4307.就内在历史意义而言，“雅各问说，请将你的名告诉我”表恶灵。这从这层意义上的许多事清楚可知，就这层意义而言，这些话和接下来的话论及雅各的后代；因为内义上的意思取决于当下所论述的主题。与雅各摔跤的人表示恶灵，而非善灵，这一点从以下事实可以看出来：“摔跤”表示试探（3927，3928，4274节）；试探从来都不是善灵造成的，而是恶灵造成的。因为试探就是激活人里面的邪恶与虚假（741，751，761，1820，4249，4299节）。善灵和天使从来不会激活邪恶与虚假，相反，却保卫人对抗它们，并将它们折向良善；因为善灵被主引领，而除了神圣良善和神圣真理外，没有什么东西从主发出。主不试探任何人，这一点从教会所接受的教义可以得知，也可从前文（1875，2768节）看出来。由此，以及由雅各的后代在每一次试探中，无论在旷野还是之后，都屈服的事实明显可知，与雅各摔跤的人表示恶灵，而非善灵。而且，“雅各”在此所表示的这个民族并未处于任何属灵或属天之爱，而是陷入肉体和世俗之爱（4281，4288-4290，4293节）。灵人与世人的同在取决于他们的爱。善灵和天使与那些处于属灵或属天之爱的人同在，恶灵与那些唯独陷入肉体和世俗之爱的人同在。这一点是千真万确的，以至于仅仅留意一下自己爱欲的性质，或也可说，仅仅留意一下自己所关注的目的的性质，谁都能知道哪类灵人与自己同在，因为人皆以自己所爱的为其目的。
这个灵人之所以自称神，是因为雅各以为他是神。在这一点上，雅各和他的后代一样，总以为耶和华在他们的神圣外在仪式中，而事实上，耶和华唯独存在于这些所代表之物中，这一点从下文清楚看出来。他们还以为是耶和华把他们引入试探，并且耶和华是一切恶的始作俑者，每当他们受到惩罚时，祂就生气发怒。正因他们以为耶和华是这样的，所以对祂的这种描述才会出现在圣言中，而事实上，耶和华从不将任何人引入试探，也没有任何恶事是从祂发出的，祂也从不生气，更不会发怒（参看223，245，592，696，1093，1683，1874，1875，2395，3605，3607，3614节）。这也是为何与雅各摔跤的人不愿透露自己名字的原因。就内在属灵意义而言，与雅各摔跤的人之所以表示天使天堂（4295节），是因为那里“雅各”在至高意义上所代表的主允许天使也试探祂；并且在这种情况下，天使唯独留在他们的自我中，这在刚才提到的章节已经说明了。
Potts(1905-1910) 4307
4307. That in the internal historical sense by "Jacob asked and said, Tell I pray thy name," are signified evil spirits, may be seen from many things in this sense, in which these words and those which follow are predicated of the posterity of Jacob; for the internal sense is determined by its application to the subject treated of. That not good spirits, but evil ones are signified by him who wrestled with Jacob, may be seen from the fact that by "wrestling" is signified temptation (n. 3927, 3928, 4274); and temptation is never caused by good spirits, but by evil, for temptation is the excitation of the evil and falsity that are in the man (n. 741, 751, 761, 1820, 4249, 4299). Good spirits and angels never excite evils and falsities, but defend man against them, and bend them to good; for good spirits are led by the Lord, and from the Lord nothing ever proceeds but holy good and holy truth. That the Lord tempts no one, is known from the doctrine received in the church, and may also be seen above (n. 1875, 2768). From this, and also from the fact that the posterity of Jacob gave way in every temptation, both in the wilderness and afterwards, it is evident that not good spirits, but evil, are signified by him who wrestled with Jacob. Moreover that nation, which is here signified by "Jacob," was not in any spiritual and heavenly love, but in bodily and worldly love (n. 4281, 4288-4290, 4293); and the presence of spirits with men is determined in accordance with their loves. Good spirits and angels are present with those who are in spiritual and heavenly love, and evil spirits with those who are solely in bodily and worldly love; and this so much that everyone may know the quality of the spirits with him by merely observing the quality of his loves, or what is the same, the quality of his ends; for everyone has for an end that which he loves. [2] The reason why the spirit called himself God was that Jacob believed this; like his posterity, who constantly believed that Jehovah was in their holy external, when yet Jehovah was present only representatively, as will be evident from what follows. They also believed that Jehovah led into temptations, that all evil was from Him, and that He was in anger and fury when they were punished. For this reason it was so expressed in the Word, in accordance with their belief, when yet Jehovah never leads into temptations, nor is there ever anything evil from Him, nor is He ever in anger, and still less in fury (see n. 223, 245, 592, 696, 1093, 1683, 1874, 1875, 2395, 3605, 3607, 3614). This is also the reason why he who wrestled with Jacob was not willing to reveal his name. That in the internal spiritual sense by him who wrestled with Jacob is meant the angelic heaven (n. 4295), is because the Lord, who in the supreme sense is there represented by Jacob, allowed angels also to tempt Him; and because the angels were at that time left to what is their own, as was shown in the number cited.
Elliott(1983-1999) 4307
4307. In the internal historical sense 'Jacob asked and said, Tell me, I pray, your name' means evil spirits. This becomes clear from many connections in this sense, in which these words and those that follow have reference to the descendants of Jacob; for the meaning in the internal sense depends on the specific subject under discussion. For not good spirits but evil ones are meant by him who wrestled with Jacob, as becomes clear from the consideration that 'wrestling' means temptation, 3927, 3928, 4274; and no temptation is ever carried out by good spirits, only by evil ones. For temptation consists in the activation of the evil and falsity residing with a person, 741, 751, 761, 1820, 4249, 4299. Good spirits and angels never activate evils and falsities but defend a person against them and turn them to good; for good spirits are led by the Lord, and from the Lord nothing except holy good and holy truth ever proceeds. The Lord does not tempt anyone, as is well known from teaching accepted in the Church; see also 1875, 2768. From this and also from the fact that the descendants of Jacob gave in to every temptation not only in the desert but also after that, it is evident that they were not good spirits but evil ones who are meant by him who wrestled with Jacob. What is more, the nation meant by 'Jacob' here was not governed by any spiritual or celestial love, only by bodily and worldly love, 4281, 4288-4290, 4293. The spirits present with any people depend on the loves governing those people, good spirits and angels being present with those who are governed by spiritual or celestial love, evil spirits with those who are governed solely by bodily or worldly love. So true is this that anyone can know which kind of spirits are present with him merely by noting the nature of his own loves, or what amounts to the same, the nature of his ends in view, since everyone has that which he loves as his end in view.
[2] The reason the one who wrestled with him called himself 'God' is Jacob's own belief that he was. In this he was like his descendants who believed unceasingly that Jehovah was present in their holy external observances, when in fact Jehovah was present solely in what these represented, as will be clear from what follows below. They also believed that Jehovah led them into temptations, was the author of all evil, and was full of anger and fury whenever they were punished. It is because they believed He was like this that such descriptions of Him appear in the Word, when in actual fact Jehovah never leads anyone into temptations, is never the author of anything evil, and is never full of anger, still less of fury, see 223, 245, 592, 696, 1093, 1683, 1874, 1875, 2395, 3605, 3607, 3614. This also explains why the one who wrestled with Jacob was unwilling to reveal his name. The reason why in the internal spiritual sense the one who wrestled with Jacob is used to mean the angelic heaven, 4295, is that the Lord, who in the highest sense is there represented by 'Jacob', allowed even angels to enter in and tempt Him, and that the angels were in that case left alone to their proprium, as has been shown in the paragraph just referred to.
Latin(1748-1756) 4307
4307. Quod in sensu interno historico, per `interrogavit Jacob et dixit, Indica quaeso nomen tuum' significentur mali spiritus, constare potest a pluribus in hoc sensu, in quo haec et quae sequuntur de Jacobi posteris praedicantur; sensus enim internus se habet applicate ad rem de qua agitur: quod non boni spiritus, sed quod mali significentur per illum qui luctatus est cum Jacobo, constare potest ex eo quod per `luctationem' significetur tentatio, n. 3927, 3928, 4274, (o)et nusquam aliqua tentatio fit per bonos spiritus sed per malos, nam tentatio est excitatio mali et falsi quae apud hominem, n. 741, 751, 761, 1820, 4249, 4299; (t)spiritus boni et angeli nusquam excitant mala et falsa sed defendunt hominem contra illa, et flectunt illa in bonum; ducuntur enim boni spiritus a Domino, et a Domino nusquam nisi quam sanctum bonum et sanctum verum procedit; quod Dominus neminem tentet, ex doctrinali in Ecclesia recepto notum est, videatur etiam n. 1875, 2768; inde, (o)et quoque ex eo quod posteri Jacobi succubuerint in omni tentatione tam in deserto quam postea, patet quod non boni spiritus significentur per illum qui cum Jacobo luctatus est, sed mali. Praeterea gens illa quae per `Jacob' hic significatur, non in (t)amore aliquo spirituali et caelesti fuit, sed in amore corporeo et mundano, n. 4281, 4288-4290, 4293; spirituum praesentia apud hominem se habet secundum amores illorum, spiritus boni et angeli adsunt apud illos qui in amore spirituali et caelesti sunt, et {1} spiritus mali apud illos qui (o)solum in amore corporeo et mundano, et hoc in tantum ut quisque scire possit quales spiritus apud se sunt, modo observet quales sui {2} amores sunt, seu quod idem, quales fines, nam quisque pro fine habet quod amat. [2] Quod se Deum dixerit, est quia Jacob id credidit; sicut ejus {3} posteri, qui jugiter crediderunt quod Jehovah esset in externo eorum sancto, cum tamen Jehovah modo repraesentative praesens fuisset {4}, ut ex sequentibus constabit; crediderunt etiam quod Jehovah induceret in tentationes, quod omne malum ab Ipso, quodque in ira et furore esset cum punirentur, quapropter secundum fidem eorum in Verbo ita dictum est, cum tamen Jehovah nusquam inducit in tentationes, nusquam aliquod malum ab Ipso, nusquam in ira, minus in furore est, videatur n. 223, 245, 592, 696, 1093, 1683, 1874, 1875, 2395, 3605, 3607, 3614; inde etiam est quod ille qui cum Jacobo luctatus est, nomen suum non revelare voluerit. Quod in sensu interno {5} spirituali per illum qui luctatus cum Jacobo, intelligatur caelum angelicum, n. 4295, est quia Dominus, Qui ibi in sensu supremo per `Jacobum' repraesentatur, admiserit etiam angelos qui {6} tentarent, et quod angeli tunc suo proprio relicti fuerint, ut ibi loci ostensum est. @1 at$ @2 ejus$ @3 i etiam$ @4 esset$ @5 i seu$ @6 ut$