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.

3143. And there is room for the camels. That this signifies a state for all things that would be serviceable to Him, is evident from the signification of “room,” as being state (see above, n. 1273-1277, 1376-1381, 2625); and from the signification of “camels,” as being general memory-knowledges (see n. 3048, 3071). That these are things for service may be seen above (n. 1486, 3019, 3020); for all things that belong to the natural man are for no other use than to serve the spiritual; wherefore also menservants, maidservants, camels, and asses, in the internal sense chiefly signify the things which belong to the natural man.

3020. Who administered all that he had. That this signifies the offices of the natural man is evident from the signification of “administering,” and indeed of “administering all things,” as being to discharge offices or duties. (That the natural man in respect to the rational, or what is the same, the external man in respect to the internal, is like the administrator in a house, may be seen above, n. 1795.) All things that are in man are as one household (that is, as one family) in this respect, that there is one who fills the office of master of the house, and others who fill that of servants. The rational mind itself is that which disposes all things as master of the house, and arranges them in order by influx into the natural mind; but it is the natural mind that ministers and is the administrator.

[2] As the natural mind is distinct from the rational mind and is in a degree below it, and as it also acts as if from what is its own, it is called relatively a “servant the elder of the house,” and it is said to administer all the things in itself that belong to it. That the natural mind is distinct from the rational, and is in a lower degree, and is as if in what is its own, may be seen from the things within it, and from its offices. The things which are therein are all memory-knowledges, thus also all knowledges of every kind whatever; in a word, they are all things in both general and particular that belong to the outer or corporeal memory (concerning which see n. 2471, 2480). To this mind also belongs all the imaginative faculty, which is the interior sensuous with man, and which is in the greatest vigor with children; and in the first age of adolescence; to the same mind belong also all natural affections that man has in common with brute animals; all of which shows what its offices are.

[3] But the rational mind is more internal. The knowledges in it are not open before man, but while he lives in the body are imperceptible; for they are all things in both general and particular that belong to the interior memory (concerning which see n. 2470-2474, 2489, 2490). To this mind also belongs all the thinking faculty that is perceptive of what is equitable and just, and of what is true and good; also all spiritual affections, which are properly human, and by which man is distinguished from the brute animals. From these things this mind flows into the natural mind, and excites the things that are therein, and views them with a kind of sight, and in this manner judges and forms conclusions. That these two minds are distinct is clearly evident from the fact that with many persons the natural mind bears rule over the rational mind; or what is the same, the external man over the internal man; and that it does not bear rule but serves with those only who are in the good of charity, that is, who suffer themselves to be led by the Lord.