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.
John 1:19-30
19
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
20
And he confessed, and denied not; but confessed, I am not the Christ.
21
And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.
22
Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
23
He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.
24
And they which were sent were of the Pharisees.
25
And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?
26
John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;
27
He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.
28
These things were done in Bethabara beyond Jordan, where John was baptizing.
29
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
30
This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.
Arcana Coelestia # 3960
3960. 'And Leah said, God has endowed me with a good dowry; once again my husband will dwell with me, because I have borne him six sons' in the highest sense means the Lord's Divine itself and His Divine Human, in the internal sense the heavenly marriage, and in the external sense conjugial love. This is clear from the meaning of 'dwelling together' and also from all the other words which Leah uttered at this point. The reason why 'dwelling together' in the highest sense means the Lord's Divine itself and His Divine Human is that the Divine itself, and the Father, exists mutually and reciprocally within the Divine Human, termed the Son of God, according to the words of the Lord Himself in John,
Jesus said, Philip, he who has seen Me has seen the Father. Believe Me that I am in the Father and the Father in Me. John 14:9-11; 10:38.
This union is the Divine Marriage itself, see 3211, 3952. That union is not however a dwelling together, though it is expressed as such in the sense of the letter. For things which are one present themselves in the sense of the letter as two - as the Father and the Son - or even as three, as the Father, the Son, and the Holy Spirit. They do so for many reasons which will in the Lord's Divine mercy be discussed elsewhere.
[2] Here also lies the reason why 'dwelling together' in the internal sense means the heavenly marriage, for it is from the Divine Marriage - the union of the Father and the Son, that is, of the Lord's Divine itself with His Divine Human - that the heavenly marriage comes into being. The heavenly marriage exists as that which is called the Lord's kingdom and also heaven, and it is so called because it comes into being from the Divine Marriage, which is the Lord. This then is what is meant in the internal sense by 'dwelling together', and is also the reason why heaven is called God's dwelling-place, as in Isaiah,
Look out from heaven, and see from the dwelling-place of Your holiness and of Your glory. Where are Your zeal and Your might? The yearning of Your loins, and Your compassion 1 towards me have held themselves back. Isaiah 63:15.
'The dwelling-place of holiness' stands for the celestial kingdom, and
'The dwelling-place of glory' for the spiritual kingdom. 'Dwelling-place' used here in Isaiah is derived from the same word as 'dwelling together' and 'Zebulun' are derived.
[3] The reason why 'dwelling together' in the external sense means conjugial love is that all genuine conjugial love has its origin nowhere else than in the heavenly marriage, which is a marriage of good and truth, and this in turn has its origin in the Divine Marriage, which is that of the Lord's Divine itself and His Divine Human. See what has been stated already on these matters in the following places:
The heavenly marriage descends from Divine Good present within the Lord, and from Divine Truth proceeding from Him, 2508, 2618, 2803, 3132.
This marriage is the origin of conjugial love, 2728, 2729.
People who live in genuine conjugial love are dwelling together in the inmost things of life, 2732, and so in love for good and truth since these constitute the inmost things of life.
Conjugial love is the fundamental love of all loves, 2737-2739.
The marriage of good and truth exists in heaven, in the Church, with every member of heaven and the Church, and in every individual thing within the natural order, 718, 747, 917, 1432, 2173, 2516, 2712, 2758; it exists in every detail of the Word, 683, 793, 801, 2516, 2712; and so in the highest sense it is the Lord Himself.
The names Jesus Christ mean the Divine Marriage, 3004.
[4] These are the things meant not only by 'dwelling together', that is, by the words 'once again my husband will dwell with me' but also by those preceding them, 'God has endowed me with a good dowry'. The former however means the truth of good whereas the latter means the good of truth, for these two constitute the heavenly marriage. And because this is a conclusion the statement 'because I have borne him six sons' is added; for 'six' here is similar in meaning to twelve. In the Word half a number, or twice that number, has the same meaning as the number itself when the subject is similar.
სქოლიოები:
1. literally, compassions
