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.

1672. And the kings that were with him. That this signifies the apparent truth which is of that good, is evident from the signification of “kings” in the Word. “Kings,” “kingdoms,” and “peoples,” in the historical and the prophetical parts of the Word, signify truths and the things which are of truths, as may be abundantly confirmed. In the Word an accurate distinction is made between a “people” and a “nation;” by a “people” are signified truths, and by a “nation” goods, as before shown (n. 1259, 1260). “Kings” are predicated of peoples, but not so much of nations. Before the sons of Israel sought for kings, they were a nation, and represented good, or the celestial; but after they desired a king, and received one, they became a people, and did not represent good or the celestial, but truth or the spiritual; which was the reason why this was imputed to them as a fault (see 1 Samuel 8:7-22, concerning which subject, of the Lord’s Divine mercy elsewhere). As Chedorlaomer is named here, and it is added, “the kings that were with him,” both good and truth are signified; by “Chedorlaomer,” good, and by “the kings,” truth. But what was the quality of the good and truth at the beginning of the Lord’s temptations has already been stated.

10106. 'And Aaron and his sons shall eat the flesh of the ram' means the making of spiritual good their own by those who are at home with internal things, from the Lord. This is clear from the meaning of 'eating' as making one's own, dealt with in 3168, 3513(end), 3596, 4745; from the representation of 'Aaron and his sons' as the Lord in respect of Divine Good and Divine Truth, dealt with in 9806, 9807, 10068, at this point that Good and Truth in the heavens since 'filling the hand', which means the transmission and the reception of them, is the subject; and from the meaning of 'the flesh of the ram' as the good of the internal man or good on internal levels ('flesh' means good, see 3813, 7850, 9127, and 'the ram' the good of innocence and charity in the internal man, 9991, 10042). The words 'the Lord in respect of Divine Good and Divine Truth in the heavens, and the transmission and the reception of that Good and Truth there' are used because the Lord is above the heavens. He is the Sun of heaven and is also actually seen by those in heaven as the Sun; and all the light the heavens have comes from this. By means of the light and heat from it He is present in the heavens, so much so that He seems to be present there entirely; for He fills the heavens and constitutes them. The light radiating from Him as the Sun is essentially Divine Truth, from which angels derive the wisdom and intelligence they possess. And the heat radiating from Him as the Sun is the Divine Good of His Divine Love there. The transmission and the reception of this Divine Good and that Divine Truth in the heavens is what 'filling the hand' means.

The Lord is the Sun of heaven, the source of the light and heat in the heavens from which angels derive the life, that is, the wisdom and love, they possess, see 3636, 3643, 4321(end), 5097, 7078, 7083, 7171, 7173, 7270, 8644, 8812.