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.

14. 12. The Word was with God, and God was the Word; and all things were made by Him. In Him was life, and the life was the light of men; He was the true Light which lighteth every man: and the Word became flesh (John 1:1-14).

This was He who was before me, for He was prior to me. Of His fullness we have all received (John 1:15-16, 27, 30).

No one hath seen God at any time; the only begotten Son of God, who is in the bosom of the Father, hath made Him manifest (John 1:18).

Whose shoe's latchet I am not worthy to unloose (John 1:27).

The Son of man which is in the heavens (John 3:13-14). Light has come into the world. He who does evils hates the light (John 3:19-20).

He that hath the bride is the bridegroom. Spoken concerning Christ (John 3:29).

He came from heaven and is therefore above all (John 3:31). Spoken concerning Christ.

The Father gave not the Spirit by measure unto Him; the Father gave all things into His hands (John 3:34-35).

Jesus says that He is equal to the Father; in various places (John 5:18-23). That He quickeneth, and that He hath life in Himself, etc. (John 5:21, 26-27).

The bread of God is He which cometh down from heaven, and giveth life unto the world (John 6:33). He is the bread of life (John 6:35, 50-51).

Not that any one has seen the Father, save He who is with the Father, He hath seen the Father (John 6:46).

Jesus said I am the light of the world; he that followeth Me shall have the light of life (John 8:12; 9:5, 39; 12:35-36, 46).

Jesus said, Before Abraham was, I am (John 8:56, 58). He came into the world that the blind might see, and that they which see might become blind (John 9:39).

Jesus said, I and the Father are one (John 10:30).

The Father and He are one (John 10:30).

He is in the Father and the Father in Him (John 14:10-11; 10:38; Philippians 1-4; 1 Corinthians 1:3).

That ye may believe that the Father is in Me and I in the Father (John 10:38; 14:10-11).

He that receiveth Me receiveth Him that sent Me (John 13:20).

Jesus said, Believe in God, believe also in Me (John 14:1).

Jesus is the way to the Father (John 14:4-6).

He is the way, the truth and the life (John 14:6).

Jesus said, He that seeth and knoweth Me, seeth and knoweth the Father (John 14:7-9).

If ye shall ask of the Father in My name, I will do it (John 14:13-14).

Jesus said, Because I live, ye shall live (John 14:19). He and the Father will make their abode with them (John 14:21, 23).

God and Christ [mentioned] together; that I and the Father will come to him (John 14:23). I and the Father are one (John 10:30).

He that hateth Me hateth My Father (John 15:23-24). All things that the Father hath are Mine (John 16:15). Jesus goes away to the Father (John 16:5-7, 16-17, 29), which is to be united to Him.

They should pray in His name, I say not that I will pray the Father for you; the Father Himself loveth you because ye have loved Me (John 16:26-28). He often says, In His name.

I came forth from the Father, and am come into the world; again I leave the world and go to the Father (John 16:28-31). Jesus said, the Father had given Him power over all flesh (John 17:2).

Jesus will give to them eternal life (John 17:2) also, the Son from the Father.

God and Jesus Christ [mentioned] together, namely that they both know each other (John 17:3).

Father glorify Thy Son, that thy Son also may glorify Thee. Now therefore do Thou, O Father, glorify Me with Thine own self with the glory which I had with Thee before the world was (John 17:1, 5).

N. B. Arcanum. By "to glorify" is meant to unite the Divine Truth with the Divine Good in the Human. The Lord in the Father from eternity was the Divine Good and thence the Divine Truth, wherefore when He descended He was the Divine Truth from the Divine Good; a reciprocal union, or that of the Divine Truth with the Divine Good, was effected by the Lord in the Human while He was in the world: and it was accomplished successively, especially by redemption and by the fact that He did the will of the Father, and then fully by the last temptation, which was that of the cross, for temptation unites. Then was accomplished the reciprocal union of the Divine Truth with the Divine Good, thus the Father and Son are one, thus one Person like soul and body. All Mine are Thine and Thine are Mine, but I am glorified in them (John 17:10).

I sanctify Myself, that they also may be sanctified in the truth (John 17:19).

That they may be one in Jesus as the Father is in Him (John 17:21-23).

Thomas said, my Lord and my God (John 20:28).

5406. Get you down thither, and buy for us from thence. That this signifies appropriation by means of them, is evident from the signification of “going down,” as being said of going toward exterior things (of which in what follows); and from the signification of “buying,” as being appropriation (n. 4397, 5374); that this is effected by means of memory-knowledges is signified by “from thence,” that is, from Egypt (that “Egypt” denotes memory-knowledges has been shown above). In the Word we often read of “going up” and “going down,” when going from one place to another is spoken of-not because one place was more elevated than the other, but because “going up” is predicated of going toward what is interior or higher, and “going down” of going toward what is exterior or lower; that is to say “going up” is predicated of going toward spiritual and celestial things, for these are interior, and are also believed to be higher, and “going down” is predicated of going toward natural and earthly things, for these are exterior and are also in appearance lower. For this reason it is that not only here but also everywhere else in the Word, we read of “going down” from the land of Canaan to Egypt, and of “going up” from Egypt to the land of Canaan; for by the “land of Canaan” is signified what is heavenly, and by “Egypt” what is natural. For the land of Canaan in the representative sense is the heavenly kingdom, and consequently celestial and spiritual goods and truths, which also are interiorly in the man who is a kingdom of the Lord; while Egypt in the representative sense is the natural kingdom, and consequently the goods and truths which are of the external church, and are for the most part memory-knowledges. (That “going up” is predicated of going toward interior things may be seen above, n. 4539)