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.

3046. And sware to him concerning this word. That this signifies a sacred obligation, is evident from the signification of “swearing,” as being a binding pledge, and indeed a most holy one, because he swore by Jehovah the God of heaven and the God of the earth (see n. 3023); and thus a sacred obligation, for a sacred obligation is nothing else than a binding pledge.

46. That “beasts” signify man’s affections-evil affections with the evil, and good affections with the good-is evident from numerous passages in the Word, as in Ezekiel:

Behold, I am for you, and I will look back to you, that ye may be tilled and sown, and I will multiply upon you man and beast, and they shall be multiplied and bring forth fruit; and I will cause you to dwell as in your ancient times (Ezekiel 36:9, 11, treating of regeneration).

In Joel:

Be not afraid ye beasts of My field, for the dwelling places of the wilderness are become grassy (Joel 2:22).

In David also:

So foolish was I, I was as a beast before Thee (Psalms 73:22).

In Jeremiah, treating of regeneration:

Behold the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast, and I will watch over them to build and to plant (Jeremiah 31:27-28).

[2] “Wild animals” have a similar signification, as in Hosea:

In that day will I make a covenant for them with the wild animal of the field, and with the fowl of the heavens, and with the creeping thing of the earth (Hosea 2:18).

In Job:

Thou shalt not be afraid of the wild animals of the earth, for thy covenant is with the stones of the field, and the wild animals of the field shall be at peace with thee (Job 5:22-23).

In Ezekiel:

I will make with you a covenant of peace, and will cause the evil wild animal to cease out of the land, that they may dwell confidently in the wilderness (Ezekiel 34:25).

In Isaiah:

The wild animals of the field shall honor me, because I have given waters in the wilderness (Isaiah 43:20).

In Ezekiel:

All the fowls of the heavens made their nests in his boughs, and under his branches did all the wild animals of the field bring forth their young, and under his shadow dwelt all great nations (Ezekiel 31:6).

This is said of the Assyrian, by whom is signified the spiritual man, and who is compared to the garden of Eden.

In David:

Glorify ye Him, all His angels, glorify Jehovah from the earth, ye whales, fruit trees, wild animal, and every beast, creeping thing, and flying fowl (Psalms 148:2, 7, 9-10).

Here mention is made of the same things-as “whales” the “fruit tree” “wild animal” the “beast” “creeping thing” and “fowl” which, unless they had signified living principles in man, could never have been called upon to glorify Jehovah.

[3] The Prophets carefully distinguish between “beasts” and “wild animals of the earth” and “beasts” and “wild animals of the field.” Nevertheless goods in man are called “beasts” just as those who are nearest the Lord in heaven are called “animals” ¹ both in Ezekiel and in John:

All the angels stood round about the throne, and the elders, and the four animals, ¹ and fell before the throne on their faces, and worshiped the Lamb (Revelation 7:11, 19:4).

Those also who have the gospel preached to them are called “creatures” because they are to be created anew:

Go ye into all the world, and preach the gospel to every creature (Mark 16:15).

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