9] In Jeremiah,

Thus said Jehovah Zebaoth, Again they will speak this word in the land of Judah and in its cities when I turn again their captivity: Jehovah bless you, O habitation of righteousness, O holy mountain! And Judah and all its cities will dwell in it together. Behold, the days are coming, said Jehovah, in which I will sow the house of Judah with the seed of man and the seed of beast. Behold, the days are coming, said Jehovah, in which I will make with the house of Israel and with the house of Judah a new covenant, not like the covenant which I made with their fathers. Jeremiah 31:23-24, 27, 31-32.

In David,

The Lord chose the tribe of Judah, Mount Zion, which He loved, and built His sanctuary as the heights, as the earth He founded it for ever. Psalms 78:68-69.

[10] From these places and very many others which have not been mentioned one may see what 'Judah' means in the Word. They show that 'Judah' does not mean the Jewish nation, for that nation was anything but the celestial Church or the Lord's celestial kingdom; for so far as love to the Lord, charity towards the neighbour, and faith; went they were the worst nation of all. This has been so from their earliest forefathers, namely the sons of Jacob, even to the present day. But in spite of this such people were able to represent the celestial and spiritual things of the Lord's kingdom, see 3479-3481. For in representations no attention is paid to the person who represents, only to what is represented by him, 665, 1097 (end), 1361, 3147, 3670.

[11] But when they did not adhere to the religious observances commanded by Jehovah or the Lord but deviated from them into acts of idolatry they no longer represented those things but such as are contrary to them, namely those of hell and the devil, according to the Lord's words in John,

You are from your father the devil, and the desires of your father you will to do. He was a murderer from the beginning, and did not take a stand on the truth. John 8:44

Such is the meaning of 'Judah' in the contrary sense, as becomes clear from the following: In Isaiah,

Jerusalem has stumbled, and Judah has fallen, because their tongue and their works are against Jehovah, to provoke the eyes of His glory to anger. Isaiah 3:8.

In Malachi,

Judah has acted faithlessly, and abomination has been committed in Israel and in Jerusalem, and Judah has profaned the holiness of Jehovah, for he loved and married the daughter of a foreign god. Malachi 2:11.

And in addition in the following places - Isaiah 3:1 and following verses;

8:7-8; Jeremiah 2:28; 3:7-11; 9:26; 11:9-10, 12; 13:9; 14:2; 17:1; 18:11-13; 19:7; 32:35; 36:31; 44:12, 14, 26, 28; Hosea 5:5; 8:14; Amos 2:4-5; Zephaniah 1:4; and many times elsewhere.