9212. If taking a pledge thou shalt take in pledge thy companion’s garment. That hereby is signified, if memory-truths be separated through fallacies derived from the things of sense, is evident from the signification of “taking a pledge,” as being to receive a token for goods that have been communicated; for a pledge is a token for goods that are lent. When spiritual things are understood in the place of these, to communicate goods means to instruct in truths, and a token or pledge then means sensuous truth; for by the “garment” mentioned here as given in pledge, is signified the ultimate of the natural, which is the sensuous. As this abounds in fallacies, and fallacies extinguish truths, therefore by “taking thy companion’s garment in pledge” is signified the separation of truths by fallacies derived from the things of sense. That these things are signified, is evident from the series of the things as they follow in the internal sense.

[2] By a “garment” in general is signified all that which clothes something else, thus whatever is relatively exterior. Consequently the external or natural man is called a “garment” relatively to the internal or spiritual man. In like manner truth is called a “garment” relatively to good, because truth clothes good; so likewise is memory-truth relatively to the truth of faith, which is of the internal man. The sensuous, which is the ultimate of life with man, is a “garment” relatively to memory-truth. (That “garments” denote lower things which cover higher ones, or what is the same, exterior things which cover interior ones, see n. 2576, 5248; in general that they denote truths, n. 4545, 4763, 5319, 5954, 6914, 6917, 9093; that they denote memory-truths, n. 6918; also sensuous truths, n. 9158; and that the sensuous is the ultimate of life with man, n. 4009, 5077, 5125, 5128, 5767, 5774, 6201, 6313, 7442, 7693, and is in fallacies, n. 5084, 5089, 6201, 6948, 6949, 7442)

[3] That “garments” denote truths, originates from the representatives in the other life, where angels and spirits appear clothed in garments according to the states of faith or of truth in which they are; and their garments vary according to the changes of this state. Those who are in genuine truth appear clothed in white garments, and those who are in truths derived from good in shining garments; but those who are solely in good, as are the angels of the inmost heaven, who are called celestial, appear without clothing. From this then it is that garments denote truths, and that by “garments” in the Word are signified truths, as can be seen from the passages before quoted, to which may be added the following from the Evangelists.

[4] In Matthew:

When Jesus was transfigured, His face did shine as the sun, and His garments became as the light (Matthew 17:2);

by “the face” in the Word are signified the interiors, especially the affections (n. 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102, 5695, 6604, 6848, 6849); and by “the face of God,” good itself (n. 222, 223, 5585); by “the sun” is signified the Divine love (n. 2441, 2495, 3636, 3643, 4060, 4321, 4696, 7083, 8644). From this it is evident what is signified by “the face of the Lord shining as the sun,” namely, that His interiors were the good of the Divine love. That “His garments became as the light” signifies the Divine truth proceeding from Him, which in heaven also appears as light (n. 1521, 1619-1632, 3195, 3222, 3485, 3636, 3643, 4415, 5400, 8644).

[5] Again:

When Jesus drew nigh unto Jerusalem they brought the ass, and the colt, and put on them their garments, and set Him thereon. And a very great multitude spread their garments in the way; but others cut branches from the trees, and strewed them in the way (Matthew 21:1, 21:7-8);

to ride on an ass and her colt was a representative of the highest judge and king (see n. 2781), as is also evident from what goes before in verse 5: Tell ye the daughter of Zion, Behold thy King cometh unto thee, meek, and sitting upon an ass and upon a colt, the son of a beast of burden (Matthew 21:5; see also Mark 11:1-11; Luke 19:28-40;John 12:12-15). In Zechariah 9:9it is said of the Lord that He “was riding upon an ass, even upon a young ass, the son of she-asses,” and He is there called a “King;” and it is added that “His dominion shall be from sea even to sea, and from the river even to the ends of the earth.” That the highest judge rode upon a she-ass, and his sons upon young asses, may be seen inJudges 5:9-10; 10:3-4; 12:14; and that the king rode upon a she-mule, and the sons of the king upon mules, in 1 Kings 1:33, 1 Kings 1:38, 1 Kings 1:44-45, and in 2 Samuel 13:29.

[6] By the disciples putting their garments on the ass and her colt, was represented that truths in the whole complex were submitted to the Lord as the Highest Judge and King; for the disciples represented the church of the Lord in respect to its truths and goods (n. 2129, 3488, 3858, 6397), and their garments represented the truths themselves (n. 4545, 4763, 5319, 5954, 6914, 6917, 9093) The like was represented by the multitude strewing their garments in the way, and also branches of trees. The reason why they strewed them in the way was that by “a way” is signified the truth whereby the man of the church is led (n. 627, 2333, 3477). The reason why they strewed branches of trees, was that trees signified the perceptions and also the knowledges of truth and good (n. 2682, 2722, 2972, 4552, 7692), consequently “the branches” denote the truths themselves. This was done also in conformity with a customary rite; for when the highest judges and kings rode in their solemn procession, the princes of the people then put their garments on the asses and mules, and the people themselves strewed their garments on the way, or in their place the branches of trees; for the judicial function in heaven is the Divine truth from the Divine good, and the regal one is the Divine truth (n. 1728, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148).

[7] In Luke:

No man addeth a piece of a new garment to an old garment; for so he rendeth the new, and the piece from the new doth not agree with the old (Luke 5:36).

The Lord used this similitude to describe the truth of the new church and the truth of the old church, for the “garment” denotes truth. To “sew” or “add” one to the other denotes to destroy both; for the truth of the new church is interior truth, thus is truth for the internal man; but the truth of the old church is exterior truth, thus is for the external man. In the latter truth was the Jewish Church, for by means of external things this church represented internal ones; whereas the church at this day is in the internal truths which had been represented; for the Lord revealed these truths. That these truths do not agree with external truths so as to be together with them, is signified by the above words of the Lord. From this also it is evident that a “garment” signifies the truth of the church.

[8] In John:

Jesus said unto Peter, Verily, verily, I say unto thee, When thou wast a boy, thou girdedst thy loins, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hand, and another shall gird thy loins, and lead thee whither thou wouldest not (John 21:18);

he who does not know the internal sense of the Word, cannot know what these words involve. That they contain arcana is very evident. In the internal sense by “Peter” is signified the faith of the church (see the preface to Genesis 18 and 2 2760. 3750, 6000, 6073, 6344). Thus by “Peter when a boy” is signified the faith of the church such as it is in its beginning; and by “Peter when old,” the faith of the church such as it is at its end. From this it is evident what is signified by the words, “when thou wast a boy, thou girdedst thy loins, and walkedst whither thou wouldest,” namely, that the faith of the church in its beginning is the faith of truth from good, thus the faith of charity toward the neighbor and of love to the Lord, and that then the man of the church does good from freedom, because from the Lord; for “the loins” denote the goods of love (n. 3021, 3294, 4280, 4575, 5050-5062), consequently “to gird the loins” denotes to clothe good with truths; “walking” denotes living (n. 519, 1794, 8417, 8420); thus “walking whither one would” denotes living in freedom, for those live in freedom, or act from freedom, who are in faith from love to the Lord and charity toward the neighbor, because they are led by the the Lord, (n. 892, 905, 2870-2893, 6325, 9096). “When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thy loins, and lead thee whither thou wouldest not,” signifies that at the end of the church there will be no faith, and then falsities of evil from the loves of self and the world will take its place, and will reduce it to bondage. This is the secret which lies hidden in these words of the Lord, and which can be seen only from their internal sense. From this it is again evident in what manner the Lord spoke, namely, that in every detail there was an internal sense, to the intent that by means of the Word heaven might be conjoined with the world; for without the Word there is no conjunction, that is, without revealed Divine truth; and if there is no conjunction, the human race perishes.

6752. And she called his name Moses. That this signifies the quality of state then, is evident from the signification of a “name,” and “calling a name as being the quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421, 6674); here the quality of the state, because when anyone is named, the name itself then signifies the state (see n. 1946, 2643, 3422, 4298). The quality of state which is signified, is that of the law Divine in the beginning with the Lord, and that of truth Divine in the beginning with the man who is being regenerated. Two men especially represent the Lord as to the Word, namely, Moses and Elias; Moses as to the historic books, Elias as to the prophetic. There are besides, Elisha, and lastly John the Baptist, wherefore this is he who is meant by “Elias who was to come” (Matthew 17:10-13; Luke 1:17). But before it can be shown that Moses represents the law Divine, what this is must be told. The law Divine in a wide sense signifies the whole Word; in a sense less extended the historic Word; in a close sense, what was written through Moses; and in the closest sense, the ten commandments written on the tables of stone upon Mount Sinai. Moses represents the law in the less wide sense, also in the close, and likewise in the closest sense.

[2] That “the law,” in a wide sense, is the whole Word, both historic and prophetic, is evident in John:

We have heard out of the law that the Christ [Messiah] abideth forever (John 12:34).

That by “the law” here is meant also the prophetic Word, is plain, for this is written in Isaiah 9:6-7; Psalms 110:4; and in Daniel 7:13-14. Again in John:

That the word might be fulfilled that is written in their law, They hated Me without a cause (John 15:25); where the sense is the same, for this is written in Psalms 35:19.

In Matthew:

Verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall not pass away from the law, till all things be done (Matthew 5:18); where “law” in the wide sense denotes the whole Word.

[3] That “the law” in a sense less wide is the historic Word, is evident in these passages:

All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets (Matthew 7:12);

here the Word is distinguished into the law and the prophets, and because the Word is distinguished into the historic and prophetic, it follows that by “the law” is meant the historic Word, and by “the prophets” the prophetic Word.

On these two commandments hang the law and the prophets (Matthew 22:40).

The law and the prophets were until John: from that time the kingdom of God is evangelized (Luke 16:16; Matthew 11:13).

[4] That “the law” in a close sense is the Word that was written through Moses, is evident in these passages:

When Moses had made an end of writing the words of this law upon a book, even until he had completed them, Moses commanded the Levites who bare the ark of Jehovah, saying, Take the book of this law, and put it by the side of the ark of the covenant of Jehovah your God (Deuteronomy 31:24-26);

“the book of the law” denotes the books of Moses.

If thou wilt not watch to do all the words of this law that are written in this book, every disease and every plague which are not written in the book of this law, Jehovah will send secretly upon thee, even until thou be destroyed (Deuteronomy 28:58, 61); where the meaning is the same.

His good pleasure is in the law of Jehovah, and in His law doth he meditate day and night (Psalms 1:2);

“the law of Jehovah” denotes the books of Moses, for the prophetic books were not yet written, nor the historic except those of Joshua and of Judges. Besides passages in which the “law of Moses” is mentioned, to be seen below.

[5] That “the law” in the closest sense is the ten commandments written on tables of stone upon Mount Sinai, is known (see Josh. 8:32); but this law is also called “the testimony” (Exodus 25:16, 21).

[6] That Moses represents the law in a less wide sense, or the historic Word, and also the law in a close sense, and likewise in the closest sense, is evident from those passages where instead of “the law” mention is made of “Moses;” and where 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 hear not Moses and the prophets, neither will they be persuaded though one rise from the dead (Luke 16:29, 31);

here by “Moses and the prophets” the like is signified as by “the law and the prophets,” namely, the historic and the prophetic Word; from which it is evident that “Moses” denotes the law, or the historic Word. Again:

Jesus beginning from Moses and from all the prophets, interpreted in all the scriptures the things concerning Himself (Luke 24:27).

All things must be fulfilled which are written in the law of Moses, and the prophets, and the psalms, concerning Me (Luke 24:44).

Philip said, We have found Jesus of whom Moses in the law did write (John 1:45).

Moses in the law commanded us (John 8:5).

There hath flowed down over us the curse and the oath, which was written in the law of Moses the servant of God; for we have sinned against Him. As it is written in the law of Moses, all evil is come upon us (Daniel 9:11, 13).

Joshua wrote upon the stone of the altar a copy of the law of Moses (Josh. 8:32).

[7] It is said “the law of Moses” because by Moses is represented the Lord as to the law, that is, as to the Word; and in a sense less wide, as to the historic Word. Hence it is that to Moses is attributed what is of the Lord, as in John:

Moses gave you the law; Moses gave you circumcision; if a man receive circumcision on the sabbath, that the law of Moses may not be broken (John 7:19, 22-23).

Moses said, Honor thy father and thy mother (Mark 7:10).

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

And because on account of the representation there is attributed to Moses what is of the Lord, it is said both “the law of Moses,” and “the law of the Lord,” in Luke:

When the days of her purification were fulfilled, according to the law of Moses, they brought Him into Jerusalem, to present Him to the Lord (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord), and to offer a sacrifice, according to that which is said in the law of the Lord, A pair of turtle doves, and two young pigeons (Luke 2:22-24, 39).

[8] As Moses represented the law, he was allowed to enter in unto the Lord on Mount Sinai, and not only to receive the tables of the law there, but also to hear the statutes and judgments of the law, and to deliver them to the people; and it is also said that “from this, they should believe in Moses forever.”

Jehovah said unto Moses, Lo I come unto thee in the thickness of the cloud, that the people may hear when I shall speak with thee, and may also believe in thee forever (Exodus 19:9);

it is said “in the thickness of the cloud” because by a “cloud” is meant the Word in the letter, and from this when Moses entered in unto the Lord on Mount Sinai, it is said that he “entered into the cloud” (Exodus 20:18; 24:2, 18; 34:25). (That a “cloud” denotes the literal sense of the Word, see the preface to Gen. 18; also n. 4060, 4391, 5922, 6343)

[9] And as Moses represented the law or the Word, therefore also when he came down from Mount Sinai,

The skin of his face shone when he spoke; and he put a veil upon his faces (Exodus 34:28 seq.).

The “shining of the faces” signified the internal of the law, for this is in the light of heaven, and is therefore called “glory” (n. 5922); and the “veil” signified the external of the law. That he veiled his face when he spoke with the people was because with them the internal was covered; and was so obscured to that people that they could not endure any of the light from it. (That the “face” denotes the internal, see n. 1999, 2434, 3527, 3573, 4066, 4796-4805, 5102, 5695.) As by Moses was represented the Lord as to the historic Word, and by Elias the Lord as to the prophetic Word, therefore when the Lord was transfigured, Moses and Elias were seen talking with Him (Matthew 17:3); nor could any others talk with the Lord when His Divine appeared in the world than they who represented the Word, for talking with the Lord is done through the Word. (That Elias represented the Lord as to the Word, see n. 2762, 5247.)

[10] And as both Moses and Elias together represented the whole Word, therefore where it is said of Elias that he should be “sent before the Lord,” mention is made of both:

Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and judgments. Behold I will send you Elijah the prophet, before the great and terrible day of Jehovah come (Malachi 4:4-5).

These words involve that one would go before to announce the advent according to the Word.