5291.“征收埃及地的五分之一”表那要被保存，然后储存起来的。这从“征收五分之一”的含义清楚可知，此处“征收五分之一”含有和什一税或什一奉献，即征收十分之一差不多的意思。在圣言中，“什一税”表示保存余剩，而保存余剩就是聚敛良善与真理，然后把它们储存起来。因为余剩就是储存在内层人里面的良善与真理（参看468，530，560，561，661，1050，1906，2284，5135）；在圣言中，“什一税”表示余剩（参看576，1738，2280）；“十”也是（1906，2284节）；因此，“五”同样是，这个数字是十的一半。在圣言中，数字的一半或两倍和这个数字本身具有同样的含义。如“20”与“10”意思一样，“4”和“2”意思一样，“6”和“3”意思一样，“24”和“12”意思一样，等等。相乘后的数字也具有同样的含义，如“100”或“1000”和“10”的意思一样，“72”，以及“144”和“12”意思一样。因此，仅从相乘的简单数字就能看出复合数字里面包含什么；因为复合数是这些简单数的乘积。同样，更简单的数字里面包含什么，也能从它们的整数看出来。如“5”就能从“10”看出来，“2.5”从“5”可以看出来，等等。一般来说，要知道，倍数（即相乘后的数字）和它们的因数（即相乘的简单数字）意思一样，只是更充分、完全；而商（即除开以后的数）与它们的复数（即被除数和除数）意思一样，只是不那么完全。
关于“5”这个具体数字，这个数字具有双重含义。首先，它表示一点或少量，因而表示某种事物；第二，它表示余剩。相对于表示大量的数字，即“1000”、“100”，因而“10”来说，它表示一点或少量。“1000”和“100”表示大量（参看2575，2636）；因此“10”也是（3107，4638节）。正因如此，“5”表示一点或少量，以及某种事物（649，4638节）。当与“10”有关时，“5”表示余剩，因为在这种情况下，“10”表示余剩，如前所述。事实上，在圣言中，一切数字都表示真实事物（参看575，647，648，755，813，1963，1988，2075，2252，3252，4264，4495，4670，5265节）。
凡不知道圣言拥有一个并未显现在文字中的内义之人，都因圣言中的数字表示真实事物而感到大为惊讶。他惊讶的主要原因是，他无法通过数字形成任何属灵观念；而事实上，天使所知的属灵观念就呈现为数字（参看5265节）。诚然，他或许与数字相对应的观念或真实事物是什么；但这种对应关系的源头仍向他隐藏；如“12”与信的全部事物的对应关系的源头，“7”与神圣事物的对应关系的源头，以及“10”、“5”与主储存在内层人里面的良善和真理的对应关系的源头，等等。即便如此，如果人们简单地这种对应关系的存在，并凭这种对应关系知道圣言中的每个数字皆表示灵界中的某个事物，因而被赋予他们的神性之物就隐藏在他们里面，这就足够了。
以下面提到“5”的经文为例；如主在马太福音（25:14及以后）中的比喻：一个人要往外国去，便把他的家业交在他仆人手里；给了第一个仆人五千银子，第二个二千，第三个一千。那领五千的仆人随即拿去做买卖，另外赚了五千；那领二千的也照样另赚了二千；但那领一千的却将主人的钱藏在地里。思维没有超越字义的人只知道这许多数字，即五、二、一，凑起来只是为了编织寓言故事，并不涉及更多东西；而事实上，这些数字本身就包含某个奥秘在里面。“那领五千银子的仆人”表示那些已经领受从主而来的良善与真理，因而已经接受余剩的人；“那领二千的”表示那些在生命后期已将仁联结于信的人；“那领一千的”表示那些接受无仁的唯信之人。论到这第三个仆人，经上说：“他将主人的银子藏在地里”；因为他所拥有的“银子”在内义上表示系信之真理的真理（参看1551，2954节）；无仁之信不能获利，或结出果实。这些就是这些数字所包含的事物。
其它比喻也一样，如路加福音（19:12及以后）中的比喻：有一个人往辽远的地区去得国，便交给他仆人十锭银子，吩咐他们用来作生意，直等他回来。当他回来时，头一个说：“主啊，你的一锭银子已经赚了十锭。”主人对他说：“好！良善的仆人，你既在最小的事上有忠心，可以有权柄管十座城。”第二个说：“主啊，你的一锭银子已经赚了五锭。”主人也对他说：“你也可以管五座城。”第三个把他的一锭银子包在手巾里存着。可主人却说：“夺过他这一锭来，给那有十锭的。”此处“十”和“五”同样表示余剩，“十”表示更多，“五”表示少许。把他的一锭银子包在手巾里存着的那个人描述了那些获得信之真理，却没有将它们与仁之良善联结起来，以致这些真理根本没有获利或结出果实的人。
主提及这些数字的其它地方也一样，如被请赴筵席的人说：“我买了五对牛，要去试一试”（路加福音14:19）；财主对亚伯拉罕说：“我有五个弟兄”；可以派个人警告他们，免得他们也来到这痛苦的地方（路加福音16:28）；十个童女，五个聪明的，五个愚拙的（马太福音25:1-13）；主的这些话同样如此：“你们以为我来，是叫地上太平吗？我告诉你们：不是，是要有分裂；从今以后，一家五个人将要分裂：三个对两个，两个对三个”（路加福音12:51，52）。历史记述所给出的以下细节也包含这类数字，即：主用五个饼、两条鱼使五千人吃饱，并吩咐他们一百一排，五十一排地坐下；他们吃了后，把零碎收拾起来，装满了十二个篮子（马太福音14:15-21；马可福音6:38及以后；路加福音9:12-17；约翰福音6:5-13）。
由于这些细节都是历史，所以人们很难相信它们里面所包含的数字竟然具有灵义。也就是说，人数“五千”具有灵义；饼数“五”，以及鱼数“二”也具有灵义。一起坐下来的人数，即一百和五十各自也有一个灵义；最后盛零碎的篮子数，即“十二”同样有灵义。虽然看上去令人难以置信，但每个细节却含有某个奥秘。因为每个细节都是按天意发生的，以便它们能代表神性事物。
在以下经文中，“五”也表示灵界中具有类似性质的事物，它在两种意义，即正面意义和反面意义上都对应于这类事物。以赛亚书：
其间所剩下的穗子，好像橄榄树被摇了，在最高的树梢上只剩两三个果子，在多果树的旁枝上只剩四五个果子。（以赛亚书17:6）
当那日，埃及地必有五城的人说迦南的方言，又指着万军之耶和华起誓。（以赛亚书19:18）
一人叱喝，必令千人逃跑；五人叱喝，你们都必逃跑。以致剩下的，好像山顶的旗杆，冈上的大旗。（以赛亚书30:17）
启示录：
第五位天使吹号，我就看见一个星从天落到地上，有无底坑的钥匙赐给他。有蝗虫从烟中出来，并且吩咐它们说，不许它们杀死额上没有神印记的人，只叫他们受痛苦五个月。（启示录9:1，3-5，10）
这就是有智慧的心思。那七头就是七座山，就是女人所坐的地方。又是七位王。五位已经倾倒了，一位还在，一位还没有来到。他来的时候，必须暂时存留。（启示录17:9-10）
在以下地方，数字“五”具有同样的代表意义：要照着岁数，从一月到五岁，从五岁到二十岁给男人和女人估价（利未记27:1-9）。又，若把田赎回，要加上五分之一部分（利未记27:19）。若要赎这十分之一，要加上五分之一部分（利未记27:31）。要用五舍客勒银子赎回多余的头生之人（民数记3:46到最后）。头生的不洁净牲畜要加上五分之一部分赎回（利未记27:27）。要加上五分之一部分作为所犯罪孽的罚款（利未记22:14；27:13，15；民数记5:6-8）。人若偷了一只公牛或绵羊，无论是宰了，是卖了，他就要以五只母牛赔一只公牛，四只绵羊赔一只绵羊（出埃及记22:1）。
数字“五”含有属天的奥秘，“十”也是，这一事实从列王纪上中所提到的基路伯明显看出来：
所罗门在内殿用橄榄木做两个基路伯，各高十肘。一个基路伯的一个翅膀长五肘，那基路伯的一个翅膀也长五肘；从这翅膀尖到那翅膀尖，共有十肘；那一个基路伯也是十肘。两个基路伯的尺寸、形像都是一样。（列王记上6:23-27）
这一事实从圣殿周围的铜盆，从灯台也能明显看出来，对此列王纪中记着说：
五个盆座安在殿的右边；五个放在殿的左边。内殿前的灯台五个在右边，五个在左边。（列王记上7:39，49）
铜海从这边到那边有十肘，高五肘，围三十肘。（列王记上7:23）
规定这一切是为了数字“十”和“五”，以及“三十”能表示神圣事物，尽管从几何学的角度来看，周长的数字与直径并不相符；但从属灵的角度来看，它涉及这个器皿的边所表之物。
在灵界，一切数字皆表示真实事物；这一点从以西结书中所用到的数字很明显地看出来，那里描述了新地、新城、新殿，以及天使所量的详细尺寸（参看以西结书40-43，45-49章）。这些章节所用到的数字所描述的，几乎都是神圣事物；因此，人若不知道这些数字包含什么，对包含在其中的奥秘几乎一无所知。那里出现了数字10和数字5（以西结书40:7，11，48；41:2，9，11-12；42:4；45:11，14），另外还出现了这些数字的乘积，即25、50、500、5000。从这些章节中的细节明显可知新地、新城、新殿表示主在天上的国度，因而表示祂在地上的教会。
之所以在此将提到数字“五”的这些例子收集在一起，是因为本节和接下来的几节论述的主题是埃及地，在七个丰年，要征收埃及地五分之一的粮食，收存起来以应付将来的荒年。这表明“五分之一”表示主储存在人里面的良善与真理，主将它们保存在这人里面，以备将来饥荒之时，也就是良善与真理缺乏、剥夺之时所用。因为若非主将这类良善与真理储存在人里面，就会有在试探和消磨的状态下将他提升上来的任何东西，因而没有使他有可能重生的任何东西；以致他到了来世没有任何得救的手段。
Potts(1905-1910) 5291
5291. And take the fifth of the land of Egypt. That this signifies that are to be preserved and afterward stored up, is evident from the signification of "taking a fifth," as here involving the same as tithing or taking a tenth: "to tithe," in the Word, signifies to make remains, and to make remains is to gather truths and goods, and then to store them up. (That remains are goods and truths stored up by the Lord in the inner man may be seen above, n. 468, 530, 560, 561, 661, 1050, 1906, 2284, 5135; and that by "tithes" in the Word are signified remains, see n. 576, 1738, 2280; and likewise by "ten," n. 1906, 2284; and hence also by "five," which number is the half of ten.) Half and double in the Word involve the like as the numbers to which they are applied-as "twenty" the like as "ten," "four" the like as "two," "six" as "three," "twenty-four" as "twelve," and so on; so also numbers still further multiplied involve the like, as a "hundred" and also a "thousand" the like as "ten," "seventy-two" and also a "hundred and forty-four" the like as "twelve." What therefore compound numbers involve can be known from the simple numbers from which and with which they are multiplied; also what the more simple numbers involve can be known from the whole numbers, as what "five" is can be known from "ten," and what "two and a half" is from "five," and so on. In general it is to be known that numbers multiplied involve the like as the simple numbers, but what is more full; and that numbers divided involve the same, but what is not so full. [2] As regards "five" in particular, this number has a twofold signification, signifying a little and hence something, and also signifying remains. That it signifies a little is from its relation to those numbers which signify much, namely, to a "thousand" and a "hundred," and hence also to "ten." (That a "thousand" and a "hundred" signify much may be been above, n. 2575, 2636; and hence also "ten," n. 3107, 4638.) Hence it is that "five" signifies a little and also something (n. 649, 4638). "Five" signifies remains when it has reference to "ten," "ten" signifying remains, as already said. (That all numbers in the Word signify real things may be seen above, n. 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265.) [3] He who does not know that the Word has an internal sense, not appearing in the letter, will be greatly surprised that the numbers in the Word signify real things, chiefly because he cannot form any spiritual idea from numbers; nevertheless, that numbers flow from the spiritual idea the angels have may be seen above (n. 5265). What the ideas or real things are to which numbers correspond he may indeed know, but the source of this correspondence still lies hidden from him-such as the correspondence of "twelve" to all things of faith, and the correspondence of "seven" to holy things, also the correspondence of "ten," and of "five," to the goods and truths stored up by the Lord in the inner man, and so on. It suffices to know that there is a correspondence, and that it is from this correspondence that all the numbers in the Word signify something in the spiritual world, consequently that the Divine inspired into them lies hidden within them. [4] Take for instance the following passages in which "five" is mentioned, as in the Lord's parable about the man who went into another country, and delivered to his servants according to their abilities, to one five talents, to another two, and to a third one:
And he that had received the five talents traded with them, and gained other five talents; and likewise he that had received two gained other two; but he that had received one hid his lord's silver in the earth (Matt. 25:14 seq.);
one who does not think beyond the literal sense cannot know but that the very numbers, five, two, and one, were taken simply for composing the story of the parable, and that they involve nothing further, whereas there is a secret in these numbers themselves; for by the "servant who received five talents" are signified those who have admitted goods and truths from the Lord, thus who have received remains; by "him who received two" are signified those who have joined charity to faith when well on in years; and by "him who received one," those who have received faith alone without charity. Of the last it is said that he "hid his lord's silver in the earth;" for by the "silver" he had is signified in the internal sense the truth that is of faith (see n. 1551, 2954); and faith without charity cannot make gain or bear fruit. Such are the things in these numbers. [5] It is similar with other parables, as with the one about the man who, going into a far country to receive for himself a kingdom, gave to his servants ten pounds, and told them to trade with them till he came. When he returned the first said:
Lord, thy pound hath gained ten pounds. And he said unto him, Well done, thou good servant, because thou hast been faithful in a very little, be thou over ten cities. And the second said, Lord, thy pound hath made five pounds. And he said unto him also, Be thou also over five cities. The third had laid up the pound in a napkin. But the lord said, Take away from him the pound, and give it unto him that hath ten pounds (Luke 19:12 seq.);
here in like manner "ten" and "five" signify remains-"ten" more, "five" fewer. He who laid up the pound in a napkin denotes those who procure for themselves the truths of faith but do not conjoin them with the goods of charity, and so have no gain or fruit from them. [6] It is the same where the Lord mentions these numbers in other places as with him that was called to the supper and said, "I have bought five yoke of oxen, and I go to prove them" (Luke 14:19); with the rich man who said to Abraham, "I have five brethren;" that one might be sent to tell them, lest they also come into this place of torment (Luke 16:28); with the ten virgins, five of whom were prudent, and five foolish (Matt. 25:1-13); and likewise in these words of the Lord: "think ye that I am come to give peace upon earth? I tell you, Nay; but division; for from henceforth there shall be five in one house divided, three against two, and two against three" (Luke 12:51); and also even in the historic facts that the Lord fed five thousand men with five loaves and two fishes, and that He commanded them to sit down by hundreds and by fifties; and after they had eaten they took up twelve baskets of fragments (Matt. 14:15-21; Mark 6:38 seq.; Luke 9:12-17; John 6:5-13). [7] As these passages are historic it can hardly be believed that the numbers in them are significant as the number "five thousand" of the men, and also the number "five" of the loaves, and "two" of the fishes, as also the number "one hundred," and the number "fifty," of the companies that sat down, and lastly "twelve" which was the number of the baskets containing the fragments; when yet there is a secret in each number. For every detail happened of providence, in order that Divine things might be represented. [8] In the following passages also, "five" signifies in both the genuine and the opposite sense such things in the spiritual world as it corresponds to. In Isaiah:
There shall be left therein gleanings as in the shaking of an olive tree, two or three berries in the head of the bough, four or five in the branches of a fruitful tree (Isa. 17:6). In that day there shall be five cities in the land of Egypt that speak with the lips of Canaan, and swear to Jehovah Zebaoth (Isa. 19:18). One thousand shall flee before the rebuke of one, before the rebuke of five shall ye flee; till ye be left as a mast upon the head of a mountain, and as an ensign on a hill (Isa, 30:17). In Revelation:
The fifth angel sounded, then I saw a star from heaven fallen into the earth; and there was given to him the key of the pit of the abyss. To the locusts that came out thence it was said that they should not kill the men who had not the seal of God on their foreheads, but that they should be tormented five months (Rev. 9:1, 3-5, 10). Here is intelligence, if anyone has wisdom: The seven heads are seven mountains, where the woman sitteth upon them; and they are seven kings; five are fallen, and one is, the other is not yet come; and when he cometh, he must remain a little while (Rev. 17:9-10). [9] In like manner the number "five" was representative in the following instances-that the valuation of a man and of a woman should be according to years, from a month to five years, and from five years to twenty (Lev. 27:1-9). Again, if a field were redeemed, a fifth part should be added (Lev. 27:19). And if tithes were redeemed, a fifth part should be added (Lev. 27:31). That the superfluous firstborn were to be redeemed for five shekels (Num. 3:46 to the end). That the firstborn of an unclean beast was to be redeemed by adding a fifth part (Lev. 27:27). That as a fine for certain transgressions a fifth part was to be added (Lev. 22:14; 27:13, 15; Num. 5:6-8). And that if a man shall steal an ox or a sheep, and kill it or sell it, he shall pay five oxen for an ox, and four sheep for a sheep (Exod. 22:1). [10] That the number "five" holds within it a heavenly secret, and that "ten" does the same, is evident from the cherubim, of which we read in the first book of Kings:
Solomon made in the adytum two cherubim of olive wood, each ten cubits high. Five cubits was the wing of the one cherub, and five cubits the wing of the other cherub; it was ten cubits from the ends of its wings even unto the ends of its wings; so the cherub was ten cubits. Both the cherubim were of one measure and one form (1 Kings 6:23-27). The same is evident also from the lavers around the temple, and from the lampstands, of which it is written in the same book:
The bases of the lavers were placed, five by the shoulder of the house to the right, and five by the shoulder of the house to the left. Also that the lampstands were placed, five on the right and five on the left, before the adytum (1 Kings 7:39, 49). That the brazen sea was ten ells from brim to brim, and five ells in height, and thirty ells in circumference (1 Kings 7:23), was in order that holy things might be signified by the numbers "ten" and "five," and also by "thirty," which number of the circumference does not indeed geometrically answer to the diameter, but still it spiritually involves that which is signified by the compass of that vessel. [11] That in the spiritual world all numbers signify real things is plainly manifest from the numbers in Ezekiel where is described the new earth, the new city, and the new temple, which the angel measured in detail (see Ezek. 40-43, 45-49). The description of nearly all the holy things there is set forth by numbers, and therefore one who does not know what those numbers involve can know scarcely anything about the secrets contained therein. The number "ten" and the number "five" occur there (Ezek. 40:7, 11, 48; 41:2, 9, 11-12; 42:4; 45:11, 14), besides the multiplied numbers, "twenty-five," "fifty," "five hundred," and "five thousand." It is manifest from the details in these chapters that the new earth, the new city, and the new temple signify the Lord's kingdom in the heavens, and hence His church on earth. [12] These instances of the use of the number "five" are here brought together because in this and the following verses it is told of the land of Egypt that a fifth part of the produce was to be collected there in the seven years of plenty, and to be preserved for use in the following years of famine. Therefore it has been shown that by a "fifth part" are signified goods and truths stored up in man by the Lord, and reserved for use when there shall be a famine, that is when there shall be a lack and privation of good and truth; for unless such things were stored up in man by the Lord, there would be nothing to uplift him in a state of temptation and vastation, consequently nothing through which he could be regenerated; and thus he would be without the means of salvation in the other life.
Elliott(1983-1999) 5291
5291. 'And let him take up a fifth part of the land [of Egypt]' means which are to be preserved and then stored away. This is clear from the meaning of 'taking up a fifth part' as that which implies something similar to taking tenths. In the Word 'taking tenths' means preserving remnants, and preserving remnants is a gathering together and then storing away of forms of truth and good. For remnants are the forms of good and truth that the Lord has stored away in the interior man, see 468, 530, 560, 561, 661, 1050, 1906, 2284, 5135, and 'tenths' is used in the Word to mean remnants, 576, 1738, 2280, and so also is 'ten', 1906, 2284. And the number five, which is half of ten, is likewise used to mean the same. Half or twice any number when used in the Word holds the same meaning as the number itself. Twenty for example holds the same meaning as ten, four the same as two, six the same as three, twenty-four the same as twelve, and so on. A multiplication of a number also holds the same meaning. A hundred or a thousand for example holds the same as ten; seventy-two and also a hundred and forty-four hold the same as twelve. Therefore what it is that composite numbers hold within them may be seen from the simple numbers of which they are the products. What the more simple numbers hold within them may be seen in a similar way from their integers. Five for example may be seen from ten, two and a half from five, and so on. In general it should be recognized that multiples hold the same meaning as their factors, yet more completely, while quotients hold the same meaning as their dividends, yet less completely.
[2] As regards the number five specifically, this has a dual meaning. First, it means that which is little and consequently something; second, it means remnants. It receives its meaning of that which is little from its relationship with other numbers meaning that which is much, namely a thousand and a hundred, and therefore ten also. For 'a thousand' and 'a hundred' mean that which is much, see 2575, 2636, and so therefore does 'ten', 3107, 4638, as a consequence of which 'five' means that which is little, and also something, 649, 4638. But 'five' means remnants when it has a connection with ten, 'ten' in this case meaning remnants, as stated above. For all numbers used in the Word have spiritual realities as their meaning, see 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265.
[3] Anyone who does not know that the Word has an internal sense which is not visible in the letter will be utterly astonished by the idea that spiritual realities too are meant by the numbers used in the Word. The specific reason for his astonishment is his inability to use numbers to give shape to any spiritual idea, when yet the spiritual ideas known to angels present themselves as numbers, see 5265. The identity of those ideas or spiritual realities to which numbers correspond can, it is true, be known; but the origin of such correspondence remains hidden, such as the origin of the correspondence of 'twelve' to all aspects of faith, the correspondence of 'seven' to things that are holy, as well as that of 'ten' and also 'five' to forms of good and truth stored up by the Lord within the interior man, and so on. Even so, it is enough if people know simply that such a correspondence does exist and that by virtue of that correspondence each number used in the Word denotes something present in the spiritual world, consequently that what is Divine has been inspired into them and so lies concealed within them.
[4] Examples of this are seen in the following places where 'five' is mentioned, such as the Lord's parable in Matt 25:14 and following verses about the man who, before going away to a foreign country, placed his resources in the hands of his servants. To the first he gave five talents, to the second two, and to the third one. The servant who received five talents traded with them and earned five talents more. In a similar way the one who received two earned two more; but the servant who received one hid his master's moneya in the earth. The person whose thought does not extend beyond the literal sense knows no other than this, that the numbers five, two, and one have been adopted merely to make up the story told in the parable and that they entail nothing more, when in fact those actual numbers hold some arcanum within them. The servant who received the five talents means those people who have accepted forms of good and truth from the Lord and so have received remnants. The one who received the two talents means those who at a more advanced stage in life have linked charity to faith, while the servant who received the one means someone who receives faith alone devoid of charity. Regarding this servant it is said that he hid his master's moneya in the earth - the reason for this description being that the moneya he is said to have received means in the internal sense truth which is the truth of faith, 1551, 2954; but faith that is devoid of charity cannot earn any interest, that is, it cannot be fruitful. These are the kinds of matters that numbers hold within them.
[5] Much the same is contained in other parables, such as the parable in Luke 19:12 and following verses regarding someone who journeyed to a far country to receive a kingdom. He gave his servants ten minas and told them to trade with these until he came back. When he returned the first said, 'Sir, your mina has earned ten minas'. He said to him, 'Well done, good servant; because you have been faithful over a very little, be over ten cities'. The second said, 'Sir, your mina has made five minas', and to him too he said, 'You also, be over five cities'. The third had kept his mina stored away in a handkerchief. But the master said, 'Take the mina from him and give it to him who has ten minas'. Here in a similar way 'ten' and 'five' mean remnants, 'ten' rather more, 'five' somewhat less. The one who kept his mina stored away in a handkerchief describes those who acquire the truths of faith but do not join them to the good deeds of charity, so that these truths do not gain interest or become fruitful at all.
[6] The same meaning exists in other places where the Lord uses these numbers, such as the place where He refers to what one of those invited to a supper said,
I have bought five yoke of oxen, and I am going away to test them. Luke 14:19.
Also in the place where He refers to what the rich man said to Abraham,
I have five brothers; send [Lazarus] to speak to them, lest they come into this place of torment. Luke 16:28.
And in the place where He talks about ten virgins, five of whom were wise and five were foolish, Matt 25:1-13.The following words spoken by the Lord in a similar way contain such numbers,
Do you think that I have come to give peace on earth? No, I tell you, but division; for from now on there will be in one house five divided; three against two, and two against three. Luke 12:51, 52.
And the following details given in the historical narrative also contain such numbers - the Lord fed five thousand people with five leaves and two fishes; He commanded them to sit down in groups of a hundred and groups of fifty; and after they had eaten they collected twelve baskets of broken pieces, Matt 14:15-21; Mark 6:38and following verses; Luke 9:12-17; John 6:5-13.
[7] It is hardly credible that the numbers included in such details, since these belong to a historical narrative, have a spiritual meaning. That is, five thousand, the number of people, has a spiritual meaning; so does five, the number of leaves, as well as two, the number of fishes. A hundred, and likewise fifty, the numbers of people sitting down together, each have a spiritual meaning; and so lastly does twelve, the number of baskets containing broken pieces. Though it may seem incredible, every detail holds some arcanum. Every single thing occurred providentially, to the end that Divine realities might be represented by them.
[8] In the following places too 'five' means things of a similar nature in the spiritual world, and it corresponds to such in both senses, the genuine sense and the contrary one: In Isaiah,
Gleanings will be left in it, as in the shaking of an olive tree,b two or three berries on the top of the [highest] branch, four or five on the branches of a fruitful tree. Isa 17:6, 7.
In the same prophet,
On that day there will be five cities in the land of Egypt which speak in the lips of Canaan and swear to Jehovah Zebaoth. Isa 19:18.
In the same prophet,
One thousand at the rebuke of one, at the rebuke of five you are fleeing, until you remain like a flagstaff on top of a mountain, like a signal upon a hill. Isa 30:17.
In John,
The fifth angel sounded, at which point I saw a star that had fallen from heaven to the earth. To him was given the key of the pit of the abyss. It was given the locusts which were coming out from there, that they should not kill the people who did not have the seal of God on their foreheads, but that they should torment them five months. Rev 9:1, 3, 5, 10.
In the same book,
Here is intelligence, if anyone has wisdom: The seven heads are seven mountains, on which the woman sits; and there are seven kings. Five have fallen; and one is, the other has not yet come. And when he comes he must remain a short time. Rev 17:9, 10.
[9] The number five holds a similar representative meaning in the following places,
The valuation for a man or for a woman was determined by their ages - between one month and five years, and between five years and twenty years. Lev 27:1-9.
If a field was redeemed, one-fifth was to be added. Lev 27:19.
If tithes were redeemed, again one fifth was to be added. Lev 27:31.
The firstborn who were in excess [of the Levites] were to be redeemed for five shekels [each]. Num 3:46-end.
The firstborn of an unclean beast was to be redeemed with the addition of one-fifth. Lev 27:27.
In the case of any wrongs that were done one-fifth was to be added as a penalty. Lev 22:14; 17:13, 15; Num 5:6-8.
Anyone who stole an ox or one of the flock, and who slaughtered it or sold it, had to restore five oxen for an ox, and four of the flock for one of the flock. Exod 11:1.
[10] The fact that the number five contains some heavenly arcanum, as does ten also, is evident from the cherubs referred to in the first Book of Kings,
In the sanctuary Solomon made two cherubs of olive wood, each ten cubits high. The wing of one cherub was five cubits, and the wing of the other cherub five cubits; ten cubits from the tips of the wings of one to the tips of the wings of the other. Thus a cherub was ten cubits; both cherubs were the same size and same shape. 1 Kings 6:23-25.
The same fact is evident from the lavers around the temple, and also from the lampstands, described in the same book,
Five bases for the lavers were placed on the right side of the house,c and five on the left side of the house.c Also, five lampstands were placed on the right, and five on the left in front of the sanctuary. 1 Kings 7:39, 49.
The bronze sea was ten cubits from one brim to the other, and five cubits high, and thirty cubits in circumference. 1 Kings 7:13.
All this was prescribed so that holy things might be meant spiritually not only by the numbers ten and five but also by thirty, for although geometrically this number giving the circumference is not right for the stated diameter, it nevertheless implies spiritually what is meant by the rim of a vessel.
[11] All numbers mentioned in the Word mean things existing in the spiritual world, as is clearly evident from the numbers used in Ezekiel, where a new land, a new city, a new temple, and a detailed measuring of these by the angel are described; see Chapters 40-43, 45-49. Numbers are used in these chapters to describe practically every sacred object, and therefore anyone unacquainted with what those numbers hold within them can know scarcely anything about the arcana present there. The number ten and the number five occur there in Ezek. 40:7, 11, 48; 41:2, 9, 11, 12; 42:4; 45:11, 14, in addition to the multiplications of such numbers, namely twenty-five, fifty, five hundred, and five thousand. As regards the new land, the new city, and the new temple mentioned in those chapters, these mean the Lord's kingdom in heaven, and therefore His Church on earth, as is clear from every detail mentioned there.
[12] All the references above to 'five' have been gathered together for the reason that here and in what follows the subject is the land of Egypt, where, in the seven years of abundance, a fifth part of the corn was to be gathered and preserved for use in the succeeding years of famine. This demonstrates that 'the fifth part' means the forms of good and truth which a person has received from the Lord, who has stored them away and preserved them in that person for future use when there is a famine, that is, when there is an absence and deprivation of goodness and truth. For unless the Lord stored away in a person such forms of good and truth, there would be nothing to raise him up in a state of temptation and vastation and consequently to make it possible for him to be regenerated, so that he would be left without any means of salvation in the next life.
Latin(1748-1756) 5291
5291. `Et quintet terram {1}Aegypti': quod significet quae conservanda et dein recondenda, constat a significatione `quintare' quod simile hic involvat quod decimare; `decimare' in Verbo significat reliquias facere, et reliquias facere est vera et bona colligere et dein recondere; quod `reliquiae' sint bona et vera recondita a Domino in interiore homine, videatur n. 468, 530, 560, 561, 661, 1050, 1906, 2284, 5135; et quod per `decimas' in {2}Verbo significentur reliquiae, n. 576, 1738, 2280; similiter per `decem', n. 1906, 2284; inde quoque per `quinque', qui numerus est dimidius numeri decem; dimidium et duplum quoad numeros in Verbo simile involvunt, sicut viginti simile cum decem, et quatuor simile cum duobus, sex cum tribus, viginti quatuor cum duodecim, et sic porro; et quoque simile numeri adhuc {3} multiplicati, sicut centum et quoque mille {4} cum decem, septuaginta duo, et quoque centum quadraginta quatuor simile cum duodecim; quid itaque numeri compositi involvunt, sciri potest a numeris simplicibus a quibus et cum quibus multiplicati sunt; quid etiam numeri magis simplices involvunt, sciri potest ab integris, sicut quid quinque a decem, et quid duo cum dimidio a quinque, et sic porro; in genere sciendum quod numeri multiplicati involvant simile sed plenius, et quod numeri divisi involvant simile sed non ita plenum. [2] Quod `quinque' in specie attinet, is numerus duplicem significationem habet, significat parum et inde aliquid, et significat reliquias; quod significet parum, est ex relatione ad illos numeros qui significant multum, nempe ad mille et ad centum, et inde quoque ad decem; quod `mille' et `centum' significent multum, videatur n. 2575, 2636; quod inde quoque `decem', n. 3107, 4638; ex eo est quod `quinque' significent parum et quoque aliquid, n. 649, 4638; quod `quinque' significent reliquias, est cum se refert ad decem, et decem significant reliquias, ut supra dictum; quod omnes numeri in Verbo significent res, videatur n. 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265. [3] Qui non novit quod aliquis sensus internus Verbi sit qui non apparet in littera, is omnino mirabitur quod numeri in Verbo etiam significent res, ex causa imprimis quia non aliquam ideam spiritualem ex numeris formare potest, sed quod usque numeri ex spirituali idea quae angelis, fluant, videatur n. 5265; verum quaenam ideae sunt, seu quaenam res sunt, quibus numeri correspondent quidem sciri potest, at unde correspondentia illa, adhuc latet; sicut unde correspondentia `duodecim' cum omnibus fidei, et correspondentia `septem' cum sanctis, tum correspondentia `decem', ut et `quinque', cum bonis et veris in interiore homine a Domino reconditis, et sic porro; sed usque satis est scire quod correspondentia sit, et quod ex correspondentia illa omnes numeri in Verbo significent aliquid in spirituali mundo, consequenter quod Divinum etiam in illis inspiratum lateat reconditum; sicut pro exemplo in his sequentibus locis ubi quinque nominantur; ut in parabola Domini [4] De homine qui peregre abiit, . . . et tradidit servis suis facultates suas, uni quinque talenta, alteri duo, et tertio unum. . . et qui quinque talenta accepit, negotiatus est cum illis et lucratus alia quinque talenta; similiter qui duo, lucratus est alia duo: at qui unum accepit, . . .abscondidit argentum domini sui in terra, Matth. xxv 14 seq.: qui non ultra sensum litteralem cogitat, is non aliter scire potest quam quod numeri hi, nempe quinque, duo et unum, sint modo assumpti ad concinnandum parabolae historicum, et quod {5}praeterea non amplius quid' involvant, cum tamen ipsis his (t)numeris etiam inest arcanum; per `servum enim qui quinque talenta accepit' significantur qui bona et vera a Domino admiserunt, ita qui reliquias acceperunt; per illum qui `duo accepit' significantur qui in aetate provecta charitatem fidei adjunxerunt; et per illum `qui unum', qui solam fidem absque charitate; de hoc dicitur quod argentum domini sui abscondiderit in terra, (m)per argentum enim quod de illo praedicatur, (t)in sensu interno significatur verum quod fidei, n. 1551, 2954,(n) nam lucrum facere seu ferre fructum nequit fides absque charitate; {6}talia numeris illis insunt. Similiter in aliis parabolis, sicut [5] De homine in regionem longinquam profecto ad accipiendum sibi regnum, . . . quod dederit servis suis decem minas, et dixit illis ut negotiarentur cum illis usque dum venerit;. . . cum rediit, dixit primus, Domine, mina tua lucrata est decem minas, cui dixit, Euge bone serve, quia super minimo fidelis fuisti, esto super decem urbes: dixit secundus, Domine, mina tua fecit quinque minas, cui etiam dixit, Tu quoque esto super quinque urbes: tertius reposuerat minam in sudario, . . sed dixit Dominus, Tollite ab illo minam et date ei qui decem minas habet, Luc. xix 12 seq.; hic similiter decem et quinque significant reliquias, `decem' plures, `quinque' pauciores; {7} `qui reposuit minam in sudario' {8}sunt qui fidei vera sibi {8}comparant, nec illa bonis charitatis {8}conjungunt, quibus sic nihil lucri vel fructus; [6] pariter ubi numeri illi alibi a Domino nominantur; ut de uno qui vocatus ad cenam, quod dixerit, Juga boum quinque emi, et abeo ad probandum ea, Luc. xiv 19:de divite, quod dixerit ad Abrahamum, Habeo quinque fratres; ut mittatur qui dicat illis, ne veniant in locum hunc cruciatus, Luc. xvi 28: (m)De decem virginibus, quarum quinque prudentes, et quinque stultae, Matth. xxv 1-13 :(n) similiter in his Domini verbis, Num putatis quod ad pacem venerim dandam in terra? non, dico vobis, sed divisionem; erunt namque ex nunc quinque in domo una divisi, tres contra duos, et duo contra tres, Luc. xii 51 [52]: et quoque in ipsis his historicis, Quod Dominus cibaverit quinque mille homines, quinque panibus et duobus piscibus; quodque tunc jusserit ut discumberent centeni et quinquageni; et postquam comederunt quod collegerint fragmentorum duodecim cophinos, Matth. xiv 15-21, Marc. vi 38 seq., Luc. ix 12-17, Joh. vi 5-13; [7] {9}in his quia historica sunt, vix potest credi quod {10}numeri significent, sicut quod numerus quinque mille qui fuit hominum, {11}tum numerus quinque qui fuit panum, et duo qui fuit piscium, ut et {12}numerus centum, ut et quinquaginta, qui {13}fuit discubituum, et denique duodecim, qui fuit cophinorum in quibus fragmenta, {14}cum tamen in singulis arcanum sit; singula enim contigerunt ex Providentia, ob finem ut Divina repraesentarentur{15}. [8] In sequentibus his locis etiam `quinque' significant talia in spirituali mundo, {16}quibus correspondent in utroque sensu, genuino et opposito: apud Esaiam, Relinquentur in eo racemationes sicut in decussione {17}olivae, duae tres baccae in capite rami, quatuor quinque in ramis fructiferae, xvii 6, 7: apud eundem, In die illo erunt quinque urbes in terra Aegypti loquentes labiis Canaanis, et jurantes Jehovae Zebaoth, xix 18: apud eundem, Unum {18}mille coram increpatione unius, coram increpatione quinorum {19}fugientes, donec supereritis sicut malus in capite montis, et sicut signum super colle, xxx 17: apud Johannem, Quintus angelus clanxit, tunc vidi stellam e caelo lapsam in terram, cui data est clavis putei abyssi; . . . locustis quae inde exibant, . . . datum . . . ut non occiderent homines qui non haberent sigillum Dei super frontibus, sed torquerentur menses quinque, Apoc. ix [1,] 5, 10: apud eundem, Hic intelligentia; si quis habet sapientiam, septem capita sunt montes septem, ubi mulier {20}sedet super illis, et reges septem sunt; quinque ceciderunt, et unus est, alter nondum venit, et quando veniat, brevi (t)oportet illum manere, Apoc. xvii 9, 10: [9] similiter repraesentativum {21}fuit in numero quinque in his, Quod nempe aestimatio viri et feminae esset secundum annos a mense ad quinque annos, et a quinque annis ad viginti, Lev. xxvii 1-9: tum, Si redimeretur ager, quod adderetur quinta, Lev. xxvii 19:
{22} Si redimerentur decimae, {23}quod etiam adderetur quinta, Lev. xxvii 31: {22} Superflui primogeniti quod redimerentur, quinque siclis, Num. iii 46 ad fin.: {22}Primogenitum bestiae immundae quod redimeretur adjecta quinta, Lev. xxvii 27: Quod in quibusdam praevaricationibus pro mulcta adderetur quinta, Lev. xxii 14, xxvii 13, 15, Num. v 6-8: et quod Qui furatus bovem aut pecudem, et id mactaverit vel vendiderit, quinque boves {24}restituet pro bove, et quatuor pecudes pro pecude, Exod. xxi 37 [A.V. xxii 1]. [10] Quod numerus quinque in se contineat arcanum caeleste, et simile cum decem, patet a cherubis de quibus in Libro 1 Regum, Salomo fecit in adyto duos cherubos ex ligno olei, decem cubiti altitudo cujusque; quinque cubiti ala cherubi unius, et quinque cubiti ala cherubi alterius; decem cubiti a finibus alarum illius usque ad fines alarum illius; sic decem cubiti cherubus, mensura una et proportio una ambobus cherubis, vi (x)23-25; {25}et patet quoque a labris circa templum, tum a candelabris, de quibus in eodem Libro, Quod positae fuerint bases labrorum quinque juxta humerum domus ad dextrum, et quinque juxta humerum domus ad sinistrum: . . . {26}tum quod posita candelabra quinque a dextra, et quinque a sinistra coram adyto, {27}vii 39, 49:
Quod mare aeneum fuerit decem ulnarum a labro ad labrum, . . . et quinque ulnarum altitudine, et triginta ulnarum circumferentia, {28} vii 23; erat ut significarentur sancta tam per numeros decem et quinque, quam per triginta, qui numerus {29} circumferentiae (t)quidem non geometrice respondet diametro, sed usque spiritualiter involvit id quod per {30}ambitum illius vasis significatur. [11] Quod omnes numeri in Verbo significent res in spirituali mundo, patet manifeste (e)a numeris apud Ezechielem, ubi agitur de nova terra, de nova civitate, et de novo templo, quae angelus quoad singula mensus, videantur capita ibi xl-xliii; xlv-xlix; descriptio sanctorum ibi paene omnium exhibetur per numeros, quare qui non scit quid numeri illi involvunt, vix aliquid de arcanis quae ibi, scire potest; (m)numerus decem {31}et numerus quinque, ibi occurrunt xl 7, 11, 48, xli 2, 9, 11, 12, xlii 4, xlv 11, 14, praeter numeros multiplicatos, nempe viginti quinque, quinquaginta, quingenta, quinque millia;(n) quod nova terra, nova civitas, et novum templum ibi, significent regnum Domini in caelis, et inde Ecclesiam Ipsius in terris, ex singulis ibi constat. [12] Haec de `quinque' collata sunt ob causam quia hic et in sequentibus agitur de terra Aegypti, quod ibi in septem annis abundantiae `quinta' pars annonae colligenda sit et conservanda in usum annorum famis sequentium; inde ostensum est quod per `quintam partem' significentur bona et vera a Domino apud hominem recondita et reservata ad usum quando fames erit, hoc est, quando defectus et privatio boni et veri; nam nisi talia a Domino apud hominem reconduntur, nihil foret quod illum in statu tentationis et vastationis elevaret, consequenter per quod regenerari posset, ita foret is absque medio salutis in altera vita. @1 A I o Aegypti$ @2 sensu interno$ @3 i plus$ @4 i simile$ @5 nihil praeterea$ @6 haec numeris ibi$ @7 i et$ @8 A wrote singular, altered to plural$ @9 haec$ @10 sicut cibatio et collectio fragmentorum, etiam ipsi numeri involvant arcana, cum tamen non modo$ @11 sed etiam$ @12 numeri$ @13 fuerunt$ @14 in historicis enim Verbi aeque numeri significativi sunt, sicut in non historicis,$ @15 non modo in communi sed in singulis, ita quoque in numeris, (m)sicut etiam in parvo illo quod de Davide memoratur, quod cum contra Goliathum iret, elegerit sibi quinque lapides e fluvio, 1 Sam. xvii 40; talia propter historicum, nec apparet quod aliquid arcani involvant, cum tamen in illis sicut in reliquis inest, nam nulla vocum in Verbo est vanum.(n)$ @16 qualibus$ @17 A I ficus, but olivae n. 649, oleae most other places; Sch ficus, van den Hooght oleae$ @18 mitte I$ @19 A I fugientes, Sch fugientes (eritis), n. 390 and most other places; van den Hooght fugietis$ @20 sedit I$ @21 inest in eo$ @22 i quod$ @23 adjiceretur$ @24 restituerit$ @25 similiter$ @26 et$ @27 i ibid$ @28 i ibid$ @29 i qui erat$ @30 A has mare aeneum altered to maris aenei and ambitum written above$ @31 ut et$