9373. Come up unto Jehovah. That this signifies conjunction with the Lord, is evident from the signification of “coming up,” as being to be raised toward interior things (see n. 3084, 4539, 4969, 5406, 5817, 6007), consequently also to be conjoined (n. 8760). That it denotes conjunction with the Lord, is because by “Jehovah” in the Word is meant the the Lord, (n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6303, 6905, 8274, 8864, 9315). A secret which also lies hidden in the internal sense of these words, is that the sons of Jacob, over whom Moses was the head, were not called and chosen; but they themselves insisted that Divine worship should be instituted among them (according to wh at has been said in n. 4290, 4293); and therefore it is here said, “and He said unto Moses, Come up unto Jehovah,” as if not Jehovah, but another, had said that he should come up. For the same reason in what follows it is said that “the people should not go up” (verse 2); and that “Jehovah sent not His hand unto the sons of Israel who were set apart” (verse 11); and that “the appearance of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel” (verse 17); and lastly that Moses, being called the seventh day, “entered into the midst of the cloud.” For by “the cloud” is meant the Word in the letter (n. 5922, 6343, 6752, 6832, 8106, 8443, 8781); and with the sons of Jacob the Word was separated from its internal sense, because they were in external worship without internal, as can be clearly seen from the fact that now, as before, they said, “all the words which Jehovah hath spoken we will do” (verse 3); and yet scarcely forty days afterward they worshiped a golden calf instead of Jehovah; which shows that this was hidden in their hearts while they were saying with their lips that they would serve Jehovah alone. But nevertheless those who are meant by “the called and the chosen” are those who are in internal worship, and who from internal worship are in external; that is, those who are in love to and faith in the Lord, and from this in love toward the neighbor.

4287. For as a prince hast thou contended with God and with men, and hast prevailed. That this signifies continual victories in combats as to truths and goods, is evident from the signification of “contending as a prince,” as being to overcome in combats, here in the combats of temptations, for these are what are treated of; and from the signification of “with God and with men” as being as to truths and goods, of which below.

[2] As in the supreme sense the Lord is treated of, it is He who is meant in this sense by “him that contended as a prince with God and men;” for He endured all temptations by His own power, and by means of them conquered the hells; for He admitted all the hells into Himself in their order, yea, even to the angels-of which in the following pages. And He thus reduced into order all things in the heavens and in the hells, and at last glorified Himself, that is, made the Human in Himself Divine.

[3] From this it is manifest that in the supreme sense the Lord is “Jacob” and “Israel” (as shown just above, n. 4286), not only in that He contended as a prince, that is, endured all the combats of temptations, and conquered in them, but in that He also endures them in every man. But see what has been said on these subjects many times before, namely: That the Lord beyond all endured the most grievous temptations (n. 1663, 1668, 1787, 2776, 2786, 2795, 2816): That the Lord fought from Divine love, differently from all men (n. 1690, 1691, 1789, 1812, 1813, 1820): That the Lord fought against hereditary evil from the mother, so that at last He was not her son, although He had no actual evil (n. 1444, 1573, 2025, 2574, 2649, 3318): That the Lord through combats of temptations and continual victories disposed all things into a heavenly form (n. 1928): That by continual victories in the combats of temptations He united the Divine Essence to the Human (n. 1616, 1737, 1813, 1921, 2025, 2026, 2500, 2523, 2632, 2776): And that the Lord endures temptations in man, and subjugates evil and the hells (n. 987, 1661, 1692).

[4] That “to contend with God and with men” denotes to be tempted as to truths and as to goods, is a secret which does not appear from the letter. That it was not God with whom Jacob contended must be evident to everyone, and will also appear from the explication below; for it cannot be predicated of any man that he contends with God and prevails. But the internal sense teaches what is here signified by “God” and by “men”—namely, that by “God” is signified truth and by “men” good, and this for the reason that in the internal sense the name “God” signifies truth, and hence that when the subject treated of is truth, this name is used (n. 2586, 2769, 2807, 2822); and that when “man” is mentioned, good is meant. That “man” denotes good is because the Lord is the only man, and because man is called man from Him (see n. 49, 288, 565, 1894); also because from Him heaven is a man, and is called the Grand Man (n. 684, 1276, 3624-3649, 3741-3751).

[5] For this reason the Most Ancient Church also, which was in celestial good, was called “man” (n. 478); and therefore also in the Word, where good is treated of, good is signified by “man,” as in Isaiah:

I will make a man [vir homo] ¹ more rare than gold, and man [homo] than the gold of Ophir (Isaiah 13:12).

The inhabitants of the earth shall be burned, and few shall be the man [vir homo] left (Isaiah 24:6);

a “man” [vir homo] denotes spiritual good, or the good of truth; a “man” [homo], good.

In the same:

The paths are laid waste, the wayfaring man hath ceased; he hath made vain the covenant, he hath loathed the cities, he regardeth not a man [vir homo] (Isaiah 33:8).

In Jeremiah:

I beheld the earth, and lo it was a void and emptiness, and the heavens, and they had no light; I beheld and lo there was no man, and all the birds of heaven had flown away (Jeremiah 4:23, 25).

In the same:

Behold, the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast (Jeremiah 31:27).

In Ezekiel:

Thy merchants with the soul of man and vessels of brass they gave thy trading (Ezekiel 27:13).

In the same:

Ye My flock, the flock of My pasture, ye are man, and I am your God (Ezekiel 34:31).

Again:

The waste cities shall be filled with the flock of man (Ezekiel 36:38).

In these passages “man” [homo] denotes those who are in good, thus good, because man is man from good. But the truth which is from good is called in the Word a “man” [vir homo], and also the “son of man.”

Poznámky pod čarou:

8760. And Moses went up unto God. That this signifies the truth from the Divine which is beneath heaven conjoining itself with the Divine truth which is in heaven, is evident from the representation of Moses, as being truth from the Divine (see n. 6771, 6827, 7014), here truth from the Divine which is beneath heaven, for the reason that now he represents the sons of Israel as their head, thus those who are of the spiritual church, who as yet are not in heaven because not yet in good formed by truths (see n. 8753, 8754); and from the signification of “going up,” as being to conjoin oneself, for he who goes up to the Divine conjoins himself with Him; as for instance when “going up into heaven” is mentioned, there is meant being conjoined with the Lord; and the reverse is meant by “coming down from heaven.” The Divine truth in heaven, with which there is conjunction, is meant by “God,” for in the Word the Lord is called “God” from Divine truth, and “Jehovah” from Divine good (n. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873, 8301); and because the conjunction of Divine truth with Divine good is here treated of, therefore in this verse “God” is first mentioned, and then “Jehovah,” in these words, “Moses went up unto God, and Jehovah called unto him from the mountain.”

[2] It is said, the Divine truth in heaven, and afterward, the Divine good in heaven, for the reason that the Divine Itself is far above the heavens, not only the Divine good itself, but also the Divine truth itself which proceeds immediately from the Divine good. That these are far above heaven, is because in itself the Divine is infinite, and the infinite cannot be conjoined with finite things, thus not with the angels in the heavens, except by the putting on of something finite, and thus by accommodation to reception. The Divine good itself is also in itself an infinite flame of ardor, that is, of love, and this flame no angel in heaven can bear, for he would be consumed like a man if the flame of the sun were to touch him without intermediate tempering. Moreover if the light from the flame of the Divine love, which light is Divine truth, were to flow in without abatement from its own fiery splendor, it would blind all who are in heaven. From all this it can be seen what the difference is between the Divine good and Divine truth above the heavens, and the Divine good and Divine truth in the heavens, here treated of.