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.

2803. That the Divine Truth is the “son,” and the Divine Good the “father,” is evident from the signification of a “son,” as being truth (see n. 489, 491, 533, 1147, 2633); and of a “father,” as being good; and also from the conception and birth of truth, which is from good. Truth cannot be and come forth [existere] from any other source than good, as has been shown many times. That the “son” here is the Divine Truth, and the “father” the Divine Good, is because the union of the Divine Essence with the Human, and of the Human Essence with the Divine, is the Divine marriage of Good with Truth, and of Truth with Good, from which comes the heavenly marriage; for in Jehovah or the Lord there is nothing but what is infinite; and because infinite, it cannot be apprehended by any idea, except that it is the being and the coming forth [esse et existere] of all good and truth, or is Good itself and Truth itself. Good itself is the “Father,” and Truth itself is the “Son.” But because as before said there is a Divine marriage of Good and Truth, and of Truth and Good, the Father is in the Son, and the Son is in the Father, as the Lord Himself teaches in John:

Jesus saith unto Philip, Believest thou not that I am in the Father and the Father in Me ? Believe Me that I am in the Father and the Father in me (John 14:10-11).

And again in the same Evangelist:

Jesus said to the Jews, Though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:36, 38).

And again:

I pray for them; for all Mine are Thine, and Thine are Mine; and that they all may be one, as Thou Father art in Me, and I in Thee (John 17:9-10, 21).

And again:

Now is the Son of man glorified, and God is glorified in Him; if God be glorified in Him, God shall also glorify Him in Himself. Father, glorify Thy Son, that Thy Son also may glorify Thee (John 13:31-32; 17:1).

[2] From this may be seen the nature of the union of the Divine and the Human in the Lord; namely, that it is mutual and alternate, or reciprocal; which union is that which is called the Divine Marriage, from which descends the heavenly marriage, which is the Lord’s kingdom itself in the heavens—thus spoken of in John:

In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).

And again:

I pray for them, that they all may be one, as Thou Father art in Me and I in Thee, that they also may be one in us, I in them and Thou in Me; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:21-23, 26).

That this heavenly marriage is that of good and truth, and of truth and good, may be seen above (n. 2508, 2618, 2728, 2729 and following numbers).

[3] And because the Divine Good cannot be and come forth without the Divine Truth, nor the Divine Truth without the Divine Good, but the one in the other mutually and reciprocally, it is therefore manifest that the Divine Marriage was from eternity; that is, the Son in the Father, and the Father in the Son, as the Lord Himself teaches in John:

And now O Father, glorify Thou Me with Thyself, with the glory which I had with Thee before the world was (John 17:5, 24).

But the Divine Human which was born from eternity was also born in time; and what was born in time, and glorified, is the same. Hence it is that the Lord so often said that He was going to the Father who sent Him; that is, that He was returning to the Father. And in John:

In the beginning was the Word (the “Word” is the Divine Truth itself), and the Word was with God, and the Word was God; the same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. And the Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the Only-begotten of the Father, full of grace and truth (John 1:1-3, 14; see also John 3:13; 6:62).

9548. 'And you shall make a lampstand' means the spiritual heaven. This is clear from the meaning of 'a lampstand' as the Divine Spiritual from the Lord in heaven and in the Church. The reason why 'a lampstand' means the Divine Spiritual is that 'the table' on which the loaves of the Presence were laid means the Divine Celestial, as has been shown in what has gone before. The Divine Celestial is the good of love, and the Divine Spiritual the truth of faith derived from that good; and both of these emanate from the Lord, 9227. The lampstand is the Divine Spiritual on account of the light it sheds; for Divine Truth which emanates from the Lord's Divine Good is what shines in heaven. There is no other source from which angels receive light. This is why in the Word the Lord is called the Light, and why 'light' means faith, also an intelligent understanding of truth and a wise discernment of good, which come from the Lord alone, see 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407.

[2] 'A lampstand' means the spiritual heaven by virtue of Divine Truth which is present there from the Lord, and therefore also means the Church; and 'a lamp' means faith, also an intelligent understanding of truth and a wise discernment of good, which come from the Lord alone. This is clear from places in the Word where 'lampstand' and 'lamp' are mentioned, as in John,

I saw seven golden lampstands, and in the midst of the seven lampstands one like the Son of Man. The seven lampstands are the seven Churches. Revelation 1:12-13, 20.

And in the same book,

I will remove your lampstand from its place if you do not repent. Revelation 2:5.

A Church is called 'a lampstand' in these places by virtue of Divine Truth which is present there from the Lord. The fact that 'a lampstand' means a Church is self-evident, for it says, 'The seven lampstands are the seven Churches'. The fact that a Church is called such on account of Divine Truth is evident from the statement, 'I will remove your lampstand if you do not repent'. And the fact that this Truth comes from the Lord [is also self-evident], for it says, 'In the midst of the lampstands one like the Son of Man'; and the Lord is called the Son of Man by virtue of His Divine Truth, see 2803, 2813, 3704.

[3] In the same book,

I will grant My two witnesses to prophesy one thousand two hundred and sixty days. These are the two olive trees and the two lampstands standing before the God of the earth. Revelation 11:3-10.

'The two witnesses' are the Word in both Testaments, in that they bear witness to the Lord. It is called 'an olive tree' by virtue of the Divine Good and 'a lampstand' by virtue of the Divine Truth which come from the Lord.

[4] In Zechariah, when the angel who was speaking said to the prophet,

What do you see? I said to him, I see, and behold, a lampstand all of gold; its bowl is on top of it, ¹ and its seven lamps are on it with seven pipes to the lamps. Two olive trees are beside it, one on the right of the bowl and one on the left of it. Zechariah 4:2-3.

This refers to Zerubbabel, who was about to lay a foundation for God's house and bring it to completion. He represents the Lord, in that He was about to come and to re-establish the spiritual heaven and the Church, these being what is meant by 'a lampstand', and the holy truths there what is meant by 'seven lamps'.

[5] The fact that 'a lamp' means faith, also an intelligent understanding of truth and a wise discernment of good, which come from the Lord alone, is clear in John,

The holy Jerusalem has no need of the sun or of the moon to shed light in it. The glory of God will give it light, and its lamp is the Lamb. The nations that are saved will walk in His light. Revelation 21:23-24.

And further on,

There will be no night there, nor do they need a lamp or light of the sun, for the Lord God gives them light. Revelation 22:5.

'Lamp' in the first quotation stands for Divine Truth that comes from the Lord, and 'light' for faith, and so also for intelligence and wisdom. In the same book,

The light of a lamp will not shine in you any more, and the voice of the bridegroom and of the bride will not be heard in you any more. Revelation 18:23.

[6] And in Jeremiah,

I will take away the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of mills, and the light of the lamp, that the whole land may be a desolation and devastation. Jeremiah 25:10-11.

This refers to the elimination of faith and consequently of intelligence in spiritual matters meant here by the lamp which will no longer be there and by 'the light of the lamp' which will be taken away.

[7] The like occurs in Job,

How often is the lamp of the wicked put out and [how often] does destruction come upon them? Job 21:17.

In David,

You light my lamp; Jehovah my God makes my darkness bright. Psalms 18:28; 2 Samuel 22:29.

In the same author,

By Your commands I have been made intelligent. Your Word is a lamp to my foot, and a light to my path. Psalms 119:104-105.

In Job,

When God causes a lamp to shine over my head I would walk in darkness towards His light. Job 29:3.

In Matthew,

The lamp of the body is the eye. If your eye is good, your whole body will be full of light; but if your eye is evil your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness! Matthew 6:22-23; Luke 8:16; 11:33-36.

'The eye' is used here to mean faith and consequent intelligence - the fact that these are meant in the internal sense by 'the eye', see 4403-4421, 4523-4534, 9051. And from this the meaning of the words, 'If your eye is good your whole body will be full of light; but if your eye is evil your whole body will be full of darkness' is self-evident. Since faith and consequent intelligence and wisdom is meant by 'a lamp' the kings of Judah are called lamps to David, 1 Kings 11:36; 15:4; 2 Kings 8:19; and David himself is called the lamp of Israel, 2 Samuel 21:16-17. Not that the kings of Judah were lamps; nor was David. Rather they were called such because 'a king' means Divine Truth that comes from the Lord, 6148, and 'David' the Lord in respect of Divine Truth, the source of faith, intelligence, and wisdom, 1888.

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