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.

4282. Verses 26-28. And he said, Let me go, for the dawn ariseth. And he said, I will not let thee go unless thou bless me. And he said unto him, What is thy name? And he said, Jacob. And he said, Thy name shall no more be called Jacob, but Israel; for as a prince hast thou contended with God and with men, and hast prevailed. “And he said, Let me go, for the dawn ariseth,” signifies that temptation ceased when conjunction was at hand; “and he said, I will not let thee go, unless thou bless me,” signifies that conjunction was to be effected; “and he said unto him, What is thy name? And he said, Jacob” signifies the quality of good from truth; “and he said, Thy name shall no more be called Jacob, but Israel,” signifies the Divine celestial spiritual now; “Israel” is the celestial spiritual man which is in the natural, and thus is natural; the celestial spiritual man itself, which is rational, is “Joseph;” “for as a prince hast thou contended with God and with men, and hast prevailed,” signifies continual victories in combats as to truths and goods.

[2] In the internal historical sense, in which Jacob and his posterity are treated of, by the same words are signified the things which follow; by “Let me go, for the dawn ariseth,” is signified that what was representative before they came into representatives of the land of Canaan should depart from the posterity of Jacob; by “and he said, I will not let thee go unless thou bless me,” is signified that they would insist upon being representative; by “and he said unto him, What is thy name? And he said, Jacob,” is signified that they were the posterity of Jacob with their quality; by “and he said, Thy name shall no longer be called Jacob, but Israel,” is signified that they could not represent as Jacob, but as from a new quality given them; by “for as a prince hast thou contended with God and with men, and hast prevailed,” is signified because of the contumacy which was in their cupidities and phantasies.

4454. And Shechem said unto her father and unto her brothers. That this signifies a consultation of the truth from the ancient Divine stock with the good and truth of this religiosity, is evident from the signification of “saying,” as here being to consult; from the representation of Shechem, as being truth from the ancient Divine stock (see above, n. 4447); from the signification of “father,” who here is Jacob, as being the good of truth (n. 4273, 4337); and from the signification of “brothers,” who here are the sons of Jacob, as being truths, of which above. That “Shechem” is truth from the ancient Divine stock is evident from what was adduced above (see n. 4447); for Hamor the Hivite, together with his nation and family, were remains in the land of Canaan of the Most Ancient Church, which was celestial. More than all the churches in the whole world was this church from the Divine, for it was in the good of love to the Lord. Their voluntary and their intellectual made a one, thus one mind, for which reason they had from good a perception of truth, for the Lord flowed in by an internal way into the good of their will, and through this into the good of their understanding, or into their truth; and this is the reason why this church was preeminently called “Man” (n. 477-479), and also a “likeness of God” (n. 51, 473, 1013). Hence it is evident why Hamor and Shechem are said to be from the ancient Divine stock (see also n. 4399). That the Most Ancient Church which was called “Man,” or by the Hebrew word “Adam,” was in the land of Canaan (as stated above, n. 4447), is very evident from their descendants called “Nephilim” (Genesis 6:4), who were said in Numbers 13:33 to have been in the land of Canaan (see n. 581). But at that time all that land was called the “land of Canaan” which extended from the river of Egypt to the Euphrates (Genesis 15:18).