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675. And the tenth part of the city fell.- That this signifies that no truths of doctrine existed any longer in those who remained, is evident from the signification of ten, as denoting all persons and all things, also many persons and many things; and of the tenth part, as denoting all and much, concerning which we shall speak presently; and from the signification of city, as denoting doctrine, and also the truth of doctrine, for doctrine, in order to be the doctrine of the church, must consist of truths from the Word (that a city signifies doctrine may be seen above, n. 223); and from the signification of to fall, as denoting to be separated, consequently not to exist; for to be separated and not to exist is said of truths of doctrine, while to fall is predicated of a city.
[2] For every particular thing has its own proper and analogous expression, according to the correspondence of the subject in the natural sense and of the subject in the spiritual sense; and the subject in the natural sense here is a city, and the subject in the spiritual sense is the truth of doctrine. That no truths existed with those who remained, follows from what was said in the preceding article, namely, that, when the good were removed from the society in which the good and evil were intermingled, and were taken up into heaven, then, truths of doctrine no longer remained with the evil, because they were cut off from that communication with the good by which they could be as it were in truths as to their external and thus speak concerning truths from doctrine.
[3] For in the spiritual world there is a communication of affections, and thence of thoughts; and from such communication, one is held by another, thus all in the same society are mutually held in a similar affection, consequently in a similar good; so also the evil are held by the good. But these evil were of such a nature as to be able to put on an external appearance of sanctity, piety, intelligence, and zeal for the church and its doctrine; and also in the life an appearance of being just and sincere from the heart, although interiorly in themselves they had none of these things. These are the evil, with whom truths of doctrine no longer existed, after the good meant by the two witnesses who ascended by command into heaven, had been taken away.
[4] It is to be observed that there were in the spiritual world many societies formed of such, and that these societies taken together are meant by the first heaven (prius coelum) which passed away (Apoc. 21:1).
In regard to these societies or this heaven, many things have been related in the small work concerning the Last Judgment. Such of the evil as are described above, and, at the same time, the good associated with them, were in those societies, and so long as they were united in one society, the evil as to externals appeared like the good, but when they were separated, then the external good in them, which was only simulated and hypocritical, was separated, and their interiors, which were infernal, abounding with mere evils and falsities therefrom were laid open. Such a separation, and such a consequent state existed in the spiritual world a little before the Last Judgment, this, therefore, is the state which is here described; for the subject here treated of is the last time of the church, when a general judgment is at hand.
[5] That ten signifies all persons and all things, and also many persons and many things, is evident from passages in the Word where that number occurs.
As in Moses:
Jehovah "hath commanded you his covenant, which he covenanted with you to do, the ten words, which he wrote upon the two tables of stone" (Deuteronomy 4:13).
And again:
"Jehovah wrote upon the tables, according to the former writing, the ten words which he spake unto you in the mount out of the midst of the fire." (Deuteronomy 10:4).
There were ten words or ten commandments forming the decalogue, because ten signifies all things, and therefore by ten words is meant the law in its whole extent.
[6] Since ten signifies all persons, therefore the Lord compared the kingdom of the heavens to ten virgins having lamps, going forth to meet the bridegroom, of whom five were wise (prudentes) and five foolish" (Matthew 25:1, 2, and following verses). The ten virgins to whom the kingdom of the heavens is likened signify all who are of the church, ten signifying all, and virgins the church. But five signifies some or some part, for some of [the virgins] were wise and some foolish. Such is the signification of the number five in the Word. Lamps signify knowledges of truth and good, in this case, from the Word, also, the truths of doctrine and of faith. Oil signifies the good of love and of charity; the bridegroom means the Lord, and the wedding heaven and the church, which are called a wedding from the marriage of good and truth. And because where that marriage does not exist, there neither heaven nor the church exists, therefore those are called foolish who know the truths of faith and have not the good of love, while those who possess this are called wise. For, as stated, lamps there denote the truths of faith, and oil, the good of love. Virgins signify the church, because virgin and daughter, in the Word, signify the affection for good and truth; and a church is a church from that affection. For this reason mention is made in very many places of the virgin or the daughter of Zion, the virgin or daughter of Jerusalem, the virgin and daughter of Israel and of Judah, and by these expressions the church is everywhere meant.
[7] Whereas ten signifies all and many, therefore the Lord said of the nobleman who went into a far country, that "he called his ten servants, and gave them ten pounds (minas) to trade with. And after they had traded, one said that his pound had gained ten pounds; to him he said, thou shalt have power over ten cities; and the second said, thy pound hath made five pounds; to him he said, be thou over five cities; and of the third, who laid his pound in a napkin, and did not trade with it, he said, take from him the pound, and give it to him that hath ten pounds" (Luke 19:12-14, 16-20, 24). The numbers ten and five are also used here, because ten signifies all persons and all things, and five signifies some persons and some thing. The ten servants, whom the nobleman called to himself when he went into a far country, mean all who are in the world, and in particular, all who are of the church. For by the nobleman is meant the Lord, and by His departure into a far country is meant His departure out of the world, and His apparent absence. By the ten pounds which He gave to the ten servants to trade with are signified all the knowledges of truth and good from the Word, with the power to perceive them; for a pound [mina], which was silver and money, signifies knowledges of truth and the power to perceive them, and to trade signifies to procure intelligence and wisdom by means of these; those who procure for themselves much, are meant by the servant who from a pound gained ten pounds; and those who procure for themselves some, are meant by him who from a pound gained five pounds. The cities which are there said to be given to them signify the truths of doctrine, and possessing them signifies intelligence and wisdom, and life and felicity therefrom; the signification of ten cities and five cities is therefore evident. Because those who procure for themselves nothing of intelligence are like the foolish virgins spoken of above, who possess truths in the memory only, and not in the life, therefore they are deprived of these after their departure out of this world; but those who possess truths both in the life and in the memory, become rich in intelligence to eternity, and therefore it is said, that they should take the pound from him who had gained nothing with it, and give it to him who had ten pounds.
[8] The case is similar with those to whom talents were given, to one five, to another two, and to a third one; the first of whom from his five talents gained other five; and the second from two talents gained other two; and the third hid his talent in the earth, of whom the Lord said, take from him that hath not traded and gained, and give to him that hath ten talents,
"for to every one that hath shall be given, that he may abound, and from him who hath not shall be taken away even that which he hath" (Matthew 25:14-30).
Five and ten here also signify something and much, and thus, that the first from some knowledges of truth and good procured for himself much wisdom. It is taken away from him who has procured nothing of intelligence for himself, and given to him who has much, because when a man, after death, becomes a spirit, he carries with him every single thing that he has drawn from the Word, and from the doctrine of the church. But those who by means of these have procured nothing of intelligence for themselves, are interiorly evil, and therefore pervert the truths and goods of heaven and the church - which they possessed in the memory only - for the purpose of ruling over and doing evil to the simple-good who are in the ultimate heaven. This is the reason why those truths and goods are taken away from them, and given to those who have many, since the latter do not pervert them, but perform uses with them.
[9] That those who in the world do not procure for themselves spiritual intelligence by means of knowledges of truth and good from the Word, are evil, is evident from this fact, that all are born into evils of every kind, and that these cannot be removed, except by means of Divine truths from the Word, that is, by the application of these to uses, and thus to reception in the life. To those therefore who have gained, it is said, "Good and faithful servants, ye have been faithful over a few things, I will set you over many things, enter ye into the joy of your Lord" (verses 21, 23); and to him who had gained nothing, "Cast ye out the unprofitable servant into outer darkness, there shall be wailing and gnashing of teeth" (verse 30).
[10] Because ten signifies all and much, that number is therefore used by the Lord in other passages, where all and much is to be understood, as of the woman having ten pieces of silver (drachmas); if she lost one piece, would she not light a candle and sweep the house, and seek carefully till she found it? (Luke 15:8). Ten here signifies much. This is said of a woman, and of her lighting a candle, and sweeping the house, on account of the spiritual sense in every detail of the Word. In that sense woman signifies the church as to the affection for truth, thus also, affection for the truth which pertains to the church. A piece of silver (drachma) signifies truth, and losing the piece of silver signifies to lose one of the truths or of the cognitions of truth. Lighting a candle signifies self-examination from affection; sweeping the house signifies to go over the whole mind, and to examine everything therein, where the truth lies hidden. Such is the spiritual sense of these words. A hundred like ten signifies much; therefore a similar parable speaks of a hundred sheep, if one were lost (Matthew 18:12, 13; Luke 15:3-7).
[11] Ten signifies all and much also in the following passages.
In Isaiah:
"Many houses, great and fair, shall be a devastation, without inhabitant; for ten acres of vineyard shall yield one bath" (5:9, 10).
This is said of the desolation of truth with those who are of the church; many houses which shall be a desolation signify the men of the church, in particular these as to truths from good; great and fair, that is, houses, signify the affection for good and the understanding of truth; for great is used in reference to good and affection for it, and fair is used in reference to truth and the understanding of it. Ten acres of vineyard shall yield one bath signifies that in all things pertaining to the church with man, there is scarcely any truth from good, for bath has a signification similar to that of wine, that is, truth from good; therefore ten acres of vineyard signify all things of the church with man.
[12] In Moses:
If ye will go contrary to me, "I will break the staff of bread, that ten women shall bake your bread in one oven; and I will deliver your bread by weight" (Leviticus 26:23, 26).
To break the staff of bread signifies to take away spiritual food, and thus spiritual nourishment; for bread signifies everything that nourishes the soul, and in particular the good of love, therefore by ten women shall bake your bread in one oven is signified that in all things of the church with man there is so little of good and truth, as to be scarcely anything. Ten women signify all things of the church; bread signifies good and truth which nourish the soul; and oven signifies where spiritual food is prepared, thus the man in whom it is; to deliver the bread by weight signifies the failure and want of such things as spiritually nourish.
[13] In Zechariah:
"Many peoples and numerous nations shall come to seek Jehovah Zebaoth in Jerusalem, and to supplicate the faces of Jehovah; in those days ten men out of all the tongues of the nations shall take hold of the skirt of a man that is a Jew, saying, we will go with you, for we have heard that God is with you" (433:26), where it is shewn that Jerusalem does not mean Jerusalem, nor "Jew" any Jew.
[14] In Amos:
"Jehovah said, I hate the pride of Jacob, and his palaces, therefore I will shut up the city, and the fulness thereof; if there be left ten men in one house they shall die" (6:8, 9).
The pride of Jacob, and his palaces, which Jehovah hates, signify the love and faith of falsity with those who are of the church, pride signifies the love of falsity, and palaces signify falsities themselves, and these are called palaces because they belong to the proud, and because their falsities are embellished in the external form, so as to appear magnificent, although they are most vile, like cottages full of rubbish and filth. By shutting up the city and the fulness thereof is signified to condemn the doctrine, because it is full of and possessed by falsities of evil, city denoting doctrine, and fulness the falsities of evil. If there be left ten men in one house they shall die, signifies therefore that all truths of good with every one shall perish, ten men denoting all truths, house man as to good, while to die denotes to perish.
[15] In Zechariah:
The prophet saw a flying roll, "the length thereof twenty cubits, and the breadth thereof ten cubits; this is the curse that goeth forth over the faces of the whole earth" (355:28, 627:4, 629:4, and in Heaven and Hell 197).
[16] Because ten signifies all things and many things, therefore, ten times signifies so often, how often, and always, in the following passages.
In Daniel:
"Among them all was found none like Daniel, Hananiah, Mishael, and Azariah; in every word of wisdom and intelligence, which the king enquired of them, he found them ten times better than all the astrologers and diviners that were in all his kingdom" (1:19, 20).
In Moses:
"All the men, who have seen my glory and my signs, which I did in Egypt and in the wilderness, and who tempted me these ten times, shall not see the land" (Numbers 14:22, 23).
In Job:
"Ten times have ye reproached me, ye are not ashamed, ye harden yourselves" (19:3).
[17] Ten times, in these passages, signifies at all times or always, and so often, how often. In Daniel and the Apocalypse, horns are attributed to the beasts, to some ten, to some seven, and to some three, and by the horns of the beasts is signified the power of falsity against truth, and of evil against good, and by ten horns, the highest power.
In Daniel:
"The fourth beast" coming up out of the sea "had ten horns; as to the ten horns out of this kingdom ten kings shall arise" (7:7, 20, 24).
The ten horns of the beast here signify the highest power of falsity against truth; ten kings signify falsities in their whole extent, and kingdom signifies that church perverted.
In the Apocalypse:
"The dragon had seven heads and ten horns, and upon the heads seven diadems" (12:3).
Again:
The beast coming up out of the sea "had seven heads and ten horns, and upon his horns ten diadems" (13:1).
And again:
"The woman sitting upon the scarlet beast full of names of blasphemy, had seven heads and ten horns; the ten horns, which thou sawest, are ten kings, which have not yet received a kingdom; yet they shall receive power as kings one hour with the beast" (17:3, 7, 12).
The signification of the particulars of these passages will be seen in the explanations below.
[18] Because ten signifies all persons and all things, it follows that the tenth part signifies everything. Tenths and tithings derived their origin from this, and signified that everything was holy and blessed when the tenth part of the threshing floor and of the wine-press, or of the corn and the wine, was given to the Levites; similarly for the Levites, when the tenth part was again tithed and given to Aaron. It is thus written concerning this in the Word:
"Tithing thou shalt tithe all the produce of thy seed, which is brought forth into the field year by year" (Deuteronomy 14:22).
And again:
"Say unto the Levites, that the tenths shall be given to them for an inheritance, and that they shall take therefrom a heave-offering to Jehovah, tenths of the tenths, and this from the corn of the threshing floor, and from the fulness of the wine-press; and the tenth of the tenth shall they give to Aaron the priest" (Numbers 18:24-28).
[19] That the tenths signified blessings in all things, thus that everything was holy and blessed, is evident in Malachi:
"Bring all the tenths to the treasure house, that there may be food in my house; then prove ye me in this, if I will not open to you the windows of heaven, and pour out a blessing upon you, until there shall not be room enough" (3:10).
To open the windows and pour out a blessing signifies the Divine influx, which is the source of intelligence and eternal life; the same is signified by rain (above, n. Genesis 14:18, 19).
Similarly Jacob promised
"that if he should return in peace unto the house of his father, of everything that Jehovah gave him, he would give a tenth unto Him" (Genesis 28:21, 22).
From these passages, and many others, the signification of ten and the tenth part in the Word is evident.
[20] The reason why ten signifies all things, is derived from heaven itself; for heaven in the whole and every part has reference to man, and therefore it is called the Grand Man (Maximus Homo). All the forces of the life of that Grand Man or of heaven terminate in the two hands and two feet, and the hands terminate in ten fingers, the feet in ten toes; therefore all things of man, as to power and support, are finally brought together into ten fingers and toes, hence these signify all things pertaining to him; and moreover ultimates, in the Word, signify all things.
675. And the tenth part of the city fell, signifies that no truths of doctrine any longer existed with those who remained. This is evident from the signification of "ten," as being all persons and all things, also many persons and many things, and of "the tenth part," as being all and much (of which presently); also from the signification of "city," as being doctrine and also the truth of doctrine, for a doctrine, that it may be a doctrine of the church, must consist of truths from the Word (that a "city" signifies doctrine see above, n. 223. It is evident also from the signification of "to fall," as being to be separated, consequently to have no existence; to be separated and to have no existence is predicated of truths of doctrine when "to fall" is predicated of a city.
[2] For every particular thing has allotted to it its analogous and proper expression, according to the correspondence of the subject in the natural sense with the subject in the spiritual sense; and here the subject in the natural sense is a city, while the subject in the spiritual sense is the truth of doctrine. That no truths existed with those that remained follows from what has been said in the preceding article, namely, that when the good are taken away from a society in which the good and the evil have been together, and are carried up into heaven, no truths of doctrine any longer remain with the evil, because they are then deprived of their communication with the good which enabled them as to the external to be as it were in truths, and thence to speak about truths from doctrine.
[3] For in the spiritual world there is a communication of the affections and thence of the thoughts, and from such communication one is held by another, thus all in the same society mutually, in a like affection and accordingly in a like good; thus are the evil also held by the good. But these evil were such as were able in external form to put on an appearance of sanctity, of piety, of intelligence, of zeal for the church and its doctrine, also in the life an appearance of being just and sincere from the heart, and yet interiorly in themselves they possessed nothing of such good. Such were the evil, with whom there could no longer exist any truths of doctrine, after the good were taken away, who are meant by "the two witnesses" that went up by command into heaven.
[4] It is to be known that there were in the spiritual world many societies formed of such, and that these societies taken together are meant by "the first heaven" which passed away (Revelation 21:1). (Respecting these societies or that heaven, many things are related in the small work on The Last Judgment.) In these societies were such evil persons as have been described, and the good associated with them; and so long as these were conjoined in one society the evil appeared in externals like the good; but when they had been separated, then the external good in them, which was only simulated and hypocritical, was separated, and their interiors were laid open, which were infernal, filled with mere evils and falsities therefrom. Such a separation and such a consequent state existed in the spiritual world a little before the Last Judgment; this, therefore, is the state that is here described; for the last time of the church, when the universal judgment is at hand, is here treated of.
[5] That "ten" signifies all persons and all things, also many persons and many things, can be seen from the passages in the Word where that number occurs. As in Moses:
Jehovah hath commanded unto you His covenant which He covenanted 1you to do, the ten words which He wrote upon two tables of stone (Deuteronomy 4:13).
And again:
Jehovah wrote upon the tables according to the former writing, the ten words which Jehovah spake unto you in the mount out of the midst of the fire (Deuteronomy 10:4).
There were "ten words" or "ten commandments" constituting the Decalogue, because "ten" signifies all things, therefore "the ten words" mean the law in its whole complex.
[6] As "ten" signifies all persons:
The Lord compared the kingdom of the heavens to ten virgins having lamps with which to go forth to meet the bridegroom, of whom five were prudent and five foolish (Matthew 25:1, 2, et seq.). "The ten virgins" to whom the kingdom of the heavens is likened signify all who are of the church, for "ten" signifies all, and "virgins" the church; but "five" signifies some, or some part, for some of the church were prudent and some foolish. Such is the signification of the number "five" in the Word. "Lamps" signify the knowledges of truth and good, here from the Word, also the truths of doctrine and of faith; "oil" signifies the good of love and of charity; the "bridegroom" means the Lord, and the "wedding" means heaven and the church, which are called a "wedding" from the marriage of good and truth; and as where there is not this marriage there is neither heaven nor the church, therefore those are called "foolish" who know the truths of faith and have no good of love, while those who have the good of love are called "prudent;" for, as has been said, "lamps" here mean the truths of faith, and "oil" the good of love. "Virgins" signify the church, because "virgin" and "daughter" in the Word signify the affection of good and truth, and it is because of that affection that the church is a church. This is why "the virgin and daughter of Zion," "the virgin and daughter of Jerusalem," "the virgin and daughter of Israel" and "of Judah," are mentioned in so many passages, these everywhere meaning the church.
[7] As "ten" signifies all as also many:
The Lord said of the nobleman who went into a far country, that he called his ten servants and gave them ten pounds [minas] to trade with; and after they had traded, one said that his pound had gained ten pounds; to him he said, Thou shalt have authority over ten cities; and the second said, Thy pound hath made five pounds; to him he said, Be thou over five cities; and of the third, who laid up his pound in a napkin, and did not trade, he said, Take from him the pound, and give it to him that hath ten pounds (Luke 19:12-14, 16-20, 24).
Here, too, the numbers "ten" and "five" are employed because "ten" signifies all persons and all things, and "five" some persons and some things. "The ten servants" whom the nobleman going into a far country called to him, mean all who are in the world, and in particular, all who are of the church; for the "nobleman" means the Lord, and "going into a far country" means the Lord's departure out of the world and His then seeming to be absent; "the ten pounds that he gave to the ten servants to trade with" signify all the knowledges of truth and good from the Word, with the ability to perceive them; for a "pound" [mina], which was silver and was money, signifies the knowledges of truth and the ability to perceive; and "to trade" signifies by means of these to acquire intelligence and wisdom; those who acquire much are meant by the servant who from a pound gained ten pounds; and those who acquire some are meant by him who from a pound gained five pounds; the "cities which are said to be given them" signify the truths of doctrine, and "to possess them" signifies intelligence and wisdom, and life and happiness therefrom. Thence it is clear what is signified by "ten cities" and by "five cities." As those who acquire nothing of intelligence are like the "foolish virgins" (of whom just above), and as these possess truths in the memory only and not in the life, after their departure from this world they are deprived of truths, while those who possess truths both in the memory and in the life enrich themselves in intelligence to eternity, so it is said that "they should take away the pound from him who gained nothing with it, and should give it to him who had ten pounds."
[8] It is similar with those:
To whom talents were given, to one five, to another two, and to a third one; the first of whom from his five talents gained another five; and the second from two talents gained other two; and the third laid away his talent in the earth, of whom the Lord said, Take from him that hath not traded and gained, and give to him that hath ten talents, for unto everyone that hath shall be given that he may abound, and from him that hath not even that which he hath shall be taken away (Matthew 25:14-30).
Here, too, "five" and "ten" also signify something and much; thus, that the first from some knowledges of truth and good acquired much wisdom. It is taken away from him who has acquired nothing of intelligence and is given to him who has much, because when man after death becomes a spirit he carries with him all things, and every single thing that he has drawn from the Word and from the doctrine of the church. But those who through these have acquired nothing of intelligence are interiorly evil, and therefore misuse the truths and goods of heaven and the church, which they possess in the memory only, in exercising dominion over the simple good who are in the lowest heaven, and in doing evil to them. This is why these truths and goods are taken away from them and are given to those who have many, since these do not misuse them, but from them perform uses.
[9] Those who do not acquire spiritual intelligence in the world through the knowledges of truth and good from the Word are evil, as can be seen from this, that all are born into evils of every kind, and these evils are removed only by means of Divine truths from the Word, that is, by applying truths to uses, and thus receiving them in the life. So to those who have gained it is said:
Good and faithful servants, ye have been faithful over a few things, I will set you over many things; enter ye into the joy of your Lord (verses Matthew 25:21, 23);
and to him who had gained nothing:
Cast ye out the unprofitable servant into the outer darkness, there shall be wailing and gnashing of teeth (verse 30).
[10] Because "ten" signifies all and much, therefore that number is used by the Lord also in other passages, where all and much must be understood.
As in Luke:
Of the woman having ten drachmas, if she lose one, doth she not light a candle and sweep the house and seek carefully till she find it? (Luke 15:8)
"Ten" here signifies much. This is said of a "woman," and that "she would light a candle and sweep the house" because of the spiritual sense in every particular of the Word. In that sense a "woman" signifies the church in respect to the affection of truth, thus also the affection of truth itself which belongs to the church; the "drachma" signifies truth; "to lose the drachma" signifies to lose one of the truths or the knowledges of truth; "to light a candle" signifies self-examination from affection; "to sweep the house" signifies to traverse the whole mind and to examine every particular where the truth lies hidden. This is the spiritual sense of these words. "A hundred" has the same signification as "ten," namely, much; therefore a similar parable speaks of:
A hundred sheep, if one is lost (Matthew 18:12, 13; Luke 15:3-7).
[11] "Ten" signifies all and much also in the following passages.
In Isaiah:
Many houses great and fair 2shall become a waste without inhabitant; for ten acres of vineyard shall yield one bath (Isaiah 5:9, 10).
This is said of the desolation of truth with those who are of the church. "Many houses which shall become a waste" signify the men of the church, and in particular, such in respect to truths from good; "great and fair," that is, houses, signifies the affection of good and the understanding of truth, for "great" is predicated of good and its affection, and "fair" is predicated of truth and its intelligence; "ten acres of vineyard shall yield one bath" signifies that in all things of the church with man there is scarcely any truth from good, for a "bath" has also a similar signification as wine, namely, truth from good; therefore "ten acres of vineyard" signify all things of the church with man.
[12] In Moses:
If ye will go contrary to Me I will break for you the staff of bread, that ten women may bake your bread in one oven, and I will bring back your bread by weight (Leviticus 26:23, 26).
"To break the staff of bread" signifies to deprive of spiritual food, and thus of spiritual nourishment, for "bread" means everything that nourishes the soul, and in particular the good of love; therefore "ten women shall bake your bread in one oven" signifies that in all things of the church with man there is so little of good and truth as to be scarcely anything; "ten women" signify all things of the church; "bread" signifies good and truth that nourish the soul; and "oven" signifies where spiritual food is prepared, thus the man with whom it is; "to bring back the bread by weight" signifies the lack and want of such things as spiritually nourish.
[13] In Zechariah:
Many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem, and to entreat the faces of Jehovah. In those days ten men out of all the tongues of the nations shall take hold of the skirt of a man, a Jew, saying, We will go with you, for we have heard that God is with you (433, where it is shown that "Jerusalem" does not mean Jerusalem, nor "Jew" any Jew.
[14] In Amos:
Jehovah said, I hate the pride of Jacob and his palaces; therefore I will shut up the city and the fullness thereof; if there remain ten men in one house they shall die (Amos 6:8, 9).
"The pride of Jacob and his palaces which Jehovah hates," signify the love of falsity and belief in it with those who are of the church, "pride" meaning the love of falsity, and "palaces" the falsities themselves, which are called "palaces" because they belong to the proud, and because the falsities of such are embellished in external form so as to appear magnificent, although they are most vile, like huts full of rubbish and filth; "to shut up the city and the fullness thereof" signifies to condemn the doctrine, because it is full of the falsities of evil, and is possessed by them, "city" meaning doctrine, and "fullness" the falsities of evil; therefore "if there remain ten men in one house they shall die" signifies that all the truths of good with everyone shall perish, "ten men" meaning all truths, "house" man in respect to good, and "to die" to perish.
[15] In Zechariah:
The prophet saw a flying roll, the length thereof twenty cubits, and the breadth thereof ten cubits; this is the malediction that goeth forth over the faces of the whole land (355, 627, 629, and in the work on Heaven and Hell 197).
[16] As "ten" signifies all things and many things, so "ten times" signifies so many times and always, in the following passages.
In Daniel:
Among them all was found none like Daniel, Hananiah, Mishael, and Azariah; 3in every word of the wisdom of intelligence which the king sought of them, he found them ten times better than all the astrologers and diviners that were in all his kingdom (Daniel 1:19, 20).
In Moses:
All the men who have seen My glory and My signs which I wrought in Egypt and in the wilderness, and who have tempted Me these ten times, they shall not see the land (Numbers 14:21-23).
And in Job:
Ten times ye have dishonored Me, ye are not ashamed, ye harden yourselves (Job 19:3).
"Ten times" in these passages signifies at all times or always, and so many times.
[17] In Daniel and in Revelation horns are attributed to the beasts, to some ten, to some seven, and to some three, and the "horns" of these beasts signify the power of falsity against truth, and of evil against good, and "ten horns," the highest power.
In Daniel:
The fourth beast coming up out of the sea had ten horns; as to the ten horns out of this kingdom shall ten kings arise (Daniel 7:7, 20, 24).
"The ten horns" of the beast here signify the highest power of falsity against truth; "ten kings" signify falsities in the whole complex, and "kingdom" signifies that church perverted. In Revelation:
The dragon had seven heads and ten horns, and upon the heads seven diadems (Revelation 12:3).
Again:
The beast coming up out of the sea had seven heads and ten horns, and upon his horns ten diadems (Revelation 13:1).
And again:
The woman sitting upon the scarlet beast, full of names of blasphemy, had seven heads and ten horns; the ten horns that thou sawest are ten kings which have not yet received a kingdom; yet they shall receive power as kings one hour with the beast (Revelation 17:3, 7, 12).
What is signified there in particular will be seen in the explanations further on.
[18] As "ten" signifies all persons and all things, it follows that "the tenth part" signifies everything. It is from this that "tenths" and "tithings" derived their origin, and these signified that everything was holy and blessed when the tenth part of the threshing floor and of the wine press, or of the corn and wine, was given to the Levites; likewise for the Levites when the tenth part was again tithed and given to Aaron. Of these it is thus written in the Word:
Tithing thou shalt tithe all the increase of thy seed that is brought forth in the field year by year (Deuteronomy 14:22).
Say unto the Levites, that the tenths must be given to them for an inheritance, and that they must offer up a heave offering of them to Jehovah, a tenth of the tenths, and this from the corn of the threshing floor and from the fullness of the wine vat; and the tenth of the tenth they must give to Aaron the priest (Numbers 18:24-28).
[19] That the "tenth" signified a blessing in all things, thus that everything was holy and blessed, is evident in Malachi:
Bring ye all the tithes to the house of treasure, that there may be food in My house; then prove ye Me in this, if I will not open you the windows of heaven and pour you out a blessing until there be no room for more (Malachi 3:10).
"To open the windows and pour out a blessing" signifies the inflowing Divine from which is intelligence and life eternal; the like as is signified by "rain" above n. Genesis 14:18, 19).
Jacob likewise promised and vowed:
That if he returned in peace unto his father's house everything that Jehovah gave him tithing should be tithed (Genesis 28:21, 22).
From these passages, as well as others, it can be seen what is signified in the Word by "ten" and "the tenth part."
[20] The reason that "ten" signifies all things is derived from heaven itself; for heaven in the whole and every part answers to a man, and is therefore called the Greatest Man. All the forces of life of this Greatest Man or heaven close in the two hands and the two feet, and the hands close in ten fingers, and the feet in ten toes; for this reason, all things of man in respect to power and support are lastly gathered into ten fingers and toes, so these signify all things of man; moreover, ultimates signify in the Word all.
Footnotes:
1. The Hebrew has "He declared unto you His covenant, which He commanded," as found in Arcana Coelestia 1288, 6804, 9396.
2. The Hebrew here has "good," as also found in Arcana Coelestia 1488.
3. The Latin here has "Ananiah."
675. "Et decima pars urbis cecidit." - Quod significet quod nulla vera doctrinae amplius existerent apud illos qui remanserunt, constat ex significatione "decem", quod sint omnes et omnia, tum multi et multa, et quod "decima pars" sit omne et multum (de qua in sequentibus); ex significatione "urbis", quod sit doctrina, et quoque verum doctrinae, nam doctrina, ut sit doctrina ecclesiae, consistit ex veris e Verbo; (quod "urbs" significet doctrinam, videatur supra, n. 223); et ex significatione "cadere", quod sit disparari, proinde non existere; nam disparari, et non existere, praedicatur de veris doctrinae, cum "cadere" de "urbe:"
[2] quaelibet enim res vocem analogam et suam, secundum correspondentiam subjecti in sensu naturali et subjecti in sensu spirituali, sortitur; et subjectum in sensu naturali est urbs, ac subjectum in sensu spirituali est verum doctrinae. Quod nulla vera existerent apud illos qui remanserunt, consequitur ex illis quae in praecedente articulo dicta sunt; nempe, quum e societate, in qua simul fuerunt boni et mali, adempti et in caelum ablati sunt boni, quod tunc apud malos nulla amplius vera doctrinae remanserint, ex causa quia ablata est communicatio cum bonis, ex qua illi quoad externum potuerunt sicut in veris esse, et inde de veris ex doctrina loqui:
[3] nam in mundo spirituali est communicatio affectionum et inde cogitationum; et ex communicatione illa, tenetur unus ab altero, ita omnes in eadem societate mutuo in simili affectione, proinde in simili bono, ita quoque mali a bonis; sed tales mali, qui in externa forma potuerunt sistere apparentiam sanctitatis, pietatis, intelligentiae, zeli pro ecclesia et ejus doctrina, tum in vita apparentiam sicut forent justi et sinceri ex corde, tametsi interius in se nihil tale possiderent; hi mali sunt, apud quos nulla amplius vera doctrinae existerent postquam boni ablati sunt, qui intelliguntur per "duos testes", qui ex mandato in caelum ascenderunt.
[4] Sciendum est quod in mundo spirituali plures societates a talibus formatae fuerint, et quod illae simul sumptae intelligantur per "prius caelum" quod transivit (Apoc. cap. 21:1). (De quibus societatibus, seu de quo caelo, plura in opusculo De Ultimo Judicio memorata sunt.) In illis societatibus fuerunt tales mali quales descripti sunt, et simul cum illis boni; et quamdiu in una societate fuerunt conjuncti, tunc mali quoad externa apparuerunt sicut boni; at cum separati sunt, tunc bonum externum, quod modo fuit bonum simulatum et hypocriticum, apud illos disparatum est, et patuerunt illorum interiora, quae erant infernalia, scatentia meris malis et inde falsis. Talis separatio, et talis inde status, exstitit in mundo spirituali paulo ante ultimum judicium: est itaque ille status qui hic describitur; nam hic nunc agitur de ultimo tempore ecclesiae, quando universale judicium instat.
[5] Quod "decem" significent omnes et omnia, tum multos et multa, constare potest a locis in Verbo, ubi ille numerus occurrit:
-Ut apud Mosen,
Jehovah " 1
praecepit vobis foedus suum, quod pepigit vobis ad faciendum, decem verba, quae scripsit super duabus tabulis lapidum" (Deuteronomius 4:13);
et alibi,
"Scripsit Jehovah super tabulis juxta scripturam priorem decem Verba, quae locutus erat..ad vos in monte e medio ignis" (Deuteronomius 10:4):
quod "decem verba" seu "decem praecepta" fuerint, ex quibus decalogus, erat quia per "decem" significantur omnia, et inde per "decem verba" intelligitur Lex in toto complexu.
[6] Quoniam "decem" significant omnes, ideo
Dominus comparavit regnum caelorum decem virginibus habentibus lampadas ad exeundum in occursum sponsi, quarum quinque essent prudentes, et quinque stultae (Matthaeus 25:1, 2, seq.):
per "decem virgines", quibus assimilatur regnum caelorum, significantur omnes qui ab ecclesia, "decem" enim significant omnes, ac "virgines" ecclesiam; per "quinque" autem significantur aliqui seu aliqua pars, ex qua aliqui erant prudentes et aliqui stulti; simile significatur per numerum "quinque" in Verbo: per "lampadas" significantur cognitiones veri et boni, hic ex Verbo, tum vera doctrinae et fidei; per "oleum" significatur bonum amoris et charitatis; per "sponsum" intelligitur Dominus, ac per "nuptias" intelligitur caelum et ecclesia, quae "nuptiae" dicuntur ex conjugio boni et veri: et quia ubi id conjugium non est, ibi nec est caelum et ecclesia, ideo "stulti" appellantur, qui sciunt vera fidei et non habent bonum amoris, ac "prudentes" qui habent; nam, ut dictum est, "lampades" ibi sunt vera fidei, et "oleum" est bonum amoris.
Quod "virgines" 2
significent ecclesiam, est quia "virgo" et "filia" in Verbo significat affectionem boni et veri, et ecclesia ex illa affectione est ecclesia; inde est quod plurimis in locis dicatur "virgo" et "filia 3
Zionis" "virgo" aut "filia Hierosolymae", "virgo" aut "filia Israelis" et "Jehudae"; et per illas ubivis intelligitur ecclesia.
[7] Quia per "decem" significantur omnes, ut et multi, ideo
Dominus de homine nobili profecto in regionem longinquam dixit, quod vocaverit decem servos suos, et dederit illis decem minas ut negotiarentur; et postquam negotiati sunt, unus dixit quod, mina ejus lucrata sit decem minas, cui dixit, Potestatem habebis super decem urbes; et secundus dixit, Mina tua fecit quinque minas, cui dixit, Tu esto super quinque urbes; et de tertio, qui posuit minam in sudario, et non negotiatus est, dixit, Tollite ab illo minam, et date ei qui decem minas habet (Luca 19:12-14, 16-20, 24):
quod numeri "decem" et "quinque" etiam hic adhibeantur, est causa quia "decem" significant omnes et omnia, ac "quinque" aliquos et aliquid: per "decem servos" quos homo nobilis profectus in regionem longinquam ad se vocavit, intelliguntur omnes qui in mundo, in specie qui ab ecclesia; nam per "hominem nobilem" intelligitur Dominus, et per "profectionem in regionem longinquam" intelligitur Ipsius abitus e mundo, et tunc quasi absentia: per "decem minas" quas decem servis dedit ad negotiandum, significantur omnes cognitiones veri et boni ex Verbo, cum facultate percipiendi illas; nam "mina", quae fuit argentum et pecunia, significat cognitiones veri et facultatem percipiendi, et "negotiari" significat comparare sibi per illas intelligentiam et sapientiam: illi qui sibi comparant multam, intelliguntur per "servum qui ex mina lucratus est decem minas"; et illi qui sibi comparant aliquam, intelliguntur per illum "qui ex mina lucratus est quinque minas": per "urbes" ibi, quae datae illis, significantur vera doctrinae, et per "possidere illas" significatur intelligentia et sapientia, et inde vita et felicitas: inde patet quid significatur per "decem urbes" et per "quinque urbes": quia illi qui nihil intelligentiae sibi comparant, sunt sicut "virgines stultae", (de quibus mox supra, ) qui solum vera possident memoria et non vita, hi deprivantur illis post excessum ex hoc mundo; at qui vera possident tam memoria quam vita, illi in se locupletant intelligentiam in aeternum; ideo dicitur quod "tollerent minam ab illo qui nihil per minam lucratus est, et daret illam ei qui decem minas habet."
[8] Similis res est cum illis
Quibus data sunt talenta, uni quinque, alteri duo, et tertio unum; quorum primus ex quinque talentis lucratus est alia quinque, et alter ex duobus lucratus est alia duo; et tertius reposuit illud in terra; de quo Dominus dixit, Tollite ab illo qui non negotiatus et lucratus est, et date habenti decem talenta, quia habenti omni dabitur ut abundet, et ab eo qui non habet, etiam quod habet auferetur (Matthaeus 25:14-30):
per "quinque" et per "decem" etiam hic significantur aliquid et multum; ita quod primus ex aliquibus cognitionibus veri et boni comparaverit sibi multam sapientiam: quod auferetur ab illo qui nihil intelligentiae sibi comparavit, et daretur illi qui multum, est quia homo post mortem, cum fit spiritus, secum fert omnia et singula quae ex Verbo et ex doctrina ecclesiae hauserat; sed illi qui nihil intelligentiae per illa sibi comparaverunt, sunt interius mali, et ideo veris et bonis caeli et ecclesiae, quae memoria tenus solum possederunt, abutuntur ad dominandum, et ad malum faciendum simplicibus bonis qui in ultimo caelo; ea causa est quod vera et bona ista illis auferantur, et dentur illis qui multa habent, quoniam hi non illis abutuntur, sed ex illis usum faciunt.
[9] Quod illi qui in mundo per cognitiones veri et boni ex Verbo non sibi comparant intelligentiam spiritualem, mali sint, constat ex eo, quod omnes in mala omnis generis nascantur, et quod illa non removeantur nisi quam per Divina vera ex Verbo; nempe per illorum applicationem ad usus, et sic receptionem in vita: quare illis, qui lucrati sunt, dicitur,
Servi boni et fideles, quia super parva eratis fideles, super multa vos constituam; ingredimini in gaudium Domini tui (vers. 21, 23):
et ad illum qui nihil lucratus est,
"Servum inutilem ejicite in tenebras exteriores, ibi erit planctus et stridor dentium" (vers. 30).
[10] Quoniam "decem" significant omne et multum, ideo ille numerus etiam alibi dicitur a Domino, ubi omne et multum intelligendum est, sicut
De muliere habente drachmas decem, "Si perderet unam, nonne accenderet candelam, et verreret domum, et quaereret sollicite dum invenerit?" (Luca 15:8):
per "decem" hic significatur multum; quod dicatur "mulier", quodque illa "accenderet candelam, et verreret domum", est propter sensum spiritualem in singulis Verbi; in hoc sensu per "mulierem" significatur ecclesia quoad affectionem veri, ita quoque affectio veri quae est ecclesiae; per "drachmam" verum; per "perdere drachmam" unum ex veris seu ex cognitionibus veri; per "accendere candelam" inquisitio in se ex affectione; et per "verrere domum" significatur percurrere totam mentem, et lustrare ibi singula, ubi se recondit; hic sensus est spiritualis illorum verborum. Simile quod per "decem", etiam significatur per "centum", nempe multum; ideo similis parabola dicitur
De centum ovibus, si una perderetur (Matthaeus 18:12, 13; Luc. 15:3-7 4
).
[11] Per "decem" significatur omne et multum etiam in sequentibus locis:
- Apud Esaiam,
"Domus multae in devastationem erunt, magnae et pulchrae, ut non sit habitator; nam decem jugera vineae facient bathum" (5:9, 10):
haec de desolatione veri apud illos qui ab ecclesia; per "domus multas quae erunt in devastationem" significantur homines ecclesiae, in specie illi quoad vera ex bono; per "magnas et pulchras", nempe domus, significatur affectio boni et intelligentia veri, nam "magnum" praedicatur de bono et ejus affectione, et "pulchrum" de vero et ejus intelligentia; per quod "decem jugera vineae facient bathum" significatur quod in omnibus ecclesiae apud hominem vix aliquod verum ex bono, per "bathum" enim simile significatur quod per "vinum", nempe verum ex bono; quare per "decem jugera vineae" significantur omnia ecclesiae apud hominem.
[12] Apud Mosen,
Si iveritis mecum in adversum, "frangam..baculum panis, ut coquant decem mulieres panem vestrum in furno uno, et referam panem vestrum in pondere" (Levit. 26 [23,] 26, 26):
per "frangere baculum panis" significatur deprivare spirituali cibo, et inde spirituali nutritione; per "panem" enim intelligitur omne quod nutrit animam, in specie bonum amoris: quare per quod "coquent decem mulieres panem in furno uno" significatur quod in omnibus ecclesiae apud hominem tam parum boni et veri sit ut vix aliquid; per "decem mulieres" significantur omnia ecclesiae, per "panem" significatur bonum et verum quae animam nutriunt, et per "furnum" significatur ubi cibus spiritualis praeparatur, ita homo apud quem: per "referre panem pondere" significatur defectus et penuria talium quae spiritualiter nutriunt.
[13] Apud Sachariam,
"Venient populi multi et gentes numerosae ad quaerendum Jehovam Zebaoth in Hierosolyma, et ad deprecandum facies Jehovae: .... in diebus illis apprehendent decem viri ex omnibus linguis gentium, alam viri Jehudaei, dicendo, Ibimus vobiscum, quia audivimus Deum vobiscum" (8:22, 23):
haec dicta sunt de convocatione et accessione gentium ad ecclesiam a Domino; et per "decem viros ex omnibus linguis" significantur omnes ex quacunque religione, qui nempe "veniunt ad quaerendum Jehovam Zebaoth in Hierosolyma", hoc est, qui accedere ad ecclesiam et confiteri Dominum volunt; quare "decem viri" sunt omnes illi, et "linguae gentium" sunt religiosa: sed haec cum reliquis videantur supra (n. 433 [d]) explicata, ubi ostensum quod per "Hierosolymam" non intelligatur Hierosolyma, nec per "Judaeum" aliquis Judaeus.
[14] Apud Amosum,
"Dixit Jehovah, ...Superbiam Jacobi et palatia ejus odi; inde concludam urbem et plenitudinem ejus; ...si relicti fuerint decem viri in domo una, morientur" (6:8, 9):
per "superbiam Jacobi", et per "palatia ejus", quae Jehovah odit, significatur amor et fides falsi apud illos qui ab ecclesia; per "superbiam" amor falsi, et per "palatia" ipsa falsa, quae "palatia" dicuntur quia sunt superbi, et quia falsa eorum in externa forma exornata sunt, ut appareant magnifica, tametsi sunt vilissima, sicut casae plenae quisquiliis et immunditiis: per "concludere urbem et plenitudinem ejus" significatur damnare doctrinam quia plena et obsessa falsis mali; "urbs" est doctrina, et "plenitudo" sunt falsa mali: quare per "Si relicti fuerint decem viri in domo una, morientur", significatur quod peritura sint omnia vera boni apud unumquemvis; "decem viri" sunt omnia vera, "domus" est homo quoad bonum, et "mori" est perire.
[15] Apud Sachariam,
Propheta vidit volumen volans; "longitudo ejus viginti ulnae, et latitudo ejus decem ulnae: .... haec maledictio exiens super facies totius terrae" (5:2, 3):
quod "volumen volans", per quod significatur "maledictio exiens super facies totius terrae", fuerit longitudine viginti ulnarum, et latitudine decem, est quia per "viginti" et per "decem" significatur omne, ibi omne bonum mutatum in malum, et omne verum in falsum; "viginti" praedicantur de bono et de omni ejus, ac "decem" de vero ac de omni ejus; "longitudo" etiam significat bonum, et "latitudo" verum (videatur supra, [n. 355 [e] , 627 [a] , 629 [a] ; tum in opere De Caelo et Inferno,] n. 197).
[16] Quia "decem" significant omnia et multa, ideo per "decem vicibus" significatur toties quoties, ac semper, in sequentibus locis:
- Apud Danielem,
"Non inventus est de omnibus sicut Daniel, Chanania, Mischael et 5
Asariah; .... omne verbum sapientiae intelligentiae, quod quaesivit ex iis rex, deprehendit eos decem vicibus supra omnes astrologos et divinatores, qui in omni regno ejus" (1:19, 20);
apud Mosen,
"Omnes viri, qui viderunt gloriam meam et signa mea quae feci in Aegypto, et in deserto, et tentarunt Me his decem vicibus, .... non videbunt" terram (Numeri 14:21-23);
et per Hiobum,
"Decem vicibus ignominia affecistis me, non erubescitis, obfirmatis vos" (19:3):
per "decem vicibus" in his locis significatur cunctis vicibus, seu semper, ac toties quoties.
[17] Apud Danielem et in Apocalypsi tribuuntur bestiae cornua, quibusdam decem, quibusdam septem, et quibusdam tria; et per "cornua" bestiarum illarum significatur potentia falsi contra verum ac mali contra bonum, et per "decem cornua" summa potentia:
- Apud Danielem,
"Bestia quarta", ascendens e mari, "habebat decem cornua: .... quod ad cornua decem, ex eodem regno decem reges surgent" ( 6
per "decem cornua bestiae" ibi significatur summa potentia falsi contra verum; per "decem reges" significantur falsa in omni complexu; et per "regnum" significatur ecclesia illa perversa. In Apocalypsi,
"Draco...hababat capita septem, et cornua decem, et super capitibus diademata septem" (12:3);
alibi,
Bestia ex mari ascendens "habebat capita septem, et cornua decem, et super cornibus suis decem diademata" (13:1);
et alibi,
"Mulier sedens super bestia coccinea, plena nominibus blasphemiae, habebat capita septem et cornua decem: .... decem cornua, quae vidisti, decem reges sunt, qui regnum nondum acceperunt; potestatem tamen tanquam reges unam horam recipient cum bestia" (17:3, 7, 12):
quid singula ibi in specie significant, infra in explicationibus videbitur.
[18] Quoniam "decem" significant omnes et omnia, sequitur quod "decima pars" significet omne; exinde "decimae" ac "decimationes" traxerunt suam originem, et significabant quod omne sanctum et benedictum esset, quando decima pars de area et torculari, seu de frumento et vino data esset Levitis; similiter pro Levitis, quando decima pars iterum decimaretur et daretur Aharoni. De his ita in Verbo:
"Decimando decimabis omnem proventum seminis tui, quod educitur in agrum quotannis" (Deuteronomius 14:22);
et porro,
Loquere ad Levitas, quod illis carentur decimae in hereditatem, et quod tollerent de illis sublationem Jehovae decimas de decimis, et hoc ex frumento de area, et ex impletione de torculari, ac decimas de decimis darent Aharoni sacerdoti (Numeri 18:24-28).
[19] Quod "decimae" significarent benedictionem in omnibus, ita quod omne sanctum et benedictum esset, constat apud Malachiam,
"Adducite omnes decimas ad domum thesauri, ut sit cibus in domo mea; tunc probate Me in hoc, .... annon aperturus sim vobis fenestras caeli, et effusurus sim vobis benedictionem, quousque non suffecerit?" (3:10):
per "aperire fenestras, et effundere benedictionem", significatur Divinum influens ex quo intelligentia ac vita aeterna, simile quod per "pluviam" supra (n. 644), quod etiam proprie intelligitur per "benedictionem", et hoc futurum si "decimas adducerent"; quare per illas significatur quod omne sic benedictum esset. Ut omnia benedicta essent quae Abrahamus de hostibus suis sumpsit, dicitur,
Quod dederit Malchizedecho, qui rex in Schalem, et simul sacerdos Deo altissimo erat, decimas de omnibus (Genesis 14:18, 19):
similiter spospondit et vovit Jacob,
si reverteretur in pace ad domum patris sui, quod omne quod Jehovah dederit ei, decimando decimaturus esset (Genesis 28:21, 22).
Ex his locis, praeter ex aliis, constare potest quid in Verbo significatur per "decem" et per "partem decimam."
[20] Quod "decem" significent omnia, ducit causam ex ipso caelo; caelum enim in toto et in parte refert Hominem, unde id Maximus Homo vocatur; omnes vires vitae Maximi illius Hominis, seu caeli, desinunt in duas manus et in duos pedes, ac manus ut et pedes desinunt in decem digitos; quare omnia hominis quoad potentiam et quoad sustentationem quia collata sunt ultimo in decem digitos, ["decem digiti"] significant omnia ejus: et praeterea "ultima" in Verbo etiam significant omnia.
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.
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6. The editors made a correction or note here.