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.

'The queen of Sheba,' as in 1 Kings 10:1-3, signifies the celestial aspects of faith. The queen of Sheba coming to Solomon in Jerusalem with exceeding great riches, with camels carrying spices, gold, and precious stones, as in 1 Kings 10:1, 2, represents the wisdom and intelligence which was given to the Lord in His natural self.

(References: Arcana Coelestia 117)

3019. Abraham said unto his servant, the elder of his house. That this signifies the arrangement in order and influx of the Lord in His natural, which is the “servant the elder of the house,” is evident from the signification here of “saying” as being to command, because it is said to a servant; and as the subject here treated of is the disposition by the Divine of the things that are in the natural man; “to say” denotes to arrange in order and to flow in; for all that is done in the natural or external man is arranged in order by the rational or internal man, and is effected by influx. That the “servant the elder of the house” is the natural, or the natural man, is evident from the signification of “servant,” as being that which is lower and which serves what is higher; or what is the same, that which is outer and serves what is inner (see n. 2541, 2567). All things that are of the natural man, such as memory-knowledges of whatever kind, are nothing but things of service; for they serve the rational by enabling it to think equitably and will justly. That the “elder of the house” is the natural man, may be seen from what follows.