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.

Frequent mention is made of garments in the Word, and by them are meant those things which are beneath or without, and which cover those things that are above or within. Because 'garments' signify the external of man, they also signify the natural principle, for this covers his internal and spiritual principle. 'Garments' specifically signify the truths which are of faith, because these cover the goods which are of charity. Garments and clothing, as in Isaiah 63:1, 3, signify the Lord's human. Garments of wrought gold, as in Psalm 45:13, signify the quality of truth derived from good. Garments of honorableness, as in Isaiah 52:1, signify the holy things of faith. The garments of the Lord at his transfiguration signify divine truth proceeding from his divine love. Garments of needlework, fine linen, and silk, as in Ezekiel 16:10, 18, signify the lower spiritual things and doctrinal ideas of the spiritual church perverted. Garments of holiness which Aaron wore, as in Leviticus 16:2, 4; Exodus 28 etc., represent the Lord's divine human principle. Garments of the Lord, as in Isaiah 63:1, signify the Word in the literal sense. Garments of salvation signify the truths of faith, and the robe of righteousness signifies the good of charity, as in Isaiah 61:10.

(Референце: Arcana Coelestia 5248; Exodus 28; Isaiah 52; Matthew 17:2)

2234. That a “way” denotes doctrine, is evident from the signification of a “way.” A “way” in the Word is predicated of truths, because truths lead to good and proceed from good ((627) as is evident from the passages adduced in Part First,n. 627); and as a “way” is predicated of truths, it denotes doctrine, because doctrine comprises in one complex all the things which lead to good, that is, to charity.