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.

3317. And Esau came from the field. That this signifies the pursuit of the good of life, is evident from the representation of Esau, as being the good of life of natural truth (concerning which see n. 3300); and from the signification of “coming from the field,” as being the pursuit of good; for meditating in the field denotes cogitating in good (n. 3196), because a “field” denotes the good of the church (n. 2971).

6990. 'Or the seeing, or the blind' means faith through cognitions, or the absence of faith through a lack of them. This is clear from the meaning of 'seeing' as understanding and being in possession of faith, dealt with in 897, 2325, 2807, 3863, 3869, 4403-4411, thus faith as a result of cognitions (for in the original language it is a word that means one who is open - whose eyes are, to be exact - and so means one who sees as a result of cognitions, for these serve to open); and from the meaning of 'the blind' as the absence of faith as a result of a lack of cognitions, since a blind person is not one of 'the seeing'. In the Word those who are 'blind' also mean gentiles who have no knowledge of the truth of faith because they live outside the Church, yet when they have been taught accept faith, see 2387. Those same people are also meant by the blind whom the Lord healed, spoken of in Matthew 9:27-31; 12:22; Matthew 20:29-end; 21:14; Mark 8:22-26; 10:46-end; Luke 18:35-end; John 9:1-end.