737. 'Noah was a son of six hundred years' means his initial state of temptation. This is clear from the fact from here down to Eber in Chapter 11 nothing else is meant by numbers, years of age, or names than real things, as was the case also with the ages and names of all those mentioned in Chapter 5. Here 'six hundred years' means the initial state of temptation. This becomes clear from its prime factors which are ten and six multiplied again by ten. When the same factors are involved it makes no difference whether the number arrived at is large or small. As for ten, this has been shown already at 6:3 to mean remnants, while the meaning of six here as labour and conflict is clear from places throughout the Word. For the situation is this: What has gone before dealt with man's preparation for temptation, that is to say, he was supplied by the Lord with truths of the understanding and with goods of the will. These truths and goods are remnants, but they are not brought forth so as to be acknowledged until man is being regenerated. In the case of those who are being regenerated by means of temptations the remnants existing with any man are for the angels present with him. From these remnants they draw out those things with which they protect him against the evil spirits who activate falsities with him and in this way attack him. It is because remnants are meant by 'ten' and conflict by 'six' that six hundred years are spoken of, a number in which ten and six are the prime factors and which means a state of temptation.

[2] As regards conflict being the particular meaning of 'six', this is clear from Genesis 1, which describes the six days of man's regeneration prior to his becoming celestial. During those six days there was constant conflict, but on the seventh day came rest. Consequently there are six days of labour, and the seventh is the sabbath, a word which means rest. This also is why a Hebrew slave was to serve for six years and in the seventh was to go free, Exodus 21:2; Deuteronomy 15:12; Jeremiah 34:14, and why for six years they were to sow the land and gather in the produce, but in the seventh they were to leave it alone, Exodus 23:10-12. The same applied to a vineyard. It is also the reason why in the seventh year the land was to have a sabbath of rest, a sabbath to Jehovah, Leviticus 25:3-4. Because 'six' means labour and conflict it also means the dispersion of falsity, as in Ezekiel,

Behold, six men coming from the direction of the upper gate, which looks towards the north, every man with a weapon of dispersion in his hand. Ezekiel 9:2.

And in the same prophet, against Gog,

I will cause you to turn about, and I will split you into six, and cause you to come up from the uttermost parts of the north. Ezekiel 39:2.

Here 'six' and 'splitting into six' stand for dispersion, 'the north' for falsities, and 'Gog' for people who seize on doctrinal matters based on things of an external nature with which they destroy internal worship. From Job,

He will deliver you in six troubles, and in a seventh no evil will touch you. Job 5:19.

This stands for the conflict that constitutes temptations.

[3] 'Six' occurs in other parts of the Word where it does not mean labour, conflict, or the dispersion of falsity, but the holiness of faith. In these instances it is related to twelve, which means faith and all things of faith in their entirety, and to three which means that which is holy. Consequently there is also a genuine derivative meaning to the number six, as in Ezekiel 40:5, where the man's measuring rod with which he measured the holy city of Israel was six cubits long; and in other places. The reason for this derivative is that in the conflict of temptation the holiness of faith is present, and also that six days of labour and conflict look forward to the holy seventh day.

8313. 'Distress took hold of the inhabitants of Philistia' means despair of enlarging their dominion, on the part of those upholding faith separated from good. This is clear from the meaning of 'distress' as despair, because they could not any longer enlarge their dominion, dealt with below; and from the meaning of 'the inhabitants of Philistia' as those who uphold faith alone separated from the good of charity, dealt with in 1197, 1198, 3412, 3413, 8093, 8096, 8099. They are distinguished from the Egyptians by the fact that they rule out the good deeds of charity, in the belief that a person is saved without them by faith. This main tenet in their doctrine gives birth to a large number of errors, such as these: Salvation is attributable to mercy, irrespective of the life the person has been leading; all his sins and evils are washed away through faith, enabling him to walk as someone who has been made righteous; his salvation can be accomplished in an instant, even through faith and truth attained at the final hour of his death; consequently it is not the affection belonging to heavenly love that makes heaven in a person. People subscribing to these errors are Philistines; and they are called 'uncircumcised' because of the evils of self-love and love of the world in which their life consists.

[2] The reason why 'distress' here means despair is that extreme distress should be understood, or pain like that suffered by women in labour. The word in the original language also means that kind of pain. Despair or the extremes of distress are actually described in the Word as 'the pain of a woman in labour', for example in David,

The kings assembled themselves. Terror seized them, pain as of a woman in labour. Psalms 48:4, 6.

In Jeremiah,

O dweller in Lebanon, having a nest in the cedars, how much grace will you find when distresses come to you, pain as of a woman in labour? Jeremiah 22:23.

In the same prophet,

The king of Babel has heard the report about them, consequently his hands have become feeble; anguish has taken hold of him, pain as of a woman in labour. Jeremiah 50:43.

In Isaiah,

The day of Jehovah is near, like devastation from Shaddai. Therefore all hands are feeble, and every human heart melts, and they are terrified; pangs and distresses take hold of them, they are in labour, like a woman giving birth. Isaiah 13:6-8.

[3] In Jeremiah,

behold, a people coming from the land of the north, and a mighty nation will be stirred up from the furthest parts of the earth. They lay hold on bow and spear; it is cruel and they do not have any pity. Their voice resounds like the sea, and they ride on horses, [every one] prepared as a man for battle against you, O daughter of Zion. We have heard the report about it, our hands have grown feeble. Anguish has laid hold on us, pain as of a woman in labour. Jeremiah 6:22-24.

This refers to truth being laid waste as experienced by those ruled by evil. 'A people from the land of the north' stands for those steeped in falsities arising from evil. 'A mighty nation from the uttermost parts of the earth' stands for those steeped in evils which are altogether opposed to good. 'They lay hold on bow and spear' stands for the fact that they draw on false teachings when they engage in conflict. 'Their voice resounds like the sea' stands for reasoning based on those teachings. 'They ride on horses' stands for arguments seemingly based on understanding. 'Prepared as a man for battle' stands for the desire to attack truth. 'Daughter of Zion' stands for the Church where good exists. 'Anguish has laid hold' stands for distress, because truths might undergo molestation. 'Pain as of a woman in labour' stands for despair, because good might suffer harm. From all this it is evident that 'pain' in this instance means despair on account of harm that might be done to good.

[4] The reason why 'distress took hold of the inhabitants of Philistia' means despair or lack of hope of enlarging their dominion is that the Philistines, that is, those who suppose that salvation comes as a result of faith alone without the good deeds of charity, in the next life strive unceasingly after dominion, fighting against others. They do not stop until they undergo vastation of their knowledge of cognitions or matters of faith. Every person in the next life retains the tenets of the faith he possessed during his lifetime; and no other people exchange them for truths except those who have done what is good in life, since good desires truth and welcomes it freely because it is of a similar nature. But those who have done what is bad in life do not exchange them. Those people are so to speak hard, and also they reject truths. Furthermore they live in obscurity, so that they cannot even see them. They see only whatever endorses the ideas they have adopted and nothing whatever that goes against them. Such people also imagine that they have more intelligence than everyone else; yet they know nothing except to use reasonings based on the ideas they have adopted. This is why they are people who attack charity very strongly, consequently are people who wish to dominate. For those who are governed by charity are humble, and wish - as though lowest in rank - to serve all. But those who are ruled by faith without charity are haughty, and wish - as though highest in rank - to be served by all. This also is why they consider heaven to consist in the glory of dominion, imagining - because they suppose that they have more intelligence than all others - that they will be archangels and that very many others will for that reason serve them, a supposition also in keeping with the words in Daniel,

Those who have intelligence will shine like the brightness of the expanse, and those who turn many to righteousness like the stars for ever and ever. ¹ Daniel 12:3.

But instead of brightness theirs is darkness.

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