9420. 'And Moses went up into the mountain of God' means in the direction of heaven. This is clear from the meaning of Mount Sinai, to which 'the mountain of God' refers here, as the law or Divine Truth which comes from the Lord, thus the Word as it exists in heaven, and therefore also heaven itself, dealt with in 8399, 8753, 8793, 8805. The reason why the revelation took place on a mountain and why that mountain is called 'the mountain of God' is that 'the mountain' means the heavenly attribute of love, which is good, and consequently means heaven, and in the highest sense the Lord, 795, 796, 2722, 4210, 6435, 8327, and 'the mountain of God' means Divine Truth springing from the Divine Good of the Lord's Divine Love, 8758. For the Lord is called 'God' in the Word by virtue of Divine Truth, and 'Jehovah' by virtue of Divine Good, 2769, 2807, 2822, 3921(end), 4295, 4402, 7010, 7268, 8192, 8301, 8988, 9167. This is why the words the mountain of God are used.

[2] The fact that 'Mount Sinai' means the law or Divine Truth emanating from the Lord's Divine Good, and so means the Word, and in the highest sense the Lord, is clear in David,

The earth trembled, the heavens also dropped [rain] before God. This Sinai [trembled] before God, the God of Israel. The chariots of God are myriad on myriad, ¹ thousands of peacemakers; the Lord is within them, Sinai is within the sanctuary. Psalms 68:8, 17.

'The earth' and 'the heavens' are the external and the internal dimensions of the Church, see 1733, 2117, 2118 (end), 3355, 4535, and 'a chariot' is doctrinal teachings, 2760, 5321, 8146, 8148, 8215, so that 'the chariots of God' are matters of doctrine or God's truths as they exist in heaven. From all this it is evident that 'this Sinai before God, the God of Israel' and 'Sinai within the sanctuary' mean the law or Divine Truth emanating from the Lord's Divine Good, and in the highest sense the Lord in heaven. In the Book of Judges,

O Jehovah, when You went forth from Seir, when You set out from the field of Edom, the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down before Jehovah, this Sinai before Jehovah. Judges 5:4-5.

'This Sinai' again stands for Divine Truth emanating from the Lord's Divine Good. Similarly in Moses,

Jehovah came from Sinai, and dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. From His right hand came a fiery law for them. Deuteronomy 33:2.

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3138. These three verses deal with the preparation and enlightenment of the natural man so that the truth which was to be joined to good in the Rational might be summoned from there. With regard to that preparation and enlightenment the position is that there are two kinds of light which shape man's intellectual concepts - the light of heaven, and the light of the world. The light of heaven comes from the Lord who to angels in the next life is the Sun and Moon, see 1053, 1521, 1529, 1530. The light of the world comes from the sun and moon which a person sees with his physical eyes. The internal man receives his sight and understanding from the light of heaven whereas the external man receives his sight and understanding from the light of the world. The influx of the light of heaven into ideas formed in the light of the world produces enlightenment and at the same time recognition - the recognition of truth if a correspondence exists, the recognition of falsity instead of truth if that correspondence does not exist. But enlightenment and recognition are not possible unless affection or love is present, which is spiritual warmth and imparts life to the things illumined by the light. This may be compared to the light of the sun. It is not the light of the sun but the warmth within the light that imparts life to plants, as is evident from the seasons of the year.

[2] The verses which follow immediately after this describe the preparation further - the light of heaven, which is the Lord's Divine light, flowed into the ideas formed in the light of the world in His natural man so that He might bring forth from there the truth that was to be joined to good in the Rational. Thus it was to be brought forth in what is the ordinary way. Therefore to make His Human Divine the Lord came into the world in the ordinary way, that is, He was willing to be born as any other person is born, to receive instruction as any other does, and to be born again as any other, but with this difference: Man is born again from the Lord, whereas the Lord not only regenerated Himself from Himself, but also glorified Himself, that is, made Himself Divine; also man is made new through the influx of charity and faith, whereas the Lord was made so through the influx of Divine Love that was within Him and that was His own. From this it may be seen that man's regeneration is an image of the Lord's glorification, or what amounts to the same, that in the process of man's regeneration as the image one can envisage, though remotely, the process of the Lord's glorification.