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.

3128. And told her mother’s house according to these words. That this signifies toward natural good of every kind whithersoever enlightenment could reach, is evident from the signification of the “mother’s house,” as being the good of the external man, that is, natural good. (That a “house” denotes good may be seen above, n. 2233, 2234, 2559; also that man’s external or natural is from the mother, but the internal from the father, n. 1815.) The good with man is compared in the Word to a “house,” and on this account a man who is in good is called a “house of God;” but internal good is called the “father’s house,” and the good that is in the same degree is called the “house of the brethren;” but external good, which is the same as natural good, is called the “mother’s house.” Moreover all good and truth are born in this manner, namely, by the influx of internal good as of a father into external good as of a mother.

[2] As this verse treats of the origin of the truth which is to be conjoined with good in the rational, it is therefore said that Rebekah (by whom this truth is represented) ran to the house of her mother, for that was the origin of this truth. For as before said and shown, all good flows in by an internal way (that is, by the way of the soul) into man’s rational, and through this into his faculty of knowing, even into that which is of the senses; and by enlightenment there it causes truths to be seen. Truths are called forth thence, and are divested of their natural form, and are conjoined with good in the midway, that is, in the rational, and at the same time they make the man rational, and at last spiritual. But how these things are accomplished is utterly unknown to man; because at this day it is scarcely known what good is, and that it is distinct from truth; still less that man is reformed by means of the influx of good into truth, and by the conjunction of the two; neither is it known that the rational is distinct from the natural. And when these things, which are most general, are not known, it cannot possibly be known how the initiation of truth into good, and the conjunction of the two, is effected-which are the subjects treated of in this chapter in its internal sense. But whereas these arcana have been revealed, and are manifest to those who are in good, that is, who are angelic minds, therefore however obscure they may appear to others, they nevertheless are to be set forth, because they are in the internal sense.

[3] Concerning the enlightenment from good through truth in the natural man, which is here called the “mother’s house,” the case is this: Divine good with man inflows into his rational, and through the rational into his natural, and indeed into its memory-knowledges, that is, into the knowledges and doctrinal things therein, as before said; and there by a fitting of itself in, it forms truths for itself, through which it then enlightens all things that are in the natural man. But if the life of the natural man is such that it does not receive the Divine good, but either repels it, or perverts it, or suffocates it, then the Divine good cannot be fitted in, thus it cannot form for itself truths; and consequently the natural can no longer be enlightened; for enlightenment in the natural man is effected from good through truths; and when there is no longer enlightenment, there can be no reformation. This is the reason why in the internal sense the natural man also is much treated of in regard to its quality; thus whence truth is, namely, that it is from good there.

11. In the internal or spiritual sense of the Word innumerable things are hidden.

The Word in its internal sense contains many things which surpass human comprehension: 3085-3086. They cannot be expressed in words, and cannot be explained: 1955. They exist solely for the angels, and are understood by them: 167. The internal sense of the Word contains the hidden things of heaven, which have to do with the Lord and His kingdom in heaven and on earth: 1-4, 937. Those hidden things do not appear in the literal sense: 937, 1502, 2161. Many other things in the writings of the prophets, which appear as if randomly scattered, in the internal sense fit together continuously in a beautiful ¹ sequence: 7153, 9022. In its original language not a single word, not even a single jot, can be missing from the literal meaning without interruption of the internal sense; and for that very reason the Word, out of the Lord's divine providence, has been preserved so completely, down to the last tittle: 7933. There are innumerable things in each individual part of the Word: 6617, 6620, 8920. And in each and every phrase: 1869. Countless things are contained in the Lord's Prayer and in its individual petitions: 6619. And in the Ten Commandments; though in the external sense of these there are some ideas which are known to every nation without revelation: 8862, 8899. In every tiny little tittle of a letter of the Word in its original language there is something holy, revealed from Heaven, this may be seen in the work Heaven and Hell 260, where the words of the Lord are explained, that Not one jot or tittle shall be lost from the Law; Matthew 5:18.

Particularly in the prophetical part of the Word there are two expressions of the same thing, as it were, but one refers to what is good and the other to what is true: 683, 707, 2576, 8339. In the Word things relating to what is good and what is true are married together, to an amazing degree, but that marriage is evident only to one who is acquainted with the internal sense: 10554. So, in the Word and in its individual parts there are divine marriage and heavenly marriage: 683, 793, 801, 2173, 2516, 2712, 5138, 7022. Divine marriage, which is the marriage between divine good and divine truth, is thus the Lord in heaven, in whom alone that marriage exists there: 3004-3005, 3009, 4137, 5194, 5502, 6343, 7945, 8339, 9263, 9314. Through Jesus also there is signified divine good, and through Christ divine truth, and thus through both divine marriage in heaven is signified: 3004-3005, 3009. This marriage-and thus the Lord as regards divine good and divine truth-is in each individual part of the Word in its internal sense: 5502. The marriage of good and truth by the Lord in heaven and in the Church is what is called heavenly marriage: 2508, 2618, 2803, 3004, 3211, 3952, 6179. Thus in this respect the Word is heaven, so to speak: 2173, 10126. Heaven is likened to marriage in the Word from the marriage of good and truth there: 2758, 3132, 4434, 4835. The internal sense is itself the genuine doctrine of the Church: 9025, 9430, 10400. Those who understand the Word according to its internal sense know the true doctrine itself of the Church, because the internal sense contains that: 9025, 9430, 10400. The internal part of the Word is also the internal part of the Church, and so also of worship: 10460. The Word is the doctrine of love towards the Lord, and affectionate regard for your neighbour: 3419-3420.

The Word in its literal meaning is like a cloud, and its glory is in its internal sense-Preface to Genesis 18; also 5922, 6343-where there is explained that the Lord will come in the clouds of the sky with glory. Also 'cloud' in the Word signifies the Word in its literal sense, and 'glory' signifies the Word in its internal sense-Preface to Genesis 18: also 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574. Things which are in the literal sense, compared to those in the internal sense, are like rough projections round a polished optical cylinder, from which nevertheless there exists in the cylinder a beautiful image of a man: 1871. Those who wish for and recognize only the literal sense are represented in the spiritual world as an ugly little old woman, while those who wish for and recognize at the same time the internal sense appear as a virgin finely clothed: 1774. The Word in all that it embraces is an image of heaven, because the Word is divine truth, and divine truth constitutes heaven, and heaven resembles one human, and in that respect The Word is an image of a human, as it were: 1871. That heaven in its total make-up resembles one human may be seen in the work Heaven and Hell 59-67. That divine truth proceeding from the Lord constitutes heaven, 126-140, 200-212. The Word is presented to the Angels in a beautiful and delightful way: 1767-1768. The literal sense is like a body, and the internal sense is like the soul of that body: 8943.

Consequently, life for the Word comes from its internal sense: 1405, 4857. The Word is pure in its internal sense, and it does not appear so in its literal sense: 2362, 2395. Things in the literal sense become holy from internal things: 10126, 10276. In the historical narratives of the Word also there is an internal sense, but within them: 4989. Thus the historical parts just as much as the prophetical parts contain hidden things of heaven: 755, 1659, 1709, 2310, 2333. The angels perceive these not in relation to history but in relation to doctrine, because they perceive them spiritually: 6884. The innermost hidden things in the historical narratives are less evident to humans than those in the prophetical parts for the simple reason that their minds are intent upon, and in contemplation of, the historical parts: 2176, 6597.

Moreover, the nature of the internal sense of the Word is shown: 1756, 1984, 2004, 2663, 3035, 7089, 10604, 10614, and it is illustrated by comparisons: 1873.

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