9496. 'And you shall make poles of shittim wood' means power derived from this. This is clear from the meaning of 'poles' as the power which truth from good possesses, dealt with below; and from the meaning of 'shittim wood' as the good of merit that is the Lord's alone, dealt with above in 9472, 9486. Here it must now be stated what it was that enabled the ark and the dwelling-place to represent heaven, and at the same time the rim of the ark to represent a border, the corners firmness, the rings the joining of good to truth, and the poles power. It has been shown that the whole natural system, thus every single thing existing in true order there, is representative of the Lord's kingdom, that is, of heaven and heavenly realities present there, 9280. It has also been shown that the whole of heaven resembles a human being, and that for this reason heaven has been called the Grand Man, 9276 (end). From this it now follows that all objects which serve to represent heavenly realities correlate with the human form, and that they carry spiritual meanings according to their similarity to that form.

[2] From this it is now evident how the ark can come to mean heaven where the Lord is, the rim on it to mean a border, the sides to mean good to which truth must be joined, the corners to mean firmness, the rings to mean the actual joining together, and the poles to mean power. For the poles resemble a person's arms and therefore also have a similar meaning to the arms; the rings resemble the ginglymi or sockets where the arms are linked to the breast; the corners resemble the actual protrusions where that link is made; the sides resemble the chest cavity or thorax, and the rim resembles the [shoulder-]girdle which forms a border for it. From this it becomes clear that power is meant by 'poles', as it is by 'arms' (for the meaning of 'arms' and 'hands' as power, see 878, 4931-4937, 5327, 5328, 6292, 6947, 7188, 7189, 7205, 7518, 7673, 8050, 8153, 8281, 9025, 9133); and that the same thing is meant by 'the sides' as by the chest or thorax of the body, namely good, since the chest contains the heart and lungs, and 'the heart' means celestial good and 'the lungs' spiritual good, 3883-3896, 9300. From all this it is evident that by 'rings' the same thing is meant as by ginglymi or joints which join the chest to the shoulders, and the shoulders to the arms, namely the joining of good to truth, and that firmness is meant by 'the corners', for the strength of the body is exerted there, and the body is equipped with strength and power through the arms. From all this one may recognize how it comes about that natural objects which are inanimate can represent the same realities as ones that are animate, that is, as parts of the human body. That is to say, it comes about because heaven resembles a human being, and the things present in heaven resemble those that exist in the human being, as may be seen from what has been shown at great length regarding the correspondence of the human being with the Grand Man or heaven. See the places referred to in 9276 (end).

[3] Just as the poles which were used to carry the ark meant power, so did the poles or bars which were used to secure the gates of cities, as is clear from the following places: In Hosea,

The sword falls on its cities, and consumes its bars. Hosea 11:6.

'The sword' stands for truth battling against falsity, 'cities' for matters of doctrine, and 'bars' for power. In Isaiah,

For your sake I have sent to Babel, and I will break down all the bars. Isaiah 43:14.

In Jeremiah,

The mighty ones of Babel are seated in strongholds; their power has been destroyed. ¹ Its bars have been broken. Jeremiah 51:30.

In Amos,

I will break the bar of Damascus. Amos 1:5.

In Isaiah,

I will break in pieces the gates of bronze and cut asunder the bars of iron. Isaiah 45:2.

Similar words occur in David, Psalms 107:16. In Jeremiah,

It has no gates or bars; they dwell alone. Jeremiah 49:31.

In Ezekiel,

They all dwell without a wall; ² they do not have bars and gates. Ezekiel 38:11.

In Jeremiah,

Her gates have sunk into the earth, He has destroyed and broken in pieces her bars. Lamentations 2:9.

In David,

Praise your God, O Zion! For He strengthens the bars of your gates. Psalms 147:12-13.

In these places matters of doctrine are meant by 'cities', 2449, 2712, 3216, 4492, 4493, firmness and protection by 'gates', and the power which belongs to truth derived from good by 'bars'. The fact that all power belongs to truth, but to truth that is derived from good, see 6344, 6423, 8200, 8304, 9133, 9327, 9410.

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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.

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