340. And blessing. That this signifies acknowledgment and glorification of the Lord on account of those things, and thanksgiving that from Him are all good and truth, and thence heaven and eternal happiness to those who receive them, is clear from the signification of blessing when it is said concerning the Lord, as denoting acknowledgment, here the acknowledgment that to Him belong Omnipotence, Omniscience, Providence, Divine good, and Divine truth, these being signified by His being worthy to receive power, riches, wisdom, honour, and glory, and also glorification on that account. Moreover, blessing, when said of the Lord, signifies thanksgiving that from Him is all the good of love and the truth of faith, and thence heaven and eternal happiness to those who receive them. Because acknowledgment and glorification on account of those things, and also thanksgiving, are here signified by blessing, therefore, it is said, in the last place or as a fitting end, by those angels who glorified the Lord. Those things are signified by blessing when said of the Lord, because nothing is a blessing but what is given by the Lord, for that alone is blessed, because it is Divine and eternal, and contains in itself heaven and eternal happiness; all other things, which have not in themselves what is Divine and eternal, are not a blessing, although they may be so called (see the Doctrine of the New Jerusalem 269, 270).

[2] That blessing, when it is mentioned in the Word, signifies such things, is evident from the passages there understood in the internal sense. But first some passages shall be adduced, in which blessed and blessing are spoken of Jehovah, that is, of the Lord, and where it is said, blessed be God, in order that it may be seen that these signify acknowledgment, glorification, and thanksgiving, that from Him are all good and truth, and thence heaven and eternal happiness to those who receive them. In Luke:

"The mouth" of Zacharias "was opened and he spake, blessing God." And he said, "Blessed be the Lord God of Israel, for he hath visited and made redemption for his people" (1:64, 67, 68).

Zacharias said this when, filled with the Spirit, he prophesied concerning the Lord; and by blessing God, and by, "blessed be the Lord God of Israel," are signified glorification and thanksgiving that He delivers and frees from hell those who receive Him. It is, therefore, also said, "for he hath visited and made redemption for his people Israel." By redemption is signified liberation from hell, and by His people are signified those who are in truths from good, thus those who receive Him. That by redemption is signified liberation and deliverance from hell, may be seen above, n. 328; and that by people are signified those who are in truths from good, may be seen above, n. 331.

[3] In the same:

Simeon took the infant Jesus in his arms, "and blessed God; and said, Mine eyes have seen thy salvation, which thou hast prepared before the face of all peoples" (2:28-31).

Here, to bless God manifestly means, to glorify and give thanks that the Lord came into the world to save all who receive Him; therefore he calls the Lord the salvation which his eyes saw, which is prepared for all people. They are called His people who are in truths from good, thus who thereby receive Him, as was said above.

[4] In David:

"They have seen thy goings, O God. The singers went before, the players on instruments after, in the midst of the virgins playing with timbrels. Bless ye God in the congregations, the Lord from the fountain of salvation" (Psalms 68:24-26).

To bless God in the congregations, the Lord from the fountain of salvation, signifies to glorify the Lord from spiritual truths, which are truths from good. By congregations in the Word are signified the same as by people, namely, those who are in spiritual truths, and, abstractedly, those truths themselves; and by the fountain of salvation is signified spiritual good, because thereby is salvation. Spiritual good is the good of charity towards the neighbour, and spiritual truth is the truth of faith from that good. (That congregations in the Word are predicated of spiritual truths, may be seen, n. 6355, 7843.) Because by blessing in the congregations is signified glorification from spiritual truths, and by blessing from the fountain of salvation is signified [glorification] from spiritual good, therefore God is said of the former, and Lord of the latter; for God is mentioned in the Word, where truths are treated of, and Jehovah and Lord, where good is treated of. That glorification is meant by blessing, is clear from what immediately follows after these words, "The singers went before, the players on instruments after, in the midst of the virgins playing with timbrels," by which glorification is signified from spiritual truths and goods (as may be seen above, n. 323, 326).

[5] In the same:

"O sing unto Jehovah a new song; sing unto Jehovah, all the earth. Bless his name; proclaim his salvation from day to day. Recount his glory among the nations" (Psalms 96:1-3).

That to bless Jehovah here denotes to glorify Him, and to give thanks unto Him, is plain; and because all glorification of Him is from spiritual truths and from spiritual good, therefore, it is said, "bless his name, proclaim his salvation from day to day"; name also is said of truths, and salvation of good. To sing a song signifies to glorify from those truths and from that good, as may be seen above, n. 323, 326.

[6] In Moses:

Jehovah chose the sons of Levi, "to minister unto him, and to bless in the name of Jehovah" (Deuteronomy 10:8; 21:5).

Because the sons of Levi were appointed for Divine worship, and all Divine worship takes place from spiritual good and the truths thence, therefore, it is said that Jehovah chose them "to minister unto him, and to bless in his name"; and by ministering is signified worship from spiritual good, and by blessing is signified worship from spiritual truths. That to minister is said of worship from good, may be seen above, n. 155.

[7] In David:

"O Jehovah, thou hast prevented the King with the blessings of good; thou hast set a crown of pure gold on his head. Thou layest glory and honour upon him. For thou placest upon him blessings for ever" (Psalms 21:1, 3, 5, 6).

By the King here is not meant David, but the Lord, who is called King from the Divine Spiritual which proceeds from His Divine Human. And because blessing signifies acknowledgment, glorification, and thanksgiving, that all good and truth, and thence heaven and eternal happiness, are from Him, it is hence plain what is signified by, "Thou hast prevented the King with the blessings of good," and by, "thou placest upon him blessings for ever." Blessings of good signify truths from good; a crown of pure gold signifies the good from which these are; honour and glory signify the Divine good and the Divine truth. (That by David in the Word is meant the Lord, may be seen above, n. 205, similarly by king, in the Psalms, n. 31; that by the crown of kings is signified the Divine good, n. 272, similarly by gold, n. 242; and that by honour and glory are signified the Divine good and the Divine truth, n. 288.)

[8] From these considerations it is evident what blessed signifies when said of the Lord, as in the following passages:

The disciples cried with a great voice, "Blessed be the King that cometh in the name of the Lord" (Luke 19:37, 38).

The multitude cried, "Hosanna to the Son of David; Blessed is he that cometh in the name of the Lord" (Matthew 21:9; Mark 11:9, 10; John 12:12, 13).

Jesus said, "Ye shall not see me henceforth, until ye shall say, Blessed is he that cometh in the name of the Lord" (Matthew 23:38, 39; Luke 13:35).

"The High Priest asked Jesus, Art thou then the Christ, the Son of the Blessed?" (Mark 14:61).

Blessed is He that cometh in the name of the Lord, signifies glorified, because from Him are all Divine truth and Divine good. The name of the Lord signifies everything by which He is worshipped; and because all that has reference to the good of love and to the truth of faith, therefore, these things are signified by the name of the Lord. (That the Lord's name signifies everything by which He is worshipped, may be seen above (n. 102, 135, 148, 224); and that the Lord is called Lord from the Divine Good, in the Arcana Coelestia 4973, 9167, 9194).)

[9] In Moses:

Melchizedek blessed Abram, and said, "Blessed be Abram of the most high God, possessor of heaven and earth; and blessed be the most high God, who hath delivered thine enemies into thy hand" (Genesis 14:18-20).

Here it is said, "Blessed be the most high God, who hath delivered thine enemies into thy hand," and it signifies that glorification and thanksgiving are His on that account. Those, therefore, who receive Divine good and Divine truth from the Lord, are called

"Blessed" (Psalms 37:22; 115:15; Matthew 25:34).

[10] That by blessing when said of man, is meant nothing else but the reception of Divine truth and Divine good, because in them are heaven and eternal happiness, is evident from the following passages:

In David:

"The clean in hands and the pure in heart shall bear the blessing from before Jehovah, and justice from the God of our salvation" (Psalms 24:4, 5).

He that is clean in hands signifies those who are in truths from faith, and the pure in heart those who are in good from love; concerning such it is said that they shall bear the blessing from before Jehovah, and justice from the God of salvation, and by bearing the blessing is signified the reception of Divine truth and by bearing justice the reception of Divine good. That justice is predicated of good, may be seen above, n. 204; and in the Arcana Coelestia 2235, 9857.

[11] In Moses:

"Thus shall ye bless the sons of Israel, Jehovah bless thee, and keep thee; Jehovah make his faces to shine upon thee, and be gracious unto thee; Jehovah lift up his faces upon thee, and give thee peace. Thus shall they put my name upon the sons of Israel; and I will bless them" (Num. 6:23-27).

From these words unfolded by the internal sense it is evident what blessing involves in summary; namely, that Jehovah, that is, the Lord from the Divine love, flows in with Divine truth and with Divine good with those who receive Him. The Divine love, from which the Lord flows in, is meant by the faces of Jehovah; the Divine truth, with which the Lord flows in, is meant by, "Jehovah make his faces to shine upon thee"; and the Divine good, with which He flows in, is meant by, "Jehovah lift up his faces upon thee"; protection from evils and falsities, which otherwise would take away the influx, is meant by, "keep thee and be gracious unto thee"; heaven and eternal happiness, which the Lord gives by His Divine truth and His Divine good, are meant by, give thee peace; communication and conjunction with those who receive Him, are meant by, "Thus shall they put my name upon the sons of Israel," the name of Jehovah signifying the Divine proceeding which, in general, is called Divine truth and Divine good, and the sons of Israel signifying those who are of the church, thus who receive [the Lord], concerning whom it is therefore said, and "I will bless them." That this is the internal or spiritual sense of these words is evident from this fact, that by the faces of Jehovah is signified the Divine love, by making them to shine is signified the influx of Divine truth, and by lifting them up the influx of Divine good; that these things may be better understood it shall be explained whence these significations arise. The Lord appears to the angels in heaven as a sun, for it is His Divine love which thus appears; this, therefore, is meant by the face of Jehovah; the light which thence proceeds is the Divine truth, this therefore is what is meant by making His faces to shine; the heat also which thence proceeds is the Divine good, this therefore is what is meant by lifting up His faces, for by lifting up is signified to reveal Himself, which is effected from the Divine good by means of the Divine truth. (That the Lord appears to the angels in heaven as a sun, and that such appearance is that of His Divine love, may be seen in the work concerning Heaven and Hell 116-125; and that the light thence is the Divine truth, also that the heat thence is the Divine good, n. 126-140. That peace signifies the celestial delight which inmostly affects every good with blessedness, and that it thence signifies heaven and eternal happiness, may be seen in the same work, n. 284-290; and that the sons of Israel signify those who belong to the church, consequently, the church, in the Arcana Coelestia 6426, 8805, 9340.)

[12] In Ezekiel:

"I will give them the circuits of my hill [as] a blessing, and I will send down the rain in its time, there shall be rams of blessing; then the tree shall give its fruit, the earth shall give its produce" (34:26, 27).

He who sees the Word merely in its natural sense, believes that such things only as are mentioned in that sense are meant by blessing, namely, that rain shall be given to make fruitful the gardens and fields, and so that the tree shall give its fruit, and the earth its produce; but it is a spiritual blessing which is meant, for by rain is signified everything Divine which flows in with man from the Lord out of heaven; that truths shall produce good, and that good shall produce truths, is signified by, the tree shall give its fruit, and the earth its produce. The earth denotes the church, as does also a garden in which there are trees; by these, and by the circuits of My hill which I shall give as a blessing, are signified the internal and external with the men of the church; a circuit signifies what is outside or below, and hill signifies what is within or above, specifically, where there is charity, for this is within. (That a hill signifies where charity is, may be seen, n. 6435, 10438.)

[13] In David:

"Blessed is every one that feareth Jehovah, that walketh in his ways. Thou shalt eat the labour of thine hands; blessed art thou, and it shall be well with thee. Thy wife shall be as a fruitful vine by the sides of thine house; thy sons like olive plants around thy tables. Behold, thus shall the man be blessed that feareth Jehovah. Jehovah shall bless thee out of Zion; that thou mayest see the good of Jerusalem all the days of thy life. Yea, thou shalt see thy children's children, and peace upon Israel" (Psalms 128).

Here also by, to be blessed, is not meant to be blessed naturally, as that [a man] should eat the labour of his hands, that his wife should be fruitful, that many sons should be about his tables, and that this should be in Zion and in Jerusalem; but to be blessed spiritually is meant. For by them that fear Jehovah, are meant those who love to do His precepts; therefore it is said, blessed is he that feareth Jehovah, and walketh in His ways; to walk in His ways signifying to do His precepts. By the labour of his hands which he shall eat, is signified the study of the life according to them. By the wife by the sides of his house, is signified the affection of spiritual truth in all things that he thinks and does; therefore it is also said, "as a fruitful vine," for by a vine is signified the spiritual church from the affection of truth. By the sons around his tables are signified the truths of good thence; tables denoting instructions; therefore it is also said, "like olive-plants," the plants signifying truths, and the olives goods. By Zion is signified heaven whence those things are, and by Jerusalem doctrine. Hence it is evident what is signified by Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of thy life. By peace upon Israel is signified all spiritual good in general and in particular, Israel denoting the church.

[14] In the same:

"As the dew of Hermon that descendeth upon the mountains of Zion; for there hath Jehovah commanded a blessing, life even for evermore" (Psalms 133:3).

The marriage of good and truth is here treated of, and their fructification and multiplication. The latter and the former are signified by, the dew of Hermon that descendeth upon the mountains of Zion, the mountains of Zion signifying where the goods of celestial love are; therefore it is also said, "there hath Jehovah commanded a blessing, life even for evermore."

[15] In Moses:

"If ye hearken to these judgments, to keep and do them, Jehovah thy God shall keep the covenant and the mercy; and he will love thee, and bless thee, and will bless the fruit of thy belly, and the fruit of thy land, thy corn, and thy new wine, and thine oil, the young of thy oxen, and of the rams of thy flock. Thou shalt be blessed above all peoples; there shall not be male or female barren among you, or among your cattle. And Jehovah will take away from you every disease, and all the evil sicknesses of Egypt, which thou hast known, he shall not lay upon thee; but will put them upon all that hate thee. And thou shalt consume all the peoples whom Jehovah thy God shall deliver to thee; thine eye shall not spare them" (Deuteronomy 7:12-16).

By all these words spiritual things are meant, thus spiritual blessings; the sense of the letter which is natural, and for those who are in the natural world, and thence in a natural idea, involving and signifying those things; therefore, from the spiritual sense of the Word it is evident what is meant by being blessed in general and in particular. By the fruit of the belly and by the fruit of the earth, by the corn, the new wine, and the oil, by the young of the oxen, and of the rams of the flock, are meant the multiplications of truth and the fructifications of good, thus spiritual blessings. (What is signified specifically by each may be seen in various places in the Arcana Coelestia, and in the explanations of this prophetic book.) There shall not be male or female barren among you, or among your cattle, signifies the multiplication of truth and the fructification of good in the internal and the external man; and by Jehovah taking away from them every disease, and all the evil sicknesses of Egypt, is signified the removal of all evils and falsities; the evil sicknesses of Egypt denoting the falsities arising from evils in the natural man. The haters, upon whom Jehovah will put them, denote those who are against the goods and truths of the church. The dispersion of the evils and falsities that are opposed to the truths and goods of the church, is signified by, thou shalt consume all the peoples whom Jehovah thy God shall deliver to thee; and the continual shunning of them by, thine eye shall not spare them. That by these things those who do the Lord's precepts are blessed is meant by, "If ye hearken to these judgments, to keep and do them, Jehovah thy God shall keep unto thee the covenant and the mercy; He will love thee, and bless thee." Covenant and mercy denote a conjunction from love by them; conjunction by good is meant by the covenant, and by, He will love thee; and conjunction by truth thence is meant by mercy, and by, He will bless thee.

[16] In the same:

"He shall bless thee with blessings of heaven from above, with blessings of the deep that lieth under, with blessings of the breasts and of the womb" (Genesis 49:25).

These things are said of Joseph, by whom is here signified the Lord's spiritual kingdom; and by the blessings of heaven from above are meant the multiplications of truth from good in the internal or spiritual man; by the blessings of the deep that lieth under, are meant the multiplications of truth from good in the external or natural man; and by blessings of the breasts and of the womb, are signified spiritual and celestial goods.

[17] In Joel:

"Who knoweth? Let him return, and it will repent" Jehovah God "and he will leave behind him a blessing, a meat-offering and a drink-offering unto Jehovah our God" (2:14).

Because by blessing is signified spiritual blessing, which in general has reference to good and truth proceeding from the Lord, and given to man, it is therefore said, he shall leave behind him a blessing, a meat-offering, and a drink-offering from our God. The meat-offering, which was bread, signifies good, and the drink-offering, which was wine, signifies truth, both from the Lord, for it is said, from our God.

[18] In Isaiah:

"In that day shall there be a highway out of Egypt into Assyria, that the Assyrian may come into Egypt, and the Egyptian into Assyria, that the Egyptians may serve with the Assyrian. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance" (19:23-25).

By Israel, Assyria, and Egypt, are signified the three things that are with the men of the church, namely, the Spiritual, the Rational, and the Scientific; by Israel the Spiritual, by Assyria the Rational, and by Egypt the scientific. Inasmuch as the whole Rational of man is formed by scientifics, and both are from the spiritual part which is from heaven from the Lord (for all understanding of truth and all application of knowledges to truths are thence), it is therefore said that there shall be a highway from Egypt into Assyria, that Assyria may come into Egypt and Egypt into Assyria; and that the Egyptians may serve with the Assyrian; and afterwards, that Israel shall be the third with Egypt and Assyria, a blessing in the midst of the land. The midst signifies the inmost from which the rest, or from which the whole is derived (as may be seen above, n. [313] ¹ ); and the land, the church where these things are; and because it is the Spiritual from which the Rational and the Scientific are applied to genuine truths, therefore Israel is called the inheritance, or the heir of the house who possesses all things; and Assyria, the work of My hands, because the Rational is thence formed; and Egypt is called a blessed people, because, in the Scientific, as in their ultimate, all things are together; from these considerations also it is evident that by a blessing in the Word is meant a spiritual blessing.

[19] In Zechariah:

"As ye were a curse among the nations, O house of Judah and house of Israel, so will I liberate you that ye may be a blessing" (8:13).

These things are said concerning the devastated church, and concerning the church to be established by the Lord. The house of Judah and the house of Israel signify the church, here in both senses. The church devastated is called a curse, because therein are evil and falsity; but the church to be established is called a blessing, because therein are good and truth.

[20] In David:

"Salvation unto Jehovah, thy blessing upon thy people" (Psalms 3:3).

The blessing of Jehovah upon His people signifies the influx and reception of good and truth; those are called the people of Jehovah who are in spiritual good (see above, n. 331).

[21] In Moses:

"I will make of thee a great nation, and I will bless thee, that thou mayest become a blessing. I will also bless them that bless thee, and curse them that curse thee; and in thee shall all the families of the earth be blessed" (Genesis 12:2, 3).

In the same:

"All the nations of the earth shall be blessed in him" (Genesis 18:18).

These things are said concerning Abraham, and by him, in the highest sense, is meant the Lord, and, in a respective sense, the Lord's celestial kingdom, and the celestial church. Hence it is evident what is signified by I will make thee into a great nation, and I will bless thee, that thou mayest become a blessing, namely, that therein shall be Divine good and Divine truth; a great nation being said of Divine good (see above, n. 331), and a blessing of Divine truth. I will bless them that bless thee, signifies that Divine truth shall be with those who receive it, and the falsity of evil with those who do not receive it. In thee shall all families of the earth be blessed, and all the nations of the earth shall be blessed in him, signifies that from the reception of Divine truth and Divine good they have heaven and eternal happiness. The families of the earth signify those who are in truths from good, families denoting truths, nations denoting goods. Blessing signifies that hence they have heaven and eternal happiness.

[22] The same is signified by the blessing of Israel and Jacob. In the same:

"Blessed is he that blesseth thee, and cursed is he that curseth thee" (Num. 24:9).

And in the same:

"And thy seed shall be as the dust of the earth, and shall spread itself towards the west, and towards the east, and towards the north, and towards the south; and in thee, and in thy seed, shall all the families of the earth be blessed" (Genesis 28:14).

By Israel and Jacob also, in the highest sense, the Lord is meant, and, in the respective sense, the Lord's spiritual kingdom and the spiritual church; by Israel that church internal, by Jacob [that church] external. By the seed that shall be as the dust of the earth, and which shall spread itself towards the west, the east, the north, and the south, is signified the Divine truth proceeding from the Lord, and received by those who belong to that church; the fructification of good thence is signified by its spreading itself towards the west and the east, and the multiplication of truth thence is signified by its spreading itself towards the north and the south. (That those quarters have such significations, may be seen in the work concerning Heaven and Hell 141-153.)

[23] That the Lord blessed the bread, the wine, the fishes which He gave to the disciples and to the people (Matthew 14:15, 21, 22; 15:32; 26:26, 27; Mark 6:41; 8:6, 7; 14:22, 23; Luke 9:16; 22:19; 24:30), signified the communication of His Divine, and thus conjunction with them by means of goods and truths, which are signified by bread and wine, and also by fishes; bread and wine signify goods and truths in the spiritual man, and fishes signify goods and truths in the natural.

[24] In Isaiah:

"He shall call his servants by another name; he who blesseth himself in the earth, shall bless himself in the God of truth; and he that sweareth in the earth, shall swear by the God of truth; because the former distresses shall be delivered to forgetfulness " (65:15, 16).

By blessing himself is signified self-instruction in Divine truths, and the application of them to life. The reason why this is signified by swearing, is, because an oath, in the internal sense, signifies confirmation in oneself, and conviction that it is so, and this is effected from good by means of truths; truths are confirmed and proved with man only from good. A new church is here treated of; and by calling by another name is signified its quality as to truth and good.

[25] In Jeremiah:

"Swear by the living Jehovah, in truth, in judgment, and in justice; the nations shall bless themselves in him, and in him shall they glory" (4:2).

The same is here signified by swearing and blessing themselves; the nations which shall bless themselves in Jehovah signify those who are in good.

[26] By blessing, in the opposite sense, is signified to love evil and falsity, and to imbibe the same. As in Isaiah:

"He who slayeth an ox smiteth a man, he who offers frankincense blesseth vanity; they have also chosen these things in their own ways" (66:3).

To slay or sacrifice an ox, and to smite a man, signify to worship God in externals, and yet to reject all truth. By sacrificing an ox is signified worship from those things which represented natural good, for an ox denotes natural good; and by smiting a man is signified to reject and deny the truth, man in the Word denoting truth. To offer incense and to bless vanity, signify to worship God from such things as represented spiritual good, and yet to love evil and falsity, and to imbibe them; an offering of incense denoting worship from spiritual good, and vanity denoting evil and the falsity of evil.

Poznámky pod čarou:

4402. 'And he called it El Elohe Israel' means that it, that is to say, interior worship, originated in the Divine Spiritual. This is clear from the meaning of 'El Elohe', dealt with below, and from the meaning of 'Israel' as the spiritual, dealt with in 4286, 4292. The things stated so far in this chapter from verse 17 onwards appear there because the subject in the highest sense of the chapter is how the Lord made His Natural Divine. But since things in the highest sense which are concerned with the Lord are beyond the range of ideas present in a person's thought because such things are Divine, let them be illustrated by means of the kind of things that do fall more immediately within the range of a person's ideas. That is to say, let those things that are Divine be illustrated by means of the way in which the Lord regenerates man's natural. Indeed the regeneration of man, that is, of his natural, is also the subject here in the internal sense; for the regeneration of man is a model of the glorification of the Lord, 3138, 3212, 3296, 3490. In fact the Lord glorified Himself, that is, made Himself Divine, according to Divine order, according to which same order He also regenerates man, that is, makes him celestial and spiritual. Here the way in which He makes him spiritual is dealt with, for 'Israel' means that spiritual man.

[2] The spiritual man is not the interior rational man but the interior natural. The interior rational man is that which is called celestial. How the spiritual man and the celestial differ from each other has often been stated already. A person becomes spiritual through the joining of the truths residing with him to good, that is, through the joining of matters of faith to those of charity, a joining together which takes place within his natural. There exterior truths first are joined to good, and after that interior truths. The joining of exterior truths within the natural has been dealt with in verses 1-16 of this chapter, the joining of interior truths to good in verses 17-end. Interior truths are not joined to good except by means of an enlightenment entering through the internal man into the external. That enlightenment makes Divine truths visible in a purely general way, as when, to use a comparison, countless objects are seen by the eye as an obscure single whole devoid of any distinguishable features. This enlightenment making truths visible in a purely general way was meant by Esau's words to Jacob, 'Let me now place with you some of the people who are with me', and by Jacob's reply, 'Why so? Let me find favour in your eyes', dealt with in 4385, 4386.

[3] On the point that the spiritual man, compared with the celestial, dwells in obscurity, see 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833. It is this spiritual man that is represented by 'Israel', 4286. The expression spiritual man is used because the light of heaven, which holds intelligence and wisdom within it, flows into those things with man which belong to the light of the world and causes those which belong to the light of heaven to be represented in those belonging to the light of the world, and in this way causes them to correspond. For regarded in itself the spiritual is the Divine Light itself which comes from the Lord, and therefore consists in intelligence which essentially is truth and as a consequence is wisdom. With the spiritual man however that light falls on things which are matters of faith with him and which he believes to be true, whereas with the celestial man it falls on the good of love. But although these considerations are clear to those who dwell in the light of heaven they are nevertheless obscure to those who dwell in the light of the world, and so to the majority at the present day. They are perhaps so obscure as to be barely intelligible. All the same, since they constitute the subject in the internal sense and are by nature as described, the exposition of them must not be left out. The time will come when people will be enlightened

[4] The reason why the altar was called El Elohe Israel and why interior worship originating in the Divine Spiritual was meant by it is that in the highest sense El Elohe is identical with the Divine Spiritual; as also is Israel. For 'Israel' means the Lord's Divine Spiritual, and in the representative sense the Lord's spiritual Church, or what amounts to the same, a person like that, see 4286, 4292. In the original language El Elohe means 'God God', and also, to be strictly literal, 'God of gods'. ¹ In the Word Jehovah, or the Lord, is referred to in very many places by the singular name 'El', or else 'Eloah', as well as by the plural name 'Elohim'. Both names are sometimes used within the same verse or in the same section. A person who is not acquainted with the internal sense of the Word cannot know the reason why. Anyone may conclude that 'El' implies one thing, 'Eloah' another, and 'Elohim' another, from the consideration that the Word is Divine, that is, has its origin in the Divine, and that it is for that reason inspired as to every word, indeed as to the smallest part of every letter.

[5] What the name 'El' implies when it is used, or the name 'Elohim', may be seen from what has been shown in various places above, namely that El or Elohim - that is, God - is used when truth is the subject, see 709, 2586, 2769, 2807, 2822, 3921 (end), 4287. This is why in the highest sense El and Elohim mean the Divine Spiritual, this being the same as Divine Truth. The two names differ however in that 'El' means truth in will and action, which is the same as the good of truth, 4337, 4353, 4390. The plural form Elohim exists for the reason that by Divine truth is meant all the truths which come from the Lord. This is also the reason why in the Word angels are sometimes called elohim or gods, 4295, as will be further evident from places in the Word that are quoted below. Now because El and Elohim in the highest sense mean the Lord as regards truth, they also mean Him as regards power; for truth is the entity to which power is attributed. Indeed when exercising power good acts by means of truth, 3091, 4015. Therefore when in the Word reference is made to the power received from truth, the Lord is called El and Elohim, that is, God. Hence also it is that El in the original language means one who is powerful.

[6] The fact that the names El and Elohim, or God, are used in the Word where the Divine Spiritual is the subject, or what amounts to the same, Divine Truth, and Divine Power received from this, may be seen in addition from the following places,

God spoke to Israel in visions in the night. I am the God of gods (El Elohe) of your father, do not be afraid of going down into Egypt, for I will make you into a great nation there. Genesis 46:2-3.

Since these words are addressed to Israel, whom He is going 'to make into a great nation', and so the subject is truth and the power this possesses, El Elohe is used, which in the proximate sense means the God of gods. The fact that in the proximate sense Elohim means gods because it has reference to truths and to the power received from them, is also evident in the same author,

There Jacob built an altar, and called the place El Beth El, for there the Elohim were revealed to him, when he was fleeing from before his brother. Genesis 35:7.

And elsewhere in the same author,

Jehovah your God, He is God of gods, and Lord of lords, the God (El) who is great, powerful, and fearful. Deuteronomy 10:17.

Here 'God of gods' is expressed by Elohe Elohim, and after that 'God' by El, to whom greatness and power are attributed

[7] In David,

A great God (El) is Jehovah, and a great King above all gods (elohim), in whose hand are the deep places ² of the earth; and the strength ³ of the mountains are His. Psalms 95:3-4.

The name 'God' or El is used here because reference is made to Divine Truth and the Power received from this, and also 'gods' because reference is made to subordinate truths. For in the internal sense 'a king' means truth, 1672, 2015, 2069, 3009, 3670. From this it is clear what 'a great King above all gods' implies. 'The deep places of the earth' too means the truths of the Church, which are called 'the strength of the mountains' from power rooted in good. In the same author,

Who in heaven will compare himself to Jehovah? Who will be likened to Jehovah among the sons of gods (elim)? God (El) mighty in the secret place of the holy ones, O Jehovah God Zebaoth, who is strong as You are, O Jah? Psalms 89:6-8.

Here 'sons of gods (or of elim)' stands for Divine truths, to which, it is evident, power is attributed, since it is said 'God (El) mighty, Jehovah God of hosts, who is strong as You are?'

[8] Similarly elsewhere in the same author,

Give to Jehovah, O sons of gods, give to Jehovah glory and strength. Psalms 29:1.

In Moses,

They fell on their faces, and said, O God of gods (El elohe) of the spirits of all flesh. Numbers 16:22.

In David,

I said, You are gods (elohim), and sons of the Most High, all of you. Psalms 82:6; John 10:34.

Here they are called 'gods' from truths, for 'sons' means truths, 489, 491, 533, 1147, 2628, 3373, 3704. In the same author,

Confess the God of gods (Elohe elohim), confess the Lord of lords. Psalms 136:2-3.

In Daniel,

The king will act according to his own pleasure, and will uplift himself, and exalt himself above every god (el), and will speak astonishing things above the God of gods (El elohim). Daniel 11:36.

These quotations show that in the proximate sense El elohe means God of gods, and that in the internal sense 'gods' is used in reference to truths which come from the Lord.

[9] The fact that the singular name El or God is used where the power which comes from Divine Truth is the subject, or what amounts to the same, from the Lord's Divine Spiritual, becomes clear from the following places: In Moses,

Let my hand be for God (El) to do you evil! Genesis 31:29.

And elsewhere,

Nor is there a hand for God (El). Deuteronomy 28:32.

And in Micah,

Let there be a hand for God (El). Micah 2:1.

'Let there be a hand for God' means, let there be power. For 'hand' means power, see 878, 3387, and 'hand' is used in reference to truth, 3091. In David,

I will set His hand in the sea, and His right hand in the rivers. He will cry to Me, You are My Father, My God (El), the Rock of My Salvation. Psalms 89:25-26.

This refers to power from truths. In the same author,

The wicked says in his heart, God (El) has forgotten; He has hidden His face; He never sees. Arise, O Jehovah God (El); lift up Your hand. For what reason does the wicked despise God (Elohim)? Psalms 10:11-13.

Here the meaning is similar.

[10] In the same author,

Jehovah is my rock (petra) and my fortress, and my deliverer, my God (El), my rock (rupes). Psalms 18:2.

This refers to power. In Isaiah, A residue will return, the residue of Jacob, to the God (El) of power. Isaiah 10:21.

In the same prophet,

To us a Boy is born, to us a Son is given, the government upon His shoulder; He will call His name, Wonderful, Counsellor, God (El), the Powerful One, Father of Eternity, Prince of Peace. Isaiah 9:6.

In the same prophet,

Behold the God (El) of my salvation; I will trust, and will not be afraid, for He is my strength. Isaiah 12:2.

In the same prophet,

I am God (El) even from today; I am He, and nobody delivers from My hand; I work, and who will reverse it? Isaiah 43:12-13.

This refers to power. In Jeremiah, Great and powerful God (El), whose name is Jehovah of hosts. Jeremiah 32:18.

In the second Book of Samuel,

With my God (El) I will leap over the wall. God (El) is perfect in His way; the word of Jehovah is pure. Who is God (El) besides Jehovah? Who is a rock besides our God (Elohim)? God (El) is the strength of my refuge. 2 Samuel 22:30-33.

In Moses,

God (El) is not a man, that He should lie, or a son of man, that He should repent. Has He said, and will He not act? Or has He spoken, and will He not carry it out? He brought them out of Egypt; He has so to speak the strength of a unicorn. At that time it will be said to Jacob and to Israel, What has God (El) been doing? Numbers 23:19, 22-23.

This in the internal sense refers to power and to truth.

[11] And in the same author,

God (El) who brought him out of Egypt has as it were the strength of a unicorn. He will consume the nations, his enemies, and will break their bones, and smash their weapons. Numbers 24:8.

'Horns' and 'the strength of a unicorn' mean the power of truth that springs from good, see 2832. And there are many other places besides all these. Since most things in the Word also have a contrary sense, no less do 'god' and 'gods', names which are used when the subject is falsity and power from falsity, as in Ezekiel,

The gods (elim) of the mighty will speak to him in the midst of hell. Ezekiel 32:21.

In Isaiah,

You inflamed yourselves among the gods (elim) under every green tree. Isaiah 57:5.

Here the name 'gods' is used on account of falsities. Similar examples exist in other places.

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