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).

9213. Even at the going in of the sun thou shalt restore it to him. That this signifies that it must be restored before there is a state of shade from the delights of external loves, is evident from the signification of the “going in,” or setting, “of the sun,” as being a state of shade from the delights of external loves. The case herein is this. In heaven there are alternations of heat in respect to those things which are of the good of love; and there are alternations of light in respect to those things which are of the truth of faith; thus there are alternations of love and of faith. In hell also there are alternations, but such as are opposite to those in heaven, because there they are alternations of the love of evil and of the faith of falsity. These alternations correspond to the changes of the seasons on the earth, which are spring, summer, autumn, and winter, and again spring; and so on. But in the spiritual world instead of times there are states; for there are no changes of heat and light there, but of love and faith. But be it known that these alternations are not the same with one as with another, but differ with each person according to the state of life acquired by him in the world. Sunset in heaven corresponds to a state of shade as to the truths of faith, and to a state of cold as to the good of love to the Lord and toward the neighbor; for those who are there then come into the delights of external loves, which are attended with shade as to faith. For when an angel or spirit is in external things, he is also in shade; but when he is in internal things, he is in the delights and blessednesses of heavenly loves, and at the same time is in the pleasant things of faith, that is, in the light of truth. These are the states to which correspond the spring and summer seasons on the earth. From all this then it can now be seen why the “going in,” or setting, “of the sun,” signifies a state of shade from the delights of external loves. (Concerning these alternations see (5097) what has been shown above, n. 5097, 5672, 5962, 6110, 7083, 8426, 8615, 8644, 8812.)

[2] From what has been said above it can be seen what is meant by saying that the memory-truths which have been separated through fallacies derived from the things of sense must be restored before there is a state of shade from the delights of external loves, which is signified by the words, “if thou take thy companion’s garment in pledge, even at the going in of the sun thou shalt restore it to him.” For hereby is meant that truths taken away through fallacies must be restored while the man is still in the light of truth; for he is then able to recover them, and also to dispel the falsities induced by fallacies; but this he cannot do when he is in a state of shade arising from the delights of external loves, because these delights reject those truths; and the shade does not receive them; and thus the fallacies cling to the man, and are appropriated by him. The reason why external delights, that is, those of the external man, are of such a nature, is that they are closely connected with the world, and are also excited and as it were vivified by its heat. It is otherwise with internal delights and blessednesses, or those of the internal man. These are closely connected with heaven, and are also excited and vivified by its heat, which is love from the Lord.

[3] This judgment, or law, is thus delivered in another passage in Moses:

Thou shalt not take in pledge the mill or millstone; for he taketh the soul in pledge (Deuteronomy 24:6);

by “a mill” are signified such things as serve for procuring faith, and afterward charity (n. 7780); and by “the soul” is signified the life of faith from charity (n. 9050). From this it is evident what is meant by “not taking in pledge a mill, for he taketh the soul in pledge.” Again:

Thou shalt not turn back the right of the sojourner and the orphan; nor shalt thou take a widow’s garment in pledge (Deuteronomy 24:17);

“to take a widow’s garment in pledge” denotes to take away in any manner the truths that long for good; for a “garment” denotes truth (see n. 9212); and “a widow,” one who is in good and longs for truths, or in the abstract sense, good longing for truths (n. 9198); for if truth is taken away, good perishes together with its longing.

[4] And again:

If thou lend thy companion anything, thou shalt not enter into his house to take a pledge. Thou shalt stand outside, and the man to whom thou hast lent shall bring forth the pledge outside. And if he be a needy man, thou shalt not lie down in his pledge; restoring thou shalt restore to him the pledge at the setting of the sun, that he may lie in his garment, and may bless thee; and it shall be righteousness before thy God (Deuteronomy 24:10-13).

That the creditor should “stand outside, and the pledge be brought forth to him,” signifies how the communicated truths are to be responded to; for by “lending” is signified the communication of truth, and by “taking a pledge,” the response. No one can know that these things are signified except from what happens in the other life; thus unless he knows what is meant by “entering into the house,” and what by “standing outside,” thus what is meant by “bringing forth outside.”

[5] In the other life those who enter the house of another, and converse together in one room, so communicate their thoughts with all who are there, that the latter absolutely know no otherwise than that they themselves are thinking these thoughts from themselves. But if they stand outside, the thoughts are indeed perceived, but as coming from another, and not from themselves. This happens every day in the other life; and therefore those who are of one opinion, or of one sentiment, appear together in one house; and this is still more the case if they appear in one room of the house; and when these same persons disagree, those who do so disappear. In the other life such appearances are everywhere, and are continually happening. The reason is that parity of thoughts conjoins and causes presence, for thought is internal sight, and distances of places there, are not as in the world.

[6] From this it is plain what is meant by “not entering into the house, but standing outside and taking a pledge,” namely, that one should not bind or incite another to confirm one’s own truths, but should hear him and take his answers as they are in himself. For he who binds and incites another to confirm his own truths, causes the other not to think and speak from himself, but from him. And when anyone thinks and speaks from another, the truths he has are thrown into disorder, and yet he is not amended, except in the case of one who is as yet ignorant of these truths. From all this it is again clear that in every detail of the Word there are things which correspond to such as are in the spiritual world.

9050. That “soul” signifies the spiritual life, is evident from the signification of “soul,” as being the life of man, but the life of his faith, which is spiritual life. In the Word throughout mention is made of “the heart” and of “the soul,” and by “the heart” is signified the life of love, and by “the soul” the life of faith. Man has two faculties receptive of life from the Lord, the one called the will, and the other the understanding. To the faculty which is called the will belongs love, for the goods of love make its life. But to the faculty which is called the understanding belongs faith, for the truths of faith make its life. But these two lives with man are nevertheless one, and when they are one, then the things which are of faith are also of love, for they are loved; and on the other hand the things which are of love are also of faith, because they are believed. Such is the life of all in heaven.

[2] The reason why the life of love, or what is the same thing, the will, is called in the Word “the heart;” and why the life of faith, or what is the same thing, the understanding, is called “the soul;” is that they who are in love to the Lord and are called celestial, constitute in the Grand Man or heaven the province of the heart; and they who are in faith in the Lord and thereby in charity toward the neighbor constitute the province of the lungs (see n. 3635, 3883-3896). From this it is that by “heart” in the Word is signified love, which is the life of the will, and by “soul” is signified faith, which is the life of the understanding (n. 2930, 7542, 8910); for in the original tongue “soul” is named from breathing, which is of the lungs.

[3] That faith pertains to the intellectual faculty, is because this faculty is enlightened by the Lord when man receives faith. From this he has light, or a perception of truth, in such things as are of faith, when he reads the Word. And that love pertains to the will faculty, is because this faculty is kindled by the Lord when the man receives love. From this he has the fire of life, and a sensitive perception of good.

[4] From all this it can be seen what is properly meant in the Word by “the heart,” and what by “the soul;” as in the following passages, in Moses:

Thou shalt love Jehovah thy God from all thy heart, and from all thy soul, and from all thy strength (Deuteronomy 6:5).

Thou shalt love Jehovah thy God, and shalt serve Him, from all thy heart and from all thy soul (Deuteronomy 10:12; 11:13).

These statutes and judgments thou shalt keep, and shalt do them, in all thy heart, and in all thy soul (Deuteronomy 26:16).

Jesus said, Thou shalt love the Lord thy God from all thy heart, and in all thy soul, and with all thy strength, and with thy thought (Matthew 22:37; Mark 12:30, 32; Luke 10:27).

“The heart” denotes the life of love; and “the soul,” the life of faith; “the strength,” those things which proceed from the life of love, thus which are from the heart or the will; and “the thought,” those things which proceed from the life of faith, thus which are from the soul, or an enlightened understanding.

[5] In like manner in Isaiah:

A deluded heart maketh him go astray, that he rescue not his soul, and say, Is there not a lie in my right hand? (Isaiah 44:20).

In Jeremiah:

I will rejoice over them to do them good, and I will plant them in the land, in truth, with all My heart and with all My soul (Jeremiah 32:41);

speaking of Jehovah, that is, of the Lord; “the heart” is predicated of the Divine good, which is of love of mercy; and “the soul” is predicated of the Divine truth, which is of faith with man.

[6] That these things are signified by “heart” and “soul” in the Word, is at this day known to few within the church, for the reason that it has not been considered that man has two faculties distinct from each other, namely, the will and the understanding, and that these two faculties constitute one mind, in order that man may be truly man. Neither has it been considered that all things in the universe, both in heaven and in the world, bear relation to good and truth, and that they must be conjoined together in order that they may be anything, and produce anything. From ignorance of these things it has resulted that they have separated faith from love; for he who is ignorant of these universal laws cannot know that faith bears relation to truth, and love to good, and that unless these are conjoined together they are not anything; for faith without love is not faith, and love without faith is not love, because love has its quality from faith, and faith has its life from love; consequently faith without love is dead, and faith with love is alive. That this is so, can be seen from everything in the Word; for where faith is treated of, there also love is treated of, in order that in this way the marriage of good and truth, that is, that heaven, and in the supreme sense the Lord, may be in each and all things of the Word. (That there is such a marriage, see n. 683, 793, 801, 2516, 2712, 4138, 5138, 5502, 6343, 7945, 8339.) From all this it is now evident why the man of the church has not hitherto known what is meant in the Word by “heart,” and what by “soul.”

[7] That” soul” in the Word denotes the life of faith, can be plainly seen from the passages where “the soul” is mentioned, as in the following.

In Moses:

Thou shalt not take the mill or the upper millstone to pledge; for he taketh the soul to pledge (Deuteronomy 24:6).

It is said that “he who taketh a mill taketh the soul to pledge” because in the internal sense by “a mill” are signified those things which are of faith (n. 7780).

In Isaiah:

It shall be as when a hungry man dreameth, as if he were eating; but when he awaketh, his soul is fasting; or as when a thirsty man dreameth, as if he were drinking; but when he awaketh, behold he is weary, and his soul hath appetite (Isaiah 29:8).

“A fasting soul,” and “a soul that hath appetite,” denote the desire of learning the goods and truths of faith. In the same:

If thou draw out thy soul to the hungry, and sate the afflicted soul (Isaiah 58:10).

“To draw out thy soul to the hungry” denotes to be desirous to instruct in the truths of faith; and “to sate the afflicted soul” denotes to instruct in the good of faith.

[8] In Jeremiah:

Though thou clothest thyself with double-dyed, though thou deckest thee with ornament of gold, though thou rendest thine eyes with antimony, in vain shalt thou make thyself beauteous; thy lovers will abhor thee, they will seek thy soul (Jeremiah 4:30).

Here “soul” denotes the life of faith, consequently faith itself in man, because this makes his spiritual life. That faith is meant by “soul,” is plain from the particulars in this verse. In the same:

They shall come and sing in the height of Zion, and shall flow together unto the good of Jehovah, to the wheat, and to the new wine, and to the oil, and to the sons of the flock and of the herd; and their soul shall become as a watered garden; I will water the weary soul, and every sorrowful soul (Jeremiah 31:12, 25).

“The soul” denotes the life of faith in the man of the church, who is said “to become as a garden,” because by “a garden” is signified the intelligence which is from the truths of faith (n. 100, 108, 2702 the soul is said to be “watered,” because by “being watered” is signified to be instructed.

[9] In the same:

We bring our bread with the peril of our souls, because of the sword of the wilderness (Lam. 5:9).

“The peril of souls” denotes the danger of the loss of faith and consequently of spiritual life; for “the sword of the wilderness” denotes falsity fighting against the truths of faith (n. 2799, 4499, 6353, 7102, 8294).

In Ezekiel:

Javan, Tubal, and Meshech, these were thy traders, with the soul of man, and with vessels of brass, they furnished thy trading (Ezekiel 27:13).

“The soul of man” denotes the interior truth of faith from good; “vessels of brass,” exterior truths of faith from good; “vessels” denoting exterior truths or memory-truths (see n. 3068, 3079), and “brass,” the good of the natural (n. 425, 1551). Unless it were known that “the soul of man” denotes faith, it could not be understood what is signified by “trading with the soul of man, and with vessels of brass.”

[10] In the same:

Every living soul that creepeth, whithersoever the rivers shall come, shall live; whence is exceeding much fish; because these waters are come hither, and are healed (Ezekiel 47:9);

speaking of the new temple, that is, of a new spiritual church from the Lord; “the living soul that creepeth” denotes memory-truths which are of faith; “much fish from thence” denotes memory-knowledges (n. 40, 991); “rivers” denote the things that are of intelligence, which are from the truths of faith (n. 2702, 3051). Neither in this passage would it be known without the internal sense what is meant by “much fish” in consequence of the rivers coming thither. In David:

Save me, O God, for the waters are come even unto my soul (Psalms 69:1).

The waters compassed me about, even to my soul (Jon. 2:5).

In these passages “waters” denote falsities, and also temptations which are caused by injected falsities (n. 705, 739, 756, 790, 8137, 8138, 8368).

[11] In Jeremiah:

Jehovah said, Shall not My soul be avenged on such a nation as this? (Jeremiah 5:9, 29).

Admit chastisement, O Jerusalem, lest My soul be turned away from thee, and I make thee a waste (Jeremiah 6:8).

“The soul,” when predicated of the Lord, denotes Divine truth.

In John:

The second angel poured out his vial into the sea, and it became blood as of a dead man, whence every living soul died in the sea (Revelation 16:3).

“The sea” denotes memory-knowledges in the complex (n. 28); “blood,” the truths of faith from good, and in the opposite sense, the truths of faith falsified and profaned (n. 4735, 6978, 7317, 7326); consequently “living soul” denotes life derived from faith.

[12] In Matthew:

Be not anxious for your soul, what ye shall eat, or what ye shall drink (Matthew 6:25).

“Soul” denotes the truths of faith; “eating” and “drinking” denote to be instructed in the good and truth of faith, for here in the internal sense the subject treated of is spiritual life and its nourishment. Again:

Whoever will find his soul shall lose it, and whoever shall lose his soul for My sake shall find it (Matthew 10:39).

“The soul” denotes the life of faith such as it is with those who believe, and in the opposite sense the life not of faith such as it is with those who do not believe.

In Luke:

In your patience possess ye your souls (Luke 21:19).

“To possess the souls” denotes those things which are of faith and consequently of spiritual life. The signification is similar in very many other passages.