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.

2133. Of the Lord’s Divine mercy heaven has on two or three occasions been so far opened to me that I have heard a general glorification of the Lord, which is of such a nature that a number of societies glorified the Lord together and with one mind, and yet each society did so by itself, with distinct affections and the derivative ideas. It was a heavenly voice, heard far and wide, to an extent so immense that the hearing failed to reach its end (as fails the sight when it beholds the universe), and this was attended with inmost joy and inmost happiness. A glorification of the Lord has also been sometimes perceived like an irradiation flowing down and affecting the interiors of the mind. This glorification takes place when the angels are in a state of tranquillity and peace, for it then flows from their inmost joys, and from their happinesses themselves.

1725. That 'Melchizedek' means the celestial things of the Lord's Interior Man becomes clear from the meaning of 'Melchizedek', to be dealt with shortly, and also from the things that come before and after. What the internal man is, what the interior man is, and what the external man is, has been adequately shown above, as also has the fact that the internal man flows into the external man by way of the interior man, as well as that the internal man flows into the interior man either by way of celestial things or by way of spiritual things - by way of celestial things with every regenerate person, that is, with people who lead lives of love to the Lord and of love towards the neighbour, but by way of spiritual things with every individual, whatever his character. It is from this influx that he has his light from heaven, that is, is enabled to think and speak, and to be a human being. See what has appeared already in 1707.

[2] The celestial things of the interior man are all those that belong to celestial love, as often stated already. These celestial things with the Lord's Interior Man, or the Lord's Interior Man as to these celestial things, is called 'Melchizedek'. The Internal Man within the Lord was Jehovah Himself; and when the Interior Man, following the conflicts brought about by temptations, had been purified, that became Divine and Jehovah as well, as likewise did the External Man. But now, while the Interior Man was still passing through a state involving the conflicts brought about by temptation and had not yet been purified to any great extent by means of such conflicts, it is called as to celestial things 'Melchizedek', that is, 'king of holiness and righteousness'.

[3] That this is indeed so is also evident in David where similarly the Lord's conflicts during temptations are the subject, and where at length His Interior Man as regards celestial things is called Melchizedek,

Jehovah said to my Lord, Sit at My right hand till I make Your enemies as Your foot-stool; Jehovah will send the rod of strength from Zion; have dominion in the midst of Your enemies. Your people will be prompt to offer themselves on the day of Your power, in the beauty of holiness. From the womb of the morning You have the dew of Your birth. Jehovah has sworn and will not repent, You are a Priest for ever, after the manner of ¹ Melchizedek. The Lord on Your right hand has smitten kings on the day of His anger. Psalms 110:1-5.

These verses of Psalms 110 refer, as does this chapter in Genesis, to the Lord's temptation-conflicts with the hells, as becomes clear from every word. The fact that the statements in this Psalm refer to the Lord, He Himself teaches in Matthew 22:43-45; Mark 12:36; Luke 20:42-44. 'Making enemies a foot-stool', 'having dominion in the midst of enemies', 'the day of power', and 'smiting kings on the day of His anger' mean the conflicts that constitute temptations, and victories.

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