548. But that they should torment them five months, signifies that the understanding would be darkened and drawn away by the falsities of evil from seeing truth, so long as they were in that state. This is evident from the signification of "to torment," as being to have the understanding darkened and withdrawn from seeing truth (of which presently); also from the signification of "five months," as being so long as they are in that state. "To torment" here signifies to have the understanding darkened and drawn away from seeing truth, because this is said of the locusts and their power to hurt like scorpions, and "locusts" mean the ultimate of man's life, which is called the sensual, and the power to hurt like scorpions signifies a persuasiveness that can take away from the understanding the light of truth and induce infernal darkness; therefore it now follows that "their torment was as the torment of a scorpion when it striketh a man," for a "scorpion" signifies such persuasiveness (See above, n. 544). This is said "to torment," because it is said above that "the locusts should hurt men, but should not kill them;" and that which hurts but does not kill, torments; and the persuasiveness also, which is of the sensual man that is in the falsities of evil, hurts the understanding by darkening it and drawing it away from seeing truth, although it does not deprive it of the faculty to understand and perceive; and because it is compared with the pain from a scorpion "when it striketh a man," it is said "to torment."

[2] "Five months" signify so long as men are in that state, because a "month" signifies a state, and "five" signifies somewhat, and thus so long as "months" signify states, because all times in the Word, as "ages," "years," "weeks," "days," and "hours," signify the states of life (See in the work on Heaven and Hell 162-169), so likewise "months." That "five" signifies somewhat can be seen from the passages in the Word where that number occurs; for the numbers ten, one hundred, one thousand, signify much and all, therefore "five" signifies somewhat; for the numbers that signify much arise from the number five, which signifies somewhat, and composite and derived numbers take their signification from the simple numbers of which by multiplication they are composed, and from which they are derived (See above, n. 429, 430). "Five" also signifies so long as, because it is said "five months," and "months" here signify a state of duration. This signification of "five months" seems remote, because so long as man lives in the world he is in natural thought, and natural thought derives its ideas from spaces and times and also from numbers and measures; for these are proper to nature, because all things in nature are determined by them; while spiritual thought is without any determinate idea of space, time, number, and measure. For this reason it seems remote and strange to a man in the world, that "five months" should signify so long as that state, that is, a state of the persuasion of falsity continues, for so long the understanding is darkened and drawn away from seeing truth; but when the persuasion of falsity is removed man comes into the faculty to see truth if he wishes to see it, for every man has this faculty.

[3] That "five" signifies in the Word somewhat and some, likewise all such, and like things, can be seen from the following passages. In Matthew:

Jesus said that the kingdom of heaven is like ten virgins, five of whom were prudent, and five foolish (Matthew 25:1, 2).

The Lord compared the kingdom of the heavens to ten virgins, because "the kingdom of the heavens" signifies the church, as does a "virgin;" and "ten virgins" signify all who are of the church; it is said that "five were prudent and five foolish," because "five" signifies some of them, or all who are such on the one part. That a "virgin" signifies the church can be seen from many passages in the Word where mention is made of "the virgin of Zion," "the virgin of Jerusalem," "the virgin of Israel," by whom the church is signified.

[4] "Ten" and "five" have a like signification in the Lord's parable of the nobleman who gave to his servants pounds to trade with:

And one from a pound gained ten pounds; and another from a pound gained five pounds; and they were therefore to have authority over so many cities (Luke 19:13-20).

The numbers "ten" and "five" are mentioned by the Lord, because "ten" signifies much, and "five" somewhat; while "their trading" signifies gaining or purchasing heavenly intelligence; and "authority over cities" signifies intelligence and wisdom, for "city" in the Word signifies doctrine, and "to have authority over it" signifies to be intelligent and wise; and "over ten cities" signifies much, and "over five" some.

[5] Again, some and all who are such, are signified by "five" in the Lord's parable of the rich man and Lazarus:

That the rich man told Abraham that he had five brethren, and asked that Lazarus might be sent to them (Luke 16:27, 28).

The rich man said that he had "five brethren" because "five" signifies all who are such. Likewise in the Lord's parable of those who were invited to the great supper:

That one excused himself because he had bought five yoke of oxen, and must go to prove them (Luke 14:19).

"Oxen" signify in the Word natural affections, and "five yoke of oxen" signify all those affections or desires that lead away from heaven; heaven and the church in regard to spiritual nourishment or instruction are signified by "the great supper" to which they were invited. Who cannot see that the number "five" in these four parables involves an arcanum, since it was employed by the Lord?

[6] Likewise in Isaiah:

In that day there shall be five cities in the land of Egypt that speak with the lips of Canaan, and that swear to Jehovah of Hosts. In that day there shall be an altar to Jehovah in the midst of the land of Egypt (Isaiah 19:18, 19).

"In that day" signifies the Lord's coming; and "five cities in the land of Egypt speaking with the lips of Canaan" signifies that then some who are natural will become spiritual, and will acknowledge the truths of genuine doctrine, and will worship the Lord from the good of charity (this may be seen particularly explained above, n. 223. So here it is said "five cities," to mean some at that time, and also some truths of doctrine.

[7] In the same:

There shall be left in it gleanings, as in the shaking of an olive-tree, two three berries in the top of the bough, four five in the branches of the fruitful one (Isaiah 17:6).

And in Luke:

Jesus said, From henceforth there shall be five in one house divided three against two, and two against three (Luke 12:52).

That in these passages "five" signifies some, and all who are such, may be seen above (n. 532), where these passages are explained. There was a law given with the sons of Israel:

That whoever had stolen an ox, and had either killed it or sold it, should pay back five oxen (Exodus 22:1).

Here an "ox" means in the spiritual sense the good of the natural man; "to pay back five oxen for an ox" signifies that one should make sufficient amends for what he had perverted and extinguished; "to steal" means to take away, "to kill" to extinguish, and "to sell" to pervert.

[8] "The fifth part" also signifies as much as is sufficient, in Leviticus 5:16; 6:5; 22:14; 27:13, 15, 19, 27, 31; Numbers 5:6-8. Likewise:

The fifth part that Pharaoh took from the land of Egypt during the seven years of plenty (Genesis 41:34; 47:24).

Likewise:

At the fifth [rib] at which Abner smote Asahel with the hinder end of his spear (2 Samuel 2:23);

"at the fifth" signifying as much as was sufficient for death; for the same number that signifies somewhat, and all on the one part, signifies also as much as is sufficient, when it is predicated of quantity, and so long as, when it is predicated of time.

[9] As this number signifies somewhat, and all of one part, so it signifies also a little and a few whenever a great quantity that is also designated by numbers follows or precedes; for then all of one part is relatively a few. Thus in Isaiah:

One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee (Isaiah 30:17).

And in Moses:

Among the curses it was said that five should chase an hundred, and an hundred, ten thousand (Leviticus 26:8).

And in the Gospels:

That the Lord fed five thousand men with five loaves and two fishes (Matthew 14:15-22; Mark 6:38-43; Luke 9:13-16; John 6:9-13).

That they then took up "twelve baskets of fragments" signifies fullness, thus full instruction and full blessing.

[10] Again, "five" signifies few in Luke:

Are not five sparrows sold for two farthings? Yet not one of them is forgotten before God. Fear not, therefore, ye are better than many sparrows (Luke 12:6, 7).

It is said "five sparrows" because fewness and what is of little value in comparison with men are meant, for it is afterwards said, "Ye are better than many sparrows." Anyone can see that this number would not have been mentioned so often by the Lord unless it had been significative. Because "five" signifies all of one part, it was commanded:

That over the tabernacle they should make ten curtains, and the five curtains should be coupled together one to another, and the other five curtains should be coupled one to another (Exodus 26:1, 3.

That "ten" signifies all in the whole complex, and "five" all of one and of the other part, may be seen in the Arcana Coelestia 9595, 9604).

395. Verse 11. And white robes were given to every one of them, signifies Divine truth from the Lord with them, and protection. This is evident from the signification of "a white robe" as being Divine truth from the Lord, for "robe" signifies truth in general, because it is a general covering; and "white" is predicated of truths which are from the Lord; for whiteness pertains to light, and the light proceeding from the Lord as a sun is in its essence Divine truth. That "white robes were given to everyone of them" signifies also protection, will be told further on; but let it first be told why "a white robe" signifies Divine truth from the Lord. All spirits and angels are clothed according to their intelligence, or according to their reception of truth in the life, this constituting intelligence; for the light of their intelligence is formed into garments, and when these are thus formed they do not merely appear as garments, but they also are garments. For all things that exist in the spiritual world, and appear before the eyes of those there, exist from the light and heat that proceed from the Lord as a sun; from that origin have been created and formed not only all things in the spiritual world, but also all things in the natural world; for the natural world exists and subsists by means of the spiritual world from the Lord. From this it can be seen that the appearances that exist in heaven before the angels are altogether real; in like manner also the garments. As spirits and angels are clothed according to intelligence, and all intelligence is of truth, and angelic intelligence is of Divine truth, so they are clothed according to truths; this is why "garments" signify truths; "the garments" that are next to the body, that is, the inner garments, signify interior truths; but the garments that are outside of these and encompass them, signify exterior truths; therefore "a robe," "a mantle," and "a cloak," which are general coverings, signify truths in general, and "a white robe" Divine truth in general, which they have from the Lord. (But see what has been shown respecting The Garments with which Angels are Clothed, in the work on Heaven and Hell 177-182; and what has been said above about the signification of garments, n. 64-65, 195, 271.)

[2] "There were given to those who were under the altar white robes" signifies also protection by the Lord, because "the white robes" given to them represented the presence about them of the Lord with Divine truth; and by means of Divine truth the Lord protects His own, for He surrounds them with a sphere of light, from which they have white robes; and when encompassed by this sphere they can no longer be infested by evil spirits; for, as said above, they were infested by evil spirits, and were therefore hidden by the Lord. This also takes place with those who are elevated by the Lord into heaven. They are then clothed with white garments, which is an indication that they are in Divine truth, and thus in safety. But respecting those who were clothed in white robes more will be shown in the explanation of the following chapter (Revelation 7:9, 13-17).

[3] That "robe," "mantle," and "cloak" signify Divine truth in general can be seen also from the following passages. In Zechariah:

The prophets shall be ashamed every man of his vision which he hath prophesied; neither shall they wear a mantle of hair to dissemble (Zechariah 13:4).

"Prophets" signify those who teach truths from the Word, and in an abstract sense, the truths of doctrine from the Word; and because of this signification of "prophets" they were clothed with a mantle of hair, "the mantle of hair" signifying Divine truth in ultimates, which is Divine truth in general, for the ultimate contains all things interior; "hair," too, signifies the ultimate. This is why:

Elijah, from his mantle, was called a hairy man (2 Kings 1:7-8);

And John the Baptist, who was as Elijah by reason of a like representation, had a garment of camel's hair (Matthew 3:4).

This makes clear the signification of "the prophets shall not wear a mantle of hair to dissemble," namely, that they shall not declare truths to be falsities, and falsities to be truths; this is what is signified by "dissembling."

[4] Because Elijah represented the Lord in relation to the Word, which is the doctrine of truth itself, and Elisha continued the representation, and because "mantle" signified Divine truth in general, which is the Word in ultimates, so the mantle divided the waters of Jordan, according to the following in the books of the Kings:

When Elijah found Elisha he cast his mantle upon him (1 Kings 19:19).

Elijah took his mantle, and wrapped it together, and smote the waters of Jordan, and they were divided hither and thither, and they two passed over on the dry ground (2 Kings 2:8).

Elisha seeing when Elijah was carried up by a whirlwind into heaven, took up the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; and he took that mantle and smote the waters; and they were divided hither and thither, and he passed over (2 Kings 2:12-14).

"Elijah's casting his mantle upon Elisha" signified the transference to Elisha of the representation of the Lord in relation to the Word; and that "the mantle fell from Elijah when he was taken away, and was taken up by Elisha," signified that this representation was then transferred to Elisha, for Elijah and Elisha represented the Lord in relation to the Word, and they were clothed according to what they represented, "the mantle" signifying the Word in which is Divine truth in general, or Divine truth in the whole complex. "The dividing of the waters of Jordan by Elijah's mantle," first by Elijah and afterwards by Elisha, signified the power of Divine truth in ultimates; "the waters of Jordan" signifying, moreover, the first truths through which there is introduction into the church, and these first truths are such as are in the ultimates of the Word. From this, too, it can be seen that "a mantle" and "a robe" signify Divine truth in general. (That "Elijah" represented the Lord in relation to the Word, so, too, "Elisha," see Arcana Coelestia 2762, 5247. That the ultimate contains the interior things, and thus signifies all things in general, n. 634, 6239, 6465, 9215, 9216, 9828; that thus strength and power are in ultimates, n. 9836; that "Jordan" signifies the entrance into the church, and thus "the waters of Jordan" signify the first truths through which there is entrance, n. 1585, 4255; and that "waters" mean truths, see above, n. 71.) First truths are also ultimate truths, such as are in the sense of the letter of the Word, for through these entrance is effected, for these are first learned, and in them are all interior things which constitute the internal sense of the Word.

[5] One who does not know what "robe" or "mantle" signifies, does not know what "cloak" signifies, for a cloak, as well as a mantle, was a general garment, encompassing the tunic or inner garment, therefore it has a like signification. Neither does he know what was signified by Saul's rending the skirt of Samuel's cloak; by David's cutting off the skirt of Saul's cloak; by Jonathan's giving David his cloak and garments; and by kings' daughters being arrayed in cloaks of various colors; neither does he know the meaning of many other passages in which cloaks are mentioned in the Word. Of Saul's rending the skirt of Samuel's cloak, we read:

Samuel turned to go away, but he laid hold upon the skirt of his cloak and it was rent. And Samuel said, Jehovah hath rent the kingdom of Israel from thee this day, and hath given it to thy companion, who is better than thou (1 Samuel 15:27-28).

The words of Samuel make clear that "the rending of the skirt of the cloak" signified the rending of the kingdom from Saul, for he said after it was done, "Jehovah hath rent the kingdom of Israel from thee this day," "a king" and "his kingdom" signifying the Divine truth of the church, and "the skirt of a cloak" signifying Divine truth in ultimates, that is, all Divine truth in general; for the kings that were over the sons of Israel represented the Lord in relation to Divine truth, and their kingdom signified the church in relation to Divine truth; therefore this historical fact signifies that king Saul was such that he could no longer represent the Lord, and that the representation of the church would perish if the kingdom were not rent from him. (That "kings" represented the Lord in relation to Divine truth, and thus "a kingdom" signified the church in relation to Divine truth, see above, n. 29, 31.)

[6] The same is signified by David's cutting off the skirt of Saul's cloak, of which we read:

David entered into the cave where Saul was, and cut off the skirt of his cloak, and when he afterwards showed it to Saul, Saul said, Now I know that thou shalt reign, and the kingdom of Israel shall be established in thy hand (1 Samuel 24:3-5, 11, 20).

This was done by David of Divine Providence, that the like might be represented as above, "the skirt of the cloak," and "King Saul and his kingdom," having the like meaning as above.

[7] That Jonathan the son of Saul stripped himself of his cloak and his garments, and gave them to David, of which we read as follows, has a like signification:

Jonathan stripped off the cloak that was upon him, and gave it to David, and his garments, and even his sword and his bow and even to his girdle (1 Samuel 18:4).

This signified that Jonathan, the heir of the kingdom, transferred all his right to David; for all the things that Jonathan gave to David were representative of the kingdom, that is, of the Divine truth of the church, which Saul represented; for as was said above, all the kings who were over the sons of Israel represented the Lord in relation to Divine truth, and their kingdom represented the church in relation to Divine truth.

[8] Because "cloaks" and "robes" signify Divine truth in general:

The king's daughters that were virgins were clad in robes of diverse colors (2 Samuel 13:18).

"The king's daughters that were virgins" signified the affections of truth, and thus the church, as can be seen from a thousand passages in the Word in which "the king's daughter," "the daughter of Zion," "the daughter of Jerusalem," also "the virgin of Zion," and "the virgin of Jerusalem" are mentioned; therefore "the king's daughters" represented also the truths of that affection by their garments, and in general by their robes, which, were therefore, variegated with diverse colors. So also truths from good, or truths from affection, are represented by the garments of the virgins in heaven; which truths are more fully described by:

The garments of the king's daughter (Psalms 45:9-10, 13-14).

[9] As mourning in the Ancient Churches signified spiritual mourning, which is from the deprivation of truth, they represented this in their mourning, then by rending their mantles or cloaks, as is evident in Job:

When Job had lost all things, then he arose, rent his mantle, and said, Naked came I out of my mother's womb, and naked shall I return (Job 1:20-21).

Job's three friends, when they saw him, wept and rent their cloaks (Job 2:12).

(That "rending the garments" was a representative of mourning because of truth injured or destroyed, see Arcana Coelestia 4763.) And again in Ezekiel:

All the princes of the sea shall come down from their thrones, and shall put away their cloaks and strip off their broidered garments; they shall be clothed with terrors; they shall sit upon the earth (Ezekiel 26:16).

This is said of Tyre, which signifies the church in respect to the knowledges of truth and good, here the church where these are destroyed. That there are no longer any truths through which there can be a church, is signified by "all the princes of the sea shall come down from their thrones;" "the princes of the sea" meaning true primary knowledges [scientifica]; "to come down from thrones" signifying that these have been destroyed, and consequently that there is no intelligence. The like is signified by "they shall cast away their cloaks and strip off their broidered garments," "cloaks" meaning truths in general, and "broidered garments" the knowledges of truth; the consequent damnation is signified by "they shall be clothed with terrors; they shall sit upon the earth."

[10] In Micah:

My people have set up an enemy for themselves for the sake of a garment; ye strip off the mantle from them that pass by securely, returning from war (Micah 2:8).

These words do not mean that "the sons of Israel have set up an enemy for the sake of a garment, and have stripped off the mantle from those that pass by securely;" but they mean that they held as enemies those who spoke truths, and deprived of all truth those who had lived well and had shaken off falsities, "garment" meaning truth, "mantle" all truth because it means truth in general; "to pass by securely" means to live well; "men returning from war" mean those who have shaken off falsities, "war" meaning the combat of truth against falsity. Who cannot see that this is the spiritual meaning of the Word; and not that the people of Israel held some one as an enemy for the sake of a garment, or stripped off the mantle from those who passed by?

[11] In Matthew:

The scribes and Pharisees do all their works that they may be seen of men, and make broad their phylacteries, and enlarge the borders of their robes (Matthew 23:5).

This the scribes and Pharisees did, but it also represented and signified that they talked about, and applied to life and to their traditions many things from the ultimates of the Word, in order that they might appear holy and learned. "Their phylacteries which they make broad," signify goods in outward form, for "phylacteries" were worn upon the hands, and "hands" signify deeds, because these are done by the hands; "the borders of their robes which they enlarge," signify external truths; external truths are those that are in the ultimate sense of the letter; "robes" mean truths in general, and "borders" their ultimates. (That "borders of robes" signify such truths, see Arcana Coelestia 9917.)

[12] In Isaiah:

I will rejoice in Jehovah, my soul shall exult in my God; for He hath clothed me with the garments of salvation; He hath covered me with the robe of righteousness (Isaiah 61:10).

"To rejoice in Jehovah" signifies to rejoice in Divine good; "to exult in God" signifies to exult in Divine truth; for the Lord is called "Jehovah" from Divine good, and "God" from Divine truth, and from these is all spiritual joy. "To clothe with the garments of salvation" signifies to instruct and to gift with truths; and "to cover with the robe of righteousness" signifies to fill with every truth from good, "robe" meaning all truth, because it means truth in general, and "righteousness" is predicated of good.

[13] In the same:

He put on the garments of vengeance, and covered Himself with zeal as with a robe (Isaiah 59:17).

This is said of the Lord and of His combat with the hells; for when He was in the world He reduced all things in the hells and in the heavens to order, and this by Divine truth from Divine love. "Garments of vengeance" signify the truths by which, and "zeal as a robe" the Divine love from which this was done; "robe" is mentioned to signify that it was done through Divine truths from Divine love. (But what "the robe of the ephod" signifies, in which Aaron was arrayed, and upon the borders of which were pomegranates and bells, of which in Exodus 28:31-35 and Leviticus 8:7, see Arcana Coelestia 9910-9928).