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 #8588
8588. And Meribah. That this signifies the quality of the complaining, is evident from the fact that in the original tongue “Meribah” means “contention,” or “quarreling,” and “quarreling” signifies complaining (see n. 8563, 8566); and because names signify the quality of the thing (n. 8587), therefore “Meribah” here signifies the quality of the complaining. As regards this temptation itself and its quality, be it known that in this passage are described those who in temptations almost yield, namely, those who complain against heaven and also against the Divine Itself, and at last almost disbelieve in the Divine Providence. These things are signified in the internal sense by what precedes, and also by what follows in this verse, namely, the quality of the state of the temptation, which is signified by “Massah,” and the quality of the complaining in the temptation, which is signified by “Meribah.” That this quality is here signified by “Meribah,” is plain in David:
Thou calledst upon Me in distress, and I rescued thee; I answered thee in the secret place, I proved thee at the waters of Meribah (Psalms 81:7).
[2] But in the internal historical sense, in which the subject treated of is the state of religion with the Israelitish nation, that nation is described in respect to its quality toward Jehovah, namely, that they were not willing by supplication to entreat Him for aid, but that they expostulated. The reason was, that at heart they did not acknowledge Jehovah as the supreme God, but only in the mouth, when they saw the miracles. That at heart they did not acknowledge Him is very evident from the Egyptian calf which they made for themselves and worshiped, saying that these were their gods; also from their frequent apostasy (of which see n. 8301). This is what is here described in the internal historical sense; but in the internal spiritual sense is described the quality of the temptation with those who before they are liberated are brought to the last of temptation.
[3] That the quality of the Israelitish nation and of its religiosity is described by contention with Moses at Massah and Meribah, is also evident in the following passages:
Harden not your heart, as at Meribah, as in the day of Massah in the wilderness, where your fathers tempted Me; they tempted Me, and saw My work; for forty years did I feel loathing at the generation, and said, It is a people that do err in their heart, and the same have not known My ways, to whom I sware in Mine anger that they should not come unto My rest (Psalms 95:8-11).
Ye shall not tempt Jehovah your God, as ye tempted Him in Massah (Deuteronomy 6:16; 9:22, 24).
Of Leviticus he said, Thy Thummim and thy Urim are with the Holy Man, whom thou didst tempt at Massah, with whom thou didst contend at the waters of Meribah (Deuteronomy 33:8).
“The Holy Man” here denotes the Lord, whom they tempted, and whom Moses and Aaron did not sanctify.
[4] In the internal historical sense, in which the subject treated of is the religiosity of the Israelitish nation, by Moses and Aaron is not represented truth Divine, but the religiosity of that nation whose leaders and heads they were (n. 7041). Because this religiosity was such as said above, it was intimated to them that they should not bring the people into the land of Canaan, as is written in the book of Numbers:
Jehovah said unto Moses and Aaron, Because ye have not believed in Me, and sanctified Me in the eyes of the sons of Israel, therefore ye shall not bring this congregation into the land which I have given them; these are the waters of Meribah, because the sons of Israel contended with Jehovah (Numbers 20:12-13; 27:14).
Aaron shall be gathered unto his people, and shall not come into the land which I have given to the sons of Israel, because ye rebelled against My mouth at the waters of Meribah (Numbers 20:24).
The same is said of Moses (Deuteronomy 32:50-51).
[5] That still representative Divine worship was instituted with that nation, was because representative worship could be instituted with any nation that had holy externals of worship, and worshiped almost idolatrously; for what is representative does not regard the person, but the thing (n. 1361), and it was the genius of that nation, beyond any other nation, to worship merely external things as holy and Divine, without any internal; as for instance to worship as deities their fathers, Abraham, Isaac, and Jacob, and afterward Moses and David, and moreover to account holy and as Divine, and to worship, every stone and every piece of wood that had been inaugurated in their Divine worship; as the arks, the tables therein, the lamp, the altar, the garments of Aaron, the Urim and Thummim, and afterward the temple. Of the Lord’s Providence there was then given a communication of the angels of heaven with man by means of such things. For there must needs be somewhere a church, or the representative of a church, in order that there may be communication of heaven with the human race; and as that nation, beyond any other nation, could make Divine worship consist in external things, and thus act the representative of a church, therefore that nation was taken.
[6] At that time communication with the angels in heaven was effected by means of representatives in the following way. Their external worship was communicated to angelic spirits who are simple, and who do not reflect upon internal things, but still are interiorly good. Such are they who in the Grand Man correspond to the outer skin. These pay no attention whatever to the internal of man, but only to his external. If this appears holy, they think holily of the internal also. The more interior angels of heaven saw in those spirits the things that were represented, consequently the heavenly and Divine things that corresponded; for they could be present with these spirits, and see those things; but not with the men except by means of the spirits. For angels dwell with men in things interior; but where there are no such things, they dwell in the interior things of simple spirits; for the angels have no interest in other than spiritual and heavenly things, which are the interior things contained in representatives. From these few words it can be seen how there could be communication with heaven by means of such a people. But see what has been previously shown on this subject, namely: That with the Jews the holy of worship was miraculously elevated into heaven quite apart from them (n. 4307); that whatever their quality might be, the descendants of Jacob could represent what is holy, provided they closely observed the rituals commanded (n. 3147, 3479, 3480, 3881, 4208, 4281, 4288, 4289, 4293, 4307, 4444, 4500, 4680, 4825, 4844, 4847, 4899, 4912, 6304, 6306, 7048, 7051, 8301).
Genesis 19
1
The two angels came to Sodom at evening. Lot sat in the gate of Sodom. Lot saw them, and rose up to meet them. He bowed himself with his face to the earth,
2
and he said, "See now, my lords, please turn aside into your servant's house, stay all night, wash your feet, and you can rise up early, and go on your way." They said, "No, but we will stay in the street all night."
3
He urged them greatly, and they came in with him, and entered into his house. He made them a feast, and baked unleavened bread, and they ate.
4
But before they lay down, the men of the city, the men of Sodom, surrounded the house, both young and old, all the people from every quarter.
5
They called to Lot, and said to him, "Where are the men who came in to you this night? Bring them out to us, that we may have sex with them."
6
Lot went out to them to the door, and shut the door after him.
7
He said, "Please, my brothers, don't act so wickedly.
8
See now, I have two virgin daughters. Please let me bring them out to you, and you may do to them what seems good to you. Only don't do anything to these men, because they have come under the shadow of my roof."
9
They said, "Stand back!" Then they said, "This one fellow came in to live as a foreigner, and he appoints himself a judge. Now will we deal worse with you, than with them!" They pressed hard on the man Lot, and drew near to break the door.
10
But the men put forth their hand, and brought Lot into the house to them, and shut the door.
11
They struck the men who were at the door of the house with blindness, both small and great, so that they wearied themselves to find the door.
12
The men said to Lot, "Do you have anybody else here? Sons-in-law, your sons, your daughters, and whoever you have in the city, bring them out of the place:
13
for we will destroy this place, because the outcry against them has grown great before Yahweh that Yahweh has sent us to destroy it."
14
Lot went out, and spoke to his sons-in-law, who were pledged to marry his daughters, and said, "Get up! Get out of this place, for Yahweh will destroy the city." But he seemed to his sons-in-law to be joking.
15
When the morning came, then the angels hurried Lot, saying, "Get up! Take your wife, and your two daughters who are here, lest you be consumed in the iniquity of the city."
16
But he lingered; and the men grabbed his hand, his wife's hand, and his two daughters' hands, Yahweh being merciful to him; and they took him out, and set him outside of the city.
17
It came to pass, when they had taken them out, that he said, "Escape for your life! Don't look behind you, and don't stay anywhere in the plain. Escape to the mountains, lest you be consumed!"
18
Lot said to them, "Oh, not so, my lord.
19
See now, your servant has found favor in your sight, and you have magnified your loving kindness, which you have shown to me in saving my life. I can't escape to the mountain, lest evil overtake me, and I die.
20
See now, this city is near to flee to, and it is a little one. Oh let me escape there (isn't it a little one?), and my soul will live."
21
He said to him, "Behold, I have granted your request concerning this thing also, that I will not overthrow the city of which you have spoken.
22
Hurry, escape there, for I can't do anything until you get there." Therefore the name of the city was called Zoar.
23
The sun had risen on the earth when Lot came to Zoar.
24
Then Yahweh rained on Sodom and on Gomorrah sulfur and fire from Yahweh out of the sky.
25
He overthrew those cities, all the plain, all the inhabitants of the cities, and that which grew on the ground.
26
But his wife looked back from behind him, and she became a pillar of salt.
27
Abraham got up early in the morning to the place where he had stood before Yahweh.
28
He looked toward Sodom and Gomorrah, and toward all the land of the plain, and looked, and saw that the smoke of the land went up as the smoke of a furnace.
29
It happened, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the middle of the overthrow, when he overthrew the cities in which Lot lived.
30
Lot went up out of Zoar, and lived in the mountain, and his two daughters with him; for he was afraid to live in Zoar. He lived in a cave with his two daughters.
31
The firstborn said to the younger, "Our father is old, and there is not a man in the earth to come in to us in the way of all the earth.
32
Come, let's make our father drink wine, and we will lie with him, that we may preserve our father's seed."
33
They made their father drink wine that night: and the firstborn went in, and lay with her father. He didn't know when she lay down, nor when she arose.
34
It came to pass on the next day, that the firstborn said to the younger, "Behold, I lay last night with my father. Let us make him drink wine again, tonight. You go in, and lie with him, that we may preserve our father's seed."
35
They made their father drink wine that night also. The younger went and lay with him. He didn't know when she lay down, nor when she got up.
36
Thus both of Lot's daughters were with child by their father.
37
The firstborn bore a son, and named him Moab. He is the father of the Moabites to this day.
38
The younger also bore a son, and called his name Ben Ammi. He is the father of the children of Ammon to this day.
