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.

2971. The field and the cave that was therein. That this signifies as to the good and the truth of faith, is evident from the signification of “field” as being the church, also the good itself of the church. The celestial, or good, which is of love to the Lord and of charity toward the neighbor, is compared to “ground,” and also to “field;” it is also called “ground” and “field;” because the celestial or good is that which receives the truths of faith, which are compared to seeds and are also called “seeds.” The same is evident also from the signification of a “cave,” as being the truth of faith which is in obscurity (see n. 2935); it is said to be in obscurity because it is with the spiritual (see n. 1043, 2708, 2715).

2649. On the day when he weaned Isaac. That this signifies the state of separation, is evident from the signification of “day,” as being state (see n. 23, 487, 488, 493, 893); and from the signification of “being weaned,” as being to be separated (see n. 2647). From the first verse of this chapter the uniting of the Lord’s Divine Essence with His Human Essence has been treated of, in this order: The presence of the Divine in the Human for the sake of unition (verse 1). The presence of the Human in the Divine, and thus a reciprocal unition (see n. 2004) (verse 2). From this unition the Human was made Divine (verse 3). And this successively and continually while the Lord lived in the world (verse 4). And this commenced when the rational was in a state to receive (verse 5). The state of the unition is described as to its quality, with its arcana (verses 6-7). Now follows the separation of the maternal human, and this is continued down to verse 12; which separation is signified in this verse by the weaning of Isaac, and is represented in the following verses by Hagar’s son being sent away out of the house. And as the union of the Lord’s Divine with His Human and of His Human with His Divine is the very marriage of good and truth, and from it is the heavenly marriage, which is the same as the Lord’s kingdom, therefore a great feast is mentioned which Abraham made when he weaned Isaac, by which the beginning of marriage or the first union is signified; which feast and weaning, but for the signification, would never have been mentioned.

[2] As the separation of the first human, which the Lord had from the mother, now follows, and at length the full removal of it, it is to be known that the Lord gradually and continually, even to the last of His life when He was glorified, separated from Himself and put off that which was merely human, namely, that which He derived from the mother, until at length He was no longer her son, but the Son of God, not only as to conception but also as to birth, and thus was one with the Father, and was Jehovah Himself. That He separated from Himself and put off all the human from the mother, so that He was no longer her son, is manifest from His words in John:

When the wine failed, the mother of Jesus said unto Him, They have no wine. Jesus saith unto her, Woman, what [belongs] to Me and to thee ? (John 2:3-4).

In Matthew:

One said, Behold, Thy mother and Thy brethren stand without, seeking to speak to Thee. But Jesus answering said unto him that told Him, Who is My mother? and who are My brethren? And stretching forth His hand toward His disciples, He said, Behold My mother, and My brethren; for whosoever shall do the will of My Father who is in the heavens, the same is My brother, and sister, and mother (Matthew 12:47-50; Mark 3:2-35; Luke 8:20-21).

In Luke:

A certain woman out of the multitude lifting up her voice, said unto Him, Blessed is the womb that bare Thee, and the breasts which Thou didst suck. But Jesus said, Blessed are they that hear the Word of God, and keep it (Luke 11:27-28).

[3] Here, when the woman spoke of His mother, the Lord spoke of those described above, namely, “Whoever shall do the will of My Father, the same is My brother, and sister, and mother;” which is the same as this, “Blessed are they that hear the Word of God, and keep it.”

In John:

Jesus seeing His mother and the disciple whom He loved standing by, said unto His mother, Woman, behold thy son. Then said He to the disciple, Behold thy mother. Therefore from that hour the disciple took her to his own home (John 19:26-27).

From these words it is manifest that the Lord spoke to her according to her thought when she saw Him on the cross, and even then not calling her mother, but “woman;” and that He transferred the name of mother to those who are signified by the disciple; on which account He said to the disciple, “Behold thy mother.” Still more manifest is this from the Lord’s own words, in Matthew:

Jesus asked the Pharisees, saying, What think ye of Christ? whose son is He? They say unto Him, David’s. He saith unto them, How then doth David in the spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand until I make Thine enemies Thy foot stool? If David therefore call Him Lord, how is He his Son ? And no one was able to answer Him a word (Matthew 22:41-46 Mark 12:35-37 Luke 20:42-44).

Thus He was no longer the Son of David as to the flesh.

[4] And further, in regard to the separation and putting off of the maternal human those do not comprehend this who have merely corporeal ideas respecting the Lord’s Human, and think of it as of the human of any other man; hence to such these things are stumbling-blocks. They do not know that such as the life is such is the man, and that the Divine Esse [Being] of life, or Jehovah, was in the Lord from conception, and that a similar Esse of life came forth in His Human by means of the union.