675# “那城的十分之一倒塌了”表示教义的真理不再存在于那些剩下的人身上。这从“十”、“十分之一”、“城”和“倒塌”的含义清楚可知：“十”是指所有人和所有事物，以及很多人和很多事物；“十分之一”是指所有和很多或大量(对此，我们很快就会谈到)；“城”是指教义，也指教义之真理，因为教义若要成为教会的教义，就必须由来自圣言的真理构成，“城”表示教义(可参看AE 223节)；“倒塌”是指分离，因而是指不存在；因为分离和不存在论及教义之真理，而倒塌论及一座城。
因为每个具体事物都照着属世意义上的主题与属灵意义上的主题的对应关系而有自己的类似和恰当的表达；此处在属世意义上的主题是一座城，而在属灵意义上的主题则是教义之真理。真理并不存在于那些剩下来的人身上，这一点从前面所说的可推知，即：当善人从善人和恶人混居的社群中被带走，并被提入天堂时，教义之真理就不再留在恶人身上，因为那时，他们被剥夺了他们与能使他们可以说于外在处于真理，因而从教义谈论真理的善人的交流。
因为灵界有一种情感和由此而来的思维的交流；通过这种交流，一个人被另一个人持守住，因而在同一社群里的所有人都互相被持守在一种相似的情感中，也相应地被持守在一种相似的良善中；恶人也是这样被善人持守的。这些恶人具有这种性质，他们能披上圣洁、虔诚、聪明和对教会及其教义的热情的外表，还能在生活上披上发自内心的公义和诚实的外表，尽管在自己里面，他们从内在没有这些东西。这些人就是恶人，按照吩咐上了天的“两个见证人”所表示的善人被带走后，教义之真理就无法存在于他们身上。
要知道，灵界有许多社群是由这些人形成的，这些社群合在一起由过去的“先前的天或第一层天”(启示录21:1)来表示。关于这些社群或这层天，《最后的审判》这本小著记载了许多事。诸如前面所描述的那些恶人，以及与他们联系在一起的善人就在这些社群中；只要这些人在同一个社群中结合在一起，恶人在外在上看起来就和善人一样；但当他们分离时，他们里面那只是假装和虚伪的外在良善就被分离，他们的内层则敞开，这些内层都是属地狱的，充满纯粹的邪恶和由此而来的虚假。最后审判之前不久，这样一种分离和随之而来的这样一种状态就存在于灵界；因此，这就是此处所描述的状态；因为此处论述的主题是教会的末期，就是总体的审判即将来临之时。
“十”表示所有人和所有事物，以及很多人和很多事物，这一点可从圣言中出现这个数字的经文清楚看出来。如摩西五经：
耶和华已将祂与你所立的约吩咐你去遵行，就是祂写在两块石版上的十句话。(申命记4:13)
申命记：
耶和华将祂在山上从火中间对你们所说的那十句话，照先前所写的，写在这版上。(申命记10:4)
有“十句话”或“十条诫命”构成十诫，因为“十”表示所有事物，故“十句话”表示整体上或整个范围内的律法。
由于“十”表示所有人，所以主将天国比作十个童女拿着灯，出去迎接新郎，其中五个是谨慎的，五个是愚拙的(马太福音25:1, 2等)。天国被比作的“十个童女”表示所有属教会的人，因为“十”表示所有，“童女”表示教会；但“五”表示一些，或一部分，因为一些童女是谨慎的或聪明的，一些是愚拙的。这就是圣言中的数字“五”的含义。“灯”表示真理和良善的知识，此处是指来自圣言的真理和良善的知识，以及教义和信仰的真理；“油”表示爱与仁之良善；“新郎”是指主，“婚礼”是指天堂和教会，它们因良善与真理的婚姻而被称为“婚礼”；由于哪里没有这种婚姻，哪里就没有天堂和教会，所以那些知道信之真理，却没有爱之良善的人被称为“愚拙”，而那些拥有爱之良善的人被称为“谨慎或聪明”；因为如前所述，此处“灯”表示信之真理，“油”表示爱之良善。“童女”表示教会，因为在圣言中，“童女”和“女儿”表示对良善和真理的情感；正是由于这种情感，教会才是一个教会。这就是为何如此多的经文提到“锡安的童女和女儿或女子”，“耶路撒冷的童女和女儿或女子”，这些词语处处都表示教会。
由于“十”表示所有和很多或大量，所以主论到去远方的贵胄说：
他叫了他的十个仆人来，交给他们十锭(即弥拿)去作生意；他们作完生意后，一个说，他的一锭赚了十锭；他对这个仆人说，你可以有权柄管十座城；第二个说，你的一锭已经赚了五锭；他对这个仆人说，你也可以管五座城；而论到把他的一锭包在手巾里，没有作生意的第三个仆人，他说，夺过他这一锭来，给那有十锭的。(路加福音19:12–14, 16–20, 24)
此处也用到数字“十”和“五”，因为“十”表示所有人和所有事物，“五”表示一些人和一些事物。去远方的贵胄叫到自己跟前的“十个仆人”表示所有在世上的人，具体地表示所有属教会的人；因为“贵胄”是指主，“去远方”表示主离开世界，那时祂似乎不在；他交给十个仆人去作生意的“十锭”表示来自圣言的一切真理和良善的知识；因为“锭”，也就是银钱，表示真理的知识和感知它们的能力；“作生意”表示通过这些去获取聪明和智慧；用一锭赚了十锭的仆人表示那些为自己获得大量聪明和智慧的人；用一锭赚了五锭的仆人表示那些为自己获得一些聪明和智慧的人；经上说要给他们的“城”表示教义的真理，“管它们”表示聪明和智慧，并由此而来的生活和幸福。由此清楚可知，“十座城”和“五座城”表示什么。由于那些没有为自己获得任何聪明的人就像刚才所说的“愚拙童女”，他们只在记忆中，而不是在生活上拥有真理，所以他们离世后，就被剥夺真理；而那些既在记忆中，也在生活上拥有真理的人则在聪明上变得富有，直到永远，故经上说，他们要从那什么也没赚到的人那里夺过那一锭来，给那赚了十锭的。
这些人也一样：
按着各人的才干给他们他连得，一个给了五个，一个给了两个，第三个给了一个；其中第一个用五个他连得另赚了五个；第二个用两个他连得另赚了两个；第三个把他的一个他连得埋藏在地里，主指着他说，夺过那不作生意，也不赚钱之人的那一他连得，给那有十个他连得的，因为凡有的，还要加给他，叫他充足有余；没有的，连他所有的也要夺过来。(马太福音25:14–30)
此处“五”和“十”也表示一些和大量；因此，第一个从一些真理和良善的知识中为自己获得了大量智慧。从那没有为自己获得任何聪明的人那里夺过来，给那有大量的，是因为当人死后成为灵时，他会将其从圣言和教会的教义所汲取的一切事物和每一个事物都带在身上。但那些没有通过这些知识为自己获得任何聪明的人从内在是邪恶的，因而滥用了他们仅在记忆中所拥有的天堂和教会的真理和良善，以统治在最低层天堂或终端天堂的简单善人，并向他们行恶。这就是为何这些真理和良善从他们那里被夺走，给那些拥有很多的人，因为后者不滥用它们，而是用它们履行功用。
那些在世上没有通过来自圣言的真理和良善的知识为自己获得属灵聪明的人是邪恶的，这一点可从以下事实清楚看出来：所有人都生在各种邪恶中，这些邪恶只有通过来自圣言的神性真理，也就是通过将真理应用于功用，因而在生活上领受它们才能被移走。因此，对那些赚了钱的人，经上说：
你这又良善又忠信的仆人，你既在少许的事上忠信，我要派你管理许多的事，进来你主人的喜乐吧！(马太福音25:21, 23)
对那什么也没赚到的人，经上说：
把这无用的仆人丢在外面黑暗里，在那里必要哀哭切齿了。(马太福音25:30)
675b.由于“十”表示所有和很多或大量，所以主也在其它经文中用到这个数字，在那里，必须把它理解为所有和很多或大量。如路加福音：
论到那有十块银钱(希腊货币：德拉克马)的妇人，她若失落一块，岂不点上蜡烛，打扫屋子，细细地找，直到找着吗？(路加福音15:8)
此处“十”表示大量或很多。这话论及一个妇人，说她要“点上蜡烛，打扫屋子”，是由于在圣言的每个细节中的灵义。在灵义上，“妇人”表示在对真理的情感方面的教会，因而也表示属于教会的对真理的情感本身；“一块银钱或德拉克马”表示真理；“失落一块银钱或德拉克马”表示失去一个真理或真理的知识或认知；“点上蜡烛”表示出于情感自我检查；“打扫屋子”表示走遍整个心智，在真理隐藏的地方检查每个细节。这就是这些话的灵义。“一百”与“十”具有相同的含义，即表示大量或很多；因此，一个类似的寓言说到：有一百只羊，如果失了一只(马太福音18:12, 13; 路加福音15:3–7)。
在以下经文中，“十”也表示所有和很多或大量。以赛亚书：
必有许多又大又美的房屋成为荒废，无人居住；十亩葡萄园要出一罢特。(以赛亚书5:9, 10)
这话论及真理在那些属教会的人身上的荒凉；“必有许多又大又美的房屋成为荒废”表示教会之人，尤其在来自良善的真理方面的这些人；“又大又美”，也就是房屋，表示对良善的情感和对真理的理解，因为“大”论及良善和对它的情感，“美”论及真理和对它的聪明；“十亩葡萄园要出一罢特”表示在人里面的教会的一切事物中，几乎没有任何来自良善的真理，因为“罢特”与酒具有相同的含义，即表示来自良善的真理；因此，“十亩葡萄园”表示人里面的教会的一切事物。
摩西五经：
你们若逆着我而行，我就要折断你们粮食的杖，使十个女人用一个烤炉给你们烤饼，按分量将饼交回你们。(利未记26:23, 26)
“折断粮食的杖”表示剥夺属灵的食物，因而剥夺属灵的滋养，因为“粮食”表示滋养灵魂的一切，尤表爱之良善；因此，“十个女人用一个烤炉给你们烤饼”表示在人里面的教会的一切事物中，良善和真理如此之少，以至于几乎没有；“十个女人”表示教会的一切事物；“饼”表示滋养灵魂的良善和真理；“烤炉”表示预备属灵食物的地方，因而表示有它在里面的那个人；“按分量将饼交回”表示诸如属灵地进行滋养的那类事物的断绝或不足和缺乏。
撒迦利亚书：
必有许多人民和众多民族来到耶路撒冷寻求万军之耶和华，恳求耶和华的面。在那些日子，必有十个人从诸族的一切舌头中出来，拉住一个犹太人的衣襟，说，我们要与你们同去，因为我们听见神与你们同在。(撒迦利亚书8:22, 23)
这些话论及主将外邦人或列族召集起来，允许他们进入教会。“十个人从一切舌头中出来”表示所有人，无论属于哪个宗教，也就是那些到耶路撒冷来寻求万军之耶和华的人，换句话说，那些想加入教会并承认主的人；因此，“十个人”表示所有这样的人，“诸族的舌头”表示他们的宗教或宗教原则。不过，前面(可参看AE 433d节)解释了这段经文和其余的经文，那里说明，“耶路撒冷”不是指耶路撒冷，“犹太人”也不是指任何犹太人。
阿摩司书：
耶和华说，我恨恶雅各的骄傲和他的宫殿；因此，我必关闭这城和其中所充满的；那时，若在一房之内剩下十个人，他们必死亡。(阿摩司书6:8, 9)
耶和华所恨恶的“雅各的骄傲和他的宫殿”表示对那些属教会的人来说，对虚假的爱与信，“骄傲”表示对虚假的爱，“宫殿”表示虚假本身，它们被称为宫殿，是因为它们属于骄傲的人，还因为这些人的虚假在外在形式上被美化，以显得宏伟壮丽，尽管它们是最卑鄙肮脏的，就像满了垃圾和污物的小屋；“关闭这城和其中所充满的”表示谴责这教义，因为它充满邪恶之虚假，被它们占据，“城”表示教义，“所充满的”表示邪恶之虚假；因此，“那时，若在一房之内剩下十个人，他们必死亡”表示每个人里面的一切良善之真理必灭亡，“十个人”表示一切真理，“房”表示在良善方面的人，“死亡”表示灭亡。
撒迦利亚书：
先知看见一飞行的书卷，长二十肘，宽十肘；这是发出行在整个地面上的诅咒。(撒迦利亚书5:2, 3)
“飞行的书卷”是指“发出行在整个地面上的诅咒”，它长二十肘，宽十肘，因为“二十”和“十”表示所有，在此表示变成邪恶的一切良善和变成虚假的一切真理；“二十”论及良善和它的一切，“十”论及真理和它的一切；此外，“长”也表示良善，“宽”表示真理(参看AE 355e, 627a, 629a节；《天堂与地狱》，197节)。
由于“十”表示所有事物和很多事物，所以在以下经文中，“十倍或十次”表示如此多次，或如此多倍，以及总是。但以理书：
发现他们所有的人中，没有一个比得上但以理、哈拿尼雅、米沙利、亚撒利雅的；在王考问他们智慧和聪明的每句话中，他发现他们比全国所有的占星家和占卜的胜过十倍。(但以理书1:19, 20)
摩西五经：
所有看见我的荣耀和我在埃及与旷野所行的神迹，仍然试探我这十次的人，他们绝不能看见这地。(民数记14:22, 23)
约伯记：
你们这十次羞辱我，也不觉得羞耻，你们使自己变得刚硬。(约伯记19:3)
在这些经文中，“十倍或十次”表示在任何时候，或总是，如此多次。
在但以理书和启示录，角被归于兽，有的有十个，有的有七个，有的有三个，这些兽的“角”表示虚假攻击真理和邪恶攻击良善的能力，“十角”表示最高能力。但以理书：
从海中上来的第四兽有十角；至于那十只角，就是从这国中兴起的十个王。(但以理书7:7, 20, 24)
此处兽的“十角”表示虚假攻击真理的最高能力；“十个王”表示整体上或整个范围内的虚假，“国”表示被败坏的教会。启示录：
那龙有七头十角，头上戴着七个冠冕。(启示录12:3)
又：
从海中上来的兽有七头十角，角上戴着十个冠冕。(启示录13:1)
又：
一个女人骑在朱红色的兽上，满了亵渎之名，有七头十角；你所看见的那十角就是十王，他们还没有得国；但他们一时之间要和兽同得权柄，与王一样。(启示录17:3, 7, 12)
这些经文的细节的含义将在下面的解释中看到。
675c.由于“十”表示所有人和所有事物，所以可推知，“十分之一”表示所有事物。“十分之一”和“什一奉献”即源于此，当禾场和酒榨，或五谷和酒的十分之一交给利未人时，这些表示一切都是神圣和蒙福的；当十分之一又取十分之一给了亚伦时，对利未人来说，同样如此。对此，圣言如此记着说：
你要把你的种一切的出产，就是田地年年所出的，献上十分之一。(申命记14:22)
民数记：
对利未人说，十分之一必须给他们为业，他们必须再从那十分之一中取十分之一，作为举祭献给耶和华，这举祭要算为禾场上的五谷和酒醡中满满的酒；他们必须将十分之一的十分之一交给祭司亚伦。(民数记18:24–28)
“十分之一”表示在所有事物中的赐福，因而表示一切都是神圣和蒙福的，这一点明显可见于玛拉基书：
你们要将当纳的十分之一全然送入库房，使我家有粮；以此试试我，是否为你们敞开天上的窗户，倾福与你们，甚至无处可容。(玛拉基书3:10)
“敞开窗户，倾福”表示流入的神性或神性流注，这是聪明和永生的源头；前面(AE 644节)的“雨”所表相同；若带来十分之一，所给予的“福”也准确地表示这一点；因此，“十分之一”在此表示一切都如此蒙福。为使亚伯拉罕从他的仇敌那里所夺的一切都能蒙福，经上说：
他把所有的拿出十分之一来给麦基洗德，麦基洗德是撒冷王，同时也是至高神的祭司。(创世记14:18, 19)
雅各同样许诺并发誓：
他若平安地回到他父亲的家，凡耶和华所赐给他的一切，必献上十分之一。(创世记28:21, 22)
从这些和其它许多经文清楚看出，在圣言中，“十”和“十分之一或第十部分”表示什么。
“十”表示所有事物的原因源于天堂本身；因为天堂，无论整体还是每个部分，都类似一个人，因此被称为最大的人。这最大的人或天堂的生命的一切力量都终止于两只手和两只脚，手终止于十个手指，脚终止于十个脚趾；因此，就能力和支撑而言，人的一切事物最终都聚集于十个手指和脚趾，所以这些表示人的一切事物；此外，在圣言中，终端表示一切事物。
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.