2799. Att orden ’men själv tog han elden och kniven’ betecknar det goda i kärleken och det sanna i tron är uppenbart av det som förstås med ’elden’ som är det goda i kärleken, behandlat i nr 934, och av det som förstås med ’kniven’ som är det sanna i tron. Att kniven som användes när offret slaktades vid offerceremonien står för det sanna i tron kan man inse av det som menas med ’ett svärd’ eller ’ett litet svärd’ i Ordet, ty i stället för ’en kniv’ sägs där i stället ’ett litet svärd’. Båda har samma innebörd, med den skillnaden emellertid att ’en kniv’ som används vid slakten av offerdjuren betecknar det sanna i tron, medan ’ett svärd’ betecknar det sanna som strider. Eftersom nu ’en kniv’ sällan förekommer i Ordet och detta av en hemlig orsak om vilken skall talas nedan, så skall här visas vad ’ett svärd’ står för. I den invärtes meningen förstås med ’ett svärd’ det sanna i tron som strider, och också ödeläggelse av sant. I motsatt mening betecknar det det falska som strider, och bestraffning av det falska.

[2] I Ett svärd betecknar det sanna i tron som är invecklat i strid. Detta framgår av följande ställen.

Hos David:

Omgjorda Dina höfter med Ditt svärd, O Du Mäktige, var lyckosam i Din härlighet och ära, rid på Din sannings svärd, och Din högra hand skall lära Dig underbara ting. Psaltaren 45:4-5.

Detta syftar på Herren. ’Svärd’ står för det sanna som är invecklat i strid.

Hos densamme:

De barmhärtiga skall jubla i härlighet, de skall sjunga på sina viloläger, Guds lov skall vara i deras mun35 och ett ytterst skarpt svärd i deras hand. Psaltaren 149:5-6.

Hos Jesaja:

Jehovah kallade Mig, när Jag ännu var i moderlivet, Han nämnde Mitt namn, medan Jag låg i Min moders sköte. Och Han gjorde Min mun lik ett skarpt svärd, och gjorde Mig till en blank pil. 49:1-2.

’Ett skarpt svärd’ står för det sanna som är invecklat i strid, ’en blank pil’ för det sanna i läran, se nr 2686, 2709.

Hos samme profet:

Assyrien skall falla för ett svärd,inte en mans; ett svärd,inte en människas, skall förtära honom; och han skall fly för svärdet, och hans unga män skall bli trälar. Jes 31:8.

’Assyrien’ står för att resonera om Gudomliga ting, nr 119, 1186, ’ett svärd inte en mans’ och ’inte en människas’ står för falskhet. ’Svärdet för vilket han flyr’ står för sanningen som är invecklad i strid.

[3] Hos Sakarja:

Så vänd då åter till ert fäste, ni hoppets fångar. Också idag förkunnar Jag att Jag skall ge er dubbelt igen – Jag som har böjt Juda som Min båge, uppfyllt Efraim, uppeggat dina söner, du Sion, mot dina söner, Du Javan. Och Jag skall göra dig lik den mäktiges svärd, och Jehovah skall synas över dem, och Hans pil skall fara ut lik en blixt. Sakaria 9:12–14.

’Den mäktiges svärd’ står för det sanna, som är invecklat i strid.

Hos Johannes:

Mitt ibland lampställen höll någon som var lik Människosonen i Sin högra hand sju stjärnor, och ur Hans mun kom ett skarpt, tveeggat svärd, och Hans ansikte var som solen, när den lyser i sin fulla kraft. Uppenbarelseboken 1:13, 16.

Och vidare:

Så säger Han som har det skarpa, tveeggade svärdet: Jag skall mycket snart komma till dig och strida mot dem med Min muns svärd. Uppenbarelseboken 2:12, 16.

’Det skarpa, tveeggade svärdet’ står alldeles tydligt för det sanna som är invecklat i strid, vilket därför förebildades med ’ett svärd som utgick ur Hans mun’.

[4] I samma bok:

Ut ur munnen på Honom som satt på den vita hästen kom ett skarpt svärd, och med detta skall Han slå folkslagen. Och de dödades med svärdet tillhörigt Honom som satt på hästen och vilket utgick ur Hans mun. Uppenbarelseboken 19:15, 21.

Här är det uppenbart att ’svärdet som utgick ur Hans mun’ betyder det sanna som var invecklat i strid. Den som ’satt på den vita hästen’ är Ordet och således Herren, som är Ordet, se ovan nr 2760–2763. Detta förklarar det som Herren säger hos Matteus:

Tro inte att Jag har kommit med fred till jorden. Jag har inte kommit med fred, utan med svärd. Matteus 10:34.

Och hos Lukas:

Den som har en penningpung skall ta den med sig, och likaledes en ränsel. Men den som inte har någon skall sälja sina kläder och köpa sig ett svärd. De sade till Honom: Se, Herre, här är två svärd. Och Jesus sade: Det är nog. Lukas 22:36–38.

Med ’ett svärd’ förstås här inte något annat än det sanna med hjälp av vilket och för vilket de skall strida.

[5] Hos Hosea:

Jag skall på den dagen för deras räkning sluta ett förbund med fältets vilda djur och med fåglarna under himlen och med allt som kryper på marken. Och Jag skall avskaffa36 bågen och svärdet och kriget i landet. Och Jag skall låta dem vila tryggt. Hosea 2:18.

Här handlar det om Herrens rike. Med ’att avskaffa bågen, svärdet och kriget’ förstås att där inte kommer att finnas någon strid överhuvudtaget om läran och det sanna.

Hos Josua:

Josua lyfte upp sina ögon och fick se en man stå där framför sig med ett draget svärd i sin hand. Han sade till Josua: Jag är anföraren över Jehovahs här. Och Josua föll då ned på jorden på sitt ansikte. Jos 5:13-14.

Dessa ord syftar på det tillfälle då Josua tillsammans med Israels barn hade gått in i landet Kanaan, något som betecknar deras inträde i Herrens rike som har tro. Med ’det dragna svärdet i handen på anföraren över Jehovahs här’ förstås det sanna som är invecklat i strid, en strid som är Kyrkans.

[6] Men att med ’små svärd’ eller ’knivar’ menas det sanna som hör till tron framgår av att de användes inte bara vid offerceremonierna utan också vid omskärelsen. De som användes vid omskärelsen var tillverkade av flinta och kallades ’flintans svärd’, som syns hos Josua:

Jehovah sade till Josua: Gör dig små svärd av flinta och omskär åter Israels barn, för andra gången. Och Josua gjorde sig små svärd av flinta och omskar Israels barn på förhudarnas kulle.

Jos 5:2-3.

’Omskärelsen’ var en förebildning av rening från kärlek till sig själv och världen, se nr 2039, 2632. Och eftersom en sådan rening uppnås med hjälp av sanningarna i tron, så användes för den skull ’små svärd av flinta’, nr 2039 (slutet), 2046 (slutet).

[7] II Ett svärd betecknar ödeläggelsen av sant

Detta framgår av följande ställen.

Hos Jesaja:

Dessa två olyckor skall drabba dig – och vem visar dig medlidande? Ödeläggelse och förstöring, hunger och svärd – vem skall trösta dig? Dina söner försmäktade, de låg vid alla gatuhörn. 51:19-20.

’Hunger’ står för ödeläggelse på gott och ’svärd’ för ödeläggelse på sant. ’Att ligga vid alla gatuhörn’ står för att berövas allt sant. Med ’gator’ förstås sant, nr 2336, och vad ödeläggelse är, se nr 301–304, 407, 408, 410, 411.

Hos samme profet:

Jag skall bestämma37 er för svärdet, och ni alla skall få böja er ner till att slaktas, därför att när Jag kallade svarade ni inte, och när Jag talade hörsammade ni inte. 65:12.

[8] Hos samme profet:

Med eld skall Jehovah döma, och med svärd, allt kött, och många skall de vara som blir slagna av Jehovah. 66:16.

’Att bli slagna av Jehovah’ står för dem som har undergått ödeläggelse.

Hos Jeremia:

Över alla kullar i öknen har de kommit som framkallat ödeläggelse, ty Jehovahs svärd förtär allt från den ena ändan av landet till den andra. Det finns ingen frid för något kött. De har sått vete och skördat tistel. Jeremia 12:12-13.

’Jehovahs svärd’ står alldeles tydligt för ödeläggelse av det som är sant.

Hos samme profet:

De har ljugit på Jehovah och sagt: Det är inte Han, och inget ont skall komma över oss, svärd och hunger skall vi inte se. Och profeterna skall vara som vind, och något tal är inte i dem. Jeremia 5:12-13.

[9] Hos samme profet:

Jag hemsöker dem. De unga männen skall dö genom svärd. Deras söner och deras döttrar skall dö genom hunger. Jeremia 11:12.

Hos samme profet:

När de offrar brännoffer och spisoffer, så har Jag inget behag i dessa, ty Jag förtär dem med svärd, hungersnöd och pest. Och jag sade: Ack, Herre Jehovih, se, profeterna säger till dem: Ni skall inte se svärdet, inte heller skall hungersnöd drabba er. Jeremia 14:12-13.

Hos samme profet:

Staden har getts i de kaldéers hand som strider emot den, inför svärd, hungersnöd och pest. Jeremia 32:24, 36.

Hos samme profet:

Jag skall sända bland dem svärd, hungersnöd och pest, till dess att de blir utrotade från marken Jag gav åt dem och deras fäder. Jeremia 24:10.

[10] På dessa ställen beskrivs ödeläggelse genom ’svärd, hungersnöd och pest’. ’Svärd’ beskriver ödeläggelse på sant, ’hungersnöd’ ödeläggelse på gott och ’pest’ härjning ända till förstörelse.

Hos Hesekiel:

Människoson, tag ett skarpt svärd och använd det som rakkniv och för det över ditt huvud och ditt skägg. Tag dig så en vågskål och dela det avrakade håret. En tredjedel skall du bränna upp i eld mitt i staden, en tredjedel skall du slå med svärd runt omkring den och en tredjedel skall du strö ut för vinden, och Jag skall med Mitt svärd dra ut efter dem. En tredjedel skall dö av pest och förgås av hunger i mitten av dig, en tredjedel skall falla för svärd runt omkring dig, och en tredjedel skall Jag strö ut för alla vindar, och Mitt svärd skall Jag dra ut efter dem. Hesekiel 5:1-2, 12, 17.

Detta syftar på ödeläggelsen på naturligt sant.

Hos samme profet:

Svärdet är därute, och pest och hunger är därinne. Den som är ute på marken skall dö genom svärdet, och den som är i staden, honom förtär hungersnöd och pest. Hesekiel 7:15.

[11] Hos samme profet:

Säg till Israels land: Så säger Jehovah: Se, Jag är emot dig, och Jag skall dra ut Mitt svärd ur skidan, och Jag skall utrota ur dig både den rättfärdige och den ogudaktige. Eftersom Jag skall utrota ur dig den rättfärdige och den ogudaktige, därför skall Jag dra ut Mitt svärd ur skidan mot allt kött från söder till norr, och allt kött skall erfara att Jag, Jehovah, har dragit ut Mitt svärd ur skidan, och det skall inte mer stickas in igen. Så sade Jehovah: Säg: Ett svärd, ja, ett svärd är draget för att förtära, eftersom det är putsat för att flamma som blixten – medan de skådar tomhet för dig, medan de spår lögnaktiga spådomar för dig. Hesekiel 21:3–5, 8–10, 28-29.

Här står ’ett svärd’ för ingenting annat än ödeläggelse, något som framgår av varje detalj i den invärtes meningen.

[12] Hos samme profet:

Konungen i Babel skall riva ner dina murar med sina svärd. Hans hästar är så många att dammet skall överhölja dig. Vid dånet av hans ryttare och av hans åkdon och vagnar skall dina murar darra. Med sina hästars hovar skall han trampa sönder alla dina gator. 26:9–11.

Vad ’Babel’ är, se nr 1326, och att det åstadkommer ödeläggelse, nr 1327.

Hos David:

Om man inte omvänder sig, skall Gud vässa Sitt svärd, spänna Sin båge och göra Sig redo. Psaltaren 7:12.

Hos Jeremia:

Jag sade: Ack Herre, Du har i sanning svårt bedragit detta folk och Jerusalem, då Du sade: Ni skall ha frid. Men svärdet har nått ända till själen. Jeremia 4:10.

[13] Hos samme profet:

Förkunna i Egypten, och kungör i Migdol: Stå upp och gör dig redo, ty svärdet skall frossa runt omkring dig. Jeremia 46:14.

Hos samme profet:

Må ett svärd komma över kaldéerna och över Babels invånare, över dess härskara och vise män! Må ett svärd komma över storskrytarna, och de skall bli som galna! Må ett svärd komma över dess mäktige män, och de skall bli bestörta! Må ett svärd komma över dess hästar och vagnar och över hela den blandade skaran i dess mitt, och de skall bli som kvinnor! Må ett svärd komma över dess skatter, och de skall bli tagna som byte! Må torka komma över dess vatten, och de skall bli uttorkade! Jeremia 50:35–38.

’Ett svärd’ står här tydligt för ödeläggelse på sant, ty det sägs ’att ett svärd skall komma över vise män, över storskrytare, över mäktige män, över hästar och vagnar, över skatter, och att det skall komma torka över vattnen och att dessa skall bli uttorkade’.

[14] Hos samme profet:

Vi gav handen åt Egypten, åt Assur för att få bröd att mätta oss med. Slavar hade herraväldet över oss, det finns ingen som rycker oss ur deras hand. Med fara för våra själar hämtar vi vårt bröd, i åsynen av öknens svärd. Klagovisorna 5:6, 8-9.

Hos Hosea:

Han skall inte vända tillbaka till Egyptens land, och Assur skall vara hans konung, därför att de inte velat vända tillbaka till Mig. Och svärdet skall komma ned över hans städer och förtära dess bommar och uppsluka på grund av deras rådslag. Hosea 11:5-6.

Hos Amos:

Jag sände pest till er på Egyptens väg. Jag dräpte era unga män med svärd och lät era hästar bli tagna som byte. Amos 4:10.

’På Egyptens väg’ står för det uteslutande kunskapsmässiga, som är det som förorsakar ödeläggelse, när man på grundval av detta resonerar om Gudomliga ting. ’Hästar tagna som byte’ står för ett förstånd, som berövats sina grundläggande egenskaper.

[15] III Ett svärd betecknar i motsatt mening det falska som är invecklat i strid

Detta är uppenbart hos David:

Med min själ ligger jag mitt ibland lejon, som hetsar upp människors söner, deras tänder är lans och kastspjut och deras tungor är ett skarpt svärd. Psaltaren 57:4.

Hos samme författare:

Se, de ropar upp med sina munnar, svärd är på deras läppar – ty vem hör? Psaltaren 59:7.

Hos Jesaja:

Du är utkastad ur din grav lik en avskyvärd trädstam, du ligger där överhöljd av dräpta, de svärdslagna män, som går ned till gropens stenar likt ett förtrampat kadaver. 14:19.

Detta syftar på Lucifer.

Hos Jeremia:

Förgäves har jag slagit era söner. De tog inte någon rättelse. Ert eget svärd håller på att förtära era profeter, som ett förhärjande lejon. Du släkte, ge akt på Jehovahs Ord. Har Jag då varit en öken för Israel? Jeremia 2:30-31.

[16] Hos samme profet:

Gå inte ut på marken, och vandra inte på vägen, ty fienden bär på svärd. Skräck från alla håll! Jeremia 6:25-26.

Hos samme profet:

Tag denna kalk med vredesvinet och få alla folkslag, till vilka Jag sänder dig, att dricka. Och de skall dricka och ragla och bli galna inför svärdet som Jag skall sända ibland dem. Drick, så att ni blir druckna och spyr och faller omkull utan att kunna stå upp vid åsynen av svärdet. Jeremia 25:15-16, 27.

Hos samme profet:

Dra ditupp, ni hästar, storma fram, ni vagnar. Må de mäktige män tåga fram, etiopier och putéer, rustade med sköldar, och ludéer, rustade med bågar, bågar som de spänner. Och detta är Herren Jehovihs dag, en hämndedag. Och svärdet skall frossa sig mätt och dricka sig rusigt av deras blod. Jeremia 46:9-10.

[17] Hos Hesekiel:

De skall slita av dig kläderna och ta ifrån dig dina härliga smycken och låta dig ligga naken och blottad. Och de skall gadda samman en folkhop mot dig, och man skall stena dig med sten och genomborra dig med sina svärd. 16:39-40.

Detta syftar på Jerusalems vederstyggligheter.

Hos Sakarja:

Ve över den ovärdige herde, som överger sin hjord. Svärdet skall träffa hans arm och hans högra öga. Hans arm skall alldeles förtvina och hans högra öga förmörkas i grund. Sakaria 11:17.

Hos Hosea:

De tänker det som är ont emot Mig. Deras furstar skall falla för svärd på grund av deras tungas våldsamma vrede. Detta skall bli deras åtlöje i Egyptens land. Hosea 7:15-16.

[18] Hos Lukas:

Stor nöd skall komma över jorden, och vrede skall drabba detta folk, ty de skall falla för svärdsegg, och de skall föras bort som fångar bland alla hednafolk, och slutligen skall Jerusalem trampas ner av hedningarna. Lukas 21:23-24.

Herren talar här om tidevarvets slut – i bokstavsmeningen om judarnas förskingring och Jerusalems förstöring, men i den invärtes meningen om kyrkans sista tillstånd. ’Att falla för svärdsegg’ betyder att det inte längre fanns något sant, idel falskt. ’Med alla hednafolk, eller folkslag’, menas alla slag av ondska, bland vilka de skall tas tillfånga. Med ’hedningarna’ – eller ’folkslagen’ – förstås alla slags ondska, se nr 1259, 1260, 1849, 1868, och med ’Jerusalem’ förstås kyrkan, nr 2117, som skall ’trampas ner’ av dem.

[19] IV Ett svärd betecknar även bestraffning av det falska

Detta framgår hos Jesaja:

På den dagen skall Jehovah med Sitt svärd, det hårda, det stora och starka, hemsöka Leviatan, den långlagda ormen38 , och Leviatan den hopringlade ormen, och Han skall dräpa vidundren som finns i havet. 27:1.

Detta har avseende på dem som genom resonemang, grundade på de yttre sinnenas erfarenhet och på kunskapsfakta, söker träda in i trons mysterier. ’Det hårda, det stora och starka svärdet’ står för bestraffning av det falska som dessa resonemang för med sig.

20. När man läser om att ibland dem som ges till spillo och dräps genom svärdsegg stundom inräknas ’både män och kvinnor, unga och gamla, liksom får och åsnor’, så förstås med detta i den invärtes meningen straffet, som består i att det falska fördöms, såsom hos Jos 6:21; 8:24-25; 10:28, 30, 37, 39; 11:10–12, 14; 13:22; 19:47; Domarboken1:8, 25; 4:15-16; 18:27; 20:37; 1 Sam 15:8; 2 Konungaboken 10:25, och på andra ställen. Detta förklarar varför det befalldes ’att den stad som dyrkade andra gudar skulle slås med svärd och i grunden förstöras och brännas upp i eld och bli till en grushög för evig tid’, 5 Mosebok 13:12–18. ’Svärdet’ står för bestraffning av det som är falskt, ’eld’ för bestraffning av det som är ont. Jehovahs ängel som stod på stigen med draget svärd, riktat mot Bileam, 4 Mosebok 22:22, 31, betecknar det sanna som stod hindrande i vägen för det falska, som Bileam var behäftad med. Av denna orsak var det att också han dräptes med svärd, 4 Mosebok 31:8.

21. Att ’ett svärd’ i ursprunglig mening betecknar det sanna som är invecklat i strid, och i motsatt mening det falska som är invecklat i strid, och också ödeläggelse på sant liksom bestraffning av det falska har sitt ursprung i de förebildningar som förekommer i livet efter detta. Ty när någon där talar det som han vet är falskt, då faller genast ned över honom liksom dolkar och framkallar fasa, medan det sanna som är invecklat i strid förebildas med sådant som är uddvasst som svärdsspetsar. Ty det sannas natur utan gott är så beskaffad, men om det existerar tillsammans med det goda, då är det runt och lent. Då nu den ursprungliga innebörden av svärd var denna, så föresvävar därför änglarna det kämpande sanna, så snart kniv, lans, litet svärd eller svärd nämns.

22. Att en kniv knappast alls omnämns i Ordet beror på att det i det andra livet finns andar som kallas ’knivare’. De ser ut att bära på knivar som hänger vid höfterna på dem. Orsaken till detta är att de har en sådan vilddjursnatur att de vill sticka ihjäl varenda en med kniv. Det är därför som knivar inte omnämns, utan små svärd och svärd, ty dessa, som brukliga i drabbningar, framkallar föreställningen om krig, följaktligen om det sanna som är invecklat i strid.

23. Eftersom det var bekant för de gamle att ett litet svärd, en lans och en kniv betecknade det sanna, så blev det bland hedningarna, som detta bruk spred sig till, genom tradition en sedvänja att vid offerceremonierna ända till blodsutgjutelse sticka och sarga sig med små svärd, lansar eller knivar, vilket står att läsa om Baals präster:

Baals präster ropade med hög röst och ristade sig, som deras sed var, med svärd och lansar, så att blodet välvde fram. 1 Konungaboken 18:28.

Att alla krigsvapen i Ordet betecknar sådant som hör till andlig strid, och att vart och ett av dem betecknar något specifikt, se nr 2686.

701. As the ark is called "the ark of the covenant" it is also to be confirmed from the Word that it was called "the ark of the covenant" because the law was in it, and the "law," which in a broad sense means the Word, signifies the Lord in relation to Divine truth, which is the Word, thus Divine truth or the Word which is from the Lord and in which is the Lord; for all Divine truth proceeds from Him, and when this is received by man conjunction with the Lord is effected, and this conjunction is what is signified by "covenant." How conjunction of the Lord with man and of man with the Lord is effected, shall also be told in a few words. The Lord continually flows into all men with light that enlightens, and with the affection of knowing and understanding truths, also for willing and doing them; and as that light and that affection continually flow in from the Lord, it follows that man becomes rational to the extent that he receives of that light, and he becomes wise and is led by the Lord so far as he receives of that affection. That affection with its light draws to itself and conjoins to itself the truths that man from infancy has learned from the Word, from doctrine out of the Word, and from preaching; for every affection desires to be nourished by the knowledges that are in harmony with it. From this conjunction man's spiritual love or affection is formed, through which he is conjoined to the Lord, that is, through which the Lord conjoins man to Himself.

[2] But in order that that light and that affection may be received, freedom of choice has been given to man, and as that freedom is from the Lord, it is also a gift of the Lord with man and is never taken away from him; for that freedom belongs to man's affection or love, and consequently also to his life. From freedom a man can think and will what is evil, and can also think and will what is good. So far, therefore, as from that freedom, which belongs to his love and thence to his life, man thinks falsities and wills evils, which are the opposites of the truths and goods of the Word, so far he is not conjoined to the Lord; but so far as he thinks truths and wills goods, which are from the Word, so far he is conjoined to the Lord, and the Lord makes those truths and goods to be of his love, and thence of his life. From this it is evident that this conjunction is reciprocal, namely, of the Lord with man and of man with the Lord; such is the conjunction that is meant in the Word by "covenant."

[3] He greatly errs who believes that man is incapable of doing anything for his own salvation because the light to see truths and the affection of doing them, as well as the freedom to think and will them, are from the Lord, and nothing of these from man. Because these appear to man to be as if in himself, and when they are thought and willed to be as from himself, man ought, because of that appearance, to think and will them as if from himself, but at the same time acknowledge that they are from the Lord. In no other way can anything of truth and good or of faith and love be appropriated to man. If one lets his hands hang down and waits for influx he receives nothing, and can have no reciprocal conjunction with the Lord, thus he is not in the covenant. That this is so is clearly evident from this, that the Lord in a thousand passages in the Word has taught that man must do good and must not do evil, and this the Lord would by no means have said, unless something had been given to man by which he has ability to do, and unless that which has been given to man might seem to him to be as if his own, although it is not his. Because this is so the Lord speaks thus in John:

I stand at the door and knock; if anyone hear My voice and open the door I will come in to him, and will sup with him and he with Me (Revelation 3:20).

[4] That "covenant" signifies conjunction with the Lord through the reception of Divine truth by the understanding and will, or by the heart and soul, that is, by love and faith, and that this conjunction is effected reciprocally, can be seen from the Word where "covenant" is mentioned. For from the Word it is evident:

1. That the Lord Himself is called a "covenant," because conjunction with Him is effected by Him through the Divine that proceeds from Him.

2. That the Divine proceeding, which is Divine truth, thus the Word, is the covenant, because it conjoins.

3. That the commandments, judgments, and statutes commanded to the sons of Israel were to them a covenant, because through these there was then conjunction with the Lord.

4. And further, that whatever conjoins is called a "covenant."

[5] As to the first: That the Lord Himself is called a "covenant," because conjunction with Him is effected by Him through the Divine that proceeds from Him, is evident from the following passages.

In Isaiah:

I Jehovah have called Thee in righteousness, and I will take hold of Thine hand and will guard Thee, and I will give thee for a covenant of the people and for a light of the nations (Isaiah 42:6).

This is said of the Lord, who is called "a covenant of the people and a light of the nations," because a "covenant" signifies conjunction, and "light" Divine truth; "peoples" mean those who are in truths, and "nations" those who are in goods (See above, n. 175, 331, 625); "to call Him in righteousness" signifies to establish righteousness by separating the evil from the good and by saving the good and condemning the evil; "to take hold of the hand and to guard" signifies to do this from Divine Omnipotence, which the hells cannot resist; Jehovah's doing this means that it is done by the Divine in the Lord.

[6] In the same:

I have given Thee for a covenant of the people, to restore the earth and to inherit the wasted heritages (Isaiah 49:8).

This, too, is said of the Lord; and "to give for a covenant of the people" signifies that there may be conjunction with Him and by Him; "to restore the earth" signifies the church; and "to inherit the wasted heritages" signifies to restore the goods and truths of the church that have been destroyed.

[7] In David:

I have made a covenant with My chosen, and I have sworn to David My servant, even to eternity will I establish thy seed, to eternity will I keep for him My mercy, and My covenant shall be steadfast for Him (Psalms 89:3, 4, 28).

"David" here means the Lord in relation to His royalty (See above, n. 205), and he is called "chosen" from good, and "servant" from truth; "to make a covenant and swear to him" signifies the uniting of the Lord's Divine with His Human, "to make a covenant" meaning to become united, and "to swear" meaning to confirm it; "even to eternity will I establish thy seed" signifies the eternity of Divine truth from Him; "to eternity will I keep for him My mercy" signifies the eternity of Divine good from Him; "My covenant shall be steadfast" signifies the union of the Divine and Human in Him. This becomes the sense of these words when, instead of David, the Lord in relation to the Divine Human and its royalty is understood, respecting which this is said in the sense of the letter, because in that sense David is treated of, with whom there was no eternal covenant.

[8] In the second book of Samuel:

The God of Israel said, the rock of Israel spake to me; and He shall be as light in the morning when the sun riseth, without clouds; from the brightness after rain cometh grass out of the earth. Is not my house firm with God? For He hath set for me a covenant of eternity, to order over all and to keep (2 Samuel 23:3-5).

This is said by David; and "the God of Israel" and "the rock of Israel" mean the Lord in relation to Divine truth; what is signified by "He shall be as light in the morning when the sun riseth, a morning without clouds, from the brightness after rain cometh grass out of the earth," may be seen above n. 644. This describes Divine truth proceeding from the Lord, from which is all germination of truth and fructification of good. "Is not my house firm with God?" signifies the church conjoined with the Lord through the Divine truth, "the house of David" meaning the church; "for He hath set for me a covenant of eternity" signifies that from the union of His Human with the Divine He has conjunction with the men of the church; "to order over all and to keep" signifies from which He rules over all things and all persons, and saves such as receive.

[9] In Malachi:

Ye shall know that I have sent this commandment unto you, that My covenant may be with Levi. My covenant with him was of life and of peace, which I gave to him with fear, that he might fear Me. The law of truth was in his mouth, and perversity was not found in his lips. But ye have turned aside out of the way, ye have caused many to stumble in the law, ye have corrupted the covenant of Levi (Malachi 2:4-6, 8).

"The covenant of Jehovah with Levi" signifies in the highest sense the union of the Divine with the Human in the Lord, and in a relative sense, the Lord's conjunction with the church; for by "Levi" as by "David" the Lord is meant, but "Levi" means the Lord in relation to Divine good, which is the priesthood of the Lord, and "David" in relation to Divine truth, which is the royalty of the Lord. That the Lord is meant by "Levi" is evident from its being said, "the law of truth was in his mouth, and perversity was not found in his lips," "the law of truth" signifying Divine truth from Divine good, and "lips" the doctrine of truth and instruction; and afterwards it is said:

The priest's lips shall keep knowledge; and they shall seek the law from His mouth, for He is the angel of Jehovah of Hosts (Malachi 2:7).

"A covenant of life and of peace" signifies that union and that conjunction (of which just above) from which the Lord Himself became life and peace, from which man has eternal life, and peace from the infestation by evils and falsities, thus by hell. What is signified by "His fear" may be seen above n. 696. Those who live contrary to Divine truth are meant by "ye have turned aside out of the way, ye have caused many to stumble in the law, ye have corrupted the covenant of Levi;" "to turn aside out of the way and to stumble in the law" signifies to live contrary to Divine truth, and "to corrupt the covenant of Levi" signifies to corrupt conjunction with the Lord.

[10] In the same:

Behold, I send My messenger, and he shall prepare the way before Me; and the Lord shall suddenly come to His temple; and the angel of the covenant whom ye desire (Malachi 3:1).

It is evidently the Lord's coming that is here proclaimed. The Lord is here called "Lord" from Divine good, and "the angel of the covenant" from Divine truth (as may be seen above, n. 242, 433, 444, where the rest of the passage is explained). From this it can be seen that "covenant," in reference to the Lord, means either Himself or the union of His Divine with the Human in Him, and in reference to those who are in heaven and in the church it means conjunction with Him through the Divine that proceeds from Him.

[11] Secondly, That the Divine proceeding, which is Divine truth, thus the Word, is the covenant, because it conjoins, can be seen from the following passages. In Moses:

Moses came down out of Mount Sinai, and told the people all the words of Jehovah and all the judgments. And all the people answered with one voice and said, All the words which Jehovah hath spoken will we do. And Moses wrote all the words of Jehovah in a book. And he took the book of the covenant, and read in the ears of the people; and they said, All that Jehovah hath spoken we will do and will hearken. And Moses took half of the blood of the burnt-offerings, and sprinkled upon the people, and said, Behold, the blood of the covenant that Jehovah hath concluded with you upon all these words. And they saw the God of Israel, and under His feet as it were a work of sapphire stone (Exodus 24:3, 4, 7, 8, 10).

That Divine truth which with us is the Word is a covenant, is evident from all these particulars regarded in the internal or spiritual sense; for Moses, who said these things to the people, represented the law, that is, the Word, as can be seen from various places where it is said, "Moses and the prophets," and elsewhere "the law and the prophets;" thus "Moses" stands for the law, and the law in a broad sense signifies the Word, which is Divine truth. The same may also be evident from this, that "Mount Sinai" signifies heaven, from which is Divine truth; likewise from this, that "the book of the covenant, which was read before the people," signifies the Word; also that the "blood," half of which was sprinkled upon the people, also signifies Divine truth, which is the Word, and as this conjoins, it is called "the blood of the covenant." Again, since all conjunction through Divine truth is conjunction with the Lord, "the God of Israel," who is the Lord, was seen by Moses, Aaron and his sons, and the seventy elders. What was "under His feet" was seen, because when "the Lord" means the Word, "His feet" mean the Word in its ultimates, that is, in the sense of its letter, for the sons of Israel did not see the Word interiorly; "as it were a work of sapphire stone" signifies to be transparent from internal truths, which are the spiritual sense of the Word. (But this may be seen explained in detail in Arcana Coelestia 9371-9412.)

[12] Of what nature the conjunction is that is signified by "covenant" can be seen from what has been set forth, namely, that it is like the covenants commonly made in the world, that is, on the part of one and on the part of the other; in like manner the covenants that the Lord makes with men must be on the part of the Lord and on the part of men; they must be on the part of both that there may be conjunction. The things on the Lord's part are stated in the preceding chapter, namely:

That He will bless their bread and their waters, that He will take away their diseases, and that they shall possess the land of Canaan from the Sea Suph even to the river Euphrates (Exodus 23:25-31).

Here "to bless the bread and the waters" signifies in the internal spiritual sense the fructification of good and the multiplication of truth, "bread" signifying every good of heaven and the church, and "waters" all the truths of that good; "to take away diseases" signifies to remove evils and falsities which are from hell, for these are diseases in the spiritual sense; "to possess the land from the Sea Suph to the river Euphrates" signifies the church in all its extension, which those have from the Lord who are conjoined to Him through Divine truth. But the things that must be on man's part are recounted in the three preceding chapters, and in brief are meant in the passage cited above by "the words and judgments of Jehovah" that Moses coming down from Mount Sinai declared to the people, to which the people, with one voice said, "All the words that Jehovah hath spoken we will do and will hearken." It was for this reason that Moses divided the blood of the burnt offerings, and half of it, which was for the Lord, he left in the bowls, but the other half he sprinkled upon the people.

[13] That the conjunction of the Lord with men is effected through Divine truth is also meant by "blood" in the Gospels:

Jesus took the cup, saying, Drink ye all of it; this is My blood, that of the new covenant (Matthew 26:27, 28; Mark 14:23, 24; Luke 22:20).

This blood is called "the blood of the new covenant," because "blood" signifies the Divine truth proceeding from the Lord, and "covenant" signifies conjunction. (That "blood" signifies the Divine truth proceeding from the Lord, received by man, may be seen above, n. 329, 476; and that "to drink" signifies to receive, to make one's own, and thus be conjoined, may also be seen above, n. 617.)

[14] Likewise in Zechariah:

By the blood of thy covenant I will send forth thy bound out of the pit wherein is no water (Zechariah 9:11).

This is said of the Lord, who is plainly treated of in this chapter; and "the blood of the covenant" means, as above, the Divine truth, by which there is conjunction with the Lord. Who are meant by "those bound in the pit wherein is no water" can be seen above n. 537.

[15] As the Lord called His blood, meaning the Divine truth proceeding from Him, "the blood of the new covenant," it shall be said briefly what is meant by "the old covenant" and "the new covenant." "The old covenant" means conjunction through such Divine truth as was given to the sons of Israel, which was external, and therefore representative of internal Divine truth. They had no other Divine truth, because they could not receive any other, for they were external and natural men, and not internal or spiritual, as can be seen from the fact that such as knew anything about the Lord's coming had no other thought of Him than that He was to be a king who would raise them above all the peoples in the whole world, and thus establish a kingdom with them on the earth, and not in the heavens and therefrom on the earth with all who believe on Him. "The old covenant," therefore, was a conjunction through such Divine truth as is contained in the books of Moses and is called "commandments, judgments, and statutes," in which, nevertheless, there lay inwardly hidden such Divine truth as is in heaven, which is internal and spiritual. This Divine truth was disclosed by the Lord when He was in the world; and as through this alone there is conjunction of the Lord with men, therefore this is what is meant by "the new covenant," also by "His blood," which is therefore called "the blood of the new covenant." "Wine" has a similar meaning.

[16] This "new covenant," which was to be entered into with the Lord when He should come into the world, is sometimes treated of in the Word of the Old Covenant. Thus in Jeremiah:

Behold the days come in which I will make a new covenant with the house of Israel and with the house of Judah, not as the covenant which I made with your fathers, for they have made My covenant void. But this is the covenant that I will make with the house of Israel after these days; I will give My law in the midst of them, and will write it upon their heart, and I will be to them for God, and they shall be to Me for a people; neither shall they teach anymore a man his companion, a man his brother, saying, Know ye Jehovah, for all shall know Me, from the least of them even to the greatest of them (Jeremiah 31:31-34).

That Jehovah, that is, the Lord, "was to make a new covenant with the house of Israel and house of Judah" does not mean that it was to be made with the sons of Israel and with Judah, but with all who from the Lord are in the truths of doctrine and in the good of love to the Lord. That these are meant in the Word by "the sons of Israel" and by "Judah" may be seen above n. 433; that "the days come" means the Lord's coming is evident. That there would then be conjunction with the Lord through Divine truth, internal and spiritual, is meant by the words, "This is the covenant that I will make with the house of Israel after these days, I will give My law in the midst of them, and will write it upon their heart." This signifies that they would then receive Divine truth inwardly in themselves; for spiritual Divine truth is received by man inwardly, thus otherwise than with the sons of Israel and the Jews, who received it outwardly; for when a man receives Divine truth inwardly in himself, that is, makes it to be of his love and thus of his life, truth is known from the truth itself, because the Lord flows into His own truth with man, and teaches him; this is what is meant by the words, "they shall no more teach a man his companion, and a man his brother, saying, Know ye Jehovah, for all shall know Me, from the least even to the greatest." The conjunction itself thereby effected, which "the new covenant" signifies, is meant by "I will be to them for God, and they shall be to Me for a people."

[17] In the same:

They shall be to Me for a people, and I will be to them for God, and I will give them one heart and one way, to fear Me all the days; and I will make with them an eternal covenant that I will not turn Me back from after them, that I may do them good; and My fear will I put into their heart that they may not depart from with Me (Jeremiah 32:38-40).

This, too, is said of the Lord and of the new covenant with Him; conjunction thereby is meant by "I will be to them for God, and they shall be to me for a people," and is further described by this, that "He would give to them one heart and one way, to fear Him all the days," and that "He would not turn Himself back from after them, and that He would put fear into their heart that they might not depart from with Him;" "one heart and one way to fear Me" signifies one will of good and one understanding of truth for worshiping the Lord; and as the conjunction is reciprocal, that is, a conjunction of the Lord with them and of them with the Lord, it is said that He will not turn Him back from after them "that I may do them good, and they will not depart from with Me." From this it is clear what is signified by "the eternal covenant" that He will enter into with them, namely, conjunction through spiritual Divine truth, which truth, when received, constitutes the life of man, and from it comes eternal conjunction.

[18] In Ezekiel:

I will raise up over them one shepherd who shall feed them, My servant David. I Jehovah will be to them for God, and My servant David a prince in the midst of them. Then will I make with them a covenant of peace, I will cause the evil wild beast to cease that they may dwell securely in the wilderness, and sleep in the forests (Ezekiel 34:23-25).

This also is said of the Lord; and "David," who shall feed them and who shall be a prince in the midst of them, means the Lord in relation to the Divine truth, who is called a servant from serving; conjunction with the Lord through the Divine truth is meant by "the covenant" which He will make with them; this is called "a covenant of peace," because man by conjunction with the Lord has peace from the infestation of evil and falsity from hell; therefore also it is added, "I will cause the evil wild beast to cease, that they may dwell securely in the wilderness and sleep in the forests," "evil wild beast" meaning falsity and evil from hell, and "to dwell securely in the wilderness and to sleep in the forests" signifying that they shall be safe everywhere from all infestation from falsity and evil.

[19] In the same:

My servant David shall be a king over them, that they all may have one shepherd. And I will make a covenant of peace with them, it shall be a covenant of eternity with them; and I will give them and multiply them, and I will set My sanctuary in the midst of them to eternity, and My habitation with them; and I will be to them for God, and they shall be to Me for a people (Ezekiel 37:24, 26, 27).

Here also by "David" the Lord is meant, for it is evident that David was not to come again to be their king and shepherd; but the Lord is called "king" from Divine truth, for this is the royalty of the Lord, while Divine good is His priesthood; and the Lord is called "shepherd," because He will feed them with Divine truth, and thereby lead to the good of love, and thus to Himself; and because from this there is conjunction it is said, "I will make with them a covenant of peace, a covenant of eternity." What "a covenant of peace" signifies has been told just above, also that "I will be to them for God, and they shall be to Me for a people," means conjunction. The "sanctuary" that He will set in the midst of them, and the "habitation" that will be with them, signify heaven and the church, that are called a "sanctuary" from the good of love, and a "habitation" from the truths of that good, for the Lord dwells in truths from good.

[20] In Hosea:

In that day will I make a covenant for them with the wild beast of the field, with the bird of the heavens, and with the creeping thing of the earth; and I will break the bow and the sword and war from the earth; and I will make them to lie down securely; and I will betroth thee to Me forever (Hosea 2:18, 19).

This treats of the establishment of a New Church by the Lord. It is clear that the Lord would not then make a covenant with the wild beast of the field, with the bird of the heavens, and with the creeping thing of the earth, therefore these signify such things as are with man; "the wild beast of the field" signifying the affection of truth and good, "the bird of the heavens" spiritual thought, and "the creeping thing of the earth" the knowledge [scientificum] of the natural man. (What the rest signifies may be seen above, n.650.) This makes evident that the covenant the Lord will make is a spiritual covenant, or a covenant through spiritual truth, and not a covenant through natural truth such as was made with the sons of Israel; this latter was "the old covenant," the former was "the new covenant."

[21] As "the law" that was promulgated by the Lord from Mount Sinai meant in a broad sense the Word, so also the tables on which that law was written are called "tables of the covenant" in Moses:

I went up into the mount to receive the tables of stone, the tables of the covenant which Jehovah made with you. At the end of forty days and forty nights Jehovah gave to me the two tables of stone, the tables of the covenant (Deuteronomy 9:9, 11).

These "tables," that is, the law written upon them, mean the Divine truth, through which there is conjunction with the Lord, and because of that conjunction they are called "the tables of the covenant;" and as all conjunction, like a covenant, is effected from the part of one and the part of the other, thus in turn on the one side and on the other, so there were two tables, and these were of stone; they were of stone because "stone" signifies the Divine truth in ultimates (See Arcana Coelestia 643[1-4], 3720, 6426, 8609, 10376). For the same reason the ark in which these tables were placed was called "the ark of the Covenant," and with the sons of Israel this was the most holy thing of their worship, as has been shown in the preceding article.

[22] Thirdly, That the commandments, judgments, and statutes commanded to the sons of Israel were to them a covenant, because through these there was then conjunction with the Lord, can be seen from the following passages. In Moses:

If ye walk in My statutes, and keep My commandments and do them, I will have respect unto you, and will make you fruitful and multiply you, and I will establish My covenant with you. But if ye reject My statutes, so that ye do not all My commandments, whilst ye make My covenant void, I will do to you the opposite (Leviticus 26:3, 9, 15seq.).

The statutes and commandments that were to be observed and done are set forth in the preceding chapter, and the goods they were to enjoy if they kept those commandments and statutes, and afterwards the evils that would come upon them if they did not keep them are set forth in this chapter. But the goods they were to enjoy were earthly and worldly goods, so too were the evils, because they were earthly and natural men, and not celestial and spiritual men, and consequently they knew nothing about the goods that affect man inwardly or the evils that afflict him inwardly; nevertheless the externals they were bound to observe were such as inwardly contained celestial and spiritual things, through which there is conjunction itself with the Lord; and as these were perceived in heaven, therefore the externals that the sons of Israel were to observe were called a "covenant." (But what the conjunction was of the Lord with the sons of Israel through these means may be seen in The Doctrine of the New Jerusalem, n.248.)

[23] "Covenant" has a like meaning in the following passages. In Moses:

Jehovah said unto Moses, Write thou these words, for upon the mouth of these words I have made a covenant with thee and with Israel (Exodus 34:27).

In the same:

Keep the words of this covenant and do them, ye that stand here this day, your heads, your tribes, your officers, and every man of Israel, to pass over into the covenant of Jehovah and into His oath which Jehovah thy God maketh with thee this day, that He may establish thee this day for a people, and that He may be to thee for God; not with you only do I make this covenant and this oath, but also with everyone who is not here with you this day (Deuteronomy 29:9, 10, 12 -15).

In the second book of Kings:

King Josiah sent and gathered unto him all the elders of Judah and of Jerusalem; and the king went up to the house of Jehovah, and every man of Judah and all the inhabitants of Jerusalem with him, also the priests and the prophets, and the whole people from small even to great; and he read in their ears all the words of the book of the covenant which was found in the house of Jehovah; and the king stood by the pillar, and made the covenant before Jehovah to go after Jehovah and to keep His commandments and His testimonies and His statutes with all the heart and with all the soul, to establish all the words of this covenant written upon this book; and all the people stood in the covenant (2 Kings 23:1-3).

So, too, in other passages (Jeremiah 22:8, 9; 33:20-22; 50:5; Ezekiel 16:8; Malachi 2:14; Psalms 78:37; 50:5, 16; 103:17, 18; 105:8, 9; 106:45; 111:5, 9; Deuteronomy 17:2; 1 Kings 19:14). In all these passages "covenant" is mentioned, and by it the externals that the sons of Israel were to observe are meant.

[24] But as regards the covenant that the Lord made with Abraham, Isaac, and Jacob, this was not the same as the covenant He made with the posterity of Jacob, but it was a covenant on the part of the Lord that their seed should be multiplied, and to their seed the land of Canaan should be given, and on the part of Abraham, Isaac, and Jacob, that every male should be circumcised. That the covenant with the posterity of Jacob was different is evident in Moses:

Jehovah our God made with us a covenant in Horeb; Jehovah made not this covenant with our fathers, but with us (Deuteronomy 5:2, 3).

Regarding the former covenant it is written in Moses:

Jehovah brought Abraham forth abroad, and said, Look toward heaven and number the stars; and He said to him, So shall thy seed be. And He said to him, Take to thee ¹ a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon. And he divided them in the midst, and he laid each part over against the other, but the birds divided he not. And the sun went down and it became very dark; and behold a furnace of smoke and a torch of fire passed through between the pieces. In that day Jehovah made a covenant with Abraham ² saying, Unto thy seed will I give this land, from the river of Egypt to the great river Euphrates (Genesis 15:5-18).

And afterwards:

I will give My covenant between Me and thee, and I will multiply thee exceedingly. I, behold, My covenant is with thee, and thou shalt be for a father of a multitude of nations, and I will make thee fruitful; and I will give to thee and to thy seed after thee the land of thy sojournings, all the land of Canaan, for an everlasting possession. This is My covenant that ye shall keep between Me and you and thy seed after thee. Every male shall be circumcised to you; he who is not circumcised in the flesh of the foreskin, that soul shall be cut off from his peoples, he hath made void My covenant. And My covenant will I set up with Isaac, whom Sarah shall bear to thee (Genesis 17:1-21).

From this it is clear what kind of a covenant was entered into with Abraham, namely, that "his seed should be multiplied exceedingly, and that the land of Canaan should be given to his seed for a possession." The commandments, judgments, and statutes themselves by which the covenant was to be established are not mentioned, but still they are signified by "the heifer, she-goat, and ram of three years old," and by "the turtle-dove and young pigeon," for these animals signify such things as belong to the church, and "the land of Canaan" itself signifies the church. And because the Lord foresaw that the posterity of Abraham from Jacob would not keep the covenant, there appeared to Abraham "a furnace of smoke and a torch of fire passing through between the pieces;" "a furnace of smoke" signifying the dense falsity, and "the torch of fire" the direful evil into which the posterity of Jacob would come. This is confirmed also in Jeremiah 33:18-20. "Abraham divided the heifer, the she-goat, and the ram, and laid each part over against the other," according to the ritual of covenants between two parties. (But this may be seen fully explained in Arcana Coelestia 1783-1862.)

[25] The covenant was made by circumcision because circumcision represented the purification from the loves of self and of the world which are bodily and earthly loves, and the removal of these; therefore also the circumcision was made with a little knife of stone, which signified the truth of doctrine, by which all purification from evils and falsities and their removal is effected. (But the particulars recorded in that chapter respecting this covenant are explained in Arcana Coelestia 1987-2095; and respecting circumcision, n. 2039 at the end, 2046 at the end, 2632, 2799, 4462, 7044, 8093.) But as "Abraham, Isaac, and Jacob," mean in the internal sense the Lord, so "their seed" signify all who are of the Lord's church, which church is meant by "the land of Canaan," which their seed was to inherit.

[26] There was also a covenant entered into with Noah:

That men should no more perish by the waters of a flood, and that a bow should be in the cloud for a sign of that covenant (Genesis 6:17, 18; 9:9, 17).

Conjunction of the Lord through Divine truth is involved also in that covenant, as can be seen from the explanation of the above in the Arcana Coelestia 659-675, 1022-1059. That "the bow in the cloud," or the rainbow, here signifies regeneration, which is effected by Divine truth and a life according to it, and that consequently that bow was taken for a sign of the covenant, may also be seen in the same work (n. 1042).

[27] Fourth, That further, whatever conjoins is called a covenant; as the Sabbath in Moses:

The sons of Israel shall keep the Sabbath in their generations, the covenant of an age (Exodus 31:16).

The Sabbath was called "the covenant of an age," because the "Sabbath" signified in the highest sense the union of the Divine with the Human in the Lord, and in a relative sense the conjunction of the Lord with heaven and the church, and in a universal sense the conjunction of good and truth, which conjunction is called the heavenly marriage. Therefore "the rest on the Sabbath day" signified the state of that union and of that conjunction, since by that state there is peace and rest to the Lord, and thereby peace and salvation in the heavens and on the earth. (That this is the signification of "the Sabbath" and "the rest," then, can be seen in Arcana Coelestia 8494, 8495, 8510, 10356, 10360, 10367, 10370, 10374, 10668, 10730.)

[28] Again, the salt in the sacrifices is called "the salt of the covenant" in Moses:

Thou shalt not cause the salt of the covenant of thy God to cease upon thine offering, upon all thine offering thou shalt offer salt (Leviticus 2:13).

The salt upon the offering is called "the salt of the covenant," because "salt" signifies the desire of truth for good, whereby the two are conjoined. (On this signification of "salt" see Arcana Coelestia 9207.)

[29] A wife is called "the wife of a covenant" in Malachi:

Jehovah hath been a witness between thee and the wife of thy youth, against whom thou hast dealt treacherously, though she is thy companion and the wife of thy covenant (Malachi 2:14).

A wife is here called "the wife of the covenant" from her conjunction with her husband, but "wife" here signifies the church, and "the wife of youth" the Ancient Church, against which the Jewish Church is said to have dealt treacherously. Because these were both representative churches, and in this respect alike, and thus were conjoined, it is said, "though she is thy companion and the wife of thy covenant."

[30] "A covenant with the stones of the field" is spoken of in Job:

Thou shalt not be afraid of the wild beast of the field, for with the stones of the field is thy covenant, and the wild beast of the field shall be at peace with thee (Job 5:22, 23).

"A covenant with the stones of the field" signifies conjunction with the truths of the church, for "stones" signify truths, "field" the church, and "covenant" conjunction; "the wild beast of the field" signifies the love of falsity, of which wild beast "thou shalt not be afraid," and which "shall be at peace," when there is conjunction with the church through truths.

[31] Again, "a covenant with wild beasts and birds" is spoken of in Hosea:

In that day will I make a covenant for them with the wild beast of the field, with the bird of the heavens, and with the creeping thing of the earth (Hosea 2:18).

And in Moses:

God said unto Noah, Behold I establish My covenant with you and with every living soul that is with you, the bird, the beast, and every wild beast of the earth with you, of all that go out of the ark, even every wild beast of the earth (Genesis 9:9, 10).

"A covenant with beast, wild beast, bird and creeping thing of the earth," signifies conjunction with such things with man as are signified by these, for "beast" signifies the affection of good, "wild beast" the affection of truth, "bird" the thinking faculty, and "creeping thing of the earth" the knowing faculty which lives from these affections.

[32] "A covenant with death" is spoken of in Isaiah:

Ye have said, We have made a covenant with death, and with hell we have made vision. Your covenant with death shall be abolished, and your vision with hell shall not stand (Isaiah 28:15, 18).

"To make a covenant with death" signifies conjunction through falsity from hell, from which man dies spiritually; "to make a vision with hell" signifies divination from hell as if prophetic. From the passages here cited in series it can be seen that "covenant," where the Lord is treated of, signifies conjunction through Divine truth. There is, indeed, a conjunction with Him through the good of love; but because the Lord flows in with man through good into truths, whereby man has the affection of truth, and receives the Lord's good in truths, from which he acknowledges, confesses, and worships the Lord, thence the good of love conjoins through truth, comparatively as the heat of the sun in the time of spring and summer conjoins itself with the fructifications of the earth.

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