4286.“那人说，你的名不要再叫雅各，要叫以色列”表现在的神性属天-属灵层，因为“以色列”是指在属世人里面的属天-属灵之人，因而是指属世人，而属天-属灵之人本身，也就是理性人，是“约瑟”。这从下面有关雅各和以色列，以及约瑟的论述清楚可知，因为必须首先告知此处属天-属灵人是什么意思。如今在教会，人们的确知道属灵人与属世人，或内在人与外在人的存在；却不清楚到底什么是属灵人或内在人；更不知道什么是属天人，并且属天人与属灵人截然不同。不知道这一切，就不可能知道何为此处“以色列”所表示的属天-属灵之人，因此有必要对此作以简要介绍。
众所周知，有三层天堂，即至内在天堂，中间天堂和终级天堂；或也可说，第三层天堂，第二层天堂和第一层天堂。至内在或第三层天堂是属天的，那里的天使之所以被称为属天的，是因为他们处于对主之爱，因而与主结合得最紧密，由此在智慧上胜过其他所有天使，是纯真的，因此被称为纯真和智慧的化身。这些天堂被分为内在的和外在的，内在的要比外在的更为属天。中间或第二层天堂是属灵的，那里的天使之所以被称为属灵的，是因为他们处于对邻之仁，也就是处于相爱；这爱具有这样的性质：他们彼此爱对方胜过自己。他们因具有这样的性质，故拥有聪明在里面，因此被称为聪明的化身。这些天使也分为内在的和外在的，内在的比外在的更为属灵。终级或第一层天堂同样属天和属灵的，只是程度不如前面的天堂；因为有属世之物粘附着这些天使，他们因此被称为属天-属世和属灵-属世的。他们也处于相爱，只是不会爱他人胜过自己，只能爱人如己。他们处于对良善的情感和真理的知识，同样分为内在的和外在的。
不过，还必须简要说明一下何为属天-属灵人。属天-属灵人这个术语适用于刚才所说那些被称为属灵，在中间或第二层天堂里的人。他们因其相爱而被冠以“属天”之名，因由此而来的聪明而被冠以“属灵”之名。那里的内在天使由约瑟来代表，在圣言中也被称为“约瑟”；而那里的外在天使则由以色列来代表，在圣言中也被称为“以色列”。前者，也就是被称为“约瑟”的内在天堂具有理性层；而被称为“以色列”的外在天使具有属世层，因为他们在理性层和属世层中间。这就是为何经上说“以色列”是属世人里面的属天-属灵人，因而是属世人；并且约瑟是属天-属灵人本身也就是理性人的原因。因从普遍意义上说，从爱与仁所流出的一切良善都被称为属天的，源于这良善并构成信仰和聪明的一切真理都被说成是属灵的。
阐述这些事，是为了叫人们知道“以色列”到底是什么意思。但在至高意义上，“以色列”表示主的神性属天-属灵层，在内在意义上表示主在天上和地上的属灵国度。主在地上的属灵国度就是教会，被称为属灵教会。“以色列”因表示主的属灵国度，故也表示属灵之人，因为主的国度就在每一个属灵之人里面；事实上，一个人就是一个最小形式的天堂，也是一个最小形式的教会（4279节）。至于雅各，他在至高意义上代表主的属世层，无论是属天-属世的，还是属灵-属世的；在内在意义上代表诸如存在于终级或第一层天堂中的主国度，因而代表教会的相应区域。属世层里面的良善就是此处那被称为属天的，它里面的真理就是那被称为属灵的。由此可见在圣言中，“以色列”和“雅各”分别表示什么，以及为何雅各要取名为以色列。
不过，所阐述的这些观念必显得晦涩难懂，主要原因在于，很少有人知道何为属灵人，几乎没有人知道何为属天人，因而不知道属灵人与属天人之间有什么区别。他们之所以不知道，是因为人们对爱与仁的良善和属于信的真理之间的区别没有清晰的感知；之所以感知不到这些区别，是因为纯正的仁爱早已不复存在；事物既不存在，自然就没有对它的感知。另外一个原因是，人们极少关心涉及死后生命的事，因而极少关心涉及天堂的事，却极为在意涉及肉身生命的事，因而在意属乎尘世之事。人们若关心涉及死后生命的事，因而关心天堂的事，很容易理解上面所提到这一切事；因为人很容易吸收并理解他所爱的，却很难吸收并理解他所不爱的。
“雅各”具有一种含义，“以色列”则具有另外一种含义，这一事实从圣言很清楚地看出来；因为在圣言的历史部分，以及预言部分，经上时而说“雅各”，时而说“以色列”，有时这两个名字出现在同一节里。由此明显可知，圣言里面有一个内义，若没有内义，这种情况绝无法为人所理解。经上说“雅各”，时而说“以色列”，这一点从以下经文明显看出来：
雅各住在他父亲寄居的地。这些人是雅各的后代；约瑟十七岁，以色列原来爱约瑟过于爱他的众子。（创世记37:1-3）
此处雅各先是被称为“雅各”，稍后又被称为“以色列”；当论述约瑟时，他就被称为以色列。又：
雅各见埃及有谷子，就对儿子们说。来籴粮的人中间有以色列的儿子们。（创世记42:1，5）
后来：
他们从埃及上去，来到迦南地他们的父亲雅各那里；他们便将约瑟对他们说的一切话都告诉了他。他们父亲雅各的灵就苏醒了；以色列说，够了，我儿子约瑟还活着。（创世记45:25，27-28）
又：
以色列和他一切所有的就起行。神在夜间的异象中向以色列说话，祂说，雅各！雅各！雅各说，我在这里。雅各就从别是巴起行。以色列的儿子们接载他们的父亲雅各。（创世记46:1-2，5）
同一章：
来到埃及的以色列人，名字记在下面：雅各和他的儿孙。（创世记46:8）
约瑟领他父亲雅各进到法老面前，雅各就给法老祝福。法老问雅各说，雅各对法老说。（创世记47:7-9）
同一章：
以色列就住在歌珊地；雅各住在埃及地十七年；以色列死的日期临近了；他就叫了他儿子约瑟来。（创世记46:27-29）
然而又：
有人告诉雅各说，请看，你儿子约瑟到你这里来了；以色列就勉强在床上坐起来。雅各对约瑟说，沙代神曾在路斯向我显现。（创世记48:2-3）
就是这同一章，他被称为以色列（48:8，10，11，13，14，20，21）。最后：
雅各叫了他的儿子们来说，雅各的儿子们，你们要聚集而听，要听你们父亲以色列的话。雅各嘱咐众子已毕。（创世记49:1-2，33）
从这些经文很清楚地看出来，雅各时而叫雅各，时而叫以色列，因此雅各具有一种含义，以色列又具有另外的意义，也就是说，他叫“雅各”时表示一回事，叫“以色列”时表示另一回事；而且这个奥秘若不藉着内义，绝无可能为人所知。
前面已经阐述了“雅各”表示什么，“以色列”表示什么。一般来说，在圣言中，“雅各”表示教会的外在方面，“以色列”表示教会的内在方面；因为每个教会都有一个内在和一个外在，或既是内在的，也是外在的。由于“雅各”和“以色列”表示那构成教会的，而教会一切皆源于主，故“雅各”和“以色列”这二者在至高意义上表示主，其中“雅各”表示主的神性属世层，“以色列”表示主的神性属灵层。因此，“雅各”表示主国度和祂教会的外在方面，“以色列”则表示内在方面。这一点从以下经文进一步明显看出来，其中所提到的每个名字都有自己的意义。雅各，那里叫以色列所说的预言：
这是因着雅各大能者的手，以色列的牧者，以色列的磐石是从那里而出的。（创世记49:24）
以赛亚书：
我的仆人雅各、我所拣选的以色列啊，现在你当听！我要将我的灵浇灌你的种，将我的福浇灌你的子孙；这个要说我是属耶和华的；那个要以雅各的名自称；又一个要亲手写归耶和华的，并要起以色列的名号。（以赛亚书44:1，3，5）
此处“雅各”和“以色列”明显表示主，“雅各或以色列的种和子孙”是指那些处于对祂之信的人。摩西五经中巴兰的预言：
谁能数点雅各的尘土？谁能计算以色列的四分之一部分？（民数记23:10）
又：
断没有法术可以害雅各；也没有占卜可以害以色列。这时必有话对雅各和以色列说，神行了何等的大事！（民数记23:23）
又：
雅各啊，你的帐棚何等华美！以色列啊，你的帐幕何其华丽！（民数记24:4-5）
又：
有星要出于雅各，有杖要兴于以色列。（民数记24:17）
以赛亚书：
我必不将我的荣耀归给别人。雅各──我所选召的以色列啊，当听我言。我就是那位，我是首先的，也是末后的。（以赛亚书48:11-12）
同一先知书：
将来雅各要扎根，以色列要发芽开花，果实遍满地面。（以赛亚书27:6）
耶利米书：
我的仆人雅各啊，不要惧怕；以色列啊，不要惊惶；因我要从远方拯救你。（耶利米书30:9-10）
弥迦书：
我必要聚集雅各所有的人，必要招聚以色列剩下的人，安置在一处，如波斯拉的羊。（弥迦书2:12）
雅各取名为以色列的原因，从给他取此名时的那几句话清楚看出来“你的名不要再叫雅各，要叫以色列，因为作为君王，你与神与人较力，都得了胜”。在原文，“以色列”表示“作为君王与神较力”，这些话在内义上表示祂在试探的争战中得胜；因为正是通过试探和试探中的争战，主才将祂的人身变成神性（1737，1813节等）。试探和试探中的胜利则使人变得属灵；因此缘故，雅各在摔跤后首先得到以色列这个名字，“摔跤”表示受试探（参看4274节）。众所周知，教会，或教会成员自称以色列，但在教会，除了通过试探变成属灵人的人之外，谁也不是以色列。这个名字本身也有同样的意思。随后经上确认雅各要叫以色列，这一事实从下面另一章中的这些话明显看出来：
雅各从巴旦亚兰回来，神又向他显现，赐福与他；神对他说，你的名原是雅各，今后你的名不再叫雅各，要叫以色列；就给他起名叫以色列。（创世记35:9-10）
至于这种确认的原因，容后再述。
Potts(1905-1910) 4286
4286. And he said, Thy name shall no more be called Jacob, but Israel. That this signifies the Divine celestial spiritual now, and that "Israel" is the celestial spiritual man which is in the natural, and thus is natural; and that the celestial spiritual man itself, which is rational is "Joseph," is evident from what follows concerning Jacob and concerning Israel, and also concerning Joseph; for it must first be told what is here meant by the celestial spiritual. It is indeed known in the church at the present day that there is a spiritual man and a natural man, or an internal man and an external man; but what the spiritual or internal man is, is not yet so well known; and still less what the celestial man is, and that it is distinct from the spiritual; and as this is not known, it cannot be known what the celestial spiritual man is, which here is "Israel," and therefore this must be briefly told. [2] That there are three heavens, is known, namely, an inmost heaven, a middle, and an ultimate; or what is the same, a third, a second, and a first. The inmost or third heaven is celestial; for the angels there are called celestial because they are in love to the Lord, and are therefore most fully conjoined with the Lord, and are consequently in wisdom above all the rest, are innocent, and hence are called innocences and wisdoms. These angels are distinguished into the internal and the external, the internal being more celestial than the external. The middle or second heaven is spiritual; for the angels there are called spiritual because they are in charity toward the neighbor, that is, in mutual love, which is such that the one loves the other more than himself; and because they are such they are in intelligence, and are hence called intelligences. These angels are also distinguished into the internal and the external, the internal being more spiritual than the external. The ultimate or first heaven is likewise celestial and spiritual, but not in the same degree as the prior ones; for what is natural adheres to these angels, and they are therefore called the celestial natural and the spiritual natural. These also are in mutual love, yet do not love others more than themselves, but as themselves. They are in the affection of good and knowledge of truth, and are likewise distinguished into the internal and the external. [3] But what the celestial spiritual is, shall also be briefly told. Those are called the celestial spiritual who were said just above to be the spiritual, and they are in the middle or second heaven; they are termed "celestial" from mutual love, and "spiritual" from the derivative intelligence. The internal angels there are those who are represented by Joseph, and are also called "Joseph" in the Word; but the external there are those who are represented by Israel, and are also called "Israel" in the Word. The former (that is, the internal angels who are called "Joseph") partake of the rational; but the external who are called "Israel," partake of the natural, for these are midway between the rational and the natural. This is the reason why it is said that Israel is the celestial spiritual man which is in the natural, and thus is natural; and that Joseph is the celestial spiritual man itself, which is rational. For in the universal sense all the good which is of love and charity is called celestial, and all the derivative truth of faith and intelligence is said to be spiritual. [4] These things have been stated in order that it may be known what "Israel" denotes. But in the supreme sense "Israel" signifies the Lord as to the Divine celestial spiritual, and in the internal sense signifies the Lord's spiritual kingdom in heaven and on earth. The Lord's spiritual kingdom on earth is the church which is called the Spiritual Church. And because "Israel" denotes the Lord's spiritual kingdom, "Israel" likewise denotes the spiritual man, for in every such man there is the Lord's kingdom; for a man is a heaven, and is also a church, in the least form (n. 4279). As regards Jacob, by him in the supreme sense is represented the Lord as to the natural, both celestial and spiritual; and in the internal sense the Lord's kingdom such as it is in the ultimate or first heaven, and consequently also the same in the church. Good in the natural is what is here called celestial, and truth in the same is what is called spiritual. From these things it is evident what is signified by "Israel" and by "Jacob" in the Word, and also why Jacob was named Israel. [5] But these things which have been said must needs appear obscure, especially for the reason that it is known to few what the spiritual man is, and to scarcely anyone what the celestial man is, consequently that there is any distinction between the spiritual and the celestial man. The reason why this has not been known, is that there is no distinct perception of the good of love and charity, and of the truth which is of faith; and these are not perceived because there is no longer any genuine charity, and where anything is not, there is no perception of it. Another reason is that man is little solicitous about the things that belong to the life after death, thus about the things of heaven, but is very much so about those which belong to the life of the body, and thus about the things that are of the world. If man were solicitous about the things that belong to the life after death, thus about the things of heaven, he would easily apprehend all the things that have been said above; for that which a man loves he easily imbibes and apprehends, but with difficulty what he does not love. [6] That "Jacob" signifies one thing and "Israel" another, is plainly evident from the Word; for in the historical parts, and also in the prophetical, it is now said "Jacob," and now "Israel," and sometimes both are said in the same verse; from which it is evident that there is an internal sense in the Word, and that without this sense this circumstance cannot possibly be understood. That "Jacob" is now said, and now "Israel," is evident from the following passages:
Jacob dwelt in the land of his father's sojournings. These are the births of Jacob; Joseph was a son of seventeen years, and Israel loved Joseph more than all his sons (Gen. 37:1-3);
where Jacob is first called "Jacob" and presently "Israel;" and he is called Israel when Joseph is treated of. Again:
Jacob saw that there was corn in Egypt, and Jacob said to his sons. And the sons of Israel came to buy in the midst of those who came (Gen. 42:1, 5). And afterwards:
They went up out of Egypt, and came into the land of Canaan unto Jacob their father; and when they told him all the words of Joseph, which he spoke unto them, the spirit of Jacob their father revived; and Israel said, It is much, Joseph my son is yet alive (45:25, 27-28). Again:
And Israel journeyed, and all that he had. God said unto Israel in the visions of the night, and He said, Jacob, Jacob, who said, Behold me. And Jacob rose up from Beersheba, and the sons of Israel carried down Jacob their father (Gen. 46:1-2, 5). And in the same chapter:
These are the names of the sons of Israel that came into Egypt, of Jacob and his sons (Gen. 46:8). Joseph brought in Jacob his father, and set him before Pharaoh. Pharaoh said unto Jacob, and Jacob said unto Pharaoh (Gen. 47:7-9). And in the same chapter:
And Israel dwelt in the land of Goshen; and Jacob lived in the land of Egypt seventeen years; and the days of Israel drew near to die; and he called his son Joseph (Gen. 46:27-29). Yet again:
And one told Jacob, and said, Behold thy son Joseph cometh unto thee; and Israel strengthened himself, and sat upon the bed. And Jacob said unto Joseph, God Shaddai appeared to me in Luz (Gen. 48:2-3). And he is called Israel in the same chapter (verses 8, 10, 11, 13, 14, 20, 21). And lastly:
Jacob called his sons, and said, Assemble yourselves, and hear, ye sons of Jacob, and listen unto Israel your father. And when Jacob had made an end of charging his sons (Gen. 49:1-2, 33) From these passages it is very evident that Jacob is now called Jacob, and now Israel, and thus that Jacob means one thing, and Israel another; or that one thing is signified when it is said "Jacob," and another when "Israel," and also that this arcanum cannot possibly be understood except from the internal sense. [7] But what "Jacob" signifies, and what "Israel," has been told above. In general by "Jacob" in the Word is signified what is external of the church, and by "Israel" what is internal; for every church has an external and also an internal, or is internal and also external. And as that which is of the church is signified by "Jacob" and by "Israel," and as everything of the church is from the Lord, hence in the supreme sense both "Jacob" and "Israel" denote the Lord, "Jacob" as to the Divine natural, and "Israel" as to the Divine spiritual. Thus the external which is of the Lord's kingdom and of His church, is "Jacob," and the internal is "Israel"-as is further evident from the following passages, in which each is named in its own sense. In the prophecy of Jacob, then Israel:
By the hands of the Mighty One of Jacob, from thence is the shepherd, the stone of Israel (Gen.49:24). In Isaiah:
Hear, O Jacob, My servant, and Israel whom I have chosen; I will pour out My spirit upon thy seed, and My blessing upon thy sons; this one shall say to Jehovah, I and this one shall call himself by the name of Jacob, and that one shall write with his hand unto Jehovah, and surname himself by the name of Israel (Isa. 44:1, 3, 5);
where "Jacob" and "Israel" manifestly denote the Lord, and the "seed and sons of Jacob and Israel," those who are in faith in Him. In the prophecy of Balaam in Moses:
Who shall number the dust of Jacob, and the number with the fourth part of Israel? (Num. 23:10). And again:
There is no divination against Jacob, nor sorceries against Israel; at this time it shall be said to Jacob and to Israel, What hath God wrought! (Num. 23:23). Again:
How good are thy tabernacles O Jacob, thy dwelling places, O Israel (Num. 24:4-5). And again:
There shall arise a star out of Jacob, and a scepter out of Israel (Num. 24:17). In Isaiah:
My glory will I not give to another. Attend to me, O Jacob, and Israel My called. I am the same; I am the first, I also am the last (Isa. 48:11-12). In the same:
Jacob shall enroot those who come; and Israel shall blossom and flower; and the faces of the world shall be filled with produce (Isa. 27:6). In Jeremiah:
Fear not thou, O Jacob My servant, and be not terrified, O Israel; for lo I have saved thee from afar (Jer. 30:9-10). In Micah:
In gathering I will gather Jacob, all of thee; in assembling I will assemble the remains of Israel; I will put them together as the sheep of Bozrah (Micah 2:12). [8] For what reason Jacob was named Israel is evident from the very words when this name was given him: "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." For in the original language "Israel" means "one that contends with God as a prince," by which is signified in the internal sense that He overcame in the combats of temptations; for temptations and combats in temptations were the means by which the Lord made His Human Divine (n. 1737, 1813, and elsewhere); and temptations and victories in temptations are what make man spiritual; for which reason Jacob was for the first time named Israel after he wrestled. (That "wrestling" denotes being tempted may be seen above, n. 4274.) It is known that the Church, or the man of the Christian Church, calls himself Israel; and yet no one in the Church is Israel but he who has become a spiritual man by means of temptations. The name itself also involves the same. That it was afterwards confirmed that Jacob should be called Israel, is evident from what follows in another chapter, where are these words:
God appeared unto Jacob again, when he came from Paddan-aram, and blessed him; and God said unto him, Thy name is Jacob; thy name shall not be called any more Jacob, but Israel shall be thy name; and He called his name Israel (Gen. 35:9-10). The reason of this confirmation will be told hereafter.
Elliott(1983-1999) 4286
4286. 'And he said, Your name will no longer be called Jacob, but Israel' means the Divine celestial-spiritual at this point, for 'Israel' is the celestial-spiritual man within the natural, and so is the natural man, whereas the celestial[- spiritual] man proper - that is, the rational man - is 'Joseph'. This becomes clear from what is said below about Jacob and Israel, and also about Joseph, for one must begin here by stating what the celestial-spiritual is. At the present day within the Church the existence of the spiritual man and the natural man, or the internal man and the external, is indeed well known; but as to what the spiritual or internal man may be, this is not as yet so well known. Still less is it known what the celestial man is and the fact that this is distinct and separate from the spiritual man. And as this is not known it is impossible to know what the celestial-spiritual man is, meant here by 'Israel', and therefore a brief statement about it must be made.
[2] It is well known that there are three heavens - the inmost heaven, the middle heaven, and the ultimate heaven, or what amounts to the same, the third, second, and first heavens. The inmost or third heaven is celestial, the angels there being called celestial because they are governed by love to the Lord and as a consequence are the ones most closely linked to the Lord. And that being so they excel all other angels in wisdom. They are innocent and are for that reason called embodiments of innocence and wisdom. These angels are divided into internal and external, the internal being more celestial than the external. The middle or second heaven is spiritual, the angels there being called spiritual because they are governed by charity towards the neighbour, that is, by mutual love, the nature of which is such that one angel loves another more than himself. And because their nature is such, intelligence is present within them and for that reason they are called embodiments of intelligence. These angels too are divided into internal and external, the internal being more spiritual than the external. But the ultimate or first heaven is also celestial and spiritual, though not in the same degree as the previous ones; for the natural is closely associated with them, and so for that reason they are called celestial-natural and spiritual-natural. They too are governed by mutual love, but they do not love others more than themselves, only as themselves. What governs them is an affection for good and a knowledge of truth. They also are divided into internal and external.
[3] But what the celestial-spiritual is must also be stated briefly. The term celestial-spiritual applies to those who have been called spiritual immediately above and who are in the middle or second heaven. They are given the name celestial because of their mutual love, and spiritual because of their intelligence arising out of this. The internal members of that heaven are represented by Joseph, and also in the Word are actually called 'Joseph', whereas its external members are represented by Israel, and also in the Word are actually called 'Israel'. The former, namely the internal members who are called Joseph, partake of the rational, whereas the external members who are called Israel partake of the natural, for they are half-way between the rational and the natural. These are the reasons why it has been said that 'Israel' is the celestial-spiritual man within the natural man, and so is the natural man, and that 'Joseph' is the celestial-spiritual man proper, which is the rational man. For in the universal sense all good which flows from love and charity is called celestial, and all truth which derives from this and constitutes faith and intelligence is referred to as spiritual.
[4] These things have been stated so that people may know what is meant by 'Israel'. But by 'Israel' the Lord's Divine celestial-spiritual is meant in the highest sense, whereas the Lord's spiritual kingdom in heaven and on earth is meant in the internal sense. The Lord's spiritual kingdom on earth is the Church, which is called the spiritual Church. And as 'Israel' means the Lord's spiritual kingdom, 'Israel' also means the spiritual man, for the Lord's kingdom exists within all who are
spiritual, since each is heaven and also the Church in the smallest form these can take, 4279. As for Jacob, in the highest sense he represents the Lord's natural, both His celestial-natural and His spiritual-natural, and in the internal sense the Lord's kingdom as it exists in the ultimate or first heaven, and so also the corresponding area of the Church. Good within the natural is that which is called celestial here, and truth within it that which is called spiritual. From all this one may see what 'Israel' and 'Jacob' mean in the Word, and also why Jacob received the name Israel.
[5] But these ideas that have been stated will inevitably seem obscure, the chief reason being that few people know what the spiritual man is, and scarcely any what the celestial man is, or consequently that there is any difference between the spiritual man and the celestial man. The reason why they do not know is that no clear difference is perceived between good which is the good of love and charity, and truth which is the truth of faith. And the reason why these are not perceived is that genuine charity does not exist any longer. When something is non-existent no perception of it is possible. And a further reason why they are not perceived is that people do not bother very much about the things that have to do with the life after death, and so about those to do with heaven, but much about things to do with life in the body, and so with things which belong to the world. If people did bother about the things that have to do with the life after death, and so about those which have to do with heaven, they would easily grasp all that has been mentioned above, for that which a person loves he absorbs and grasps with ease, but that which he does not love with difficulty.
[6] The fact that 'Jacob' has one meaning and 'Israel' another is quite evident from the Word, for in its historical sections, and in the prophetical ones too, Jacob is used at one point, Israel at another; and sometimes the two names occur in the same verse. From this it becomes clear that there is an internal sense to the Word, and that without that sense this matter could in no way be known. The use of Jacob at one point, Israel at another is clear from the following,
Jacob dwelt in the land of his father's sojournings. These are the generations of Jacob. Joseph was a son of seventeen years And Israel loved Joseph more than all his sons. Gen 37:1-3.
Here Jacob is first called 'Jacob' and immediately after that 'Israel' - Israel being used when Joseph is referred to. Elsewhere,
Jacob saw that there was grain in Egypt; Jacob said to his sons . . . And the sons of Israel came to buy in the midst of others who came. Gen 42:1, 5.
And after this,
They went up out of Egypt and came to the land of Canaan, to Jacob their father. When they told him all Joseph's words which he had spoken to them the spirit of Jacob their father revived. And Israel said, Enough; Joseph my son is still alive. Gen 45:25, 27, 28.
Then,
And Israel set out and all that he had. God spoke to Israel in visions in the night and said, Jacob, Jacob. And he said, Behold, here I am. And Jacob rose up from Beersheba; and the sons of Israel carried awaya Jacob their father. Gen 46:1, 2, 5.
And in the same chapter,
These are the names of the sons of Israel who came into Egypt, Jacob and his sons. Gen 46:8.
Further on,
Joseph brought in Jacob his father and placed him before Pharaoh. Pharaoh said to Jacob . . . and Jacob said to Pharaoh . . . Gen 47:7-10.
And in the same chapter,
And Israel dwelt in the land of Goshen. And Jacob lived in the land of Egypt seventeen years And Israel's days drew near when he must die; he called his son Joseph. Gen 47:27-29.
Yet again,
And someone reported to Jacob and said, Behold, your son Joseph has come to you, and Israel found some strength in himself and sat up on his bed. And Jacob said to Joseph, God Shaddai appeared to me in Luz. Gen 48:2, 3.
The name Israel is again used in the same chapter in verses 8, 10, 11, 13, 14, 20, 21. And finally,
Jacob called his sons and said, Gather together, and hear, O sons of Jacob; and hearken to Israel your father. And when Jacob had finished commanding his sons . . . Gen 49:1, 2, 33.
From all these places it becomes clear that Jacob is called Jacob at one point, Israel at another, thus that Jacob has one meaning, Israel another, that is, one thing is meant when he is called Jacob, another when he is called Israel. They also make it quite clear that this arcanum can in no way be known except from the internal sense.
[7] What 'Jacob' means however, and what 'Israel', has been stated above. In general 'Jacob' in the Word means the external aspect of the Church and 'Israel' the internal, for every Church has an external aspect and it has an internal one, that is, it is internal and also external. And because that which constitutes the Church is meant by 'Jacob' and by 'Israel' and because the Church in its entirety originates in the Lord, both Jacob and Israel therefore mean the Lord in the highest sense - 'Jacob' the Lord's Divine natural, 'Israel' His Divine spiritual. Consequently the external aspect of the Lord's kingdom and of His Church is meant by 'Jacob' and the internal by 'Israel', as becomes additionally clear from the following places in which again each name is used in its own sense. In the prophecy uttered by Jacob, who by then was Israel,
By the hands of the Mighty One of Jacob; from there is the Shepherd, the Stone of Israel. Gen 49:24.
In Isaiah,
Hear, O Jacob My servant, and Israel whom I have chosen Fear not, O My servant Jacob, and Jeshurun whom I have chosen. I will pour out My spirit upon your seed, and My blessing upon your sons. This one will say, I am Jehovah's, and another will call himself by the name of Jacob: and he will write with his hand, Jehovah's, and surname himself by the name of Israel. Isa 44:1-3, 5.
Here 'Jacob' and 'Israel' plainly stand for the Lord, while Jacob or Israel's 'seed' and 'sons' stand for those whose faith is in Him. In Balaam's prophecy in Moses,
Who will count the dust of Jacob, and its number together with a fourth part of Israel? Num 23:10.
And again,
There is no divination against Jacob, nor enchantments against Israel. At that time it will be said to Jacob and to Israel, What has God done? Num 23:23.
Further still,
How fine are your tabernacles, O Jacob; your dwelling-places, O Israel. Num 24:5.
And again,
A star will arise out of Jacob, and a sceptre out of Israel. Num 24: 17.
In Isaiah,
My glory will I not give to another. Hearken to me, O Jacob, and O Israel whom I called: I am the same; I am the first; I am also the last. Isa 48:11, 12.
In the same prophet,
Those who are to come Jacob will cause to take root. Israel will blossom and flower, and the face of the earth will be filled with produce. Isa 27:6.
In Jeremiah,
Do not fear, O My servant Jacob, and do not be dismayed, O Israel, for behold, I have saved you from afar. Jer 30:9, 10.
In Micah,
I will surely gather Jacob, all of you, I will surely assemble the remnant of Israel, I will put them together, like the sheep of Bozrah. Micah 2:12.
[8] The reason why Jacob received the name Israel is clear from the actual words used when he was given it, which are these,
Your name will no longer be called Jacob, but Israel, for as a prince you have contended with God and with men, and have prevailed.
Israel in the original language means 'one contending as a prince with God', and these words mean in the internal sense that he overcame in the conflicts that accompany temptations; for it was through temptations and the conflicts which take place in temptationsb that the Lord made His Human Divine, 1737, 1813, and elsewhere. And it is temptations and victories in temptations that make the spiritual man. This is why Jacob first received the name Israel after his wrestling - 'wrestling' meaning to undergo temptation, see 4274. It is well known that the Church, or the member of the Christian Church, calls itself Israel, but no one in the Church is an Israel except the one who has become a spiritual man through temptations. The name itself also implies the same. A subsequent confirmation of the fact that Jacob was to be called Israel was also given to him, as is clear from the following words further on,
And God appeared again to Jacob when coming from Paddan Aram, and blessed him; and God said to him, Your name is Jacob; your name will no longer be called Jacob, but Israel will be your name. And He called his name Israel. Gen 35:9, 10.
The reason for this confirmation will be discussed below.
Latin(1748-1756) 4286
4286. `Et dixit, Non Jacob dicetur amplius nomen tuum quin Israel': quod significet Divinum caeleste spirituale nunc, et quod `Israel' sit caelestis spiritualis homo qui in naturali, ita naturalis, ipse caelestis homo qui rationalis, est `Josephus,' constare potest ex illis quae de Jacobo et de Israele, et quoque de Josepho, sequuntur, prius enim dicendum quid (o)hic caeleste spirituale: hodie quidem in Ecclesia notum est quod sit spiritualis homo et quod naturalis, seu quod sit internus homo et externus, sed quid spiritualis seu internus homo, nondum ita scitur, minus quid caelestis homo, et quod is distinctus sit a spirituali; et quia hoc non scitur, non {1} sciri potest quid coelestis spiritualis homo {2}, qui hic est `Israel,' quapropter paucis dicendum: [2] quod tres caeli sint, notum est, nempe (o)caelum intimum, medium, et ultimum, seu quod idem, tertium, secundum, et primum; caelum intimum seu tertium est caeleste, angeli enim ibi vocantur caelestes nam in amore in Dominum sunt ac inde conjunctissimi Domino, et quia ita, in sapientia sunt prae omnibus reliquis; sunt innocentes ac inde vocantur innocentiae et sapientiae;distinguuntur angeli illi in internos et externos; interni sunt magis caelestes quam externi. Caelum medium seu secundum est spirituale, angeli enim ibi vocantur spirituales quia in charitate erga proximum sunt, hoc est, in amore mutuo, qui talis est ut {3} unus alterum amet plus quam se, et quia tales, in intelligentia sunt, ac inde vocantur intelligentiae {4}; hi quoque angeli distinguuntur in internos et externos, interni {5} sunt magis spirituales quam externi. Caelum autem ultimum seu primum est quoque caeleste et spirituale, sed non in eo gradu ac priores, naturale enim illis adhaeret, quapropter vocantur caelestes et spirituales naturales; sunt quoque in amore mutuo, sed non amant alios plus quam se sed sicut se; sunt in affectione boni et in cognitione veri; distinguuntur etiam hi in internos et externos. [3] Quid autem caeleste spirituale, etiam paucis dicetur: caelestes spirituales vocantur illi qui (o)mox supra spirituales dicti sunt, ac in medio seu secundo caelo sunt, caelestes nuncupantur ex amore mutuo, (c)ac spirituales ex intelligentia inde; interni ibi sunt qui repraesentantur per `Josephum,' et quoque in Verbo vocantur `Josephus,' externi autem ibi sunt qui repraesentantur per `Israelem,' et quoque in Verbo vocantur `Israel'; illi nempe interni qui vocantur Josephus, participant ex rationali, externi autem qui vocantur Israel, participant ex naturali, nam sunt medii inter rationale et naturale; inde est quod dictum {6} quod `Israel' sit caelestis spiritualis homo qui in naturali, ita naturalis, et quod `Josephus' sit ipse caelestis spiritualis homo qui rationalis;
(m)in universali enim sensu omne bonum quod est amoris et charitatis, vocatur caeleste, et omne verum quod inde est fidei et intelligentiae, dicitur spirituale.(n) [4] Haec dicta sunt ut sciatur quid Israel; sed `Israel' in supremo sensu significat Dominum quoad Divinum caeleste spirituale; in interno autem sensu (o)significat terra; regnum Domini spirituale in terra est Ecclesia quae Ecclesia spiritualis vocatur; et quia `Israel' est regnum Domini spirituale, est quoque Israel {7} homo spiritualis, nam in unoquovis homine tali est regnum Domini, homo enim in minima forma est caelum, (o)et quoque est Ecclesia, n. 4279. Quod Jacobum attinet, repraesentatur per illum in supremo sensu Dominus quoad {8} naturale tam caeleste quam spirituale {9}, et {10} in sensu interno regnum Domini quale est in ultimo seu primo caelo, proinde etiam illud Ecclesiae; (o)bonum in naturali est quod hic caeleste vocatur, et verum ibi quod spirituale.' Ex his constare potest quid per Israelem et per Jacobum (t)in Verbo significatur, et quoque cur Jacobus nominatus est {11} Israel. [5] Sed haec quae dicta sunt, non possunt quin obscura appareant, ex causa imprimis quia paucis notum est quid spiritualis homo, et vix ulli quid caelestis, proinde quod inter spiritualem et caelestem hominem sit aliqua distinctio; causa quod id non notum sit, est quia non distincte percipitur bonum quod est amoris et charitatis, ac verum quod est fidei; quoque haec non percipiantur, est quia genuina charitas non amplius est; ubi: aliquid non est, ibi nec datur perceptio ejus; tum quia homo parum sollicitus est de illis quae sunt vitae post mortem, ita de illis quae sunt caeli, sed plurimum de illis quae sunt vitae in corpore, ita de illi quae sunt mundi;
si homo sollicitus foret de illis quae sunt vitae post mortem, ita {12} de illis quae sunt caeli, tunc facile omnia illa quae supra dicta sunt, caperet, nam quod amat homo, hoc facile haurit et capi at aegre quod non amat. [6] Quod aliud `Jacob' significet et aliud `Israel' patet manifeste ex Verbo, nam in historicis ejus, ut quoque in propheticis, nunc dicitur Jacob, nunc Israel, et quandoque uterque uno versu; exinde constare potest quod sensus internus Verbi sit, quod absque illo sensu nullatenus id sciri possit: quod Jacob nunc dicatur Jacob nunc Israel, constat {13} ab his sequentibus, Habitavit Jacob in terra peregrinationum patris sui:... hae nativitates {14} Jacobi; Joseph filius septendecim annorum,... et Israel amabat Josephum prae omnibus filiis suis, Gen. xxxvii 1-3;
ubi Jacob primum vocatur `Jacob,' et mox `Israel,' et tunc Israel cum agitur de Josepho: alibi {15} Vidit Jacob quod esset frumentum in Aegypto, dixit Jacob filiis suis:... et venerunt filii Israelis ad emendum in medio venientium, Gen. xiii 1, 5:
et postea, Ascenderunt ex Aegypto, et venerunt terram Canaan ad Jacobum patrem suum:... cum dicerent ad eum omnia verba Josephi, quae locutus est ad illos, revixit spiritus Jacobi patris illorum; et dixit Israel, Multum, adhuc Josephus filius meus vivus, Gen. xiv 25, 27, 28:
amplius, Et profectus est Israel, et omne quod ei,... dixit Deus Israeli in visionibus noctis, et dixit, Jacob, Jacob, qui dixit, Ecce me..... Surrexit Jacob ex Beersheba, et deportarunt filii Israelis Jacobum patrem suum, Gen. xlvi 1, 2, 33;
et in eodem capite, Haec nomina filiorum Israelis venientium in Aegyptum, Jacobi et filiorum ejus, Gen. xlvi 8:
porro, Introduxit Joseph Jacobum patrem suum, et statuit eum ante Pharaonem:... Pharaoh dixit ad Jacobum, et dixit Jacob Pharaoni, Gen. xlvii 7-10;
et in eodem capite, Et habitavit Israel in terra Goshen... et vixit Jacob in terra Aegypti septendecim annis:... et appropinquarunt dies Israelis ad moriendum, vocavit filium suum Josephum, vers. 27-29:
adhuc, Et nuntiatum Jacobo, et dixit, Ecce filius tuus Josephus venit ad te, et confirmavit se Israel, et sedit super lecto, et dixit Jacob ad Josephum, Deus Shaddai apparuit mihi in Luz, Gen. xlviii 2, 3;
ac Israel nominatur in eodem capite, vers. 8, 10, 11, 13, 14, 20, 21 et tandem, Vocavit Jacob filios suos, et dixit, Congregamini,... et audite filii Jacobi, et audite ad Israelem patrem vestrum.... Et cum absolvisset Jacob praecipere filiis suis, Gen. xlix 1, 2, 33;
ex his manifeste constare potest quod Jacob nunc dicatur Jacob, nunc Israel, ac ita quod aliud sit Jacob, et aliud sit Israel, seu quod aliud significetur cum Jacob dicitur {16}, et aliud cum Israel, tum quod arcanum illud nullatenus sciri possit quam ex sensu interno. [7] Quid autem Jacob significat et quid Israel, supra dictum (o)est; in genere per `Jacobum' in Verbo significatur externum Ecclesiae, (c)et per `Israelem' internum, unaquaevis enim Ecclesia habet externum et habet internum, seu est interna et est externa; et quia id quod est Ecclesiae significatur per Jacobum et per Israelem, (c)et quia omne Ecclesiae est a Domino, inde in supremo sensu est tam Jacob quam Israel Dominus, `Jacob' quoad Divinum naturale, `Israel' quoad Divinum spirituale; inde externum quod est regni Domini et Ecclesiae Ipsius est `Jacob,' (c)et internum est Israel'; ut constare (o)ulterius potest ab his locis in quibus etiam uterque in suo sensu nominatur; in prophetia Jacobi, tunc Israelis, A manibus fortis Jacobi, inde pastor, lapis Israelis, Gen. xlix 24:
apud Esaiam, Audi Jacob serve mi, et Israel quem elegi;... [Ne time, serve mi Jacob, et Jeshurun quem elegi];... effundam spiritum Meum super semen tuum, et benedictionem Meam super natos tuos;... hic dicet Jehovae, Ego; et hic vocabit se nomine Jacobi; et ille scribet manu sua Jehovae, et nomine Israelis cognominabit se, xliv 1-3, 5;
ibi manifeste `Jacob et Israel' pro Domino, ac ibi `semen et nati Jacobi et Israelis' pro illis qui in fide in Ipsum. In prophetia {17} Bileami apud Mosen, Quis numerabit pulverem Jacobi, et numerum cum quarta parte Israelis? Num. xxiii 10:
(o)ac iterum, Non divinatio contra Jacobum, nec praestigiae contra Israelem, hoc tempore dicetur Jacobo et Israeli, Quid fecerit Deus, ibid. vers. 23 adhuc, Quam bona sunt tabernacula tua, Jacob, habitacula tua, Israel, Num. xxiv 5:
et iterum, Orietur stella ex Jacobo, et sceptrum ex Israele, ibid. vers. 17:
apud Esaiam, Gloriam Meam alii non dabo, attende Mihi Jacob, et Israel vocate a Me; Ego idem, Ego primus, etiam Ego novissimus, xlviii 11, 12:
apud eundem, Venturos radicabit Jacob, efflorescet et florebit Israel, et implebuntur facies orbis proventu, xxvii (x)6:
apud Jeremiam, Ne timeas serve mi Jacob, et ne terrearis Israel, quia ecce Ego servavi te e longinquo, xxx 9, 10:
apud Micham, Colligendo colligam Jacobum omnem te, congregando congregabo reliquias Israelis, una ponam eos, sicut oves Bozrae, ii 12. [8] Unde Jacob nominatus est Israel, constat ex ipsis verbis cum daretur illi id nomen, nempe ab his, Non Jacob dicetur amplius nomen tuum, quin Israel, quia ut princeps contendisti cum Deo (o)e cum hominibus, et praevaluisti, Israel enim in lingua originali significat `contendentem ut princeps cum deo,' quibus significatur in sensu interno, quod vicerit in pugnis tentationum; tentationes enim ac pugnae {18} in tentationibus fuerunt per quas Dominus Humanum Suum Divinum fecit, n. 1737, 1813, et alibi; ac tentationes et victoriae in tentationibus sunt quae hominem spiritualem faciunt, quapropter Jacobus tunc primum Israel nominatus est, postquam luctatus est;
quod `luctari' sit tentari, videatur n. 4274; (m)notum est quod Ecclesia, seu homo Ecclesiae Christianae {19}, se dicat Israelem,' sed usque nemo in Ecclesia Israel est nisi qui spiritualis homo factus per tentationes, ipsum nomen etiam idem involvit.' Quod postea confirmatum sit quod Jacob vocaretur Israel, constat (c)a sequentibus ubi haec, Apparuit Deus ad Jacobum adhuc, in veniendo illo e Paddan Aram, et benedixit illi, et dixit illi Deus, Nomen tuum Jacob, non vocabitur nomen tuum amplius Jacob, verum Israel erit nomen tuum, et vocavit nomen ejus Israel, Gen. xxxv 9, 10;
causa hujus confirmationis dicetur infra. @1 nec$ @2 A had this but altered to caeleste spirituale$ @3 quod$ @4 adeo ut intelligentiae dicantur$ @5 i et$ @6 dicatur$ @7 inde quoque Israel est$ @8 i Divinum$ @9 naturale (evidently, a slip)$ @10 at$ @11 sit$ @12 i ac$ @13 patet$ @14 generationes$ @15 Et vidit$ @16 dictus est$ @17 propheticis$ @18 victoriae$ @19 Christiana et homo illius Ecclesiae$