4402.“起名叫伊利伊罗伊以色列”表它，即内在敬拜源于神性属灵层。这从“伊利伊罗伊”和“以色列”的含义清楚可知：“伊利伊罗伊”下文有所解释；“以色列”是指属灵层（参看4286，4292节）。关于自本章17节到目前所论述的事，情况是这样：就至高意义而言，本章论述的主题是主，即祂如何将祂的属世层变成神性。不过，由于存在于论述主的至高意义中的事物远远超出人的思想观念（因它们是神性），所以我要通过诸如更直接落入人的观念范畴内的那类事物来说明它们，也就是说，以主使人的属世层重生的方式来说明这些神性事物。就内义而言，人在属世层面的重生也是此处所论述的主题，因为人的重生就是主荣耀的形像（3138，3212，3296，3490节）。事实上，主是照着神序荣耀祂自己的，也是照着这神序使人重生，也就是使他变得属天和属灵。此处就解释了祂如何使人变得属灵，因为“以色列”表示属灵人。
属灵人不是内在理性人，而是内在属世人。内在理性人就是那被称为属天人的。前面已反复说明，属灵人和属天人之间的区别。人通过拥有与良善结合的真理，也就是与仁爱事物结合的信仰事物在里面而变得属灵，这种结合在他的属世层里面进行。在那里，首先与良善结合的是外层真理，之后是内层真理。本章1至17节论述了外层真理在属世层里面的结合；17节至结尾论述了内层真理与良善的结合。内层真理除了以经由内在人流入外在人的启示外，并不以其它任何方式与良善结合。这启示以一种纯粹大体笼统的方式使神性真理变得可见，打个比方说，就像肉眼把不计其数的事物看成一个模糊、缺乏任何可辨特征的单一整体那样。以扫对雅各所说的话，即“容我把跟随我的人留几个在你这里”，以及后来雅各的回答，即“何必这样呢？只要在我主眼前蒙恩就是了”就表示这启示以纯粹大体笼统的方式使神性真理变得可见，如前面所解释的（4385-4386节）。
在这一点上，相对于属天人，属灵人居于模糊中（2708，2715，2716，2718，2831，2849，2935，2937，3241，3246，3833节）。“以色列”就代表属灵人（4286节）。属灵人因以下事实被如此称呼，即：含有聪明和智慧在里面的天堂之光流入人里面那些属尘世之光的事物，使属天堂之光的事物表现在属尘世之光的事物中，以这种方式使它们相对应。因为就本身而言，属灵层就是出自主的神性之光本身，因而在于本质上为真理的聪明，和由此衍生的智慧。但对属灵人来说，这光会落到他里面属于信仰，并且他以之为真理的事物上；而对属天人来说，这光则会落到爱之良善上。这些事对那些居于天堂之光的人来说，是清晰的，但对那些居于尘世之光的人来说，则是模糊的。它们或许会模糊到难以理解的地步。尽管如此，由于它们构成内义上的主题，并且具有这样的性质，所以对它们的阐述必不可省。人们得到启示的时刻正在到来。
这坛之所以被称为伊利伊罗伊以色列，并以此表示源于神性属灵层的内在敬拜，是因为就至高意义而言，“伊利伊罗伊”和神性属灵层是完全一样的；“以色列”也是如此。因为“以色列”表示主的神性属灵层，在代表意义上表示主的属灵教会，或也可说，属灵之人（参看4286，4292节）。在原文，“伊利伊罗伊”表示“神神”（God God），严格按文字的话，表示“万神之神”（God of gods）。在圣言中，耶和华或主在很多地方被称为单数形式的“伊勒或伊利”（El），以及“伊罗亚”（Eloah），同样被称为复数形式的“耶洛因”（Elohim）。有时，这
两个名字出现在同一节或同一段中。谁都能从以下事实判断出，“伊勒或伊利”（El）意指一回事，“伊罗亚”（Eloah）意指另一回事，“耶洛因”（Elohim）又意指一回事，即：圣言是神性，也就是说，它的源头在神性中，因此它的每句话，甚至每个字的一点一划都是被启示的。
至于当提及“伊勒或伊利”这个名字时，它意指什么，或“耶洛因”（Elohim）意指什么，这从前面各处的说明可以看出来，即：当论述真理时，经上就用“伊勒或伊利”或“耶洛因”（Elohim）或神（参看709，2586，2769，2807，2822，3921e，4287节）。这就是为何就至高意义而言，“伊勒或伊利”（El）和“耶洛因”（Elohim）表示神性属灵层，因为这和神性真理是一样的。这两个名字的不同之处在于，“伊勒或伊利”表示意愿和行为中的真理，这真理和真理之良善是一样的（4337，4353，4390节）。之所以采用复数形式的“耶洛因”（Elohim），是因为神性真理是指出自主的一切真理。这也是为何在圣言中，天使有时被称为“耶洛因”（Elohim）或“万神”（4295节）的原因；这一点从下面所引用的圣言经文进一步明显看出来。“伊勒或伊利”和“耶洛因”（Elohim）因在至高意义上表示真理方面的主，故也表示能力方面的主；因为真理是能力所属的实体。事实上，良善在行使能力的时候，是通过真理来行使的（3091，4015节）。因此，当圣言论述从真理所得的能力时，主就被称为“伊勒或伊利”和“耶洛因”（Elohim），也就是神。也正因如此，在原文，“伊勒或伊利”表示有能力者或大能者。
在圣言中，凡论述神性属灵层，或也可说，神性真理，以及由此所得的神性大能的地方，经上就会提到“伊勒或伊利”或“神”；这一事实从以下经文可以看出来。摩西五经：
夜间，神在异象中对以色列说，我就是你父亲的万神之神（伊利伊罗伊）。你下埃及去不要害怕，因为我必使你在那里成为大族。（创世记46:2-3）
由于这些话是对以色列说的，祂要使以色列成为大族，因而所论述的主题是真理及其能力，故此处说“伊利伊罗伊”，“伊利伊罗伊”最近似的意义表示万神之神。“伊利伊罗伊”最近似的意义表示万神，因为它论及真理和从真理所得的能力，这一事实也可从以下经文明显看出来：
雅各在那里筑了一座坛，就给那地方起名叫伊勒伯特利（就是“伯特利之神”的意思），因为他在他哥哥面前逃避的时候，耶洛因（Elohim）（就是神）在那里向他显现。（创世记35:7）
还有：
耶和华你们的神，祂是万神之神，万主之主，至大的神（伊勒或伊利），大有能力，大而可畏。（申命记10:17）
此处“万神之神”由“伊罗伊耶洛因”（Elohe Elohim）来表达，后来“神”由“伊勒或伊利”来表达，经上将至大和能力归给祂。
诗篇：
耶和华为大神（伊勒或伊利），为大王，超乎万神（耶洛因）之上。地的深处在祂手中，山的高峰也属祂。（诗篇95:3-4）
此处之所以用“神”或“伊勒或伊利”，是因为所论述的主题神性真理和由此所得的能力；之所以也用“万神”，是因为所论述的主题还是由此衍生的真理。因为“王”在内义上表示真理（1672，2015，2069，3009，3670节）。由此明显可知，“为大王，超乎万神之上”是什么意思。“地的深处”也表示教会的真理，这些真理因着植根于良善的能力而被称为“山的高峰”（strengths of the mountains）。诗篇：
在天上谁能比耶和华呢？诸神（以琳，Elim）的众子中，谁能像耶和华呢？神（伊勒或伊利）在圣者的隐秘处，大有威严。耶和华万军之神啊，哪一个大能者像你耶和华？（诗篇89:6-8）
此处“诸神（或以琳）的众子”表示诸神性真理，显然，能力归于这些真理；因为经上说“神（伊勒或伊利）。耶和华万军之神啊，哪一个大能者像你？”
诗篇的另一处也是如此：
诸神的众子啊，你们要将荣耀能力归给耶和华，归给耶和华。（诗篇29:1）
摩西五经：
他们就俯面说，一切血肉之灵的万神之神（伊利伊罗伊）。（民数记16:22）
诗篇：
我曾说，你们是诸神（耶洛因），都是至高者的儿子。（诗篇82:6；约翰福音10:34）
此处他们凭真理而被称为“诸神”，因为“儿子”表示真理（参看489，491，533，1147，2628，3373，3704节）。又：
你们要称谢万神之神（伊罗伊耶洛因）；你们要称谢万主之主。（诗篇136:2-3）
但以理书：
王必任意而行，自高自大，超过所有的神（伊勒或伊利），又用奇异的话攻击万神之神（伊利耶洛因）。（但以理书11:36）
由此明显可知，“伊利伊罗伊”在最近似意义上是指“万神之神”，“万神或诸神”在内义上论及出自主的真理。
在论述的主题为出自神性真理，或也可说，出自主的神性属灵层的能力之处，经上就用单数形式的“伊勒或伊利”或“神”（God）；这一点从以下经文清楚看出来。摩西五经：
我手为了神（God伊勒或伊利）原要害你。（创世记31:29）
又：
也没有为了神（God伊勒或伊利）的手。（申命记28:32）
弥迦书：
也没有为了神（God伊勒或伊利）的手。（弥迦书2:1）
“为了神的手”表示有能力。因为“手”表示能力（参看878，3387节）；“手”论及真理（3091节）。诗篇：
我要使他的左手伸到海上，右手伸到河上。祂要称呼我说，你是我的父，是我的神（God伊勒或伊利），是拯救我的磐石。（诗篇89:25-26）
这论及出自真理的能力。又：
恶人心里说，神（God伊勒或伊利）竟忘记了，祂掩面永不观看。耶和华神（God伊勒或伊利）啊，求你起来！求你举手，恶人为何轻慢神（耶洛因，Elohim）？（诗篇10:11-13）
此处所表相同。
又：
耶和华是我的岩石，我的山寨，我的救主，我的神（God伊勒或伊利），我的磐石。（诗篇18:2）
这论及能力。以赛亚书：
剩下的，就是雅各所剩下的，必归回大能的神（God伊勒或伊利）。（以赛亚书10:21）
又：
因有一婴孩为我们而生，有一子赐给我们，政权必担在祂的肩头上，祂名称为奇妙、策士、神（God伊勒或伊利）、勇士、永恒的父、和平的君。（以赛亚书9:6）
又：
看哪！神（God伊勒或伊利）是我的拯救，我要倚靠祂，并不惧怕；因为祂是我的力量。（以赛亚书12:2）
又：
自从这日以来，我就是神（God伊勒或伊利），我就是祂，谁也不能救人脱离我手，我行事，谁能阻止呢？（以赛亚书43:12-13）
这论及能力。耶利米书：
你是至大至有能力的神（God伊勒或伊利），万军之耶和华是你的名。（耶利米书32:18）
撒母耳记：
我借着我的神（God伊勒或伊利）跳过墙垣。至于神（God伊勒或伊利），祂的道是完全的；耶和华的话，是炼净的。除了耶和华，谁是神（God伊勒或伊利）呢？除了我们的神（耶洛因，Elohim），谁是磐石呢？神（God伊勒或伊利）是我坚固的避难所。（撒母耳记下22:30-33）
摩西五经：
神（God伊勒或伊利）非人，必不致说谎；也非人子，必不致后悔。祂说话岂不照着行呢？祂发言岂不要成就呢？祂领他们出埃及，似乎有野牛之力；到时对雅各和以色列说，神（God伊勒或伊利）要做什么？（民数记23:19，22-23）；
就内义而言，这论及能力和真理。又：
神（God伊勒或伊利）领他出埃及，祂似乎有野牛之力。祂要吞吃列族，祂的仇敌，折断他们的骨头，用箭射透。（民数记24:8）
“角”（horns）和“野牛之力”表示源自良善的真理之能力（参看2832节）。更不用提其它许多经文了。由于在圣言中，绝大多数事物都有反面意义，所以“神”和“万神或诸神”也是如此，当论述的主题是虚假和出自虚假的能力时，经上就是用这些名字；如以西结书：
强盛的诸神（以琳，Elim）要在阴间中对他说。（以西结书32:21）
以赛亚书：
你们在各青翠树下，在诸神（以琳）中间欲火中烧。（以赛亚书57:5）
此处因着虚假而用“诸神”这个名字。其它地方也有类似例子。
Potts(1905-1910) 4402
4402. And he called it El Elohe Israel. That this signifies from the Divine Spiritual (namely, interior worship), is evident from the signification of "El Elohe" (explained in what follows); and from the signification of "Israel," as being the spiritual (see n. 4286, 4292). As regards what has been said from verse 17 of this chapter thus far, the case is this: In this chapter in the supreme sense the subject treated of is the Lord, how He made His natural Divine. But as the things which exist in the supreme sense concerning the Lord surpass the ideas of man's thought (for they are Divine), I may illustrate them by such things as fall more nearly into the ideas, namely, by the manner in which the Lord regenerates man's natural; for in the internal sense the regeneration of man as to his natural is also here treated of, because the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490). For the Lord glorified Himself, that is, made Himself Divine, according to Divine order; and according to such order He also regenerates man, that is, makes him celestial and spiritual. Here it is explained how He makes man spiritual, for "Israel" signifies the spiritual man. [2] The spiritual man is not the interior rational man, but the interior natural. The interior rational man is what is called the celestial man. What the difference is between the spiritual and the celestial man has already been frequently stated. A man is made spiritual by having the truths in him conjoined with good, that is, the things of faith conjoined with those of charity, and this in his natural. Exterior truths are there first conjoined with good, and afterwards interior truths. The conjunction of exterior truths in the natural was treated of in this chapter from verses 1 to 17; and the conjunction of interior truths with good, from verse 17 to the end. Interior truths are not conjoined with good in any other way than by enlightenment flowing in through the internal man into the external man. From this enlightenment Divine truths are manifest only in a general manner, comparatively as innumerable objects are seen by the eye as one obscure thing without distinction. This enlightenment from which truths are manifest only in a general manner, was signified by Esau's words to Jacob, "Let me set I pray with thee of the people that are with me;" and by Jacob's answer, "Wherefore is this? Let me find grace in thine eyes" (as explained above, n. 4385-4386). [3] That the spiritual man is relatively in obscurity see n. 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833. It is this spiritual man who is represented by Israel (n. 4286). The spiritual man is so called from the fact that the light of heaven, in which is intelligence and wisdom, flows into those things in man which are of the light of the world, and causes the things which are of the light of heaven to be represented in those which are of the light of the world, and thereby to correspond. For regarded in itself the spiritual is the Divine light itself which is from the Lord, consequently it is the intelligence of truth and the wisdom thence derived. But with the spiritual man this light falls into the things which are of faith in him, and which he believes to be true; whereas with the celestial man it falls into the good of love. But although these things are clear to those who are in the light of heaven, they are nevertheless obscure to those who are in the light of the world, thus to most people at this day, and possibly so obscure as to be scarcely intelligible; and yet as they are treated of in the internal sense, and are of such a nature, the opening of them is not to be dispensed with; the time is coming when there will be enlightenment. [4] The reason why the altar was called El Elohe Israel, and by it was signified interior worship from the Divine Spiritual, is that in the supreme sense "El Elohe" is the same as the Divine Spiritual, and so also is "Israel." (That "Israel" denotes the Lord as to the Divine Spiritual, and in the representative sense the Lord's spiritual church, or what is the same, the man who is spiritual, may be seen above, n. 4286, 4292.) In the original tongue "El Elohe" means "God God," and strictly according to the words, "God of gods." In the Word, Jehovah or the Lord is in many places called "El," in the singular, also "Eloah;" and He is likewise called "Elohim," in the plural; sometimes both in one verse, or in one series. He who is not acquainted with the internal sense of the Word cannot know why this is so. That "El" involves one thing, and "Eloah" another, and "Elohim" another, everyone may judge from the fact that the Word is Divine, that is, derives its origin from the Divine, and that it is thereby inspired as to all the words, nay, as to the least point of all. [5] What "El" involves when mentioned, and what "Elohim," may be seen from what has been occasionally shown above, namely, that "El Elohim" or "God" is mentioned when truth is treated of (see n. 709, 2586, 2769, 2807, 2822, 3921e, 4287). Hence it is that by "El" and "Elohim" in the supreme sense is signified the Divine Spiritual, for this is the same as the Divine truth, but with the difference that by "El" is signified truth in the will and act, which is the same as the good of truth (n. 4337, 4353, 4390). The expression "Elohim" is used in the plural, because by truth Divine are meant all truths which are from the Lord. Hence also angels are sometimes called in the Word "Elohim" or "gods" (n. 4295), as will also appear from the passages adduced from the Word below. Now as in the supreme sense "El" and "Elohim" signify the Lord as to truth, they also signify Him as to power; for truth is that of which power is predicated, because good acts by truth when it exerts power (n. 3091, 4015). Therefore wherever power from truth is treated of in the Word, the Lord is called "El" and "Elohim," that is, "God." Hence also it is that in the original language "El" also signifies one who is powerful. [6] That "El" and "Elohim," or "God," are mentioned in the Word where the Divine Spiritual is treated of, or what is the same, the Divine truth, and hence the Divine power, may be still more evident from the following passages. In Moses:
God said unto Israel in the visions of the night, I am the God of gods [El Elohe] of thy father; fear not to go down into Egypt, for I will there make of thee a great nation (Gen. 46:2-3);
as these words were spoken to Israel, whom He would make a great nation, and thus the subject treated of is truth and its power, it is here said "El Elohe," which in the proximate sense signifies "God of gods." That in the proximate sense "Elohim" denotes "gods," because predicated of truths and the derived power, is also evident in the same:
Jacob built there an altar, and called the place El-Beth-El, because there the Elohim were revealed unto him, when he fled before his brother (Gen. 35:7). And also elsewhere:
Jehovah your God, He is God of gods and Lord of lords, the great God [El], powerful and formidable (Deut. 10:17);
where "God of gods" is expressed by "Elohe Elohim," and afterwards "God" by "El," to whom greatness and power are ascribed. [7] In David:
Jehovah is a great God [El], and a great King above all gods [Elohim]. In His hand are the searchings out of the earth; and the strengths of the mountains are His (Ps. 95:3-4);
here "God" or "El" is used because the subject treated of is the Divine truth and the derivative power; and also "gods," because the subject treated of is also the truths thence derived; for in the internal sense a "king" signifies truth (n. 1672, 2015, 2069, 3009, 3670). Hence it is evident what a "great king above all gods" involves. The "searchings out of the earth" also denote the truths of the church, which are called the "strengths of the mountains" from the power from this good. In the same:
Who in heaven shall compare himself to Jehovah? Who among the sons of the gods [Elim] shall be likened to Jehovah ? God [El] mighty in the secret of the holy ones. O Jehovah God Zebaoth, who is as Thou the strong Jah? (Ps.89:6-8). Here the "sons of the gods" or "of Elim," denote truths Divine, of which it is evident that power is predicated; for it is said a "God [El] mighty, Jehovah God of Armies, who is strong as Thou?" [8] So in another place in David:
Give unto Jehovah, O ye sons of the gods, give unto Jehovah glory and strength (Ps. 29:1);
In Moses:
They fell upon their faces, and said, God of gods [El Elohe] of the spirits of all flesh (Num. 14:22). In David:
I said, ye are gods [Elohim] and ye are all sons of the Most High (Ps. 82:6; John 10:34);
where they are called "gods" from truths, for "sons" are truths (see n. 489, 491, 533, 1147, 2628, 3373, 3704). Again:
Confess ye to the God of gods [Elohe Elohim]; confess ye to the Lord of lords (Ps. 136:2-3). In Daniel:
The king will act according to his own pleasure, and will puff himself up, and will exalt himself above every god [El], and above the God of gods [El Elohim] will speak wondrous things (Dan. 11:36);
from this it is evident that in the proximate sense "El Elohe" is "God of gods," and that in the internal sense "gods" are predicated of the truths which are from the Lord. [9] It is said "El," or "God," in the singular, where the subject treated of is the power which is from the Divine truth, or what is the same, from the Lord's Divine Spiritual, as may be seen from the following passages. In Moses:
Let my hand be as God [El] to do evil to thee (Gen. 31:29). And again:
Neither is there a hand for God [El] (Deut. 28:32). And in Micah:
Neither is there a hand for God (Micah 2:1). "A hand for God" denotes that there may be power. (That "hand" denotes power may be seen above, n. 878, 3387; and that "hand" is predicated of truth, n. 3091.) In David:
I will set his hand also in the sea, and his right hand in the rivers; He shall call Me, Thou my Father, my God [El], the rock of my salvation (Ps. 89:25-26);
speaking of power from truths. Again:
The wicked saith in his heart, God [El] hath forgotten, He hath hidden His faces, He will never see: arise, Jehovah God [El], lift up Thy hand wherefore doth the wicked despise God [Elohim]? (Ps. 10:11-13);
denoting the same. [10] Again:
Jehovah is my rock, and my fortress, and my deliverer; my God [El], my rock (Ps. 18:2);
where power is treated of. In Isaiah:
The residue shall return, the residue of Jacob, to the powerful God [El](Isa. 10:21). Again:
Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called, Wonderful, Counselor, God (El), Mighty, Father of Eternity, Prince of Peace (Isa. 9:6). Again:
Behold the God [El] of my salvation, I will trust, and not be afraid; for He is my strength (Isa. 12:2). Again:
I am God [El] yea, from this day, I am He, and there is none that can rescue out of My hand, I am doing, and who shall withdraw it? (Isa. 43:12-13);
said of power. In Jeremiah:
God [El] the great, the powerful, whose name is Jehovah of Armies (Jer. 32:18). In the second book of Samuel:
With my God [El] I will leap over a wall. God [El], His way is perfect, the discourse of Jehovah is pure. Who is God [El] save Jehovah? Who is a rock save our God [Elohim] ? God [El] is the strength of my refuge (2 Sam. 22:30-33). [11] In Moses:
God [El] is not a man that He should lie, or the son of man that He should repent; hath He said, and shall He not do ? or hath He spoken, and shall He not establish? He brought them forth out of Egypt, He hath as it were the strengths of a unicorn; in that time it shall be said to Jacob and Israel, What hath God [El] wrought? (Num. 23:19, 22-23);
where in the internal sense power and truth are treated of. And again:
God [El] who brought him forth out of Egypt; He hath as it were the strengths of a unicorn; He shall consume the nations His enemies, and shall break their bones, and shall crush his darts (Num. 24:8). That "horns" and "strengths of a unicorn" signify the power of truth from good, see n. 2832. Not to mention many other passages. As most things in the Word have also an opposite sense, so also have "god" and "gods," which names are used when falsity and power from falsity are treated of; as in Ezekiel:
The gods [Elim] of the strong shall speak to him in the midst of hell (Ezek. 32:21). In Isaiah:
Ye have been in heat in the gods [Elim] under every green tree (Isa. 57:5);
where the term "gods" is used from falsities. In like manner in other places.
Elliott(1983-1999) 4402
4402. 'And he called it El Elohe Israel' means that it, that is to say, interior worship, originated in the Divine Spiritual. This is clear from the meaning of 'El Elohe', dealt with below, and from the meaning of 'Israel' as the spiritual, dealt with in 4286, 4292. The things stated so far in this chapter from verse 17 onwards appear there because the subject in the highest sense of the chapter is how the Lord made His Natural Divine. But since things in the highest sense which are concerned with the Lord are beyond the range of ideas present in a person's thought because such things are Divine, let them be illustrated by means of the kind of things that do fall more immediately within the range of a person's ideas. That is to say, let those things that are Divine be illustrated by means of the way in which the Lord regenerates man's natural. Indeed the regeneration of man, that is, of his natural, is also the subject here in the internal sense; for the regeneration of man is a model of the glorification of the Lord, 3138, 3212, 3296, 3490. In fact the Lord glorified Himself, that is, made Himself Divine, according to Divine order, according to which same order He also regenerates man, that is, makes him celestial and spiritual. Here the way in which He makes him spiritual is dealt with, for 'Israel' means that spiritual man.
[2] The spiritual man is not the interior rational man but the interior natural. The interior rational man is that which is called celestial. How the spiritual man and the celestial differ from each other has often been stated already. A person becomes spiritual through the joining of the truths residing with him to good, that is, through the joining of matters of faith to those of charity, a joining together which takes place within his natural. There exterior truths first are joined to good, and after that interior truths. The joining of exterior truths within the natural has been dealt with in verses 1-16 of this chapter, the joining of interior truths to good in verses 17-end. Interior truths are not joined to good except by means of an enlightenment entering through the internal man into the external. That enlightenment makes Divine truths visible in a purely general way, as when, to use a comparison, countless objects are seen by the eye as an obscure single whole devoid of any distinguishable features. This enlightenment making truths visible in a purely general way was meant by Esau's words to Jacob, 'Let me now place with you some of the people who are with me', and by Jacob's reply, 'Why so? Let me find favour in your eyes', dealt with in 4385, 4386.
[3] On the point that the spiritual man, compared with the celestial, dwells in obscurity, see 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833. It is this spiritual man that is represented by 'Israel', 4286. The expression spiritual man is used because the light of heaven, which holds intelligence and wisdom within it, flows into those things with man which belong to the light of the world and causes those which belong to the light of heaven to be represented in those belonging to the light of the world, and in this way causes them to correspond. For regarded in itself the spiritual is the Divine Light itself which comes from the Lord, and therefore consists in intelligence which essentially is truth and as a consequence is wisdom. With the spiritual man however that light falls on things which are matters of faith with him and which he believes to be true, whereas with the celestial man it falls on the good of love. But although these considerations are clear to those who dwell in the light of heaven they are nevertheless obscure to those who dwell in the light of the world, and so to the majority at the present day. They are perhaps so obscure as to be barely intelligible. All the same, since they constitute the subject in the internal sense and are by nature as described, the exposition of them must not be left out. The time will come when people will be enlightened
[4] The reason why the altar was called El Elohe Israel and why interior worship originating in the Divine Spiritual was meant by it is that in the highest sense El Elohe is identical with the Divine Spiritual; as also is Israel. For 'Israel' means the Lord's Divine Spiritual, and in the representative sense the Lord's spiritual Church, or what amounts to the same, a person like that, see 4286, 4292. In the original language El Elohe means 'God God', and also, to be strictly literal, 'God of gods'.a In the Word Jehovah, or the Lord, is referred to in very many places by the singular name 'El', or else 'Eloah', as well as by the plural name 'Elohim'. Both names are sometimes used within the same verse or in the same section. A person who is not acquainted with the internal sense of the Word cannot know the reason why. Anyone may conclude that 'El' implies one thing, 'Eloah' another, and 'Elohim' another, from the consideration that the Word is Divine, that is, has its origin in the Divine, and that it is for that reason inspired as to every word, indeed as to the smallest part of every letter.
[5] What the name 'El' implies when it is used, or the name 'Elohim', may be seen from what has been shown in various places above, namely that El or Elohim - that is, God - is used when truth is the subject, see 709, 2586, 2769, 2807, 2822, 3921 (end), 4287. This is why in the highest sense El and Elohim mean the Divine Spiritual, this being the same as Divine Truth. The two names differ however in that 'El' means truth in will and action, which is the same as the good of truth, 4337, 4353, 4390. The plural form Elohim exists for the reason that by Divine truth is meant all the truths which come from the Lord. This is also the reason why in the Word angels are sometimes called elohim or gods, 4295, as will be further evident from places in the Word that are quoted below. Now because El and Elohim in the highest sense mean the Lord as regards truth, they also mean Him as regards power; for truth is the entity to which power is attributed. Indeed when exercising power good acts by means of truth, 3091, 4015. Therefore when in the Word reference is made to the power received from truth, the Lord is called El and Elohim, that is, God. Hence also it is that El in the original language means one who is powerful.
[6] The fact that the names El and Elohim, or God, are used in the Word where the Divine Spiritual is the subject, or what amounts to the same, Divine Truth, and Divine Power received from this, may be seen in addition from the following places,
God spoke to Israel in visions in the night. I am the God of gods (El Elohe) of your father, do not be afraid of going down into Egypt, for I will make you into a great nation there. Gen 46:2, 3.
Since these words are addressed to Israel, whom He is going 'to make into a great nation', and so the subject is truth and the power this possesses, El Elohe is used, which in the proximate sense means the God of gods. The fact that in the proximate sense Elohim means gods because it has reference to truths and to the power received from them, is also evident in the same author,
There Jacob built an altar, and called the place El Beth El, for there the Elohim were revealed to him, when he was fleeing from before his brother. Gen 35:7.
And elsewhere in the same author,
Jehovah your God, He is God of gods, and Lord of lords, the God (El) who is great, powerful, and fearful. Deut 10:17.
Here 'God of gods' is expressed by Elohe Elohim, and after that 'God' by El, to whom greatness and power are attributed
[7] In David,
A great God (El) is Jehovah, and a great King above all gods (elohim), in whose hand are the deep placesb of the earth; and the strengthc of the mountains are His. Ps 95:3, 4.
The name 'God' or El is used here because reference is made to Divine Truth and the Power received from this, and also 'gods' because reference is made to subordinate truths. For in the internal sense 'a king' means truth, 1672, 2015, 2069, 3009, 3670. From this it is clear what 'a great King above all gods' implies. 'The deep places of the earth' too means the truths of the Church, which are called 'the strength of the mountains' from power rooted in good. In the same author,
Who in heaven will compare himself to Jehovah? Who will be likened to Jehovah among the sons of gods (elim). God (El) mighty in the secret place of the holy ones, O Jehovah God Zebaoth, who is strong as You are, O Jah? Ps 89:6-8.
Here 'sons of gods (or of elim)' stands for Divine truths, to which, it is evident, power is attributed, since it is said 'God (El) mighty, Jehovah God of hosts, who is strong as You are?'
[8] Similarly elsewhere in the same author,
Give to Jehovah, O sons of gods, give to Jehovah glory and strength Ps 29:1.
In Moses,
They fell on their faces, and said, O God of gods (El elohe) of the spirits of all flesh Num 16:22.
In David,
I said, You are gods (elohim), and sons of the Most High, all of you. Ps 82:6; John 10:34.
Here they are called 'gods' from truths, for 'sons' means truths, 489, 491, 533, 1147, 2628, 3373, 3704. In the same author,
Confess the God of gods (Elohe elohim), confess the Lord of lords. Ps 136:2, 3.
In Daniel,
The king will act according to his own pleasure, and will uplift himself, and exalt himself above every god (el), and will speak astonishing things above the God of gods (El elohim). Dan 11:36.
These quotations show that in the proximate sense El elohe means God of gods, and that in the internal sense 'gods' is used in reference to truths which come from the Lord.
[9] The fact that the singular name El or God is used where the power which comes from Divine Truth is the subject, or what amounts to the same, from the Lord's Divine Spiritual, becomes clear from the following places: In Moses,
Let my hand be for God (El) to do you evil! Gen 31:29.
And elsewhere,
Nor is there a hand for God (El). Deut 28:32.
And in Micah,
Let there be a hand for God (El). Micah 2:1.
'Let there be a hand for God' means, let there be power. For 'hand' means power, see 878, 3387, and 'hand' is used in reference to truth, 3091. In David,
I will set His hand in the sea, and His right hand in the rivers. He will cry to Me, You are My Father, My God (El), the Rock of My Salvation. Ps 89:25, 26.
This refers to power from truths. In the same author,
The wicked says in his heart, God (El) has forgotten; He has hidden His face; He never sees. Arise, O Jehovah God (El); lift up Your hand. For what reason does the wicked despise God (Elohim)? Ps 10:11-13.
Here the meaning is similar.
[10] In the same author,
Jehovah is my rock (petra) and my fortress, and my deliverer, my God (El), my rock (rupes). Ps 18:2.
This refers to power. In Isaiah, A residue will return, the residue of Jacob, to the God (El) of power. Isa 10:21.
In the same prophet,
To us a Boy is born, to us a Son is given, the government upon His shoulder; He will call His name, Wonderful, Counsellor, God (El), the Powerful One, Father of Eternity, Prince of Peace. Isa 9:6.
In the same prophet,
Behold the God (El) of my salvation; I will trust, and will not be afraid, for He is my strength. Isa 12:2.
In the same prophet,
I am God (El) even from today; I am He, and nobody delivers from My hand; I work, and who will reverse it? Isa 43:12, 13.
This refers to power. In Jeremiah, Great and powerful God (El), whose name is Jehovah of hosts. Jer 32:18.
In the second Book of Samuel,
With my God (El) I will leap over the wall. God (El) is perfect in His way; the word of Jehovah is pure. Who is God (El) besides Jehovah? Who is a rock besides our God (Elohim)? God (El) is the strength of my refuge. 2 Sam 22:30-33.
In Moses,
God (El) is not a man, that He should lie, or a son of man, that He should repent. Has He said, and will He not act? Or has He spoken, and will He not carry it out? He brought them out of Egypt; He has so to speak the strength of a unicorn. At that time it will be said to Jacob and to Israel, What has God (El) been doing? Num 23:19, 22, 23.
This in the internal sense refers to power and to truth.
[11] And in the same author,
God (El) who brought him out of Egypt has as it were the strength of a unicorn. He will consume the nations, his enemies, and will break their bones, and smash their weapons. Num 24:8.
'Horns' and 'the strength of a unicorn' mean the power of truth that springs from good, see 2832. And there are many other places besides all these. Since most things in the Word also have a contrary sense, no less do 'god' and 'gods', names which are used when the subject is falsity and power from falsity, as in Ezekiel,
The gods (elim) of the mighty will speak to him in the midst of hell. Ezek 32:21.
In Isaiah,
You inflamed yourselves among the gods (elim) under every green tree Isa 57:5.
Here the name 'gods' is used on account of falsities. Similar examples exist in other places.
Latin(1748-1756) 4402
4402. `Et vocavit id El Elohe Israel': quod significet ex Divino Spirituali, nempe cultus interior, constat ex significatione `El Elohe,' de qua sequitur; et ex significatione `Israel' quod sit spirituale, de qua n. 4286, 4292. Cum his quae a versu 17 hujus capitis huc usque dicta sunt, ita se habet: agitur in hoc capite in sensu supremo de Domino quomodo Ipse Naturale Suum Divinum fecerat;sed quia illa quae in (t)sensu supremo sunt de Domino, excedunt ideas cogitationis hominis, sunt erum Divina, licet illustrare illa per talia quae propius cadunt in ideas, nempe per id quomodo Dominus naturale hominis regenerat; de regeneratione enim hominis quoad ejus naturale in sensu interno hic etiam agitur, nam regeneratio hominis est imago glorificationis Domini, n. 3138, 3212, 3296, 3490; Dominus enim secundum ordinem Divinum Se glorificavit, hoc est, Divinum fecit; et quoque secundum talem ordinem hominem regenerat, hoc est, caelestem et spiritualem facit;
hic quomodo spiritualem, nam `Israel' significat illum; [2] spiritualis homo non est interior rationalis homo sed interior naturalis; interior rationalis homo est qui vocatur caelestis; quae differentia sit inter spiritualem et caelestem hominem, saepius prius dictum est; homo spiritualis fit per id quod apud illum conjungantur vera cum bono, hoc est, illa quae sunt fidei cum illis quae sunt charitatis, et hoc in naturali ejus; ibi conjunguntur primum vera exteriora cum bono, et dein vera interiora; de conjunctione verorum exteriorum in naturali actum est in hoc capite a versu 1 ad 17, et de conjunctione verorum interiorum cum bono, a versu 17 ad finem; vera interiora non aliter conjunguntur cum bono quam per illustrationem influentem per internum hominem in externum; ex illustratione illa patent vera Divina non nisi quam communiter, comparative quemadmodum objecta innumerabilia oculo sicut unum obscurum absque distinctione; haec illustratio ex qua vera non nisi quam communiter apparent, significata est per Esavi verba ad Jacobum, `Statuam quaeso cum te de populo mecum,' et per responsum Jacobi, `Quare hoc? inveniam gratiam in oculis tuis,' de quibus videatur {1} n. 4385, 4386; [3] quod spirituali homini sit obscurum respective, videatur n. 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833; spiritualis hic homo est qui repraesentatur per `Israelem,' n. 4286; spiritualis homo dicitur ex eo quod lux caeli in qua est intelligentia et sapientia, influat in illa quae sunt lucis mundi apud hominem et faciat ut illa quae sunt lucis caeli, repraesententur in his quae sunt lucis mundi, utque sic correspondeant; spirituale enim in se spectatum est ipsa Divina Lux quae a Domino, proinde intelligentia veri, et inde sapientia {2}; sed lux illa apud spiritualem hominem incidit in illa quae sunt fidei apud illum et credit (t)esse vera, at apud caelestem in bonum amoris. Sed haec tametsi clara sunt illis qui in luce caeli, usque obscura sunt illis qui in luce mundi, ita plerisque hodie, et fortassis ita obscura ut vix intelligibilia; verumtamen quia de illis agitur in sensu interno ac illa talia sunt, non supersedendum quin {3} aperiantur; venturum est tempus quando illustratio. [4] Quod altare vocatum sit `EL ELOHE ISRAEL', et per id {4} significatus cultus interior ex Divino Spirituali, est quia El Elohe idem est in sensu supremo cum Divino Spirituali et quoque Israel; quod Israel sit Dominus quoad Divinum Spirituale, ac in sensu repraesentativo Ecclesia {5} spiritualis Domini, seu quod idem, homo qui talis, videatur n. 4286, 4292; `El Elohe' in {6} lingua originali significat Deum Deum, et stricte secundum verba, Deum deorum: in Verbo Jehovah seu Dominus plurimis in locis nominatur `El' in singulari, etiam `Eloah,' et quoque nominatur `Elohim' in plurali, uterque {7} aliquoties in uno versu aut in una serie; qui sensum internum Verbi non scit, non scire potest cur ita; quod `El' involvat aliud, et `Eloah' aliud, ac `Elohim' aliud, quisque potest judicare ex eo quod Verbum sit Divinum, hoc est, a Divino ducat originem, et quod sit inde inspiratum quoad omnes voces, immo quoad omnium minimum apicem: [5] quid El cum nominatur, et quid Elohim, involvit, constare potest ab illis quae supra passim ostensa sunt, quod nempe El et Elohim seu Deus dicatur {8} cum agitur de vero, videatur n. 709, 2586, 2769, 2807, 2822, 3921 f., 4287; inde est quod per El et Elohim in sensu supremo significetur Divinum Spirituale, nam hoc idem est cum Divino Vero, sed cum differentia quod per `El' significetur verum voluntate et actu, quod idem est cum veri bono, n. 4337, 4353, 4390 `Elohim' in plurali dicitur quia per verum Divinum intelliguntur omnia vera quae a Domino; inde etiam angeli in Verbo aliquoties dicuntur elohim seu dii, n. 4295, (o)ut quoque patebit a locis infra e Verbo adductis. Quia nunc `El et Elohim' in sensu supremo significant Dominum quoad verum, etiam significant Ipsum quoad potentiam, nam verum est de quo praedicatur potentia, bonum enim per verum agit cum potentiam exercet, n. 3091, 4015; quapropter ubi in Verbo agitur de potentia ex vero, Dominus `El ac Elohim' seu Deus dicitur; inde quoque est quod El in lingua originali etiam significet potentem. [6] Quod El et Elohim (o)seu Deus dicantur (o)in Verbo ubi agitur de Divino Spirituali, seu quod idem, de Divino Vero, et inde Divina Potentia, constare potest adhuc ab his locis: apud Mosen, Dixit Deus Israeli in visionibus noctis... Ego Deus deorum (El Elohe) patris tui, non timeas a descendendo in Aegyptum, quia in gentem magnam ponam te ibi, Gen. xlvi 2, 3;
ibi quia ad Israelem quem `ponet in gentem magnam' et sic de vero et ejus potentia agitur, dicitur El Elohe, quod in sensu proximo significat Deum deorum; quod Elohim in sensu proximo sint dii, quia praedicantur de veris et inde potentia, etiam patet apud eundem, Ibi aedificavit Jacob altare, et vocavit locum El-Beth-
El, quia ibi revelati sunt illi Elohim, in fugiendo illo coram fratre suo, Gen. xxxv 7:
et alibi apud eundem, Jehovah Deus vester {9}, Ipse Deus deorum, et Dominus dominorum, Deus (El) magnus, potens et formidabilis, Deut. x 17;
ubi Deus deorum exprimitur per Elohe Elohim, et dein (o)Deus per El, Cui tribuitur magnitudo et potentia: [7] apud Davidem, Deus (El) magnus Jehovah, et Rex magnus super omnes deos (elohim), in Cujus manu pervestigatione sterrae, et robora montium Ipsi, Ps. xcv 3, 4;
ibi Deus seu El dicitur quia de Divino Vero et inde Potentia agitur; tum dii dicuntur quia de veris quae inde; `rex' enim in sensu interno significat verum, n. 1672, 2015, 2069, 3009, 3670;
inde quid `Rex magnus super omnes deos' involvit, constat;
`pervestigationes terrae' sunt quoque vera Ecclesiae, quae vocantur `robora montium' a potentia ex bono {10}: apud eundem, Quis in caelo comparabit se Jehovae, assimilabitur Jehovae in filiis deorum (o)(elim)? Deus (o)(El) validus in arcano sanctorum,... Jehovah Deus Zebaoth, quis sicut Tu fortis Jah? Ps. lxxxix 7-9 [A.V. 6-8];
ibi `filii deorum seu elim' pro veris Divinis, de quibus quod praedicetur potentia, patet, nam dicitur `Deus (El) validus, Jehovah Deus exercituum, quis fortis sicut Tu?' [8] Similiter alibi apud eundem, Date Jehovae filii deorum, date Jehovae gloriam et robur, Ps. xxix 1:
apud Mosen, Ceciderunt super facies suas, et dixerunt, Deus deorum (El elohe) spirituum omnis carnis, Num. xvi 22:
apud Davidem, Ego dixi, dii (elohim) vos, et filii Altissimi omnes vos, Ps. lxxxii 6; Joh. x 34;
(o)ubi dii dicuntur a veris, nam `filii' sunt vera, n. 489, 491, 533, 1147, 2628, 3373, 3704: {11} apud eundem, Confitemini Deo deorum (Elohe elohim),... confitemini Domino dominorum, Ps. cxxxvi 2, 3:
(m)apud Danielem, Aget pro lubitu suo rex, et efferet se, et exaltabit se super omnem deum (el), et super Deum deorum (El elohim) loquetur mira, xi 36.(n) Inde patet quod El elohe in proximo sensu sit Deus deorum, et quod `dii' in sensu interno praedicentur de veris quae a Domino. [9] Quod El seu Deus in singulari dicatur ubi agitur de potentia quae ex Divino Vero, seu quod idem, ex Divino Spirituali Domini, constare potest ab his locis: apud Mosen, Sit Deo (El) manus mea ad faciendum cum te malum, Gen. xxxi 29:
et alibi, Nec pro Deo (El) manus, Deut. xxviii 32:
et apud Micham, Sit {12} pro Deo (El) manus, ii 1;
`pro Deo manus' est {13} ut sit potentia; quod `manus' sit potentia, videatur Davidem, Ponam in mari manum Ipsius, et in fluviis dextram Ipsius; Ille vocabit Me Pater meus Tu, Deus (El) meus, petra salutis meae, Ps. lxxxix 26, 27 [A.V. 25, 26];
ubi de potentia ex veris: apud eundem, Impius dicit in corde suo, Oblitus est Deus (El), occultavit facies Suas, non videt in perpetuum surge Jehovah Deus (El), extolle manum Tuam,... quapropter contemnit impius Deum (Elohim)? Ps. x 11-13;
[10] similiter: apud eundem, Jehovah petra mea, et propugnaculum meum et ereptor meus, Deus (El) meus, rupes mea, Ps. xviii 3 [A.V. 2];
ubi de potentia: apud Esaiam, Residuum revertetur, residuum Jacobi ad Deum (El) potentem, x 21:
apud eundem, Puer natus est nobis, Filius datus est nobis, super cujus humero principatus; vocabit nomen Ipsius, Mirabilis, Consiliarius, Deus (El), Potens, Pater aeternitatis, Princeps pacis, ix [A. V. 6]:
apud eundem, Ecce Deus (El) salutis meae, confidam, et non timebo, quia robur meum, xii 2:
apud eundem, Ego Deus (El) etiam ex die, Ego Ipse, et nemo e manu Mea eripiens, facio et quis retractabit illud? xliii 12, 13;
ibi de potentia: apud Jeremiam, Deus (El) magnus, potens, cujus nomen Jehovah exercituum, {14} xxxii 18:
in Libro 2 Samuelis, Cum Deo (El) meo transiliam murum, Deus (El) integra via Ipsius, sermo Jehovae purus,... Quis Deus (El) praeter Jehovam? quis petra praeter Deum (Elohim) nostrum? Deus (El) refugii mei robur, xxii [30], 31-33:
apud Mosen, Non vir Deus (El) et mentiatur, aut filius hominis et paeniteat Ipsum. Num Ille dixerit, et non fecerit? aut locutus fuerit, e non stabiliverit?... Eduxit eos ex Aegypto, sicut robora unicornis illi;... tempore illo dicetur Jacobo et Israeli, Quid fecerat Deus (El), Num. xxiii 19, (x)22, 23;
11 ubi in sensu interno de potentia et vero: et apud eundem, Deus (El) Qui eduxit eum ex Aegypto, sicut robora unicornis illi; consumet gentes hostes suos, et ossa eorum franget, et tela ejus conteret, Num. xxiv 8;
quod `cornua et robora unicornis' significent potentiam {15} veri ex bono, videatur n. 2832; praeter in multis aliis locis. Quia in Verbo pleraque etiam oppositum sensum habent, ita quoque deus et dii, qui ita {16} nominantur cum de falso et de potentia ex falso agitur; ut apud Ezechielem, Alloquentur illum dii (elim) fortium in medio inferni, (x)xxxii 21:
apud Esaiam, Incaluistis in diis (elim) sub omni arbore viridi, lvii 5;
ubi `dii' dicuntur ex falsis: similiter alibi. @1 i supra$ @2 i quae a luce illa$ @3 i est$ @4 ea$ @5 i caelestis$ @6 i autem$ @7 et$ @8 nominetur$ @9 noster AI but Heb = vester$ @10 quibus quia potentia ex bono, vocantur robora montium$ @11 i et$ @12 Nec AI$ @13 pro$ @14 Zebaoth$ @15 sint potentia$ @16 etiam sic$