Arcana Coelestia # 5291
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:
1. or silver
2. The Latin means fig tree, but the Hebrew means olive tree, which Swedenborg has in other places where he quotes this verse.
3. literally, beside the shoulder of the house towards the right/left
Luke 8
1
It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve,
2
and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out;
3
and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who served them from their possessions.
4
When a great multitude came together, and people from every city were coming to him, he spoke by a parable.
5
"The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it.
6
Other seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture.
7
Other fell amid the thorns, and the thorns grew with it, and choked it.
8
Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear!"
9
Then his disciples asked him, "What does this parable mean?"
10
He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.'
11
Now the parable is this: The seed is the word of God.
12
Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved.
13
Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation.
14
That which fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life, and bring no fruit to maturity.
15
That in the good ground, these are such as in an honest and good heart, having heard the word, hold it tightly, and bring forth fruit with patience.
16
"No one, when he has lit a lamp, covers it with a container, or puts it under a bed; but puts it on a stand, that those who enter in may see the light.
17
For nothing is hidden, that will not be revealed; nor anything secret, that will not be known and come to light.
18
Be careful therefore how you hear. For whoever has, to him will be given; and whoever doesn't have, from him will be taken away even that which he thinks he has."
19
His mother and brothers came to him, and they could not come near him for the crowd.
20
It was told him by some saying, "Your mother and your brothers stand outside, desiring to see you."
21
But he answered them, "My mother and my brothers are these who hear the word of God, and do it."
22
Now it happened on one of those days, that he entered into a boat, himself and his disciples, and he said to them, "Let's go over to the other side of the lake." So they launched out.
23
But as they sailed, he fell asleep. A wind storm came down on the lake, and they were taking on dangerous amounts of water.
24
They came to him, and awoke him, saying, "Master, master, we are dying!" He awoke, and rebuked the wind and the raging of the water, and they ceased, and it was calm.
25
He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him?"
26
They arrived at the country of the Gadarenes, which is opposite Galilee.
27
When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs.
28
When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me!"
29
For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert.
30
Jesus asked him, "What is your name?" He said, "Legion," for many demons had entered into him.
31
They begged him that he would not command them to go into the abyss.
32
Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them.
33
The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned.
34
When those who fed them saw what had happened, they fled, and told it in the city and in the country.
35
People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid.
36
Those who saw it told them how he who had been possessed by demons was healed.
37
All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned.
38
But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying,
39
"Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him.
40
It happened, when Jesus returned, that the multitude welcomed him, for they were all waiting for him.
41
Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house,
42
for he had an only daughter, about twelve years of age, and she was dying. But as he went, the multitudes pressed against him.
43
A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any,
44
came behind him, and touched the fringe of his cloak, and immediately the flow of her blood stopped.
45
Jesus said, "Who touched me?" When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?'"
46
But Jesus said, "Someone did touch me, for I perceived that power has gone out of me."
47
When the woman saw that she was not hidden, she came trembling, and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately.
48
He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace."
49
While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher."
50
But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed."
51
When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the child, and her mother.
52
All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping."
53
They were ridiculing him, knowing that she was dead.
54
But he put them all outside, and taking her by the hand, he called, saying, "Child, arise!"
55
Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat.
56
Her parents were amazed, but he commanded them to tell no one what had been done.
