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.

1673. And smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim. That this signifies the persuasions of falsity, or the hells of such, which the Lord conquered, is evident from the signification of “the Rephaim,” “the Zuzim,” and “the Emim,” as being of similar kind with “the Nephilim,” who are mentioned in Genesis 6:4; and in the exposition of that passage (see n. 581) it was sufficiently and abundantly shown that by “the Nephilim” are signified persuasions of falsity, or those who from a persuasion of their own exaltation and preeminence have made nothing of all holy and true things, and who have infused falsities into their cupidities; as is also plain from the passages there adduced (Numbers 13:33; Deuteronomy 2:10-11 Isaiah 14:9; 26:14, 19; Psalms 88:10). The different kinds of persuasions of falsity are what are here signified by these three and by “the Horites in Mount Seir;” for there are many kinds of persuasions of falsity, not only according to the falsities, but also according to the cupidities to which they are adjoined, or into which they are infused, or from which they flow forth and are produced. The nature of these persuasions of falsity can never appear to any man, who scarcely knows more than that there is such a thing as persuasion of falsity and cupidity of evil; but in the other life they are most distinctly arranged into their genera and into their species.

[2] The most direful persuasions of falsity existed with those who lived before the flood, especially with those who were called “Nephilim.” These Nephilim are of such a character that in the other life they by their persuasions take away from the spirits to whom they come all faculty of thinking, so that these spirits seem to themselves scarcely to live, much less to be able to think anything true. For, as before shown, there is in the other life a communication of the thoughts of all, and therefore when such a persuasiveness flows in, it cannot do otherwise than as it were murder all power of thought in others. Such were the wicked tribes against whom the Lord combated in His earliest childhood, and whom He conquered; and unless the Lord had conquered them by His coming into the world, not a man would have been left at this day upon the earth; for every man is governed by the Lord through spirits. These same Nephilim are at this day enclosed by their phantasies by what seems like a misty rock, out of which they are continually striving, but in vain, to rise up (concerning whom see n. 1265, and in many other places above). These, and others like them, were also meant in Isaiah:

The dead shall not live, the Rephaim shall not rise, because Thou hast visited and hast destroyed them, and hast made all their memory to perish (Isaiah 26:14).

[3] Also in David:

Wilt Thou show a wonder to the dead? shall the Rephaim arise and praise Thee? (Psalms 88:10),

where by “the dead” are not meant the dead, but the damned. There are also those at this day, especially from the Christian world, who likewise have persuasions, but not so direful as the antediluvians had. There are certain persuasions of falsity which take possession of both the will part and the intellectual part of man; such were those of the antediluvians, and of those who are here signified by the Rephaim, the Zuzim, and the Emim. But there are other persuasions of falsity which take possession of the intellectual part only, and which arise from the principles of falsity that are confirmed in one’s self. These are not so powerful, nor so deadly, as the former; but still they cause much annoyance to spirits in the other life, and take away in part their ability to think. Spirits of this kind excite in a man nothing but confirmations of what is false, so that the man sees no otherwise than that falsity is truth, and evil good. It is their sphere which is of such a character. As soon as anything of truth is called forth by angels, they suffocate and extinguish it.

[4] A man can perceive whether he is governed by such as these simply by observing whether he thinks the truths of the Word to be false, and confirms himself so that he cannot see otherwise; if such be the case, he may be pretty sure that such spirits are with him, and that they have the dominion. In like manner they who persuade themselves that their private advantage is the common good, and who regard nothing as being for the common good but what is also to their own advantage; in this case also the evil spirits who are present suggest so many things in confirmation that they see no otherwise. They who are such that they regard every advantage to themselves as the common good, or who veil it over with the appearance of being the common good, do much the same in the other life in regard to the common good there. That such is the nature of the influx of spirits with man, it has been given me to know by continual experience to the life.

7012. 'With which you shall do the signs' means consequent enlightenment and corroboration of truths. This is clear from the meaning of 'sign as the corroboration of truths, dealt with in 6870. The reason why enlightenment is also meant is that the corroboration of truths comes about through enlightenment received from the Lord when a person focuses his attention on the Word to the end that he may have a knowledge of truths. As regards enlightenment and a resulting corroboration of truths, it should be recognized that no enlightenment nor thus any corroboration of truths is possible with those who are interested, as the Jews and Israelites were, only in things of an external nature and not in anything internal. But when those who are interested in external things and at the same time in internal ones read the Word they receive enlightenment, and with that enlightenment they see truths, which after that are corroborated for them over and over again. And what is so amazing, the nature of each person's enlightenment is determined by the nature of his affection for truth, and the nature of his affection for truth is determined by the good present in his life. This also goes to explain why those who have no affection for truth for its own sake, only for the sake of gain, receive no enlightenment at all when they read the Word. Instead they merely corroborate for themselves matters of doctrine whatever they may be, whether they are false, as heretical teachings are, or entirely contrary to truths, as the teachings of the Jews are, since they do not seek the Lord's kingdom but the world, not faith but renown, thus not heavenly riches but merely earthly ones. Or if a desire to know truths from the Word does perhaps descend on them, falsities present themselves instead of truths, and at length denial of all truths. These matters have been stated in order that people may know what enlightenment is, and a resulting corroboration of truth.