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.

V:

3242. 'And the sons of Midian, Ephah and Epher, and Enoch, and Abida, and Eldaah' means the derivatives from the third division. This becomes clear from the representation of 'Midian' as those governed by the truth of faith, to be dealt with below; and since those governed by the truth of faith are 'Midian', it follows that 'sons' are derivatives from it. With regard to those governed by the truth of faith the position is that no one is admitted into the Lord's kingdom except him with whom the good of faith is present since the good of faith is the life of faith. The life of faith remains, but not the doctrine of faith except insofar as it makes one with life. Nevertheless people governed by the truth of faith, that is, who profess faith and refer to it as the essential thing because they have been taught that it is, but who, in spite of that teaching have goodness of life, that is, who are Christians in their hearts and not just on their lips, are in the Lord's spiritual kingdom. For anyone can easily be made to believe that faith is the essential thing if such an idea is handed on to him by teachers and at an early age he becomes steeped in that way of thinking. He is also made to believe because those who are reputed to be very learned, even church-leaders, say the same, some of whom are afraid to talk about the good of life because when life is the criterion they stand condemned, and also - in addition - because matters of faith, when they display themselves, are perceptible, whereas matters of charity are less so. Those therefore who are governed by the truth of faith, and yet also by the good of life are called Midian. But the truths which govern their lives are 'the sons of Midian'.

[2] Just as those in whom the truth of faith is joined to the good of that faith are meant by Midian so also in the contrary sense Midian means those under the influence of falsity because the good of life is lacking in them - as becomes clear from the following: In Isaiah,

A drove of camels will cover you, dromedaries of Midian and Ephah; all those from Sheba will come. They will bring gold and frankincense, and will proclaim the praises of Jehovah. Isaiah 60:6.

This refers to the Lord's spiritual kingdom. 'Dromedaries of Midian and Ephah' stands for matters of doctrine. Matters of doctrine concerning good are meant by 'gold', those concerning truth by 'frankincense'; and both by 'the praises of Jehovah'. From this also it is evident what 'Ephah' means. 'The Midianites' who pulled Joseph out of the pit and sold him to Ishmaelites, and to Potiphar in Egypt, Genesis 37:28, 36, means people governed by truth coupled to simple good, as will in the Lord's Divine mercy be seen later on when those verses are dealt with.

[3] As regards 'Midian' also meaning those under the influence of falsity because the good of life is lacking in them, this may be seen from what is said about Midian in Moses,

The elders of Moab and the elders of Midian with deceptions in their hand came to Balaam and spoke to him the words of Balak. Numbers 22:4, 7, and following verses.

In the good sense 'Moab' stands for people with whom natural good exists and who easily allow themselves to be misled, but in the contrary sense stands for those who adulterate goods, 2468. 'Midian' in the good sense, as has been stated, stands for those who are governed by truth coupled to simple good, and so who are easily led to believe things, but in the contrary sense, as here, stands for those who falsify truths. Falsifications are meant by 'deceptions in their hand', and deeds which are the product of falsities by their sending to Balaam to act against the children of Israel, who are the goods, and from these the truths, of faith.

[4] The acts of whoredom committed by the sons of Israel with Midianite women which brought about the plague that Phinehas checked by running through with his spear the Midianite woman and the Israelite man in the brothel, Numbers 25:6-8, and following verses, has a similar meaning, for acts of whoredom represented falsifications of truth, 2466, 2729. And because falsifications of truth are what are meant in the internal sense by acts of whoredom, therefore by command twelve thousand of the children of Israel assailed them, killed their kings, all the males, and the women they had taken captive who had had carnal knowledge of a man, and divided the booty among themselves, Numbers 25:16-17; 31:1-end. The reason why 'twelve thousand' were involved was that 'twelve' means all things of faith, 577, 2089, 2129 (end), 2130 (end), by means of which falsities are destroyed. 'The kings' they killed are falsities, as also are 'the males', 'the women who had had carnal knowledge of a man' are affections for falsity, and 'the booty' which consisted of gold, silver, and cattle, are truths that have been falsified. From this it is evident that every single thing mentioned there is representative of the punishment and destruction of falsity by means of truths.

[5] The same is meant by the facts related about the Midianites in the Book of Judges,

Because the children of Israel did evil in the eyes of Jehovah they were given into the hand of Midian for seven years.

On account of Midian the children of Israel made dens for themselves in the mountains, also caves, and strongholds. And whenever Israel put in seed, Midian and Amalek and the sons of the east came up and destroyed the produce of their land.

After that they were liberated by Gideon by means of the three hundred who had lapped water with their tongue like a dog, whereas those who had sunk down on their knees to drink had been sent home.

Further references to them, in addition to these, are made in Genesis 6 Chapters-8.

Here too every single detail is representative of the falsification of truth, and on that account of punishment even to the point of their being destroyed by the kind of things meant by 'lapping water with their tongue like a dog'. But what each detail means in the internal sense would take too long to explain here. All this will in the Lord's Divine mercy be dealt with in its proper place. In Habakkuk,

He looked and scattered the nations, and the mountains of time were dissolved, and the hills of old sank down. Below Aven I saw the tents of Cushan, the curtains of the land of Midian trembled. Habakkuk 3:6-7.

This refers to the Coming of the Lord. 'The tents of Cushan' stands for a religion raised up out of evil, 'the curtains of the land of Midian' for a religion raised up out of falsity.