3623. 'What would life hold for me?' means, and so there would not be any conjunction. This is clear from the meaning of 'life' as conjunction by means of truths and goods. For when it was not possible for any truth from a common stem or genuine source to be joined to natural truth, there could not be any alliance of the natural to the truth of the rational, in which case it seemed to the rational as though its own life were no life, 3493, 3620. This is why here 'what would life hold for me?' means, and so there would not be any conjunction. Here and in other places the word 'life' in the original language is plural, and the reason for this is that in man there are two powers of life. The first is called the understanding and is the receptacle of truth, the second is called the will and is the receptacle of good. These two forms or powers of life make one when the understanding is rooted in the will, or what amounts to the same, when truth is grounded in good. This explains why in Hebrew the noun 'life' is sometimes singular, sometimes plural. The plural form of that noun is used in all the following places, Jehovah God formed the man, dust from the ground; and He breathed into his nostrils the breath of life, and man became a living soul. Genesis 2:7. Jehovah God caused to spring up out of the ground every tree desirable to the sight and good for food, and the tree of life in the middle of the garden. Genesis 2:9. Behold, I am bringing a flood of waters over the earth, to destroy all flesh in which there is the spirit of life. Genesis 6:17.

They went in to Noah into the ark, two by two from all flesh in which there is the spirit of life. Genesis 7:15 (in 780).

Everything which had the breath of the spirit of life in its nostrils breathed its last. Genesis 7:12.

In David,

I believe [I am going] to see the goodness of Jehovah in the land of the living. Psalms 27:13.

In the same author,

Who is the man who desires life, who loves [many] days, that he may see good? Psalms 34:12

In the same author,

With You, O Jehovah, is the fountain of life; in Your light do we see light. Psalms 36:9.

In Malachi,

My covenant with Levi was [a covenant] of life and peace. Malachi 2:5.

In Jeremiah,

Thus said Jehovah, Behold, I set before you the way of life and the way of death. Jeremiah 21:8.

In Moses,

To love Jehovah your God, to obey His voice, and to cling to Him, for He is your life and the length of your days, so that you may dwell in the land. Deuteronomy 30:20.

In the same author,

It is not an empty word from you; for it is your life, and through this word you will prolong your days in the land. Deuteronomy 32:47.

And in other places too the plural form of the noun 'life' is used in the original language because, as has been stated, there are two kinds of life which yet make one. It is similar with the word 'heavens' in the Hebrew language, in that the heavens are many and yet make one, or like the expression 'waters' above and below, in Genesis 1:7-9 , by which spiritual things in the rational and in the natural are meant which ought to be one through being joined together. As for the plural form of 'life', when this is used both the life of the will and that of the understanding are meant, and therefore both the life of good and that of truth are meant. For man's life consists in nothing else than good and truth which hold life from the Lord within them. Devoid of good and truth, and of the life which these hold within them, no one is human. For devoid of these no one would ever have been able to will or to think anything. Everything that a person wills originates in good or in that which is not good, and everything he thinks originates in truth or in that which is not truth. Consequently man possesses two kinds of life and these make one when his thinking flows from his willing, that is, when truth which is the truth of faith flows from good which is the good of love.

211. Who say they are Jews, and are not, but do lie. That this signifies who believe themselves to be in truths when nevertheless they are in falsities is evident from the signification of Judah, which, in the highest sense, is the Lord as to celestial love, in the internal sense, the celestial kingdom of the Lord, and the Word, and, in the external sense, the doctrine from the Word which is of the celestial church (concerning which see above, n. 119). Hence it is, that by their saying they are Jews is signified that they believe themselves to be in genuine doctrine, thus in essential truths. Also from the signification of do lie, as being to be in falsities; for by a lie in the Word is signified falsity of doctrine (concerning which see Arcana Coelestia 8908, 9248). Those who are in faith alone, and not in charity, do not know that they are in falsities, because they believe that they are in truths, when, notwithstanding, from the false principle that faith alone saves falsities flow in a continual series; for the principle assumed draws everything to its own side, because they must be connected with it. This is why they are in such great ignorance with respect to the things of heaven and the church. That these are in such ignorance is evident from the circumstance that they do not know what celestial love is, which is love to the Lord; what spiritual love is, which is charity to the neighbour; what is meant by neighbour, by good, and by the conjunction of good and truth, by spiritual life, and what spiritual affection, what conscience, free-will, or regeneration are, what spiritual temptation, baptism and the holy supper are, and why they are commanded; what the spiritual sense of the Word is, what the nature of heaven and hell, and that both the one and the other are from the human race; besides many other things of which they are ignorant. It is from such ignorance that falsities flow when they think of these things, because they think without enlightenment; for, as said above, they can neither think interiorly, nor have they any internal sight respecting anything spiritual. (See, moreover, what is said and shown concerning this in Arcana Coelestia, viz., that faith separated from charity is no faith, n. 654, 724, 1162, 1176, 2049, 2116, 2343, 2349, 3849, 3868, 6348, 7039, 7822, 9783; that such faith perishes in the other life, n. 2228, 5820: that when faith alone is established as a principle, truths are contaminated by the false principle, n. 2435; that such persons will not suffer themselves to be persuaded, because it is against their principle, n. 2385; that doctrinals of faith alone destroy charity, n. 6353, 8094; that those who are in faith separated from charity, are inwardly in the falsities of their own evil, although they are ignorant of this, n. 7790, 7950; that therefore good cannot be conjoined to them, n. 8981, 8983; that faith separated from love and charity, is as the light of winter, when all things on the earth become torpid, and when there is no production of corn, of fruits, and flowers; but that faith from love or charity is as the light of spring and summer, in which all things flourish and are productive, n. 2231, 3146, 3412, 3413. That the light of winter, which is that of faith separated from charity, is turned into dense darkness when light flows in out of heaven; and that those who are then in such faith become blind and stupid, n. 3412, 3413; that those who separate faith from charity in doctrine and life are in darkness, thus in ignorance of truth, and in falsities, n. 9186; that they cast themselves into falsities, and thence into evils, n. 3325, 8094; the errors and falsities into which they cast themselves, n. 4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224; that the Word is closed to them, n. 3773, 4783, 8780; that they do not see and attend to the things which the Lord so often spoke concerning love and charity, and concerning fruits and good works, n. 1017, 3416; that they do not know what good is, nor consequently what celestial love is, nor what charity is, n. 2417, 3603, 4126, 9995; that the simple in heart, who still are wise, nevertheless know what the good of life is, and consequently what charity is, and not what faith separated from charity is, n. 4741, 4754.)