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.

293. (Verse 11) Saying, Thou art worthy, O Lord, to receive glory and honour and power. That this signifies merit and justice pertaining to the Divine Human of the Lord, and that from it is all Divine truth, Divine good and salvation, is evident from the signification of thou art worthy, O Lord, as being the merit and justice pertaining to the Lord's Divine Human, concerning which we shall speak presently; and from the signification of glory and honour, when said of the Lord, as being Divine truth and Divine good which are from Him (concerning which see above, n. 288); and from the signification of power as being salvation. The reason why power here signifies salvation is that all Divine power respects salvation as an end; for a man is reformed, and afterwards introduced into heaven, and is there withheld from evil and falsity and held in good and truth, from the Divine power; and this no one can do but the Lord alone. Those who claim that power to themselves, are entirely ignorant of what salvation means, for they do not know what reformation is, nor what constitutes heaven with man; and to claim to themselves the Lord's power, is to claim power over the Lord Himself, which power is called the power of darkness (Luke 22:53).

[2] That power, when said of the Lord, has chiefly respect to salvation, is evident from the following passages, as in John:

Jesus said, "Father thou hast given" to the Son "power over all flesh, that he should give eternal life to as many as thou hast given him" (17:2).

Again:

"As many as received him, to them gave he power to become the sons of God, even to them that believe on his name" (1:12).

Again:

"I am the vine, ye are the branches; he that abideth in me and I in him, the same bringeth forth much fruit; for without me ye can do nothing" (15:5).

In Mark:

"They were astonished at his doctrine; for he taught them as one having authority" (1:22).

And in Luke:

"With authority and power he commandeth the unclean Spirits, and they come out" (4:36).

The same may be seen in many other passages.

The Lord also has power over all things, because He is God alone; but the salvation of the human race is the principal object of power, because for the sake of that the heavens and all worlds were created, and salvation is the reception of the Divine proceeding.

[3] The reason why by thou art worthy, O Lord, is signified the merit and justice which pertain to the Lord's Divine Human is that the words signify that He merited; and the merit of the Lord consists in the circumstance that when He was in the world He subjugated the hells and reduced to order all things in the heavens, and that He glorified His Human, and this from His own power, and thus saved all the human race who believe in Him, that is, who love to do His precepts (see John 1:12, 13). This merit is also called justice in the Word, and the Lord as to His Divine Human is thence called Jehovah our Justice (Jeremiah 23:5, 6; 33:15, 16). (Concerning this merit, or this justice of the Lord, more may be seen in The Doctrine of the New Jerusalem 293, 294; and in the references to Arcana Coelestia there, n. 300-306).

7396. 'Till when shall I plead for you, and for your servants, and for your people' means intercession made for those steeped in falsities who engage in molestation. This is clear from the meaning of 'pleading', since it is done on behalf of another, as intercession; and from the representation of 'Pharaoh' as those who are steeped in falsities and engage in molestation, dealt with in 7107, 7110, 7126, 7142, 7717. Since these are represented by Pharaoh, 'his servants' and 'his people', when mentioned in addition, mean each and every one of them; for 'servants' are those who belong to a lower rank and minister, while 'people' are the individual ones. Empires and kingdoms are represented in heaven as a person, and the communities within them are represented as the parts of that person's body, the monarch being so to speak its head. The reason why they are represented in that way traces back to this: The whole of heaven represents one human being, and the communities there represent the parts of his body, in accordance with the functions they perform. From this one may see how beautiful and delightful the representation in heaven of an empire, kingdom, or community would be if its citizens were linked to one another by charity and faith to form a body like that. Whenever possible the Lord also links communities together into that kind of body; for Divine Truth itself, which emanates from the Lord, introduces that state of order wherever that order is accepted. This is the origin of the state of order that exists in heaven. It exists on earth too, but the communities constituting it are scattered all over the earth and are made up of those who are governed by love to Him and charity towards the neighbour. But those scattered communities have been drawn together by the Lord in order that they too, like communities in heaven, may represent one human being. These communities exist not only within the Church but also outside it; and when taken all together they are called the Lord's Church, drawn together from the good scattered throughout all the earth. That Church is also called a communion. This communion or Church is the Lord's kingdom on earth linked to the Lord's kingdom in heaven, and so to the Lord Himself.