4570.“以色列才是你的名”表内在属世层的性质，或“以色列”所代表该属世层的属灵层的性质；“就给他起名叫以色列”表内在属世层，或属世层的属天-属灵层。这从“名”和“以色列”的含义清楚可知：“名”是指性质（参看4568节）；“以色列”是指主的属世层的内在，以及属世层的属天-属灵层。若不知道何为内在属世层，何为外在属世层，进而知道何为属世层的属天-属灵层，没有人能知道为何雅各叫以色列。诚然，前面已经解释了这些事，那时使者给他起名叫以色列（32章）；但由于它们都是那种人们所知甚少的事，故有必要再次解释它们。
人里面有两样事物彼此区别最为显着，即理性层和属世层。理性层构成内在人，属世层构成外在人；但属世层和理性层一样，也有自己的外在和内在。属世层的外在由肉体感觉和直接通过这些感觉从尘世所流入之物或所接受的印象构成。人藉由这些感官印象或所流入之物与世俗和肉体事物相接触。唯独局限于该属世层的人被称为感官人，因为他们的思维几乎没有超越感官经验。但属世层的内在则由通过分析和类比从外在中的这些事物所推断出来的观念构成；然而，它是从感官印象汲取并获得其观念的。因此，属世层通过感官与世俗和肉体事物相接触，通过利用分析、类比所得来的观念与理性层相接触，进而与灵界事物相接触。这就是属世层的构成。还有一个中间在外在与内在之间，并与这二者相联结，因而通过外在与自然界的事物相接触，通过内在与灵界的事物相接触。这外在属世层由“雅各”专门来代表，而内在属世层则由“以色列”来代表。理性层也是这种情形，也就是说，它也有外在、内在和中间。但蒙主的神性怜悯，该主题等到论述约瑟时再予以讨论，因为“约瑟”代表理性层的外在。
至于何为属天-属灵层，这在前面早已说明，即：从本质上说，属天层是良善，属灵层是真理；因此属天-属灵层是指由真理所产生的良善。由于主的教会既是外在的，又是内在的，并且雅各的后代必须藉着外在来代表教会的内在，故雅各不能再叫雅各，而要叫以色列（参看有关这些问题的说明，4286，4292节）。此外，要知道，理性层和属世层被称为属天的和属灵的，当它们从主接受良善时，被称为属天的，当它们从主接受真理时，被称为属灵的；因为从主流入天堂的良善被称为属天的，真理被称为属灵的。雅各叫“以色列”在至高意义上表示向内层事物发展的主使自己里面的属世层变成神性，无论在它的内在方面还是在它的外在方面。因为就至高意义而言，所代表的是属世层本身。
Potts(1905-1910) 4570
4570. But Israel shall be thy name. That this signifies the quality of His internal natural, or the quality of the spiritual of this natural, which is "Israel," and that and He called his name Israel" signifies His internal natural, or the celestial spiritual of the natural, is evident from the signification of "name," as being quality (see just above, n. 4568); and from the signification of "Israel," as being the internal of the Lord's natural. No one can know why Jacob was called Israel unless he knows what the internal natural is, and what the external natural, and further, what is the celestial spiritual of the natural. These things have indeed been explained above, when Jacob was called Israel by the angel; but as they are of such a nature that very little if anything is known about them, it is necessary to explain again what they are. [2] There are two things in man that are most distinct from each other, namely, the rational and the natural. The rational constitutes the internal man, and the natural the external; but the natural, like the rational, has also its own external and internal. The external of the natural is from the senses of the body, and from what flows in from the world immediately through these senses. By these man has communication with worldly and bodily things. They who are exclusively in this natural are called sensuous men, for in thought they scarcely go beyond this. But the internal of the natural is constituted of the conclusions drawn analytically and analogically from these things in the external, and yet it draws and deduces its conclusions from the senses. Thus the natural has communication through the senses with worldly and bodily things, and through things analogical and analytical with the rational, and thus with the things of the spiritual world. Such is the natural. There also exists an intermediate which communicates with both the external and the internal, thus by the external with what is in the natural world, and by the internal with what is in the spiritual world. This natural is what Jacob specifically represents, and the internal natural is what Israel represents. The case is the same with the rational, namely, that it is external and internal, and also intermediate; but of the Lord's Divine providence this subject shall be spoken of in connection with Joseph, for Joseph represents the external of the rational. [3] But what the celestial spiritual is has already been stated, namely, that the celestial is that which is of good, and the spiritual that which is of truth; thus the celestial spiritual is that which is of good from truth. Now as the Lord's church is external and internal, and as by the descendants of Jacob must be represented the internals of the church by means of externals, Jacob could therefore no longer be named Jacob, but Israel (see what has been said of this above, n. 4286, 4292). Be it known moreover that both the rational and the natural are called celestial and spiritual, celestial when they receive good from the Lord, and spiritual when they receive truth from Him; for the good that inflows from the Lord into heaven is called celestial, and the truth is called spiritual. Jacob's being called "Israel" signifies in the supreme sense that the Lord, advancing to interior things, made the natural in Himself Divine, both as to its external and as to its internal; for in the supreme sense what is represented has reference to Him.
Elliott(1983-1999) 4570
4570. 'But indeed Israel will be your name' means the nature of the internal natural, or the nature of the spiritual aspect of it, represented by 'Israel'; 'and He called his name Israel' means the internal Natural or the celestial-spiritual aspect of the Natural. This is clear from the meaning of 'name' as the essential nature, dealt with just above in 4568, and from the meaning of 'Israel' as the internal aspect of the Lord's natural and also the celestial-spiritual aspect of the Natural. No one can know why Jacob was called Israel unless he knows what the internal natural is and what the external natural is, and in addition what the celestial-spiritual aspect of the natural is. These matters have in actual fact been explained already, when Jacob was named Israel by the angel; but because they are the kind of things about which people know little, if anything, they need to be explained again.
[2] Two quite distinct and separate degrees exist in man - the rational and the natural. The rational constitutes the internal man and the natural the external; but the natural, like the rational also, has an external aspect of its own and an internal one. The external aspect of the natural is composed of the physical senses and of the impressions received from the world through these senses immediately. By means of his sensory impressions a person is in touch with things belonging to the world and to the body; and people who are confined solely to this natural are called sensory-minded because their thought goes scarcely at all beyond sensory experience. But the internal part of the natural is made up of ideas inferred - by the use of analysis and analogies - from what is in the external, even though it draws on and derives its ideas from sensory impressions. So the natural is in touch through the senses with things belonging to the world and to the body, and through ideas, arrived at by the use of analogy and analysis, with the rational, thus with things belonging to the spiritual world. Such is the composition of the natural. There is another part that exists between and has links with both of them - with the external aspect and with the internal - and so is in touch through the external with things in the natural world, and through the internal with those in the spiritual world. This external natural is represented specifically by 'Jacob', and the internal natural by 'Israel'. The situation is similar with the rational; that is to say, there is an external aspect and an internal, and a further one between the two. But this, in the Lord's Divine mercy, is to be discussed where Joseph is the subject, for 'Joseph' represents the external aspect of the rational.
[3] What the celestial-spiritual is however has been stated several times already - that essentially the celestial is good and the spiritual truth, so that the celestial-spiritual is that which is good resulting from truth. Now because the Lord's Church is both external and internal, and internal features of the Church had to be represented by the descendants of Jacob through things of an external nature, Jacob could not therefore be called Jacob any longer, but was called Israel - see what has been introduced already about these matters in 4286, 4292. Further to this it should be recognized that the terms celestial and spiritual are used both of the rational and of the natural. Celestial is used when people receive good, and spiritual when they receive truth from the Lord; for the good which flows from the Lord into heaven is called celestial, and the truth is called spiritual. In the highest sense the naming of Jacob as Israel means that the Lord progressed towards more interior aspects and made the Natural within Him Divine, both the external aspect of it and the internal. For in the highest sense that which is represented is the Natural itself.
Latin(1748-1756) 4570
4570. `Quin immo Israel erit nomen tuum': quod significet quale internum naturale seu quale spirituale illius quod Israel, et vocavit nomen illius Israel' quod significet internum Naturale, seu caeleste spirituale Naturalis, constat a significatione `nominis' quod sit quale, de qua mox supra n. 4568; et ex significatione `Israelis' quod sit Domini internum naturalis [et quoque caeleste spirituale Naturalis'; cur Jacob vocatus sit Israel, nemo scire potest nisi qui scit quid internum naturale et quid externum naturale, et porro quid caeleste spirituale naturalis; explicata quidem haec sunt prius quando Jacob ab angelo vocatus est Israel, sed quia talia sunt, de quibus pauca si ulla cognitio habetur, ideo quid sint, iterum explicandum: [2] apud hominem sunt duo inter se distinctissima, nempe rationale et naturale; rationale constituit internum hominem, et naturale externum, sed naturale sicut rationale etiam habet suum externum et internum; externum naturalis est ex sensualibus corporis et ex illis quae e mundo per sensualia immediate influunt; per haec homo communicationem habet cum mundanis et corporeis; qui solum in hoc naturali sunt, vocantur sensuales homines, nam vix ultra cogitatione sua vadunt; internum autem naturalis constituitur ab illis quae inde analytice et analogice {1} concluduntur, sed usque trahit et deducit sua a sensualibus; communicat sic naturale per sensualia cum mundanis et corporeis, et per analogica et analytica cum rationali, ita cum illis quae sunt mundi spiritualis; tale est naturale; datur quoque intermedium quod communicat cum utroque, nempe cum externo et cum interno, ita per externum cum illis quae in mundo naturali sunt, et per internum cum illis quae in mundo spirituali; hoc naturale est quod (t)in specie Jacob repraesentat, et internum naturale quod `Israel': cum rationali similiter se habet, quod nempe sit externum et internum, et quoque medium sed de illo, ex Divina Domini Misericordia {2}, dicendum ubi de Josepho quia `Josephus' repraesentat externum rationalis. [3] Quid autem caeleste spirituale, prius aliquoties dictum est, quod nempe caeleste sit id quod est boni, ac spirituale quod est veri, ita caeleste spirituale id quot est boni a vero. Nunc quia Ecclesia Domini est externa et interna, e repraesentari a Jacobi posteris debuerant interna Ecclesiae per externa ideo Jacob non potuit amplius nominari Jacob, sed Israel, videantur quae de his prius n. 4286, 4292 allata sunt. Praeterea sciendum quod tam rationale quam naturale dicatur caeleste et spirituale, caeleste cum recipiunt bonum, et spirituale cum recipiunt verum a Domino nam bonum quod a Domino influit in caelum, vocatur caeleste, et verum vocatur spirituale. (m)Quod Jacob dictus sit Israel, in supremo sensu significat quod Dominus ad interiora progressus Naturale (o)in Se Divinum fecerit, tam quoad Externum quam quoad Internum ejus; nam quod repraesentatur, in supremo sensu est {3} id ipsum. (n) @1 i quoque$ @2 Providentia I$ @3 ad ipsum est I$