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.

382. 'Being a wanderer and a fugitive in the land' means not knowing what truth and good are. This is clear from the meaning in the Word of 'wandering' and of 'fleeing', as in Jeremiah,

Prophets and priests wander blind in the streets; they are defiled with blood. Things which have no power they touch with their garments. Lamentations 4:13-14.

Here 'prophets' stands for those who teach, 'priests' for those who live according to what is taught. 'Wandering blind in the streets' means not knowing what good and truth are.

[2] In Amos,

Part of one field had rain, and part of the field on which it did not rain dried up. So two or three cities will wander to one city to drink water, and they will not be satisfied. Amos 4:7-8.

Here 'the part of the field on which rain fell' is the doctrine of faith that derives from charity, while 'the part or section of the field on which it did not rain' is the doctrine of faith devoid of charity. 'Wandering to drink water' similarly means searching for truth.

[3] In Hosea,

Ephraim has been stricken, their root has dried up, they will bear no fruit. My God will cast them away because they have not hearkened to Him, and they will be wanderers among the nations. Hosea 9:16-17.

'Ephraim' stands for an understanding of truth, that is, for faith, since he was Joseph' s firstborn. 'A root which had dried up' stands for charity that is incapable of bearing fruit. 'Wanderers among the nations' means that they have no knowledge of truth and good.

[4] In Jeremiah,

Go up against Arabia and lay waste the sons of the east. Flee, wander far away; the inhabitants of Hazer have plunged into the depths to dwell there. Jeremiah 49:28, 30.

'Arabia' and 'the sons of the east' stand for the possession of celestial riches, or things of love, which when laid waste are also spoken of as 'fleeing and wandering', or fugitives and wanderers, when they achieve nothing good at all. And 'the inhabitants of Hazer', or those who possess spiritual riches, which are things of faith, are spoken of as 'plunging into the depths', which means perishing.

In Isaiah,

All your chief men are wandering about together, on account of the bow they have been put in chains. They have fled from far away. Isaiah 12:3.

This refers to 'the valley of vision', which is the delusion that faith can exist without charity. This explains why verse 14 below speaks of 'a wanderer and a fugitive', that is, a person who, confessing faith in isolation from charity, has no knowledge at all of truth and good.

7997. That the paschal supper represented the consociations of angels in the heavens in respect to goods and truths, see above (n. 7836, 7996); and because it represented these, it was ordained that not only every house by itself should then be together and eat, but also that no others should be consociated except those who represent the conjunction of love such as is that of the heavenly societies, and thus that the rest were to be separated. They who are to be separated were the aliens, for by them were signified those who are not in the good and truth of the church; also the lodgers and hirelings, because by these were represented those who from mere natural disposition, and those who for the sake of gain, did good and truth, and made a boast of them. Neither the latter nor the former can be consociated with the angels in the heavens; but when they are allowed to wander about, as is the case when they first come into the other life, before they undergo vastations of good and truth, then when they come toward any angelic society and feel the sphere of sanctity from the truth of the good of innocence which is signified by the blood of the paschal lamb (n. 7846, 7877), they cannot approach, but forthwith flee away because of fear and aversion.