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).

8806. And sanctified the people. That this signifies the veiling over of the interiors that they may appear to be in the holiness of faith, is evident from what was unfolded above (n. 8788); but it was there set forth what was the sanctification with the Israelitish people, namely, that it was a veiling over of the interiors, so that as to their externals they might appear to be in what was holy when they were in representative worship; and that unless their interiors had then been veiled over, they would not only have defiled the holiness of worship by foul thoughts and evil affections, but would also have totally destroyed it, so that nothing celestial and spiritual which was represented in the external things would have been perceived therefrom in heaven.

[2] But as by “the sons of Israel” are here meant those who are of the spiritual church, it shall be briefly told what is meant by “sanctification” with these. They who are of the spiritual church and live a life of truth and from this a life of good, are withheld from evils and are kept in good by the Lord. The good which is from the Lord is holy with them. Consequently insofar as they receive good from the Lord, so far they are holy; and they receive so much of good from the Lord, that is, are so far holy, as they live a life of good according to the genuine truths of faith, and at the same time believe that all the good which they then think and do is from the Lord. Then, too, evils with them are separated so as not to appear at all, especially those which they have derived hereditarily from parents, and which are filthy, because they have been successively accumulated with the parents for many ages back, and thus amassed in the offspring. These are the interiors which with those who are of the spiritual church are hid away and as it were veiled over (n. 966, 1667, 2307, 2308, 3701, 4317, 8550). Hence it is that all the will they possess hereditarily is destroyed. For this cause a new will is formed with them in the intellectual part by means of truths of faith from the Lord. This is the reason why, when they are being regenerated, they are led by means of truths to good; and afterward when they have been regenerated, from good into the truths of good. Hence it is evident how a new will is created in them by the Lord. (That this is formed in the intellectual part with those who are of the spiritual church, see n. 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 6125)

702. And there were lightnings, voices, and thunders.- That this signifies that at that time, in the lower places where the evil are, there were conflicts and disturbances of thought, and reasonings from evils and falsities concerning goods and truths, is evident from the signification of lightnings, voices, and thunders, as denoting enlightenment, thoughts, and perceptions (concerning which see above, n. 273); and, in the opposite sense, as here, conflicts and disturbances of thought, and reasonings from evils and falsities concerning the goods and truths of the church (concerning which also see above, n. 498). In a strict sense, lightnings signify darkenings of the understanding, voices, reasonings, while thunderings signify conclusions of falsity from evil; and since, according to the state of the interiors of those with whom they are, there then arise conflicts and disturbances of affections and thoughts, and consequent reasonings from evils and falsities concerning the goods and truths of the church, therefore this is the signification of these words in their logical connection with what precedes. That the lightnings, voices, and thunders, as well as the earthquake and the great hail, were in the lower parts, is clear. For it was in the higher parts that the temple and the ark of the covenant in the temple were seen, which signify the manifestation of a new heaven where there is worship of the Lord, and a representation of Divine Truth through which conjunction takes place, as is evident from the explanations of the preceding particulars. That such things took place in the lower parts through influx out of the higher heavens has been already made clear. But since these things are such as not to fall into any one's understanding except by living revelation, and consequent knowledge respecting the influx of higher things into lower things in the spiritual world, and because these things have been revealed to me, and thus made known, I will briefly explain this interior fact (arcanum).

[2] In the spiritual world - by which both the heavens and the hells are meant - the arrangement is such, that the heavens are like expanses one above the other, and under the heavens is the world of spirits, and under this are the hells, one below another. Influx from the Lord takes place according to this successive arrangement, thus through the inmost heaven into the middle, and through this into the ultimate, and from these in their order into the hells which lie beneath. The world of spirits is in the midst, and receives influx from both the heavens and the hells, each one there according to the state of his life.

[3] But this arrangement of the heavens and the hells underwent changes from one judgment to another, for the reason that the men who passed from the earths, of whom the heavens and the hells are constituted, were various in their affections, some being more or less spiritual or internal, and some more or less natural or external. And because the Lord does evil to none, but good to all, therefore He permitted those who had lived a moral and apparently spiritual life in externals from custom and habit in the world, however interiorly they were conjoined with hell, to form for themselves, in the world of spirits, a similitude of heaven in various places. And then the heavens above them, and the hells below them, were so arranged, that their interiors, through which they were conjoined with hell, might as far as possible be kept closed, while their exteriors, through which they were conjoined with the ultimate heaven, be kept open. And then it was provided that the higher heavens should not flow in immediately, for by such immediate influx their interiors, which were infernal, would be opened, and their exteriors, which were apparently spiritual, closed; for the influx of the higher heavens is into the interiors, which are the spirits' own, and not into the exteriors, which are not really their own. But when such apparent heavens had increased to such an extent that the influx from the hells had begun to prevail over the influx from the heavens, and that consequently the ultimate heaven, which was conjoined with them, had begun to totter, then the Last Judgment was at hand, and by degrees a separation of the evil from the good in those new apparent heavens took place, and this by immediate influx from the higher heavens; and by such influx their interiors, which were infernal, were opened, and their exteriors, which were apparently spiritual, were closed, as stated above.

From these things it is now clear why the temple appeared and the ark in the temple, which signifies the Divine Truth, by which the higher heavens were enlightened, in order that from them influx might pass into the lower parts, where the evil had their abode. From this influx it resulted that, in the lower parts where the evil were, lightnings were seen, and voices and thunders heard. Also there was a great earthquake, and hail fell. The influx out of the heavens, that is, through the heavens from the Lord, is nothing else but an influx of the love of good and of affection for truth; but with the evil it is turned into such things as correspond to their evils, and to the falsities therefrom, or as correspond to their love of evil and affection for falsity. And because the conflicts and disturbances of thought, and reasonings from evils and falsities concerning the goods and truths of the church, in which they were, correspond to lightnings, voices, and thunders, therefore they are here signified by these. For the subject here treated of is the state of heaven, such as it was about to become immediately before the Last Judgment. The existence of conflicts and disturbances of thought, and of reasonings from evils and falsities concerning the goods and truths of the church with those who are interiorly evil, and appear outwardly good after their interiors have been opened and their exteriors closed, arises from the conflict of their interiors with their exteriors in the first state of separation. But as soon as the exteriors have been completely closed, and they are left to their own interiors, then the conflict ceases, for then they are entirely in the love of their own evil, and in the affection for their own falsity, and thus in the delight of their life; therefore they then cast themselves down into hell to their like, which takes place at the time of a last judgment.