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.

6918. And garments. That this signifies lower memory-knowledges corresponding thereto, is evident from the signification of “garments,” as being lower memory-knowledges (see n. 2576, 5248). “Garments” have this signification because they clothe interior things.

8865. What is meant by “universally reigning” can be seen from what has been said and shown above (see n. 8853-8858), namely, that that is universally regnant with man which is in each and all things of his thought, and in each and all things of his will, consequently which constitutes his very mind, or life. Such a regnant must the Lord be with man, for such a regnant is the Lord with the angels in heaven, of whom therefore it is said that they are “in the Lord.” The Lord becomes regnant when it is not only believed that all good and all truth are from Him, but also when it is loved to be so. The angels are not only in the faith, but also in the perception, that it is so. Hence it is that their life is the Lord’s life in them; the life of their will is the life of love from the Lord, and the life of their understanding is the life of faith from the Lord. From all this it is evident how it is that the Lord is the all in all of heaven, and that He Himself is heaven. When the Lord universally reigns with a man of the church, as with the angels of heaven, then the Lord is in all the truths and goods of faith with him, as the heart is in all the blood-vessels, because these derive from it their origin, and the blood which is their life.

[2] Be it further known that such spirits and such angels are with a man as is his universal regnant. The reason is that that which reigns universally is the being of the life of everyone (n. 8853-8858). All the cheerfulness and all the content a man has, even when he is thinking about other things, are therefrom; for therein the angels and spirits who are with him dwell and as it were have their abode, and their gladness flows into the man, and causes his cheerfulness and content. That such is its source does not come to the perception of the man, because he does not know that his life flows in, nor that the universal regnant makes his life, nor that when this regnant of his life is touched, it is as if the pupil of the eye is touched; with delight when by beautiful objects; and with pain when by ugly ones. It is called universal from the fact that it is the whole singular in the complex, and thus the universal regnant is that which is in each and all things (see n. 1919 at the end, 5949, 6159, 6338, 6482, 6483, 6571, 7648, 8067).