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.
Matthew 17
1
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,
2
And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
3
And, behold, there appeared unto them Moses and Elias talking with him.
4
Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
5
While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
6
And when the disciples heard it, they fell on their face, and were sore afraid.
7
And Jesus came and touched them, and said, Arise, and be not afraid.
8
And when they had lifted up their eyes, they saw no man, save Jesus only.
9
And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.
10
And his disciples asked him, saying, Why then say the scribes that Elias must first come?
11
And Jesus answered and said unto them, Elias truly shall first come, and restore all things.
12
But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.
13
Then the disciples understood that he spake unto them of John the Baptist.
14
And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying,
15
Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.
16
And I brought him to thy disciples, and they could not cure him.
17
Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.
18
And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.
19
Then came the disciples to Jesus apart, and said, Why could not we cast him out?
20
And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall Remove; and nothing shall be impossible unto you.
21
Howbeit this kind goeth not out but by prayer and fasting.
22
And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:
23
And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.
24
And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?
25
He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?
26
Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.
27
Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.
Arcana Coelestia #8562
8562. And there was no water for the people to drink. That this signifies a lack of truth and of the consequent refreshment, is evident from the signification of “water,” as being the truth of faith (see n. 2702, 3058, 3424, 4976, 5668); and from the signification of “drinking,” as being to be instructed in the truths of faith and to receive them (n. 3069, 3772, 4017, 4018), here, to be refreshed; for as water and drink refresh the natural life, so truths and the knowledges of truth refresh the spiritual life. For he who is in spiritual life longs for the sustenance thereof from such things as are called heavenly food and drink, which are the goods and truths of faith; in like manner as he who is in natural life longs for sustenance from such things as are natural food and drink.
[2] That temptation as to truth is now treated of, is because temptation as to good was treated of just before, after which temptation they received the manna, by which is signified good. For when man is endowed with good by the Lord, he comes into a longing for truth, and this longing is kindled according to the lack of truth, because good continually strives after truth. All the genuine affection of truth is from good. The case herein is like food, which without drink cannot nourish the natural life; and it is also like it in that food longs for drink, with which it may be conjoined so as to serve for use. This then is the reason why temptation as to truth follows immediately after temptation as to good. Temptation attacks that which a man loves and longs for (n. 4274, 4299).
