3049. And every good of his lord was in his hand. That this signifies the goods and truths of these knowledges with the natural man, is evident from the signification of “every good of his lord,” as being both good and truth; for in itself truth is good, because from good; and truth is the form of good, that is to say, when good is formed so as to be perceived intellectually, it is then called truth: and also from the signification of “hand,” as being power (see n. 878); “in his hand” therefore meaning that which he had. In themselves general memory-knowledges are not goods, nor are they alive; it is the affection of them that causes them to be goods, and to be alive; for when there is this affection they are for the sake of use; since no one is affected by any memory-knowledge or truth except for some use; use makes it a good; and such as the use is, such is the good.

8760. And Moses went up unto God. That this signifies the truth from the Divine which is beneath heaven conjoining itself with the Divine truth which is in heaven, is evident from the representation of Moses, as being truth from the Divine (see n. 6771, 6827, 7014), here truth from the Divine which is beneath heaven, for the reason that now he represents the sons of Israel as their head, thus those who are of the spiritual church, who as yet are not in heaven because not yet in good formed by truths (see n. 8753, 8754); and from the signification of “going up,” as being to conjoin oneself, for he who goes up to the Divine conjoins himself with Him; as for instance when “going up into heaven” is mentioned, there is meant being conjoined with the Lord; and the reverse is meant by “coming down from heaven.” The Divine truth in heaven, with which there is conjunction, is meant by “God,” for in the Word the Lord is called “God” from Divine truth, and “Jehovah” from Divine good (n. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873, 8301); and because the conjunction of Divine truth with Divine good is here treated of, therefore in this verse “God” is first mentioned, and then “Jehovah,” in these words, “Moses went up unto God, and Jehovah called unto him from the mountain.”

[2] It is said, the Divine truth in heaven, and afterward, the Divine good in heaven, for the reason that the Divine Itself is far above the heavens, not only the Divine good itself, but also the Divine truth itself which proceeds immediately from the Divine good. That these are far above heaven, is because in itself the Divine is infinite, and the infinite cannot be conjoined with finite things, thus not with the angels in the heavens, except by the putting on of something finite, and thus by accommodation to reception. The Divine good itself is also in itself an infinite flame of ardor, that is, of love, and this flame no angel in heaven can bear, for he would be consumed like a man if the flame of the sun were to touch him without intermediate tempering. Moreover if the light from the flame of the Divine love, which light is Divine truth, were to flow in without abatement from its own fiery splendor, it would blind all who are in heaven. From all this it can be seen what the difference is between the Divine good and Divine truth above the heavens, and the Divine good and Divine truth in the heavens, here treated of.

2822. And said, Abraham, Abraham; and he said, Here am I. That this signifies a perception of consolation in the Divine Good of the rational after temptation, is evident from the signification of “saying” in the historical parts of the Word, as being to perceive-explained often before. That it is here perception in the Divine Good of the rational, is because the Divine Good of the rational of the Lord’s Human is here signified by “Abraham.” What perception in the Divine Good of the rational is, cannot be unfolded to the apprehension; for before it is unfolded, an idea of the Lord’s Divine Human must have been formed from knowledge of many things; and before this has been formed, all things belonging to the explication would fall into empty and obscure ideas, which would either pervert the truths or bring them into things incongruous. In this verse the Lord’s first state after temptation is treated of, which is a state of consolation; on which account it is now no longer said “God,” but “Jehovah;” for “God” is named when truth is treated of, but “Jehovah” when good is treated of, from which comes consolation (n. 2769). All consolation after temptation is insinuated into good, for from good is all joy; and from the good it passes into truth. On this account by “Abraham” is here signified the Divine good of the rational, as in other places also, and also whenever “Jehovah” is named in the same verse.