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.

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).

3012. Genesis 24

1. And Abraham, being old, was advanced in years; ¹ and Jehovah blessed Abraham in all things.

2. And Abraham said to his servant, the oldest of his house, who administered all that he had, Put now your hand under my thigh.

3. And I will make you swear by Jehovah, the God of heaven and the God of the earth, that you do not take a wife for my son from the daughters of the Canaanites in whose midst I am dwelling;

4. But that you go to my land and to the place of my nativity; and you shall take a wife for my son Isaac.

5. And the servant said to him, Perhaps the woman is not willing to go after me to this land: Must I take your son back to the land from which you came?

6. And Abraham said to him, Beware that you do not by any chance take my son back there.

7. Jehovah, the God of heaven, who took me from my father's house and from the land of my nativity, and who spoke to me, and who swore to me, saying, To your seed I will give this land, He will send His angel before you, and you shall take a wife for my son from there.

8. And if the woman is not willing to go after you, you are clear from this my oath; only do not take my son back there.

9. And the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.

10. And the servant took ten camels from his master's camels, and went; and every good thing that was his master's was in his hand; and he rose up and went to Aram Naharaim, to the city of Nahor.

11. And he made the camels kneel down outside and away from the city near a well of water, at evening time, at the time that women go out to draw water.

12. And he said, O Jehovah, the God of my master Abraham, make it go right for me today ² and deal mercifully with my master Abraham.

13. Behold, I am standing beside a spring of water and the daughters of the men of the city are coming out to draw water.

14. And let it be that the girl to whom I say, Let down now your pitcher and I will drink, and she says, Drink, and also I will give your camels a drink - let her be the one whom You have appointed for Your servant Isaac. And in this I shall know that You have dealt mercifully with my master.

15. And so it was, before he had finished speaking, that behold, Rebekah came out, who was born to Bethuel, the son of Milkah, the wife of Nahor, Abraham's brother; and her pitcher was on her shoulder.

16. And the girl was very good looking, a virgin, and no man had known her. And she went down to the spring, and filled her pitcher, and went up.

17. And the servant ran to meet her and said, Let me sip now a little water from your pitcher.

18. And she said, Drink, my lord. And she hastened and lowered her pitcher on to her hand and gave him a drink.

19. And she finished giving him the drink and said, I will draw for your camels also until they have finished drinking.

20. And she hastened and emptied her pitcher into the trough, and ran again to the well to draw, and drew for all his camels.

21. And the man, wondering at her, remained silent so as to know whether Jehovah had prospered his way or not.

22. And so it was, when the camels finished drinking, that the man took a gold nose-jewel, half a shekel in weight, and two bracelets to go on her hands, ten [shekels] of gold in weight.

23. And he said, Whose daughter are you? Tell me now, is there at your father's house a place for us to spend the night?

24. And she said to him, I am the daughter of Bethuel, the son of Milkah, whom she bore to Nahor.

25. And she said to him, There is both straw and also much fodder with us, and a place to spend the night.

26. And the man bowed, and bowed down to Jehovah.

27. And he said, Blessed be Jehovah, the God of my master Abraham, who has not abandoned His mercy and His truth towards my master. As for me, being on the way, Jehovah has led me to the house of my master's brethren.

28. And the girl ran and told [those of] her mother's house all about these things.

29. And Rebekah had a brother, and his name was Laban; and Laban ran to the man outside, to the spring.

30. And so it was - when he saw the nose-jewel and the bracelets on his sister's hands, and when he heard the words of Rebekah his sister, who said, Thus the man spoke to me - that he went to the man, and behold, he was standing with the camels at the spring.

31. And he said, Come, O blessed of Jehovah; why do you stand outside? And I have swept the house, and there is a place for the camels.

32. And the man came to the house. And he ungirded the camels, and gave straw and fodder to the camels, and water to wash his feet and the feet of the men who were with him.

33. And [food] was set before him to eat, and he said, I am not eating until I have spoken my words. And he said, Speak on!

34. And he said, I am Abraham's servant.

35. And Jehovah has blessed my master greatly and has made him great, and has given him flocks and herds, and silver and gold, and male and female servants, and camels and asses.

36. And Sarah my master's wife bore a son to my master in her old age; and to him he has given all that he has.

37. And my master made me swear, saying, You shall not take a wife for my son from the daughters of the Canaanites, in whose land I am dwelling;

38. But you shall go to my father's house, and to my family, and you shall take a wife for my son.

39. And I said to my master, Perhaps the woman is not going to follow me.

40. And he said to me, Jehovah, before whom I have walked, will send His angel with you and will prosper your way; and you shall take a wife for my son from my family and from my father's house.

41. Then you will be clear from my oath, because you have come to my family; and if they will not give her to you, you will be clear from my oath.

42. And I came today to the spring and said, O Jehovah, the God of my master Abraham, if You will, prosper now my way which I am walking in.

43. Behold, I am standing at a spring of water; and let it be that the young woman going out to draw, to whom I say, Give me a drink now of a little water from your pitcher,

44. And she says to me, Drink, and I will also draw for your camels - let her be the woman whom Jehovah has appointed for my master's son.

45. I had scarcely finished speaking in my heart, and behold, Rebekah came out, with her pitcher on her shoulder; and she went down to the spring and drew, and I said to her, Give me a drink now.

46. And she hastened and lowered her pitcher from upon her, and said, Drink, and also I will give your camels a drink; and I drank, and she gave the camels also a drink.

47. And I asked her and said, Whose daughter are you? And she said, The daughter of Bethuel, Nahor's son, whom Milkah bore to him. And I put a jewel on her nose, and bracelets on her hands.

48. And I bowed, and bowed down to Jehovah, and blessed Jehovah, the God of my master Abraham, who led me into the way of truth to take the daughter of my master's brother for his son.

49. And now if you are going to show mercy and truth to my master, tell me; and if not, tell me, and I will look to the right or to the left.

50. And Laban answered, then Bethuel, and they said, From Jehovah has this thing come; we cannot speak to you bad or good.

51. Behold, Rebekah is before you; take her and go, and let her be your master's son's wife, as Jehovah has spoken.

52. And so it was, when Abraham's servant heard their words, that he bowed down to the earth to Jehovah.

53. And the servant brought out vessels of silver and vessels of gold, and garments, and gave them to Rebekah; and he gave precious things to her brother and to her mother.

54. And they ate and drank, he and the men who were with him, and stayed the night; and they rose up in the morning, and he said, Send me to my master.

55. And her brother said, and her mother, Let the girl stay with us a week or ten days; ³ after that you will go.

56. And he said to them, Do not delay me, since Jehovah has prospered my way. Send me away and let me go to my master.

57. And they said, Let us call the girl and ask her personally. ⁴

58. And they called Rebekah and said to her, Are you going to 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 to her, Our sister, may you become thousands of myriads, and may your seed inherit the gate of those who hate you.

61. And Rebekah rose up, and her maids, and they rode on the camels and went after the man. And the servant took Rebekah and went.

62. And Isaac had come from ⁵ Beer Lahai Roi, and was dwelling in the land of the south.

63. And Isaac came out to meditate in the field towards evening, and lifted up his eyes and saw, and behold, the camels were coming.

64. And Rebekah lifted up her eyes and saw Isaac, and dropped down from upon the camel.

65. And she said to the servant, Who is that man there walking in the field to meet us? And the servant said, He is my master. And she took a veil and covered herself.

66. And the servant told Isaac all the things that he had done.

67. And Isaac brought her into the tent of Sarah his mother; and he took Rebekah, and she became his wife, and he loved her. And Isaac was comforted after [the death of] his mother.

CONTENTS

Described in the internal sense is the whole process by which truth was joined to good in the Lord's Divine Rational. In this chapter it is the process of introduction which precedes that joining together. Isaac is the good of the rational, Rebekah here is the truth that has to be introduced into good, and Laban the affection for good in the natural man.

Footnotes: