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.
Arcana Coelestia #1672
1672. And the kings that were with him. That this signifies the apparent truth which is of that good, is evident from the signification of “kings” in the Word. “Kings,” “kingdoms,” and “peoples,” in the historical and the prophetical parts of the Word, signify truths and the things which are of truths, as may be abundantly confirmed. In the Word an accurate distinction is made between a “people” and a “nation;” by a “people” are signified truths, and by a “nation” goods, as before shown (n. 1259, 1260). “Kings” are predicated of peoples, but not so much of nations. Before the sons of Israel sought for kings, they were a nation, and represented good, or the celestial; but after they desired a king, and received one, they became a people, and did not represent good or the celestial, but truth or the spiritual; which was the reason why this was imputed to them as a fault (see 1 Samuel 8:7-22, concerning which subject, of the Lord’s Divine mercy elsewhere). As Chedorlaomer is named here, and it is added, “the kings that were with him,” both good and truth are signified; by “Chedorlaomer,” good, and by “the kings,” truth. But what was the quality of the good and truth at the beginning of the Lord’s temptations has already been stated.
Genesis 23
1
Sarah lived one hundred twenty-seven years. This was the length of Sarah's life.
2
Sarah died in Kiriath Arba (the same is Hebron), in the land of Canaan. Abraham came to mourn for Sarah, and to weep for her.
3
Abraham rose up from before his dead, and spoke to the children of Heth, saying,
4
"I am a stranger and a foreigner living with you. Give me a possession of a burying-place with you, that I may bury my dead out of my sight."
5
The children of Heth answered Abraham, saying to him,
6
"Hear us, my lord. You are a prince of God among us. Bury your dead in the best of our tombs. None of us will withhold from you his tomb. Bury your dead."
7
Abraham rose up, and bowed himself to the people of the land, even to the children of Heth.
8
He talked with them, saying, "If it be your mind that I should bury my dead out of my sight, hear me, and entreat for me to Ephron the son of Zohar,
9
that he may give me the cave of Machpelah, which he has, which is in the end of his field. For the full price let him give it to me among you for a possession of a burying-place."
10
Now Ephron was sitting in the middle of the children of Heth. Ephron the Hittite answered Abraham in the hearing of the children of Heth, even of all who went in at the gate of his city, saying,
11
"No, my lord, hear me. I give you the field, and I give you the cave that is in it. In the presence of the children of my people I give it to you. Bury your dead."
12
Abraham bowed himself down before the people of the land.
13
He spoke to Ephron in the audience of the people of the land, saying, "But if you will, please hear me. I will give the price of the field. Take it from me, and I will bury my dead there."
14
Ephron answered Abraham, saying to him,
15
"My lord, listen to me. What is a piece of land worth four hundred shekels of silver between me and you? Therefore bury your dead."
16
Abraham listened to Ephron. Abraham weighed to Ephron the silver which he had named in the audience of the children of Heth, four hundred shekels of silver, according to the current merchants' standard.
17
So the field of Ephron, which was in Machpelah, which was before Mamre, the field, the cave which was in it, and all the trees that were in the field, that were in all of its borders, were deeded
18
to Abraham for a possession in the presence of the children of Heth, before all who went in at the gate of his city.
19
After this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre (that is, Hebron), in the land of Canaan.
20
The field, and the cave that is in it, were deeded to Abraham for a possession of a burying place by the children of Heth.
