5291. And take the fifth of the land of Egypt. That this signifies that are to be preserved and afterward stored up, is evident from the signification of “taking a fifth,” as here involving the same as tithing or taking a tenth: “to tithe,” in the Word, signifies to make remains, and to make remains is to gather truths and goods, and then to store them up. (That remains are goods and truths stored up by the Lord in the inner man may be seen above, n. 468, 530, 560, 561, 661, 1050, 1906, 2284, 5135; and that by “tithes” in the Word are signified remains, see n. 576, 1738, 2280; and likewise by “ten,” n. 1906, 2284; and hence also by “five,” which number is the half of ten.) Half and double in the Word involve the like as the numbers to which they are applied-as “twenty” the like as “ten,” “four” the like as “two,” “six” as “three,” “twenty-four” as “twelve,” and so on; so also numbers still further multiplied involve the like, as a “hundred” and also a “thousand” the like as “ten,” “seventy-two” and also a “hundred and forty-four” the like as “twelve.” What therefore compound numbers involve can be known from the simple numbers from which and with which they are multiplied; also what the more simple numbers involve can be known from the whole numbers, as what “five” is can be known from “ten,” and what “two and a half” is from “five,” and so on. In general it is to be known that numbers multiplied involve the like as the simple numbers, but what is more full; and that numbers divided involve the same, but what is not so full.

[2] As regards “five” in particular, this number has a twofold signification, signifying a little and hence something, and also signifying remains. That it signifies a little is from its relation to those numbers which signify much, namely, to a “thousand” and a “hundred,” and hence also to “ten.” (That a “thousand” and a “hundred” signify much may be been above, n. 2575, 2636; and hence also “ten,” n. 3107, 4638.) Hence it is that “five” signifies a little and also something (n. 649, 4638). “Five” signifies remains when it has reference to “ten,” “ten” signifying remains, as already said. (That all numbers in the Word signify real things may be seen above, n. 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265)

[3] He who does not know that the Word has an internal sense, not appearing in the letter, will be greatly surprised that the numbers in the Word signify real things, chiefly because he cannot form any spiritual idea from numbers; nevertheless, that numbers flow from the spiritual idea the angels have may be seen above (n. 5265). What the ideas or real things are to which numbers correspond he may indeed know, but the source of this correspondence still lies hidden from him-such as the correspondence of “twelve” to all things of faith, and the correspondence of “seven” to holy things, also the correspondence of “ten,” and of “five,” to the goods and truths stored up by the Lord in the inner man, and so on. It suffices to know that there is a correspondence, and that it is from this correspondence that all the numbers in the Word signify something in the spiritual world, consequently that the Divine inspired into them lies hidden within them.

[4] Take for instance the following passages in which “five” is mentioned, as in the Lord’s parable about the man who went into another country, and delivered to his servants according to their abilities, to one five talents, to another two, and to a third one:

And he that had received the five talents traded with them, and gained other five talents; and likewise he that had received two gained other two; but he that had received one hid his lord’s silver in the earth (Matthew 25:14);

one who does not think beyond the literal sense cannot know but that the very numbers, five, two, and one, were taken simply for composing the story of the parable, and that they involve nothing further, whereas there is a secret in these numbers themselves; for by the “servant who received five talents” are signified those who have admitted goods and truths from the Lord, thus who have received remains; by “him who received two” are signified those who have joined charity to faith when well on in years; and by “him who received one,” those who have received faith alone without charity. Of the last it is said that he “hid his lord’s silver in the earth;” for by the “silver” he had is signified in the internal sense the truth that is of faith (see n. 1551, 2954); and faith without charity cannot make gain or bear fruit. Such are the things in these numbers.

[5] It is similar with other parables, as with the one about the man who, going into a far country to receive for himself a kingdom, gave to his servants ten pounds, and told them to trade with them till he came. When he returned the first said:

Lord, thy pound hath gained ten pounds. And he said unto him, Well done, thou good servant, because thou hast been faithful in a very little, be thou over ten cities. And the second said, Lord, thy pound hath made five pounds. And he said unto him also, Be thou also over five cities. The third had laid up the pound in a napkin. But the lord said, Take away from him the pound, and give it unto him that hath ten pounds (Luke 19:12);

here in like manner “ten” and “five” signify remains—“ten” more, “five” fewer. He who laid up the pound in a napkin denotes those who procure for themselves the truths of faith but do not conjoin them with the goods of charity, and so have no gain or fruit from them.

[6] It is the same where the Lord mentions these numbers in other places - as with him that was called to the supper and said, “I have bought five yoke of oxen, and I go to prove them” (Luke 14:19); with the rich man who said to Abraham, “I have five brethren;” that one might be sent to tell them, lest they also come into this place of torment (Luke 16:28); with the ten virgins, five of whom were prudent, and five foolish (Matthew 25:1-13); and likewise in these words of the Lord: “think ye that I am come to give peace upon earth? I tell you, Nay; but division; for from henceforth there shall be five in one house divided, three against two, and two against three” (Luke 12:51); and also even in the historic facts that the Lord fed five thousand men with five loaves and two fishes, and that He commanded them to sit down by hundreds and by fifties; and after they had eaten they took up twelve baskets of fragments (Matthew 14:15-21; Mark 6:38; Luke 9:12-17; John 6:5-13).

[7] As these passages are historic it can hardly be believed that the numbers in them are significant as the number “five thousand” of the men, and also the number “five” of the loaves, and “two” of the fishes, as also the number “one hundred,” and the number “fifty,” of the companies that sat down, and lastly “twelve” which was the number of the baskets containing the fragments; when yet there is a secret in each number. For every detail happened of providence, in order that Divine things might be represented.

[8] In the following passages also, “five” signifies in both the genuine and the opposite sense such things in the spiritual world as it corresponds to.

In Isaiah:

There shall be left therein gleanings as in the shaking of an olive tree, two or three berries in the head of the bough, four or five in the branches of a fruitful tree (Isaiah 17:6).

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

One thousand shall flee before the rebuke of one, before the rebuke of five shall ye flee; till ye be left as a mast upon the head of a mountain, and as an ensign on a hill (Isa, 30:17).

In Revelation:

The fifth angel sounded, then I saw a star from heaven fallen into the earth; and there was given to him the key of the pit of the abyss. To the locusts that came out thence it was said that they should not kill the men who had not the seal of God on their foreheads, but that they should be tormented five months (Revelation 9:1, 3-5, 10).

Here is intelligence, if anyone has wisdom: The seven heads are seven mountains, where the woman sitteth upon them; and they are seven kings; five are fallen, and one is, the other is not yet come; and when he cometh, he must remain a little while (Revelation 17:9-10).

[9] In like manner the number “five” was representative in the following instances-that the valuation of a man and of a woman should be according to years, from a month to five years, and from five years to twenty (Leviticus 27:1-9). Again, if a field were redeemed, a fifth part should be added (Leviticus 27:19). And if tithes were redeemed, a fifth part should be added (Leviticus 27:31). That the superfluous firstborn were to be redeemed for five shekels (Numbers 3:46 end). That the firstborn of an unclean beast was to be redeemed by adding a fifth part (Leviticus 27:27). That as a fine for certain transgressions a fifth part was to be added (Leviticus 22:14; 27:13, 15; Numbers 5:6-8). And that if a man shall steal an ox or a sheep, and kill it or sell it, he shall pay five oxen for an ox, and four sheep for a sheep (Exodus 22:1).

[10] That the number “five” holds within it a heavenly secret, and that “ten” does the same, is evident from the cherubim, of which we read in the first book of Kings:

Solomon made in the adytum two cherubim of olive wood, each ten cubits high. Five cubits was the wing of the one cherub, and five cubits the wing of the other cherub; it was ten cubits from the ends of its wings even unto the ends of its wings; so the cherub was ten cubits. Both the cherubim were of one measure and one form (1 Kings 6:23-27).

The same is evident also from the lavers around the temple, and from the lampstands, of which it is written in the same book:

The bases of the lavers were placed, five by the shoulder of the house to the right, and five by the shoulder of the house to the left. Also that the lampstands were placed, five on the right and five on the left, before the adytum (1 Kings 7:39, 49).

That the brazen sea was ten ells from brim to brim, and five ells in height, and thirty ells in circumference (1 Kings 7:23), was in order that holy things might be signified by the numbers “ten” and “five,” and also by “thirty,” which number of the circumference does not indeed geometrically answer to the diameter, but still it spiritually involves that which is signified by the compass of that vessel.

[11] That in the spiritual world all numbers signify real things is plainly manifest from the numbers in Ezekiel where is described the new earth, the new city, and the new temple, which the angel measured in detail (see Ezekiel 40-43,45-49 [sic.]). The description of nearly all the holy things there is set forth by numbers, and therefore one who does not know what those numbers involve can know scarcely anything about the secrets contained therein. The number “ten” and the number “five” occur there (Ezekiel 40:7, 11, 48; 41:2, 9, 11-12; 42:4; 45:11, 14), besides the multiplied numbers, “twenty-five,” “fifty,” “five hundred,” and “five thousand.” It is manifest from the details in these chapters that the new earth, the new city, and the new temple signify the Lord’s kingdom in the heavens, and hence His church on earth.

[12] These instances of the use of the number “five” are here brought together because in this and the following verses it is told of the land of Egypt that a fifth part of the produce was to be collected there in the seven years of plenty, and to be preserved for use in the following years of famine. Therefore it has been shown that by a “fifth part” are signified goods and truths stored up in man by the Lord, and reserved for use when there shall be a famine, that is when there shall be a lack and privation of good and truth; for unless such things were stored up in man by the Lord, there would be nothing to uplift him in a state of temptation and vastation, consequently nothing through which he could be regenerated; and thus he would be without the means of salvation in the other life.

3322. Therefore he called his name Edom. That this signifies his quality therefrom as to good, to which were adjoined the doctrinal things of truth, is evident from the signification of “calling a name,” or of “calling by name,” as being the quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006); and from the representation of Edom. There is frequent mention in the Word of Esau, and also of Edom; and by “Esau” is there signified the good of the natural before the doctrinal things of truth have been thus conjoined with this good, and also the good of life from influx out of the rational; and by “Edom” is signified the good of the natural to which have been adjoined the doctrinal things of truth. But in the opposite sense, “Esau” signifies the evil of the love of self before falsities have been thus adjoined to this love; and “Edom” signifies the evil of this love when falsities have been adjoined to it. As has been frequently shown, most names in the Word have also an opposite sense, because the same things that in the churches have been good and true, in process of time through various adulterations degenerate into what is evil and false.

[2] That such things are signified by “Esau” and “Edom” may be seen from the following passages.

In Isaiah:

Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in His apparel, marching in the multitude of His strength. Wherefore art thou red in thine apparel, and Thy garments like him that treadeth in the wine-press? I have trodden the wine-press alone, and of the peoples there was no man with Me. I looked, but there was none to help, I was amazed that there was none to uphold, and Mine own arm brought salvation unto Me (Isaiah 63:1, 3, 5); where it is clearly evident that “Edom” is the Lord; and that it is the Lord as to the Divine good of the Divine natural is manifest, for the subject is the conjunction of good and truth in the Lord’s Human, and also the temptation combats by which He conjoined them. That “garments” here are the truths of the natural man, or truths relatively inferior, may be seen above (n. 2576); and that “red” is the good of the natural (n. 3300). That the Lord by His own power, through temptation combats, conjoined truths in the natural with good, is described by, “I have trodden the wine-press alone, and of the peoples there was no man with Me. I looked but there was none to help, I was amazed that there was none to uphold, and Mine own arm brought salvation unto Me.” (That “arm” denotes power, see above, n. 878)

[3] In the book of Judges:

O Jehovah when Thou wentest forth out of Seir, when Thou marchedst out of the field of Edom, the earth trembled, the heavens also dropped, the clouds also dropped water; the mountains flowed down (Judg. 5:4-5);

to “march out of the field of Edom” signifies nearly the same as, in Isaiah, to “come out of Edom.” In like manner in Moses:

Jehovah came from Sinai, and rose from Seir unto them (Deuteronomy 33:2).

Again:

I see Him, but not now; I behold Him, but not nigh; there shall come up a star out of Jacob, and a scepter shall rise out of Israel; and Edom shall be a possession, Seir also shall be a possession of his enemies, while Israel doeth valiantly. And he shall have dominion over Jacob, and shall destroy the remnant from the city (Numbers 24:17-19);

treating of the coming of the Lord into the world, whose Human Essence is called a “star out of Jacob,” and a “scepter out of Israel.” “Edom” and “Seir,” which should be a “possession,” signify the Divine good of the Lord’s Divine natural; their being the “possession of his enemies” signifies that this should succeed in the place of those things which were before in the natural; dominion then over truths therein is meant by “having dominion over Jacob, and destroying the remnant from the city.” (That “Jacob” signifies the truth of the natural, see above, n. 3305; and that “city” signifies what is doctrinal, n. 402, 2268, 2449, 2712, 2943, 3216.) Dominion is said to be had over these when they are subordinated and subjected to good; for before this they are called “enemies,” because they continually resist, as was shown above (n. 3321).

[4] In Amos:

In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of eternity; that they may possess the remnant of Edom, and all the nations that were called by My name (Amos 9:11-12).

The “tabernacle of David” denotes the church and worship of the Lord; the “remnant of Edom,” those who are in good within the church; the “nations that were called by His name,” those who are in good out of the church. (That “nations” are those who are in good, see above, n. 1259, 1260, 1416, 1849.) In David:

Upon Edom will I cast my shoe. Who will bring me into the fortified city? Who will lead me unto Edom? Wilt not Thou, O God? (Psalms 60:8, 10); where “Edom” denotes the good of the natural, as is evident from the signification of “shoe,” as being the lowest natural (n. 1748).

[5] In Daniel:

At the time of the end shall the king of the south thrust at him; and the king of the north shall rush upon him like a whirlwind with a chariot, and shall overflow and pass through; and when he shall come into the beauteous land many shall be overthrown; but these shall be rescued out of his hand, Edom and Moab, and the firstfruits of the sons of Ammon (Daniel 11:40-41); where the last state of the church is treated of; the “king of the north” denotes falsities, or what is the same, those who are in falsities; “Edom,” those who are in simple good, which is such good as exists with those who constitute the Lord’s external church; in like manner “Moab” and the “sons of Ammon” (n. 2468); and because both, namely, “Edom” and “Moab,” signify those who are in good, therefore in many passages both are named together; but the difference is that “Edom” is the good of the natural to which are adjoined the doctrinal things of truth, while “Moab” is natural good such as exists with those in whom these have not been conjoined; the two appear alike in the external form, but not in the internal.

[6] From this it is now evident why it was said:

Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a sojourner in his land (Deuteronomy 23:7);

as by an “Edomite” is signified the good of the natural, and by an “Egyptian,” the truths thereof which are those of memory-knowledge (n. 1164, 1165, 1186, 1462), therefore both are mentioned in a good sense. This shows why Jehovah said to Moses that they should not contend ¹ with the sons of Esau, and there should not be given of their land to the sons of Jacob so much as for the sole of the foot to tread upon (Deuteronomy 2:4-6).

[7] But in the opposite sense by “Esau” and “Edom” are represented those who turn aside from good through the fact that they altogether despise truth, and are unwilling that anything of the truth of faith should be adjoined, which is chiefly owing to the love of self; and therefore in the opposite sense such persons are signified by “Esau” and “Edom;” as was also represented by the circumstance that the king of Edom went forth with a numerous people and a strong hand, and refused to permit Israel to pass through his border (Numbers 20:14-22). This evil of the love of self, which is of such a nature as not to admit the truths of faith, thus neither the doctrinal things of truth, is described in various passages of the Word by “Esau” and “Edom,” and at the same time the state of the church when it becomes of this quality; as in Jeremiah:

Against Edom. Is wisdom no more in Teman? Is counsel perished from the intelligent? Is their wisdom become of an ill savor? Flee ye; they have turned themselves away, they have gone into the deep to dwell, inhabitants of Dedan; for I will bring the calamity of Esau upon him. I will make Esau bare, I will reveal his hidden things, and he shall not be able to hide himself; his seed is laid waste, and his brethren, and his neighbors. Leave thy fatherless children, I will preserve them alive; and let thy widows trust in Me. Edom shall become a waste, everyone that passeth by it shall be amazed, and shall hiss at all the plagues thereof (Jeremiah 49:7-8, 10-11, 17).

[8] In David:

They say, Let the name of Israel be no more in remembrance; for they consult together with one heart; against thee do they make a covenant, the tents of Edom and the Ishmaelites, Moab, and the Hagarenes (Psalms 83:4-6).

In Obadiah:

Thus saith the Lord Jehovih concerning Edom, Behold I have made thee small among the nations; thou art greatly despised. The pride of thine heart hath deceived thee, O thou that dwellest in the clefts of the rock, in the height of thy habitation; that saith in thine heart, Who shall bring me down to the earth? Though thou mount on high as the eagle, and though thou settest thy nest among the stars, I will bring thee down from thence. How are they of Esau searched out! their hidden things discovered! Shall I not in that day destroy the wise men out of Edom, and the intelligent from the mount of Esau? From the slaughter on account of the violence of thy brother Jacob shame shall cover thee, and thou shalt be cut off forever. The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble; and they shall enkindle them, and devour them; and there shall not be any residue to the house of Esau; and they of the south shall possess the mount of Esau (Obad. 1:1-10, 18-19).

In this passage “Esau” and “Edom” denote the evil of the natural man originating in the love of self, which despises and rejects all truth, whence comes its devastation.

[9] In Ezekiel:

Son of man, set thy face against Mount Seir, and prophesy against it, and say unto it, Thus saith the Lord Jehovih, I am against thee, O Mount Seir, and I will stretch out Mine hand against thee, and I will make thee a waste and a devastation. Because thou hast had an enmity of eternity, and hast given over the sons of Israel to the hands of the sword, in the time of their calamity, in the time of the iniquity of the end. Because thou hast said, These two nations, and these two lands, shall be mine, and we will possess it, and Jehovah is there. And thou shalt know that I Jehovah have heard all thy blasphemies, which thou hast spoken against the mountains of Israel. Thou shalt be a waste, O Mount Seir and all Edom, all of it (Ezekiel 35:2-3, 5, 8-10 (Ezekiel 35:5)12, 15); where it is very evident that in the opposite sense “Edom” denotes those who despise, reject, and vilify spiritual goods and truths, which are the “mountains of Israel.”

[10] Again:

Thus saith the Lord Jehovih, If I have not spoken in the fire of My jealousy against the remains of the nations, and against all Edom, which have given My land unto themselves for a possession, with the joy of all their heart, with despite of soul (Ezekiel 36:5); where the sense is the same; to “give the land unto themselves for a possession” denotes to vastate the church, that is, the good and truth of the church.

[11] In Malachi:

The word of Jehovah against Israel. I have loved you, saith Jehovah; yet ye say, Wherein hast Thou loved us? Is not Esau Jacob’s brother? Yet I loved Jacob, but Esau I hated, and I make his mountain a waste (Malachi 1:1-3); where “Esau” denotes the evil of the natural that does not admit spiritual truth which is “Israel” (n. 3305), and what is doctrinal of truth which is “Jacob” (n. 3305); and on this account he is vastated, which is being “hated” (that “hating” is nothing else, is manifest from what was adduced above from the Word concerning Esau and Edom in a good sense); but when truth does not suffer itself to be adjoined to good, then evil is on the other hand predicated of Jacob, as in Hosea:

To visit upon Jacob according to his ways; according to his works will He recompense him; in the womb he supplanted his brother (Hos. 12:2-3).

სქოლიოები: