21
I beheld, and the same horn made war with the saints, and prevailed against them;
Arcana Coelestia #6752
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.
Footnotes:
1. Following the Latin version of Sebastian Schmidt Swedenborg adds a word meaning secretly, which does not represent any word in the Hebrew.
Mark 10
1
He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them.
2
Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife?"
3
He answered, "What did Moses command you?"
4
They said, "Moses allowed a certificate of divorce to be written, and to divorce her."
5
But Jesus said to them, "For your hardness of heart, he wrote you this commandment.
6
But from the beginning of the creation, God made them male and female.
7
For this cause a man will leave his father and mother, and will join to his wife,
8
and the two will become one flesh, so that they are no longer two, but one flesh.
9
What therefore God has joined together, let no man separate."
10
In the house, his disciples asked him again about the same matter.
11
He said to them, "Whoever divorces his wife, and marries another, commits adultery against her.
12
If a woman herself divorces her husband, and marries another, she commits adultery."
13
They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them.
14
But when Jesus saw it, he was moved with indignation, and said to them, "Allow the little children to come to me! Don't forbid them, for the Kingdom of God belongs to such as these.
15
Most certainly I tell you, whoever will not receive the Kingdom of God like a little child, he will in no way enter into it."
16
He took them in his arms, and blessed them, laying his hands on them.
17
As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life?"
18
Jesus said to him, "Why do you call me good? No one is good except one--God.
19
You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.'"
20
He said to him, "Teacher, I have observed all these things from my youth."
21
Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross."
22
But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions.
23
Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God!"
24
The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God!
25
It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God."
26
They were exceedingly astonished, saying to him, "Then who can be saved?"
27
Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God."
28
Peter began to tell him, "Behold, we have left all, and have followed you."
29
Jesus said, "Most certainly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the sake of the Good News,
30
but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life.
31
But many who are first will be last; and the last first."
32
They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him.
33
"Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles.
34
They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again."
35
James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask."
36
He said to them, "What do you want me to do for you?"
37
They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory."
38
But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with?"
39
They said to him, "We are able." Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with;
40
but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared."
41
When the ten heard it, they began to be indignant towards James and John.
42
Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the nations lord it over them, and their great ones exercise authority over them.
43
But it shall not be so among you, but whoever wants to become great among you shall be your servant.
44
Whoever of you wants to become first among you, shall be bondservant of all.
45
For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many."
46
They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road.
47
When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me!"
48
Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me!"
49
Jesus stood still, and said, "Call him." They called the blind man, saying to him, "Cheer up! Get up. He is calling you!"
50
He, casting away his cloak, sprang up, and came to Jesus.
51
Jesus asked him, "What do you want me to do for you?" The blind man said to him, "Rabboni, that I may see again."
52
Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way.
