8761. And Jehovah called unto him from the mountain. That this signifies the union of the Divine good in heaven with the Divine truth there, is evident from the signification of “calling unto him,” or “calling anyone unto Himself,” when said of the Divine, as being conjunction, here union, because it is said of Divine good with Divine truth which are made one by conjunction. (That “to call anyone to Himself” denotes conjunction, and also presence, see n. 6047, 6177, 7390, 7451, 7721.) That it is Divine good with which there was conjunction, is because the name here used is “Jehovah” (on which subject see just above, n. 8760). And from the signification of “mountain,” as being good Divine in heaven (on which just abo ve, n. 8758), here heaven; for whether you say “Divine good in heaven,” or “heaven,” it is the same, because heaven arises from this good. The case herein is like that of all other things abstracted from their subjects, which when spoken of nevertheless lead to the perception of the subjects in which they are; as when the truth of faith, or the good of charity, is spoken of, there is understood the man of the church in whom they are. This is especially the case in heaven, for there the Divine good united to the Divine truth is all in all, thus is the life or soul of heaven.

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.