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.

5248. And changed his garments. That this signifies as to what is of the interior natural, by putting on what is suitable, is evident from the signification of “changing,” as being to remove and reject; and from the signification of “garments,” as being what is of the interior natural (of which presently); hence it follows that what was suitable (signified by the new “garments”) was put on. “Garments” are often mentioned in the Word, and thereby are meant things beneath or without, and that cover things above or within; and therefore by “garments” are signified man’s external, consequently his natural, because this covers his internal and spiritual. Specifically by “garments” are signified truths that are of faith, because these cover the goods that are of charity. This signification has its origin from the garments in which spirits and angels appear clothed. Spirits appear in garments devoid of brightness, but angels in garments that are bright and are as it were made of brightness, for the very brightness around them appears as a garment, as appeared the raiment of the Lord when He was transfigured, which was “as the light” (Matthew 17:2), and was “white and flashing” (Luke 9:29). From their garments also the quality of spirits and angels can be known in respect to the truths of faith, because these are represented by garments, but truths of faith such as they are in the natural; for such as they are in the rational appears from the face and its beauty. The brightness of their garments comes from the good of love and of charity, which by shining through causes the brightness. From all this it is evident what is represented in the spiritual world by the garments, and consequently what is meant by “garments” in the spiritual sense. But the garments that Joseph changed, that is, put off, were the garments of the pit or prison, and by these are signified things fallacious and false, which in a state of temptations are excited by evil genii and spirits; and therefore by his “changing his garments” is signified rejection and change in respect to what is of the interior natural, and the garments he put on denoted such things as would be suitable, and therefore the putting on of things suitable is signified. See what has before been said and shown concerning garments: that what is celestial is not clothed, but what is spiritual and natural (n. 297); that “garments” denote truths relatively lower (n. 1073, 2576); that changing the garments was a representative of holy truths being put on, whence also came the changes of garments (n. 4545); that rending the garments was representative of mourning over truth lost and destroyed (see n. 4763 and what is signified by him that came in, not having on a wedding garment (n. 2132).

736. Verse 8. And they prevailed not, and their place was not found anymore in heaven, signifies that they were overcome, and that nowhere in the heavens henceforth is there a place that corresponds to the state of their life, which is a state of thought alone, and of no affection of good and truth. This is evident from the signification of "they prevailed not," as being that they were overcome in combat; also from the signification of "their place was not found anymore in heaven," as being that in the heavens henceforth there is no place that corresponds to the state of their life (of which presently). This does not exist henceforth, because the state of their life which is meant by "the dragon and his angels" is a state of thought alone, and of no affection of good and truth; for those who place everything of the church and thus everything of salvation in faith alone cannot be in any affection of good and truth, since such affection belongs to life. Every man has two faculties of life, which are called understanding and will; the understanding is that which thinks, and the will that which is affected, thus thought belongs to the understanding and affection to the will; consequently those who separate faith from the life merely think that a thing is so, and by so thinking, and on account of it, they say that they will be saved. And because they separate life from faith, they can be in no other than a natural affection, which is of the love of self and of the world; consequently they conjoin the affections of these loves to the things of their faith, which conjunction does not constitute the heavenly marriage which is heaven, but adultery which is hell, for it is the conjunction of truth with the affection of evil; and such adultery corresponds to the adultery of a son with a mother, as is evident from correspondences known in the spiritual world.

Nevertheless, the Lord provides that there shall be no conjunction of truth with evil, by allowing such to have no genuine truths but only truths falsified, which in themselves are falsities. And as such a conjunction pertains to faith separate, namely, that of falsity with evil, "the dragon," by whom those who are in such a faith are meant, is called" Satan" and "the devil;" "Satan" from falsity, and "devil" from evil, for as has been said above the conjunction of truth and good makes heaven with man, while the conjunction of falsity and evil makes hell with him. Such have no genuine truths, because all things of their faith are from the sense of the letter of the Word, and they do not consider that the truths that belong to that sense of the Word are appearances of truths, and that to accept and defend for truths themselves the appearances is to falsify the Word, according to what has been shown above (n. 715, 719, 720). This then is why "the dragon with his angels was cast out of heaven to the earth." "Their place was not found anymore in heaven" signifies that in the heavens henceforth there is no place that corresponds to their state of life, for the reason that all places in the heavens correspond to the life of the angels, consequently "place" signifies a state of life, as has been said above n. 731. And because the life of all the angels in the heavens is a life of the affection of good and truth, and those who are in faith alone (who are meant by "the dragon and his angels") have no affection of good and truth, so there is no place in the heavens corresponding to the state of their life. Moreover, all the angels in the heavens are spiritual affections, and every one of them thinks from his own affection and according to it; from which it follows that those who place everything of the church and thence of heaven in thinking, and not in living, when they become spirits think from their affections, which are the affections of evil and falsity, as has been said above, and in consequence their faith, which they made to be of the thought alone and not of life, is exterminated and dissipated. In a word, no one can have any spiritual affection, which is an affection of good and truth, except from the life of faith, which is charity; charity itself is the affection of good, and faith is the affection of truth, and both joined together into one are the affection of good and truth.