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.

2233. That a “house” denotes those who are in goods, is evident from the signification of a “house,” as being good (see n. 710, 1708, 2048). By a “house,” or those born in the house, in the abstract sense goods are in like manner signified, but as applied to man they denote all who are in good.

2586. For closing Jehovah had therefore closed every womb of the house of Abimelech. That this signifies barrenness, namely, of doctrine, is evident from the signification of “closing to close up the womb,” as being to prevent conception itself; and from the signification of “the house of Abimelech,” as being the good of the doctrine of faith, which shows that barrenness is signified. That up to this point in this chapter “God” is mentioned, but here for the first time “Jehovah,” is because “God” is mentioned where the subject is truth, but “Jehovah” where the subject is good. All the conception of doctrine is from good as a father, but its birth is by means of truth as a mother, as occasionally stated before. Here the conception of doctrine is treated of, and as this is from good, “Jehovah” is mentioned; whereas above its birth is treated of, and as this takes place by means of truth, “God” is mentioned, as in the verse preceding: “God healed Abimelech, and his wife, and his maidservants, and they brought forth.”

[2] The case is the same elsewhere in the Word where conception is treated of, as in Isaiah:

Jehovah hath called me from the womb. Thus saith Jehovah that formed me from the womb; then shall I be precious to Jehovah; and my God shall be my strength (Isaiah 49:1, 5);

“strength” is predicated of truth, and therefore “God” is mentioned. In the same:

Thus saith Jehovah thy Maker, and thy Former from the womb (Isaiah 44:2, 24, and elsewhere).

For the same reason it is said “the house of Abimelech,” by which is signified the good of the doctrine of faith (that a “house” denotes good may be seen above, n. 2048, 2233, 2234; and that “Abimelech” denotes the doctrine of faith, n. 2509, 2510). That there is a Divine arcanum in the fact that they brought forth, and that the wombs of the house of Abimelech were shut on account of Sarah, is manifest; and this arcanum cannot possibly be disclosed except by the internal sense.