----中文待译----
532. Since all numbers in the Word signify things and states, and the compound numbers derive their significations from the simple numbers of which they are compounded, and since the simple numbers are principally two, three, five, and seven, it is important to point out their signification in the Word, and at present, that of the number three, because it is said; "Woe, woe, woe, to them that dwell on the earth by reason of the voices of the trumpet of the three angels which are yet to sound!" That all numbers, in the Word, signify something pertaining to a thing and to state, may be seen above (n. 203, 429); and that the greater and complex numbers signify the same as the simple numbers from which they arise by multiplication, and that the simple numbers are two, three, five, and seven, may also be seen above (n. 430).
[2] That by three in the Word is signified what is full and complete, and hence an entire period, greater or less, from beginning to end, is evident from the following passages; thus in Isaiah:
"Within three years, as the years of an hireling, the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble" (16:14).
Here by Moab are meant those who are in falsities from evil. His glory, and that great multitude, mean those falsities themselves. By the three years within which his glory shall be contemned, is signified that which is complete and consummated; it is therefore said, "then the remnant shall be very small," which signifies that it shall be no more. Three years are spoken of, which means consummation, thus, from beginning to end. It must be observed, that the same is signified by three years, as by three months, three weeks, three days, and three hours, for times, in the spiritual sense, signify states, and three times, whether greater or less, a full state.
[3] Again, in the same prophet:
"Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Cush; so shall the king of Assyria lead the captivity of Egypt, and the multitude of Cush that is to be carried away; boys and old men, naked and barefoot" (20:3, 4).
Egypt and Cush do not mean Egypt and Cush, but Egypt means the External or Natural as to the Scientific, and Cush the External or Natural as to worship. When these are without an internal spiritual, they are also without truth and good, for all the truth, and all the good in the natural or external man, is from influx from the Lord through the spiritual man; and when it is destitute of truth and good, then the natural or external man, as to the things therein, is like a man naked and barefoot. That there will be only reasonings from falsities, and that these things will destroy, is signified by the king of Assyria leading the captivity of Egypt, and by the multitude of Cush, that is to be carried away naked and barefoot. By the boys and old men, whom the king of Assyria shall lead away, naked and barefoot, is signified that all innocence and all wisdom would perish. Their total and complete destruction was represented by the prophet going three years naked and barefoot; three years signifying an entire period from beginning to end, and therefore, total destruction.
[4] So in Hosea:
Jehovah "after two days will revive us; on the third day he will raise us up" (6:2).
To revive after two days, and to raise up the third day, signifies to reform and restore the church, the third day denoting full reformation and restoration, wherefore it is said, that Jehovah shall then raise them up; that neither two days are meant nor the third day is evident.
[5] Since the number three signified completeness even to the end, therefore that number was adopted in the representative church, and used as often as completeness was represented, as is evident from these things in the Word. They were to go a three days' journey, and sacrifice (Exodus 3:18; 5:3); in the third month after their departure from Egypt, they came to mount Sinai (Exodus 19:1); they were commanded to prepare themselves against the third day, because on the third day Jehovah would descend upon mount Sinai (Exodus 19:11, 15, 16, 18). For three days there was darkness in the land of Egypt (Exodus 10:22, 23). During three years the fruits of the trees planted in the land of Canaan were to be uncircumcised (Leviticus 19:23-25). No part of the flesh of the sacrifice was to be left till the third day (Leviticus 7:16, 17, 18; 19:6, 7). The water of separation was to be sprinkled upon the unclean on the third day, and on the seventh, day (Num. 19:11-22). Those who touched what was slain, were to be cleansed the third day, and the seventh day (Num. 31:19-25). Joshua commanded the people, that within three days they should pass over Jordan (Joshua 1:11; 3:2). Jehovah called Samuel three times, and three times Samuel ran to Eli, and the third time Eli understood that Jehovah called Samuel (1 Samuel 3:1-8). Jonathan told David to hide himself in a field until the third evening, and afterwards Jonathan threw three arrows to the side of the stone, and David bowed himself three times to the earth before Jonathan (1 Sam. 20:5, 12, 19, 20, 35, 36, 41). Three things, were proposed to David, of which he was to choose one, a famine of seven years, or he should flee three months before his enemies, or a pestilence should be in the land three days (2 Sam. 24:11-13). Elijah stretched himself upon the son of the widow three times (1 Kings 17:21). Elijah commanded them to pour water upon the burnt-offering, and upon the wood three times, and they poured it three times (1 Kings 18:34). Jonah was in the belly of the whale three days and three nights (Jonah 1:17; Matthew 12:40). Daniel mourned three weeks (Dan. 10:2, 3, 4). The third year was the year of tenths (Deuteronomy 26:12). The Lord said of the man who planted a vineyard, that he sent his servants three times, and afterwards his son (Mark 12:2-6; Luke 20:12, 13). The Lord said to Peter, that before the cock should crow twice, he would deny him thrice (Matthew 26:34, 69, to the end; Luke 22:34, 57-61; John 13:38). The Lord said three times to Peter, Lovest thou me? and feed my lambs and my sheep; and the third time Peter was grieved (John 21:15, 16, 17). The Lord said, that the kingdom of heaven was like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened (Matthew 13:33; Luke 13:21). The Lord said, I do cures to-day and to-morrow, and the third day I shall be perfected (Luke 13:32, 33). The Lord said that He should be in the heart of the earth three days and three nights (Matthew 12:40). He said that He should rise again the third day (Matthew 16:21; 17:22, 23; 20:18, 19; Luke 18:32, 33; 24:46). He said that He was able to destroy the temple of God, and to build it in three days (Matthew 26:61; 27:40; John 2:19, 20). He prayed three times in Gethsemane (Matthew 26:39, 42, 44); He was crucified at the third hour (Mark 15:26); and then there was darkness over the whole land for three hours, from the sixth hour to the ninth, when He said, it is finished, and expired (Matthew 27:45; Mark 15:33, 37; John 19:30). The Lord rose again the third day (Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1).
[6] It is evident from these references that the number three signified what was consummated or complete to the end, and therefore an entire period, greater or less, from beginning to end. From this simple number many compound numbers derive their significations, as 6, 9, 12, 60, 72, which consequently signify all truths and goods in the aggregate. Similarly the numbers 30, 300, 3000; for, as shown above, the compound numbers derive their significations from the simple numbers of which they are compounded. Moreover, it is to be observed, that the number three, in the Word, is used in reference to truths, and two and four, to goods. The reason of this is that two and four signify conjunction, while three signifies fulness; and spiritual conjunction is love, and all good is of love, and spiritual fulness is formed by means of truths. Those who do not know that all numbers in the Word are significative, think and believe that nothing more is meant when the numbers two and three, also three and four, are mentioned, than two and three, or a few, whereas they denote all who are in good and truth, as in the following passages.
[7] Thus, in Isaiah:
"Gleaming grapes shall be left in it, as in the shaking of an olive tree, two-three berries in the top of the bough, four-five in the branches of the fruit-bearing [olive]" (17:6).
The subject here is the vastation of the church, and these words are said of the remaining few who are in good and truth. Comparison is made with the shaking of an olive tree, because the olive tree signifies the church as to the good of love, and the branches the truths therefrom. Two-three signify the few who are in good, and thence in truths, two denoting good, and three denoting truths; and four-five signify the few who are in good, four denoting those who are in good, and five denoting few. And because four-five signify the few who are in good, therefore it is said, four-five, in the branches of the fruit- bearing [olive], the fruit-bearing olive signifying those in the church who are in good as to life; and in consequence of this signification of those numbers, it is said two-three, four-five, and not two and three, four and five.
[8] So in Amos:
"Two-three cities wandered into one city, to drink waters, but yet they were not satisfied" (4:8).
This is said respecting the defect of truth at the end of the church, and means that they who then desire truth from a spiritual affection will not find any in doctrines, wherever they may enquire. It is therefore said, "two-three cities wandered into one city, to drink waters, but yet they were not satisfied." By two-three cities are signified those who are in the affection of truth from good. City signifies the truth of doctrine. By drinking waters is signified to learn truths; by wandering is signified to enquire; and by not being satisfied is signified not to find truth which in itself is truth. Two-three cities are mentioned, because by two-three are signified those who are in good and thence in truths.
[9] So in Zechariah:
"It shall come to pass, that in all the earth, two parts therein shall be cut off, they shall expire; but the third shall be left therein. Yet I will bring the third part through the fire, and will try them" (13:8, 9).
Here also the subject is the vastation of the church as to good. That all good is about to perish is signified by its being said, "In all the earth two parts therein shall be cut off, and they shall expire," in the whole earth denoting the church universal, and two parts all good. That something of truth would remain, but scarcely any genuine truth, is signified by, "The third part shall be left therein, yet I will bring the third part through the fire, and will prove them." By the third part are meant the remaining truths; proving the genuineness of these is signified by bringing them through the fire. To prove by fire is to prove by the affection of love, with which if the truth does not agree it is not genuine truth, for fire, in the Word, signifies love; when the good of love perishes, the truth also becomes not truth, because all truth derives its essence from good.
[10] The signification of these words of the Lord in Matthew is therefore evident:
"Where two and three are gathered together in my name, there am I in the midst of them" (102, 135).
[11] From this also the signification of the words of the Lord in Luke is evident:
"From henceforth there shall be five in one house divided, three against two, and two against three" (12:52).
These words mean, that after the coming of the Lord, when He Himself has become known, and the interior things of the Word have been revealed by Him, and with Him, then both in the church in general, and with the man of the church in particular, there will be dissension between good and truth, and between truth and good. This is understood by five being divided in one house, three against two, and two against three; house denoting the church in general, and with the man of the church in particular, and three denoting truths, and two denoting goods. The statement that five shall be divided, signifies that such dissension shall exist with those who are reformed; therefore, it follows also that "the father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother" (ver. 53). For father signifies the good of the church, son the truth of the church, mother the truth of the church, and daughter its good. Who cannot see that the numbers five, two, and three, would not be mentioned here unless they were significative? Five, in the Word, when two and three follow, signifies all those; but when preceded or followed by the numbers ten or twenty, five then signifies some and few.
[12] Similar things are meant in the precept of the decalogue by "the third and fourth generation," or by "the third and fourth sons," upon whom Jehovah will visit the iniquity of the parents (Exodus 20:5; Num. 14:18; Deuteronomy 5:9, 10). By the third and fourth generation are signified all who are in falsities from evil. The third generation signifies those who are in falsities of evil, and the fourth generation those who are in evils of falsity; for, in the opposite sense, three signifies falsities, and four evils. Who does not see that it would be contrary to the Divine justice to visit the iniquity of the parents upon the sons, even to the third and fourth generation? For the Lord teaches that "The soul that sinneth, it shall die; the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the justice of the just shall be upon him, and the wickedness of the wicked shall be upon him" (Ezekiel 18:20; Deuteronomy 24:16; 2 Kings 14:6). It is evident therefore, that the expression third and fourth generation does not mean third and fourth generation, but that which those numbers signify. Similar things are signified by "For three and four transgressions" (Amos 1:3, 6, 9, 11, 13; 2:1, 4, 6). From this it is evident how great are the interior things contained merely in numbers in the Word, and these things no one can know without the spiritual sense.
532. As all numbers in the Word signify things and states, and the composite numbers derive their signification from the simple numbers of which they are composed, and the simple numbers are chiefly two, three, five, and seven, it is important to show what these numbers signify in the word, and here what "three" signifies because it is said, "Woe, woe, woe, from the voices of the trumpet of the three angels who are about to sound!"
(That all numbers in the Word signify somewhat of thing and state may be above, n. 203, 429; and that the greater and composite numbers have a similar signification as the simple numbers from which they arise by multiplication, and that the simple numbers are two, three, five, and seven, may also be seen above, n. 430.)
[2] That "three" signifies in the Word what is full and complete, and thence an entire period, greater or less, from beginning to end, can be seen from the following passages. In Isaiah:
Within three years, as the years of an hireling, the glory of Moab shall grow vile with all that great multitude; and the remnant shall be very small and not strong (Isaiah 16:14).
"Moab" means those who are in falsities from evil; "his glory" and "his great multitude" mean such falsities; the "three years within which his glory shall grow vile" signify what is complete and finished; therefore it is said, "then the remnant shall be very small," which signifies that it shall be no more; "three years" are mentioned, by which is meant what is finished, thus from beginning to end. It is to be known that "three years" has a similar signification as "three months," "three weeks," "three days," and "three hours," since in the spiritual sense, times signify states, and "three times," whether greater or less, a full state.
[3] In the same:
Like as my servant Isaiah hath gone naked and barefoot three years, a sign and wonder upon Egypt and upon Cush, so shall the king of Assyria lead the captivity of Egypt and the crowd of Cush that is to be carried away, boys and old men, naked and barefoot (Isaiah 20:3, 4).
By "Egypt" and "Cush," Egypt and Cush are not meant, but "Egypt" means the external or natural in respect to knowledge, and "Cush" the external or natural in respect to worship, and when this natural has no internal spiritual, it also has no truth or good, for all the truth and all the good belonging to the natural or external man is from influx through the spiritual man from the Lord; and when the natural or external man has no truth or good it is like, in respect to the things in it, a man "naked and barefoot." That there will then be only reasonings from falsities, and that these will destroy, is signified by "the king of Assyria shall lead the captivity of Egypt and the crowd of Cush that is to be carried away, naked and barefoot." That all innocence and all wisdom will perish is signified by "the boys and old men whom the king of Assyria shall lead away;" their total and complete destruction was represented by the prophet's going "three years naked and barefoot," "three years" signifying an entire period from beginning to end, consequently total destruction.
[4] In Hosea:
Jehovah after two days will revive us; on the third day He will raise us up (Hosea 6:2).
"To revive after two days, and to raise up on the third day," signifies to reform and restore the church; "on the third day" signifying full reformation and restoration, therefore it is said that then "He will raise up." Evidently neither two days nor the third day is meant.
[5] As the number three signified what is complete even to the end, that number was adopted and employed in the representative church, whenever something complete was to be represented, as can be seen from these things in the Word:
They were to go a journey of three days and sacrifice (Exodus 3:18; 5:3).
In the third month after going out from Egypt they came to Mount Sinai (Exodus 19:1).
They were commanded to be ready against the third day, for on the third day Jehovah would come down upon Mount Sinai (Exodus 19:11, 15, 16, 18).
For three days there was darkness in the land of Egypt (Exodus 10:22, 23).
For three years the fruits of the trees planted in the land of Canaan should be uncircumcised (Leviticus 19:23-25).
No part of the flesh of the sacrifice should be left to the third day (Leviticus 7:16-18; 19:6, 7).
The water of separation should be sprinkled upon the unclean on the third day and on the seventh day (Numbers 19:11-22).
They who touched any slain should be purified on the third day and on the seventh day (Numbers 31:19-25).
Joshua commanded the people that within three days they should pass over Jordan (Joshua 1:11; 3:2).
Jehovah called Samuel three times, and three times Samuel ran to Eli; and the third time Eli perceived that Jehovah had called Samuel (1 Samuel 3:1-8).
Jonathan said to David that he should hide himself in a field unto the third evening, and afterwards Jonathan should shoot three arrows to the side of the stone, and after that David bowed himself three times to the earth before Jonathan (1 Samuel 20:5, 12, 19, 20, 35, 36, 41).
Three things were offered to David, of which he should choose one, that a famine of seven years should come, or that he should flee three months before his foes, or that a pestilence should be in the land three days (2 Samuel 24:11-13).
Elijah measured himself upon the son of the widow three times (1 Kings 17:21).
Elijah told them to pour water upon the burnt offering and upon the wood three times, and they poured it three times (1 Kings 18:34).
Jonah was in the belly of the whale three days and three nights (Jon. Jonah 1:17; Matthew 12:40).
Daniel was mourning three weeks (Daniel 10:2-4).
The third year was the year of tithing (Deuteronomy 26:12).
The Lord said of the man who planted a vineyard, that he sent his servants three times, and afterwards his son (Mark 12:2, 4-6; Luke 20:12, 13).
The Lord said to Peter that before the cock crowed twice he would deny Him thrice (Matthew 26:34, 26:69-75 to the end; Luke 22:34, 57-61; John 13:38).
The Lord said three times to Peter, Lovest thou Me, and Feed My lambs and My sheep; and the third time Peter was grieved (John 21:15-17).
The Lord said that the kingdom of the heavens is like unto leaven, which a woman took and hid in three measures of meal, till it was all leavened (Matthew 13:33; Luke 13:21).
The Lord said, I perform cures today and tomorrow, and the third day I am perfected 1(Luke 13:32, 33).
The Lord said that He would be in the heart of the earth three days and three nights (Matthew 12:40).
He said that He would be raised up the third day (Matthew 16:21; 17:22, 23; 20:18, 19; Luke 18:32, 33; 24:46).
He said that he would destroy the temple of God, and build it in three days (Matthew 26:61; 27:40; John 2:19, 20).
Jesus in Gethsemane prayed three times (Matthew 26:39, 42, 44).
Jesus was crucified at the third hour (Mark 15:25).
Then there was darkness over all the land three hours, from the sixth hour to the ninth, when He said, It is finished, and expired (Matthew 27:15; Mark 15:33, 37; John 19:30).
The Lord rose again on the third day (Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1).
[6] From this it can be seen that the number "three" signifies what is finished or complete to the end, consequently an entire period, greater or less, from beginning to end. From this simple number many composite numbers derive their significations, as 6, 9, 12, 60, 72, which, from three, signify all truths and goods in the complex; in like manner the numbers 30, 300, 3000; for, as said above in this article, the composite numbers derive their significations from the simple numbers of which they are composed. Moreover, it is to be known that in the Word the number "three" is predicated of truths, and "two" and "four" of goods; for the reason that "two" and "four" signify conjunction, while "three" signifies fullness, and spiritual conjunction is love, and all good is of love; while spiritual fullness is formed by truths. One who does not know that all numbers in the Word are significative, when the numbers "two and three" or "three and four" are mentioned in the Word, has no other thought or belief than that two or three, or a few, are meant, instead of all who are in good and truth, as in the following passages.
[7] In Isaiah:
There shall be left in it gleanings, as in the shaking of an olive-tree, two three berries in the top of the bough, four five in the branches of the fruitful one (Isaiah 17:6).
This treats of the vastation of the church, and is said of the few remaining who are in good and truth; comparison is made with the shaking of an olive-tree, because an "olive-tree" signifies the church in respect to the good of love, and "branches" the truths therefrom; "two three" signifies the few that are in good and in truths therefrom, "two" meaning good, and "three" truths; and "four five" signifies the few who are in good, "four" meaning those who are good, and "five" a few. Because "four five" signifies the few who are in good, it is said, "four five in the branches of the fruitful one," "a fruitful olive" signifying those in the church who are in good in respect to life. Because of this signification of these numbers, therefore it is said "two three," "four five," and not two and three, four and five.
[8] In Amos:
Two three cities wandered unto one city to drink waters, yet they were not satisfied (Amos 4:8).
This treats of the lack of truth at the end of the church, when those who desire truth from spiritual affection will not find any truth in the doctrines, wherever they may search, and therefore it is said, "two three cities wandered unto one city to drink waters, yet they were not satisfied;" "two three cities" signifying those who are in the affection of truth from good, "city" signifying the truth of doctrine; "to draw waters" signifies to learn truths; "to wander" signifies to search; and "not to be satisfied" signifies not to find truth which in itself is truth; it is said "two three cities," because "two three" signifies those who are in good and in truths therefrom.
[9] In Zechariah:
It shall come to pass in all the land, two parts therein shall be cut off, shall expire, but the third shall remain therein. Yet I will lead the third part through the fire, and will prove them (Zechariah 13:8, 9).
This, in like manner, treats of the vastation of the church in respect to good; that every good will perish is meant by "in all the land two parts therein shall be cut off and shall expire," "in all the land" meaning in all the church, and "two parts" signifying every good. That something of truth would remain, but scarcely any genuine truth, is signified by "the third part shall be left therein; yet I will lead the third part through the fire and will prove them," "the third part" signifying the remaining truths; these must be proved whether they be genuine, which is signified by "they shall be led through the fire;" "to prove by fire" means by affection which is of love; if truth is not in accord with this it is not genuine truth, "fire" in the Word signifying love. When the good of love perishes in the church, truth becomes not truth, because all truth derives its essence from good.
[10] This makes evident what is signified by the Lord's words in Matthew:
Where two and three are gathered together in My name, there am I in the midst of them (102, 135).
[11] This makes clear what is signified by the Lord's words in Luke:
From henceforth there shall be five in one house divided, three against two, and two against three (Luke 12:52).
This means that after the Lord's coming, when He has become known, and the interiors of the Word have been revealed by Him and with Him, both in the church in general and in the man of the church in particular, there will be dissension between good and truth and between truth and good; this is meant by "there shall be five in one house divided, three against two, and two against three;" "house" meaning the church in general, and in particular with the man of the church, "three" meaning truths, and "two" goods; its being said that "five shall be divided" signifies that there will be such dissension with those who are reformed, consequently it is added:
The father shall be divided against the son and the son against the father, the mother against the daughter and the daughter against the mother (Luke 12:53).
"Father" signifies the good of the church, "son" the truth of the church, "mother" the truth of the church, and "daughter" the good of the church. Who cannot see that the numbers five, two, and three, would not have been used here unless they had been significative? In the Word, when "two" and "three" follow, "five" signifies all such; but when "ten" or "twenty" precedes or follows, "five" signifies some and few.
[12] Like things are meant in the commandment of the Decalogue by:
The third and fourth generation (or sons, thirds and fourths) upon whom God is to visit the iniquity of the parents (Exodus 20:5; Numbers 14:18; Deuteronomy 5:9, 10).
"The third and fourth generation" signifies all who are in falsities from evil, "the third generation" those who are in the falsities of evil and "the fourth generation" those who are in the evils of falsity; "three" in the contrary sense signifying falsities, and "four" evils. Who does not see that it would be contrary to the Divine justice to visit the iniquity of the parents upon the sons even to the third and fourth generation? For the Lord teaches:
The soul that sinneth, it shall die; the son shall not bear the iniquity of the parent, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him (Ezekiel 18:20; Deuteronomy 24:16; 2 Kings 14:6).
This makes evident that "the third and fourth generation" does not mean the third and fourth generation, but that which these numbers signify. Like things are signified by "three and four transgressions" in Amos (Amos 1:3, 6, 9, 11, 13; 2:1, 4, 6). From this it can be seen how great arcana lie hidden in the Word merely in its numbers, which no one can know without the internal spiritual sense.
Footnotes:
1. Latin "consumed," Greek "perfected."
532. Quoniam omnes numeri in Verbo significant res et status, et numeri compositi significationes suas trahunt a numeris simplicibus a quibus compoSiti sunt, ac numeri simplices sunt imprimis duo, tria, quinque, septem, interest ostendere quid illi numeri in Verbo significant; hic quid "tria", quia dicitur "Vae, vae, vae ex vocibus tubae trium angelorum qui futuri clangere." (Quod omnes numeri in Verbo aliquid rei et status significent, videatur supra, n. 203, 429; et quod numeri majores et congregati simile significent cum simplicibus ex quibus per multiplicationem exsurgunt, et quod numeri simplices sint "duo", "tria", "quinque", "Septem", etiam supra, n. 430 [a] .)
[2] Quod "tria" in Verbo significent plenum et completum, et inde integram periodum, majorem aut minorem, a principio ad finem, constare potest ex sequentibus: Apud Esaiaim,
"Intra tres annos, quales anni mercenarii, evilescet gloria Moabi in omni multitudine magna; residuum autem minus pusillo, non validum" (16:14);
per "Moabum" intelliguntur qui in falsis ex malo sunt; per "gloriam ejus" et per "multitudinem magnam ejus" intelliguntur illa falsa: per "tres annos", intra quos evilescet gloria ejus, significatur completum et consummatum; quare dicitur quod "tunc residuum esset minus pusillo", per quod significatur quod non amplius; "tres anni" dicuntur, et per illos intelligitur consummatum, ita a principio ad finem. Sciendum est quod simile significetur per "tres annos" quod per "tres menses", per "tres septimanas", "tres dies", perque "tres horas"; quoniam "tempora" in sensu spirituali significant status, et "tria tempora", sive majora sive minora sint, statum plenum.
[3] Apud eundem,
"Sicut ivit servus meus Esaias nudus et discalceatus tres annos, signum et prodigium super Aegypto et super Kuscho, sic ducet rex Aschuris captivitatem Aegypti, et turbam deportandam Kuschi, pueros et senes, nudum et discalceatum" (20:3, 4):
per "Aegyptum" et per "Kuschum" non intelligitur Aegyptus et Kusch, sed per "Aegyptum" intelligitur externum seu naturale quoad scientificum, et per "Kuschum" externum seu naturale quoad cultum; quae cum absque interno spirituali sunt, etiam absque vero et bono sunt; nam omne verum et omne bonum quod est naturali seu externo homini est ex influxu per spiritualem hominem a Domino; et cum absque vero et bono, est naturalis seu externus homo quoad illa quae ibi sicut homo "nudus et discalceatus": quod erunt modo ratiocinia ex falsis, et quod illa destruent, significatur per quod "rex Aschuris ducet captivitatem Aegypti, et turbam deportandam Kuschi, nudum et discalceatum": quod peritura sit omnis innocentia et omnis sapientia, significatur per "pueros et senes", quos "rex Aschuris abducet": destructio eorum totalis et plenaria repraesentabatur per prophetam, quod "iverit tres annos nudus et discalceatus"; "tres anni" significant integram periodum a principio ad finem, proinde totalem destructionem.
[4] Apud Hoscheam,
Jehovah "vivificabit post biduum, die tertio eriget nos" (6:2):
per "vivificare post biduum, et die tertio erigere", significatur reformare et restaurare ecclesiam; "die tertio" significat plenam reformationem et restaurationem, quare dicitur quod tunc "eriget"; quod nec biduum nec dies tertius intelligatur, constat.
[5] Quoniam numerus ternarius significabat completum usque ad finem, ideo is numerus in Ecclesia Repraesentativa receptus est, et adhibitus quo ties tale repraesentaretur, ut constare potest ex his in Verbo:
Quod irent iter trium dierum, et sacrificarent (Exodus 3:18; 5:3);
Quod mense tertio post exitum ex Aegypto venerint ad montem Sinai (Exod 19:1);
Quod mandatum ut parati essent ad diem tertium, quia die tertio descenderet Jehovah super Montem Sinai (Exodus 19:11, 15, 16, 18);
Quod tribus diebus factae sint tenebrae in terra Aegypti (Exodus 10:22, 23);
Quod tribus annis essent fructus arboris plantatae in terra Canaane praeputiati (Leviticus 19:23-25);
Quod ex carne sacrificii nihil relinqueretur ad diem tertium (Leviticus 7:16-18; 19:6, 7);
Quod super immundum spargeretur aqua separationis die tertio et die septimo (Numeri 19:11 ad finem);
Quod qui tetigerunt occisum, mundarentur die tertio et die septimo (Numeri 31:19-25);
Quod Josua mandaverit populo, ut intra tres dies transirent Jordanem (Joshua 1:11 cap. 3:2);
Quod Jehovah ter vocaverit Samuelem, et ter Samuel cucurrerit ad Eli, et quod tertia vice intellexerit Eli quod Jehovah vocaverit Samuelem (1 Samuelis 3:1-8);
Quod Jonathan diceret ad Davidem quod occultaret se in agro ad vesperam tertiam: et quod postea Jonathan ad latus lapidis jacularetur tres sagittas; et quod post illud David se incurvaverit tribus vicibus ad terram coram Jonathane (1 Samuelis 20:5, 12, 19, 20, 35, 36, 41);
Quod tria proposita sint Davidi, ut ex illis unum eligeret, ut quod ventura fames septem annis, vel quod fugiturus pro hostibus tribus mensibus, vel quod futura pestis in terra tribus diebus (2 Samuelis 24:11-13);
Quod Elias se mensus super filium viduae tribus vicibus (1 Regnum 17:21);
Quod Elias dixerit ut funderent aquam super holocaustum et super ligna tribus vicibus, et tribus vicibus fuderunt (1 Regnum 18:34);
Quod Jonas fuerit in ventre ceti tribus diebus et tribus noctibus (Jonas 2:1 [B.A. 1:17] ; Matthaeus 12:40 1
);
Quod Daniel lugens fuerit tribus septimanis (Daniel 10:2-4);
Quod annus tertius esset annus decimarum (Deuteronomius 26:12);
Quod Dominus locutus de homine qui plantavit vineam, quod miserit tribus vicibus servos, et postea Filium (Marcus 12:2, 4-6; Luca 20:12, 13);
Quod Dominus dixerit ad Petrum, quod antequam gallus bis caneret ter abnegaturus Ipsum (Matthaeus 26:34, 69 ad fin. ; Luca 22:34, 57-61; Johannes 13:38);
Quod Dominus ter dixerit Petro, Amasne Me? et "Pasce agnos meos et oves meas"; et quod tertia vice Petrus contristatus sit (Joh. 20 2
15-17);
Quod Dominus dixerit quod "regnum caelorum simile sit fermento, quod accipiens mulier abscondidit in satis tribus, donec fermentaretur totum" (Matthaeus 13:33; Luca 13:21);
Quod Dominus dixerit, "sanationes perficio hodie et cras, et tertio die 3
consummor" (Luca 13:32, 33);
Quod Dominus dixerit quod erit in corde terrae tribus diebus et tribus noctibus (Matthaeus 12:40);
Quod dixerit quod tertio die resurgeret (Matthaeus 16:21; 17:22, 23; 20:18, 19; Luca 18:32 [, 33] ; 24:46);
Quod dixerit quod dissolveret Templum Dei, et per tres dies aedificaret (Matth. 26 4
61; 40: Johannes 2:19, 20);
Quod Jesus in Gethsemane tribus vicibus oraverit (Matthaeus 26:39, 42, 44);
Quod Jesus hora tertia crucifigeretur (Marcus 15:25);
Quod tunc tenebrae factae sint super universam terram tribus horis, ab hora sexta ad nonam, et quod tunc dixerit "Consummatum est", et exspiraverit (Matthaeus 27:45; Marc. 15 [33,] 37; Johannes 19:30);
Quod Dominus die tertio resurrexerit (Matthaeus 28:1; Marcus 16:2; Luca 24:1; Johannes 20:1).
[6] Ex his constare potest quod numerus ternarius significaverit consummatum seu completum ad finem, proinde integram periodum majorem aut minorem, a principio ad finem. Ex illo numero simplici trahunt plures numeri compositi suas significationes, prout 6, 9, 12, 60, 72, qui ex eo significant omnia vera et bona in complexu; similiter numeri 30, 300, 3000; quoniam numeri compositi trahunt suas significationes ex numeris simplicibus ex quibus compositi sunt, ut supra in hoc articulo dictum est. Praeterea sciendum est quod numerus ternarius seu "tria" in Verbo praedicentur de veris, at "duo" et "quatuor" de bonis: causa est quia "duo" et "quatuor" significant conjunctionem, "tria" autem plenitudinem; et conjunctio spiritualis est amor, et omne bonum est amoris, et plenitudo spiritualis formatur per vera. Qui non scit quod omnes numeri in Verbo significent, non aliter cogitat et credit, quam ubi "duo et tres" ac "tres et quatuor" in Verbo dicuntur, [quod] intelligantur duo et tres, aut pauci, ac non omnes qui in bono et vero sunt, ut in sequentibus locis:
[7] Apud Esaiam,
"Relinquentur in eo racemationes sicut in decussione oleae duae tres baccae in capite rami; quatuor quinque in ramis fructiferae" (17:6):
agitur ibi de vastatione ecclesiae, et dicitur hoc de residuis paucis qui in bono et vero sunt; comparatio fit cum decussione oleae, quia per "oleam" significatur ecclesia quoad bonum amoris, et per "ramos" vera inde: "duae tres" significant paucos qui in bono et inde veris sunt, "duo" bonum et "tres" vera; et "quatuor quinque" significant paucos qui in bono, "quatuor" illos qui in bono et "quinque" paucos: et quia "quatuor quinque" significant paucos qui in bono, ideo dicitur, "quatuor quinque in ramis fructiferae"; "olea fructifera" significat illos in ecclesia qui in bono quoad vitam. Quia haec significantur per illos numeros, ideo dicitur "duae tres", et "quatuor quinque", et non duae et tres, ac quatuor et quinque.
[8] Apud Amos,
"Vagatae sunt duae tres urbes ad urbem unam ad bibendum aquas, nec tamen satiatae sunt" (4:8):
agitur ibi de defectu veri in fine ecclesiae; quod tunc illi qui desiderant verum ex affectione Spirituali non inventuri aliquod verum in doctrinis ubicunque inquirunt; ideo dicitur, quod "vagarentur duae tres urbes ad urbem unam ad bibendum aquas, nec tamen satiarentur"; per "duas tres urbes" significantur qui in affectione veri sunt ex bono; per "urbem " significatur verum doctrinae; per "haurire aquas " significatur ad discendum vera; per "vagari" significatur inquirere; et per "non satiari" significatur non invenire verum quod in se verum est: "duae tres urbes" dicuntur quia per "duas tres" significantur illi qui in bono et inde veris sunt.
[9] Apud Sachariam,
"Fiet in universa terra duae partes in ea exscindentur, exspirabunt, et tertia relinquetur in ea; ducam tamen tertiam partem per ignem, .... et probabo eos" (13:8, 9):
similiter haec de vastatione ecclesiae quoad bonum: quod omne bonum periturum sit, intelligitur per quod "in universa terra duae partes in ea exscindentur et exspirabunt"; "in universa terra" est in universa ecclesia, et "duae partes" significant omne bonum: quod aliquid veri remansurum sit, at vix aliquod verum genuinum, significatur per quod "tertia pars relinquetur in ea, ducam tamen tertiam partem per ignem et probabo"; "tertia pars" significat vera residua; quae probanda num genuina sint, significatur per quod "ducentur per ignem"; probare "per ignem" est per affectionem quae amoris, cum quo si non concordat verum, non est verum genuinum; per ignem enim in Verbo significatur amor: in ecclesia quando bonum amoris perit, etiam verum non fit verum, quia omne verum suam essentiam ducit a bono.
[10] Ex his constare potest quid significatur per Domini verba apud Matthaeum,
"Ubi duo et tres congregati sunt in nomine meo, ibi sum in medio eorum" (18:20):
ibi non intelliguntur duo et tres, sed illi qui in bono et inde veris sunt; per "nomen Domini" nec intelligitur nomen Ipsius, sed omne bonum amoris et verum fidei, per quae colitur (videatur supra, n. 102, 135).
[11] Ex his etiam patet quid significatur per Domini verba apud Lucam,
"Erunt ex nunc quinque divisi in domo una, tres contra duos et duo contra tres" (12:52):
per haec intelligitur quod post adventum Domini, quando Ipse notus factus est, ac interiora Verbi ab Ipso et cum Ipso revelata sunt, in ecclesia tam in communi quam apud hominem ecclesiae in particulari dissidium futurum sit inter bonum et verum, ac inter verum et bonum; hoc intelligitur per quod "in domo una divisi erunt tres contra duos et duo contra tres": per "domum" intelligitur ecclesia in communi, et apud hominem ecclesiae in particulari; per "tres" significantur vera, et per "duos" bona; quod dicatur quod "quinque divisi erunt" significat quod apud illos qui reformantur tale dissidium erit. Quare etiam sequitur,
"Dividetur pater contra filium, et filius contra patrem, mater contra filiam et filia contra matrem" (vers. 53 ibi):
per "patrem" enim significatur bonum ecclesiae, per "filium" verum ecclesiae, per "matrem" verum ecclesiae, et per "filiam" bonum ejus. Quis non videre potest quod numeri quinque, duo, et tres, non dicti fuerint nisi significavissent? "Quinque" in Verbo significant omnes illos, quando "duo" et "tres" sequuntur; at "quinque" significant aliquos et paucos, quando "decem" aut "viginti" praecedunt aut sequuntur.
[12] Similia intelliguntur in praecepto Decalogi per
"Tertiam et quartam generationem", seu per "filios tertianos et quartanos", super quos Deus visitaturus iniquitatem parentum (Exod 20:5; Numeri 14:18; Deuteronomius 5:9, 10):
per "tertiam et quartam generationem" significantur omnes qui in falsis ex malo sunt; per "tertiam generationem" qui in falsis mali sunt, et per "quartam generationem" qui in malis falsi sunt: "tria" enim in opposito sensu significant falsa, et "quatuor" mala. Quis non videt quod contra justitiam Divinam foret, visitare iniquitatem parentum super filios usque ad tertiam et quartam generationem? Docet enim Dominus
Quod "anima quae peccaverit illa morietur; filius non portabit iniquitatem parentis, nec pater portabit iniquitatem filii; justitia justi super illo erit, et impietas impii super illo erit" (Ezechiel 18:20; Deuteronomius 24:16; 2 Regnum 14:6):
inde patet quod per "tertiam et quartam generationem non intelligatur tertia et quarta generatio sed id quod numeri illi significant.
Similia per "tres et quatuor prevaricationes" significantur apud Amos (cap. 1:3, 6, 9, 11, 13; 2:1, 4, 6).
Ex his constare potest quanta arcana in Verbo solum in ejus numeris latent, quae nemo absque interno spirituali scire potest.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.