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.

1672. And the kings that were with him. That this signifies the apparent truth which is of that good, is evident from the signification of “kings” in the Word. “Kings,” “kingdoms,” and “peoples,” in the historical and the prophetical parts of the Word, signify truths and the things which are of truths, as may be abundantly confirmed. In the Word an accurate distinction is made between a “people” and a “nation;” by a “people” are signified truths, and by a “nation” goods, as before shown (n. 1259, 1260). “Kings” are predicated of peoples, but not so much of nations. Before the sons of Israel sought for kings, they were a nation, and represented good, or the celestial; but after they desired a king, and received one, they became a people, and did not represent good or the celestial, but truth or the spiritual; which was the reason why this was imputed to them as a fault (see 1 Samuel 8:7-22, concerning which subject, of the Lord’s Divine mercy elsewhere). As Chedorlaomer is named here, and it is added, “the kings that were with him,” both good and truth are signified; by “Chedorlaomer,” good, and by “the kings,” truth. But what was the quality of the good and truth at the beginning of the Lord’s temptations has already been stated.

10269. 'And the ark of the Testimony' means within celestial good belonging to the inmost heaven. This is clear from the meaning of 'to anoint the ark of the Testimony' as to produce a representation of what is Divine within celestial good belonging to the inmost heaven. 'Anointing' means producing a representation of what is Divine and the Lord's, as immediately above in 10268, and 'the ark of the Testimony' means the good of the inmost heaven; for 'the ark' means the inmost heaven, and 'the Testimony' the Lord there, see 9485. And since the good which reigns in that heaven is the good of love to the Lord - the good that is called celestial good - 'to anoint the ark of the Testimony' means to produce a representation of what is Divine and the Lord's within celestial good belonging to the inmost heaven. The implications of all this may be recognized from what has been shown in various places before, namely that anointing represented the Lord in respect of His Divine Human; for the Lord alone in respect of His Divine Human was Jehovah's Anointed. From when He was conceived He had the Father's Divinity within Himself, and consequently within His Humanity. Anyone may know that the human body springs from the father's essential being, called his soul; for a likeness of the father, of the various affections composing his love, manifests itself in his children, even in their faces. In this way any one family derives its individual character by which it is distinguished from another. What then was so in the Lord's case, who had Divinity itself within Him as His Essential Being, called the soul? This explains why the Lord says,

He who has seen Me has seen the Father. Believe Me that I am in the Father and the Father is in Me. John 14:9, 11.