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Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

And he said, If Esau come to the one camp, and smite it, then there will be a camp left for escape. That this signifies according to every event is evident from the signification of a "camp" as being order (as just above); from the signification of "smiting" as being to destroy; and from the signification of "there will be a camp left for escape" as being that order should not perish in the natural, but that something should remain; and thus that there should be preparation and disposal in accordance with every event. For so long as truth has the dominion in the natural, it cannot see what is genuine truth and what not genuine, nor what is good; but when the good which is of love to the Lord and of charity toward the neighbor has the dominion therein, then it sees this; and hence it is that when that time or state is at hand in which good takes the dominion, the man is almost in ignorance of what good and truth are, and thus of what is to be destroyed and what retained-as is plainly manifest in temptations. When a man is in such ignorance, then are made preparation and disposal, not by the man, but by the Lord; in the present case, by the Lord in Himself, because the Lord by His own power disposed and reduced all things in Himself into Divine order.

Verses 9-12. And Jacob said, O God of my father Abraham, and God of my father Isaac, O Jehovah, that saith unto me, Return unto thy land, and to thy birth, and I will do well with thee; I am less than all the mercies, and all the truth which Thou hast done with Thy servant; for in my staff I passed over this Jordan, and now I am in two camps. Rescue me I pray from the hand of my brother, from the hand of Esau; for I fear him, lest he come and smite me, the mother upon the sons. And thou saidst, I will surely do well with thee, and I will make thy seed as the sand of the sea, which is not numbered for multitude. "And Jacob said, O God of my father Abraham, and God of my father Isaac, O Jehovah" signifies the holy of preparation and disposal; "that saith unto me, Return unto thy land, and to thy birth, and I will do well with thee" signifies for conjunction with Divine good and truth; "I am less than all the mercies, and all the truth, which Thou hast done with Thy servant" signifies humiliation in that state as to good and as to truth; "for in my staff I passed over this Jordan, and now I am in two camps" signifies that from little there was now much. "Rescue me I pray from the hand of my brother, from the hand of Esau; for I fear him" signifies the state relatively, because it made itself prior; "lest he come and smite me, the mother upon the sons" signifies that it is about to perish; "and thou saidst, I will surely do well with thee" signifies that nevertheless it would then obtain life; "and I will make thy seed as the sand of the sea, which is not numbered for multitude" signifies that there would then be fructification and multiplication. 4252a. And Jacob said, O God of my father Abraham, and God of my father Isaac, O Jehovah. That this signifies the holy of preparation and disposal, is evident from the signification of "God of my father Abraham," as being the Divine Itself of the Lord (see n. 3439); and from the signification of "God of my father Isaac," as being His Divine Human (n. 3704, 4180). And because each is Jehovah, it is said, "O God of my father Abraham, and God of my father Isaac, O Jehovah." But here is signified the holy which proceeds from the Divine, for all the holy is therefrom. That the holy is signified is because it was in the natural which is represented by Jacob wherein the good represented by Esau was not yet conjoined with truth. For the subject is now the state of the reception of good; here, the state of preparation and disposal for its being received. Jacob's supplication involves nothing else; and therefore by these words is signified the holy of preparation and disposal.

That saith unto me, Return unto thy land, and to thy birth, and I will do well with thee. That this signifies conjunction with Divine good and truth, is evident from what was said before (n. 4069, 4070), where are nearly the same words.

I am less than all the mercies, and all the truth, which Thou hast done with Thy servant. That this signifies humiliation in that state as to good and as to truth, is evident from "mercy" being predicated of the good of love, and from "truth" being predicated of the truth of faith (see n. 3122). That these are words of humiliation is manifest, and from this it is evident that by them is signified humiliation in that state as to good and as to truth.

For in my staff I passed over this Jordan, and now I am in two camps. That this signifies that from little there was much, is evident from the signification of a "staff," as being power, and as being predicated of truth (see n. 4013, 4015); from the signification of "Jordan," as being initiation into the knowledges of good and truth, concerning which in what follows; and from the signification of "two camps," as being goods and truths (see above, n. 4250); for the two camps here are the people, the flock, the herd, and the camels, which he halved. From this it is evident what is signified by these words in the proximate sense, namely, that he who is represented by Jacob had but little truth when he was being initiated into knowledges, and that he afterwards had many truths and goods; or what is the same, that from little he had much. From the explications already given, it is manifest that in the internal sense the subject treated of has been the Lord, how He made the human in Himself Divine-and this by successive steps according to order-and thus His progress into intelligence and wisdom, and at last into what was Divine. From this is manifest what is meant by "from little to much." [2] That the "Jordan" denotes initiation into the knowledges of good and truth, is because it was a boundary of the land of Canaan. That all the boundaries of that land signified things that are first and last of the Lord's kingdom, and those also that are first and last of His church, and thus those that are first and last of the celestial and spiritual things which constitute His kingdom and His church, may be seen above (n. 1585, 1866, 4116, 4240). Hence the Jordan, because it was a boundary, signified initiation into the knowledges of good and truth, for these are first; and at last, when the man becomes a church, or a kingdom of the Lord, they become last. [3] That the "Jordan" signifies these things is also evident from other passages in the Word, as in David: O my God, my soul is bowed down upon me, therefore will I remember thee from the land of Jordan and of the Hermons, from the mountain of littleness (Ps. 42:6); "to remember from the land of Jordan" denotes from what is last, thus from what is low. Again: Judah became His sanctuary, Israel His dominion; the sea saw it and fled, Jordan turned itself away backwards (Ps. 114:2-3, 5); where "Judah" denotes the good of celestial love, and "Israel" the good of spiritual love (n. 3654); the "sea" denotes the knowledges of truth (n. 28); "Jordan" the knowledges of good, which are said to "turn themselves backwards" when the good of love obtains the dominion; for then knowledges are regarded from this good, but not good from them-according to what has been often shown above. [4] In the book of Judges: Gilead dwelleth in the passage of the Jordan; and Dan, why shall he fear ships? (Judg. 5:17); "Gilead" denotes sensuous good, or pleasure, by which man is first initiated when being regenerated (n. 4117, 4124); "to dwell in the passage of the Jordan" denotes in those things which are for initiation, and which are thus the first and the last of the church and kingdom of the Lord. These were also represented by the Jordan when the sons of Israel entered into the land of Canaan (Josh. 3:14-17; 4:1-24). For by the land of Canaan was represented the kingdom of the Lord (n. 1413, 1437, 1607, 3038, 3481, 3686, 3705). And by the Jordan's being divided, and their passing over on dry ground, was signified the removal of evils and falsities, and the admission of those who are in goods and truths. Similar is the meaning of the waters of the Jordan being divided by Elijah when he was taken up into heaven (2 Kings 2:8); and by Elisha when he entered upon the prophetic office in Elijah's place (2 Kings 2:14). [5] Naaman's being healed of his leprosy by washing himself seven times in the Jordan according to the command of Elisha (2 Kings 5:1-14), represented baptism; for baptism signifies initiation into the church and into those things which are of the church; thus regeneration and the things of regeneration. Not that anyone is regenerated by baptism, but that this is the sign of it, which he should remember. And as the things of the church are signified by baptism, and the same by the Jordan, as stated above, the people were therefore baptized in the Jordan by John (Matt. 3:6; Mark 1:5). And the Lord also willed to be Himself baptized in it by John (Matt. 3:13-17; Mark 1:9). [6] Because the Jordan signifies the things which are first and last of the Lord's kingdom and church, such as the knowledges of good and truth (for by these man is introduced), the Jordan is also mentioned as a boundary of the New Earth or Holy Land, in Ezekiel 47:18. That the New Earth or Holy Land is the Lord's kingdom, and also the New Church, which is the Lord's kingdom on the earth, may be seen above (n. 1733, 1850, 2117, 2118e, 3355e).

Rescue me I pray from the hand of my brother, from the hand of Esau; for I fear him. That this signifies the state relatively, because it made itself prior, is evident from what has been said occasionally above, especially when treating of the birthright which Jacob procured for himself by the pottage of lentils, and of the blessing which he took away from Esau by craft. What was thereby represented and signified may be there seen, namely, that when man is being regenerated truth is apparently in the first place, and good in the second; but that good is actually in the first place and truth in the second, and is manifestly so when he is regenerate (see n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247). When therefore the order is being inverted, and good is taking its prior place manifestly (that is, when it is beginning to have the dominion over truth), the natural man is in fear and distress (n. 4249), and also enters into temptations. The reason is that when truth was in the first place, that is, when it seemed to itself to have the dominion, falsities intermingled themselves; for from itself truth cannot see whether it is truth, but must see this from good; and where falsities are, there is fear at the approach of good. Moreover, all who are in good begin to fear when falsities appear in light from good; for they fear falsities, and will them to be extirpated; but this is impossible if the falsities stick fast, except by Divine means from the Lord. This is the reason why those who are to be regenerated, after fear and distress come also into temptations, for temptations are the Divine means for removing the falsities. This is the most secret cause why man when being regenerated undergoes spiritual temptations. But this cause is in no way apparent to the man, because it is above the sphere of his observation, as is everything which moves, harasses, and torments the conscience.

Lest he come and smite me, the mother upon the sons. That this signifies that it is about to perish, is evident without explication. "To smite the mother upon the sons" was a form of speech among the ancients who were in representatives and significatives, signifying the destruction of the church and of all things that are of the church, either in general or in particular with the man who is a church. For by "mother" they understood the church (see n. 289, 2691, 2717), and by "sons" the truths that are of the church (see n. 489, 491, 533, 1147, 2623, 3373). Hence "to smite the mother upon the sons" denotes to perish altogether. Man also perishes altogether when the church and what belongs to the church in him perishes, that is, when the affection of truth, which is properly signified by "mother," and which produces the church in man, is destroyed.

And Thou saidst, I will surely do well with thee. That this signifies that nevertheless it would then obtain life, is evident from the signification of "doing well," as being to obtain life. For by Jacob is represented truth; and truth has not life from itself, but from the good which flows into it, as frequently shown above. Hence it is that "doing well" here signifies obtaining life. The life of truth from good is also here treated of.

And I will make thy seed as the sand of the sea, which is not numbered for multitude. That this signifies that there would then be fructification and multiplication, is evident from the signification of "seed," as being the faith of charity, and also charity itself (see n. 1025, 1447, 1610, 2848, 3373). That "to make this as the sand of the sea, which is not numbered for multitude," is multiplication, is manifest. Fructification is predicated of good, which is of charity; and multiplication of truth, which is of faith (see n. 913, 983, 2846, 2847).

Verses 13-15. And he passed the night there in that night, and he took of that which came into his hand a present for Esau his brother: two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams, thirty milch camels and their colts, forty heifers and ten bullocks, twenty she-asses and ten foals. "And he passed the night there in that night," signifies in that obscure state; "and he took of that which came into his hand a present for Esau his brother," signifies things Divine to be initiated into celestial natural good; "two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams," signifies goods and thence truths Divine; "thirty milch camels and their colts, forty heifers and ten bullocks, twenty she-asses and ten foals" signifies things of service, general and special.

And he passed the night there in that night. That this signifies in that obscure state, is evident from the signification of "passing the night," and also of "night," as being an obscure state (see n. 1712, 3693).

And he took of that which came into his hand a present for Esau his brother. That this signifies things Divine to be initiated into celestial natural good, is evident from the signification of "taking of that which came into his hand," as being from those things which befell from forethought, and thus those which were from Divine Providence; and as those things which are of the Divine Providence are Divine, by "taking of that which came into his hand" are here signified things Divine;-from the signification of a "present," as being initiation (of which in what follows); and from the representation of Esau, as being the Divine natural as to good (see n. 3302, 3322, 3504, 3599), here as to celestial good, because the natural was not yet made Divine. [2] That a "present" signifies initiation, is because it was given to gain good will and favor; for in old time the presents which were given and offered had various significations; those which were given on approaching kings and priests signified one thing, and those which were offered upon the altar, another; the former signified initiation, but the latter, worship (n. 349). For all sacrifices in general, of whatever kind, were called "presents;" but the meat offerings which were bread and wine, or cakes with a libation, were specifically so called; for in the original language "meat offering" signifies a "present." [3] That they gave presents to kings and priests on approaching them, is evident from many passages in the Word, as when Saul consulted Samuel (1 Sam. 9:7-8); when they who despised Saul did not offer him a present (1 Sam. 10:27); when the queen of Sheba came to Solomon (1 Kings 10:2); and also all the others of whom it is said: All the earth sought the faces of Solomon, to hear his wisdom; and they offered every man his present, vessels of silver, and vessels of gold, and garments, and arms, and spices, horses, and mules (1 Kings 10:24-25). And as this was a holy ritual, signifying initiation, the wise men from the east also, who came to Jesus just after His birth, brought presents-gold, frankincense, and myrrh (Matt. 2:11); "gold" signified celestial love; "frankincense," spiritual love; and "myrrh," these loves in the natural. [4] That this ritual was commanded, is evident in Moses: The faces of Jehovah shall not be seen empty (Exod. 23:15; Deut. 16:16-17); and that the presents given to priests and kings were as if given to Jehovah, is evident from other places in the Word. That presents which were sent signified initiation, is manifest from the presents which the twelve princes of Israel sent to initiate the altar, after it was anointed (Num. 7); where their presents are called "the initiation" (Num. 7:88).

Two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams. That this signifies goods and thence truths Divine, is evident from the signification of "she-goats" and of "ewes" as being goods (see n. 3995, 4006, 4169); and from the signification of the "he-goats" and "rams" as being truths (n. 4005, 4170); here, goods and truths Divine. That goods and truths are mentioned so many times, and are signified by so many various things, is because all the things of heaven and of the church have reference thereto; the things of love and charity to goods, and the things of faith to truths. But still the differences among them as to genera and as to species are innumerable, and indeed endless, as is evident from the fact that all who are in good are in the Lord's kingdom; and yet no society there, nor indeed an individual in a society, is in the same good as another. For one and the same good is never possible with two, and still less with many, for in this case these would be one and the same, and not two, still less many. Everyone consists of various things, and this by heavenly harmony and concord.

Thirty milch camels and their colts, forty heifers and ten bullocks, twenty she-asses and ten foals. That this signifies things of service general and special, is evident from the signification of "camels and their colts," and of "heifers and bullocks," also of "she-asses and their foals" as being the things which are of the natural man (concerning which see above - as to camels, n. 3048, 3071, 3143, 3145; bullocks, n. 1824, 1825, 2180, 2781, 2830; and she-asses, n. 2781). That the things which are of the natural man are relatively things of service, may also be seen above (n. 1486, 3019, 3020, 3167). Hence it is that by these animals are signified things of service general and special. As regards the number, of she-goats two hundred, of he-goats twenty, of ewes two hundred, of rams twenty, of camels and their colts thirty, of heifers forty, of bullocks ten, of she-asses twenty, and of their foals ten, these are arcana which cannot be opened without much explication and ample deduction; for all numbers in the Word signify actual things (n. 482, 487, 575, 647, 648, 755, 813, 1988, 2075, 2252, 3252); and what they signify has been shown in the foregoing pages where they have occurred. [2] I have sometimes wondered that when the speech of the angels fell down into the world of spirits, it fell also into various numbers; and also that where numbers were read in the Word, real things were understood by the angels. For number never penetrates into heaven, because numbers are measures of both space and of time, these being of the world and of nature, to which in the heavens correspond states and changes of states. The most ancient people, who were celestial men and had communication with angels, knew what was signified by every number, even by the compound ones; and from them their signification was handed down to their posterity, and to the sons of the Ancient Church. These are things which will hardly be credited by the man of the church at this day, who believes nothing to have been stored up in the Word more holy than what appears in the letter.

Verses 16-23. And he gave into the hand of his servants each drove by itself; and said unto his servants, Pass over before me, and put a space between drove and drove. And he commanded the first, saying, When Esau my brother meeteth thee, and asketh thee saying, Whose art thou? and whither goest thou? and whose are these before thee? Then thou shalt say, Thy servant Jacob's; this is a present sent unto my lord Esau; and behold he is behind us. And he commanded also the second, and the third, and all that went after the droves, saying, According to this word shall ye speak unto Esau, when ye find him. And ye shall also say, Behold thy servant Jacob is behind us; for he said, I will expiate his faces in a present that goeth before me, and afterwards I will see his faces; peradventure he will lift up my faces. And the present passed over before him, and he passed the night in that night in the camp. And he rose up in that night, and he took his two women, and his two handmaids, and his eleven sons, and passed over the passage of Jabbok. And he took them, and caused them to pass the river, and caused to pass what he had. "And he gave into the hand of his servants each drove by itself; and said unto his servants, Pass over before me, and put a space between drove and drove," signifies an orderly arrangement in regard to the way in which they were to be initiated; "and he commanded the first, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee? Then thou shalt say, Thy servant Jacob's; this is a present sent unto my lord Esau; and behold he also is behind us," signifies submission; "and he commanded also the second, and the third, and all that went after the droves, saying, According to this word shall ye speak unto Esau, when ye find him," signifies a continuation; "and ye shall also say, Behold thy servant Jacob is behind us; for he said, I will expiate his faces in a present that goeth before me, and afterward I will see his faces; peradventure he will lift up my faces," signifies preparation for what follows; "and the present passed over before him," signifies the effect; "and he passed the night in that night in the camp," signifies the things which follow; "and he rose up in that night, and took his two women, and his two handmaids, and his eleven sons, and passed over the passage of Jabbok," signifies the first instilling of the affections of truth together with the truths acquired; "the passage of Jabbok" is the first instilling; "and he took them, and caused them to pass the river, and caused to pass what he had," signifies further instilling.

And he gave into the hands of his servants each drove by itself; and said unto his servants, Pass over before me, and put a space between drove and drove. That this signifies an orderly arrangement in regard to the way in which they were to be initiated, is evident from the signification of "giving into the hand," as being to instruct with power (that the "hand" denotes power, see n. 878, 3091, 3387, 3563); from the signification of "servants," as being the things of the natural man (n. 3019, 3020), for all things of the natural or external man are subordinated to the spiritual or internal man, and hence all things in it are relatively things of service, and are called "servants;"-from the signification of a "drove," as being memory knowledges, and also knowledges, thus doctrinal things (see n. 3767, 3768), which so long as they are in the natural or external man (that is, in its memory), and are not yet implanted in the spiritual or internal man, are signified by the "droves given to the hand of the servants;"-from the signification of "each by itself," as being to everyone according to classes, or according to genera and species; from the signification of "passing over before me," and of "putting a space between drove and drove," as being to prepare the way for the good which was to be received; for the subject here treated of is the reception of good by truth, and the conjunction of these in the natural man. From these several particulars it is manifest that by all these things in general is signified an orderly arrangement in regard to the way in which they were to be initiated. As regards the initiation of truth into good in the natural man, this cannot possibly be set forth to the apprehension; for the man of the church at this day does not even know what the internal or spiritual man is, although he very often speaks of it. Neither does he know that in order to become a man of the church, truth must be initiated into good in the external or natural man; still less that there is any orderly arrangement by the Lord in that man in order to effect its conjunction with the internal man. These things, which are most general, are at this day so hidden that they are not known to exist; and therefore to set forth the particulars which are here contained in the internal sense respecting orderly arrangement and initiation, would be speaking nothing but arcana, and thus things merely incredible; consequently it would be speaking in vain, or like throwing seed upon water or sand. This is the reason why the particulars are passed over, and why here, as also in what follows in these verses, the generals only are set forth.

And he commanded the first, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee? Then thou shalt say, Thy servant Jacob's; this is a present sent unto my lord Esau; and behold he also is behind us. That this signifies submission, is evident in like manner from the internal sense of the several words, from which this general sense results. That this is submission, and that things relating to submission are signified is manifest; for he commanded his servants to call his brother "lord," and himself "servant," and to say that a present was sent as by a servant to his lord. That good is relatively a lord, and truth relatively a servant, and that they are nevertheless called "brethren," has been shown many times. They are called "brethren" because when good and truth have been conjoined, good is then presented in truth as in an image, and they afterwards act in conjunction to produce the effect. But good is called "lord" and truth "servant" before they have been conjoined, and still more so when there is a dispute about the priority.

And he commanded also the second, and the third, and all that went after the droves, saying, According to this word shall ye speak unto Esau, when ye find him. That this signifies a continuation, namely, of the orderly arrangement and submission, is evident from what was said just above without further explication (n. 4266, 4267).

And ye shall also say, Behold thy servant Jacob is behind us; for he said, I will expiate his faces in a present that goeth before me, and afterward I will see his faces; peradventure he will lift up my faces. That this signifies preparation for what follows, and that the present passed over before him signifies the effect, and also that he passed the night in that night in the camp signifies the things which follow, is evident from the several words in the internal sense, which manifestly imply preparation for his being kindly received. But how the case is with the particulars, cannot be unfolded to the apprehension, for so long as the generals are not known, the singulars of the same subject cannot fall into any light, but into mere shade. General notions must precede; and unless there are these, the singulars find no hospice where they may enter. In a hospice where there is mere shade, they are not seen; and in a hospice where there are falsities, they are either rejected, or suffocated, or perverted; and where there are evils, they are derided. It is sufficient that there be received these generals -that man must be regenerated before he can enter into the Lord's kingdom (John 3:3); that until he is being regenerated, truth is apparently in the first place and good in the second; but that when he is being regenerated the order is inverted, and good is in the first place and truth in the second; also, that when the order is being inverted, the Lord so disposes and arranges in order in the natural or external man, that truth is there received by good, and submits itself to good, so that the man no longer acts from truth, but from good (that is, from charity); and further, that he acts from charity when he lives according to the truths of faith, and loves doctrine for the sake of life. The process of these things which are here contained in the internal sense in regard to the orderly arrangement, initiation, and submission of truth before good, appears before the angels in clear light; for such things are of angelic wisdom, although man sees nothing of them. Nevertheless they who are in simple good from simple faith are in the faculty of knowing these things; and if on account of worldly cares and gross ideas arising therefrom they do not apprehend them in the life of the body, they nevertheless do so in the other life, where worldly and bodily things are removed; for they are then enlightened and come into angelic intelligence and wisdom.

And he rose up in that night, and took his two women, and his two handmaids, and his eleven sons, and passed over the passage of Jabbok. That this signifies the first instilling of the affections of truth together with the truths acquired, is evident from the signification of the "two women," here Rachel and Leah, as being affections of truth (see n. 3758, 3782, 3793, 3819); from the signification of the "two handmaids," here Bilhah and Zilpah, as being exterior affections of truth that serve as means (n. 3849, 3931); from the signification of the "sons," as being truths (n. 489, 491, 533, 1147, 2623, 3373); and from the signification of the "passage of Jabbok," as being the first instilling. That the "Jabbok" denotes the first instilling is because it was a boundary of the land of Canaan. That all the boundaries of that land were significative of the celestial and spiritual things of the Lord's kingdom, according to their distance and situation, see n. 1585, 1866, 4116, 4240; and thus also the ford or passage of the Jabbok, which was such relatively to the land of Canaan beyond Jordan, and was the boundary of the inheritance of the sons of Reuben and Gad, as is evident from Num. 21:24; Deut. 2:36, 37; 3:16, 17; Josh. 12:2; Judges 11:13, 22. That that land fell to these as an inheritance was because by Reuben was represented faith in the understanding, or doctrine, which is the first of regeneration, or truth of doctrine in the complex by which the good of life is attained (see n. 3861, 3866); and by Gad were represented the works of faith (n. 3934). These truths of faith or doctrinal things, and the works of faith which are first exercised, are the things through which the man who is being regenerated is insinuated into good. It is for this reason that by the "passage of Jabbok" is signified the first instilling.

And he took them, and caused them to pass the river, and caused to pass what he had. That this signifies further instilling is evident from what has been said just above; for he caused to pass not only the women, the handmaids, and the sons, but also the herd and flock, thus all that he had, into the land of Canaan, in which he met Esau. And as the subject treated of in the internal sense is the conjunction of truth with good in the natural, by passing over the river nothing else is signified than the first instilling; and here where the same things are still said, and it is also added that he caused to pass all that he had, there is signified further instilling.

Verses 24, 25. And Jacob remained alone, and there wrestled a man with him until the dawn arose. And he saw that he prevailed not over him, and he touched the hollow of his thigh, and the hollow of Jacob's thigh was out of joint in his wrestling with him. "And Jacob remained alone," signifies the good of truth procured, which was in this case the last or ultimate; "and there wrestled a man with him," signifies temptation as to truth; "until the dawn arose," signifies before the conjunction of the natural good signified by "Jacob" with the celestial spiritual or the Divine good of truth; "and he saw that he prevailed not over him," signifies that He overcame in temptations; "and he touched the hollow of his thigh," signifies where celestial spiritual good is conjoined with the natural good signified by Jacob; "and the hollow of Jacob's thigh was out of joint in his wrestling with him," signifies that as yet truth had not the power of completely conjoining itself with good. These same two verses relate also to Jacob himself and his posterity, and in this case the quality of these is signified. In this sense, by "touching the hollow of his thigh," is signified where conjugial love is conjoined with natural good; and by "the hollow of Jacob's thigh being out of joint in his wrestling with him," is signified that in the posterity of Jacob this conjunction was wholly injured and displaced.

And Jacob remained alone. That this signifies the good of truth procured, which was in this case the last or ultimate, is evident from the representation here of Jacob, as being the good of truth. What Jacob had represented has been shown in the preceding pages, and also that he represented various things in the natural, because the state of truth and good is of one kind in the beginning, of another in its progress, and still another in the end (n. 3775, 4234); here, he represents the good of truth. The reason of this representation is that his wrestling is presently treated of, by which in the internal sense is signified temptation; and because he was named "Israel," by whom is represented the celestial spiritual man; and also because in what next follows his conjunction with Esau is treated of, by which conjunction is signified the initiation of truth into good. These are the reasons why Jacob now represents the last or ultimate good of truth in the natural.

And there wrestled a man with him. That this signifies temptation as to truth, is evident from the signification of "wrestling," as being temptation. Temptation itself is nothing else than a wrestling or combat; for truth is assaulted by evil spirits and is defended by the angels who are with the man. The perception of this combat by the man is the temptation (n. 741, 757, 761, 1661, 3927, 4249, 4256). But no temptation can take place unless the man is in the good of truth, that is, in the love or affection of it. For he who does not love his truth, or is not affected by it, cares nothing for it; but he who loves it is in anxiety lest it should suffer injury. Nothing else produces the understanding life of man except that which he believes to be true, nor his will life except that which he has impressed upon himself as being good; and therefore when that is assaulted which he believes to be true, the life of his understanding is assaulted; and when that which he has impressed upon himself as being good is assaulted, the life of his will is assaulted; so that when a man is being tempted, his life is at stake. That the first of combat is as to truth, or concerning truth, is because this is what he principally loves, and that which is of anyone's love is that which is assaulted by evil spirits; but after the man loves good more than truth, which takes place when the order is being inverted, he is tempted as to good. But what temptation is few know, because at this day few undergo any temptation, for no others can be tempted than those who are in the good of faith, that is, in charity toward the neighbor. If they who are not in this charity were to be tempted, they would succumb at once; and they who succumb come into the confirmation of evil and the persuasion of falsity; for the evil spirits with whom they are thus associated then conquer within them. This is the reason why at this day few are admitted into any spiritual temptation, but only into some natural anxieties, in order that they may thereby be withdrawn from the loves of self and of the world, into which they would otherwise rush without restraint.

Until the dawn arose. That this signifies before the conjunction of the natural good signified by "Jacob" with the celestial spiritual, or the Divine good of truth, is evident from the signification of the "dawn" as being in the supreme sense the Lord, in the representative sense His kingdom, and in the universal sense the celestial of love (n. 2405); here, the celestial spiritual. For when the dawn arose, Jacob was named Israel, by whom is signified the celestial spiritual man; wherefore "before the arising of the dawn" denotes before the conjunction with the celestial spiritual of the natural good now signified by "Jacob." What the celestial spiritual is, will be told at the twenty-eighth verse, in treating of Israel.

And he saw that he prevailed not over him. That this signifies that He overcame in temptations, is evident without explication.

And he touched the hollow of his thigh. That this signifies where celestial spiritual good is conjoined with the natural good signified by "Jacob," is evident from the signification of the "thigh," as being conjugial love, and thence all celestial and spiritual love, because these are derived from conjugial love as offspring from their parent (see n. 3021); and from the signification of the "hollow," or "socket," or cavity of the thigh, as being where there is conjunction; here, therefore, where there is the conjunction of celestial spiritual good with the natural good signified by "Jacob." But of this conjunction nothing can be said unless it is first known what celestial spiritual good is, which is "Israel," and what natural good is, which is "Jacob." This will be told presently (at verse 28) in treating of Jacob, then named Israel, and again afterwards in treating of Jacob's posterity.

And the hollow of Jacob's thigh was out of joint in his wrestling with him. That this signifies that as yet truth had not the power of completely conjoining itself with good, is evident from the signification of being "out of joint," namely, that truths had not as yet been disposed in such an order that they all, together with good, could enter into celestial spiritual good (see the explication that follows at the thirty-first verse), consequently that truth had not yet the power of completely conjoining itself with good; for the "hollow of the thigh" denotes where goods are conjoined together (as said just above, n. 4277).

These things which have been unfolded thus far are thus to be understood in the supreme sense and in the internal sense; but it is otherwise in the lower sense in which the quality of Jacob and of his posterity is treated of. As the Word is from the Lord, and descends from Him through heaven to man, it is therefore such that it is Divine as to every particular; and as it has descended from the Lord, so it ascends, that is, is uplifted to Him, and this through the heavens. It is known that there are three heavens, and that the inmost heaven is called the third heaven, the middle heaven the second heaven, and the lowest the first heaven; and therefore when the Word ascends as it descends, in the Lord it is Divine; in the third heaven it is celestial (for this heaven is the celestial heaven); in the second heaven it is spiritual (for this heaven is the spiritual heaven); and in the first heaven it is celestial and spiritual natural, and the same heaven is also so termed. But in the church with man, the Word as regards the sense of its letter is natural, that is, worldly and earthly. [2] From this it is manifest what the nature of the Word is, and how the case is with the Word when it is being read by a man who is in what is holy, that is, in good and truth. For it then appears to him as worldly, or as historical, within which there is nevertheless what is holy; but in the first heaven it appears as celestial and spiritual natural, within which there is nevertheless what is Divine; in the second heaven it is spiritual; in the third heaven it is celestial; and in the Lord it is Divine. The sense of the Word is circumstanced in accordance with the heavens; the supreme sense of the Word, in which the subject treated of is the Lord, is for the inmost or third heaven; its internal sense, in which the subject treated of is the Lord's kingdom, is for the middle or second heaven; but the lower sense of the Word, in which the internal sense is determined to the nation that is named, is for the lowest or first heaven; and the lowest or literal sense is for man while still living in the world, and who is nevertheless of such a nature that the interior sense, and even the internal and the supreme senses, can be communicated to him. For man has communication with the three heavens, because he is created after the image of the three heavens, even so that when he lives in love to the Lord and in charity toward the neighbor, he is a heaven in the least form. Hence it is that within man is the Lord's kingdom, as the Lord Himself teaches in Luke: Behold, the kingdom of God is within you (Luke 17:21). [3] These things have been said in order that it may be known that in the Word there is not only the supreme sense, and the internal sense, but also a lower sense, and that in the lower sense the internal sense is determined to the nation there named; and when this is done, the sense manifestly appears from the series of things. That this wrestling of the man with Jacob, and the dislocation and displacement of his thigh, are predicated also of Jacob and his posterity, is manifest; and therefore I may unfold these same words according to this sense. This sense will be called in what follows the INTERNAL HISTORICAL SENSE, and this for the additional reason that it is wont to be occasionally represented to the life and in form in the first heaven, as also I have sometimes been permitted to see. (See the explication premised in the second paragraph of number 4272.)

That in the internal historical sense, by his "touching the hollow of Jacob's thigh," is signified where conjugial love is conjoined with natural good, is evident from the signification of the "hollow of the thigh," as being where there is the conjunction of conjugial love (see above, n. 4277). That conjunction there with natural good is signified, is because the thigh is there conjoined to the feet. In the internal sense the "feet" signify natural good, as may be seen above (n. 2162, 3147, 3761, 3986). [2] That the "thigh" denotes conjugial love, and the "feet" natural good, is among the things that are now obsolete and lost. The Ancient Church, which was in representatives and significatives, knew these things very well. The knowledge of such things was their intelligence and wisdom, and this not only of those who were of the church, but also of those who were out of the church, as is evident from the oldest books of the Gentiles, and from the things which at this day are called fables; for significatives and representatives were derived to them from the Ancient Church. With them also the thighs and the loins signified what is conjugial, and the feet what is natural. The thighs and the feet have this signification from the correspondences of all man's members, organs, and viscera with the Grand Man, which correspondences are now being treated of at the end of the chapters. Of the correspondences with the thigh and the feet more will be said in what follows, where it will be confirmed by living experience that such is their signification. [3] At the present day these things cannot but appear paradoxical, because, as before said, this knowledge is altogether obsolete and lost. And yet how much this knowledge surpasses other knowledges, may be seen from the fact that without it the Word cannot possibly be known as to its internal sense; and because the angels who are with man perceive the Word according to this sense; and also because by means of this knowledge communication is given to man with heaven. And (what is incredible) the internal man itself thinks in no other way; for when the external man apprehends the Word according to the letter, the internal man apprehends it at the same time according to the internal sense, although the man while living in the body is not aware of this. Especially may this be seen from the fact that when a man comes into the other life and becomes an angel, he knows the internal sense as of himself without instruction. [4] What conjugial love is, which is signified by the thighs and also by the loins, may be seen above (n. 995, 1123, 2727-2759); and that conjugial love is the fundamental of all loves (n. 686, 3021); and hence it is that those who are in genuine conjugial love are also in celestial love (that is, in love to the Lord), and in spiritual love (that is, in charity toward the neighbor); and therefore by conjugial love not only is this love itself meant, but also all celestial and spiritual love. These loves are said to be conjoined with natural good when the internal man is conjoined with the external, or the spiritual man with the natural. This conjunction is that which is signified by the "hollow of the thigh." That with Jacob and his posterity in general there was no such conjunction, will appear from what follows; for this is the subject here treated of in the internal historical sense.

That by "the hollow of Jacob's thigh was out of joint in his wrestling with him," is signified that this conjunction was wholly injured and displaced in Jacob's posterity, is evident from the signification of being "out of joint" in the sense in question, as being to be displaced, and thus to be injured. That the "hollow of the thigh" denotes conjunction, is manifest from what was said above (n. 4280); and because in the Word "Jacob" denotes not only Jacob, but also all his posterity, as is evident from many passages in the Word (Num. 23:7, 10, 21, 23; 24:5, 17, 19; Deut. 33:10; Isa. 40:27; 43:1, 22; 44:1, 2, 21; 48:12; 59:20; Jer. 10:16, 25; 30:7, 10, 18; 31:7, 11; 46:27, 28; Hos. 10:11; Amos 7:2; Micah 2:12; 3:8; Ps. 14:7; 24:6; 59:13; 78:5; 99:4; and elsewhere). [2] That Jacob and his posterity were of such a character that with them celestial and spiritual love could not be conjoined with natural good (that is, the internal or spiritual man with the external or natural man), is manifest from everything which is related of that nation in the Word; for they did not know, nor were they willing to know, what the internal or spiritual man is, and therefore this was not revealed to them; for they believed that nothing exists in man except that which is external and natural. In all their worship they had regard to nothing else, insomuch that Divine worship was to them no otherwise than idolatrous; for when internal worship is separated from external, it is merely idolatrous. The church that was instituted with them was not a church, but only the representative of a church; for which reason that church is called a representative church. That a representative of a church is possible with such people may be seen above (n. 1361, 3670, 4208). [3] For in representations the person is not reflected upon, but the thing which is represented; and therefore Divine, celestial, and spiritual things were represented not only by persons, but also by inanimate things, as by Aaron's garments, the ark, the altar, the oxen and sheep that were sacrificed, the lampstand with its lamps, the bread of arrangement upon the golden table, the oil with which they were anointed, the frankincense, and other like things. Hence it was that their kings, the evil as well as the good, represented the Lord's royalty; and the high priests, the evil as well as the good, represented the things that belong to the Lord's Divine priesthood, when they discharged their office in an outward form according to the statutes and precepts. In order therefore that the representative of a church might come forth among them, such statutes and laws were given them by manifest revelation as were altogether representative; and therefore so long as they were in them and observed them strictly, so long they were able to represent; but when they turned aside from them, as to the statutes and laws of other nations, and especially to the worship of another god, they then deprived themselves of the faculty of representing. For this reason they were driven by outward means, such as captivities, disasters, threats, and miracles, to laws and statutes truly representative; but not by internal means, as are those who have internal worship in external. These things are signified by the "hollow of Jacob's thigh being out of joint," taken in the internal historical sense, which regards Jacob and his posterity.

Verses 26-28. And he said, Let me go, for the dawn ariseth. And he said, I will not let thee go unless thou bless me. And he said unto him, What is thy name? And he said, Jacob. And he said, 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. "And he said, Let me go, for the dawn ariseth," signifies that temptation ceased when conjunction was at hand; "and he said, I will not let thee go, unless thou bless me," signifies that conjunction was to be effected; "and he said unto him, What is thy name? And he said, Jacob" signifies the quality of good from truth; "and he said, Thy name shall no more be called Jacob, but Israel," signifies the Divine celestial spiritual now; "Israel" is the celestial spiritual man which is in the natural, and thus is natural; the celestial spiritual man itself, which is rational, is "Joseph;" "for as a prince hast thou contended with God and with men, and hast prevailed," signifies continual victories in combats as to truths and goods. [2] In the internal historical sense, in which Jacob and his posterity are treated of, by the same words are signified the things which follow; by "Let me go, for the dawn ariseth," is signified that what was representative before they came into representatives of the land of Canaan should depart from the posterity of Jacob; by "and he said, I will not let thee go unless thou bless me," is signified that they would insist upon being representative; by "and he said unto him, What is thy name? And he said, Jacob," is signified that they were the posterity of Jacob with their quality; by "and he said, Thy name shall no longer be called Jacob, but Israel," is signified that they could not represent as Jacob, but as from a new quality given them; by "for as a prince hast thou contended with God and with men, and hast prevailed," is signified because of the contumacy which was in their cupidities and phantasies.

And he said, Let me go, for the dawn ariseth. That this signifies that the temptation ceased when the conjunction was at hand, is evident from the signification of "Let me go," that is, from wrestling with me, as being that the temptation ceased (that the "wrestling" denotes temptation, see above, n. 4274, and that it ceased is manifest from what follows); and from the signification of the "dawn," as being the conjunction of the natural good signified by "Jacob" with the celestial spiritual, or the Divine good of truth (of which also above, n. 4275). That the wrestling was begun before the dawn arose, and ceased after it arose, and that then is related what took place when the sun was risen, is because the times of the day, like the times of the year, signify states (n. 487, 488, 493, 893, 2788, 3785), here, states of conjunction by means of temptations. For when the conjunction of the internal man with the external is being effected, then it is the dawn to him, because he then enters into a spiritual or celestial state. Then also light like that of the dawn appears to him if he is in such a state as to be able to observe it. Moreover his understanding is enlightened, and he is as one awakened from sleep in the early morning, when the dawn is first lighting and beginning the day.

And he said, I will not let thee go, unless thou bless me. That this signifies that conjunction was to be effected, is evident from the signification of "not letting thee go," as being that the temptation would not cease (of which just above, n. 4283); and from the signification of "blessing," as being conjunction (n. 3504, 3514, 3530, 3584). From this it is manifest that by "I will not let thee go, unless thou bless me," is signified that the temptation would not cease until the conjunction was effected, that is, that conjunction was to be effected.

And he said unto him, What is thy name? And he said, Jacob. That this signifies the quality of good from truth, is evident from the signification of "name," as being quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006); and from the representation of Jacob, as being the good of truth (see above, n. 4273).

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.

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] 4287-1 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."

These same words which have thus far been explained have regard also to the Jewish and Israelitish nation, which is named "Jacob" in the Word, as has been said and shown above (n. 4279). In that sense which is called the internal historical sense, by these words-"Let me go, for the dawn ariseth"-is signified that what is representative should depart from the posterity of Jacob, before they came into the representatives of the land of Canaan. It has been shown above what the character of that nation was, namely, that with them there was no internal worship, but only external; thus that the heavenly conjugial was separated from them, and therefore that no church could be instituted with them, but only the representative of a church (n.4281). [2] But be it known what a representative church is, and what the representative of a church. A representative church is when there is internal worship in external, and the representative of a church when there is no internal worship, but nevertheless there is external. In both there are nearly similar outward rituals, that is, similar statutes, similar laws, and similar precepts. But in the representative church the externals correspond with the internals, so as to make a one; whereas in the representative of a church there is no correspondence, because the externals are either devoid of internals, or are at variance with them. In a representative church celestial and spiritual love is the principal, but in the representative of a church bodily and worldly love is the principal. Celestial and spiritual love is the internal itself; but where there is no celestial and spiritual love, but only bodily and worldly love, the external is devoid of an internal. The Ancient Church, which was after the flood, was a representative church; but that which was instituted among the posterity of Jacob was only the representative of a church. [3] To make this evident let the distinction be illustrated by examples. In the Representative Church Divine worship took place on mountains, because mountains signified celestial love, and in the supreme sense the Lord (n. 795, 1430, 2722, 4210); and when they were holding worship on mountains, they were in their holy state, because they were at the same time in celestial love. In the Representative Church Divine worship took place also in groves, because groves signified spiritual love, and in the supreme sense the Lord as to this love (n. 2722); and when they were holding worship in groves, they were in their holy state, because at the same time in spiritual love. In the Representative Church when they were holding Divine worship, they turned their faces to the rising of the sun, because by the rising sun was also signified celestial love (n. 101, 1529, 1530, 2441, 2495, 3636, 3643). And so when they looked at the moon they were in like manner penetrated with a certain holy reverence, because the moon signified spiritual love (n. 1529-1531, 2495, 4060). It was similar when they looked at the starry heaven, because this signified the angelic heaven or the Lord's kingdom. In the Representative Church they had tents or tabernacles, and Divine worship in them, and this holy; because tents or tabernacles signified the holy of love and worship (n. 414, 1102, 2145, 2152, 3312); and so in innumerable other things. [4] In the representative of a church there was indeed in the beginning a like Divine worship upon mountains, and also in groves, and they also turned their faces toward the rising of the sun, and looked at the moon and the stars, and similarly held worship in tents or tabernacles. But as they were in external worship without internal, or in bodily and worldly love, and not in celestial and spiritual love, and thus worshiped the mountains and groves themselves, and the sun, moon, and stars, as also their tents or tabernacles, and thus made the rituals idolatrous which in the Ancient Church were holy, they were therefore restricted to what was common to all, namely, to the mountain where Jerusalem was, and at last where Zion was, and to the rising of the sun as seen thence and from the temple, and also to a tent in common, which was called the tent of meeting, and finally to the ark in the temple; and this to the intent that a representative of a church might exist when they were in a holy external; as otherwise they would have profaned holy things. [5] From this it is evident what the distinction is between a representative church and a representative of a church; in general, that they who were of the representative church communicated with the three heavens as to their interiors, to which these external things served as a plane; but they who were in the representative of a church did not communicate with the heavens as to their interiors; but still the external things in which they were kept could serve as a plane, and this miraculously of the Lord's providence, to the intent that something of communication might exist between heaven and man, by means of some semblance of a church; for without the communication of heaven with man through something of a church, the human race would perish. What the correspondence of internal things is, cannot be told in few words, but will of the Lord's Divine mercy be told in the following pages.

That by "Let me go, for the dawn ariseth," is signified that what is representative would depart from the posterity of Jacob, before they came into the representatives of the land of Canaan, is evident from the series of things in the internal historical sense, in which Jacob's posterity are treated of. Their state in respect to the things of the church is also described in the Word by evening, by night, and by morning or dawn - by the latter when they came into the land of Canaan, consequently into the representative of a church there. The case herein is that the representative of a church could not be instituted among them until they had been altogether vastated, that is, until they had no knowledge of internal things; for if they had had a knowledge of internal things they could have been affected by them, and thus would have profaned them. For holy things (that is, internal truths and goods) can be profaned by those who know and acknowledge them, and still more by those who are affected by them, but not by those who do not acknowledge them. But see what has been previously said and shown about profanation, namely: That those can profane holy things who know and acknowledge them, but not those who do not (n. 593, 1008, 1010, 1059, 3398, 3898): That those who are within the church can profane holy things, but not those who are without (n. 2051): That therefore so far as is possible those are withheld from the acknowledgment and belief of good and truth who cannot remain therein permanently (n. 3398, 3402): That these are also kept in ignorance lest they should profane (n. 301-303): What danger there is from the profanation of holy things (n. 571, 582): That worship becomes external lest what is internal should be profaned (n. 1327, 1328): And that therefore internal truths were not disclosed to the Jews (n. 3398). [2] It was therefore provided by the Lord that the genuine representative of a church (that is, what is internal) should depart from the posterity of Jacob before they came into the representatives of the land of Canaan, insomuch that they did not know anything at all concerning the Lord. They did indeed know that the Messiah was to come into the world, but to the end that He should exalt them to glory and eminence over all nations of the whole earth - not to save their souls to eternity. Neither did they know anything about the heavenly kingdom, nor about the life after death, and not even about charity and faith. In order that they might be reduced to this ignorance they were kept some hundreds of years in Egypt; and when they were called out thence, they did not know even the name of Jehovah (Exod. 3:12-14). Moreover, they had lost all the worship of the representative church, insomuch that after the commandments of the Decalogue had been promulgated before them from Mount Sinai, within a month they fell back to the Egyptian worship, which was that of a golden calf (Exod. 32). [3] And because the brood that had been brought out of Egypt was of such a character, they all perished in the wilderness. For nothing more was required of them than to keep the statutes and precepts in the outward form, because this was to act as the representative of a church; but those who had grown up in Egypt could not be reduced to this; yet their children could, although with difficulty, in the beginning by miracles, and afterwards by fears and captivities, as is manifest from the books of Joshua and Judges. From this it is evident that all genuine or internal representation of the church had departed from them before they came into the land of Canaan, where the external representative of the church was begun among them in full form. For the land of Canaan was the veriest land of all where the representatives of the church could be presented, because all the places and all the boundaries of this land had been representative from ancient times (see n. 3686).

In the internal historical sense, by "he said, I will not let thee go unless thou bless me," is signified that they insisted upon being representative; for their insisting is signified by "I will not let thee go," and representing a church by being "blessed." In regard to this subject - that the posterity of Jacob insisted upon being representative of a church, and that they were chosen above all other nations - this cannot indeed be made so evident from the historicals of the Word in the sense of the letter, for the reason that the historicals of the Word in the sense of the letter enfold within them deep secrets of heaven, and therefore these so follow in the series; and also because the names themselves signify things; many names indeed in their supreme sense signify the Lord Himself, such as Abraham, Isaac, and Jacob. That these in the supreme sense signify the Lord, has been shown many times in what precedes (see n. 1965, 1989, 2011, 3245, 3305, 3439). [2] That the posterity of Jacob were not chosen, but insisted that a church should be among them, may be seen from many passages of the Word, from its internal historical sense, and openly in the following. In Moses: Jehovah spoke unto Moses, Go up hence, thou and the people which thou hast made to go up out of the land of Egypt, into the land of which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it; I will not go up in the midst of thee, for thou art a stiffnecked people; lest I consume thee in the way. And when the people heard this evil word, they mourned, and put off everyone his ornament from upon him. And Moses took the tent, and pitched it for himself without the camp, in removing far from the camp. And Moses said unto Jehovah, See, Thou sayest unto me, Make this people go up, and Thou hast not made known to me whom Thou wilt send with me. Now therefore I pray If I have found grace in Thine eyes, make known to me I pray Thy way, that I may know concerning Thee, that I have found grace in Thine eyes; behold also that this nation is Thy people. He said therefore, My faces shall go until I give thee rest (Exod. 33:1-7, 12-14). It is here said that Moses made the people go up out of the land of Egypt, and then that they put off their ornament and mourned, and that Moses pitched his tent without the camp, and that thereby Jehovah assented; thus plainly showing that they themselves insisted. [3] In the same: Jehovah said unto Moses, How long will this people provoke Me, and how long will they not believe in Me, for all the signs which I have wrought in the midst of them? I will smite them with the pestilence, and will extinguish them, and will make of thee a nation greater and mightier than they. But Moses supplicated, and Jehovah being entreated said, I will be gracious according to thy word: nevertheless, I live, and the whole earth shall be filled with the glory of Jehovah; for as to all those men who have seen My glory, and My signs which I wrought in Egypt, and in the wilderness, yet have tempted Me these ten times, and have not obeyed my voice, surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked Me see it. Your bodies shall fall in this wilderness; but your little children will I bring in (Num. 14:11-12, 20-23, 29, 31). From these words it is also manifest that Jehovah willed to extinguish them, and consequently not to set up a church among them, but that they insisted and it was therefore done - besides many other times also, when Jehovah willed to utterly destroy that nation so often rebellious, but as often suffered Himself to be entreated by their supplications. [4] The like is also involved in Balaam's not being permitted to curse that people (Num. 22, 23, 24); and in other places also, where it is said that Jehovah repented that He had brought in that people; also that Jehovah was entreated; and also that He so often made a new covenant with them. Such things are signified in the internal historical sense by the words "I will not let thee go, unless thou bless me." The same is also signified by Jacob's taking away the birthright from Esau, and also by his taking the blessing from him by fraud (Gen. 25 and 27).

In the internal historical sense, by he said unto him, What is thy name? And he said Jacob, is signified that they were the posterity of Jacob with their quality. This is evident from the signification of a "name," as being quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006); and from the signification of "Jacob," as being his posterity (see n. 4281).

In the internal historical sense by "he said, Thy name shall no more be called Jacob, but Israel," is signified that they could not represent as Jacob, but as from a new quality given them. This may be seen from the meaning of "Jacob" in the Word, as being his posterity (see n. 4281); and from the signification of a "name," as being quality (see just above, n. 4291). The new quality itself is "Israel" in the internal sense; for "Israel" is the celestial spiritual, thus the internal man (n. 4286). And because "Israel" is the celestial spiritual and thus the internal man, "Israel" is also the internal spiritual church; for whether you speak of the spiritual man or the spiritual church, it is the same thing; because the spiritual man is a church in particular, and a number are a church in general. If a man were not a church in particular, there would not be any church in general. A congregation in general is what in common speech is called a church, but in order that there may be any church, everyone in this congregation must be such as is the church in general, because every general involves parts similar to itself. [2] As regards the matter itself (that they could not represent as Jacob, but as from a new quality given them, which is "Israel") the case is this. It was specifically Jacob's posterity who represented the church, but not Isaac's specifically; for Isaac's posterity were not from Jacob only, but also from Esau. Still less was it Abraham's posterity specifically; for Abraham's posterity were not from Jacob only, but also from Esau, and likewise from Ishmael, as also from his sons by his second wife Keturah - thus from Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah, and their sons (see Gen. 25:1-4). Now as Jacob's posterity insisted on being representative (as shown just above n. 4290), they could not represent as Jacob, nor as Isaac, nor as Abraham. That they could not as Jacob was because Jacob represented the external of the church, but not its internal; and they could not as Isaac at the same time, nor as Abraham at the same time, for the reason just adduced. [3] There was therefore no other way by which they could represent the church than by a new name being given to Jacob, and thereby a new quality; which new quality should signify the internal spiritual man, or what is the same, the internal spiritual church. This new quality is "Israel." Every church of the Lord is internal and external, as has been repeatedly shown. The internal church is what is represented, and the external is what represents. Moreover the internal church is either spiritual or celestial. The internal spiritual church was represented by Israel, and the internal celestial church was afterwards represented by Judah. Therefore also a division was made, and the Israelites were a kingdom by themselves, and the Jews were a kingdom by themselves; but on this subject of the Lord's Divine mercy hereafter. Hence it is evident that Jacob (that is, the posterity of Jacob) could not represent a church as Jacob, for this would be to represent only the external of a church; but must also do so as Israel, because "Israel" is the internal. [4] That the internal is what is represented, and the external what represents, has been shown before, and may likewise be seen from man himself. Man's speech represents his thought, and his action represents his will. Speech and action are man's externals, and thought and will are his internals. Furthermore, man's face itself, by its varying looks, represents both his thought and his will. That the face by its looks represents, is known to everyone; for with the sincere their interior states may be seen from the looks of the face. In a word, all things of the body represent what is of the animus and of the mind. [5] The case is similar with the externals of the church, for these are like a body, and the internals are like a soul - as the altars and the sacrifices upon them, which as is known were external things; in like manner the showbreads; also the lampstand with its lights; and likewise the perpetual fire: that these represented internal things may be known to everyone; and it is the same with the rest of the rites. That these external things could not represent external but internal things, is evident from what has been adduced. Thus Jacob could not represent as Jacob, because "Jacob" is the external of the church; but Jacob could represent as Israel, because "Israel" is its internal. This is what is meant by the new quality given in order that the posterity of Jacob might represent.

In the internal historical sense, by "for as a prince hast thou contended with God and with men, and hast prevailed," is signified on account of the contumacy which was in their phantasies and cupidities, as is evident from the signification of "God" and from the signification of "men" as being truths and goods (see n. 4287). These same words have here an opposite sense, because in this sense they are said of the posterity of Jacob, among whom (as shown above) there were interiorly no truths and goods, but falsities and evils. Falsities are phantasies because they are of phantasies, and evils are cupidities because they are of cupidities. [2] That this nation insisted on being representative, that is, they insisted that they should be the church above all nations in the whole world, may be seen above (n. 4290). That this was also permitted on account of the contumacy that was in their phantasies and cupidities, is here meant. The nature of their phantasies and their cupidities no one can know who has not had some interaction with them in the other life; and in order that I might know it, this has been granted me, so that I have occasionally spoken with them there. More than all others they love themselves and they love the wealth of the world; and more than all others they fear the loss of this honor, and also the loss of gain; and therefore also at this day, as of old, they despise all others in comparison with themselves, and likewise seek wealth for themselves with the most intense application, and moreover are timid. As this nation had been of this character from ancient times, they could more than others be kept in a holy external without any holy internal, and thus could represent in external form the things of the church. It is these phantasies and these cupidities that have produced such contumacy. [3] The same also appears from many things related of them in the historicals of the Word. After being punished they could be in such external humiliation as could no other people, for they could lie prostrate on the ground for entire days and wallow in the dust, not getting up until the third day; they could wail for many days, go in sackcloth, in rent garments, with ashes or dust sprinkled upon their heads; they could fast continuously for several days, and meanwhile burst forth into bitter weeping. But these things they did solely from bodily and earthly love, and from the fear of the loss of preeminence and worldly wealth; for it was not anything internal that affected them, because they knew not at all and did not even want to know what anything internal is, such as that there is a life after death, and that there is an eternal salvation. [4] From this it is evident that, being of such a nature, they must needs be deprived of all holy internal, for this in no wise agrees with such a holy external, because the two things are utterly contrary to each other; and also that they could, better than others, serve as the representative of the church, that is, could represent holy things in an external form without any holy internal; and thus that by means of this nation something of communication with the heavens could be possible (see n. 4288).

Verses 29-32. And Jacob asked and said, Tell I pray thy name. And he said, Wherefore is this that thou dost ask after my name? And he blessed him there. And Jacob called the name of the place Peniel; for I have seen God faces to faces, and my soul is delivered. And the sun arose to him as he passed over Penuel, and he halted upon his thigh. Therefore the sons of Israel eat not the nerve of that which was displaced, which is upon the hollow of the thigh, even unto this day, because he touched in the hollow of Jacob's thigh the nerve of that which was displaced. "And Jacob asked and said, Tell I pray thy name," signifies the angelic heaven and its quality; "and he said, Wherefore is this that thou dost ask after my name?" signifies that heaven was not willing to reveal itself; "and he blessed him there," signifies conjunction with the Divine celestial spiritual; "and Jacob called the name of the place Peniel," signifies a state of temptations; "for I have seen God faces to faces and my soul is delivered," signifies that He endured the most grievous temptations as if they were from the Divine; "and the sun arose to him," signifies the conjunction of goods; "as he passed over Penuel," signifies a state of truth in good; "and he halted upon his thigh," signified that truths were not yet disposed into such an order that all together with good might enter into celestial spiritual good; "therefore the sons of Israel eat not the nerve of that which was displaced, which is upon the hollow of the thigh," signifies that those were not appropriated in which were falsities; "even unto this day," signifies even forever, that falsities should not be adjoined; "because he touched in the hollow of Jacob's thigh the nerve of that which was displaced," signifies the reason, because they are falsities. [2] In the internal historical sense, in which the posterity of Jacob is treated of, by "Jacob asked and said, Tell I pray thy name," evil spirits are signified; by "he said, Wherefore is this that thou dost ask after my name?" is signified that from evil spirits they did not acknowledge; by "he blessed him there," is signified that it was so done; by "Jacob called the name of the place Peniel," is signified the state in that they put on representations; by "for I have seen God faces to faces, and my soul is delivered," is signified that He was present representatively; by "the sun arose to him," is signified when they came into representations; by "as he passed over Penuel," is signified when they came into the land of Canaan; by "he halted upon his thigh," is signified that goods and truths were altogether destroyed with that posterity; by "therefore the sons of Israel eat not the nerve of that which was displaced, which is upon the hollow of the thigh," is signified that the posterity ought to know this; by "unto this day," is signified that they are such forever; by "because he touched in the hollow of Jacob's thigh the nerve of that which was displaced," is signified because they had a heredity which could not be eradicated by regeneration, because they would not allow this.

And Jacob asked and said, Tell I pray thy name. That this signifies the angelic heaven and its quality, may be seen from the representation of Jacob, as being the Lord as to the Divine natural (of which above); and from the signification of "God," whose name he asked, and also of "men," with whom as a prince he contended and prevailed, as being truths and goods, and thus those who are in truths and goods (see n. 4287). And because the angelic heaven is heaven from truths and goods, it is specifically this which is signified by the "God and men" with whom the Lord prevailed. Occasionally also in the Word the angels are called "gods," and this from truths and goods, as in David: God stood in the congregation of god, He judged in the midst of the gods. I said, Ye are gods, and all of you sons of the Most High (Ps. 82:1, 6); where it is plainly evident that the "congregation of god," and the "gods," denote the angelic heaven. In the same: Who in the sky can be compared unto Jehovah? Who among the sons of the gods can be likened unto Jehovah? (Ps. 89:6). Again: Confess ye to the God of gods; confess ye to the Lord of lords (Ps. 136:2-3). From these passages, as also from the fact that no one can contend as a prince with God and prevail, and likewise from the fact that he who is called "God" was not willing to reveal his name, it is evident that it was the angelic heaven with which the Lord fought. That a deep secret lies hidden in these words is plainly evident from the words themselves: "Wherefore is this that thou dost ask after my name?" for if it had been Jehovah God, He would not have concealed his name; nor would Jacob have asked, "What is thy name?" for to ask the name implies that it is another or others than God Himself. [2] That the Lord in temptations at last fought with the angels themselves, nay, with the whole angelic heaven, is a secret that has not yet been disclosed. But the case with regard to this matter is that the angels are indeed in the highest wisdom and intelligence, but have all wisdom and intelligence from the Divine of the Lord. From themselves, or from what is their own, they have nothing of wisdom and intelligence. So far therefore as they are in truths and goods from the Divine of the Lord, so far they are wise and intelligent. That the angels have nothing of wisdom and intelligence from themselves, they themselves openly confess; nay, they are indignant if anyone ascribes to them anything of wisdom and intelligence, for they know and perceive that this would be to take away from the Divine that which is Divine, and to claim for themselves that which is not theirs, and thus to incur the crime of spiritual theft. The angels also say that all that is their own is evil and false, both from their heredity and from actual life when they were men in the world (n. 1880); and that the evil and falsity is not separated or wiped away from them, they being thus justified, but that it all remains with them, and that it is by the Lord that they are withheld from evil and falsity and are kept in good and truth (n. 1581). All the angels confess these things, and no one is admitted into heaven unless he knows and believes them; for otherwise they cannot be in the light of wisdom and intelligence which is from the Lord, consequently not in good and truth. From this it may also be known how it is to be understood that heaven is not pure in the eyes of God, as we read in Job 15:15. [3] This being the case, in order that the Lord might reduce the universal heaven into heavenly order, He admitted into Himself temptations from the angels also, who, insofar as they were in what is their own, were so far not in good and truth. These temptations are the inmost of all, for they act solely into the ends, and with such subtlety as cannot possibly be noticed. But insofar as they are not in what is their own, so far they are in good and truth, and so far cannot tempt. Moreover the angels are continually being perfected by the Lord, and yet can never to eternity be so far perfected that their wisdom and intelligence can be compared to the Divine wisdom and intelligence of the Lord; for they are finite, and the Lord is infinite; and there is no comparison between what is finite and what is infinite. From all this it can now be seen what is meant by the god with whom Jacob as a prince contended; as also why he was not willing to reveal his name.

Wherefore is this that thou dost ask after my name? That this signifies that heaven was not willing to reveal itself, is evident from what has been said and shown just above (n. 4295).

And he blessed him there. That this signifies conjunction with the Divine celestial spiritual, is evident from the signification of "to bless," as being conjunction (see n. 3504, 3514, 3565, 3584). That it is conjunction with the Divine celestial spiritual, is evident from what precedes respecting Jacob, in that he was named Israel; for by Israel is represented the Lord as to the Divine celestial spiritual (n. 4286). What the celestial spiritual is, may also be seen in the same number.

And Jacob called the name of the place Peniel. That this signifies a state of temptations, is evident from the series of the things; for in old times names were given to the places where anything peculiar happened that were significative of the thing which happened there and of its state (n. 340, 2643, 3422). To this place was given a name which signified a state of temptations, for a state of temptations is here described by the wrestling and contention of Jacob. In the original language "Peniel" means "the faces of God," and "to see the faces of God" denotes to endure the most grievous temptations, as will be explained in what now follows.

For I have seen God faces to faces, and my soul is delivered. That this signifies that He endured the most grievous temptations as if they were from the Divine, is evident from the signification of "seeing God," as being an approach to Him through things interior, namely, goods and truths, hence denoting presence (see n. 4198); and from the signification of "faces," as being things interior (n. 1999, 2434, 3527, 3573, 4066), consequently the thoughts and affections, for thoughts and affections are interior things, because they are of the animus and of the mind, and manifest themselves in the face; and from the signification of "my soul is delivered," as being to endure, namely, the Divine presence. That by all these things is signified that He endured the most grievous temptations as if they were from the Divine, cannot appear except from the causes of temptations both proximate and remote. The proximate causes are the evils and falsities in the man, which lead him into temptations, consequently the evil spirits and genii who pour them in (n. 4249). Nevertheless no one can be tempted (that is, undergo any spiritual temptation) except him who has conscience; for spiritual temptation is nothing else than torment of conscience; and consequently none can be tempted except those who are in celestial and spiritual good, for these have conscience, and all others have not, and do not even know what conscience is. [2] Conscience is a new will and a new understanding from the Lord; thus it is the Lord's presence in a man; and this the nearer, in proportion as the man is in the affection of good or of truth. If the Lord's presence is nearer than in proportion as the man is in the affection of good or of truth, the man comes into temptation. The reason is that the evils and falsities which are in the man, tempered by the goods and truths that are in him, cannot endure a nearer presence. This may be seen from the things that take place in the other life: that evil spirits cannot possibly approach any heavenly society without beginning to feel anguish and torment; also that evil spirits cannot endure to have angels look upon them, for they are instantly tortured and fall into a swoon; and also from the fact that hell is remote from heaven, for the reason that it cannot endure heaven, that is, the Lord's presence which is in heaven. This is the reason why it is said of such in the Word: Then shall they begin to say to the mountains, Fall upon us; and to the hills, Hide us (Luke 23:30). And elsewhere: They shall say to the mountains and to the rocks, Fall down upon us, and hide us from the face of Him that sitteth upon the throne (Rev. 6:16). Moreover the foggy and pitch-dark sphere which exhales from the evils and falsities of those who are in hell appears like a mountain or rock, under which they are hidden (see n. 1265, 1267, 1270). [3] From all this it can now be known that the words, "I have seen God faces to faces, and my soul is delivered," signify the most grievous temptations as if they were from the Divine. Temptations and torments appear as if from the Divine, because, as before said, they come forth through the Lord's Divine presence; but still they are not from the Divine, or from the Lord, but from the evils and falsities which are in him who is being tempted or tormented. For from the Lord nothing proceeds but the Holy which is good and true and merciful. This Holy, which is good and true and merciful, is what those who are in evils and falsities cannot endure, because they are opposites or contraries. Evils, falsities, and unmercifulness are continually intent upon doing violence to these holy things; and insofar as they assault them, so far they are tormented; and when they assault them, and are consequently tormented, they suppose that it is the Divine which torments them. These things are what are meant by the words "as if they were from the Divine." [4] That no one can see Jehovah face to face, and live, was known to the ancients, and this knowledge was handed down from them to the posterity of Jacob; for which reason they rejoiced so greatly when they saw an angel and yet lived. As in the book of Judges: Gideon saw that he was the angel of Jehovah; and therefore Gideon said, Lord Jehovih! Forasmuch as I have seen the angel of Jehovah face to face. And Jehovah said unto him, Peace be unto thee, fear not, thou shalt not die (Judg. 6:22-23). In the same book: Manoah said unto his wife, We shall surely die, because we have seen God (Judg. 13:22). And in Moses: Jehovah said unto Moses, Thou canst not see My faces, for man shall not see Me, and live (Exod. 33:20). [5] When it is said of Moses that he spoke with Jehovah face to face (Exod. 33:11), and that Jehovah knew him face to face (Deut. 34:10), the meaning is that Jehovah appeared to him in a human form adapted to his reception, which was external, namely, as an old man with a beard, sitting with him - as I have been instructed by the angels. It was from this also that the Jews had no other idea of Jehovah than as of a very old man, with a long and snowy beard, who could do greater miracles than other gods. Not that they accounted Him the most holy, for what holiness was they did not know; still less that they could by any possibility see the Holy that proceeds from Him, because they were in bodily and earthly love, without any holy internal (n. 4289, 4293).

And the sun arose to him. That this signifies conjunction of goods, is evident from the signification of the "sun arising," as being the conjunction of goods. That by the "dawn coming up" is signified when conjunction is at hand, or is commencing, see n. 4283. From this it follows that the "sun arose" denotes the conjunction itself; for in the internal sense the "sun" signifies celestial love (n. 1529, 1530, 2441, 2495, 3636, 3643, 4060); consequently it signifies goods, for these are of this love. When celestial love manifests itself with a man (that is, when it is observed), the sun is said "to arise" upon him, for the goods of this love are then conjoined with him.

Footnotes

4287-1 Hebrew-enosh.