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Arcana Coelestia #9373

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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.

(References: Arcana Coelestia 2004-2005; Exodus 24:1-3, 24:2-3, 24:16, 24:16-17, 24:18)

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Arcana Coelestia 9380, 9391, 9401, 9406, 9415, 9479, 9932, 9962, 10081, 10146, 10154, 10215, 10227, 10290, 10359, 10396, 10433, 10487, 10490, 10499, 10546, 10615, 10645, 10704

The New Jerusalem and its Heavenly Doctrine 248


References from Swedenborg's unpublished works:

Apocalypse Explained 401, 433, 701


Thanks to the Swedenborg Foundation for the permission to use this translation.

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Arcana Coelestia #5248

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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).

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Arcana Coelestia 5319, 5433, 5954, 6377, 6524, 6918, 7967, 8459, 8789, 8904, 9003, 9093, 9158, 9212, 9331, 9372, 9391, 9477, 9688, 9814, 9952, 10227, 10258, 10536

The White Horse 1

The New Jerusalem and its Heavenly Doctrine 121


References from Swedenborg's unpublished works:

Apocalypse Explained 31, 38, 64, 240


Thanks to the Swedenborg Foundation for the permission to use this translation.

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Arcana Coelestia #7014

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7014. And Moses went, and returned. That this signifies continuation of the former life, is evident from the signification of “going,” as being life (see n. 4882, 5493, 5605); from the signification of “returning,” or “going back,” as being to live where he lived before; and from the representation of Moses, as being the Lord as to the law or truth from the Divine (n. 6771, 6827). When Moses was in Mount Horeb with Jehovah seen in a flame, he then represented the Lord as to Divine truth; but now with Jethro his father-in-law, who is the good of the church which is in the truth of simple good, he represents the Lord as to truth from the Divine. Here and elsewhere in the Word, in the internal sense, are described all the states of the Lord’s life in the world, how He then made His Human Divine. That the states were successive, can be seen from the fact that the Lord when an infant was like an infant, and that He afterward grew in intelligence and wisdom, and continually instilled into these the Divine love, even until He became the Divine love, that is, the Divine being or Jehovah, as to His Human also. And as the Lord in this way successively put on the Divine, He therefore first made Himself truth from the Divine, afterward Divine truth, and at last the Divine good. These were the steps of the glorification of the Lord which are described here and elsewhere in the internal sense of the Word.

(References: Exodus 4:18)

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Arcana Coelestia 7164, 7186, 7395, 7463, 7498, 7710, 7721, 7912, 8041, 8127, 8170, 8241, 8345, 8351, 8444, 8563, 8644, 8668, 8760, 8780, 8783, 9194, 9199, 9315, 9372, 9779, 9806, 10090, 10290

Heaven and Hell 86

The White Horse 14

The New Jerusalem and its Heavenly Doctrine 263, 303, 304, 306


References from Swedenborg's unpublished works:

Apocalypse Explained 64, 735, 746, 918


Thanks to the Swedenborg Foundation for the permission to use this translation.


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