8902. 'You shall not kill' means not taking the spiritual life away from anyone, also not destroying faith and charity, and not hating the neighbour. This is clear from the meaning of 'killing' as depriving of spiritual life. The reason why 'killing' has this meaning in the internal sense is that the internal sense deals with the spiritual life or life of heaven with a person; and since the spiritual life or life of heaven with a person is the life of faith and charity, 'not killing' also means not destroying the faith and charity present with anyone. The reason why 'not killing' also means in the internal sense not hating the neighbour is that someone who hates his neighbour is wanting all the time to kill him and would actually do so if there were no fear of punishment, of loss of life or reputation, or other such fears to hold him back. For hatred springs from evil, is opposed to charity, and is intent on nothing other than the murder of the one who is hated - in the world the murder of his body, in the next life the murder of his soul. This is meant by the Lord's words in Matthew,

You have heard that it was said to those of old, You shall not kill; and whoever kills will be liable to judgement. But I say to you that whoever is angry with his brother without cause will be liable to judgement. Whoever indeed says to his brother, Raca! will be liable to the Sanhedrin. And whoever says, You fool! will be liable to the Gehenna of fire. Matthew 5:21-22ff.

Hatred towards the neighbour is meant by 'being angry without cause with his brother', and degrees of greater hatred are described by saying to him, Raca! and calling him, You fool' Regarding 'anger', that it is a turning away from charity and springs from evil, thus that it is hatred, see 357, 4164, 5034, 5798, 5887, 5888.

[2] The fact that 'killing' in the internal sense means taking the spiritual life away from anyone, consequently destroying faith and charity, is clear from almost all the places in the Word that mention 'killing', such as in Isaiah,

Behold, the day of Jehovah comes, cruel, and [full] of indignation and wrath and anger, to make the earth a waste, so that ¹ He may destroy its sinners from it. At that time the stars of heaven and their constellations will not shine with their light. The sun will be darkened in its rising, and the moon will not cause its light to shine. I will visit the world for its malice, and the wicked for their iniquity I will make man (homo) more rare than pure gold, and the son of man than the gold of Ophir. Everyone that is found will be slain, and everyone that is gathered will fall by the sword. Their young children will be dashed to pieces before their eyes; their houses will be plundered, and their wives will be ravished. Bows ² will dash the young men to pieces; the eye ² will not spare sons. Isaiah 13:9ff.

This refers to the final period of the Church, when faith and charity do not exist any longer; that period is meant by 'the day of Jehovah, cruel, full of indignation, wrath, and anger'. Anyone may see that something other is meant here than that which the words describe literally; yet what is meant cannot be known except from the meanings which the words carry in the spiritual sense. In the spiritual sense 'the earth' or 'the land' is the Church, see 566, 662, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118 (end), 2928, 3355, 4447, 4535, 5577, 8011, 8732, so that 'making the earth a waste, and destroying sinners from it' means the members of the Church at that time, devoid of faith and charity.

[3] 'Stars and constellations' are cognitions or knowledge of truth and good, see 2120, 2495, 2849, 4697. These are said 'not to shine with their light' when they are no longer lit by the light of heaven which flows in through faith accompanying charity. 'The sun' is love to the Lord, and 'the moon' belief in Him, 2120, 2441, 2495, 3636, 3643, 4060, 4321 (end), 4696, 5097, 5377, 7078, 7083, 7171, 7173, 8644, 8812, so that 'the sun being darkened in its rising' means that love to the Lord cannot come to exist with a person and 'the moon not causing its light to shine' means that charity and faith cannot do so, thus that the person can no longer be regenerated.

[4] 'Making man more rare than pure gold, and the son of man than the gold of Ophir' means that good will not be seen any longer, and neither will truth; for 'man' means the Church's good, 4287, 8547, and 'the son of man' truth springing from good, in the highest sense Divine Truth emanating from the Lord, 1729, 1733, 2813, 3704. 'Everyone that is found will be slain' means that all are going to be destroyed because of the evil of falsity, and 'everyone that is gathered will fall by the sword' means that all are going to be destroyed because of falsity. For the meaning of 'being slain' as being destroyed because of the evil of falsity, 4503; and for 'falling by the sword' as being destroyed because of falsity, 2799, 4499, 7102, 8294.

[5] 'Young children being dashed to pieces' means that they will completely annihilate innocence, for 'young children' are innocence, 430, 2126, 3183, 3494, 5608. 'Wives will be ravished' means that forms of the good of truth will be perverted by evils of falsity; for 'wives' are forms of the good of truth, 2517, 4510, 4823, 7022, and 'being ravished' is being perverted, 2466, 4865. 'Bows will dash the young men to pieces' means that the truths of good are going to be destroyed by false teachings arising from evil; for 'a bow' is teachings that are true, and in the contrary sense those that are false, 2686, 6422, 8800, and 'young men' are truths that have been corroborated, 7668. 'The eye will not spare sons' means that those who have an understanding of truths will nevertheless annihilate them; for 'sons' are truths, 489, 491, 533, 1147, 2803, 2813, 3373, 4257, 5542, and eye is the understanding seeing truth, 2701, 4403-4421, 4523-4534.

All this now makes plain what should be understood by the prophet's words, namely that when the Church reaches its end all faith and all charity, that is, all truth and all good, are going to be destroyed. It is also evident that 'being thrust through' and 'being dashed to pieces', in short 'being killed', is the annihilation of faith and charity.

[6] In Jeremiah,

Drag them away like sheep for the slaughter, and destine them to the day of killing. How long will the land mourn and the plant of every field wither, on account of the wickedness of those who dwell in it? The beasts and the birds will be devoured. Jeremiah 12:3-4.

'The day of killing' stands for the time when the Church has been laid waste, which is its final period when faith no longer exists because there is no charity. 'The land will mourn' stands for the Church; 'the plant of every field will wither' stands for the withering of every truth of the Church; and 'the beasts and the birds will be devoured' stands for the devourment of forms of good and truths. For the meaning of 'the land' as the Church, see just above; for 'the plant of the field' as the truth of the Church, 7571, 'the field' being the Church, 2971, 3310, 3766; for 'the beasts' as forms of good, and affections for good, 45, 46, 142, 143, 246, 714, 715, 719, 1823, 2179, 2180, 3218, 3519, 5198; and for 'the birds' as truths, and affections for truth, 5149, 7441. From all this one may see what the internal sense of those words is. One may also see that some spiritual and holy feature of the Church and of heaven is present in every detail, and that without the internal sense no one would have any understanding at all of what 'the day of killing' means, what 'the land will mourn' means, or 'the plant of every field will wither', or 'the beasts and the birds will at that time be devoured'.

[7] In Zechariah,

Thus said Jehovah my ³ God, Feed the sheep for killing, whose owners kill them and do not acknowledge themselves guilty. Zechariah 11:4-5.

'The sheep for killing' are those who are governed by simple good, with whom the truths of faith are annihilated not through their own fault but that of their teachers.

[8] In Isaiah,

Those who are to come Jacob will cause to take root Israel will blossom and flower, so that the face of the earth (orbis) may be filled with produce. Has he struck him as with the stroke of one who strikes? Has he been killed as at the slaughter of his killed ones? Isaiah 27:6-7.

Behold, Jehovah is coming out of His place to visit the iniquity of the earth; at that time the earth (terra) will disclose her blood, ⁴ and will not conceal her killed ones. Isaiah 26:21.

This too refers in the internal sense to the final period of the Church, when a new Church will be raised up as the old is passing out of existence. 'Jacob' stands for those in the external part of the Church, 'Israel' for those in the internal part. 'The face of the earth' (orbis) stands for the Church in general, 'the earth' (terra) for the old Church, 'the killed ones' for those with whom there is no faith because there is no charity.

[9] In the same prophet,

You are cast out from your sepulchre like an abominable branch, [like] a garment of the killed, [like] those slain with the sword. You will not be united with them in the sepulchre, for you have destroyed your land, you have killed your people. Isa, 14:19-20.

'The killed' stands for those who have been deprived of spiritual life, 'you have killed your people' stands for the destruction of the truths and forms of the good of faith. This is said in reference to Babel, by which the profanation of good is meant, 1182, 1283, 1295, 1306-1308, 1321, 1322, 1326, and also its being laid waste, 1327 (end).

[10] In Jeremiah,

I have heard the voice of the daughter of Zion; she sighs, she spreads out her hands, [saying,] Woe is me now, for my soul has been wearied by killers! Run to and fro through the streets of Jerusalem and see now, and take note, and search in its broad places, if you can find a man, if there is anyone executing judgement and seeking truth. Jeremiah 4:31; 5:1.

'The daughter of Zion' stands for the celestial Church, 'killers' for those who destroy forms of good and truths, 'a man' and 'anyone executing judgement' for those guided by truths rooted in good.

[11] In Ezekiel,

You have desecrated Me among My people for handfuls of barley and for crusts of bread, to kill souls that ought not to die, and to keep alive souls that ought not to live. Ezekiel 13:19.

Here 'killing souls' plainly stands for taking spiritual life away. Because 'killing' had this meaning also, the actions that were cursed on Mount Ebal included killing a companion secretly and taking a bribe to kill an innocent person, ⁵ Deuteronomy 27:24-25.

[12] In Matthew,

At the close of the age they will deliver you up to affliction, and will kill you, and you will be hated by all nations for My name's sake. Matthew 24:9.

And in John,

Jesus said to the disciples, The hour will come that everyone who kills you will think that he offers holy worship to God. And these things they will do because they do not know the Father nor Me. John 16:2-3.

In these places also 'killing' means depriving of spiritual life, that is, of faith and charity; for all aspects of the truth and good of faith and charity are meant by 'the disciples', 3488, 3858 (end), 6397. The fact that it is not the disciples to whom the Lord was speaking who are meant there is evident from the consideration that in those places the subject is the close of the age, when the Lord is going to come in the clouds of heaven. And the close of the age which the disciples asked Him about means the final period of the Church, at which time the disciples would not be alive, see 3488.

[13] Similarly in Mark,

Brother will deliver up brother to death, and the father his children; the children will rise up against parents and kill them. Mark 13:12.

This too refers to the last times, and again 'killing' means depriving of the truths and forms of the good of faith and charity, thus depriving of spiritual life.

[14] In Luke,

I will send them prophets and apostles, but some of them they will kill and persecute. From the blood of Abel to the blood of Zechariah the prophet it will be required of this generation. Luke 11:49, 51.

'Prophets and apostles' stands in the spiritual sense for the Church's truths and forms of good, 'killing' for annihilating them, and 'the blood of Abel' for the annihilation of charity. For the meaning of 'prophets' as truths contained in teachings derived from the Word, see 2534, 7269; and for 'the blood of Abel' as the annihilation of charity, 374.

[15] Similarly in John,

The blood of saints and prophets, and of the killed, was found in Babylon. Revelation 18:24.

Here also 'the blood of saints and prophets' stands for the annihilation of the good and truth of faith and charity, 'the killed' for those who have lost their spiritual life - 'blood' being violence done to charity, as well as all evil in general, 374, 1005, and the profanation of truth in particular, 4735, 6978, 7317, 7326.

[16] Since the annihilation of goodness and truth is meant by one who has been 'killed' or 'slain', and since all that had been established in the Jewish Church was representative of spiritual and celestial realities in the Lord's kingdom, and in the highest sense of Divine attributes in the Lord, the following procedure to expiate the people was commanded if someone was found slain, lying in the field,

They were to measure the distances to the cities from the one slain, lying in the field. Then the elders of the nearest city were to take a heifer by means of which no work had been done, and on which the yoke had not yet been laid, and to bring it down to a fast-flowing river. The priests, the sons of Levi, were to break its neck there, and then the elders of the city were to wash their hands over the heifer and to say that their hands had not shed that blood, nor had their eyes seen it, and that in this way the blood would be expiated. Deuteronomy 21:1-8.

Could anyone ever know why such a procedure was established on account of someone who had been slain and was lying in the field, unless it were known from the internal sense what is meant by 'one slain, in the field', by 'the nearest city', by 'a heifer', by 'a fast-flowing river', by 'washing the hands', and by everything else in the procedure? 'One slain, in the field' means truth and good that have been annihilated, 4503, 'the field' being the Church, 2971, 3310, 3766 'The city' means teachings composed of truth, 402, 2449, 2943, 3216, 4492, 4493, 'the elders of the city' meaning truths that accord with what is good, 6524, 6525, 8578, 8585. 'A heifer on which the yoke had not yet been laid' means truth that has not yet been corroborated - for what 'a heifer' means, see 1824, 1825. 'Washing the hands over the heifer at a fast-flowing river' means purification from that evil because the commission of it has been due to the excessive zeal of one who does not know what the truth is.

[17] From these as from all other places one may see what the arcana are, and how great they are, which every part of the Word contains. They will not, it is true, be seen as arcana by a person if he believes that the literal sense is all there is to the Word, and so believes that nothing holier or more heavenly lies inwardly in it. However, the literal sense is for a person in the world, that is, for the natural man, whereas the internal sense is for one in heaven, that is, for the spiritual man. From this one may see what the commandment about not killing holds within it, namely not only that a person's body must not be killed but that his soul must not be killed either, thus not only that he must not be deprived of life in the world but in particular that he must not be deprived of life in heaven. If that commandment had not at the same time held the latter prohibition within it, Jehovah Himself, that is, the Lord, would not have declared it on Mount Sinai in so miraculous a way by an actual voice. For all peoples and nations without direct revelation know, and also their laws decree that a person must not be killed, even as they know that adultery, theft, and false witness are forbidden. Nor should anyone think that the Israelite nation were so stupid that they alone did not know what all throughout the world knew. But because the Word that has been revealed comes from God Himself, it in addition conceals deeper and more universal truths within itself, namely the kind that have to do with heaven; that is, it holds not only truths which concern the life of the body but also those that concern the life of the soul or eternal life. This makes the Word different, far removed from and superior to anything else that has been written.

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5097. 'And Joseph came to them in the morning" means that which was revealed and made clear to the celestial of the spiritual. This is clear from the representation of 'Joseph' as the celestial of the spiritual, dealt with in 4286, 4592, 4963, and from the meaning of 'the morning' as a state of enlightenment, dealt with in 3458, so that what was revealed and made clear is meant. The reason 'the morning' has these meanings is that all the periods of a day, like all the seasons of a year, mean the various states that arise owing to variations of the light of heaven. Variations of the light of heaven are not like the daily and annual variations of light in the world; they are variations of intelligence and love. For the light of heaven is nothing else than Divine Intelligence flowing from the Lord, which also shines before the eyes as light, while the warmth accompanying that light is the Lord's Divine Love, which is also felt as a radiated warmth. It is that light which provides a person with understanding, and that warmth which provides him with both vital heat and a will desiring what is good. In heaven morning is a state of enlightenment, of enlightenment in matters involving goodness and truth; and this state arises when there is an acknowledgement, more so when there is a perception that good is indeed good and truth is indeed truth. Perception is a revelation that takes place internally, and therefore 'the morning' means something that has been revealed. And because that which has previously been obscure is now made clear, 'the morning' as a consequence also means that which has been made clear.

[2] In addition to this, 'morning" in the highest sense means the Lord Himself, for the reason that the Lord is the sun from which all light in heaven flows; He is always a rising sun and so is always a morning one. He is rising always on everyone who receives truth that is the truth of faith and good that is the good of love; but He is setting on everyone who does not receive these. Not that the sun there ever sets, for as has been stated, it is always a rising one, but that anyone who does not receive that truth or good causes it so to speak to set on himself. This may be compared in some measure to the changes which the sun of the world undergoes so far as the inhabitants on earth are concerned. Here too the sun does not really set since it remains all the time in its own fixed position, from where it is constantly shedding light. Yet it does seem to set because the earth spins daily on its axis, and as it goes round it takes its inhabitants out of sight of the sun, see the first example given in 5084. Thus the sun does not actually go down but anyone inhabiting the earth is removed from its light. This comparison is used to illustrate a particular point; but the phenomenon referred to is in itself instructive because every detail of the natural creation is representative of the Lord's kingdom. The instruction held within that phenomenon is that a loss of the light of heaven, that is, of intelligence and wisdom, does not come about because the Lord, the Sun of intelligence and wisdom, sets on anyone. It comes about because the inhabitant of His kingdom takes himself away, that is, he allows hell to be his leader and so take him away.

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.

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