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Genesis 45

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1 καί-C οὐ-D δύναμαι-V6I-IMI3S *ιωσηφ-N---NSM ἀναἔχω-V1--PMN πᾶς-A3--GPM ὁ- A--GPM παραἵστημι-VXI-XAPGPM αὐτός- D--DSM ἀλλά-C εἶπον-VBI-AAI3S ἐκ ἀποστέλλω-VA--AAD2P πᾶς-A3--APM ἀπό-P ἐγώ- P--GS καί-C οὐ-D παραἵστημι-VXI-YAI3S οὐδείς-A3--NSM ἔτι-D ὁ- A--DSM *ιωσηφ-N---DSM ἡνίκα-D ἀναγνωρίζω-V1I-IMI3S ὁ- A--DPM ἀδελφός-N2--DPM αὐτός- D--GSM

2 καί-C ἀποἵημι-VAI-AAI3S φωνή-N1--ASF μετά-P κλαυθμός-N2--GSM ἀκούω-VAI-AAI3P δέ-X πᾶς-A3--NPM ὁ- A--NPM *αἰγύπτιος-N2--NPM καί-C ἀκουστός-A1--NSN γίγνομαι-VBI-AMI3S εἰς-P ὁ- A--ASM οἶκος-N2--ASM *φαραώ-N---GSM

3 εἶπον-VBI-AAI3S δέ-X *ιωσηφ-N---NSM πρός-P ὁ- A--APM ἀδελφός-N2--APM αὐτός- D--GSM ἐγώ- P--NS εἰμί-V9--PAI1S *ιωσηφ-N---NSM ἔτι-D ὁ- A--NSM πατήρ-N3--NSM ἐγώ- P--GS ζάω-V3--PAI3S καί-C οὐ-D δύναμαι-V6I-IMI3P ὁ- A--NPM ἀδελφός-N2--NPM ἀποκρίνω-VC--APN αὐτός- D--DSM ταράσσω-VQI-API3P γάρ-X

4 εἶπον-VBI-AAI3S δέ-X *ιωσηφ-N---NSM πρός-P ὁ- A--APM ἀδελφός-N2--APM αὐτός- D--GSM ἐγγίζω-VA--AAD2P πρός-P ἐγώ- P--AS καί-C ἐγγίζω-VAI-AAI3P καί-C εἶπον-VBI-AAI3S ἐγώ- P--NS εἰμί-V9--PAI1S *ιωσηφ-N---NSM ὁ- A--NSM ἀδελφός-N2--NSM σύ- P--GP ὅς- --ASM ἀποδίδωμι-VOI-AMI2P εἰς-P *αἴγυπτος-N2--ASF

5 νῦν-D οὖν-X μή-D λυπέω-V2--PMD2P μηδέ-C σκληρός-A1A-NSM σύ- P--DP φαίνω-VD--APD3S ὅτι-C ἀποδίδωμι-VOI-AMI2P ἐγώ- P--AS ὧδε-D εἰς-P γάρ-X ζωή-N1--ASF ἀποστέλλω-VAI-AAI3S ἐγώ- P--AS ὁ- A--NSM θεός-N2--NSM ἔμπροσθεν-P σύ- P--GP

6 οὗτος- D--ASN γάρ-X δεύτερος-A1A-ASN ἔτος-N3E-ASN λιμός-N2--NSM ἐπί-P ὁ- A--GSF γῆ-N1--GSF καί-C ἔτι-D λοιπός-A1--APN πέντε-M ἔτος-N3E-APN ἐν-P ὅς- --DPM οὐ-D εἰμί-VF--FMI3S ἀροτρίασις-N3I-NSF οὐδέ-C ἄμητος-N2--NSM

7 ἀποστέλλω-VAI-AAI3S γάρ-X ἐγώ- P--AS ὁ- A--NSM θεός-N2--NSM ἔμπροσθεν-P σύ- P--GP ὑπολείπω-V1--PMN σύ- P--GP καταλείμμα-N3M-ASN ἐπί-P ὁ- A--GSF γῆ-N1--GSF καί-C ἐκτρέφω-VA--AAN σύ- P--GP κατάλειψις-N3--ASF μέγας-A1--ASF

8 νῦν-D οὖν-X οὐ-D σύ- P--NP ἐγώ- P--AS ἀποστέλλω-VX--XAI2P ὧδε-D ἀλλά-C ἤ-C ὁ- A--NSM θεός-N2--NSM καί-C ποιέω-VAI-AAI3S ἐγώ- P--AS ὡς-C πατήρ-N3--ASM *φαραώ-N---DSM καί-C κύριος-N2--ASM πᾶς-A3--GSM ὁ- A--GSM οἶκος-N2--GSM αὐτός- D--GSM καί-C ἄρχων-N3--ASM πᾶς-A1S-GSF γῆ-N1--GSF *αἴγυπτος-N2--GSF

9 σπεύδω-VA--AAPNPM οὖν-X ἀναβαίνω-VZ--AAD2P πρός-P ὁ- A--ASM πατήρ-N3--ASM ἐγώ- P--GS καί-C εἶπον-VAI-AAD2P αὐτός- D--DSM ὅδε- D--APN λέγω-V1--PAI3S ὁ- A--NSM υἱός-N2--NSM σύ- P--GS *ιωσηφ-N---NSM ποιέω-VAI-AAI3S ἐγώ- P--AS ὁ- A--NSM θεός-N2--NSM κύριος-N2--ASM πᾶς-A1S-GSF γῆ-N1--GSF *αἴγυπτος-N2--GSF καταβαίνω-VZ--AAD2S οὖν-X πρός-P ἐγώ- P--AS καί-C μή-D μένω-VA--AAS2S

10 καί-C καταοἰκέω-VF--FAI2S ἐν-P γῆ-N1--DSF *γεσεμ-N----S *ἀραβία-N1A-GSF καί-C εἰμί-VF--FMI2S ἐγγύς-D ἐγώ- P--GS σύ- P--NS καί-C ὁ- A--NPM υἱός-N2--NPM σύ- P--GS καί-C ὁ- A--NPM υἱός-N2--NPM ὁ- A--GPM υἱός-N2--GPM σύ- P--GS ὁ- A--NPN πρόβατον-N2N-NPN σύ- P--GS καί-C ὁ- A--NPF βοῦς-N3--NPF σύ- P--GS καί-C ὅσος-A1--NPN σύ- P--DS εἰμί-V9--PAI3S

11 καί-C ἐκτρέφω-VF--FAI1S σύ- P--AS ἐκεῖ-D ἔτι-D γάρ-X πέντε-M ἔτος-N3E-APN λιμός-N2--NSM ἵνα-C μή-D ἐκτρίβω-VD--APS2S σύ- P--NS καί-C ὁ- A--NPM υἱός-N2--NPM σύ- P--GS καί-C πᾶς-A3--NPN ὁ- A--NPN ὑποἄρχω-V1--PAPNPN σύ- P--GS

12 ἰδού-I ὁ- A--NPM ὀφθαλμός-N2--NPM σύ- P--GP βλέπω-V1--PAI3P καί-C ὁ- A--NPM ὀφθαλμός-N2--NPM *βενιαμίν-N---GSM ὁ- A--GSM ἀδελφός-N2--GSM ἐγώ- P--GS ὅτι-C ὁ- A--NSN στόμα-N3M-NSN ἐγώ- P--GS ὁ- A--NSN λαλέω-V2--PAPNSN πρός-P σύ- P--AP

13 ἀποἀγγέλλω-VA--AAD2P οὖν-X ὁ- A--DSM πατήρ-N3--DSM ἐγώ- P--GS πᾶς-A1S-ASF ὁ- A--ASF δόξα-N1S-ASF ἐγώ- P--GS ὁ- A--ASF ἐν-P *αἴγυπτος-N2--DSF καί-C ὅσος-A1--APN ὁράω-VBI-AAI2P καί-C ταχύνω-VA--AAPNPM καταἄγω-VB--AAD2P ὁ- A--ASM πατήρ-N3--ASM ἐγώ- P--GS ὧδε-D

14 καί-C ἐπιπίπτω-VB--AAPNSM ἐπί-P ὁ- A--ASM τράχηλος-N2--ASM *βενιαμίν-N---GSM ὁ- A--GSM ἀδελφός-N2--GSM αὐτός- D--GSM κλαίω-VAI-AAI3S ἐπί-P αὐτός- D--DSM καί-C *βενιαμίν-N---NSM κλαίω-VAI-AAI3S ἐπί-P ὁ- A--DSM τράχηλος-N2--DSM αὐτός- D--GSM

15 καί-C καταφιλέω-VA--AAPNSM πᾶς-A3--APM ὁ- A--APM ἀδελφός-N2--APM αὐτός- D--GSM κλαίω-VAI-AAI3S ἐπί-P αὐτός- D--DPM καί-C μετά-P οὗτος- D--APN λαλέω-VAI-AAI3P ὁ- A--NPM ἀδελφός-N2--NPM αὐτός- D--GSM πρός-P αὐτός- D--ASM

16 καί-C διαβοάω-VCI-API3S ὁ- A--NSF φωνή-N1--NSF εἰς-P ὁ- A--ASM οἶκος-N2--ASM *φαραώ-N---GSM λέγω-V1--PAPNPM ἥκω-V1--PAI3P ὁ- A--NPM ἀδελφός-N2--NPM *ιωσηφ-N---GSM χαίρω-VDI-API3S δέ-X *φαραώ-N---NSM καί-C ὁ- A--NSF θεραπεία-N1A-NSF αὐτός- D--GSM

17 εἶπον-VBI-AAI3S δέ-X *φαραώ-N---NSM πρός-P *ιωσηφ-N---ASM εἶπον-VBI-AAD2S ὁ- A--DPM ἀδελφός-N2--DPM σύ- P--GS οὗτος- D--ASN ποιέω-VA--AAD2P γεμίζω-VA--AAD2S ὁ- A--APN πορεῖον-N2N-APN σύ- P--GP καί-C ἀποἔρχομαι-VA--AAD2P εἰς-P γῆ-N1--ASF *χανααν-N----S

18 καί-C παραλαμβάνω-VB--AAPNPM ὁ- A--ASM πατήρ-N3--ASM σύ- P--GP καί-C ὁ- A--APN ὑποἄρχω-V1--PAPAPN σύ- P--GP ἥκω-V1--PAD2P πρός-P ἐγώ- P--AS καί-C δίδωμι-VF--FAI1S σύ- P--DP πᾶς-A3--GPN ὁ- A--GPN ἀγαθός-A1--GPN *αἴγυπτος-N2--GSF καί-C ἐσθίω-VF--FMI2P ὁ- A--ASM μυελός-N2--ASM ὁ- A--GSF γῆ-N1--GSF

19 σύ- P--NS δέ-X ἐντέλλομαι-VA--AMD2S οὗτος- D--APN λαμβάνω-VB--AAN αὐτός- D--DPM ἅμαξα-N1S-APF ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF ὁ- A--DPN παιδίον-N2N-DPN σύ- P--GP καί-C ὁ- A--DPF γυνή-N3K-DPF καί-C ἀναλαμβάνω-VB--AAPNPM ὁ- A--ASM πατήρ-N3--ASM σύ- P--GP παραγίγνομαι-V1--PMD2P

20 καί-C μή-D φείδομαι-VA--AMS2P ὁ- A--DPM ὀφθαλμός-N2--DPM ὁ- A--GPN σκεῦος-N3E-GPN σύ- P--GP ὁ- A--NPN γάρ-X πᾶς-A3--NPN ἀγαθός-A1--NPN *αἴγυπτος-N2--GSF σύ- P--DP εἰμί-VF--FMI3S

21 ποιέω-VAI-AAI3P δέ-X οὕτως-D ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM δίδωμι-VAI-AAI3S δέ-X *ιωσηφ-N---NSM αὐτός- D--DPM ἅμαξα-N1S-APF κατά-P ὁ- A--APN εἶπον-VM--XMPAPN ὑπό-P *φαραώ-N---GSM ὁ- A--GSM βασιλεύς-N3V-GSM καί-C δίδωμι-VAI-AAI3S αὐτός- D--DPM ἐπισιτισμός-N2--ASM εἰς-P ὁ- A--ASF ὁδός-N2--ASF

22 καί-C πᾶς-A3--DPM δίδωμι-VAI-AAI3S δισσός-A1--APF στολή-N1--APF ὁ- A--DSM δέ-X *βενιαμίν-N---DSM δίδωμι-VAI-AAI3S τριακόσιοι-A1A-APM χρυσοῦς-A1C-APM καί-C πέντε-M ἐκἀλλάσσω-V1--PAPAPF στολή-N1--APF

23 καί-C ὁ- A--DSM πατήρ-N3--DSM αὐτός- D--GSM ἀποστέλλω-VAI-AAI3S κατά-P ὁ- A--APN αὐτός- D--APN καί-C δέκα-M ὄνος-N2--APM αἴρω-V1--PAPAPM ἀπό-P πᾶς-A3--GPN ὁ- A--GPN ἀγαθός-A1--GPN *αἴγυπτος-N2--GSF καί-C δέκα-M ἡμίονος-N2--APF αἴρω-V1--PAPAPF ἄρτος-N2--APM ὁ- A--DSM πατήρ-N3--DSM αὐτός- D--GSM εἰς-P ὁδός-N2--ASF

24 ἐκ ἀποστέλλω-VAI-AAI3S δέ-X ὁ- A--APM ἀδελφός-N2--APM αὐτός- D--GSM καί-C πορεύομαι-VCI-API3P καί-C εἶπον-VBI-AAI3S αὐτός- D--DPM μή-D ὀργίζω-V1--PMD2P ἐν-P ὁ- A--DSF ὁδός-N2--DSF

25 καί-C ἀναβαίνω-VZI-AAI3P ἐκ-P *αἴγυπτος-N2--GSF καί-C ἔρχομαι-VBI-AAI3P εἰς-P γῆ-N1--ASF *χανααν-N----S πρός-P *ἰακώβ-N---ASM ὁ- A--ASM πατήρ-N3--ASM αὐτός- D--GPM

26 καί-C ἀναἀγγέλλω-VAI-AAI3P αὐτός- D--DSM λέγω-V1--PAPNPM ὅτι-C ὁ- A--NSM υἱός-N2--NSM σύ- P--GS *ιωσηφ-N---NSM ζάω-V3--PAI3S καί-C αὐτός- D--NSM ἄρχω-V1--PAI3S πᾶς-A1S-GSF γῆ-N1--GSF *αἴγυπτος-N2--GSF καί-C ἐκἵστημι-VHI-AAI3S ὁ- A--NSF διάνοια-N1A-NSF *ἰακώβ-N---GSM οὐ-D γάρ-X πιστεύω-VAI-AAI3S αὐτός- D--DPM

27 λαλέω-VAI-AAI3P δέ-X αὐτός- D--DSM πᾶς-A3--APN ὁ- A--APN εἶπον-VC--APPAPN ὑπό-P *ιωσηφ-N---GSM ὅσος-A1--APN εἶπον-VBI-AAI3S αὐτός- D--DPM ὁράω-VB--AAPNSM δέ-X ὁ- A--APF ἅμαξα-N1S-APF ὅς- --APF ἀποστέλλω-VAI-AAI3S *ιωσηφ-N---NSM ὥστε-C ἀναλαμβάνω-VB--AAN αὐτός- D--ASM ἀναζωπυρέω-VAI-AAI3S ὁ- A--NSN πνεῦμα-N3M-NSN *ἰακώβ-N---GSM ὁ- A--GSM πατήρ-N3--GSM αὐτός- D--GPM

28 εἶπον-VBI-AAI3S δέ-X *ἰσραήλ-N---NSM μέγας-A1P-NPN ἐγώ- P--DS εἰμί-V9--PAI3S εἰ-C ἔτι-D *ιωσηφ-N---NSM ὁ- A--NSM υἱός-N2--NSM ἐγώ- P--GS ζάω-V3--PAI3S πορεύομαι-VC--APPNSM ὁράω-VF--FMI1S αὐτός- D--ASM πρό-P ὁ- A--GSN ἀποθνήσκω-VB--AAN ἐγώ- P--AS

   

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Arcana Coelestia # 4286

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4286. 'And he said, Your name will no longer be called Jacob, but Israel' means the Divine celestial-spiritual at this point, for 'Israel' is the celestial-spiritual man within the natural, and so is the natural man, whereas the celestial[- spiritual] man proper - that is, the rational man - is 'Joseph'. This becomes clear from what is said below about Jacob and Israel, and also about Joseph, for one must begin here by stating what the celestial-spiritual is. At the present day within the Church the existence of the spiritual man and the natural man, or the internal man and the external, is indeed well known; but as to what the spiritual or internal man may be, this is not as yet so well known. Still less is it known what the celestial man is and the fact that this is distinct and separate from the spiritual man. And as this is not known it is impossible to know what the celestial-spiritual man is, meant here by 'Israel', and therefore a brief statement about it must be made.

[2] It is well known that there are three heavens - the inmost heaven, the middle heaven, and the ultimate heaven, or what amounts to the same, the third, second, and first heavens. The inmost or third heaven is celestial, the angels there being called celestial because they are governed by love to the Lord and as a consequence are the ones most closely linked to the Lord. And that being so they excel all other angels in wisdom. They are innocent and are for that reason called embodiments of innocence and wisdom. These angels are divided into internal and external, the internal being more celestial than the external. The middle or second heaven is spiritual, the angels there being called spiritual because they are governed by charity towards the neighbour, that is, by mutual love, the nature of which is such that one angel loves another more than himself. And because their nature is such, intelligence is present within them and for that reason they are called embodiments of intelligence. These angels too are divided into internal and external, the internal being more spiritual than the external. But the ultimate or first heaven is also celestial and spiritual, though not in the same degree as the previous ones; for the natural is closely associated with them, and so for that reason they are called celestial-natural and spiritual-natural. They too are governed by mutual love, but they do not love others more than themselves, only as themselves. What governs them is an affection for good and a knowledge of truth. They also are divided into internal and external.

[3] But what the celestial-spiritual is must also be stated briefly. The term celestial-spiritual applies to those who have been called spiritual immediately above and who are in the middle or second heaven. They are given the name celestial because of their mutual love, and spiritual because of their intelligence arising out of this. The internal members of that heaven are represented by Joseph, and also in the Word are actually called 'Joseph', whereas its external members are represented by Israel, and also in the Word are actually called 'Israel'. The former, namely the internal members who are called Joseph, partake of the rational, whereas the external members who are called Israel partake of the natural, for they are half-way between the rational and the natural. These are the reasons why it has been said that 'Israel' is the celestial-spiritual man within the natural man, and so is the natural man, and that 'Joseph' is the celestial-spiritual man proper, which is the rational man. For in the universal sense all good which flows from love and charity is called celestial, and all truth which derives from this and constitutes faith and intelligence is referred to as spiritual.

[4] These things have been stated so that people may know what is meant by 'Israel'. But by 'Israel' the Lord's Divine celestial-spiritual is meant in the highest sense, whereas the Lord's spiritual kingdom in heaven and on earth is meant in the internal sense. The Lord's spiritual kingdom on earth is the Church, which is called the spiritual Church. And as 'Israel' means the Lord's spiritual kingdom, 'Israel' also means the spiritual man, for the Lord's kingdom exists within all who are spiritual, since each is heaven and also the Church in the smallest form these can take, 4279. As for Jacob, in the highest sense he represents the Lord's natural, both His celestial-natural and His spiritual-natural, and in the internal sense the Lord's kingdom as it exists in the ultimate or first heaven, and so also the corresponding area of the Church. Good within the natural is that which is called celestial here, and truth within it that which is called spiritual. From all this one may see what 'Israel' and 'Jacob' mean in the Word, and also why Jacob received the name Israel.

[5] But these ideas that have been stated will inevitably seem obscure, the chief reason being that few people know what the spiritual man is, and scarcely any what the celestial man is, or consequently that there is any difference between the spiritual man and the celestial man. The reason why they do not know is that no clear difference is perceived between good which is the good of love and charity, and truth which is the truth of faith. And the reason why these are not perceived is that genuine charity does not exist any longer. When something is non-existent no perception of it is possible. And a further reason why they are not perceived is that people do not bother very much about the things that have to do with the life after death, and so about those to do with heaven, but much about things to do with life in the body, and so with things which belong to the world. If people did bother about the things that have to do with the life after death, and so about those which have to do with heaven, they would easily grasp all that has been mentioned above, for that which a person loves he absorbs and grasps with ease, but that which he does not love with difficulty.

[6] The fact that 'Jacob' has one meaning and 'Israel' another is quite evident from the Word, for in its historical sections, and in the prophetical ones too, Jacob is used at one point, Israel at another; and sometimes the two names occur in the same verse. From this it becomes clear that there is an internal sense to the Word, and that without that sense this matter could in no way be known. The use of Jacob at one point, Israel at another is clear from the following,

Jacob dwelt in the land of his father's sojournings. These are the generations of Jacob. Joseph was a son of seventeen years. And Israel loved Joseph more than all his sons. Genesis 37:1-3.

Here Jacob is first called 'Jacob' and immediately after that 'Israel' - Israel being used when Joseph is referred to. Elsewhere,

Jacob saw that there was grain in Egypt; Jacob said to his sons . . . And the sons of Israel came to buy in the midst of others who came. Genesis 42:1, 5.

And after this,

They went up out of Egypt and came to the land of Canaan, to Jacob their father. When they told him all Joseph's words which he had spoken to them the spirit of Jacob their father revived. And Israel said, Enough; Joseph my son is still alive. Genesis 45:25, 27-28.

Then,

And Israel set out and all that he had. God spoke to Israel in visions in the night and said, Jacob, Jacob. And he said, Behold, here I am. And Jacob rose up from Beersheba; and the sons of Israel carried away 1 Jacob their father. Genesis 46:1-2, 5.

And in the same chapter,

These are the names of the sons of Israel who came into Egypt, Jacob and his sons. Genesis 46:8.

Further on,

Joseph brought in Jacob his father and placed him before Pharaoh. Pharaoh said to Jacob . . . and Jacob said to Pharaoh . . . Genesis 47:7-10.

And in the same chapter,

And Israel dwelt in the land of Goshen. And Jacob lived in the land of Egypt seventeen years. And Israel's days drew near when he must die; he called his son Joseph. Genesis 47:27-29.

Yet again,

And someone reported to Jacob and said, Behold, your son Joseph has come to you, and Israel found some strength in himself and sat up on his bed. And Jacob said to Joseph, God Shaddai appeared to me in Luz. Genesis 48:2-3.

The name Israel is again used in the same chapter in verses 8, 10, 11, 13, 14, 20-21. And finally,

Jacob called his sons and said, Gather together, and hear, O sons of Jacob; and hearken to Israel your father. And when Jacob had finished commanding his sons . . . Genesis 49:1-2, 33.

From all these places it becomes clear that Jacob is called Jacob at one point, Israel at another, thus that Jacob has one meaning, Israel another, that is, one thing is meant when he is called Jacob, another when he is called Israel. They also make it quite clear that this arcanum can in no way be known except from the internal sense.

[7] What 'Jacob' means however, and what 'Israel', has been stated above. In general 'Jacob' in the Word means the external aspect of the Church and 'Israel' the internal, for every Church has an external aspect and it has an internal one, that is, it is internal and also external. And because that which constitutes the Church is meant by 'Jacob' and by 'Israel' and because the Church in its entirety originates in the Lord, both Jacob and Israel therefore mean the Lord in the highest sense - 'Jacob' the Lord's Divine natural, 'Israel' His Divine spiritual. Consequently the external aspect of the Lord's kingdom and of His Church is meant by 'Jacob' and the internal by 'Israel', as becomes additionally clear from the following places in which again each name is used in its own sense. In the prophecy uttered by Jacob, who by then was Israel,

By the hands of the Mighty One of Jacob; from there is the Shepherd, the Stone of Israel. Genesis 49:24.

In Isaiah,

Hear, O Jacob My servant, and Israel whom I have chosen. Fear not, O My servant Jacob, and Jeshurun whom I have chosen. I will pour out My spirit upon your seed, and My blessing upon your sons. This one will say, I am Jehovah's, and another will call himself by the name of Jacob: and he will write with his hand, Jehovah's, and surname himself by the name of Israel. Isaiah 44:1-3, 5.

Here 'Jacob' and 'Israel' plainly stand for the Lord, while Jacob or Israel's 'seed' and 'sons' stand for those whose faith is in Him. In Balaam's prophecy in Moses,

Who will count the dust of Jacob, and its number together with a fourth part of Israel? Numbers 23:10.

And again,

There is no divination against Jacob, nor enchantments against Israel. At that time it will be said to Jacob and to Israel, What has God done? Numbers 23:23.

Further still,

How fine are your tabernacles, O Jacob; your dwelling-places, O Israel. Numbers 24:5.

And again,

A star will arise out of Jacob, and a sceptre out of Israel. Numbers 24:17.

In Isaiah,

My glory will I not give to another. Hearken to me, O Jacob, and O Israel whom I called: I am the same; I am the first; I am also the last. Isaiah 48:11-12.

In the same prophet,

Those who are to come Jacob will cause to take root. Israel will blossom and flower, and the face of the earth will be filled with produce. Isaiah 27:6.

In Jeremiah,

Do not fear, O My servant Jacob, and do not be dismayed, O Israel, for behold, I have saved you from afar. Jeremiah 30:9-10.

In Micah,

I will surely gather Jacob, all of you, I will surely assemble the remnant of Israel, I will put them together, like the sheep of Bozrah. Micah 2:12.

[8] The reason why Jacob received the name Israel is clear from the actual words used when he was given it, which are these,

Your name will no longer be called Jacob, but Israel, for as a prince you have contended with God and with men, and have prevailed.

Israel in the original language means 'one contending as a prince with God', and these words mean in the internal sense that he overcame in the conflicts that accompany temptations; for it was through temptations and the conflicts which take place in temptations 2 that the Lord made His Human Divine, 1737, 1813, and elsewhere. And it is temptations and victories in temptations that make the spiritual man. This is why Jacob first received the name Israel after his wrestling - 'wrestling' meaning to undergo temptation, see 4274. It is well known that the Church, or the member of the Christian Church, calls itself Israel, but no one in the Church is an Israel except the one who has become a spiritual man through temptations. The name itself also implies the same. A subsequent confirmation of the fact that Jacob was to be called Israel was also given to him, as is clear from the following words further on,

And God appeared again to Jacob when coming from Paddan Aram, and blessed him; and God said to him, Your name is Jacob; your name will no longer be called Jacob, but Israel will be your name. And He called his name Israel. Genesis 35:9-10.

The reason for this confirmation will be discussed below.

Poznámky pod čarou:

1. i.e. in a cart

2. Or, reading what Swedenborg had in his rough draft for it was through temptations and victories in temptations

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

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