937. That Moses signifies the Word of the Old Testament, is evident from certain passages in the Word where he is mentioned. In some places, however, by Moses is meant the law in its strictest sense, which is the law published from Mount Sinai. In some, the law in a broader sense, which is the historical Word, is meant by him. But in the present case the Word of the Old Testament is meant, both historical and prophetical. The reason why Moses signifies the Word is, that the Ten Precepts, and afterwards the Five Books, which were the first [portion] of the Word, were not from himself but from the Lord through him.

That Moses is mentioned instead of the law and the Word is plain from the following passages. In Luke:

"Abraham said unto him, They have Moses and the prophets, let them hear them: if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead" (16:29, 31).

Here by Moses and the Prophets is meant the same as elsewhere by the Law and the Prophets, namely, the historical and prophetical Word.

In the same:

Jesus, "beginning from Moses and all the prophets, interpreted in all the scriptures the things concerning himself" (24:27).

In the same:

"All things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me" (24:44).

In John:

Philip said, "We have found him, of whom Moses hath written in the law" (1:45).

In the same:

"In the law Moses commanded us" (8:5).

In Daniel:

"The curse hath poured down upon us; and the oath, which is written in the law of Moses, the servant of God; because we have sinned against him. As it is written in the law of Moses, every evil cometh upon us" (9:11, 13).

In Joshua:

Joshua wrote upon the stone of the altar "a copy of the law of Moses" (8:32).

In John:

"Moses gave to you the law, Moses gave to you circumcision. If a man receive circumcision on the Sabbath, thus that the law of Moses might not be broken" (7:19, 22, 23).

In Mark:

"Moses hath said, Honour thy father and thy mother" (7:10).

[2] Because on account of the representation, that is attributed to Moses which was done by the Lord through him, therefore the law of Moses and the law of the Lord are both mentioned in Luke:

"When the days of their purification were fulfilled according to the law of Moses, they brought him to Jerusalem (even as it is written in the law of the Lord, that every male that openeth the womb shall be called holy to the Lord) to offer the sacrifice, according to that which is said in the law of the Lord, a pair of turtle doves, and two young pigeons" (2:22-24, 29).

[3] Because Moses represented the law, it was allowed him to enter in to the Lord upon Mount Sinai, and not only to receive there the Tables of the Law, but also to hear the statutes and judgments of the Law; and to command them to the people. And it is also said, that they might thence believe in Moses for ever:

"Jehovah said unto Moses, Behold I will come to thee in the mist of a cloud, that the people may hear, when I shall speak unto thee; and also may believe in thee for ever" (Exodus 19:9).

[4] It is said, in the mist of a cloud, because by a cloud is signified the Word in the letter. Hence also when Moses entered in to the Lord on Mount Sinai,

He entered into a cloud (Exodus 20:21; 24:2, 18; 35:2-4).

That a cloud signifies the sense of the letter of the Word may be seen (n. 36, 594, 905, 906).

Because Moses represented the Lord as to the law or the Word, therefore,

"When he came down from Mount Sinai, the skin of his face shone; therefore when he spake with the people, he put a veil upon his face" (Exodus 34:28 to end).

The radiation of the face signified the internal of the law; for this is in the light of heaven. The reason of his veiling his face when he spake with the people was, became the internal of the Word was covered, and so obscured to that people, that they could not sustain anything of the light thence.

[5] Since Moses represented the Lord as to the historical Word, and Elias the Lord as to the prophetical Word, therefore, when the Lord was transfigured, Moses and Elias were seen talking with Him (Matthew 17:3). Nor could any others speak with the Lord when His Divine appeared in the world, but those who signified the Word; for all discourse with the Lord is by means of the Word. That Elias represented the Lord as to the Word may be seen above (n. 624).

And because both Moses and Elias, together, represented the Word, therefore, where Elias being sent before the Lord is treated of, both are mentioned in Malachi:

"Remember ye the law of Moses, my servant, which I commanded him in Horeb for all Israel, the statutes and the judgments. Lo, I send to you Elias the prophet, before the great and terrible day of Jehovah cometh" (Malachi 4:4-6).

By Elias the prophet is meant John the Baptist, because by him, as by Elias, the Word was represented; see above (n. 624, 724).

906. And on the cloud one sitting like to the Son of man. That this signifies the Lord [in the heavens] in Divine truth, or the Word which is from Him, is evident from the signification of a white cloud, as denoting Divine truth in ultimates, such as the Word is in the sense of the letter, which contains the spiritual sense (concerning which see above). And from the signification of sitting on it, as denoting in the heavens where Divine truth is in its light, such as the Word is in the spiritual sense. And from the signification of the Son of man, as denoting the doctrine of truth, and, in the highest sense, the Lord as to the Word; concerning which see above (n. 63, 151).

That the Word is signified by a cloud, and the Lord as to the Word by the one sitting thereon, may seem wonderful to many, because those who comprehend all things according to the sense of the letter of the Word, only see that cloud signifies cloud, and nothing of a spiritual nature pertaining to the Word, because this does not appear to have any relation to a cloud. But still it is Divine truth in ultimates, such as the Word is in the letter, which is here signified. The reason is, that in the spiritual world, Divine truth flowing down from the higher heavens into the lower, appears as a cloud. It has been seen also by me in this way; and from it and its variegation I was enabled to form a conclusion concerning the quality of the truth which the angels of the higher heaven spoke one with another.

[2] The signification of the cloud which appeared upon mount Sinai, when the law was promulgated, which was Divine truth; and of the cloud which was seen every day upon the tent of the assembly, and which sometimes filled it is similar. The same also was signified by

"The bright cloud which overshadowed Peter, James, and John, when Jesus appeared transfigured, out of which cloud was heard a voice, saying, This is my beloved Son, in whom I am well pleased; hear ye him" (Matthew 17:5; Luke 9:34, 35).

Also in the following passages in the Evangelists:

"Then shall appear the sign of the Son of man; and they shall see the Son of man coming in the clouds of heaven with power and glory" (Matthew 24:30; Luke 21:27).

And Jesus said, "Now shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Matthew 26:64; Mark 14:61, 62).

By coming in the clouds of heaven, in these passages also, is meant the manifestation of the Lord in the Word; for, after His Advent, they clearly saw the predictions concerning the Lord in the prophetical parts of the Word, which they had not seen before; and still more clearly at this day, now that the spiritual sense of the Word has been opened, in which, in the highest sense, the Lord is everywhere treated of; also the subjugation of the hells by Him, and the glorification of His Human. This sense is what is meant by the glory, in which He would come. That glory signifies spiritual Divine truth, such as it is in the heavens, may be seen above (33, 874).

From these things it is evident what is signified by John seeing a white cloud, and on the cloud one sitting like unto the Son of man; for in what now follows, the subject treated of is the separation of the good from the evil, before the Last Judgment, and afterwards that Judgment; as was also predicted by the Lord, in the Evangelists, that He would come in the clouds of heaven; and also in the first chapter of the Apocalypse in these words:

Jesus Christ, "who is the faithful Witness, the first-begotten from the dead, and the Prince of the kings of the earth. Behold he cometh with clouds and every eye shall see him" (vers. 5, 7).