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.

1671. Came Chedorlaomer. That this signifies the apparent good in the external man, is evident from the signification of “Chedorlaomer,” explained in the preceding verse, as being apparent good and truth, here good only, because it is said also, “and the kings that were with him,” and by “the kings” is signified the truth.

3245. 'Abraham gave all that he had to Isaac' in the highest sense means all the Divine things within the Divine Rational, and in the relative sense the celestial things of love imparted to the Lord's celestial kingdom. This is clear from the representation of 'Abraham' as the Lord as regards the Divine itself, dealt with already, and from the representation of 'Isaac' as the Lord as regards the Divine Rational, also dealt with already. Now because in the internal sense the Lord is represented by both Abraham and Isaac, and the Lord made His Rational Divine from His own Divine, 'Abraham gave all that he had to Isaac' therefore means all the Divine things within the Divine Rational. All that precedes and follows has regard to this, that is to say, to the consideration that everything in the Lord's Rational was made Divine. Indeed in the places where Abraham, Isaac, and Jacob are the subject, the Lord's Human, how it was made Divine, is dealt with in the internal sense.

[2] There are two components which strictly speaking make up the human - the rational and the natural. The Lord's Rational is represented by 'Isaac', but His Natural by 'Jacob'. The Lord made both of these Divine. How He made the Rational Divine is contained in what is stated regarding Isaac, but how He made the Natural so in what is stated later on regarding Jacob. But the latter - the Natural - could not be made Divine before the Rational was made Divine, for it was by means of the Rational that the Natural became Divine. This explains why the words that are being explained here mean all the Divine things within the Divine Rational.

[3] Furthermore every single detail which in the internal sense has reference to the Lord also has reference to His kingdom and Church, the reason being that the Lord's Divine constitutes His kingdom. Consequently when the Lord is the subject so also is His kingdom the subject; see 1965. However when the internal sense has reference to the Lord it is the highest sense, but when it has reference to His kingdom it is the relative sense. The relative sense of these words - 'Abraham gave all to Isaac' - is that the celestial things of love were imparted to the Lord's celestial kingdom. Indeed in the relative sense 'Isaac' means the celestial kingdom, for the rest of Abraham's sons, that is to say, those he had by Keturah, mean the Lord's spiritual kingdom, as shown above, as also does Ishmael, who is dealt with below.