. And Jehovah came down upon Mount Sinai. That this signifies the presence of the Lord in heaven, is evident from the signification of "Mount Sinai," as being heaven (n. 8805); consequently "to come down upon that mountain," denotes presence there. That it is the presence of the Lord, is because "Jehovah" in the Word denotes the Lord.
. To the head of the mountain. That this signifies in the inmost heaven, is evident from the signification of "the mountain," as being heaven (n. 8826); that "the head of the mountain," denotes the inmost heaven, is because the head of the mountain is the highest of it, and "the highest" signifies the inmost (n. 1735, 2148, 4210, 4599, 8153). There are three heavens, namely, the lowest, which is called the first; the middle, which is called the second; and the inmost, which is called the third. In this heaven is the Divine more than in the two lower heavens, for in this they are under the immediate view of the Lord, because they who are there are in love to the Lord, and hence in peace and innocence above the rest. The angels who are there are called "celestial angels," and the angels in the second heaven are called "spiritual angels;" consequently the Divine in the one heaven is called "the Divine celestial," and the Divine in the other heaven "the Divine spiritual." From all this it can be seen what is signified by "Jehovah came down upon the head of the mountain."
. And Jehovah called Moses unto the head of the mountain, and Moses went up. That this signifies the conjunction of truth from the Divine there, is evident from what was unfolded above (n. 8760, 8761), where like words occur; here is signified conjunction with the Divine celestial, that is, with the Divine of the inmost heaven.
. And Jehovah said unto Moses. That this signifies exhortation from the Divine, is evident from the signification of "saying," as involving the things that follow, which concern the exhortation that they should not break through the bounds with which the mountain was enclosed.
. Go down, charge the people, lest perchance they break through unto Jehovah to see. That this signifies lest they who are of the spiritual church should desire to ascend into the heaven where the Divine celestial is, is evident from the signification of "to charge," as being exhortation; from the representation of the sons of Israel, who are here "the people," as being those who are of the spiritual church; from the signification of "breaking through," namely, the bounds, as being to desire to ascend into a higher heaven; and from the signification of "seeing Jehovah," as being to perceive the Divine. For by "Jehovah on the head of the mountain" is meant the Divine in the inmost heaven, which is called "the celestial heaven" (n. 8827); and by "seeing" is meant perception (n. 2150, 3764, 4567, 4723, 5400).
. And the priests also, who come near unto Jehovah shall sanctify themselves. That this signifies that those who are in spiritual good in which is the Divine are to be covered over, is evident from the signification of "priests," as being good (n. 1728, 2015, 6148), here spiritual good, because by the sons of Israel, whose priests they were, were represented those who are of the spiritual church, thus who are in good by means of truth and in truth from good (n. 7957, 8234); from the signification of "coming near unto Jehovah," when said of priests by whom good is signified, as being good in which is the Divine; and from the signification of "being sanctified," as being to be covered over as to the interiors (n. 8788, 8806).
. Lest perchance Jehovah make a breach in them. That this signifies separation from good, is evident from the signification of "making a breach," as being the separation of truth from good (n. 4926), here separation from good, because it is said of the priests by whom good is signified (n. 8832).
. And Moses said unto Jehovah. That this signifies the thought of truth from the Divine, is evident from the signification of "saying," when by the truth from the Divine which is represented by Moses, as being thought (n. 3395, 7107, 7244, 7937). It is said "the thought of truth from the Divine," and there is meant thought with him who represents truth from the Divine. The reason why it is so said is also because the truth with a man thinks, and the man in whom the thought is thinks by means of truth. For the Lord flows in through good into truth, and so gives life to a man. This life appears in the man as his, but it is of the Lord in the truth from good that is with him. Because this is so, the angels speak in this manner, for they attribute thought to truth from good abstractedly from person, and thus at the same time perceive whence comes the thought of truth. From all this it is evident what angelic speech is, and that it is the speech of wisdom.
. The people cannot come up unto Mount Sinai. That this signifies that they cannot raise themselves to the celestial kingdom, is evident from the signification of "the people," or of "the sons of Israel," as being those who are of the spiritual kingdom; from the signification of "coming up," as being to raise; and from the signification of "Mount Sinai," as being the celestial kingdom (n. 5527). How these things are, see, (n. 5794, 5797).
. Saying, Set bounds to the mountain. That this signifies by the fact that the spiritual sphere of good ceases below, is evident from the signification of "setting bounds to the mountain," as being extension into heaven no further than to the spiritual spheres of good (n. 8794-8797).
. And sanctify it (the people). That this signifies that thus they may be kept off from the Divine, is evident from the signification of "sanctifying," as being to veil over the interiors that the externals may appear in holiness (n. 8788, 8806), thus also to be kept off from the Divine lest they should be hurt. For unless they were veiled over, the Divine would penetrate and destroy, because the presence of the Divine is like a consuming fire to those who are not veiled over. Hence it is that even the angels are veiled over with a cloud (n. 6849). From all this it can be seen what is meant by being veiled over. That this is signified by "being sanctified" is because when they are veiled over they appear in holiness, for then the Divine can flow in and present there a state of good and a form of truth, which cannot be effected without a veiling over.
. And Jehovah said unto him. That this signifies further admonition, is evident from the signification of "saying," when by Jehovah unto Moses (that he should charge the people not to break through to see), as being admonition. That it is further admonition, is because it was said by Moses that they had been charged about this matter, and cautioned that they should not do it.
. Go, get thee down. That this signifies influx, is evident from the signification of "going and getting down to the people and admonishing them," when by the Divine through the truth from the Divine which is represented by Moses, as being influx namely of the Divine through truth from the Divine.
. And come up thou, and Aaron with thee. That this signifies conjunction with truth from the Divine internal and external, is evident from the signification of "coming up," namely, to Jehovah, as being conjunction (n. 8760); and from the representation of Moses and Aaron, as being truth from the Divine internal and external; Moses representing internal truth, and Aaron external truth (n. 7089, 7382).
. And let not the priests and the people break through to come up unto Jehovah. That this signifies lest they who are in spiritual good and truth desire to ascend into the celestial heaven, is evident from what was said above (n. 8830, 8832), where like words occur.
. Lest perchance He make a breach in them. That this signifies separation from truth and good, is evident (n. 8833), here, from truth also, because it is said of the people also.