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.

2803. That the Divine Truth is the “son,” and the Divine Good the “father,” is evident from the signification of a “son,” as being truth (see n. 489, 491, 533, 1147, 2633); and of a “father,” as being good; and also from the conception and birth of truth, which is from good. Truth cannot be and come forth [existere] from any other source than good, as has been shown many times. That the “son” here is the Divine Truth, and the “father” the Divine Good, is because the union of the Divine Essence with the Human, and of the Human Essence with the Divine, is the Divine marriage of Good with Truth, and of Truth with Good, from which comes the heavenly marriage; for in Jehovah or the Lord there is nothing but what is infinite; and because infinite, it cannot be apprehended by any idea, except that it is the being and the coming forth [esse et existere] of all good and truth, or is Good itself and Truth itself. Good itself is the “Father,” and Truth itself is the “Son.” But because as before said there is a Divine marriage of Good and Truth, and of Truth and Good, the Father is in the Son, and the Son is in the Father, as the Lord Himself teaches in John:

Jesus saith unto Philip, Believest thou not that I am in the Father and the Father in Me ? Believe Me that I am in the Father and the Father in me (John 14:10-11).

And again in the same Evangelist:

Jesus said to the Jews, Though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:36, 38).

And again:

I pray for them; for all Mine are Thine, and Thine are Mine; and that they all may be one, as Thou Father art in Me, and I in Thee (John 17:9-10, 21).

And again:

Now is the Son of man glorified, and God is glorified in Him; if God be glorified in Him, God shall also glorify Him in Himself. Father, glorify Thy Son, that Thy Son also may glorify Thee (John 13:31-32; 17:1).

[2] From this may be seen the nature of the union of the Divine and the Human in the Lord; namely, that it is mutual and alternate, or reciprocal; which union is that which is called the Divine Marriage, from which descends the heavenly marriage, which is the Lord’s kingdom itself in the heavens—thus spoken of in John:

In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).

And again:

I pray for them, that they all may be one, as Thou Father art in Me and I in Thee, that they also may be one in us, I in them and Thou in Me; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:21-23, 26).

That this heavenly marriage is that of good and truth, and of truth and good, may be seen above (n. 2508, 2618, 2728, 2729 and following numbers).

[3] And because the Divine Good cannot be and come forth without the Divine Truth, nor the Divine Truth without the Divine Good, but the one in the other mutually and reciprocally, it is therefore manifest that the Divine Marriage was from eternity; that is, the Son in the Father, and the Father in the Son, as the Lord Himself teaches in John:

And now O Father, glorify Thou Me with Thyself, with the glory which I had with Thee before the world was (John 17:5, 24).

But the Divine Human which was born from eternity was also born in time; and what was born in time, and glorified, is the same. Hence it is that the Lord so often said that He was going to the Father who sent Him; that is, that He was returning to the Father. And in John:

In the beginning was the Word (the “Word” is the Divine Truth itself), and the Word was with God, and the Word was God; the same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. And the Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the Only-begotten of the Father, full of grace and truth (John 1:1-3, 14; see also John 3:13; 6:62).

4290. In the internal historical sense, by “he said, I will not let thee go unless thou bless me,” is signified that they insisted upon being representative; for their insisting is signified by “I will not let thee go,” and representing a church by being “blessed.” In regard to this subject—that the posterity of Jacob insisted upon being representative of a church, and that they were chosen above all other nations—this cannot indeed be made so evident from the historicals of the Word in the sense of the letter, for the reason that the historicals of the Word in the sense of the letter enfold within them deep secrets of heaven, and therefore these so follow in the series; and also because the names themselves signify things; many names indeed in their supreme sense signify the Lord Himself, such as Abraham, Isaac, and Jacob. That these in the supreme sense signify the Lord, has been shown many times in what precedes (see n. 1965, 1989, 2011, 3245, 3305, 3439).

[2] That the posterity of Jacob were not chosen, but insisted that a church should be among them, may be seen from many passages of the Word, from its internal historical sense, and openly in the following.

In Moses:

Jehovah spoke unto Moses, Go up hence, thou and the people which thou hast made to go up out of the land of Egypt, into the land of which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it; I will not go up in the midst of thee, for thou art a stiffnecked people; lest I consume thee in the way. And when the people heard this evil word, they mourned, and put off everyone his ornament from upon him. And Moses took the tent, and pitched it for himself without the camp, in removing far from the camp. And Moses said unto Jehovah, See, Thou sayest unto me, Make this people go up, and Thou hast not made known to me whom Thou wilt send with me. Now therefore I pray if I have found grace in Thine eyes, make known to me I pray Thy way, that I may know concerning Thee, that I have found grace in Thine eyes; behold also that this nation is Thy people. He said therefore, My faces shall go until I give thee rest (Exodus 33:1-7, 12-14).

It is here said that Moses made the people go up out of the land of Egypt, and then that they put off their ornament and mourned, and that Moses pitched his tent without the camp, and that thereby Jehovah assented; thus plainly showing that they themselves insisted.

[3] In the same:

Jehovah said unto Moses, How long will this people provoke Me, and how long will they not believe in Me, for all the signs which I have wrought in the midst of them? I will smite them with the pestilence, and will extinguish them, and will make of thee a nation greater and mightier than they. But Moses supplicated, and Jehovah being entreated said, I will be gracious according to thy word: nevertheless, I live, and the whole earth shall be filled with the glory of Jehovah; for as to all those men who have seen My glory, and My signs which I wrought in Egypt, and in the wilderness, yet have tempted Me these ten times, and have not obeyed my voice, surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked Me see it. Your bodies shall fall in this wilderness; but your little children will I bring in (Numbers 14:11-12, 20-23, 29, 31).

From these words it is also manifest that Jehovah willed to extinguish them, and consequently not to set up a church among them, but that they insisted and it was therefore done—besides many other times also, when Jehovah willed to utterly destroy that nation so often rebellious, but as often suffered Himself to be entreated by their supplications.

[4] The like is also involved in Balaam’s not being permitted to curse that people (Numbers 22,23, 24); and in other places also, where it is said that Jehovah repented that He had brought in that people; also that Jehovah was entreated; and also that He so often made a new covenant with them. Such things are signified in the internal historical sense by the words “I will not let thee go, unless thou bless me.” The same is also signified by Jacob’s taking away the birthright from Esau, and also by his taking the blessing from him by fraud (Genesis 25 and 27).