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.
Apocalypse Explained #32
32. Unto God and his Father. That this signifies Divine truth and Divine good, is evident from this, that God denotes Divine truth and Jehovah Divine good, and that therefore, in the Word, the Lord is called God where Divine truth is treated of, and Jehovah, where Divine good is (see n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167.) But here, instead of Jehovah, the word Father is used, because the Father of the Lord was Jehovah, and by Father is meant the same as by Jehovah. By both, God and Father, the Lord alone is meant, the Father being in Him as the soul is in the body (as may be seen above, n. 10 and 26); for He was conceived of Jehovah; and the soul of every one is from him of whom he is conceived. Therefore, when the Lord made mention of the Father, He meant His Divine in Himself; this is why He said, that, the Father was in Him and He in the Father (John 10:38; 14:10, 11); that the Father and He were one (John 10:30); that He was not alone, but He and the Father (John 16:32). (That the Lord called the Divine of Jehovah, which was in Himself from conception and which was the Being (Esse) of His life in His Human, the Father, and the Divine truth which is from Divine good, the Son, see n. 2803, 3704, 7199, 8328, 8897; that the Son of man is Divine truth, and the Father Divine good, see n. 1729, 1733, 2159, 2628, 2803, 2813, 3255, 3704, 7499, 8897, 9807. See also the citations from Arcana Coelestia, in The Doctrine of the New Jerusalem, concerning the union of the Divine, which is called Jehovah the Father, with the Divine Human of the Lord, n. 304.)
Arcana Coelestia #1186
1186. That “Asshur” is reasoning, is evident from the signification of Asshur or Assyria in the Word, where it is constantly taken for the things which pertain to reason, in both senses; namely, for what is of reason, and for reasonings. By reason and rational things are properly meant things that are true; and by reasoning and reasonings, those which are false. Because “Asshur” signifies reason and reasoning, it is very frequently connected with “Egypt,” which signifies memory-knowledges; for reason and reasoning are from such knowledges. That “Asshur” signifies reasoning is evident in Isaiah:
Woe unto Asshur, the rod of Mine anger, he thinketh not right, neither doth his heart meditate right, he hath said, By the strength of my hand I have done it, and by my wisdom, because I am intelligent (Isaiah 10:5, 7, 13), where “Asshur” denotes reasoning, of whom it is therefore predicated that he neither thinketh nor doth meditate right; and it is said, “by his own wisdom, because he is intelligent.”
[2] In Ezekiel:
Two women, the daughters of one mother, committed whoredom in Egypt; they committed whoredom in their youth. The one committed whoredom, and doted on her lovers, on Asshur (the Assyrians) her neighbors, who were clothed in blue, captains and rulers, all of them desirable young men, horsemen riding upon horses. The sons of Babel came to her, and they defiled her with their whoredom (Ezekiel 23:2-3, 5-6, 17).
Here “Egypt” denotes memory-knowledges; “Asshur,” reasoning; and “the sons of Babel,” falsities from cupidities.
[3] In the same:
O Jerusalem, thou hast also committed whoredom with the sons of Egypt, thou hast committed whoredom also with the sons of Asshur, and thou hast multiplied thy whoredom even into the land of Canaan unto Chaldea (Ezekiel 16:26, 28-29), where “Egypt” in like manner denotes memory-knowledges; “Asshur,” reasoning. Reasoning from memory-knowledges concerning spiritual and celestial things is called “whoredom,” both here and elsewhere in the Word. That whoredom with the Egyptians and the Assyrians is not meant, anyone can see.
[4] In Jeremiah:
Israel, what hast thou to do with the way of Egypt, to drink the waters of Shihor? and what hast thou to do with the way of Asshur, to drink the waters of the river [Euphrates]? (Jeremiah 2:18, 36).
Here likewise “Egypt” denotes memory-knowledges; and “Asshur,” reasoning. In the same:
Israel is a scattered sheep, the lions have driven him away, first the king of Asshur hath devoured him, and after that this king of Babel hath broken his bones (Jeremiah 50:17-18).
“Asshur” here is reasoning concerning spiritual things.
[5] In Micah:
This shall be the peace, when Asshur shall come into our land, and when he shall tread in our palaces, we will even set over him seven shepherds, and eight princes of men, and they shall feed down the land of Asshur with the sword, and the land of Nimrod, In the gates thereof, and he shall deliver from Asshur, when he shall come into our land, and when he shall tread upon our border (Micah 5:5-6).
The subject here is Israel, or the spiritual church, of which it is said that “Asshur shall not enter in,” that is, that reasoning shall not; “the land of Nimrod” denotes such worship as is signified by Nimrod, in which the interiors are evil and false.
[6] That “Asshur” in the Word is also reason, which is in the man of the church, whereby he discerns truth and good, is evident in Hosea:
They shall tremble as a bird out of Egypt, and as a dove out of the land of Asshur (Hosea 11:11).
“Egypt” here denotes the memory-knowledge of the man of the church; and “Asshur,” his reason. That a “bird” is the intellectual of the memory [scientificum intellectuale], and “a dove” rational good, has been shown before.
[7] In Isaiah:
In that day shall there be a path from Egypt to Asshur, and Asshur shall come into Egypt, and Egypt into Asshur, and the Egyptians shall serve Asshur. In that day shall Israel be the third with Egypt and with Asshur, a blessing in the midst of the land, which Jehovah Zebaoth shall bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel Mine inheritance (Isaiah 19:23-25).
The subject here is the spiritual church, which is “Israel,” whose reason is “Asshur,” and memory-knowledge “Egypt.” These three constitute the intellectual things of the man of the spiritual church, which follow one another in this order. In other places also where Asshur is named, it signifies the rational, either true or false, as in:
Isaiah 20:1, 3; 23:13; 27:13; 30:31; 31:8, 36, 37; 52:4,
Ezekiel 27:23-24; 31:3-18; 32:22;
“Asshur” denotes reasoning in Hosea 5:13; 7:11; 10:6; 11:5; 12:1; 14:3; and in Zechariah 10:10, where Ephraim is spoken of, by whom is signified the intellectual, but here, perverted.
