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.

7313. That they may serve Me in the wilderness. That this signifies worship in what is obscure, is evident from the signification of “serving Jehovah,” as being worship; and from the signification of a “wilderness,” as being that which is not inhabited and cultivated (see n. 2708, 3900); in the spiritual sense that which is obscure in respect to the good and truth of faith. That “wilderness” here denotes such obscurity is because in general they of the spiritual church, who are represented by the sons of Israel, are in obscurity in respect to the truths of faith (n. 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3833, 4402, 6289, 6500, 6865, 6945, 7233); specifically because they are in obscurity when they emerge from a state of infestations and temptations. For they who are in infestations are surrounded by falsities, and are shaken like a reed by the wind, thus from doubt to affirmative, and from affirmative to doubt; and therefore when they newly ascend out of this state they are in obscurity, but this obscurity is then gradually enlightened. As there is such a state with those who are being infested, therefore the sons of Israel were brought into the wilderness in order that they might represent this state, in which were those of the spiritual church before the Lord’s coming; and also the state in which they who are of that church are at this day, and are being vastated in respect to falsities.

7401. 'So that you may know that there is none like Jehovah our God' means that there is one God and none besides Him. This is clear from the consideration that when the historical sense says that 'none is like Jehovah God' the meaning in the internal sense is that there is no God besides Him, and that since there is none besides Him there is one God. In the Word it is frequently stated that there is none like Jehovah God, and also that there is no God like Him. It was stated in this way in the Word because in the land where the Church existed, as also in lands where the Church did not exist, people at that time worshipped a number of gods, and each person gave precedence to his own god over another's god. They distinguished those gods from one another by their names, the God of the Israelites and Jews by the name Jehovah. The Jews and Israelites themselves also believed that a number of gods existed, but that Jehovah was greater than all others on account of His miracles. When therefore those miracles ceased they instantly declined into the worship of other gods, as is evident from the historical parts of the Word. They did, it is true, declare with their lips that there is one God and none besides Him, but they did not believe it in their hearts. This then explains why the Word says that Jehovah is greater than all other gods and that there is none like Him, as in David,

Who is a great God like God ¹ ? You are the God who does wonders. Psalms 77:13-14.

In the same author,

Who is like Jehovah our God? Psalms 113:5.

In the same author,

A great God is Jehovah, and a great King above all gods. Psalms 95:3.

In the same author,

Great is Jehovah, and highly exalted; He is to be feared above all gods. Psalms 96:4.

Jehovah is therefore also called God of gods and Lord of lords in Psalms 136:2-3; Daniel 2:47. However the truth which the internal sense contains - that there is one God and none besides Him - is evident in Isaiah,

Remember the former things of old, for I am God, and there is no God else; and there is not the like of Me. Isaiah 46:9.

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