9. In a broader sense “the Law” means everything Moses wrote in his five books, as we can see from the following passages. In Luke,

Abraham said to the rich man in hell, “They have Moses and the prophets; let them hear them. If they do not hear Moses and the prophets, they will not be persuaded even if someone rises from the dead.” (Luke 16:29, 31)

In John,

Philip said to Nathanael, “We have found the one of whom Moses in the Law, and also the prophets, wrote.” (John 1:45)

In Matthew,

Do not think that I have come to destroy the Law and the Prophets: I have come not to destroy but to fulfill. (Matthew 5:17-18)

Or again,

All the Prophets and the Law prophesied until John. (Matthew 11:13)

In Luke,

The Law and the Prophets extended to [the time of] John; since then, the Kingdom of God has been proclaimed. (Luke 16:16)

In Matthew,

Whatever you want people to do for you, you do the same for them. This is the Law and the Prophets. (Matthew 7:12)

Or again,

Jesus said, “You are to love the Lord your God with all your heart and with all your soul, and you are to love your neighbor as yourself. On these two commandments hang all the Law and the Prophets.” (Matthew 22:37, 39-40)

In these passages “the Law and the Prophets” and “Moses and the prophets” mean everything written in the books of Moses and in the books of the prophets.

The following passages also show that “the Law” means specifically everything written by Moses. In Luke,

When the days of their purification according to the Law of Moses were completed, they brought Jesus to Jerusalem to present him to the Lord-as it is written in the Law of the Lord, “Every male who opens the womb is to be called holy to the Lord, ”- and to offer a sacrifice according to what is said in the Law of the Lord, “a pair of turtledoves or two young pigeons.” And the parents brought Jesus into the Temple to do for him according to the custom of the Law. When they had completed all things according to the Law of the Lord... (Luke 2:22-24, 27, 39)

In John,

The Law of Moses commanded that people like this should be stoned. (John 8:5)

Or again,

The Law was given through Moses. (John 1:17)

We can see from these passages that sometimes it says “the Law” and sometimes “Moses” when it is talking about whatever is written in his books. See also Matthew 8:4; Mark 10:2-4; 12:19; Luke 20:28, 37; John 3:14; 7:19, 51; 8:17; 19:7.

Then too, many things that are commanded are called the law by Moses-for example, commandments about burnt offerings (Leviticus 6:9; 7:37), sacrifices (Leviticus 6:25; 7:1-11), the meal offering (Leviticus 6:14), leprosy (Leviticus 14:2), jealousy (Numbers 5:29-30), and Naziritehood (Numbers 6:13, 21).

In fact, Moses himself called his books the Law:

Moses wrote this Law and gave it to the priests, the sons of Levi, who carried the ark of the covenant of Jehovah, and said to them, “Take the book of this Law and put it beside the ark of the covenant of Jehovah.” (Deuteronomy 31:9, 25-26)

It was placed beside [the ark]: within the ark were the stone tablets that are “the law” in a strict sense.

Later, the books of Moses are called “the Book of the Law”:

Hilkiah the high priest said to Shaphan the scribe, “I have found the Book of the Law in the house of Jehovah.” When the king heard the words of the Book of the Law, he tore his clothes. (2 Kings 22:8, 11; 23:24)

819. "For the testimony of Jesus is the spirit of prophecy." This symbolically means that an acknowledgment that the Lord is God of heaven and earth, and at the same time a life in accordance with His commandments, is in a universal sense the whole of the Word and of doctrine drawn from it.

The testimony of Jesus symbolizes an attestation of the Lord in heaven that heaven is His, and thus that He is present in heaven together with the angels there. Moreover, because that attestation cannot be given to any others than people conjoined with the Lord, and those are conjoined with the Lord who acknowledge Him as God of heaven and earth, as He Himself teaches (Matthew 28:18), and who at the same time live in accordance with His commandments, especially the Ten Commandments, therefore these two things are symbolically meant by the testimony of Jesus, as may be seen in nos. 6 and 490 above. That this testimony is the spirit of prophecy means, symbolically, that it is the whole of the Word and of doctrine drawn from it. For the Word in its universal sense deals solely with the Lord and with a life in accordance with His commandments. That is why the Lord embodies the Word. For He embodies the Word because the Word comes from Him and deals with Him alone, and teaches only how He is to be acknowledged and worshiped. These are the precepts of the Word, called Divine truths, in accordance with which a person must live in order for him to come into conjunction with the Lord.

That the Word deals with the Lord alone, and that for this reason the Lord is called an embodiment of the Word, may be seen in The Doctrine of the New Jerusalem Regarding the Lord 1-7, 8-11, 19-28, 37-44, and in The Doctrine of the New Jerusalem Regarding the Sacred Scripture 80-90, 98-100.

This, too, is something the Lord says, that the spirit of truth, which is the Holy Spirit, will testify of the Lord, and that it will not speak on its own, but will take of what is the Lord's and declare it (John 15:26; 16:13, 15).