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.

25. The Lord is called the Son of Humanity when the subject is judgment. This we can tell from the following passages:

When the Son of Humanity comes in his glory, then he will sit on the throne of his glory and set the sheep on his right and the goats on the left. (Matthew 25:31, 33)

When the Son of Humanity sits on the throne of his glory, he will judge the twelve tribes of Israel. (Matthew 19:28)

The Son of Humanity is going to come in the glory of his Father, and then he will repay all people according to their deeds. (Matthew 16:27)

Be wakeful at every moment, so that you may be found worthy to stand before the Son of Humanity. (Luke 21:36)

The Son of Humanity is coming at an hour you do not expect. (Matthew 24:44; Luke 12:40)

The Father does not judge anyone; he has given all judgment to the Son, because he is the Son of Humanity. (John 5:22, 27)

The reason the Lord calls himself the Son of Humanity when the subject is judgment is that all judgment is executed according to the divine truth that is in the Word. He himself says in John that this is what judges everyone:

If people hear my words but do not believe, I do not judge them. I have not come to judge the world. The Word that I have spoken will judge them on the last day. (John 12:47-48)

And in another passage,

The Son of Humanity came not to condemn the world but so that the world would be saved through him. Those who believe in him are not condemned; but those who do not believe have already been condemned because they have not believed in the name of the only-begotten Son of God. (John 3:17-18)

See Heaven and Hell 545-550, 574 on the fact that the Lord never condemns anyone to hell or casts anyone into hell. Rather, evil spirits cast themselves in. The name of Jehovah, the Lord, or the Son of God means divine truth and therefore the Word as well, since this is from him and about him and therefore is he himself.

4155. And Rachel had taken the teraphim. That this signifies interior natural truths which are from the Divine, is evident from the representation of Rachel, as being the affection of interior truth (concerning which above) and from the signification of the “teraphim,” as being truths from the Divine (n. 4111), thus interior truths, the nature of which, and where they are, has been stated just above (n. 4154).