9960. 'To cover their naked flesh' means to prevent inner desires of that love from appearing when they are foul and hellish. This is clear from the meaning of 'covering' as preventing them from appearing; and from the meaning of the genital organs and loins, which 'naked flesh' is used to mean here, as inner desires of conjugial love. For when 'undergarment' means things composing the external level of that love, 9959, 'flesh' which they cover means those on its internal levels. Conjugial love is meant by 'the loins', see 3021, 4280, 4575, also by 'the genital organs', 4462, 5050-5062, and the good of love by 'flesh', 3813, 7850, 9127; but since most things in the Word can also have a contrary meaning, so can the loins, genital organs, and flesh. In that contrary sense they mean evil, foul, and hellish desires of that love, 3813, 5059. The fact that here they mean evil, foul, and hellish desires is evident from the consideration that the words 'to cover their naked flesh' are used, 'naked flesh' here being that which is the opposite of the good of conjugial love, namely delight that is adulterous and for that reason hellish, which will be spoken of below.

[2] As regards 'nakedness', it derives its meaning from the parts of the body that appear naked, just as garments derive theirs from the parts of the body they clothe, 9827. 'Nakedness' has one meaning therefore when it applies to the head, which is baldness; another meaning when it applies to the whole body; and yet another when it applies to the loins and genital organs. When nakedness applies to the head, which is baldness, it means the deprivation of an intelligent understanding of truth and of a wise discernment of good; when it applies to the whole body it means the deprivation of truths that belong to faith; but when it applies to the loins and genital organs it means the deprivation of the good of love.

[3] 1. When nakedness applies to the head, which is baldness, it means the deprivation of an intelligent understanding of truth and of a wise discernment of good This is clear in Isaiah,

On that day the Lord by means of the king of Asshur will shave the head and the hair of the feet, and will consume the beard. Isaiah 7:20.

'Shaving the head' stands for depriving of the internal truths of the Church, 'shaving the hair of the feet and consuming the beard' for depriving of its external truths, and 'by means of the king of Asshur' for by means of reasonings based on falsities. It is evident to anyone that no head, hairs of the feet, or beard was going to be shaved by means of the king of Asshur, and that those words must have some other meaning. 'The head' means more internal things that belong to wisdom and intelligence, see 6292, 6436, 9166, 9656; 'the king of Asshur' means reasoning, 119, 1186; 'hair' means the external truth of the Church, 3301, 5247, 5569-5573; 'the feet' too means external or natural things, 2162, 3147, 3986, 4280, 4938-4952, 9406; and 'the beard' means items of knowledge on sensory levels, that is, truths on last and lowest levels, as is clear from places in the Word mentioning 'the beard'.

[4] In the same prophet,

On all heads there is baldness; every beard is shaved off. Isaiah 15:2.

Here the meaning is similar. In Jeremiah,

Baldness will come upon Gaza. How long will you cut yourself? Jeremiah 47:5.

In Ezekiel,

On all faces there will be shame, and on all heads baldness. They will throw their silver into the streets, and their gold will become an abomination. Ezekiel 7:18-19.

'On all heads baldness' stands for the deprivation of an intelligent understanding of truth and of a wise discernment of good. Since this is meant it also says 'they will throw their silver into the streets, and their gold will become an abomination'; for 'silver' means truth that belongs to intelligence, and 'gold' good that belongs to wisdom, 1551, 5658, 6914, 6917, 8932. The fact that baldness on all heads should not be understood literally, that they would not literally throw silver into the streets, and that gold would not literally become an abomination, is self-evident.

[5] In Moses,

Moses said to Aaron, and to Eleazar and Ithamar his sons, You shall not shave your heads and you shall not rip apart the seams of your garments, lest you die and He is angry with the whole congregation. Leviticus 10:6.

And in Ezekiel,

The priests, the Levites, shall not shave their head and shall not let their hair grow long. Ezekiel 44:20.

Since Aaron and his sons represented the Lord in respect of Divine Good and in respect of Divine Truth, 9806, 9807, and since 'a shaved head' and 'garments ripped apart at the seams' meant the deprivation of that Good and Truth, they were forbidden to shave their heads or so rip apart their garments. It also says 'lest you die and He is angry with the whole congregation', meaning that as a consequence what was representative of the Lord in respect of Divine Good and in respect of Divine Truth, and so what was representative of the Church, would be destroyed.

[6] Since mourning represented spiritual mourning, which is mourning because of the deprivation of the Church's truth and good, those in mourning made themselves bald, as in Jeremiah,

They will not lament for them, nor will they make themselves bald ¹ because of them. Jeremiah 16:6.

In Amos,

I will turn your feasts into mourning, and cause baldness to come up over every head; and I will make it as the mourning for an only-begotten son. Amos 8:10.

And in Micah,

Make yourself bald, ² and shave your head for the sons of your delight; extend your baldness like an eagle, for they have departed from you. Micah 1:16.

'The sons of delight' are God's truths, and their 'departure' is the deprivation of them, 'sons' meaning truths, see 9807.

[7] 2. When nakedness applies to the whole body it means the deprivation of the truths of faith

This is clear in John,

To the angel of the Church of the Laodiceans write, Because you say, I am rich and in need of nothing - when you do not know that you are wretched and miserable, and needy, and blind, and naked - I counsel you to buy from Me gold purified in fire, and white garments that you may put on, that the shame of your nakedness may not be manifested. Revelation 3:14, 17-18.

'The angel of the Church' is God's truth there. 'Saying it is rich' means that it is in possession of cognitions or knowledge of truth and good. 'Wretched, needy, blind, and naked' means being nevertheless devoid of truths implanted in life, thus being devoid of good. 'Buying gold purified in fire' means acquiring good to itself, 'white garments' authentic truths of faith springing from good. From this it is evident what 'that the shame of nakedness may not be manifested' means.

[8] In the same book,

Behold, I am coming like a thief; blessed is he who is awake and keeps his garments, so that he may not walk naked and they see his shame. Revelation 16:15.

Here the meaning is similar. In the same book,

They will hate the prostitute, and make her devastated and naked. Revelation 17:16.

'The prostitute' stands for those who falsify God's truths. 'Making her naked' plainly stands for depriving of those truths; for the words 'devastated' and 'naked' are used, and 'devastating' means depriving of truths.

[9] Nakedness also means having no knowledge of truth and putting on clothes being taught it, in Isaiah,

When you see the naked and cover him, your light will break forth like the dawn. Isaiah 58:7-8.

And in Matthew,

The King will say to those who are on the right, I was naked and you clothed Me. And He said to those on the left, I was naked and you did not clothe Me. Matthew 25:36, 38, 43-44.

'Naked' here stands for those who have no truths and still desire truths, also those who acknowledge that no good or truth at all exists within them, see 4956, 4958.

[10] 3. When nakedness applies to the loins and genital organs it means the deprivation of the good of love

This is clear in Isaiah,

O virgin daughter of Babel, take a mill and grind flour, uncover your hair, bare your feet, uncover your thigh, pass through the rivers. Let your nakedness be uncovered, also let your reproach be seen. Isaiah 47:1-3.

'Daughter of Babel' means the Church or semblance of the Church, where holiness resides outwardly but profanity inwardly. The profanity residing inwardly is such that people have themselves and the world in mind, thus domination and abundant riches as their end in view, holy things being regarded as means to that end. 'Taking a mill and grinding flour' means producing teachings out of such matters as will serve as means to the end, 7780. 'Uncovering the hair, baring the feet, and uncovering the thigh' means prostituting without any shame or fear things that are outwardly and inwardly holy, so that 'uncovering nakedness' means causing foul and hellish things, which are the ends, to appear.

[11] In Jeremiah,

Jerusalem sinned grievously; those who honoured her despise her, because they see her nakedness, her uncleanness in her skirts. Lamentations 1:8-9.

'Jerusalem' stands for the Church, in this instance for a Church that is steeped in falsities arising from evil. 'Seeing her nakedness' stands for beholding foul and hellish loves; 'uncleanness in her skirts' stands for such loves on most external levels, 'skirts' or 'hem' meaning most external levels, see 9917. In Nahum,

I will uncover your skirts upon your face, ³ and I will show the nations your nakedness and the kingdoms your shame. Nahum 3:5.

'Uncovering skirts' stands for taking away outward things in order that more internal ones may appear. 'Nakedness' which will be shown to the nations and 'shame' to the kingdoms mean hellish kinds of love, which are self-love and love of the world, which defile the more internal things.

[12] In Ezekiel,

You reached full beauty, your breasts were formed and your hair had grown; [but] you were naked and bare. With all your abominations and your acts of whoredom you did not remember the days of your youth, when you were naked and bare, and were downtrodden in your blood. Your nakedness has been uncovered through your whoredoms with your lovers. Ezekiel 16:7, 22, 36.

In the same prophet,

I will give you into the hand [of those] whom you hate, that they may deal with you out of hatred; and let them leave you naked and bare, and let the nakedness of your whoredoms be uncovered. Ezekiel 23:28-29.

In Hosea,

Contend with your mother, that she may remove her whoredoms from her sight, ⁴ and her adulteries from between her breasts, lest perhaps I strip her naked, and present her as on the day she was born, and make her like a wilderness, and set her like a dry land, and slay her with thirst. I will return and take back My grain, My new wine, My wool, and My flax, which [I gave her] to cover her nakedness; and I will uncover her foulness in the eyes of her lovers. Hosea 2:2-3, 9-10.

[13] The words in the preceding as well as in this present quotation refer to Jerusalem, which is also called 'mother'; and by it the Church is meant. Its perversity is described by 'the whoredoms', 'the adulteries', and 'the uncovering of nakedness', which are nothing other than the foul and hellish kinds of love - that is, self-love and love of the world, when they are ends in view - from which all evils and derivative falsities gush out. Falsifications of truth therefore and adulterations of good are described in the Word by acts of whoredom and adultery, and are also actually called whoredoms and adulteries there, see 8904. And from this it is evident what 'nakedness' and 'uncovering of nakedness' are used to mean. Since reference is being made to the Church's truths when falsified and to its forms of good when adulterated, the verses quoted declare 'I will make her like a wilderness, and set her like a dry land, and slay her with thirst'. 'A wilderness' is that which is devoid of forms of good, 'a dry land' that which is devoid of truths, and 'thirst' the deprivation of all matters of faith.

[14] It also declares that [the Lord] would take back His grain, His new wine, His wool, and His flax, with which He had covered her nakedness, because 'grain' means the spiritual Church's more internal good, 'new wine' its more internal truth, 'wool' its more external good, and 'flax' its more external truth. All who read these things with a power of reason that is to some degree enlightened, who believe that no expression used in the Word is meaningless, and that the Word is altogether holy in every part because it is Divine, can see that flax, wool, new wine, and grain are not meant literally.

[15] In Jeremiah,

O daughter of Edom, to you also the cup will pass, you will be made drunk and naked. Lamentations 4:21.

In Habakkuk,

Woe to him who gives drink to his companion, ⁵ making him drunk, and looking on their nakedness! You will be sated with shame rather than glory. Drink, you also - that your foreskin may be revealed. Habakkuk 2:15-16.

And in Ezekiel,

They have shed blood in you; they have uncovered their father's nakedness in you. Ezekiel 22:9-10.

What these statements mean no one can know unless he knows what the meaning is of 'the cup', 'drinking', 'being made drunk', 'being made naked', 'looking on their nakedness, and uncovering them', and also 'foreskin'. All these, it is self-evident, should be understood spiritually. 'Drinking' understood spiritually is receiving instruction in truths, or in the contrary sense in falsities, that is, absorbing them, 3069, 3168, 3772, 8562, 9412; and from this it is clear what 'the cup' that is drunk from means, 5120. 'Being made drunk' means becoming insane as a result, and 'being made naked' becoming completely destitute of them. 'Uncovering nakedness' means uncovering the evils of self-love and love of the world, which are hellish evils. 'Uncovering their father's nakedness' means uncovering those evils when they have a hereditary origin and are present in the will. 'Revealing the foreskin' means defiling them, 'the foreskin' meaning the defilement of heavenly forms of good by those two kinds of love, see 2056, 3412, 4462, 7045. 'Circumcision' therefore means purification from them, 2039, 2632.

[16] All this makes clear what the meaning is of Noah's drunkenness and the consequent uncovering of his nakedness, described as follows in Genesis,

Noah drank of the wine, and was drunk, and was uncovered in the middle of his tent. And Ham, the father of Canaan, saw his father's nakedness and pointed it out to his two brothers. And Shem and Japheth took a garment and both of them put it on a shoulder, and went backwards and covered their father's nakedness; and their faces were backwards, and they did not see their father's nakedness. Genesis 9:21-23.

This describes members of the Ancient Church, whom Noah represents. 'The wine' which he drank and which made him drunk is the falsity which that Church was at the start imbued with. His lying as a result 'uncovered in the middle of the tent' means evils owing to the lack of truth in worship. 'The garment' with which Shem and Japheth covered his nakedness is the truth of faith, by means of which those evils were covered and corrected. An implanting of the truth and good of faith in the understanding part of the mind is described by their putting a garment on a shoulder, going backwards, and turning their faces away backwards; for this is exactly how it is with the truths and forms of the good of faith present with a member of the spiritual Church. 'Shem and Japheth' means those belonging to the spiritual Church, who received the truths of faith within good, which is charity; but 'Canaan' means those who did not receive the truths of faith in good or charity.

[17] Noah represents members of the Ancient Church at the start, who were such as has been described, see 736, 773, 788, 1126.

Shem is those belonging to the internal spiritual Church, and Japheth those belonging to the external, 1062, 1127, 1140, 1141, 1150.

Canaan represented those whose faith was separated from charity, or what amounts to the same thing, whose worship was external separated from anything internal, so that in particular he represented the Jewish nation, 1093, 1140, 1141, 1167.

With members of the spiritual Church the truth and good of faith are implanted in the understanding part of the mind, 9596.

'The wine' that made Noah drunk means falsity, 6377.

'The tent' in which he lay uncovered means the holiness of worship, 2145, 2152, 3312, 4128, 4391.

'The garment' with which they covered their father's nakedness means the truth of faith, 5954, 9212, 9216.

His actual nakedness means the evil occupying the will part of his mind. That evil is covered by means of the truths of faith, and when it is being covered truths look away backwards.

The presence of such arcana, embodied in these details of the story, is evident from the internal sense. And the fact that these arcana are arcana which have to do with the Church may be seen from the consideration that Shem and Japheth simply because they covered their father's nakedness were blessed, and all their descendants too, and that Canaan was cursed and all his descendants simply because their father had pointed it out to his brothers.

[18] Because the interiors of the Jewish and Israelite nation were foul, for they were steeped in self-love and love of the world more than all the other nations, and since conjugial love is meant by 'the genital organs and loins' and this love is fundamental to and so embraces all celestial and spiritual forms of love, precautions had to be taken to prevent the nakedness of those parts of Aaron's or his sons' bodies from being in any way visible when they were engaged in holy worship. This is the reason for its being said that linen undergarments should be made for them to cover their naked flesh, from the loins even to the thighs; and in another place for the declaration that they were not to go up by steps to the altar, in order that their nakedness should not be revealed on it, Exodus 20:26.

The interiors of the Jewish and Israelite nation were foul, and when they were engaged in worship those interiors were closed off, see the places referred to in 9320 (end), 9380.

Conjugial love is meant by 'the genital organs and loins', 3021, 4280, 4462, 4575, 5050-5062.

Conjugial love is fundamental to all celestial and spiritual forms of love, and therefore these forms of love are understood as well by it, 686, 2739, 3021, 4280, 5054.

From all this it is now clear what 'nakedness' means, in particular nakedness of the bodily parts devoted to procreation, when people's interiors are foul.

[19] But when the interiors are chaste 'nakedness' means innocence. It does so because conjugial love is meant, and innocence is the indispensable element of truly conjugial love.

Truly conjugial love belongs to innocence, see 2736.

Therefore 'nakedness' in that sense means innocence, 165, 8375.

For the same reason angels of the inmost heaven, who are called celestial angels, appear naked, 165, 2306, 2736.

Since the Most Ancient Church, described in the opening chapters of Genesis and meant in the internal sense by Man or Adam and his wife, was a celestial Church, it says in Genesis 2:25 that both were naked, and they were not ashamed. But when that Church fell, which came about through eating from the tree of knowledge, by which reasoning about Divine matters that was based on factual knowledge was meant, it says that they knew that they were naked, and sewed fig leaves together for themselves and made themselves girdles, thus that they covered their nakedness. It also says that when Jehovah called to him the man said that he was afraid because he was naked, and further on that Jehovah God made for them tunics of skin and clothed them, Genesis 3:6-11, 21.

[20] By 'fig leaves' from which they made themselves girdles, and also by 'tunics of skin' truths and forms of good belonging to the external man should be understood. The reason why their state after the fall is so described is that from being internal people they became external. Their internal is meant by 'paradise', for paradise is the intelligence and wisdom of the internal man, and the closing of their internal by being cast out of paradise.

'Leaf' means natural truth, which is factual knowledge, see 885. 'Fig' means natural good or the external man's good, 217, 4231, 5113. 'Tunic of skin' too means the external man's truth and good, 294-296. 'Skin' means what is external, 3540.

2788. That 'on the third day' means that which has been completed, and the beginning of sanctification, is clear from the meaning of 'the third day'. 'Day' in the Word means state, 23, 487, 488, 493, 893, as also does 'year', and as in general do all periods of time - an hour, day, week, month, year, or age; also morning, midday, evening, and night; and spring, summer, autumn, and winter. And when 'the third' is added to any of these the end of that state, and at the same time the beginning of the next, are meant. Here, the subject being the sanctification of the Lord which was effected by means of temptations, 'the third day' means that which has been completed and at the same time the beginning of sanctification, as also follows from what has been said previously to this. The reason for this meaning is that when He had fulfilled everything the Lord was to rise again on the third day, for the things that were done by the Lord while He lived in the world, that is, the things that were yet to be done by Him, were embodied within the representatives of the Church as though they had already been done. This was as it is with the internal sense of the Word, for with God that which is yet to come to pass and that which already is are one and the same; indeed to Him the whole of eternity is here and now.

[2] This is why the number three was representative not only in the Ancient Church and in the Jewish but also among various gentile nations; see what has been stated about this number in 720, 901, 1825. That such was the origin of the meaning of 'three' is clear in Hosea,

We will return to Jehovah, for He has wounded and will heal us; He has stricken and will bind us up; He will revive us after two days, on the third day He will raise us up that we may live before Him. Hosea 6:1-2.

Here 'the third day' stands for the coming of the Lord and His resurrection. The same is clear from Jonah, in that he was in the stomach of the fish three days and three nights, Jonah 1:17, to which the Lord refers in Matthew as follows,

As Jonah was in the belly of the whale three days and three nights, so will the Son of Man be three days and three nights in the heart of the earth. Matthew 12:40.

[3] It should be realized that in the internal sense of the Word 'three days' and 'the third day' have the same meaning, as also do 'three' and 'third' in the following places: In John,

Jesus said to the Jews, Destroy this temple and in three days I will raise it up. He was speaking of the temple of His body. John 2:19-21; Matthew 26:61; Mark 14:58; 15:29.

It is a well known fact that the Lord rose again on the third day.

[4] For the same reason the Lord also distinguished three periods in His life: in Luke,

Go and tell that fox, Behold, I cast out demons and perform cures today and tomorrow, but on the third day I reach completion. Luke 13:32.

Also, the Lord underwent the final temptation, which was that of the Cross, at the third hour of the day, Mark 15:25. Three hours later, that is, at the sixth hour, darkness fell over the whole land, ¹ Luke 23:44. And three hours after that, at the ninth hour, the end came, Mark 15:33-34, 37. But in the morning of the third day He rose again, Mark 16:1-4; Luke 24:7. See also Matthew 16:21; 17:22-23; 20:18-19; Mark 8:31; 9:31; 10:33-34; Luke 18:33; 24:46. From all this, and especially from the Lord's resurrection on the third day, the number three was representative and possessed a spiritual meaning. This fact becomes clear from the following places in the Word:

When Jehovah came down upon Mount Sinai He told Moses that he was to sanctify the people today and tomorrow and they were to wash their garments and be ready on the third day, for on the third day Jehovah would come down. Exodus 19:10-11, 15-16.

When they travelled from the mountain of Jehovah on a three days' journey, the Ark of Jehovah travelled before them on the three days' journey to search out rest for them. Numbers 10:33.

There was thick darkness for three days in all the land of Egypt, and nobody could see his brother for three days, but the children of Israel had light. Exodus 10:22-23.

[5] The flesh of a sacrifice made as a vow-offering or as a freewill-offering was to be eaten on the first and the second day; nothing was to be kept until the third day but was to be burned, because it was an abomination. So too with the flesh of a sacrifice made as a 'eucharistic' offering; if this was eaten on the third day the one offering the sacrifice would not be accepted and that soul would bear his iniquity. Leviticus 7:16-18; 19:6-7.

Anyone who touched a dead body was to purify himself on the third day, and on the seventh day he would be clean. If he did not do so that soul would be cut off from Israel. And one that was clean was to sprinkle water over the unclean person on the third day and on the seventh day. Numbers 19:12-13, 19.

Those who had killed someone in battle and had touched one who had been slain were to purify themselves on the third day and on the seventh day. Numbers 31:19.

[6] When they came into the land of Canaan the fruit of a tree was to be uncircumcised for three years and not eaten. Leviticus 19:23.

At the end of three years they were to bring every tenth part of their produce in that year and deposit it within their gates so that the Levite, the sojourner, the orphan, and the widow might eat. Deuteronomy 14:28-29; 26:12.

Three times a year they were to keep a feast to Jehovah. And three times a year every male person was to appear before the face of the Lord Jehovah. Exodus 23:14, 17; Deuteronomy 16:16.

Joshua told the people that in three days they would be crossing the Jordan and inheriting the land. Joshua 1:11; 3:2.

Jehovah called to Samuel three times and the third time he answered Him. 1 Samuel 3:8.

[7] When Saul wished to kill David, David hid in the field until the third evening. Jonathan told David, I will sound out my father on the third day from now. Jonathan said that he would shoot three arrows to the side of the stone. And David fell face to the ground, before Jonathan and bowed down three times.12, 19, 20, 35, 36, 41.

David was to choose one of these three things - either seven years of famine in the land, or his own flight before his enemies for three months, or pestilence in the land for three days. 2 Samuel 24:12-13.

[8] There was a famine in the days of David for three years, year after year. 2 Samuel 21:1.

Elijah stretched himself over the dead boy three times and revived him. 1 Kings 17:21.

When he had built the altar to Jehovah, Elijah told them to pour water over the burnt offering and over the wood three times. 1 Kings 18:34.

Fire consumed the captains of fifty sent on two occasions to Elijah, but not the one sent on the third occasion. 2 Kings 1:13-14.

It was a sign to King Hezekiah that they were to eat in that year what had grown of itself, and in the second year further growth from the same; but in the third year they were to sow, reap, plant vineyards, and eat the fruit of these. 2 Kings 19:29.

[9] Daniel went into his house and had the windows open in his [upper] chamber towards Jerusalem, where three times a day he gave thanks on his knees and prayed. Daniel 6:10, 13.

Daniel was mourning for three whole weeks, not eating pleasant bread, nor drinking wine, nor anointing himself, until the three whole weeks were completed. Daniel 10:2-3.

Isaiah went naked and barefoot three years as a sign and a portent against Egypt and against Cush. Isaiah 20:3.

Out of the Lampstand went three branches on either side, and three almond-shaped cups on each branch. Exodus 25:32-33.

In the Urim and Thummim there were three precious stones in each row. Exodus 28:17-20.

[10] In the New Temple there were to be three chambers on this side of the gate and three on that, and all three were to measure the same. And the breadth of the gate to the vestibule of the house was to be three cubits this way and three cubits that. Ezekiel 40:10, 21, 48.

In the New Jerusalem there were to be three gates to the north, three to the east, three to the south, and three to the west. Ezekiel 48:31-34; Revelation 21:13.

The same may be seen in the following places:

Peter denied Jesus three times. Matthew 26:34, 69 and following verses.

The Lord said to Peter three times, Do you love Me? John 21:17.

Also, in the parable about the man who planted a vineyard, he sent servants three times, and at length his own son. Luke 20:12; Mark 12:2, 4-6.

The labourers in the vineyard were hired at the third hour, the sixth hour, the ninth hour, and the eleventh hour. Matthew 20:1-17.

And concerning the fig tree which, because it bore no fruit for three years, was to be cut down. Luke 13:6-7.

[11] Just as a group of three and a third one were representative, so also was a third part, as in the following:

Minchahs consisted of two tenths of fine flour mixed with a third part of a hin of oil, and the wine for the drink-offering was a third of a hin. Numbers 15:6-7; Ezekiel 46:14.

In Ezekiel it is said that he was to run a razor over his head and over his beard, and then to divide his hair, burning a third part in the fire, striking a third around the city with his sword, and scattering a third to the wind. Ezekiel 5:1-2, 11.

In Zechariah it is said that in the whole land, two parts were to be cut off, and the third would be left. Yet this third would be led through fire and tested. Zechariah 13:8-9.

[12] In John it is said that when the first angel sounded there came hail, and fire mixed with blood; and it fell on to the earth so that a third part of the trees were burned. The second angel sounded and so to speak a great mountain burning with fire was cast into the sea. And a third part of the sea became blood resulting in the death of a third part of the creatures who had their being in the sea. And a third part of the ships was destroyed. The third angel sounded and there fell from the sky a great star burning like a torch and it fell upon a third part of the rivers. The name of the star is Wormwood. The fourth angel sounded and a third part of the sun was struck, and a third part of the moon, and a third part of the stars, so that a third part of these was blacked out, and the day had no light for a third part of it, nor likewise the night. Revelation 8:7-12.

[13] The four angels were released to kill a third part of mankind. Revelation 9:15.

A third part of mankind was killed by these three, fire, smoke, and brimstone, which went forth out of the mouths of the horses. Revelation 9:18.

The dragon drew with his tail a third part of the stars of heaven and cast them down to the earth. Revelation 12:4.

'A third part' however means something which is not yet finished, whereas 'a third' and 'a group of three' mean that which has been finished - evil in the case of the evil, good in the case of the good.

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