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.

3148. And the feet of the men that were with him. That this signifies the purification of all things belonging to Him, in the natural man, is evident from the signification of “feet,” as being the things of the natural man (see n. 2162); and from the signification of “the men that were with him,” as being all things there. It was the custom for travelers, when they came into any house, to wash their feet; as when the brethren of Joseph were introduced into Joseph’s house (Genesis 43:24); and when the Levite and his attendant were received into the house of the old man (Judges 19:21); and when Uriah on his return home was commanded by David to go down to his house and to wash his feet (2 Samuel 11:8). The reason was that traveling and journeying signified what relates to instruction, and thence to life (see n. 1293, 1457, 1463, 2025); and that these were to be purified was shown above; and further, lest the impurity understood in the spiritual sense should adhere, and defile the house, that is, the man; as is also evident from the fact that the disciples were to shake off the dust of the feet, if the city or the house would not receive peace (Matthew 10:14).

1793. That the “Lord Jehovih” is the internal man relatively to the interior, is evident from what has been said concerning the Lord’s internal man, namely, that it was Jehovah Himself, from whom He was conceived, and whose only Son He was, and to whom the Lord’s Human became united after He had by the combats of temptation purified the maternal human, that is, that which He derived from the mother. The appellation “Lord Jehovih” occurs very often in the Word; indeed, as often as Jehovah is called “Lord” He is not called “Lord Jehovah,” but “Lord Jehovih,” and this especially where temptations are treated of.

[2] As in Isaiah:

Behold, the Lord Jehovih cometh in strength, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him. He shall feed His flock like a shepherd, He shall gather the lambs in His arm, and carry them in His bosom, and shall lead those that give suck (Isaiah 40:10-11),

where “the Lord Jehovih cometh in strength,” relates to His victory in the combats of temptations; “His arm shall rule for Him,” means that it is from His own power. What the reward is that is mentioned in the first verse of this chapter is here declared, namely, that it is the salvation of the whole human race, that is to say, “He feeds His flock like a shepherd, gathers the lambs in His arm, carries them in His bosom, and leads those that give suck;” all of which things pertain to inmost or Divine love.

[3] Again in the same Prophet:

The Lord Jehovih hath opened Mine ear, and I was not rebellious; I have not turned away backward. I gave My body to the smiters, and My cheeks to them that plucked off the hair; I hid not My face from shame and spitting; and the Lord Jehovih will help Me; behold the Lord Jehovih will help Me (Isaiah 50:5-7, 9),

where temptations are manifestly treated of. Besides other passages.