6752. 'And she called his name Moses' means the essential nature of the state then. This is clear from the meaning of 'name' and 'calling the name as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2714, 3006, 3421, 6674, at this point the essential nature of a state because when someone's name is mentioned, that particular name used then means the state, 1946, 2643, 3422, 4298. This essential nature of a state that is meant is the nature of the state of the law of God as it was in the beginning with the Lord, and the nature of the state of God's truth as it is in the beginning with a person who is being regenerated. There are two people primarily who represent the Lord with respect to the Word, namely Moses and Elijah. Moses represents the Lord with respect to the historical books, Elijah with respect to the Prophets. In addition to those two there is Elisha, and lastly John the Baptist, who is therefore the one who is meant by 'the Elijah who is to come', Matthew 17:10-13; Luke 1:17. But before one can show that Moses represents the law of God, one must say what the law of God is. In a broad sense God's law means the whole Word; in a narrower sense it means the historical section of the Word; in a restricted sense it means what was written through Moses; and in a very restricted sense it means the Ten Commandments written upon Mount Sinai on tablets of stone. Moses represents the law in the narrower sense as well as in the restricted sense and also in the very restricted.

[2] In a broad sense the Law is the whole Word, both the historical section and the prophetical part. This is clear in John,

We have heard from the Law that the Christ (the Messiah) remains forever. John 12:34.

The fact that 'the Law' here is used to mean the prophetical part as well is self-evident, for this is a reference to what is written in Isaiah 9:6-7; in David, Psalms 110:4; and in Daniel 7:13-14. In the same gospel,

In order that the Word written in the Law might be fulfilled, They hated Me without a cause. John 15:25.

Much the same applies here, for it is a reference to what is written in David, Psalms 35:19. In Matthew,

Truly I say to you, Even until heaven and earth pass away, one jot or one small part of a letter will not pass from the Law till all things are done. Matthew 5:18.

Here 'the Law' in a broad sense stands for the whole Word.

[3] The Law in a narrower sense is the historical section of the Word. This is clear in Matthew,

All things whatever you wish people to do to you, do also to them; for this is the Law and the Prophets. Matthew 7:12.

Here the Word is divided into 'the Law' and 'the Prophets'; and as the Word has been divided into the historical section and the prophetical part, it follows that 'the Law' is used to mean the historical section of the Word, and 'the Prophets' to mean the prophetical part. A similar example occurs in the same gospel,

On these two commandments hang the Law and the Prophets. Matthew 22:40.

And in Luke,

The Law and the Prophets were until John. Since that time the kingdom of God is proclaimed. Luke 16:16; Matthew 11:13.

[4] In a restricted sense the Law is the Word that was written through Moses. This is clear in Moses,

When Moses had finished writing the words of this Law in a book, even until he had completed them, Moses commanded the Levites carrying the ark of Jehovah, saying, Take the book of this Law, and put it at the side of the ark of the covenant of Jehovah your God. Deuteronomy 31:14-26.

'The book of the Law' stands for the Books of Moses. In the same book,

If you do not take care to do all the words of this Law which are written in this book, Jehovah will send ¹ upon you every sickness and every plague that is not written in the book of this Law, until you are destroyed. Deuteronomy 28:58, 61.

The meaning is similar here. In David,

In the Law of Jehovah is his delight, and in His Law he meditates day and night. Psalms 1:2.

'The Law of Jehovah' stands for the Books of Moses, for the prophetical books had not yet been written; nor had the historical books apart from the Book of Joshua and the Book of Judges. In addition this restricted meaning of 'the Law' occurs in places containing the expression 'the Law of Moses', which are dealt with immediately below.

[5] In a very restricted sense the Law is the Ten Commandments written upon Mount Sinai on the tablets of stone, as is well known, see Joshua 8:32. This Law is also called the Testimony, Exodus 25:16, 21.

[6] Moses represents the Law in the narrower sense, which is the historical section of the Word, also the Law in the restricted sense, and in the very restricted sense too. This is clear from those places in the Word in which the name Moses is used instead of the Law, and those in which the Law is called the Law of Moses, as in Luke,

Abraham said to him, They have Moses and the Prophets, let them hear them. If they do not hear Moses and the Prophets, neither will they be persuaded if someone rises from the dead. Luke 16:29, 31.

Here 'Moses and the Prophets' has the same meaning as 'the Law and the Prophets', which is the historical section and the prophetical part of the Word. From this it is evident that 'Moses' is the Law or historical section of the Word. In the same gospel,

Jesus beginning at Moses and all the prophets explained in all the scriptures the things that concerned Himself. Luke 24:27.

In the same chapter,

All things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me. Luke 24:44.

In John,

Philip said, We have found him of whom Moses wrote in the Law - Jesus. John 1:45.

In the same gospel,

In the Law Moses commanded us. John 8:5.

In Daniel,

The curse and the oath which was written in the Law of Moses the servant of God has come down onto us, because we have sinned against Him. As it is written in the Law of Moses, All this evil has come upon us. Daniel 9:11, 13.

In Joshua,

Joshua wrote on the stone of the altar a copy of the Law of Moses. Joshua 8:32.

[7] The expression 'the Law of Moses' is used because Moses represents the Lord with respect to the Law, that is, the Word, and in a narrower sense the historical section of the Word. This explains why what is the Lord's is ascribed to Moses, as in John,

Moses gave you the Law, Moses gave you circumcision. If a man (homo) receives circumcision on the sabbath, so that the Law of Moses may not be broken... John 7:19, 22-23.

In Mark,

Moses said, Honour your father and your mother. Mark 7:10.

In the same gospel,

Jesus answering said to them, What did Moses command you? They said, Moses permitted him to write a certificate of divorce, and to put her away. Mark 10:3-4.

And because what is the Lord's is ascribed to Moses on account of his representation, both 'the Law of Moses' and 'the Law of the Lord' are used in Luke,

When the days of their purification according to the Law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it has been written in the Law of the Lord, that every male opening the womb is to be called holy to the Lord) and to offer a sacrifice according to what has been stated in the Law of the Lord, A pair of turtle doves and two young pigeons. Luke 2:22-24, 39.

[8] Because Moses represented the Law he was allowed to go in to the Lord on Mount Sinai, not only to receive there the tablets containing the Law but also to hear the statutes and judgements belonging to the Law, and to enjoin these commands on the people. It is also said that the people should therefore believe in Moses forever,

Jehovah said to Moses, Behold, I will come to you in a thick cloud, so that the people may hear when I speak to you, and also may believe in you forever. Exodus 19:9.

The expression 'in a thick cloud' is used because 'cloud' means the letter of the Word. Here also is the reason why it says, when Moses went in to the Lord on Mount Sinai, that he went 'into the cloud', Exodus 20:21; 14:2, 18; 34:2-5. For the meaning of 'the cloud' as the literal sense of the Word, see the Preface to Genesis 18, and also 4060, 4391, 5922, 6343 (end).

[9] And since Moses represented the Law or the Word, it also says that when he came down from Mount Sinai the skin on his face shone whenever he spoke, and so he would put a veil over his face, Exodus 34:28-end. 'The shining of his face' meant the inner spirit of the Law, for this dwells in the light of heaven and is therefore called the glory, 5922. While 'the veil' meant the outward form of the Law. The reason why he veiled his face whenever he spoke to the people was that the inner spirit was concealed from them, and had become so obscure to that people that they could not bear any light from it. For the meaning of 'the face' as that which is internal, see 1999, 2434, 3527, 7577, 4066, 4796-4805, 5102, 5695. Since 'Moses' represented the Lord with respect to the historical section of the Word and 'Elijah' represented the Lord with respect to the prophetical part, Moses and Elijah were therefore seen talking to the Lord at His transfiguration, Matthew 17:3. No others except those who represented the Word could have talked to the Lord when He manifested His Divinity in the world; for talking to the Lord is done through the Word. Regarding Elijah's representation of the Lord with respect to the Word, see 1762, 5247 (end).

[10] And since these two together, both Moses and Elijah, represented the whole Word, both are mentioned in Malachi where the sending of Elijah before the Lord is referred to,

Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel - the statutes and judgements. Lo, I am sending you Elijah the prophet before the great and terrifying day of Jehovah comes. Malachi 4:4-6.

These words imply that one was to go before who was to announce the [Lord's] Coming, in accordance with the Word.

Poznámky pod čarou:

1808. 'And count the stars' means a representation of goods and truths in a mental view of the constellations. This is clear from what has just been stated, and also from the representation and meaning of 'the stars' as goods and truths. Stars are mentioned many times in the Word, and in every instance they mean goods and truths, and also in the contrary sense evils and falsities. Or what amounts to the same, they mean angels or communities of angels, and also in the contrary sense evil spirits and groupings of these. When angels or communities of angels are meant they are stars that are motionless, but when evil spirits and groupings of these are meant, they are stars that wander, as I have seen on many occasions.

[2] The fact that everything in the sky above and on the earth beneath is representative of celestial and spiritual things has become clear from the plain evidence that things similar to those that appear before the eyes in the sky and on the earth are also manifested visually in the world of spirits, and this as clearly as in broad daylight. There they are nothing other than representatives. For example, when a starry sky appears and the stars in it are motionless one knows instantly that they mean goods and truths; and when the stars appear wandering one knows instantly that they mean evils and falsities. And from the way in which the stars shine and sparkle the nature of them is made clear too, besides countless other considerations. Consequently if anyone is willing to be wise in his thinking he may know where all things on earth originate, namely in the Lord. And the reason why these things do not present themselves on earth in non-physical ideas but in actual physical objects is that all things, both celestial and spiritual, which derive from the Lord are living and essential, or substantial (as they are called), and therefore manifest themselves as actual objects within the natural order, see 1632.

[3] That 'the stars' represents and means goods and truths becomes clear from the following places in the Word: In Isaiah,

The stars of the heavens and their constellations do not give their light. The sun is darkened in its going forth, and the moon does not shed its light And I will punish the world for evil, and the wicked for their iniquity. Isaiah 13:10-11.

The subject here is the day of a visiting with punishment. Anyone may see that here 'the stars' and 'the constellations' are not used to mean stars and constellations but truths and goods, 'the sun' to mean love, and 'the moon' to mean faith; for falsities and evils which 'darken' are being referred to.

[4] In Ezekiel,

When I have blotted you out I will cover the heavens; I will darken their stars. I will cover the sun with a cloud, and the moon will not give its light. All the bright lights I will make dark over you, and I will put darkness over your land. Ezekiel 32:7-8.

Here the meaning is similar. In Joel,

The earth quaked before Him, the heavens trembled. The sun and the moon were darkened, and the stars withdrew their shining. Joel 2:10; 3:15.

Here the meaning is similar. In David,

Praise Jehovah, sun and moon, praise Him, all stars of light! Praise Him, heavens of heavens! Psalms 148:3-4.

Here the meaning is similar.

[5] That 'stars' does not mean stars but goods and truths, or what amounts to the same, people who are wholly taken up with goods and truths, as angels are, is stated plainly in John,

I saw the Son of Man holding in His right hand seven stars. As for the mystery of the seven stars which you saw in My right hand, and the seven lampstands, the seven stars are the angels of the seven Churches; while the seven lampstands which you saw are the seven Churches. Revelation 1:16, 20.

[6] In the same book,

The fourth angel sounded, and a third part of the sun was struck, and a third part of the moon, and a third part of the stars, so that a third part of them was darkened, and the day did not shine for a third part of it, and the night likewise. Revelation 8:12.

Here it is quite clear that good and truth were darkened. In Daniel,

There came forth a little horn, and it grew very much towards the south, and towards the east, and towards the glorious [land]. And it grew even towards the host of heaven, and cast down to earth some of the host, and of the stars, and trampled on them. Daniel 8:9-10.

Clearly 'the host of heaven' and 'the stars' are goods and truths, which were 'trampled on'.

[7] These places also show what is meant by the Lord's words in Matthew,

At the close of the age, immediately after the affliction of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Matthew 24:29.

And in Luke,

There will be signs in sun and moon and stars, and upon the earth distress of nations in despair, at the roaring of the sea and of the ocean. Luke 21:25.

Here 'the sun' does not at all mean the sun, nor 'the moon' the moon, nor 'stars' the stars, nor 'sea' the sea, but the things which these represent; that is to say, 'the sun' means the celestial things of love, 'moon' the spiritual things, 'stars' goods and truths, or cognitions of good and truth, which around the close of the age when no faith, that is, no charity, exists, are thus darkened.