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.
Genesis 24
1
And Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things.
2
And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh:
3
And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:
4
But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.
5
And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest?
6
And Abraham said unto him, Beware thou that thou bring not my son thither again.
7
The LORD God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence.
8
And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again.
9
And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.
10
And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.
11
And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water.
12
And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham.
13
Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water:
14
And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast shewed kindness unto my master.
15
And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder.
16
And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up.
17
And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher.
18
And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him Drink.
19
And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking.
20
And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels.
21
And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not.
22
And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;
23
And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in?
24
And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor.
25
She said moreover unto him, We have both straw and provender enough, and room to lodge in.
26
And the man bowed down his head, and worshipped the LORD.
27
And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren.
28
And the damsel ran, and told them of her mother's house these things.
29
And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well.
30
And it came to pass, when he saw the earring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well.
31
And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels.
32
And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him.
33
And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on.
34
And he said, I am Abraham's servant.
35
And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses.
36
And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath.
37
And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell:
38
But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son.
39
And I said unto my master, Peradventure the woman will not follow me.
40
And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house:
41
Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath.
42
And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go;
43
Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink;
44
And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master's son.
45
And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee.
46
And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels Drink also: so I drank, and she made the camels Drink also.
47
And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands.
48
And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son.
49
And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left.
50
Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good.
51
Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the LORD hath spoken.
52
And it came to pass, that, when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the earth.
53
And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things.
54
And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master.
55
And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go.
56
And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master.
57
And they said, We will call the damsel, and inquire at her mouth.
58
And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go.
59
And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men.
60
And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them.
61
And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.
62
And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country.
63
And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming.
64
And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel.
65
For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself.
66
And the servant told Isaac all things that he had done.
67
And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death.
Arcana Coelestia # 2015
2015. Kings shall go forth from thee. That this signifies that all truth is from Him, is evident from the signification of a “king,” in both the historical and the prophetic Word, as being truth (stated above, n. 1672, but not yet fully shown). From the signification of “nations” as being goods, and from the signification of “kings” as being truths, we can see the nature of the internal sense of the Word, and also how remote it is from the sense of the letter. He who reads the Word, especially the historical portion, has no other belief than that the nations there are nations, and kings, and thus that nations and kings are treated of in the very Word itself. But the idea of nations, as well as that of kings, altogether perishes when it is received by the angels, and in their place there succeed good and truth. This cannot but appear as strange and indeed as a paradox, but still it is really so, and the truth of it may appear to everyone from considering that if, in the Word, nations were signified by “nations,” and kings by “kings,” then the Word of the Lord would involve scarcely anything more than any other history, or any other writing, and thus would be a merely worldly affair, when yet there is nothing in the Word that is not Divine, and therefore celestial and spiritual.
[2] Take as a single instance what is said in this verse, that Abraham should be made fruitful and should be made nations, and that kings should go forth from him-what is this but a merely worldly matter, and in no respect heavenly? For in these things there is only the glory of the world, which is nothing at all in heaven; but if this is the Word of the Lord, there must be in it the glory of heaven, and none of the world’s glory. Therefore the sense of the letter is altogether obliterated and vanishes when it passes into heaven; and it is so purified that nothing that is worldly is intermingled. For by “Abraham” is not meant Abraham, but the Lord; by his being “made fruitful” is not meant that his posterity should increase exceedingly, but that the good of the Lord’s Human Essence should increase to infinitude; by the “nations” are not meant nations, but goods; and by the “kings,” not kings but truths. Still the history according to the sense of the letter remains true; for it is true that it was so said to Abraham; also that he was made fruitful, and that nations and kings came from him.
[3] That “kings” signify truths, may be seen from the following passages.
In Isaiah:
The sons of strangers shall build up thy walls, and their kings shall minister unto thee; thou shalt suck the milk of the nations, and the breast of kings shalt thou suck (Isaiah 60:10, 16);
what it is to “suck the milk of nations” and “the breast of kings,” is by no means plain from the letter, but it is from the internal sense, in which it signifies to be gifted with goods, and instructed in truths.
In Jeremiah:
There shall enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses (Jeremiah 17:25; 22:4);
to “ride in chariots and on horses” is a prophetical saying which signifies an abundance of intellectual things, as may appear from very many passages in the Prophets; and thus by “kings entering in by the gates of the city” is signified in the internal sense that they should be imbued with truths of faith. This is the heavenly sense of the Word, into which the worldly literal sense passes.
[4] Again, in the same Prophet:
Jehovah hath despised in the indignation of His anger the king and the priest; the gates of Zion have sunk into the earth; He hath destroyed and broken her bars; her king and her princes are among the nations; the law is not (Lamentations 2:6, 9);
“the king” here denotes the truth of faith; “the priest” the good of charity; “Zion” the church which is being destroyed, and whose bars are being broken; hence “the king and the princes are among the nations,” that is, truth and the things which are of truth will be banished to such an extent that there will be no “law,” that is, nothing of the doctrine of faith.
In Isaiah:
Before the child shall know to refuse the evil and choose the good, the ground shall be forsaken, which thou loathest in the presence of her two kings (Isaiah 7:16); where the Lord’s coming is treated of; the “ground which shall be forsaken” denotes faith, of which there would then be none, and the truths of which are the “kings that would be loathed.”
[5] In the same Prophet:
I will lift up My hand to the nations, and raise up My ensign to the peoples; and they shall bring thy sons in their bosom, and thy daughters shall be carried upon the shoulder; and kings shall be thy nourishers, and their queens those that give thee suck (Isaiah 49:22-23);
“the nations” and “the daughters” denote goods; and “the peoples” and “the sons” truths (as shown in Part First, where it may be seen that “nations” denote goods, n. 1259, 1260, 1416, 1849; and that “daughters” have a similar signification, n. 489-491; also that “peoples” denote truths, n. 1259, 1260; and “sons” likewise, n. 489, 491, 533, 1147). “Kings” therefore denote truths in general, by which they will be nourished, and their “queens” the goods from which they will be “suckled.” Whether you say goods and truths, or those who are in goods and truths, it is the same.
[6] Again in the same Prophet:
He shall sprinkle many nations, upon him kings shall shut their mouth-for that which was [not] told them have they seen; and that which they did not hear have they understood (Isaiah 52:15),
where the Lord’s coming is spoken of; the “nations” denote those who are affected by goods, and “kings” those who are affected by truths.
In David:
Now, O ye kings, be intelligent; be instructed, ye judges of the earth; serve Jehovah with fear, and exult with trembling. Kiss the Son, lest He be angry, and ye perish in the way (Psalms 2:10-12).
“Kings” denote those who are in truths; who also from their truths are often called “king’s sons;” “the Son” here denotes the Lord, who is here called “the Son” because He is the truth itself, and because all truth is from Him.
[7] In John:
They shall sing a new song, Worthy art Thou who takest the book, and openest the seals thereof; Thou hast made us unto our God kings and priests, that we may reign upon the earth (Revelation 5:9-10); where they who are in truths are called “kings.”
The Lord also calls such persons “the sons of the kingdom,” in Matthew:
He that soweth the good seed is the Son of man; the field is the world; the seed is the sons of the kingdom, and the tares are the sons of the evil one (Matthew 13:37-38).
In John:
The sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the Kings that are from the sun rising might be prepared (Revelation 16:12).
That by the “Euphrates” is not meant the Euphrates, nor by “the kings from the sun-rising” any kings therefrom, is evident (what is meant by the “Euphrates” may be seen above, n. 120, 1585, 1866); so that “the way of the kings that are from the sun-rising” means the truths of faith that are from the goods of love.
[8] In the same:
The nations that are saved shall walk in the light of it, and the kings of the earth shall bring their glory and honor into it (Revelation 21:24); where “the nations” denote those who are in goods, and “the kings of the earth” those who are in truths, as may be inferred from the fact that these words are prophetic, and not historical.
In the same:
With the great harlot that sitteth upon many waters the kings of the earth have committed whoredom, and have been made drunken with the wine of her whoredom (Revelation 17:1-2).
And again:
Babylon hath made all the nations drink of the wine of her whoredom, and the kings of the earth have committed whoredom with her (Revelation 18:3, 9); where in like manner it is evident that kings are not meant by “the kings of the earth;” for the falsification and adulteration of the doctrine of faith, that is, of truth, is treated of, and this is the “whoredom;” “the kings of the earth” denote the truths that are falsified and adulterated.
[9] In the same:
The ten horns which thou sawest are ten kings, that have received no kingdom as yet, but they receive authority [potestas] as kings with the beast for one hour. These shall have one mind, and shall give their power and authority to the beast (Revelation 17:12-13).
That these “kings” are not kings, is evident to everyone; for if so it would be wholly unintelligible that the ten kings should receive authority as kings one hour. So too in another passage:
I saw the beast and the kings of the earth and their armies gathered together to make war with him that sat upon the horse, and with his army (Revelation 19:19).
That “he that sat upon the horse” is “the Word of God,” is openly stated in verse 13; and it is against this that the kings of the earth are said to have been gathered together. “The beast” denotes the goods of love, profaned; and “the kings” denote the truths of faith, adulterated; these are called “the kings of the earth,” because they are within the church. (That “the earth” is the church may be seen above, n. 662, 1066, 1067, 1262.) The “white horse” denotes the understanding of truth; and “he that sat upon the horse,” the Word. This meaning is still more manifest in Daniel (chapter 11), where the war between “the king of the south” and “the king of the north” is treated of; by which terms are signified the truths and falsities that had fought, the combats being described here also in an historical manner by this “war.”
[10] As “a king” signifies truth, it may be seen what is meant in the internal sense when the Lord is called a King and also a Priest; and also what it was in the Lord that was represented by kings, and what by priests. Kings represented His Divine truth, and priests His Divine good. All the laws of order by which the Lord governs the universe as King, are truths; but all the laws by which He governs the universe as Priest, and by which also He rules truths themselves, are goods; for government from truths alone would condemn everyone to hell; but government from goods lifts everyone out thence and uplifts him into heaven (see n. 1728). Because in the Lord’s case these two are conjoined, they were anciently represented by kingship conjoined with priesthood; as with Melchizedek, who was king of Salem and at the same time priest to God Most High (Genesis 14:18); and afterwards with the Jews, among whom the representative church was instituted in its own form, by judges and priests, and afterwards by kings.
[11] But as the kings represented truths, which ought not to have command, for the reason, as before said, that they condemn, therefore the desire to have kings was so displeasing as to call for rebuke, and the nature of truth as regarded in itself was described by the rights [jus] of the king (1 Samuel 8:11-18); and at an earlier day it was commanded by Moses (Deuteronomy 17:14-18) that they should choose genuine truth which is from good, and not spurious; and that they should not defile it by reasonings and memory-knowledges [scientifica]. This is what is involved in the directions concerning a king, given in Moses in the place just cited; which no one can possibly see from the sense of the letter, but yet is evident from the several points contained in the internal sense; so that “king” and “kingship” evidently represented and signified nothing else than truth.
