TWO >> Union >> Conjunction >> Marriage of Truth and Good
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And it came to pass from the end of two years of days. That this signifies after a state of conjunction of the sensuous things of the exterior natural with things of the interior natural, which has been treated of in the preceding chapter, is evident from the signification of "two years of days," or of the time of two years, as being states of conjunction; for "two" signifies conjunction (see n. 1686, 3519), and "years," as also "days," signify states. (That "years" have this signification can also be seen above, n. 487, 488, 493, 893; and also "days," n. 23, 487, 488, 493, 2788, 3462, 3785, 4850.) That "two" signifies conjunction is because all things in general and in particular in the spiritual world, and consequently in the natural world, have reference to two things, namely, good and truth-to good as what acts and flows in, and to truth as what suffers and receives; and because they have reference to these two, and nothing is produced unless the two make a one by a certain image of marriage, therefore conjunction is signified by "two."
 Such an image of marriage is in all and each of the things of nature and its three kingdoms, and without it nothing whatever comes forth; for in order that anything may come forth in nature, there must be heat and light-heat in the natural world corresponding to the good of love in the spiritual world, and light corresponding to the truth of faith. These two, heat and light, must act as a one if anything is to be produced; and if they do not act as a one, as in winter time, nothing at all is produced. That this is also true spiritually, is very plain in the case of man. Man has two faculties, the will and the understanding, the will being formed to receive spiritual heat, that is, the good of love and of charity, and the understanding to receive spiritual light, that is, the truth of faith. Unless these two make a one in man nothing is produced; for the good of love without the truth of faith does not determine or qualify anything, and the truth of faith without the good of love does not effect anything; and therefore in order that the heavenly marriage may be in a man, or that he may be in the heavenly marriage, these two must make a one in him. For this reason the ancients compared to marriages one and all of the things in the world, and also in man (n. 54, 55, 568, 718, 747, 917, 1432, 2173, 2516, 2731, 2739, 2758, 3132, 4434, 4823, 5138). From this it is evident why "two" signifies conjunction. [AC5194]
And there shall be double over what they gather day by day. That this signifies that the goods are to be conjoined, is evident from the signification of "there being double," as being to be conjoined (that to be conjoined is signified by "double," is because "two" denotes conjunction, see n. 1686, 3519, 5194); from the signification of "gathering," as being to receive (n. 8418); and from the signification of "day by day," that is, on each day, as being continually (also n. 8418). That "two" denotes conjunction, is because there are two things to which all things in the universe bear relation, namely, good and truth, or what is the same, love and faith; for good is of love, and truth is of faith. Hence also there are two things with man which make his life, namely the will and understanding. The will with man has been formed to receive good or love, and the understanding to receive truth or faith. The conjunction of these two is called a "marriage," for these two when conjoined are circumstanced in like manner as are a married pair: they love each other; they conceive and bring forth; and the consequent offspring is called "fruit." From this it is now plain why "two" or "double" signifies conjunction, for without the conjunction of these two nothing is ever born or produced. It may be added that from all this it can be plainly seen that without love or charity faith can produce no fruit; but that fruit must be from the two conjoined. [AC8423]
Nevertheless if he shall stand for a day or two. That this signifies a state of life abiding even to fullness, is evident from the signification of "a day," as being a state of life (see n. 893, 2788, 3785, 4850); and from the signification of "two days," as being a succeeding state (n. 1335), thus a full state, namely, of view; for when mention is made in the Word of "one day," or "one week," or "one month," or "one year," an entire period of time, or state, is signified (n. 2906); and when it is added, "or two days," the signification is, even to fullness. [AC9037]
Two cubits the length thereof. That this signifies all in respect to conjunction with good, is evident from the signification of "two," as being conjunction, and as being each and all things (that it denotes conjunction, see n. 1686, 5194, 8423, and from this each and all things, n. 9166); and from the signification of "length," as being good (n. 9487). Consequently by "a length of two cubits" is signified all in respect to conjunction with good. By conjunction with good is meant the conjunction of the receptacle, which is signified by "the table," with the good of love, which is signified by "the breads of faces" upon the table (of which below). For the receptacle must be accommodated to the things to be received, and the things to be received bear relation to good and to truth. Accommodation and the consequent conjunction are described by the numbers by which the length and breadth are marked out. (That in the Word real things are described by means of numbers, see n. 9488.) [AC9529]
That "pairs" signify things relatively profane, is evident from the signification of the number "two". A "pair", or "two", not only signifies marriage (and is, when predicated of the heavenly marriage, a holy number), but it also signifies the same as "six". That is to say, as the six days of labor are related to the seventh day of rest, or the holy day, so is the number "two" related to "three;" and therefore the third day in the Word is taken for the seventh, and involves almost the same, on account of the Lord's resurrection on the third day. And hence the Lord's coming into the world, and in glory, and every coming of the Lord, is described equally by the "seventh" and by the "third" day. For this reason the two days that precede are not holy, but relatively are profane. Thus in Hosea: -
Come and let us return unto Jehovah, for He hath wounded, and He will heal us; He hath smitten and He will bind us up. After two days He will revive us; on the third day He will raise us up, and we shall live before Him (Hosea 6:1, 2).
And in Zechariah: -
It shall come to pass in all the land, saith Jehovah, that two parts therein shall be cut off and die, and the third shall be left therein; and I will bring the third part through the fire, and will refine them as silver is refined (Zechariah 13:8, 9).
And that silver was most pure when purified seven times appears in (Psalms 12:6); from all of which it is plain that as "seven" does not signify seven, but things that are holy, so by "pairs" are signified not pairs, but things relatively profane; and therefore the meaning is not that the unclean beasts, or evil affections, in comparison with the clean beasts, or good affections, were few in the proportion of two to seven, for the evils in man are far more numerous than the goods. [AC720}
In the second month. That this signifies the whole state before regeneration, is evident from the signification of "two" in the Word. "Two" signifies the same as "six" that is, the combat and labor which precede regeneration; thus here the whole state which precedes the completion of man's regeneration. Periods of time, great and small, are commonly distinguished in the Word as "threes" or "sevens" and are called "days" "weeks" "months" "years" or "ages." "Three" and "seven" are holy, "two" and "six" which precede, are not holy, but are relatively profane, as before shown (n. 720). "Three" and "seven" are both sacred for the additional reason that they are predicated of the last judgment, which is to come on the "third" or on the "seventh" day. The last judgment comes to everyone when the Lord comes, both in general and in particular. For example, there was a last judgment when the Lord came into the world, and there will be a last judgment when He shall come in glory; there is a last judgment when He comes to any man whatever in particular; and there is also a last judgment for everyone when he dies. This last judgment is what is meant by the "third day" and the "seventh day" which is holy to those who have lived well, but not holy to those who have lived ill. Thus the "third day" or the "seventh day" is predicated as well of those who are adjudged to death, as of those who are adjudged to life; and therefore these numbers signify what is not holy to those who are adjudged to death, and what is holy to those who are adjudged to life. "Two" and "six" preceding three and seven, have relation to and signify in general all that state which precedes. This is the signification of "two" and of "six" in application to any subject, and to any matter that is the subject of which they are predicated, as is more clearly evident from what now follows about the number twenty-seven. [AC900]
And shalt double the sixth curtain over against the faces of the Tent. That this signifies the communication of all who are of this heaven with the extremes there, and influx from thence into the ultimate heaven, is evident from the fact that the doubling of this curtain was an extension over the extremity of the Habitation; for by the curtains and their extension was represented heaven in respect to communication and influx, consequently by the doubling and extension of the sixth curtain over the extremity of the Habitation was represented the communication of all who are of this heaven with the extremes there, and influx thence into the ultimate heaven. [AC 9622]
That "two and two" signify things that correspond, any one may see from their being pairs; they cannot be pairs unless they correspond to each other, as do goods and truths, and evils and falsities. For there is in all things a semblance of a marriage, or a coupling, as of truths with goods, and of evils with falsities, because there is a marriage of the understanding with the will, or of the things of the understanding with those of the will. And indeed everything has its marriage or its coupling, without which it could not possibly subsist. [AC747]
Render unto her even as she hath rendered unto you, double unto her double according to her works, in the cup which she hath mingled, mingle to her double, signifies the just retribution and punishment of them after death, that then the evils and falsities by which they have seduced and destroyed others will return upon them according to their quantity and quality, which is called the law of retaliation. "Render unto her even as she hath rendered unto you," signifies the just retribution and punishment of them after death. "Double unto her double according to her works," signifies that the evils by which they have seduced and destroyed others will return upon them according to their quantity and quality. "In the cup which she hath mingled, mingle to her double," signifies that the falsities will return in like manner; for by "a cup" or wine falsities are signified (n. 316, 635, 649, 672). Nearly the same things are said of Babel in the prophets:
Recompense unto Babel according to her work, according to all that she hath done, do unto her, for she hath acted insolently against Jehovah, against the Holy One of Israel (Jer. 50:29).
This is the vengeance of Jehovah; take ye vengeance on Babel; as she hath done, do unto her (Jer. 50:15).
The daughter of Babel is devastated; happy is he that rendereth to thee thy retribution which thou hast rendered unto us (Ps. 137:8).
 It is according to the sense of the letter, that those whom they have seduced and destroyed will bring retribution on them; but it is according to the spiritual sense, that they will not do this to them, but these do it to themselves; because every evil brings its own punishment with itself. This is similar to what is said frequently in the Word, that God will bring retribution and vengeance for injustices and injuries done to Himself, and from anger and wrath will destroy them; when yet the evils themselves which they have committed against God do this; thus they do it to themselves; for this is the law of retaliation, which draws its very origin from this Divine law:
All things whatsoever ye would that men should do to you, do ye even so to them; for this is the Law and the Prophets (Matt. 7:12; Luke 6:31).
This law in heaven is the law of mutual love or charity, from which it becomes the opposite in hell, which is, that to everyone it is done as he had done to another; not that they who are in heaven do this, but that they do it to themselves; for the retribution of retaliation is from opposition to that law of life in heaven, as if inscribed on their evils.
 By "double" is signified much according to quantity and quality in this passage also:
Let my persecutors be ashamed, bring upon them the day of evil, and break them with a double breaking (Jer. 17:18).
Also much according to the quantity and quality of their turning away from evils, in these:
Comfort ye My people, because her warfare* is fulfilled, and her iniquity is expiated; for she hath received from the hand of Jehovah double (Isa. 40:1-2).
Return to the stronghold, ye prisoners of hope; this day I announce, I will recompense unto thee double (Zech. 9:12).
For your shame ye shall have double, and in their land they shall possess the double, everlasting joy shall be unto them (Isa. 61:7).
* The original Latin has "malitia" for "militia," "wickedness" for "warfare." [AR762]
Author: EMANUEL SWEDENBORG (1688-1772)