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.

Since we are beings experiencing life as our very own, doubt about spiritual realities such as eternal life, the loving kindness of God, or even that God exists, may sometimes arise. Swedenborg suggests that having such doubts is a normal and important part of our regeneration cycles.

There are two kinds of doubt: affirmative and negative. Affirmative doubt might be expressed something like this: "I don't understand this, but I would like to, and will try to live rightly and seek more understanding". Negative doubt might be more like, "I don't understand this, so I'm going to reject it."

In "A Guide for the Perplexed", by E.F. Schumacher, there's a scene right at the beginning of the book where the author is in Moscow on a tour of the city. He sees a beautiful church ahead of him. He consults his map, and it's not marked there. He consults his Soviet tour guide, who says that the church is not on the map because it's still an active church - not a monument or museum. Schumacher is struck by this -- and extends the thought to be that our maps of knowledge often leave out the important living unanswered questions.

(सन्दर्भ: Arcana Coelestia 4099, 5044 [1-13])

6049. And ye shall say, Thy servants have been men of cattle from their youth even until now. That this signifies that from the beginning and as yet they have truths from which is good, is evident from the signification of “men of cattle,” as being truths from which is good (see n. 6016, 6045); and from the signification of “from their youth even until now,” as being from the beginning and as yet. In regard to “cattle” signifying truths from which is good, be it known that “cattle” are all beasts of burden greater and less, in both the flock and the herd, and also camels, horses, mules, and asses. These latter beasts of burden signify such things as relate to truths; but the former, namely, those of the herd and the flock, signify such things as relate to good. Therefore it is that all those beasts of burden in general which are “cattle” signify truths from which is good. The term “cattle” in the original tongue is from a word which also means “acquisition,” and “acquisition” in the spiritual sense is also truth from which is good, for the reason that good is acquired by means of truth. But “small cattle” signify interior goods, for these are of the flock, such as lambs, sheep, kids, goats, and rams. “Cattle” also signify truths from which is good in other passages of the Word, as in Isaiah:

Then shall He give the rain of thy seed, wherewith thou shalt sow the land; and the bread of increase; and it shall be fat and rich: in that day shall thy cattle pasture in a broad meadow (Isaiah 30:23);

“to pasture” denotes to be instructed in truths and about goods (n. 5201); a “broad meadow” denotes the doctrine of truth; it is called “broad” because “breadth” is truth (n. 3433, 3434, 4482). Thus it is plain that “cattle” are truths from which is good.

In Ezekiel:

To bring back thine hand upon the wastes that are inhabited, and upon the people that are gathered out of the nations, working with cattle and possession, that dwell upon the navel of the earth (Ezekiel 38:12); where in like manner “cattle” denote truths through which is good; and “possession” denotes good.