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.

4911. And Judah acknowledged them. That this signifies that being theirs they made affirmation, is evident from the signification of “acknowledging,” as being to affirm, and this because he acknowledged from the pledges that it was his. In this passage the genius of that nation is described, which is such that though they reject the internal of the church as false, yet when it is insinuated into them that it is theirs, they accept and affirm it. They who are in the filth of loves, that is, in avarice, and at the same time in the love of self, as that nation is, cannot elevate the mind’s view and see truth from any other source than self; and therefore when it is attributed to themselves, they affirm it. For example, if they are told that the Word in itself is Divine, and contains arcana of heaven, and also such arcana as can be comprehended only by angels, they affirm this to be true, for they regard the Word as their own, because it was for them, among them, and treats of them in the letter; but if the arcana or spiritual truths themselves are disclosed to them, they reject them.

[2] If they are told that the rituals of their church were all holy in themselves, they affirm this to be true, because they regard these rituals as their own; but if it is said that those holy things were in the rituals apart from them, this they deny. Again, if they should be told that the Jewish Church was celestial and the Israelitish Church spiritual, and if it were explained to them what the celestial and spiritual are, they would affirm this also; but if it were said that these churches are called celestial and spiritual for the reason that every particular in them represented celestial and spiritual things, and that representatives have regard to the thing and not to the person, they would deny it. Again, if they are told that in the staff of Moses there was power from Jehovah, and thus Divine power, they affirm it and call it true; but if they are told that this power was not in the staff, but only in the Divine command, this they deny and call it false.

[3] If they are told that the brazen serpent set up by Moses healed those who were bitten by serpents, and thus that it was miraculous, they affirm it; but if it is said that it was not healing and miraculous in itself, but from the Lord who was represented, they deny it and call it false. (Compare what is related and said of the serpent in several passages, Numbers 21:7-9; 2 Kings 18:4; John 3:14-15.) So also in all other instances. Such are the things which are signified by Judah’s acknowledging, and which on the part of the nation signified by him were conjoined with the internal of the church which is represented by Tamar; and because they were such, Judah did not come to her as a husband’s brother to a wife, but as a whoremonger to a harlot.

8864. I am Jehovah thy God. That this signifies the Lord as to the Divine Human universally reigning in each and all things of good and truth, is evident from the fact that in the Word no other than the Lord is meant by “Jehovah” (see n. 1343, 1736, 2921, 3023, 3035, 3448, 5663, 6280, 6281, 6303, 8274), in like manner by “Jehovah Zebaoth,” by “the Lord Jehovih,” by “Jehovah God” (n. 2921, 3023, 3448, 6303); and that the Lord is called “Jehovah” from the Divine good, which is the Divine Being, but “God” from the Divine truth, which is the Divine Coming-forth (n. 6905, also n. 709, 732, 1096, 2586, 2769, 2807, 2822, 3921, 4402). That it is the Divine Human of the Lord which is here meant by “Jehovah God,” is because the Lord as to this is meant in the Word both by “Jehovah” and by “God”—the Divine good, which He is even as to the Human, by “Jehovah;” and the Divine truth, which He is because it proceeds from Him, by “God.”

[2] That the Divine Human of the Lord is meant by “Jehovah God,” is because the Divine Itself which is in the Lord cannot be seen in heaven, and not even perceived, thus cannot be received in faith and love, but the Divine Human only. That the Divine Itself cannot be communicated to the angels in heaven, and still less to men on earth, except through the Divine Human, is known in the churches from the words of the Lord in the Evangelists, where He says that He is the “door,” that He is the “mediator,” that “no one can come to the Father but through Him,” that “no one knoweth the Father but He,” and that “no one hath seen the Father,” not even any “shape” of Him. From this it is plain that it is the Lord who is here meant by “Jehovah God.” That it is He also who redeemed the human race and liberated it from hell is likewise known. This is signified by the words which follow: “who brought thee forth out of the land of Egypt, out of the house of servants.” From all this it is now plain that Jehovah God who spoke from Mount Sinai denotes the Lord as to the Divine Human.

[3] That this is the first thing which is said by the Lord from Mount Sinai, is because this ought to reign universally in each and all things that follow; for what is said first must be kept in the memory in the things that follow, and must be regarded as the universal thing that is in them. What is meant by “universally reigning” shall be seen in what follows. The things said by the Lord are all of this nature, namely, that the things said first are to reign in the things which follow, and are to involve them, and so successively the things that follow in the series. The things which follow in this chapter are the commandments of the Decalogue, which are internal truths, and then the statutes, which are external truths. In both of these the Lord must reign as to the Divine Human, for they are from Him, and are Himself, because all truths that are truths proceed from Him, and the things which proceed from Him are Himself. That the Lord as to the Divine Human must reign in each and all things of faith, is also known in the churches, for it is there taught that without the Lord there is no salvation, and that all the truth and good of faith are from Him. Thus as He is the source of faith, He is the faith with man, and if the faith, He is also every truth that is contained in the doctrine of faith, which is from the Word. From this also it is that the Lord is called “the Word.”

[4] That the things which precede must reign in the things which follow, and thus in the series, as said above, is evident from everything which the Lord spoke, especially from His prayer, which is called “the Lord’s Prayer.” In this prayer all things follow on in such a series that they constitute as it were a column that grows larger from top to bottom, in the interiors of which are the things which precede in the series. What is first therein is inmost, and what succeeds in order adds itself to the inmost successively and thus grows. That which is inmost reigns universally in those things which are round about; that is, in each and all things; for from this is that which is essential to the existence of all things.