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Deuteronomy 11

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1 καί-C ἀγαπάω-VF--FAI2S κύριος-N2--ASM ὁ- A--ASM θεός-N2--ASM σύ- P--GS καί-C φυλάσσω-VF--FMI2S ὁ- A--APN φύλαγμα-N3M-APN αὐτός- D--GSM καί-C ὁ- A--APN δικαίωμα-N3M-APN αὐτός- D--GSM καί-C ὁ- A--APF κρίσις-N3I-APF αὐτός- D--GSM πᾶς-A1S-APF ὁ- A--APF ἡμέρα-N1A-APF

2 καί-C γιγνώσκω-VF--FMI2P σήμερον-D ὅτι-C οὐ-D ὁ- A--APN παιδίον-N2N-APN σύ- P--GP ὅσος-A1--NPM οὐ-D οἶδα-VX--XAI3P οὐδέ-C ὁράω-VBI-AAI3P ὁ- A--ASF παιδεία-N1A-ASF κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GS καί-C ὁ- A--APN μεγαλεῖος-A1A-APN αὐτός- D--GSM καί-C ὁ- A--ASF χείρ-N3--ASF ὁ- A--ASF κραταιός-A1A-ASF καί-C ὁ- A--ASM βραχίων-N3N-ASM ὁ- A--ASM ὑψηλός-A1--ASM

3 καί-C ὁ- A--APN σημεῖον-N2N-APN αὐτός- D--GSM καί-C ὁ- A--APN τέρας-N3T-APN αὐτός- D--GSM ὅσος-A1--APN ποιέω-VAI-AAI3S ἐν-P μέσος-A1--DSN *αἴγυπτος-N2--GSF *φαραώ-N---DSM βασιλεύς-N3V-DSM *αἴγυπτος-N2--GSF καί-C πᾶς-A1S-DSF ὁ- A--DSF γῆ-N1--DSF αὐτός- D--GSM

4 καί-C ὅσος-A1--APN ποιέω-VAI-AAI3S ὁ- A--ASF δύναμις-N3I-ASF ὁ- A--GPM *αἰγύπτιος-N2--GPM ὁ- A--APN ἅρμα-N3M-APN αὐτός- D--GPM καί-C ὁ- A--ASF ἵππος-N2--ASF αὐτός- D--GPM ὡς-C ἐπικλύζω-VAI-AAI3S ὁ- A--ASN ὕδωρ-N3--ASN ὁ- A--GSF θάλασσα-N1S-GSF ὁ- A--GSF ἐρυθρός-A1A-GSF ἐπί-P πρόσωπον-N2N-GSN αὐτός- D--GPM καταδιώκω-V1--PAPGPM αὐτός- D--GPM ἐκ-P ὁ- A--GPN ὀπίσω-P σύ- P--GP καί-C ἀποὀλλύω-VAI-AAI3S αὐτός- D--APM κύριος-N2--NSM ἕως-P ὁ- A--GSF σήμερον-D ἡμέρα-N1A-GSF

5 καί-C ὅσος-A1--APN ποιέω-VAI-AAI3S σύ- P--DP ἐν-P ὁ- A--DSF ἔρημος-N2--DSF ἕως-C ἔρχομαι-VBI-AAI2P εἰς-P ὁ- A--ASM τόπος-N2--ASM οὗτος- D--ASM

6 καί-C ὅσος-A1--APN ποιέω-VAI-AAI3S ὁ- A--DSM *δαθαν-N---DSM καί-C *αβιρων-N---DSM υἱός-N2--DPM *ελιαβ-N---GSM υἱός-N2--GSM *ρουβην-N---GSM ὅς- --APM ἀναοἴγω-VA--AAPNSF ὁ- A--NSF γῆ-N1--NSF ὁ- A--ASN στόμα-N3M-ASN αὐτός- D--GSF καταπίνω-VBI-AAI3S αὐτός- D--APM καί-C ὁ- A--APM οἶκος-N2--APM αὐτός- D--GPM καί-C ὁ- A--APF σκηνή-N1--APF αὐτός- D--GPM καί-C πᾶς-A1S-ASF αὐτός- D--GPM ὁ- A--ASF ὑπόστασις-N3I-ASF ὁ- A--ASF μετά-P αὐτός- D--GPM ἐν-P μέσος-A1--DSN πᾶς-A3--GSM *ἰσραήλ-N---GSM

7 ὅτι-C ὁ- A--NPM ὀφθαλμός-N2--NPM σύ- P--GP ὁράω-VX--XAI3P πᾶς-A3--APN ὁ- A--APN ἔργον-N2N-APN κύριος-N2--GSM ὁ- A--APN μέγας-A3L-APN ὅσος-A1--APN ποιέω-VAI-AAI3S σύ- P--DP σήμερον-D

8 καί-C φυλάσσω-VF--FMI2P πᾶς-A1S-APF ὁ- A--APF ἐντολή-N1A-APF αὐτός- D--GSM ὅσος-A1--APF ἐγώ- P--NS ἐντέλλομαι-V1--PMI1S σύ- P--DS σήμερον-D ἵνα-C ζάω-V3--PAS2P καί-C πολυπλασιάζω-VS--APS2P καί-C εἰςἔρχομαι-VB--AAPNPM κληρονομέω-VA--AAS2P ὁ- A--ASF γῆ-N1--ASF εἰς-P ὅς- --ASF σύ- P--NP διαβαίνω-V1--PAI2P ὁ- A--ASM *ἰορδάνης-N1M-ASM ἐκεῖ-D κληρονομέω-VA--AAN αὐτός- D--ASF

9 ἵνα-C μακροημερεύω-VA--AAS2P ἐπί-P ὁ- A--GSF γῆ-N1--GSF ὅς- --GSF ὄμνυμι-VAI-AAI3S κύριος-N2--NSM ὁ- A--DPM πατήρ-N3--DPM σύ- P--GP δίδωμι-VO--AAN αὐτός- D--DPM καί-C ὁ- A--DSN σπέρμα-N3M-DSN αὐτός- D--GPM μετά-P αὐτός- D--APM γῆ-N1--ASF ῥέω-V2--PAPASF γάλα-N3--ASN καί-C μέλι-N3T-ASN

10 εἰμί-V9--PAI3S γάρ-X ὁ- A--NSF γῆ-N1--NSF εἰς-P ὅς- --ASF εἰςπορεύομαι-V1--PMI2S ἐκεῖ-D κληρονομέω-VA--AAN αὐτός- D--ASF οὐ-D ὥσπερ-D ὁ- A--NSF γῆ-N1--NSF *αἴγυπτος-N2--GSF εἰμί-V9--PAI3S ὅθεν-D ἐκπορεύομαι-VM--XMI2P ἐκεῖθεν-D ὅταν-D σπείρω-V1--PAS3P ὁ- A--ASM σπόρος-N2--ASM καί-C ποτίζω-V1--PAS3P ὁ- A--DPM πούς-N3D-DPM ὡσεί-D κῆπος-N2--ASM λαχανεία-N1A-GSF

11 ὁ- A--NSF δέ-X γῆ-N1--NSF εἰς-P ὅς- --ASF εἰςπορεύομαι-V1--PMI2S ἐκεῖ-D κληρονομέω-VA--AAN αὐτός- D--ASF γῆ-N1--NSF ὀρεινή-N1--NSF καί-C πεδεινός-A1--NSF ἐκ-P ὁ- A--GSM ὑετός-N2--GSM ὁ- A--GSM οὐρανός-N2--GSM πίνω-VF--FMI3S ὕδωρ-N3--ASN

12 γῆ-N1--NSF ὅς- --ASF κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS ἐπισκοπέω-V2--PMI3S αὐτός- D--ASF διά-P πᾶς-A3--GSM ὁ- A--NPM ὀφθαλμός-N2--NPM κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GS ἐπί-P αὐτός- D--GSF ἀπό-P ἀρχή-N1--GSF ὁ- A--GSM ἐνιαυτός-N2--GSM καί-C ἕως-P συντέλεια-N1A-GSF ὁ- A--GSM ἐνιαυτός-N2--GSM

13 ἐάν-C δέ-X ἀκοή-N1--DSF εἰςἀκούω-VA--AAS2P πᾶς-A1S-APF ὁ- A--APF ἐντολή-N1A-APF αὐτός- D--GSM ὅσος-A1--APF ἐγώ- P--NS ἐντέλλομαι-V1--PMI1S σύ- P--DS σήμερον-D ἀγαπάω-V3--PAN κύριος-N2--ASM ὁ- A--ASM θεός-N2--ASM σύ- P--GS καί-C λατρεύω-V1--PAN αὐτός- D--DSM ἐκ-P ὅλος-A1--GSF ὁ- A--GSF καρδία-N1A-GSF σύ- P--GS καί-C ἐκ-P ὅλος-A1--GSF ὁ- A--GSF ψυχή-N1--GSF σύ- P--GS

14 καί-C δίδωμι-VF--FAI3S ὁ- A--ASM ὑετός-N2--ASM ὁ- A--DSF γῆ-N1--DSF σύ- P--GS κατά-P ὥρα-N1A-ASF πρώιμος-A1B-ASM καί-C ὄψιμος-A1B-ASM καί-C εἰςφέρω-VF--FAI2S ὁ- A--ASM σῖτος-N2--ASM σύ- P--GS καί-C ὁ- A--ASM οἶνος-N2--ASM σύ- P--GS καί-C ὁ- A--ASN ἔλαιον-N2N-ASN σύ- P--GS

15 καί-C δίδωμι-VF--FAI3S χόρτασμα-N3M-APN ἐν-P ὁ- A--DPM ἀγρός-N2--DPM σύ- P--GS ὁ- A--DPN κτῆνος-N3E-DPN σύ- P--GS καί-C ἐσθίω-VB--AAPNSM καί-C ἐνπίμπλημι-VS--APPNSM

16 προςἔχω-V1--PAD2S σεαυτοῦ- D--DSM μή-D πλατύνω-VC--APS3S ὁ- A--NSF καρδία-N1A-NSF σύ- P--GS καί-C παραβαίνω-VZ--AAS2P καί-C λατρεύω-VA--AAS2P θεός-N2--DPM ἕτερος-A1A-DPM καί-C προςκυνέω-VA--AAS2P αὐτός- D--DPM

17 καί-C θυμόω-VC--APPNSM ὀργή-N1--DSF κύριος-N2--NSM ἐπί-P σύ- P--DP καί-C συνἔχω-VB--AAS3S ὁ- A--ASM οὐρανός-N2--ASM καί-C οὐ-D εἰμί-VF--FMI3S ὑετός-N2--NSM καί-C ὁ- A--NSF γῆ-N1--NSF οὐ-D δίδωμι-VF--FAI3S ὁ- A--ASM καρπός-N2--ASM αὐτός- D--GSF καί-C ἀποὀλλύω-VF2-FMI2P ἐν-P ταχύς-A3U-DSN ἀπό-P ὁ- A--GSF γῆ-N1--GSF ὁ- A--GSF ἀγαθός-A1--GSF ὅς- --GSF δίδωμι-VAI-AAI3S ὁ- A--NSM κύριος-N2--NSM σύ- P--DP

18 καί-C ἐνβάλλω-VF2-FAI2P ὁ- A--APN ῥῆμα-N3M-APN οὗτος- D--APN εἰς-P ὁ- A--ASF καρδία-N1A-ASF σύ- P--GP καί-C εἰς-P ὁ- A--ASF ψυχή-N1--ASF σύ- P--GP καί-C ἀποἅπτω-VF--FAI2P αὐτός- D--APN εἰς-P σημεῖον-N2N-ASN ἐπί-P ὁ- A--GSF χείρ-N3--GSF σύ- P--GP καί-C εἰμί-VF--FMI3S ἀσάλευτος-A1B-NSN πρό-P ὀφθαλμός-N2--GPM σύ- P--GP

19 καί-C διδάσκω-VF--FAI2P αὐτός- D--APN ὁ- A--APN τέκνον-N2N-APN σύ- P--GP λαλέω-V2--PAN αὐτός- D--APN καταἧμαι-V5--PMPAPM ἐν-P οἶκος-N2--DSM καί-C πορεύομαι-V1--PMPAPM ἐν-P ὁδός-N2--DSF καί-C κοιτάζομαι-V1--PMPAPM καί-C δια ἀναἵστημι-V6--PPPAPM

20 καί-C γράφω-VF--FAI2P αὐτός- D--APN ἐπί-P ὁ- A--APF φλιά-N1A-APF ὁ- A--GPF οἰκία-N1A-GPF σύ- P--GP καί-C ὁ- A--GPF πύλη-N1--GPF σύ- P--GP

21 ἵνα-C πολυημερεύω-VA--AAS2P καί-C ὁ- A--NPF ἡμέρα-N1A-NPF ὁ- A--GPM υἱός-N2--GPM σύ- P--GP ἐπί-P ὁ- A--GSF γῆ-N1--GSF ὅς- --GSF ὄμνυμι-VAI-AAI3S κύριος-N2--NSM ὁ- A--DPM πατήρ-N3--DPM σύ- P--GP δίδωμι-VO--AAN αὐτός- D--DPM καθώς-D ὁ- A--NPF ἡμέρα-N1A-NPF ὁ- A--GSM οὐρανός-N2--GSM ἐπί-P ὁ- A--GSF γῆ-N1--GSF

22 καί-C εἰμί-VF--FMI3S ἐάν-C ἀκοή-N1--DSF ἀκούω-VA--AAS2P πᾶς-A1S-APF ὁ- A--APF ἐντολή-N1A-APF οὗτος- D--APF ὅσος-A1--APF ἐγώ- P--NS ἐντέλλομαι-V1--PMI1S σύ- P--DS σήμερον-D ποιέω-V2--PAN ἀγαπάω-V3--PAN κύριος-N2--ASM ὁ- A--ASM θεός-N2--ASM ἐγώ- P--GP καί-C πορεύομαι-V1--PMN ἐν-P πᾶς-A1S-DPF ὁ- A--DPF ὁδός-N2--DPF αὐτός- D--GSM καί-C προςκολλάω-V3--PMN αὐτός- D--DSM

23 καί-C ἐκβάλλω-VF2-FAI3S κύριος-N2--NSM πᾶς-A3--APN ὁ- A--APN ἔθνος-N3E-APN οὗτος- D--APN ἀπό-P πρόσωπον-N2N-GSN σύ- P--GP καί-C κληρονομέω-VF--FAI2P ἔθνος-N3E-APN μέγας-A3L-APN καί-C ἰσχυρός-A1A-APN μᾶλλον-D ἤ-C σύ- P--NP

24 πᾶς-A3--ASM ὁ- A--ASM τόπος-N2--ASM οὗ-D ἐάν-C πατέω-VA--AAS3S ὁ- A--NSN ἴχνος-N3E-NSN ὁ- A--GSM πούς-N3D-GSM σύ- P--GP σύ- P--DP εἰμί-VF--FMI3S ἀπό-P ὁ- A--GSF ἔρημος-N2--GSF καί-C *ἀντιλίβανος-N2--GSM καί-C ἀπό-P ὁ- A--GSM ποταμός-N2--GSM ὁ- A--GSM μέγας-A3L-GSM ποταμός-N2--GSM *εὐφράτης-N1M-GSM καί-C ἕως-P ὁ- A--GSF θάλασσα-N1S-GSF ὁ- A--GSF ἐπί-P δυσμή-N1--GPF εἰμί-VF--FMI3S ὁ- A--APN ὅριον-N2N-APN σύ- P--GS

25 οὐ-D ἀντιἵστημι-VF--FMI3S οὐδείς-A3--NSM κατά-P πρόσωπον-N2N-ASN σύ- P--GP ὁ- A--ASM τρόμος-N2--ASM σύ- P--GP καί-C ὁ- A--ASM φόβος-N2--ASM σύ- P--GP ἐπιτίθημι-VF--FAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP ἐπί-P πρόσωπον-N2N-ASN πᾶς-A1S-GSF ὁ- A--GSF γῆ-N1--GSF ἐπί-P ὅς- --GSF ἐάν-C ἐπιβαίνω-VZ--AAS2P ἐπί-P αὐτός- D--GSF ὅς- --ASM τρόπος-N2--ASM λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P σύ- P--AP

26 ἰδού-I ἐγώ- P--NS δίδωμι-V8--PAI1S ἐνώπιον-P σύ- P--GP σήμερον-D εὐλογία-N1A-ASF καί-C κατάρα-N1A-ASF

27 ὁ- A--ASF εὐλογία-N1A-ASF ἐάν-C ἀκούω-VA--AAS2P ὁ- A--APF ἐντολή-N1A-APF κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GP ὅς- --APF ἐγώ- P--NS ἐντέλλομαι-V1--PMI1S σύ- P--DP σήμερον-D

28 καί-C ὁ- A--APF κατάρα-N1A-APF ἐάν-C μή-D ἀκούω-VA--AAS2P ὁ- A--APF ἐντολή-N1A-APF κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GP ὅσος-A1--APF ἐγώ- P--NS ἐντέλλομαι-V1--PMI1S σύ- P--DP σήμερον-D καί-C πλανάω-VC--APS2P ἀπό-P ὁ- A--GSF ὁδός-N2--GSF ὅς- --GSF ἐντέλλομαι-VAI-AMI1S σύ- P--DP πορεύομαι-VC--APPNPM λατρεύω-V1--PAN θεός-N2--DPM ἕτερος-A1A-DPM ὅς- --APM οὐ-D οἶδα-VX--XAI2P

29 καί-C εἰμί-VF--FMI3S ὅταν-D εἰςἄγω-VB--AAS3S σύ- P--AS κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GS εἰς-P ὁ- A--ASF γῆ-N1--ASF εἰς-P ὅς- --ASF διαβαίνω-V1--PAI2S ἐκεῖ-D κληρονομέω-VA--AAN αὐτός- D--ASF καί-C δίδωμι-VF--FAI2S ὁ- A--ASF εὐλογία-N1A-ASF ἐπί-P ὄρος-N3E-ASN *γαριζιν-N---GS καί-C ὁ- A--ASF κατάρα-N1A-ASF ἐπί-P ὄρος-N3E-ASN *γαιβαλ-N---GS

30 οὐ-D ἰδού-I οὗτος- D--NPN πέραν-D ὁ- A--GSM *ἰορδάνης-N1M-GSM ὀπίσω-P ὁδός-N2--ASF δυσμή-N1--GPF ἥλιος-N2--GSM ἐν-P γῆ-N1--DSF *χανααν-N---GS ὁ- A--NSN καταοἰκέω-V2--PAPNSN ἐπί-P δυσμή-N1--GPF ἔχω-V1--PMPNSN ὁ- A--GSM *γολγολ-N---GS πλησίον-D ὁ- A--GSF δρῦς-N3U-GSF ὁ- A--GSF ὑψηλός-A1--GSF

31 σύ- P--NP γάρ-X διαβαίνω-V1--PAI2P ὁ- A--ASM *ἰορδάνης-N1M-ASM εἰςἔρχομαι-VB--AAPNPM κληρονομέω-VA--AAN ὁ- A--ASF γῆ-N1--ASF ὅς- --ASF κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σύ- P--GP δίδωμι-V8--PAI3S σύ- P--DP ἐν-P κλῆρος-N2--DSM πᾶς-A1S-APF ὁ- A--APF ἡμέρα-N1A-APF καί-C κληρονομέω-VF--FAI2P αὐτός- D--ASF καί-C κατοικέω-VF--FAI2P ἐν-P αὐτός- D--DSF

32 καί-C φυλάσσω-VF--FMI2P ὁ- A--GSN ποιέω-V2--PAN πᾶς-A3--APN ὁ- A--APN πρόσταγμα-N3M-APN αὐτός- D--GSM καί-C ὁ- A--APF κρίσις-N3I-APF οὗτος- D--APF ὅσος-A1--APF ἐγώ- P--NS δίδωμι-V8--PAI1S ἐνώπιον-P σύ- P--GP σήμερον-D

   

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Arcana Coelestia # 4402

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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.

Poznámky pod čarou:

1. 'El Elohe Israel may be understood in two different ways - 'God, the God of Israel' or 'Israel's God of gods'. Most English versions of the Bible prefer the first of these (e.g. in Genesis 46:3; Deuteronomy 10:17).

2. literally, the searchings

3. literally, the strengths

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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Arcana Coelestia # 4337

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4337. THE INTERNAL SENSE

Where Jacob is referred to in previous chapters, the subject in the internal sense has been the acquisition of truth within the Natural, an acquisition which is made there so that such truth may be joined to good; for all truth exists for the sake of that end. In the internal sense 'Jacob' is that truth, and 'Esau' is the good to which it is joined. Before the two are joined together truth seems to occupy first place, but after they have been joined good in fact does so, see 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 3995.

This is also what is meant by Isaac's prophecy addressed to Esau,

By your sword you will live, and you will serve your brother; and it will be, when you have dominion over him, that you will break his yoke from your neck. Genesis 27:40.

That state foretold there is the actual subject now. And this is why in verses 5, 8, 13-14 of the present chapter Jacob calls Esau his lord and himself Esau's servant

[2] It should be recognized that 'Jacob' at this point represents the good of truth. But regarded in itself such good is simply truth, for as long as truth exists solely in the memory it is referred to as truth. But once it exists in the will and as a consequence in action it is called the good of truth, for the performance of truth is nothing else. Whatever proceeds from the will is called good since in essence the will consists in love and in affection flowing from love, and everything that is done from love and attendant affection is termed good. Nor is truth able to be joined to good which flows in by way of the internal man and is Divine in origin - which good is represented here by 'Esau' - until truth exists as truth in will and action, that is, as the good of truth. For good which flows in by way of the internal man and is Divine in origin flows into the will, and there meets the good of truth which has been introduced by way of the external man.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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