2075、“撒拉，一个九十岁的女人，还能生育吗”表示与良善结合的真理将实现这一切。这从“撒拉”的代表和含义，以及数字“九十”或“九”的含义清楚可知，“撒拉”代表并表示与良善结合的真理，也就是神性真理。令人不能不感到惊讶的是，亚伯拉罕的年龄“一百岁”竟然表示主的人身或人性本质的理性要与神性本质合一；而撒拉的年龄“九十岁”表示与良善结合的真理将实现这一切。但由于主的圣言只包含天上的神性之物，所以即便那里的数字也含有某种天上的神性事物。第一卷已经证明，圣言中的所有数字和所有名字一样，都表示真实事物（参看482，487，488，493，575，647，648，755，813，893，1988节）。
数字“九”表示结合，数字“九十”更表示结合，因为“九十”是九和十的乘积，而“十”表示余剩，结合通过余剩实现，如前所示（1988e节），这一点也可从以下代表和有意义的符号或象征清楚看出来，耶和华吩咐：
七月十日是赎罪日，这日要守为圣安息日；七月九日晚上，从这一晚到次日晚上，要庆祝安息日（利未记23:27，32）。
就内义而言，这些细节表示通过余剩结合，也就是说，“九”表示结合，“十”表示余剩。一个神性奥秘就隐藏在这些数字里面，这一点从要守为圣的一年中的月份和日子很清楚地看出来，例如：每七天是一个安息日；每七月是一个圣安息日，如刚才所述；每七年同样如此；还有每七七年是一个禧年的开始（利未记23:3，27-32；25:4，8-9）。这适用于圣言中的其它一切数字，如数字“三”，它和“七”意思差不多；“十二”，它表示信的一切事物；“十”，它和“十分之一”意思一样，都表示余剩（参看576节），等等。在此处从利未记引用的经文中，除非数字“十”和“九”含有奥秘在里面，否则经上决不会规定，七月十日是圣安息日，他们要在七月九日庆祝它。主的圣言在内义上就是这样，尽管这类事物在历史意义上并不明显。
这同样适用于关于耶路撒冷的记载，耶路撒冷在西底家第九年被尼布甲尼撒围困，十一年的四月九日，这城被攻破；对此，我们在列王纪下读到：
西底家掌权的第九年十月，就是这月的初十日，巴比伦王尼布甲尼撒来攻击耶路撒冷，于是城被围困，直到西底家王十一年。四月初九日，城里的饥荒非常严重，当地的百姓都没有粮食。城被攻破。（列王纪下25:1，3-4）
当城里有饥荒，当地的百姓都没有粮食时的“第九年”、“十月”、“十一年”、“四月初九”在内义上表示通过信与仁的事物的结合不复存在；“城里有饥荒，当地的百姓都没有粮食”表示信荡然无存，仁也荡然无存。这就是这些话的内义，这内义根本没有显现在字面上。这类事物，或这类象征从圣言的历史部分比从预言部分更难看出来，因为历史如此迷惑头脑，以致它几乎不相信有什么更深层次的东西隐藏在里面。然而，一切事件都具有代表性，用来描述它们的这些话本身处处都具有灵义或象征性。这些事虽令人难以置信，却是真的（参看1769-1772节）。
Potts(1905-1910) 2075
2075. And shall Sarah that is a daughter of ninety years bear? That this signifies that truth conjoined with good will do this, is evident from the representation and signification of "Sarah," as being truth conjoined with good, that is, truth Divine; and from the signification of the number "ninety," or what is the same, of "nine." One cannot but wonder that the number "a hundred years," which was Abraham's age, signifies that the rational of the Lord's Human Essence should be united to His Divine Essence; and that the number "ninety years," which was Sarah's age, signifies that truth conjoined with good would do this. But as there is nothing in the Lord's Word which is not heavenly and Divine, so must it be with the very numbers contained in it. It was shown in Part First that in the Word all numbers whatever signify actual things, equally as do all the names (see n. 482, 487, 488, 493, 575, 647, 648, 755, 813, 893, 1988). [2] Now that the number "nine" signifies conjunction, and still more the number "ninety," which is the product of the multiplication of nine into ten (for "ten" signifies the remains by which conjunction is effected, as is evident from what was said above, n. 1988, at the end), may also be seen from the representatives and significatives which now follow. It was commanded that on the tenth day of the seventh month there should be a day of expiations, and that this should be a Sabbath of a Sabbath; and on the ninth day of the seventh month at evening, from evening even to evening, they should celebrate a Sabbath (Lev. 23:27, 32). [3] In the internal sense these things signify conjunction by means of remains-"nine" signifying conjunction, and "ten" signifying remains. That a Divine arcanum lies hidden in these numbers, is clearly evident from the months and the days of the year that were to be held holy; as that every seventh day there was a Sabbath; and that every seventh month, as just stated, there should be a Sabbath of a Sabbath; in like manner the seventh year; and also that on the seven times seventh year the jubilee should commence. The case is the same with all other numbers in the Word; as with "three," the signification of which is nearly the same as that of "seven;" and with "twelve," which signifies all things of faith; and with "ten," which signifies the same as "tenths," that is, remains (see n. 576); and so on. Thus in the passage here quoted from Leviticus, unless the number "ten" and the number "nine" involved arcana, it would by no means have been commanded that this Sabbath of a Sabbath should be on the tenth day of the seventh month, and that on the ninth of the month they should celebrate it. Such is the Word of the Lord in the internal sense, although in the historical sense nothing of the kind appears. [4] In the same way it is related of Jerusalem that it was besieged by Nebuchadnezzar in the ninth year of Zedekiah, and that a breach was made in the eleventh year, on the ninth day of the month; concerning which we read as follows in the second book of Kings:
It came to pass in the ninth year of the reign of Zedekiah, in the tenth month, in the tenth of the month, came Nebuchadnezzar king of Babylon against Jerusalem, and the city was besieged until the eleventh year of king Zedekiah; on the ninth of the month the famine prevailed in the city, and there was no bread for the people of the land, and a breach was made in the city (2 Kings 25:1, 3-4). By the "ninth year" and the "tenth month," and by the "eleventh year" and the "ninth of the month," when the famine prevailed in the city and there was no bread for the people of the land, is signified in the internal sense that there was no longer any conjunction by means of the things of faith and of charity; "famine in the city and no bread for the people of the land," signifies that there was nothing of faith and nothing of charity left. This is the internal sense of these words, which does not at all appear in the letter; and such things shine forth from the historical portions of the Word still less than from the prophetical, because the histories so captivate the mind that it is scarcely believed that anything deeper lies hidden within; when yet all things are representative, and the words themselves are everywhere significative. These things are hard to believe, but still they are true (see n. 1769-1772).
Elliott(1983-1999) 2075
2075. 'And will Sarah, a daughter of ninety years, give birth?' means that truth joined to good will achieve this. This is clear from the representation and meaning of 'Sarah' as truth joined to good, which is Divine truth, and from the meaning of the number 'ninety', or what amounts to the same, 'nine'. One is bound to be surprised that the number 'a hundred years', which was Abraham's age, means that the Rational belonging to the Lord's Human Essence was to be united to the Divine Essence, and that the number 'ninety years', which was Sarah's age, means that truth joined to good would achieve this. But as there is nothing in the Lord's Word that is not heavenly and Divine, the same must be true of the actual numbers which appear there. That all numbers used in the Word, as with all names used in it, mean real things has been shown in Volume One, in 482, 487, 488, 493, 575, 647, 648, 755, 813, 893, 1988.
[2] Now as regards the number nine meaning conjunction, more so the number ninety, which is the product of nine times ten, 'ten' meaning remnants by which conjunction is achieved - as shown by what has been said above at the end of 1988 - this is also made clear from the following representatives and meaningful signs. It was commanded that on the tenth day of the seventh month there was to be a day of atonement, and that this was to be a sabbath of rest;a and on the ninth day of the seventh month in the evening, from one evening to the next, they were to celebrate the sabbath, Lev 23:27, 32.
[3] In the internal sense these details mean conjunction through remnants, that is to say, 'nine' means conjunction and 'ten' remnants. The existence of a Divine arcanum lying concealed within these numbers is quite evident from the months and the days of the year which were to be held sacred, for example, every seventh day was to be a sabbath; every seventh month, as stated here, was to be a sabbath of rests; likewise every seventh year, and also every seven times seventh year, which was to mark the start of a jubilee year. The same applies to all other numbers in the Word, for example, to the number three which has almost the same meaning as seven; to the number twelve which means all things belonging to faith; and to the number ten which, the same as tenths, means remnants, 576; and so on. And in the verses from Leviticus quoted above, unless the numbers ten and nine embodied arcana it would by no means have been commanded that there should be this sabbath of resta on the tenth day of the seventh month, and that they should celebrate it on the ninth day of the month. Such is the Word of the Lord in the internal sense, even though nothing of the sort is evident in the historical sense.
[4] The same applies to what is recorded about Jerusalem being besieged by Nebuchadnezzar in the ninth year of Zedekiah, and about its being breached on the ninth day of the month in the eleventh year, as follows in the Second Book of Kings,
In the ninth year of Zedekiah's reign, in the tenth month, on the tenth day of the month, Nebuchadnezzar king of Babel came against Jerusalem, and the city came under siege until the eleventh year of king Zedekiah. On the ninth day of the month the famine was severe in the city, and there was no bread for the people of the land; and the city was breached. 2 Kings 25:1, 3, 4.
'The ninth year, the tenth month' and 'the eleventh year and ninth day of the month when there was a famine in the city and no bread for the people of the land' means in the internal sense that no conjunction by means of the things of faith and charity existed any longer. 'Famine in the city and no bread for the people of the land' means that no faith at all nor any charity at all was left. This is the internal sense of these words which is nowhere apparent in the letter. Matters like these shine out even less from the historical sections of the Word than from the prophetical because the historical incidents captivate the mind (animus), so much that belief in anything deeper there is scarcely possible. Yet all those incidents are representative and the words used to describe them in every case carry spiritual meanings. These matters are hard to believe but they are nevertheless true, see 1769 1772.
Latin(1748-1756) 2075
2075. Quod `an Sarah filia nonaginta annorum pariet?' significet quod veram conjunctum bono hoc faciet, constat ex repraesentatione et significatione `Sarah' quod sit verum conjunctum bono seu Verum Divinum; et ex significatione numeri `nonaginta,' seu quod idem est, `novem'; quisque non potest non mirari quod numerus centum annorum qui fuerunt Abrahamo, significet quod Rationale Humanae Essentiae Domini uniretur Divinae, et quod numerus nonaginta annorum qui fuerunt Sarae, significet quod verum conjunctum bono hoc faceret; (m)sed quia nihil non caeleste et Divinum est in Verbo Domini, ita etiam in ipsis numeris qui ibi(n); quod numeri quicumque in Verbo significent res aeque ac nomina quaecumque, in Parte Prima ostensum est n. 482, 487, 488, 493, 575, 647, 648, 755, 813, 893, 1988; [2] nunc quod numerus novem significet conjunctionem, magis numerus nonaginta, qui compositus est a novem multiplicatis per decem, nam `decem' significant reliquias per quas conjunctio, ut patet ex illis quae dicta sunt supra n. 1988 fin. constare potest etiam {1} a sequentibus his repraesentativis et significativis; mandatum quod In decimo die mensis septimi esset dies expiationum,... et quod hoc sabbatum sabbati esset; inque nono mensis septimi in vespera, a vespera usque ad vesperam feriarentur sabbatum, Lev. xxiii 27, 32;[3] in sensu interno haec significant conjunctionem per reliquias, nempe `novem' conjunctionem, et `decem' reliquias; quod arcanum Divinum in his numeris reconditum lateat, patet manifeste ex mensibus et diebus anni qui sancti habendi {2}; ut a quovis septimo die quod tunc sabbatum, a septimo mense, ut hic, quod tunc sabbatum sabbati, pariter a septimo anno, tum a septies septimo quod tunc {3} incoharetur jubilaeum; ita similiter se habet cum ceteris numeris in Verbo, ut cum tribus quae simile paene significant ac septem; cumque duodecim quod omnia fidei; cumque numero decem idem ac {4} decimae, quod reliquias, (o)n. 576, et sic porro; ita hic (o)in Lev.' (m)nisi numerus decem et numerus novem involverent arcana, haudquaquam mandatum fuisset quod hoc sabbatum sabbati esset in decimo die mensis septimi, et in nono mensis feriarentur illud;(n) tale est Verbum Domini in sensu interno, tametsi in sensu historico tale quid non patet. [4] Similiter quod memoratur de Hierosolyma, quod obsessa fuerit a Nebuchadnezzare anno nono Zidkiae et quod perrupta anno undecimo, die nono mensis, de qua ita in Libro Secundo Regum, Fuit in anno nono, ex quo regnavit Zidkiah, in mense decimo, in decimo mensis, venit Nebuchadnezzar, rex Babelis, contra Hierosolymam, (m)et venit urbs in obsidionem usque ad undecimum annum regis Zidkiae; (n)in nono mensis, et invaluit fames in urbe, et non fuit panis populo terrae, et perrupta est urbs, xxv 1, 3, 4;
per `nonum annum, mensem decimum,' et per `undecimum annum et nonum mensis, cum fames in urbe, et non panis populo terrae' in sensu interno significatur quod nulla amplius conjunctio per illa quae sunt fidei et charitatis; `fames in urbe, et non panis populo terrae' significat quod nihil fidei et nihil charitatis residuum esset; hic est sensus internus horum verborum qui nusquam apparet in littera; et similia minus adhuc elucent ex historicis Verbi quam ex propheticis, quia historica captant animum, usque adeo ut vix credatur aliquid altius ibi latere, cum tamen omnia sunt repraesentativa, et ipsa verba ubivis significativa; haec (t)sunt incredibilia, sed usque (o)sunt vera, videantur n. 1769-1772. @1 quoque potest.$ @2 haberentur.$ @3 cum.$ @4 i cum.$