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.

Elijah (referred to as Elias in the New Testament) was the renowned prophet sent to the split kingdoms of Israel and Judah. His first appearance is in Chapter 17 of I Kings where he comes to speak to Ahab, king of Israel. He contends with Ahab, and Ahab’s wife Jezebel, and later Ahab’s son Ahaziah. These contentions have passed down to us in many well known stories.

In II Kings, Chapter 2, Elijah is carried up to heaven in a chariot of fire, and his mantle is given to Elisha, his disciple and successor. Elijah represents the Lord as He comes to us in the Word, that is, the way we think about the Lord when we read the Word (especially the prophetic parts of the Word). Elijah and John the Baptist are similar in their symbolic meaning.

(References: Arcana Coelestia 5247 [6], 6752, 9372 [2])

145. In the Word also by “name” is signified the essence of a thing, and by “seeing and calling by name” is signified to know the quality. As in Isaiah:

I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, Jehovah, who call thee by thy name, am the God of Israel. For Jacob My servant’s sake, and Israel My chosen, I have even called thee by thy name, I have surnamed thee, and thou hast not known Me (Isaiah 45:3-4).

In this passage, to “call by name” and to “surname” signifies to foreknow the quality. Again:

Thou shalt be called by a new name, which the mouth of Jehovah shall declare (Isaiah 62:2), signifying to become of another character, as appears from the preceding and subsequent verses. Again:

Fear not, O Israel, for I have redeemed thee, I have called thee by thy name; thou art Mine (Isaiah 43:1),

denoting that He knew their quality. Again in the same Prophet:

Lift up your eyes on high, and behold who hath created these things, that bringeth out their army by number. He will call them all by name (Isaiah 40:26),

meaning that He knew them all. In the Revelation:

Thou hast a few names even in Sardis who have not defiled their garments: he that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name before My Father, and before His angels (Revelation 3:4-5).

Whose names are not written in the Lamb’s book of life (Revelation 13:8).

By “names” in these passages are by no means meant names, but qualities; nor is the name of anyone ever known in heaven, but his quality.