[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. xxi. 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" (Deut. iv. 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." (Deut. x. 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" (Matt. xxv. 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, ass 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 xix. 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" (Matt. xxv. 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 xv. 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 (Matt. xviii 12, 13; Luke xv. 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" (v. 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" (Levit. xxvi. 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" (viii. 22, 23).

These things are said concerning the calling together of the nations and their admission to the church by the Lord. Ten men out of all tongues signify all of whatever religion, that is those who come to seek Jehovah Zebaoth in Jerusalem, in other words, who wish to be added to the church, and to confess the Lord; therefore ten men denote all such, and the tongues of the nations their religions. But this together with the rest of the passage may be seen explained above (n. 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" (vi. 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 (v. 2, 3).

The flying roll, which signified the curse that goeth forth over the faces of the whole earth, was in length twenty cubits, and in breadth ten, because twenty and ten signify all, in this place, all good changed into evil, and all truth into falsity, twenty being said of good and everything belonging to it, and ten of truth and everything belonging to it; length also signifies good, and breadth truth, as may be seen above (n. 355e, 627:4, 629:4, and in Heaven and Hell, n. 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" (i. 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" (Numb. xiv. 22, 23).

In Job:

"Ten times have ye reproached me, ye are not ashamed, ye harden yourselves" Nix. 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" (vii. 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" (xii. 3).

Again:

The beast coming up out of the sea "had seven heads and ten horns, and upon his horns ten diadems" (xiii. 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" (xvii. 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" (Deut. xiv. 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" (Numb. xviii. 19 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" (iii. 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. 644); this is properly meant by the blessing which would be given if the tenths were brought; tithes therefore signify that everything was thus blest.

"In order that everything that Abraham took from his enemies might be blessed it is said, that he gave to Melchisedek, who was king in Salem, and at the same time priest to God most high, tenths of all" (Gen. xiv. 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" (Gen. xxviii. 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.