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.

9093. And they shall divide the silver of it. That this signifies that the truth thereof shall be dissipated, is evident from the signification of “dividing,” as being to banish and dissipate (see n. 6360, 6361); and from the signification of “silver,” as being truth (n. 1551, 2048, 5658, 6112, 6914, 6917, 7999). That “to divide” denotes to dissipate, is because if those things which have been associated together are divided, they are also scattered, as he who divides his mind destroys it. For the mind of man is an association of two parts, one part being called the understanding, the other the will. He who divides these two parts scatters the things which belong to one part, for one part must live from the other; consequently the other also perishes. It is the same with him who divides truth from good, or what is the same, faith from charity. He who does this destroys both. In a word, all things which ought to be united in a one, if divided perish.

[2] This division is meant by the Lord’s words in Luke:

No one can serve two masters; for either he will hate the one, and love the other; or else he will prefer the one, and despise the other. Ye cannot serve God and mammon (Luke 16:13).

That is, by faith serve the Lord, and by love the world; thus acknowledge truth, and do evil. He who does this has a divided mind, from which comes its destruction. From all this it is evident whence it is that “to divide” denotes to dissipate; as is also evident in Matthew:

The lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall divide him, and appoint him his portion with the hypocrites (Matthew 24:50-51); where “to divide” denotes to separate and remove from goods and truths (n. 4424), thus to dissipate.

[3] In Moses:

Cursed be their anger, for it was vehement; and their wrath, for it was hard. I will divide them in Jacob, and scatter them in Israel (Genesis 49:7); where Israel speaks prophetically of Simeon and Levi. By Simeon and Leviticus are there represented those who are in faith separate from charity (n. 6352), by Jacob and Israel the church external and internal, and also the external and internal man (n. 4286, 4598, 5973, 6360, 6361). “To divide them in Jacob” denotes to expel them from the external church; and “to scatter them in Israel” denotes from the internal church; thus to dissipate the goods and the truths of the church appertaining to them.

[4] That “dividing” has this signification is also plain from the words written on the wall when Belshazzar king of Babel, together with his lords, his wives, and his concubines, drank wine from the vessels of gold and of silver which belonged to the temple that was at Jerusalem. The writing was:

Numbered, numbered, weighed, and divided (Daniel 5:2-4, 25-28); where “divided” means separated from the kingdom. In this passage it is plain how all things were at that time representative. In it is described the profanation of good and truth, which is signified by “Babel” (that Babel” denotes profanation, see n. 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326); “vessels of gold and of silver” denote the goods of love and the truths of faith from the the Lord, (n. 1551, 1552, 5658, 6914, 6917). Profanation is signified by “drinking therefrom, and at the same time praising the gods of gold, of silver, of brass, of iron, of wood, and of stone,” as we read in the fourth verse of the chapter, which denote evils and falsities in a series (n. 4402, 4544, 7873, 8941). By the “temple at Jerusalem” from which the vessels came, is signified in the supreme sense the Lord, in the representative sense His kingdom and church (n. 3720). The kingdom of Belshazzar being “divided” signified the dissipation of good and truth, and he himself being “slain that night” signified the loss of the life of truth and good, thus damnation; for “to be divided” denotes to be dissipated; “a king” denotes the truth of good (n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148); the like is signified by “kingdom” (n. 1672, 2547, 4691); “to be slain” denotes to be deprived of the life of truth and good (n. 3607, 6767, 8902); and the “night” in which he was slain denotes a state of evil and falsity (n. 2353, 7776, 7851, 7870, 7947). From this it is plain that all things there were representative.

[5] It says in David:

They divided My garments among them, and upon My vesture did they cast a lot (Psalms 22:18).

They divided His garments, casting a lot; that it might be fulfilled which was spoken by the prophet (Matthew 27:35).

The soldiers took His garments, and made four parts; and the tunic, the tunic was without seam, woven from the top throughout. They said therefore, Let us not divide it, but cast lots for it, whose it shall be; that the Scripture might be fulfilled (John 19:23-24).

He who reads these words and knows nothing of the internal sense of the Word, is not aware that anything secret lies hidden in them, when yet in each word there is a Divine secret. The secret was that Divine truths had been dissipated by the Jews, for the Lord was the Divine truth; and hence He is called “the Word” (John 1). “The Word” denotes Divine truth; His garments represented truths in the external form; and His tunic, truths in the internal form; the division of the garments represented the dissipation of the truths of faith by the Jews. (That “garments” denote truths in the external form, see n. 2576, 5248, 5954, 6918; also that “a tunic” denotes truth in the internal form, n. 4677.) Truths in the external form are such as are those of the Word in the literal sense; but truths in the internal form are such as are those of the Word in the spiritual sense. The division of the garments into four parts signified total dissipation, in like manner as the division in Zechariah 14:4, and in other passages; likewise the division into two parts, as we read of the veil of the temple (Matthew 27:51; Mark 15:38). The rending of the rocks also at that time (Matthew 27:51) represented the dissipation of all things of faith, for a “rock” denotes the Lord as to faith, consequently it denotes faith from the Lord.

2034. Thou and thy seed after thee. That this signifies that from Him there is conjunction with all who have faith in Him, is evident from the signification of “seed,” as being faith, spoken of several times before; and from the signification of “after thee,” as being to follow Him (explained above, n. 2019). The union of the Divine Essence with the Human Essence, and of the Human Essence with the Divine Essence, has already been treated of; and the subject here treated of is the conjunction of the Lord with those who believe in Him, and therefore there is a repetition of the word “thou;” for it is said, “Thou shalt keep My covenant, thou and thy seed;” and from this repetition of the words in connection with “seed” it is evident that in the internal sense conjunction is signified, and in fact with those who are the seed, by which is signified the faith of charity, as shown above (n. 1025, 1447, 1510; and that faith is charity itself may be seen in Part First, n. 30-38, 379, 389, 654, 724, 809, 916, 1017, 1076, 1077, 1162, 1176, 1258, 1798, 1799, 1834, 1844).

[2] Moreover when speaking of His union with the Father, the Lord speaks immediately and without a break of His conjunction with the human race; because this was the cause of the union, as is evident in John:

That they all may be one, as Thou Father art in Me, and I in Thee, that they also may be one in us; the glory which Thou hast given Me I have given them, that they may be one, even as we are one, I in them, and Thou in Me, for I have made known unto them Thy name, and will make it known, that the love wherewith Thou hast loved Me may be in them (John 17:21-22, 26) from which it is evident that in the union of Himself with the Father the Lord had in view the conjunction of Himself with the human race, and that He had this at heart, because it was His love; for all conjunction is effected by means of love, love being conjunction itself.

[3] Again in the same gospel:

Because I live, ye shall live also; in that day ye shall know that I am in the Father, and ye in Me, and I in you; he that hath My commandments, and keepeth them, he it is that loveth Me (John 14:19-21);

from which in like manner it is evident that in the union of His Human Essence with His Divine Essence the Lord had in view the conjunction of Himself with the human race, and that this was His end, and this His love, which was such that the salvation of the human race, as beheld in the union of Himself with His Father, was to Him the inmost joy. There is also here described that which unites, namely, to have and to do His commandments, and thereby to love the Lord.

[4] Again:

Father, glorify Thy name; there came therefore a voice from heaven, I have both glorified and will glorify it again. Jesus said, This voice hath not come for My sake, but for your sakes. But I, when I shall be lifted up from the earth, will draw all after Me (John 12:28, 30, 32) by “glorification” is meant union, as before said; and that in the union of Himself with the Father He regarded the conjunction of Himself with the human race, is openly said in the words, “when I shall be lifted up, I will draw all after Me.”

[5] That conjunction of the Infinite or Supreme Divine with the human race was effected through the Lord’s Human made Divine, and that this conjunction was the cause of the Lord’s coming into the world, is an arcanum into which many inquire in their own minds, and because they do not comprehend, they do not believe it; and as they do not believe for the reason that they do not comprehend, it becomes a scandal or stumbling-block to them. That this is so, I have learned from much experience from those who come into the other life. Very many of these-almost the greater part of those who had been men of talent in the world-when they merely think that the Lord became a man, and in external form was like other men, that He suffered, and that nevertheless He rules the universe, at once fill the sphere with scandals, because this had been a scandal or stumbling-block to them in the life of the body; although at that time they had divulged nothing about it, and had adored Him with outward sanctity. For in the other life the interiors are open, and are made manifest by the sphere diffused from them (treated of in Part First, n. 1048, 1053, 1316, 1504). In this way it is plainly perceived of what faith they had been, and what they had thought concerning the Lord.

[6] Seeing that such is the case, it may be well to explain the matter a little further. After all the celestial in man had perished, that is, all love to God, so that there was no longer any will of good, the human race had then been separated from the Divine; for nothing effects conjunction except love, and when this had been annihilated, there was disjunction; and when there is disjunction, then destruction and extirpation follow. Therefore the promise was then made respecting the Lord’s coming into the world, who should unite the Human to the Divine, and by this union should effect in Himself the conjunction of the human race by means of the faith of love and of charity.

[7] From the time of the first promise (spoken of in Genesis 3:15) the faith of love in the Lord who was to come effected conjunction. But when there was no longer any faith of love remaining in the whole world, then the Lord came and united the Human Essence to the Divine Essence, so that they were altogether one, as He Himself clearly says; and at the same time He taught the way of truth, that everyone who should believe in Him-that is, who should love Him and the things that are His, and who should be in His love which is love toward the universal human race, thus in love toward the neighbor-should be conjoined and saved.

[8] When, in the Lord, the Human was made Divine, and the Divine Human, the result was an influx of the Infinite or Supreme Divine with man that otherwise could not possibly have existed; and an additional result was the dispersion of the direful persuasions of falsity and the direful cupidities of evil with which the world of spirits was brimful, and with which it was continually being filled full from the souls arriving from the world; and they who were in those persuasions and cupidities were cast into hell, and thereby were separated. Unless this had been done, the human race would have perished, for the Lord rules the human race by means of spirits. Nor could they have been dispersed in any other way, for no operation of the Divine was possible through man’s rational things into those of internal sense, because these are far below the Supreme Divine when not so united; not to mention still deeper arcana that cannot be explained to the apprehension of any man. (See what was said above, n. 1676, 1990, that in the heaven of the celestial angels the Lord appears as a sun, and in the heaven of the spiritual angels as a moon; and that the Sun is the celestial of His love, and the Moon the spiritual of His love, n. 1053, 1521, 1529-1531 and that all things both in general and in particular are under His view, n. 1274, 1277e.)