5291. 'And let him take up a fifth part of the land [of Egypt]' means which are to be preserved and then stored away. This is clear from the meaning of 'taking up a fifth part' as that which implies something similar to taking tenths. In the Word 'taking tenths' means preserving remnants, and preserving remnants is a gathering together and then storing away of forms of truth and good. For remnants are the forms of good and truth that the Lord has stored away in the interior man, see 468, 530, 560, 561, 661, 1050, 1906, 2284, 5135, and 'tenths' is used in the Word to mean remnants, 576, 1738, 2280, and so also is 'ten', 1906, 2284. And the number five, which is half of ten, is likewise used to mean the same. Half or twice any number when used in the Word holds the same meaning as the number itself. Twenty for example holds the same meaning as ten, four the same as two, six the same as three, twenty-four the same as twelve, and so on. A multiplication of a number also holds the same meaning. A hundred or a thousand for example holds the same as ten; seventy-two and also a hundred and forty-four hold the same as twelve. Therefore what it is that composite numbers hold within them may be seen from the simple numbers of which they are the products. What the more simple numbers hold within them may be seen in a similar way from their integers. Five for example may be seen from ten, two and a half from five, and so on. In general it should be recognized that multiples hold the same meaning as their factors, yet more completely, while quotients hold the same meaning as their dividends, yet less completely.

[2] As regards the number five specifically, this has a dual meaning. First, it means that which is little and consequently something; second, it means remnants. It receives its meaning of that which is little from its relationship with other numbers meaning that which is much, namely a thousand and a hundred, and therefore ten also. For 'a thousand' and 'a hundred' mean that which is much, see 2575, 2636, and so therefore does 'ten', 3107, 4638, as a consequence of which 'five' means that which is little, and also something, 649, 4638. But 'five' means remnants when it has a connection with ten, 'ten' in this case meaning remnants, as stated above. For all numbers used in the Word have spiritual realities as their meaning, see 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265.

[3] Anyone who does not know that the Word has an internal sense which is not visible in the letter will be utterly astonished by the idea that spiritual realities too are meant by the numbers used in the Word. The specific reason for his astonishment is his inability to use numbers to give shape to any spiritual idea, when yet the spiritual ideas known to angels present themselves as numbers, see 5265. The identity of those ideas or spiritual realities to which numbers correspond can, it is true, be known; but the origin of such correspondence remains hidden, such as the origin of the correspondence of 'twelve' to all aspects of faith, the correspondence of 'seven' to things that are holy, as well as that of 'ten' and also 'five' to forms of good and truth stored up by the Lord within the interior man, and so on. Even so, it is enough if people know simply that such a correspondence does exist and that by virtue of that correspondence each number used in the Word denotes something present in the spiritual world, consequently that what is Divine has been inspired into them and so lies concealed within them.

[4] Examples of this are seen in the following places where 'five' is mentioned, such as the Lord's parable in Matthew 25:14 and following verses about the man who, before going away to a foreign country, placed his resources in the hands of his servants. To the first he gave five talents, to the second two, and to the third one. The servant who received five talents traded with them and earned five talents more. In a similar way the one who received two earned two more; but the servant who received one hid his master's money ¹ in the earth. The person whose thought does not extend beyond the literal sense knows no other than this, that the numbers five, two, and one have been adopted merely to make up the story told in the parable and that they entail nothing more, when in fact those actual numbers hold some arcanum within them. The servant who received the five talents means those people who have accepted forms of good and truth from the Lord and so have received remnants. The one who received the two talents means those who at a more advanced stage in life have linked charity to faith, while the servant who received the one means someone who receives faith alone devoid of charity. Regarding this servant it is said that he hid his master's money ¹ in the earth - the reason for this description being that the money ¹ he is said to have received means in the internal sense truth which is the truth of faith, 1551, 2954; but faith that is devoid of charity cannot earn any interest, that is, it cannot be fruitful. These are the kinds of matters that numbers hold within them.

[5] Much the same is contained in other parables, such as the parable in Luke 19:12 and following verses regarding someone who journeyed to a far country to receive a kingdom. He gave his servants ten minas and told them to trade with these until he came back. When he returned the first said, 'Sir, your mina has earned ten minas'. He said to him, 'Well done, good servant; because you have been faithful over a very little, be over ten cities'. The second said, 'Sir, your mina has made five minas', and to him too he said, 'You also, be over five cities'. The third had kept his mina stored away in a handkerchief. But the master said, 'Take the mina from him and give it to him who has ten minas'. Here in a similar way 'ten' and 'five' mean remnants, 'ten' rather more, 'five' somewhat less. The one who kept his mina stored away in a handkerchief describes those who acquire the truths of faith but do not join them to the good deeds of charity, so that these truths do not gain interest or become fruitful at all.

[6] The same meaning exists in other places where the Lord uses these numbers, such as the place where He refers to what one of those invited to a supper said,

I have bought five yoke of oxen, and I am going away to test them. Luke 14:19.

Also in the place where He refers to what the rich man said to Abraham,

I have five brothers; send [Lazarus] to speak to them, lest they come into this place of torment. Luke 16:28.

And in the place where He talks about ten virgins, five of whom were wise and five were foolish, Matthew 25:1-13. The following words spoken by the Lord in a similar way contain such numbers,

Do you think that I have come to give peace on earth? No, I tell you, but division; for from now on there will be in one house five divided; three against two, and two against three. Luke 12:51-52.

And the following details given in the historical narrative also contain such numbers - the Lord fed five thousand people with five loaves and two fishes; He commanded them to sit down in groups of a hundred and groups of fifty; and after they had eaten they collected twelve baskets of broken pieces, Matthew 14:15-21; Mark 6:38 and following verses; Luke 9:12-17; John 6:5-13.

[7] It is hardly credible that the numbers included in such details, since these belong to a historical narrative, have a spiritual meaning. That is, five thousand, the number of people, has a spiritual meaning; so does five, the number of loaves, as well as two, the number of fishes. A hundred, and likewise fifty, the numbers of people sitting down together, each have a spiritual meaning; and so lastly does twelve, the number of baskets containing broken pieces. Though it may seem incredible, every detail holds some arcanum. Every single thing occurred providentially, to the end that Divine realities might be represented by them.

[8] In the following places too 'five' means things of a similar nature in the spiritual world, and it corresponds to such in both senses, the genuine sense and the contrary one: In Isaiah,

Gleanings will be left in it, as in the shaking of an olive tree, ² two or three berries on the top of the [highest] branch, four or five on the branches of a fruitful tree. Isaiah 17:6-7.

In the same prophet,

On that day there will be five cities in the land of Egypt which speak in the lips of Canaan and swear to Jehovah Zebaoth. Isaiah 19:18.

In the same prophet,

One thousand at the rebuke of one, at the rebuke of five you are fleeing, until you remain like a flagstaff on top of a mountain, like a signal upon a hill. Isaiah 30:17.

In John,

The fifth angel sounded, at which point I saw a star that had fallen from heaven to the earth. To him was given the key of the pit of the abyss. It was given the locusts which were coming out from there, that they should not kill the people who did not have the seal of God on their foreheads, but that they should torment them five months. Revelation 9:1, 3, 5, 10.

In the same book,

Here is intelligence, if anyone has wisdom: The seven heads are seven mountains, on which the woman sits; and there are seven kings. Five have fallen; and one is, the other has not yet come. And when he comes he must remain a short time. Revelation 17:9-10.

[9] The number five holds a similar representative meaning in the following places,

The valuation for a man or for a woman was determined by their ages - between one month and five years, and between five years and twenty years. Leviticus 27:1-9.

If a field was redeemed, one-fifth was to be added. Leviticus 27:19.

If tithes were redeemed, again one fifth was to be added. Leviticus 27:31.

The firstborn who were in excess [of the Levites] were to be redeemed for five shekels [each]. Numbers 3:46-end.

The firstborn of an unclean beast was to be redeemed with the addition of one-fifth. Leviticus 27:27.

In the case of any wrongs that were done one-fifth was to be added as a penalty. Leviticus 22:14; 17:13, 15; Numbers 5:6-8.

Anyone who stole an ox or one of the flock, and who slaughtered it or sold it, had to restore five oxen for an ox, and four of the flock for one of the flock. Exodus 11:1.

[10] The fact that the number five contains some heavenly arcanum, as does ten also, is evident from the cherubs referred to in the first Book of Kings,

In the sanctuary Solomon made two cherubs of olive wood, each ten cubits high. The wing of one cherub was five cubits, and the wing of the other cherub five cubits; ten cubits from the tips of the wings of one to the tips of the wings of the other. Thus a cherub was ten cubits; both cherubs were the same size and same shape. 1 Kings 6:23-25.

The same fact is evident from the lavers around the temple, and also from the lampstands, described in the same book,

Five bases for the lavers were placed on the right side of the house, ³ and five on the left side of the house. ³ Also, five lampstands were placed on the right, and five on the left in front of the sanctuary. 1 Kings 7:39, 49.

The bronze sea was ten cubits from one brim to the other, and five cubits high, and thirty cubits in circumference. 1 Kings 7:13.

All this was prescribed so that holy things might be meant spiritually not only by the numbers ten and five but also by thirty, for although geometrically this number giving the circumference is not right for the stated diameter, it nevertheless implies spiritually what is meant by the rim of a vessel.

[11] All numbers mentioned in the Word mean things existing in the spiritual world, as is clearly evident from the numbers used in Ezekiel, where a new land, a new city, a new temple, and a detailed measuring of these by the angel are described; see Chapters 40-43, 45-49 [sic.]. Numbers are used in these chapters to describe practically every sacred object, and therefore anyone unacquainted with what those numbers hold within them can know scarcely anything about the arcana present there. The number ten and the number five occur there in Ezekiel 40:7, 11, 48; 41:2, 9, 11-12; 42:4; 45:11, 14, in addition to the multiplications of such numbers, namely twenty-five, fifty, five hundred, and five thousand. As regards the new land, the new city, and the new temple mentioned in those chapters, these mean the Lord's kingdom in heaven, and therefore His Church on earth, as is clear from every detail mentioned there.

[12] All the references above to 'five' have been gathered together for the reason that here and in what follows the subject is the land of Egypt, where, in the seven years of abundance, a fifth part of the corn was to be gathered and preserved for use in the succeeding years of famine. This demonstrates that 'the fifth part' means the forms of good and truth which a person has received from the Lord, who has stored them away and preserved them in that person for future use when there is a famine, that is, when there is an absence and deprivation of goodness and truth. For unless the Lord stored away in a person such forms of good and truth, there would be nothing to raise him up in a state of temptation and vastation and consequently to make it possible for him to be regenerated, so that he would be left without any means of salvation in the next life.

Poznámky pod čarou:

114. Who was dead and is alive, signifies that He has been rejected, and yet eternal life is from Him. This is evident from the signification of being "dead," as being, in reference to the Lord, to have been rejected (of which see above, n. 83; also from the signification of "being alive," as being that eternal life is from Him (of which also above, n. 84. The Lord is said to have been rejected when He is not approached and worshiped; and also when He is approached and worshiped in respect to His Human only, and not at the same time in respect to the Divine; therefore He is rejected at the present time within the church by those who do not approach and worship Him, but pray to the Father to have compassion for the sake of the Son, when yet neither man nor angel can ever approach the Father and worship Him immediately; for the Divine is invisible, and with it no one can be conjoined by faith and love; since what is invisible does not come into the idea of thought, nor, consequently, into the affection of the will; and what does not fall into the idea of thought does not fall within the faith; for the things that are to be of faith must be thought of. So also what does not enter into the affection of the will does not enter into love, for what is to be of the love must affect man's will, for all the love that man has resides in the will (See The Doctrine of the New Jerusalem 28-35).

[2] But the Divine Human of the Lord does come into the idea of the thought and thus into faith, and from that into the affection of the will, that is, into love. From this it is clear that there is no conjunction with the Father except from the Lord, and in the Lord. This the Lord Himself teaches with the utmost clearness in the Evangelists, as in John:

No one hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, He hath brought Him forth to view (John 1:18).

In the same:

Ye have neither heard the Father's voice at any time, nor seen His shape (John 5:37).

In Matthew:

No one knoweth the Father save the Son, and he to whom the Son willeth to reveal Him (Matthew 11:27).

In John:

I am the Way, the Truth, and the Life; no man cometh unto the Father but through Me (John 14:6).

In the same :

If ye know Me ye know My Father also; he that seeth Me seeth the Father. Philip, believest thou not that I am in the Father, and the Father in Me? Believe Me, that I am in the Father, and the Father in Me (John 14:7-11).

And that the Father and the Lord are one (John 10:30, 38).

I am the vine, ye are the branches; apart from Me ye can do nothing (John 15:5).

[3] From this it can be seen that the Lord has been rejected by those within the church who approach the Father immediately and pray to Him to have compassion for the sake of the Son; for these cannot do otherwise than think of the Lord's Human as they think of the human of another man, thus they cannot think at the same time of His Divine as being in the Human, still less of His Divine as conjoined with His Human as the soul is conjoined with the body, according to the doctrine received throughout the universal Christian world (See above, n. 10, 26). Who is there in the Christian world, acknowledging the Divinity of the Lord, that is willing to be one who would place the Lord's Divine outside of His Human? When yet to think of the Human only, and not at the same time of His Divine in the Human, is to view the two as separated, which is not to view the Lord, nor the two as one person; and yet the doctrine received throughout Christendom is, that the Divine and the Human of the Lord are not two persons but a single person.

[4] It is true that men of the church at this day, when they speak from the doctrine of the church think of the Divine of the Lord in His Human; but when they think and speak by themselves aside from doctrine, it is altogether otherwise. But be it known, that man is in one state when he is thinking and speaking from doctrine, and in another when he is thinking and speaking aside from doctrine. When man is thinking and speaking from doctrine, his thought and speech are from the memory of his natural man; but when he is thinking and speaking aside from doctrine, his thought and speech are from his spirit; for to think and speak from the spirit, is to think and speak from the interiors of one's mind, from which is his real faith. Moreover, man's state after death becomes such as were the thought and speech of his spirit by himself aside from doctrine, and not such as they were from doctrine, if the latter was not one with the former.

[5] Man does not know that he has two states in respect to faith and love; one when in doctrine and another aside from doctrine; but that the state of his faith and love aside from doctrine is what saves him, and not the state of his speech respecting faith and love from doctrine, unless the latter state makes one with the former. Yet to think and speak from doctrine respecting faith and love is to speak from the natural man and its memory, as is evident merely from this, that the evil, when with others, can think and speak thus equally with the good. For the same reason also evil preachers equally with good, or preachers that have no faith equally with those that have faith, can preach the Gospel, and, to appearance, with similar zeal and affection. This is because the man, as has been said, then thinks and speaks from his natural man and its memory. But to think from one's spirit is not to think from the natural man and its memory, but from the spiritual man, and from its faith and affection. Merely from this it is clear that man has two states, and that it is the latter state, not the former, that saves him; for man after death is a spirit; therefore such as he was in the world in respect to his spirit, such he remains after his departure out of the world.

[6] Moreover, it has been given me to know from much experience that the man of the church has these two states. For after death, man can be let into either state, and is also actually let into both. Many of these, when they have been let into the former state, have spoken like Christians, and from such speech have been believed by others to be Christians; but as soon as they were remitted into the latter state, which was the real state of their spirit, they spoke like devilish spirits, and altogether in opposition to what they had spoken before (See the work onHeaven and Hell 491-498, 499-511).

[7] From this it can be seen how the statement is to be understood that the Lord has been at this day rejected by those within the church; namely, that although it is held from doctrine that the Divine of the Lord must be acknowledged and believed in the same degree as the Divine of the Father, for the doctrine of the church teaches that "As is the Father so also is the Son, uncreate, infinite, eternal, omnipotent, God, Lord, and neither of them greater or less, before or after the other" (See the Creed of Athanasius); yet they do not approach and worship the Lord and His Divine, but the Divine of the Father; this they do when they pray to the Father to have mercy for the sake of the Son; and when they say this they do not think at all of the Divine of the Lord, but they think of His Human as separated from the Divine, thus of His Human as similar to the human of any other man; and then they also think not of one God, but of two, or three. To think in this way of the Lord is to reject Him; for by not thinking of His Divine at the same time that they think of His Human, by the separation they thrust out the Divine. Yet these are not two, but one person, and make one as soul and body do.

[8] I once spoke with spirits who when they lived in the world were of the popish religion, and I asked whether in the world they ever thought about the Divine of the Lord? They said that they thought about it whenever they saw from doctrine, and that they then acknowledged His Divine to be equal with the Divine of the Father, but that apart from doctrine, they thought of His Human only, and not of His Divine. They were asked why they say that the power which His Human had was given to it by the Father and not by Himself, since they acknowledged His Divine to be equal with that of the Father? At this they turned away, making no answer. But it was said to them, that it was because they transferred to themselves all His Divine power, and that they could not have done this unless they had separated the Divine from the Human. That with them the Lord has been rejected, everyone may conclude from this, that they worship the pope instead of the Lord, and that they no longer attribute any power to the Lord.

[9] I will here also mention a great scandal heard from the pope called Benedict XIV. He openly declared that when he lived in the world he believed that the Lord had no power, because He had transferred it all to Peter, and after him to his successors; adding his belief that their saints have more power than the Lord, because they hold it from God the Father, while the Lord resigned it all and gave it to the popes; yet that He is still to be worshiped, because otherwise the pope is not worshiped with sanctity. But because this pope even after death claimed the Divine for himself, after a few days he was cast into hell.