9372. And He said unto Moses. That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word (of which below); and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (see n. 9370). (That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis 18; and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805.) Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16-18).

[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist. That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, can be seen in the preface to Genesis 18; and n. 2762, 5247; and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:

After the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings’ houses. But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet. This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee. Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John. And if ye are willing to believe, he is Elias who was to come. He that hath ears to hear, let him hear (Matthew 11:7-15; and also Luke 7:24-28).

No one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever. (That “a wilderness” denotes such obscurity, see n. 2708, 4736, 7313.) For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings’ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216). The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? Yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension. That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things. But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished. Even so shall the Son of man also suffer of them. And they understood that He spoke to them of John the Baptist (Matthew 17:10-13).

That “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it. That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” (That “the Son of man” denotes the Lord as to truth Divine, see n. 2803, 2813, 3704)

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Malachi 4:5).

Moreover, the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:

John the Baptist, preaching in the wilderness of Judea, had His clothing of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledges of truth and of good out of the Word; by “locusts” are signified ultimate or most general truths; and by “wild honey” their pleasantness.

[9] That such things are signified by “clothing” and “food” has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise. From this it is that “clothing,” or a “garment,” denotes truth (as may be seen from the citations above; and that “food” or “meat” denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003; that “a girdle” denotes a bond which gathers up and holds together interior things, n. 9341; that “leather” denotes what is external, n. 3540; and thus “a leathern girdle” denotes an external bond; that “hairs” denote ultimate or most general truths, n. 3301, 5569-5573; that “a camel” denotes memory-knowledge in general, n. 3048, 3071, 3143, 3145, 4156; that “a locust” denotes nourishing truth in the extremes, n. 7643; and that “honey” denotes the pleasantness thereof, n. 5620, 6857, 8056). It is called “wild honey,” or “honey of the field,” because by “a field” is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295). He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed. And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was “not Elias, nor the prophet,” and that he was “not worthy to loose the latchet of the Lord’s shoe,” as in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory. The Jews from Jerusalem, priests and Levites, asked John who he was. And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then? Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for he was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. (That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, see n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.) One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spoke with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (“Moses” the historic Word, and “Elias” the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that “Moses and Elias were seen in glory,” for “glory” denotes the internal sense of the Word, and the “cloud” its external sense (see the preface to Genesis 18, and n. 5922, 8427).

5044. And the prince of the prison house. That this signifies truth governing in a state of temptations, is evident from the signification of a “prince,” as being primary truth, thus the governing truth, of which presently; and from the signification of a “prison house” as being the vastation of falsity, and consequently temptation (of which above, n. 5038, 5039, 5043). What is meant by truth governing in a state of temptations must first be told. With all who are in temptations there flows in truth from the Lord, which rules and governs the thoughts and raises up the sufferers whenever they fall into doubts and even into despair. This governing truth is that truth and such truth as they have learned from the Word or from doctrine, and have confirmed in themselves. Other truths are indeed at such times also called to mind, but they do not govern the interiors. Sometimes the truth which governs is not presented visibly before the understanding, but lies hid in obscurity, yet it still governs; for the Divine of the Lord flows into it, and thus keeps the interiors of the mind in it, and therefore when it comes into light, the person who is in temptation receives consolation and is relieved.

[2] It is not this truth itself, but the affection of it, by which the Lord governs those who are in temptations; for the Divine flows only into those things which are of the affection. The truth which is implanted and rooted in a man’s interiors is implanted and rooted by affection, and not at all without affection; and the truth which has been implanted and rooted by affection, clings there, and is recalled by affection; and when this truth is so recalled, it presents the affection that is conjoined with it, which is the man’s reciprocal affection. As such is the case with the man who is in temptations, therefore no one is admitted into any spiritual temptation until he reaches adult age, and has thus become imbued with some truth by which he can be governed; otherwise he sinks under the temptation, and then his latter state is worse than the first. From these things it may be seen what is meant by truth governing in a state of temptations, which is signified by the “prince of the prison house.”

[3] That a “prince” denotes primary truth, is because a “king” in the internal sense signifies truth itself (see n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966); hence “princes,” because they are the sons of a king, signify the primary things of that truth. That “princes” have this signification may be seen above in n. 1482089, but as this was not there proved from many other passages in the Word, some may be cited here.

In Isaiah:

Unto us a Child is born, unto us a Son is given; and the principality shall be upon His shoulder-the Prince of peace. Of the multiplying of His principality and peace there shall be no end (Isaiah 9:6-7);

which is said of the Lord. The “principality upon the shoulder” is all Divine truth in the heavens from Him; for the heavens are distinguished into principalities according to truths from good, whence also the angels are called “principalities.” Peace is a state of blessedness in the heavens, affecting with good and truth from the inmosts (n. 3780); hence the Lord is called the “Prince of peace,” and it is said that “of the multiplying of His principality and peace there shall be no end.”

[4] Again in the same prophet:

The princes of Zoan are foolish, the wise, the counselors of Pharaoh. How say ye unto Pharaoh, I am the son of the wise, the son of the kings of antiquity? The princes of Zoan are become fools, the princes of Noph are deceived; and they have seduced Egypt, the corner stone of the tribes (Isaiah 19:11, 13);

treating of Egypt, by which is signified the memory-knowledge of the church (n. 4749), thus natural truth, which is the ultimate of order; wherefore also Egypt is here called the “corner stone of the tribes,” for the “tribes” are all things of truth in one complex (n. 3858, 3862, 3926, 3939, 4060). But in this passage “Egypt” is the memory-knowledge which perverts the truths of the church, thus truths in the ultimate of order falsified, which are the “princes of Zoan” and the “princes of Noph.” He calls himself the “son of the kings of antiquity,” because the memory-knowledges in Egypt were from the truths of the Ancient Church. The truths themselves are signified by “kings,” as was shown above, and the truths of the Ancient Church are signified by the “kings of antiquity.”

[5] Again:

Asshur thinketh not right, and his heart doth not meditate right; for his heart is to destroy, and to cut off nations not a few. For he saith, Are not my princes kings? (Isaiah 10:7-8

“Asshur” denotes reasoning about Divine truths, from which come falsities, thus perverse reasoning (n. 1186). The truths thus falsified, or falsities, which are produced by reasoning and which appear as the veriest truths, are signified by his saying, “Are not my princes kings?” That “Asshur” is reasoning, and that his “princes who are kings” are primary falsities which are believed to be the veriest truths, cannot be seen and thence believed so long as the mind is kept in the historic sense of the letter, and still less if it is in the negative as to there being anything more holy and more universal in the Divine Word than what appears in the letter; and yet in the internal sense by “Asshur” nothing else than reason and reasoning is understood in the Word, and by “kings” truths themselves, and by “princes” the primary things of truth. Nothing is known in heaven of Asshur, and the angels also reject from themselves the idea of a king and a prince; and when they perceive it in man, they transfer it to the Lord, and perceive that which proceeds from the Lord and is the Lord’s in heaven, namely, the Divine truth from His Divine good.

[6] Again:

Asshur shall fall with the sword, not of a man; and the sword, not of a man, shall devour him; his rock shall also pass away by reason of dread, but his princes shall be dismayed by the ensign (Isaiah 31:8-9);

also said of Egypt, which is the memory-knowledge of the church perverted. Reasoning from memory-knowledges about Divine truths, from which come perversion and falsification, is “Asshur,” these truths perverted and falsified are the “princes,” the “sword with which Asshur shall fall” is falsity battling with and vastating truth (n. 2799, 4499). Again:

The strength of Pharaoh shall become to you for a shame, and the trust in the shadow of Egypt for a reproach, when his princes shall be in Zoan (Isaiah 30:3-4

the “princes in Zoan” denote truths falsified, thus falsities, as above.

[7] Again:

The pelican and the bittern shall possess it; and the owl and the raven shall dwell therein; he shall stretch over it the line of emptiness, and the plummet of a waste. The nobles thereof are not there, they shall call a kingdom, and all her princes shall be nothing (Isaiah 34:11-12).

The “pelican,” the “bittern,” the “owl,” and the “raven,” denote the different kinds of falsity which come into existence when the Divine truths that are in the Word become of no account. The desolation and vastation of truth are signified by the “line of emptiness, and the plummet of a waste;” and the falsities, which to them are primary truths, are signified by “princes.” Again:

I will render profane the princes of holiness, and I will give Jacob for a curse, and Israel for reproaches (Isaiah 43:28);

“to profane the princes of holiness” denotes to profane holy truths; the extirpation of the truth of the external and the internal church is signified by “giving Jacob for a curse, and Israel for reproaches”; that “Jacob” is the external church, and “Israel” the internal, may be seen above (n. 4286).

[8] In Jeremiah:

There shall enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariot and on horses, they and their princes (Jeremiah 17:25);

one who here understands the Word in the historic sense, cannot be aware that the words store within them anything more deep and holy than that kings and princes would enter in by the gates of the city in chariots and on horses, and he gathers from it that the duration of the kingdom is referred to; but he who knows what a “city,” “kings,” “princes,” the “throne of David,” and “riding in chariot and on horses” signify in the internal sense, sees there things more deep and holy; for the “city” or Jerusalem signifies the spiritual kingdom of the the Lord, (n. 2117, 3654); “kings” signify Divine truths (as shown above); “princes,” the primary things of truth; the “throne of David,” the heaven of the the Lord, (n. 1888); “riding in chariot and on horses,” the spiritual understanding of the church (n. 2760, 2761, 3217).

[9] Again:

O sword against the Chaldeans, and against the inhabitants of Babylon, and against her princes and against her wise men. O sword against the liars. O sword against her horses and against her chariots (Jeremiah 50:35-37);

a “sword” denotes truth fighting against falsity, and falsity fighting against truth and vastating it (n. 2799, 4499); the “Chaldeans” denote those who profane truths; and the “inhabitants of Babylon,” those who profane good (n. 1182, 1283, 1295, 1304, 1307, 1308, 1321, 1322, 1326, 1327 at the end); “princes” denote the falsities which to such are primary truths; “horses,” the intellectual of the church, and “chariots,” its doctrine, the vastation of which is signified by a “sword against the horses and against the chariots.”

[10] Again:

How doth the Lord in His anger cloud over the daughter of Zion! The Lord hath swallowed up, He hath not spared, all the habitations of Jacob; He hath destroyed in His wrath the stronghold of the daughter of Judah; He hath cast them forth to the earth; He hath profaned the kingdom and the princes thereof; the gates have sunk into the earth, and He hath broken the bars in pieces; the king and the princes are among the nations (Lam. 2:1-2, 9).

The “daughter of Zion and of Judah” denotes the celestial church, here this church destroyed; the “kingdom,” the truths of doctrine therein (n. 2547, 4691); the “king,” the truth itself, and the “princes,” its primaries.

[11] Again:

Our skins have been blackened like an oven, because of the storms of famine. They ravished the women in Zion, the virgins in the cities of Judah, the princes were hanged up by their hand (Lam. 5:10-12);

“the princes being hanged up by their hand” denotes that truths are profaned, for hanging represented the damnation of profanation; and because of this representation, it was also commanded when the people committed whoredom after Baalpeor and worshiped their gods, that the princes should be hanged up before the sun (Numbers 25:1-4); for to commit whoredom after Baalpeor, and to worship their gods, was to profane worship.

In Ezekiel:

The king shall mourn, and the prince shall be clothed with astonishment, and the hands of the people of the land shall be terrified; I will deal with them after their way (Ezekiel 7:27); where the “king” in like manner denotes truth in general, and the “prince,” its primaries.

[12] Again:

The prince that is in the midst of them shall be borne upon the shoulder in the dark, and shall go forth; they shall dig through the wall to bring out through it; he will veil over his faces that he see not the earth at his eye (Ezekiel 12:12).

That a “prince” here does not mean a prince, but the truth of the church, is very manifest; and when it is said of this that it shall be “borne on the shoulder in the dark,” it means that with all their might it should be conveyed down among falsities, for “darkness” is falsities; “to veil over the faces” denotes that truth should not be seen at all; his “not seeing the earth at his eye,” means that nothing of the church would be seen. (That the “earth” is the church may be seen above, n. 662, 1066, 1068, 1262, 1413, 1607, 1733, 1850, 2117, 2118 at the end, 2928, 3355, 4447, 4535.) In Hosea:

The sons of Israel shall sit many days, there is no king, and no prince, and no sacrifice, and no pillar, and no ephod, and no teraphim (Hos. 3:4).

[13] And in David:

The king’s daughter is all glorious within; and of inweavings of gold is her garment, in needlework shall she be brought to the king; instead of thy fathers shall be thy sons, thou shalt set them for princes in the whole earth (Psalms 45:13-16).

The “king’s daughter” is the Lord’s spiritual kingdom, which is called His spiritual kingdom from the Lord’s Divine truth, here described by her garment of inweavings of gold and of needlework; “sons” are the truths of that kingdom which are from the Lord’s Divine, which must be “princes,” that is, primary truths. The “prince” who together with his possessions in the New Jerusalem and in the new earth is described in Ezekiel (44:3; 45:7-8, 17; 46:8, 10, 12, 16, 18; 48:21) signifies in general the truth which is from the Lord’s Divine; for by the “New Jerusalem,” the “new temple,” and the “new earth” there, is meant the Lord’s kingdom in heaven and on earth, which is there described by representatives such as are found in other parts of the Word.

2799. And he took in his hand the fire and the knife. That this signifies the good of love and the truth of faith, is evident from the signification of “fire,” as being the good of love (see n. 934); and from the signification of a “knife,” as being the truth of faith. That the knife used upon the victims in the sacrifices signified the truth of faith, may be seen from the signification of a “sword” or “little sword” in the Word; for instead of “knife” it is said “little sword.” Both have the same signification, but with the difference that the knife used for sacrifices signified the truth of faith, but a sword truth combating; and as a knife is rarely mentioned in the Word, for a secret reason to be mentioned presently, we may show what a “sword” signifies. A “sword” in the internal sense signifies the truth of faith combating, and also the vastation of truth; and in the opposite sense falsity combating, and the punishment of falsity.

[2] I. That a “sword” signifies the truth of faith combating, may be seen from the following passages.

In David:

Gird Thy sword upon Thy thigh, O mighty One, prosper in Thy glow and Thy majesty, ride upon the word of truth, and Thy right hand shall teach Thee wonderful things (Psalms 45:3-4); where the Lord is treated of, the “sword” denoting truth combating. In the same:

Let the merciful exult in glory, let them sing upon their beds; let the high praises of God be in their throat, and a two-edged sword in their hand (Psalms 149:5-6).

In Isaiah:

Jehovah hath called Me from the womb; from the bowels of My mother hath He made mention of My name, and He hath made My mouth like a sharp sword, and hath made Me a polished arrow (Isaiah 49:1-2);

a “sharp sword” denotes truth combating; and a “polished arrow,” the truth of doctrine (see n. 2686, 2709). In the same:

Asshur shall fall by the sword not of a man; and the sword not of man shall devour him; and he shall flee before the sword, and his young men shall become tributary (Isaiah 31:8);

“Asshur” denotes reasoning in Divine things (n. 119, 1186); the “sword not of a man, and not of man,” falsity; the “sword before which he shall flee,” truth combating.

[3] In Zechariah:

Turn you to the stronghold, ye prisoners of hope; even today do I declare that I will render double unto thee; I who have bent Judah for Me as a bow, I have filled Ephraim, and have stirred up thy sons, O Zion, against thy sons, O Javan, and I will make thee as the sword of a mighty man, and Jehovah shall be seen over them, and His arrows shall go forth as the lightning (Zech. 9:12-14).

The “sword of a mighty man” denotes truth combating.

In John:

In the midst of the seven candlesticks was one like unto the Son of man; He had in His right hand seven stars; out of His mouth proceeded a sharp two-edged sword, and His countenance was as the sun shining in his strength (Revelation 1:13, 16).

Again:

These things saith He that hath the sharp two-edged sword; I will come unto thee quickly, and will fight against them with the sword of My mouth (Revelation 2:12, 16).

The “sharp two-edged sword” manifestly denotes truth combating, which was therefore represented as a “sword going out of the mouth.”

[4] In the same:

Out of the mouth of Him that sat upon the white horse proceeded a sharp sword, that with it He should smite the nations; and they were slain by the sword of Him that sat upon the horse, which came forth out of His mouth (Revelation 19:15, 21); where it is manifest that the “sword out of His mouth” is truth combating. (That He who sat upon the white horse is the Word, and thus the Lord who is the Word, may be seen above, n. 2760-2763.) Hence it is that the Lord says in Matthew:

Think not that I came to send peace on the earth; I came not to send peace, but a sword (Matthew 10:34).

Also in Luke:

Now he that hath a purse, let him take it, and likewise a wallet; and he that hath none, let him sell his garment, and buy a sword; they said, Lord, behold here are two swords; and Jesus said, It is enough (Luke 22:36-38); where nothing else is meant by a “sword” than the truth from which and for which they would combat.

[5] In Hosea:

In that day will I make a covenant for them with the wild beast of the field, and with the fowl of the heavens, and with the creeping thing of the ground; and I will break the bow, and the sword, and the war out of the land; and will make them to lie down securely (Hos. 2:18); where the Lord’s kingdom is treated of; by “breaking the how, the sword, and the war,” is signified that there is no combat there respecting doctrine and truth.

In Joshua:

Joshua lifted up his eyes and looked, and behold there stood a man over against him, and his sword drawn in his hand; and he said to Joshua, I am prince of the army of Jehovah; and Joshua fell on his face to the earth (Josh. 5:13-14).

This was when Joshua entered with the sons of Israel into the land of Canaan, by which is meant the entrance of the faithful into the Lord’s kingdom. Truth combating, which is of the church, is the “drawn sword in the hand of the prince of the army of Jehovah.”

[6] But that by “little swords” or “knives” is signified the truth of faith, may be seen from the fact that they were used not only in the sacrifices, but also in circumcision. For use in circumcision they were of stone, and were called “little swords of flint,” as is manifest in Joshua:

Jehovah said unto Joshua, Make thee little swords of flint, and circumcise again the sons of Israel the second time. And Joshua made him little swords of flint, and circumcised the sons of Israel at the hill of the foreskins (Josh. 5:2-3).

That circumcision was a representative of purification from the love of self and the world, may be seen above (n. 2039, 2632); and as this purification is effected by the truths of faith, therefore little swords of flint were used (n. 2039, 2046 at the end).

[7] II. That a “sword” signifies the vastation of truth, is evident from the following passages.

In Isaiah:

These two things are befallen thee; who shall bemoan thee? Desolation and destruction, and the famine and the sword; who will comfort thee? Thy sons have fainted, they lie at the head of all the streets (Isaiah 51:19-20);

“famine” denotes the vastation of good; and the “sword” the vastation of truth; to “lie at the head of all the streets,” is to be deprived of all truth. (That a “street” is truth may be seen above, n. 2336; and what vastation is, at n. 301-304, 407-408, 410-411) In the same:

I will number you to the sword, and ye shall all bow down to the slaughter; because I called, and ye did not answer; I spake, and ye did not hear (Isaiah 65:12).

[8] In the same:

By fire and by the sword will Jehovah judge all flesh, and the slain of Jehovah shall be many (Isaiah 66:16).

The “slain of Jehovah” denote those who are vastated.

In Jeremiah:

Spoilers are come upon all the hillsides in the wilderness, for the sword of Jehovah devoureth from the one end of the land; even to the other end of the land no flesh hath peace; they have sown wheat, and have reaped thorns (Jeremiah 12:12-13).

The “sword of Jehovah” plainly denotes the vastation of truth. In the same:

They have lied against Jehovah, and said, It is not He, neither shall evil come upon us, neither shall we see sword nor famine; and the prophets shall become wind, and the word is not in them (Jeremiah 5:12-13).

[9] In the same:

I will visit upon them; the young men shall die by the sword, their sons and their daughters shall die by famine (Jeremiah 11:22).

In the same:

When they offer burnt-offering and meat-offering I will not accept them; for I will consume them by the sword, and by the famine, and by the pestilence. And I said, Ah, Lord Jehovih, behold the prophets say unto them, Ye shall not see the sword, and ye shall not have famine (Jeremiah 14:12-13).

In the same:

The city is given into the hand of the Chaldeans that fight against it, because of the sword, and of the famine, and of the pestilence (Jeremiah 32:24, 36).

In the same:

I will send the sword, the famine, and the pestilence among them, until they be consumed from off the land that I gave unto them and to their fathers (Jeremiah 24:10).

[10] In these passages by “the sword, the famine, and the pestilence” vastation is described; by the “sword” the vastation of truth, by the “famine” the vastation of good, and by the “pestilence” a wasting away even to consumption.

In Ezekiel:

Son of man, take thee a sharp sword, a barber’s razor shalt thou take it unto thee, and shalt cause it to pass upon thy head, and upon thy beard; and take thee balances to weigh, and divide them. A third part shalt thou burn with fire in the midst of the city; a third part thou shalt smite with the sword round about it; and a third part thou shalt scatter to the wind; and I will draw out a sword after them. A third part shall die with the pestilence, and with famine shall they be consumed in the midst of thee; and a third part shall fall by the sword round about thee; and a third part I will scatter to every wind, and I will draw out a sword after them (Ezekiel 5:1-2, 12, 17).

Here the vastation of natural truth is treated of, which is thus described. In the same:

The sword is without, and the pestilence and the famine within; he that is in the field shall die by the sword, and he that is in the city, famine and pestilence shall devour him (Ezekiel 7:15).

[11] In the same:

Say to the land of Israel, Thus said Jehovah, Behold I am against thee, and will draw forth My sword out of its sheath, and will cut off from thee the just and the wicked. Because I will cut off from thee the just and the wicked, therefore shall My sword go forth out of its sheath, it shall not return any more. The word of Jehovah came unto me, saying, Son of man, prophesy and say, Thus said Jehovah, Say a sword, a sword, it is sharpened and also furbished; it is sharpened to slaughter a slaughter; it is furbished that it may be as lightning. Son of man, prophesy and say, Thus said the Lord Jehovih to the sons of Ammon, and to their reproach; and say thou, A sword, a sword is drawn for the slaughter, it is furbished to devour because of the lightning, whiles they see vanity unto thee, whiles they divine a lie unto thee (Ezekiel 21:3-5, 8-10, 28-29).

Nothing else is here signified by the “sword” than vastation, as is manifest from the particulars in the internal sense.

[12] In the same:

The king of Babel shall break down thy towers with his swords; by reason of the abundance of his horses their dust shall cover thee; by reason of the noise of the rider, and of the wheel, and of the chariot, thy walls shall shake; with the hoofs of his horses shall he tread down all thy streets (Ezekiel 26:9-11).

What Babel is, may be seen above (n. 1326); and that it vastates (n. 1327).

In David:

If he turn not, God will whet His sword, He will bend His bow, and make it ready (Psalms 7:12).

In Jeremiah:

I said, Ah Lord Jehovih surely deceiving Thou hath deceived this people and Jerusalem, saying, Ye shall have peace; and the sword hath reached even to the soul (Jeremiah 4:10).

[13] In the same:

Declare ye in Egypt, and make it to be heard in Migdol, Stand forth and prepare thee, for the sword shall devour round about thee (Jeremiah 46:14).

A sword is upon the Chaldeans, and upon the inhabitants of Babel, and upon her princes, and upon her wise men; a sword is upon her boasters, and they shall be foolish; a sword is upon her mighty men, and they shall be dismayed; a sword is upon her horses, and upon her chariots, and upon all the mixed multitude that is in the midst of her, and they shall become as women; a sword is upon her treasures, and they shall be robbed; a drought is upon her waters, and they shall be dried up (Jeremiah 50:35-38);

a “sword” manifestly denotes the vastation of truth, for it is said, “a sword is upon the wise men, upon the boasters, upon the mighty men, upon the horses and the chariot, and upon the treasures,” and that “drought is upon the waters, and they shall be dried up.”

[14] In the same:

We have given the hand to Egypt, to Asshur, to be satisfied with bread. Servants have ruled over us, there is none to deliver us out of their hand; we got our bread with our lives, because of the sword of the wilderness (Lam. 5:6, 8-9).

In Hosea:

He shall not return into the land of Egypt, and Asshur he shall be his king, because they refused to return to Me, and the sword shall hang over his cities, and shall consume his bars, and shall devour them, because of their counsels (Hos. 11:5-6).

In Amos:

I have sent among you the pestilence in the way of Egypt, I have slain your young men with the sword, with the captivity of your horses (Amos 4:10);

“in the way of Egypt” denotes the memory-knowledges which vastate, when they reason from them on Divine things; the “captivity of the horses” denotes the intellectual faculty deprived of its endowment.

[15] III That a “sword” in the opposite sense signifies falsity combating, may be seen in David:

My soul lieth in the midst of lions, the sons of men are set on fire; their teeth are spears and arrows, and their tongue a sharp sword (Psalms 57:4).

Behold they belch out with their mouth, swords are in their lips, for who doth hear? (Psalms 59:7).

In Isaiah:

Thou art cast forth out of thy sepulchre as an abominable branch, as the raiment of the slain, that are thrust through with the sword, that go down to the stones of the pit, as a carcass trodden under foot (Isaiah 14:19); where Lucifer is treated of.

In Jeremiah:

In vain have I smitten your sons, they received no correction; your own sword hath devoured your prophets, like a destroying lion. O generation, see ye the word of Jehovah: have I been a wilderness unto Israel? (Jeremiah 2:30-31).

[16] In the same:

Go not forth into the field, and walk not in the way, for there is the sword of the enemy, terror is on every side (Jeremiah 6:25-26).

In the same:

Take the cup of the wine of fury, and cause all the nations to whom I send thee to drink it; and they shall drink, and reel, and be mad because of the sword that I will send among you. Drink ye and be drunken, and spew and fall, and rise no more because of the sword (Jeremiah 25:15-16, 27).

In the same:

Go up, ye horses; and rage, ye chariots; let the mighty men go forth: Cush and Put that handle the shield, and the Ludim that handle and bend the bow. For that is a day of the Lord Jehovih of Armies, a day of vengeance; and the sword shall devour, and be satisfied, and shall be drunken with their blood (Jeremiah 46:9-10).

[17] In Ezekiel:

They shall strip thee of thy garments, and take the jewels of thy glory, and shall leave thee naked and bare; and they shall bring up an assembly against thee; and they shall stone thee with stones, and thrust thee through with their swords (Ezekiel 16:39-40); where the abominations of Jerusalem are treated of.

In Zechariah:

Woe to the worthless shepherd that leaveth the flock; the sword shall be upon his arm, and upon his right eye; his arm shall be clean dried up, and his right eye shall be utterly darkened (Zech. 11:17).

In Hosea:

Against me have they thought evil; their princes shall fall by the sword, because of the rage of their tongue; this shall be their derision in the land of Egypt (Hos. 7:15-16).

[18] In Luke:

There shall be great distress upon the land, and wrath unto this people; for they shall fall by the edge of the sword, and be led captive among all the nations; and at length Jerusalem shall be trodden down by the nations (Luke 21:23-24); where the Lord is speaking of the consummation of the age; and in the sense of the letter, of the dispersion of the Jews and the destruction of Jerusalem; but in the internal sense, of the last state of the church. By “falling by the edge of the sword,” is signified that there is no longer any truth, but mere falsity; by “all nations” are signified evils of every kind, among which they should be led captive; that “nations” are evils may be seen above (n. 1259, 1260, 1849, 1868); also that “Jerusalem” is the church (n. 2117), which is thus “trodden down.”

[19] IV. That a “sword” also signifies the punishment of falsity, is evident in Isaiah:

In that day Jehovah with His hard, and great, and strong sword, will visit upon leviathan the long serpent, and upon leviathan the crooked serpent, and will slay the whales that are in the sea (Isaiah 27:1); where those are treated of who by reasonings from sensuous things and from memory-knowledges enter into the mysteries of faith; the “hard and great and strong sword” denotes the punishments of the falsity therefrom.

[20] Where we read that they were “given over to the edge of the sword and slain by it,” sometimes both man and woman, boy and old man, ox and herd, and ass, in the internal sense the punishment of the condemnation of falsity is signified (as in Josh. 6:21; 8:24-25; 10:28, 30, 37, 39; 11:10-12, 14; 13:22; 19:47; Judges 1:8, 25; 4:15-16; 18:27; 20:37; 1 Samuel 15:8, 11; 2 Kings 10:25 and other places). Hence it was commanded that a city which should worship other gods should be smitten with the sword, be utterly destroyed, and be burnt up with fire, and be a heap forever (Deuteronomy 13:13, 15-17); the “sword” denoting the punishment of falsity; and “fire” the punishment of evil. The angel of Jehovah standing in the way against Balaam with a drawn sword (Numbers 22:31) signified the truth which resisted the falsity in which Balaam was; and for that reason also he was killed with a sword (Numbers 31:8).

[21] That a “sword” in the genuine sense signifies truth combating, and in the opposite sense falsity combating, also the vastation of truth, and the punishment of falsity, has its origin from the representatives in the other life; for when anyone there speaks what he knows to be false, there then immediately come down over his head as it were little swords, and strike terror; and besides, truth combating is represented by things that have a point, like swords; for indeed truth without good is of this nature, but when together with good it has a rounded form and is gentle. From this origin it comes to pass that whenever a “knife,” or “spear,” or “little sword,” or “sword” is mentioned in the Word, to the angels there is suggested truth combating.

[22] But the reason that a knife is seldom mentioned in the Word, is that there are evil spirits in the other life who are called “knifers,” at whose side there appear knives hanging; for the reason that they have such a brutal nature that they wish to cut everyone’s throat with the knife. Hence it is that “knives” are not mentioned, but “little swords” or “swords;” for as these are used in combats, they suggest the idea of war, and thus of truth combating.

[23] As it was known to the ancients that a little sword, a little lance, and a knife signify truth, the nations to whom this came by tradition were accustomed to pierce and lacerate themselves with little swords, little lances, or knives, at the time of their sacrifices, even to blood; as we read of the priests of Baal:

The priests of Baal cried with a loud voice, and cut themselves after their manner with swords and little lances, even till the blood gushed out (1 Kings 18:28).

That all the weapons of war in the Word signify things which belong to spiritual combat, and each one something specific, may be seen above (n. 2686).