4287.“因为作为君王，你与神与人较力，都得了胜”表在针对真理与良善的争战中屡屡获胜。这从“作为君王较力”和“与神与人”的含义清楚可知：“作为君王较力”是指在争战中，此处是指在试探的争战中得胜或获胜，因为这些就是现在所论述的主题；“与神与人”是指针对真理与良善的争战，如下文所述。
就至高意义而言，所论述的主题是主，“作为君王，与神与人较力”在这层意义上就是指祂；因为祂凭自己的能力承受一切试探，并通过它们征服地狱。事实上，祂允许所有地狱依次进入自己，甚至允许天使进入，这一点将在后面予以解释。祂就这样将天堂和地狱的一切都归入次序，最后荣耀祂自己，也就是将祂自己里面的人身变成神性。
由此明显可知，就至高意义而言，主就是雅各的以色列，如刚才所示（4286节）。祂自己不仅“作为君王较力”，也就是承受一切试探的争战，并在其中得胜，还在每一个人里面承受它们。不过，可参看前面关于这些问题的论述，即：主承受了最为严厉的试探，比任何人所承受的都要严厉（1663，1668，1787，2776，2786，2795，2816节）；和所有人不同的是，主出于神性之爱争战（1690，1691，1789，1812，1813，1820节）；主与来自母亲的遗传之恶作战，以致祂最终不是她的儿子，尽管祂没有实际的邪恶（1444，1573，2025，2574，2649，3318e节）；主通过试探的争战和不断的胜利将一切事物都排列成天堂所拥有的形式（1928节）；通过试探争战中的不断胜利，祂将神性本质联结到人身本质上（1616，1737，1813，1921，2025，2026，2500，2523，2632，2776节）；主在人里面承受试探，并征服邪恶和地狱（987，1661，1692e节）。
“与神与人”表示针对真理与良善而受试探，这是一个没有显现在字面上的奥秘。谁都能清楚看出，也能从下面的解释明显可知，与雅各较力的，并不是神；因为谁也不能说他与神较力并得胜。不过，内义教导此处“神”与“人”分别表示什么，即：“神”表示真理，“人”表示良善。其原因在于，就内义而言，“神”之名表示真理，因此当论述真理时，经上就用“神”这个名（2586，2769，2807，2822节）；而“人”这个术语表示良善。“人”之所以表示良善，是因为主是唯一的人，人凭祂而称之为人（参看49，288，565，1894节）；还因为天堂凭祂而为一个人，被称为大人（684，1276，3624-3649，3741-3751节）。
由于这个原因，处于属天良善的上古教会被称为“人”（478节）。因此，在圣言中，每当论述良善时，良善都由“人”（man，vir homo）来表示，如以赛亚书：
我必使男人比精金还少，使人比俄斐纯金更少！（以赛亚书13:12）
地上的居民被焚烧，剩下的男人稀少。（以赛亚书24:6）
“男人”表属灵良善或真理的良善；“人”表良善。
同一先知书：
大路荒凉，行人止息；他违犯了约，藐视城邑，不顾男人。（以赛亚书33:8）
耶利米书：
我观看地，看哪，地是空虚混沌；我观看天，天也无光。我观看，看哪，无人，空中的飞鸟也都躲避。（耶利米书4:23，25）
同一先知书：
耶和华说，看哪，日子将到，我要把人的种和牲畜的种，播种在以色列家和犹大家。（耶利米书31:27）
以西结书：
他们用人口（soul of man，人的灵魂）和铜器兑换你的货物。（以西结书27:13）
同一先知书：
你们作我的羊，我草场上的羊乃是人；我也是你们的神。（以西结书34:31）
又：
荒凉的城邑必被人群充满。（以西结书36:38）
在这些经文中，“人”表示那些处于良善的人，因而表示良善，因为人凭良善而为人。然而，在圣言中，基于良善的真理被称为“男人”（a male person），以及“人子”。
Potts(1905-1910) 4287
4287. For as a prince hast thou contended with God and with men, and hast prevailed. That this signifies continual victories in combats as to truths and goods, is evident from the signification of "contending as a prince," as being to overcome in combats, here in the combats of temptations, for these are what are treated of; and from the signification of "with God and with men" as being as to truths and goods, of which below. [2] As in the supreme sense the Lord is treated of, it is He who is meant in this sense by "him that contended as a prince with God and men;" for He endured all temptations by His own power, and by means of them conquered the hells; for He admitted all the hells into Himself in their order, yea, even to the angels-of which in the following pages. And He thus reduced into order all things in the heavens and in the hells, and at last glorified Himself, that is, made the Human in Himself Divine. [3] From this it is manifest that in the supreme sense the Lord is "Jacob" and "Israel" (as shown just above, n. 4286), not only in that He contended as a prince, that is, endured all the combats of temptations, and conquered in them, but in that He also endures them in every man. But see what has been said on these subjects many times before, namely: That the Lord beyond all endured the most grievous temptations (n. 1663, 1668, 1787, 2776, 2786, 2795, 2816): That the Lord fought from Divine love, differently from all men (n.1690, 1691, 1789, 1812, 1813, 1820): That the Lord fought against hereditary evil from the mother, so that at last He was not her son, although He had no actual evil (n. 1444, 1573, 2025, 2574, 2649, 3318): That the Lord through combats of temptations and continual victories disposed all things into a heavenly form (n. 1928): That by continual victories in the combats of temptations He united the Divine Essence to the Human (n. 1616, 1737, 1813, 1921, 2025, 2026, 2500, 2523, 2632, 2776): And that the Lord endures temptations in man, and subjugates evil and the hells (n. 987, 1661, 1692). [4] That "to contend with God and with men" denotes to be tempted as to truths and as to goods, is a secret which does not appear from the letter. That it was not God with whom Jacob contended must be evident to everyone, and will also appear from the explication below; for it cannot be predicated of any man that he contends with God and prevails. But the internal sense teaches what is here signified by "God" and by "men"-namely, that by "God" is signified truth and by "men" good, and this for the reason that in the internal sense the name "God" signifies truth, and hence that when the subject treated of is truth, this name is used (n. 2586, 2769, 2807, 2822); and that when "man" is mentioned, good is meant. That "man" denotes good is because the Lord is the only man, and because man is called man from Him (see n. 49, 288, 565, 1894); also because from Him heaven is a man, and is called the Grand Man (n. 684, 1276, 3624-3649, 3741-3751). [5] For this reason the Most Ancient Church also, which was in celestial good, was called "man" (n. 478); and therefore also in the Word, where good is treated of, good is signified by "man," as in Isaiah:
I will make a man [vir homo]* more rare than gold, and man [homo] than the gold of Ophir (Isa. 13:12). The inhabitants of the earth shall be burned, and few shall be the man [vir homo] left (Isa. 24:6);
a "man" [vir homo] denotes spiritual good, or the good of truth; a "man" [homo], good. In the same:
The paths are laid waste, the wayfaring man hath ceased; he hath made vain the covenant, he hath loathed the cities, he regardeth not a man [vir homo] (Isa. 33:8). In Jeremiah:
I beheld the earth, and lo it was a void and emptiness, and the heavens, and they had no light; I beheld and lo there was no man, and all the birds of heaven had flown away (Jer. 4:23, 25). In the same:
Behold, the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast (Jer. 31:27). In Ezekiel:
Thy merchants with the soul of man and vessels of brass they gave thy trading (Ezek. 27:13). In the same:
Ye My flock, the flock of My pasture, ye are man, and I am your God (Ezek. 34:31). Again:
The waste cities shall be filled with the flock of man (Ezek. 36:38). In these passages "man" [homo] denotes those who are in good, thus good, because man is man from good. But the truth which is from good is called in the Word a "man" [vir homo], and also the "son of man." * Hebrew-enosh.
Elliott(1983-1999) 4287
4287. 'For as a prince you have contended with God and with men, and have prevailed' means repeated victories in conflicts over truths and goods. This is clear from the meaning of 'contending as a prince' as overcoming in conflicts, in this case conflicts that accompany temptations since these are the subject at present; and from the meaning of 'with God and with men' as conflicts over truths and goods, to be dealt with below.
[2] The subject in the highest sense being the Lord, it is He who is meant in that sense by 'one contending as a prince with God and with men', for by His own power He suffered all temptations and through them overcame the hells. Indeed He allowed into Himself all the hells in their order, and even the angels, as will be explained later on. In so doing he brought into order everything in the heavens and in the hells, and at length glorified Himself, that is, made the Human within Him Divine.
[3] From this it is evident that in the highest sense the Lord is meant by Jacob and Israel, as shown immediately above in 4286. Not only has He Himself 'contended as a prince', that is, has suffered all the conflicts brought about by temptations and has overcome in them, but also He suffers them in every individual human being. But see what has been stated many times already on these matters in the following references,
The Lord suffered the severest temptations, greater than anybody else has done, 1663, 1668, 1787, 2776, 2786, 2795, 2816.
Unlike any others the Lord fought out of Divine love, 1690, 1691 (end), 1789, 1812, 1813, 1820.
The Lord fought against hereditary evil from the mother, so that at length He was not her son; even so, no evil of His own doing was attached to Him, 1444, 1573, 2025, 2574, 2649, 3318 (end).
Through the conflicts brought about by temptations and through repeated victories the Lord arranged all things into the form which heaven possesses, 1928.
And through repeated victories in conflicts brought about by temptations He united the Divine Essence to the Human Essence, 1616, 1737, 1813, 1921, 2025, 2026, 2500, 2523, 2632, 2776.
The Lord suffers the temptations that take place in man, subduing evil and the hells, 987, 1661, 1692 (end).
[4] The arcanum that 'contending with God and with men' means being tempted over truths and over goods is one that is not open to view in the letter. It is clear to anyone, and will also be evident from the explanation given below, that it was not God with whom Jacob contended, for it cannot be said of anyone that he contends with God and prevails. But the internal sense teaches what 'God' and 'men' mean here - that 'God' means truth, and 'men' good. The reason for this is that 'God' in the internal sense means truth, and therefore whenever truth is dealt with the name God is used, 2586, 2769, 2807, 2822, whereas the term 'man' is used to mean good. And 'man' means good because the Lord is the only Man and anyone else is called such by virtue of Him, 49, 288, 565, 1894. A further reason is that by virtue of Him heaven is man and is called the Grand Man, 684, 1276, 3624-3649, 3741-3750. And this also was why the Most Ancient Church which was governed by celestial good was referred to as Man, 478.
[5] Therefore whenever good is dealt with in the Word, 'man' (homo) means good, as in Isaiah,
I will make the male person (vir homo) more rare than gold, and man (homo) than the gold of Ophir. Isa 13:12.
In the same prophet,
The inhabitants of the land will be scorched and few male persons (vir homo) left. Isa 24:6.
'Male persons' stands for spiritual good or the good of truth. 'Man' stands for good. In the same prophet, The highways have been laid waste, the wayfarer has ceased. He has broken the covenant, he has despised the cities, he has no regard for the male person (vir homo). Isa 33:8.
In Jeremiah,
I looked to the earth, and behold, that which is void and empty, and towards the heavens, and they had no light I looked, and behold, there was no man; and all the birds of the air had flown away Jer 4:23, 25.
In the same prophet, behold, the days are coming, said Jehovah, in which I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast Jer 31:27.
In Ezekiel,
Your merchants [traded] in the souls of men and vessels of bronze, giving these for your merchandise. Ezek. 27:13.
In the same prophet, You, O my flock, the flock of My pasture, you are men; I am your God. Ezek 34:31.
In the same prophet, They will be cities laid waste, filled with the flock of mankind. Ezek 36:38.
In these places 'man' (homo) stands for people who are governed by good, and so stands for good, since good is what causes anyone to be 'man'. Truth however which is grounded in good is referred to in the Word as 'a male person' (vir homo) and also as 'the son of man'.
Latin(1748-1756) 4287
4287. `Quia ut princeps contendisti cum Deo et cum hominibus, et praevaluisti': quod significet continuas victorias in pugnis quoad vera et bona, constat ex significatione `contendere ut princeps' quod sit vincere in pugnis, hic in pugnis tentationum, nam de illis agitur; et ex significatione `cum Deo et cum hominibus' quod sit quoad vera et bona, de qua sequitur. [2] Quia in sensu supremo agitur de {1} Domino, est Ille in eo sensu qui intelligitur per `contendentem ut princeps cum Deo et hominibus,' Ille enim propria potentia sustinuit omnes tentationes, et per illas vicit inferna, nam omnia inferna suo ordine in Se admisit, immo usque ad angelos, de quibus in sequentibus; et ita redegit in ordinem omnia quae in caelis et quae in infernis, et tandem Se glorificavit, hoc est, Humanum in Se Divinum fecit; inde patet quod Dominus sit in supremo sensu Jacob et Israel, ut mox supra n. 4286 ostensum; non solum quod Ipse `ut princeps contenderit,' hoc est, sustinuerit omnes pugnas tentationum ac in illis vicerit, sed etiam quod apud unumquemvis hominem sustineat illas, [3] sed videantur quae de his prius multoties dicta sunt, nempe quod Dominus prae omnibus gravissimas tentationes sustinuerit, n. 1663, 1668, 1787, 2776, 2786, 2795, 2816; quod Dominus ex amore Divino pugnaverit, secus ac omnes homines, n. 1690, 1691 f., 1789, 1812, 1813, 1820: quod Dominus contra malum hereditarium a matre pugnaverit, ut tandem non filius ejus esset, tametsi Ipsi nullum actuale malum, n. 1444, 1573, 2025, (x)2574, 2649, 3318 f.: quod Dominus per pugnas tentationum et continuas victorias disposuerit omnia in formam caelestem, n. 1928: et quod per continuas victorias in pugnis tentationum univerit Divinam Essentiam Humanae, n. 1616, 1737, 1813, 1921, 2025, 2026, 2500, 2523, 2632, 2776: [4] et quod Dominus apud hominem sustineat tentationes ac subjuget malum ac inferna, n. 987, 1663, 1692 f. Quod `contendere cum Deo et cum hominibus' sit tentari quoad vera et quoad bona, est arcanum quod non apparet ex littera; quod non Deus fuerit cum Quo Jacob contendit, unicuique constare potest, et quoque patebit ab explicatione infra, non enim praedicari potest de aliquo homine quod contendat cum Deo et praevaleat; sed sensus internus docet quid per `Deum' hic et per `homines' significatur, quod nempe per Deum' significetur' verum et per `homines' bonum, et hoc inde quia `Deus' in sensu interno significat verum, et inde cum de vero agitur, dicatur {2} Deus, n. 2586, 2769, 2807, 2822; et quod cum `homo' dicitur, intelligatur bonum; quod `homo' sit bonum, est quia Dominus est solus homo et quia homo ab Ipso dicitur homo, n. 49, 288, 565, 1894; tum quia ab Ipso caelum est homo, (c)et dicitur Maximus Homo, n. 684, 1276, 3624-3649, 3741-3750; inde etiam Ecclesia Antiquissima quae fuit in caelesti bono, dicta fuit homo, n. 478; [5] quapropter etiam per `hominem' in Verbo ubi de bono agitur, significatur bonum, ut apud Esaiam, Rarum reddam virum hominem prae auro, et hominem prae auro Ophiris, xiii 12:apud eundem, Exurentur habitatores terrae, et residuus erit vir homo paucus, xxiv 6;
`vir homo' pro bono spirituali seu bono veri; (o)`homo' pro bono:
apud eundem, Devastatae sunt semitae, cessavit {3} transiens viam, irritum reddidit foedus, fastidivit urbes, non reputat virum hominem, xxxiii 8:
apud Jeremiam, Vidi terram, et ecce vacuum et inane, et ad caelos, et nulla lux eorum;... vidi, et ecce non homo, et omnis avis caeli avolarunt, iv 23, 25:
apud eundem, Ecce dies venientes, dictum Jehovae, quibus seminabo domum Israelis, et domum Jehudae, semine hominis, et semine bestiae, xxxi 27:
apud Ezechielem, Mercatores tui cum anima hominis et vasis aeris, dederunt negotiationem tuam, xxvii 13:
apud eundem, Vos grex Mi, grex pascui Mei homo vos, Ego Deus vester, xxxiv 31:
apud eundem, Erunt urbes devastatae, plenae grege hominis, xxxvi 38;
in his locis `homo' pro illis qui in bono sunt, ita pro bono, nam ex bono homo est homo; verum autem quod ex bono, in Verbo dicitur `vir homo,' tum `filius hominis.' @1 i hic$ @2 dicitur$ @3 cessarunt AI$