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.

4281. That by “the hollow of Jacob’s thigh was out of joint in his wrestling with him,” is signified that this conjunction was wholly injured and displaced in Jacob’s posterity, is evident from the signification of being “out of joint” in the sense in question, as being to be displaced, and thus to be injured. That the “hollow of the thigh” denotes conjunction, is manifest from what was said above (n. 4280); and because in the Word “Jacob” denotes not only Jacob, but also all his posterity, as is evident from many passages in the Word (Numbers 23:7, 10, 21, 2 23:23; 24:5, 1 24:17, 19; Deuteronomy 33:10; Isaiah 40:27; 43:1, 22; 44:1-2, 21; 48:12; 59:20; Jeremiah 10:16, 25; 30:7, 10, 18; 31:7, 11; 46:27-28; Hosea 10:11 Amos 7:2; Micah 2:12; 3:8; Psalms 14:7; 24:6; 59:13; 78:5; 99:4 and elsewhere).

[2] That Jacob and his posterity were of such a character that with them celestial and spiritual love could not be conjoined with natural good (that is, the internal or spiritual man with the external or natural man), is manifest from everything which is related of that nation in the Word; for they did not know, nor were they willing to know, what the internal or spiritual man is, and therefore this was not revealed to them; for they believed that nothing exists in man except that which is external and natural. In all their worship they had regard to nothing else, insomuch that Divine worship was to them no otherwise than idolatrous; for when internal worship is separated from external, it is merely idolatrous. The church that was instituted with them was not a church, but only the representative of a church; for which reason that church is called a representative church. That a representative of a church is possible with such people may be seen above (n. 1361, 3670, 4208).

[3] For in representations the person is not reflected upon, but the thing which is represented; and therefore Divine, celestial, and spiritual things were represented not only by persons, but also by inanimate things, as by Aaron’s garments, the ark, the altar, the oxen and sheep that were sacrificed, the lampstand with its lamps, the bread of arrangement upon the golden table, the oil with which they were anointed, the frankincense, and other like things. Hence it was that their kings, the evil as well as the good, represented the Lord’s royalty; and the high priests, the evil as well as the good, represented the things that belong to the Lord’s Divine priesthood, when they discharged their office in an outward form according to the statutes and precepts. In order therefore that the representative of a church might come forth among them, such statutes and laws were given them by manifest revelation as were altogether representative; and therefore so long as they were in them and observed them strictly, so long they were able to represent; but when they turned aside from them, as to the statutes and laws of other nations, and especially to the worship of another god, they then deprived themselves of the faculty of representing. For this reason they were driven by outward means, such as captivities, disasters, threats, and miracles, to laws and statutes truly representative; but not by internal means, as are those who have internal worship in external. These things are signified by the “hollow of Jacob’s thigh being out of joint,” taken in the internal historical sense, which regards Jacob and his posterity.

4453. 'Carry on trade throughout it, and have possessions in it' means matters of doctrine which, because they are comunicated, would accord with one another. This is clear from the meaning of 'carrying on trade" as acquiring cognitions for oneself and also communicating them, dealt with in 2967 - 'carrying on trade throughout the land' therefore meaning entering into the cognitions of good and truth which Shechem the son of Hamor and his city mean; and from the meaning of 'having posession of a land make one and accord with one another. The reason why 'carrying on trade' means acquiring cognitions for oneself and also communicating them is that in heaven, where the Word is perceived, which in general is the acquisition and communication of cognitions, and specifically the reality meant my whatever commodity is mentioned. For example, if gold is mentioned, the good of love and wisdom is understood, 113, 1551, 1552; if silver, the truth that belongs to intelligence and faith, 1551, 2048, 2954. If mention if made of sheep, rams, kids, or lambs with which people traded in ancient times, the kinds of things meant by sheep, rams, kids and lambs are understood; and so on.

[2] As in Ezekiel,

Say to Tyre, one that dwells upon the entrances of the seas, that she is the trader of the peoples to many islands: Tarshish was your merchant because of the abundance of all riches; silver, iron, tin, and lead, they exchanged for your wares. Javan, Tubal, and Meshech, they were your traders in the souls of men - and they gave vessels of bronze for your commerce. The sons of Dedan were your traders; many islands were the merchandise of your hand. Syria was your merchant in the multitude of your handiworks; Judah, and the land of Israel, they were your traders. Wheat of Minnith, and pannag, and honey, and oil, and balm they exchanged for your commerce. Damascus was your merchant in the multitude of your handiworks, because of the multitude of all riches - in the wine of Helbon, and the wool of Zahar. Dan and Javan traded with yarn for your wares. Dedan was your trader in chariot cloaks. ¹ . The Arab and all the princes of Kedar were the merchants of your hand, in lambs, and rams, and goats; in these were they your merchants. The traders of Sheba and Raamah, they were your traders in the best of every spice; and by means of every precious stone and gold they provided your tradings. Haran and Canneh and Eden, the traders of Sheba; Asshur, Chilmad, was your trader. These were your traders in choice wares - balls of violet, and embroidered garments; and treasure-chests of precious garments, bound cords, and objects made of cedar were among your merchandise. The ships of Tarshish were your squadrons in your merchandise from which you have been filled and made exceedingly honoured in the heart of the seas. Ezekiel 27:1-25.

[3] From here and many other paces in the Word it may be seen that tradings, commerce, merchandise, and wares mean nothing other than undertakings involving cognitions of good and truth. For what connection can the prophetical Word have with the trading activities of Tyre unless they mean things that are spiritual and celestial? That being so, it is quite clear not only that things other than wares are meant by 'wares' but also that the nations mentioned by name there mean people among whom these other things reside. It is also clear that no one can know what is meant by any of them except from the internal sense - what is meant by Tarshish, Javan, Tubal, Meshech, the sons of Dedan, Syria, Judah, Israel, Dan, Javan, Dedan, the Arab, Shebah, Raamah, Haran, Canneh, Eden, Asshur, and Chilmad. Nor can one know what is meant by their wares - by silver, iron, tin, lead, vessels of bronze, wheat, minnith, pannag, honey, oil, balm, the wine of Helbon, the wool of Zahar, yarn, chariot-cloaks, lambs, rams, goats, spices, precious stones, gold, balls of violet embroidered garments, bound cords, and objects made of cedar. These and others like them mean the goods and truths of the Church and of the Lord's kingdom, and the cognitions of those goods and truths. It is because Tyre means cognitions, 1201, that Tyre is the subject at this point in Ezekiel. And because such 'wares', that is, goods and truths, exist in the Church and the Lord's kingdom, the land of Canaan, which means the Church and the Lord's kingdom, was from most ancient times so named from a word meaning wares or merchandise, for this is what the name Canaan means in the original language. From all this one may now see what is meant by 'carrying on trade throughout the land'.

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