725. "A son, a male" signifies the doctrine of truth for the church which is called "the New Jerusalem," because "son" signifies truth (as has been shown just above), and "a son, a male" signifies the truth of doctrine from the Word, consequently the doctrine of genuine truth which is for the church. It means the doctrine for the church which is called the New Jerusalem, because "the woman that brought forth a son, a male" means that church (as has also been shown above). The doctrine of truth which is for the church is also signified by "male" in the following passages. In Moses:

God created man into His image, into the image of God created He him. Male and female created He them (Genesis 1:27).

Male and female created He them, and blessed them, and called their name Man, in the day when they were created (Genesis 5:2).

What is involved in the things that are related in the first chapters of Genesis respecting the creation of heaven and earth, paradise, and eating from the tree of knowledge, no one can know except from the spiritual sense, for these historical things are made-up historicals, and yet they are holy, because every least particular is inwardly or in its bosom spiritual.

[2] It describes the establishment of the Most Ancient Church, which surpassed all the churches on this earth; its establishment is meant by the creation of heaven and earth, its intelligence and wisdom by the garden in Eden, and its decline and fall by eating from the tree of knowledge. From this it is clear that "Man," who is called "Adam and Eve," means that church, for it is said "male and female created He them, and called their name Man;" and as that church is meant by the two, it follows that "the male" means its truth, and "the female" its good, so too, "male" means doctrine, and "female," the life, since the doctrine of truth is also the doctrine of love and charity, thus the doctrine of life; and the life of good is also the life of love and charity, thus the life of doctrine, that is, life according to doctrine. These two are meant by "male [and female]," and these taken together and conjoined in marriage are called "Man" [Homo], and also constitute the church, which is meant by "Man," as has been said above. So, again, Adam is from a word that means ground, and ground from its reception of seeds signifies the church in respect to the truths of doctrine, for in the Word seeds signify truths; while Eve is from a word that means life, as it is said:

Because she was to be the mother of all living (Genesis 3:20).

These two, doctrine and life, when taken together and joined as it were in marriage, are called "Man," and also constitute the church, because man is man from the understanding of truth and from the will of good, consequently from the doctrine of life, since this is of the understanding, and from the life of doctrine, because this is of the will. It is similar with the church, for the church is in man, and is the man himself.

[3] That these two, which are signified by "male and female," are not to be two but one, the Lord teaches in the Gospels:

Jesus said, Have ye not read that He who made them from the beginning of creation made them male and female, and they twain shall be one flesh? Therefore they are no more twain, but one flesh (Matthew 19:4-6; Mark 10:6, 8).

This, like every particular of the Word, must be understood not only naturally, but also spiritually, and unless it is also understood spiritually no one can know what is signified by "male and female [or husband and wife] shall be no more twain but one flesh" (as it is also said in Genesis 2:24). Here, as above, "male and female" signify in the spiritual sense truth and good, consequently the doctrine of truth, which is the doctrine of life, and the life of truth, which is the life of doctrine; these must be not two but one, since truth does not become truth with man without the good of life, nor does good become good with anyone without the truth of doctrine, for good becomes spiritual good only by means of truths, and spiritual good is good, but natural good without it is not good. When these are one, then truth is of good and good is of truth, and this one is meant by "one flesh." It is similar with doctrine and life; these also constitute one man of the church when the doctrine of life and the life of doctrine are conjoined with him, for doctrine teaches how one must live and do, and life lives the doctrine and does it. From this it can also be seen that "a son, a male" signifies the doctrine of love and charity, consequently the doctrine of life.

[4] Since the truth of doctrine or the doctrine of truth is signified by the "male," the law was given:

That every male opening the womb should be holy to Jehovah (Exodus 13:12, 15; Deuteronomy 15:19; Luke 2:23).

For from the marriage of truth and good, which, as has been said above, is meant in the spiritual sense by the marriage of man and woman, truths and goods are born, consequently these are signified in that sense by "sons and daughters," truths by "sons," and goods by "daughters;" and as every man is reformed and regenerated by means of truths, for without truths man does not know what is good, or what is the nature of good, thus does not know the way to heaven, so truth, which is what is first born from the marriage of truth and good, was sanctified to Jehovah. This truth first born is also the doctrine of truth, for that which is first is the all in what follows, thus is in all truth, and all truth is doctrine. But it must be carefully noted that "the firstborn" signifies the truth that is of the good of charity, consequently it signifies the good of charity in its form and in its quality, and therefore truth. For truth is the form of good and the quality of good. This is signified by "the firstborn," because from the good of love, which is signified by the womb and the infant in it, nothing else can be born but the good of charity; and this good does not become good until it has been formed and qualified, that is, until it is in the form in which it has its quality, and its form is called truth, and yet it is good in form.

[5] From what has now been said it can be seen why it was commanded:

That every male should appear three times in the year before the face of the Lord Jehovah (Exodus 23:17; 34:23; Deuteronomy 16:16);

namely, at the three feasts, which signified everything of regeneration, from its first to its last; and as everything of regeneration is effected by the truths of doctrine that are made by the Lord to be of the life, so all males, by whom truths were signified, were to present themselves before the Lord that they might be made clean by Him and afterwards be led by Him. Moreover, "three times in the year" signifies continually, and "the face of Jehovah" the Divine love, by which man is led. And this was done because "Jerusalem" signified the church in respect to doctrine, and thence also the doctrine of the church.

[6] Because "burnt-offerings and sacrifices" signified celestial and spiritual things, "burnt-offerings" celestial things, and "sacrifices" spiritual things, the law was given:

That burnt-offerings should be of males without blemish, either from the flock or from the herd; but sacrifices might be either of males or females (Leviticus 1:2, 3; 3:1, 6).

The reasons were that celestial things are such as are of the love to the Lord, thus of the marriage of good and truth, but spiritual things are such as are of charity towards the neighbor, thus not of marriage but of the blood relationship of truth with good; and truths and goods in blood relationship are like sisters and brothers, but in marriage truths and goods are like husband and wife. This is why the burnt-offerings were "of males without blemish," which signify genuine truths from the Word, or from doctrine out of the Word, which have been conjoined to the good of love to the Lord, which good was signified by "the altar and its fire." The sacrifices were "either of males or females," because "males" signified truths, and "females" goods, conjoined not by marriage but by blood relationship; and as both of these, like brothers and sisters, are of one parent, worship was equally well pleasing from truths and from goods, that is, from males and from females.

[7] As all spiritual nourishment is from truths that are from good, the law was also given:

That the male among the priests might eat the holy things (Leviticus 6:18, 29; 7:6).

This was the law because "males" signify the truths of doctrine, which are doctrinals, as above, and "priests" the goods of love, which are the goods of life, and "their eating of the holy things" that belonged to Aaron and his sons signified spiritual nourishment.

[8] In Moses:

When thou draw near unto a city to fight against it, thou shalt invite it to peace; if it does not accept, thou shalt smite every male thereof with the edge of the sword, but the women, the little ones, the beasts, and the prey thou shalt take (Deuteronomy 20:10-14).

Every male in a city that did not accept peace should be smitten with the edge of the sword, but not the women, little ones, and beasts, because "city" signifies doctrine, and "a city of the nations in the land of Canaan" the doctrine of falsity, likewise the males of that city; and "not to accept peace" signifies not to agree with the truths and goods of the church, which were signified by "the sons of Israel;" "the edge of the sword," with which the males should be smitten, signifies truth destroying falsity. And because falsities alone fight against truths and goods and destroy them, but not evils without falsities, "the women, little ones, and beasts," which, with the nations, signified evils, were not smitten, since evils can be subdued, amended, and reformed by means of truths.

[9] In Jeremiah:

Cursed be the man who brought glad tidings to his father, saying, A son, a male is born to thee, in gladdening he hath made him glad; let that man be as the cities that Jehovah overthrew (Jeremiah 20:15, 16).

This is said of those who are in the devastated church, in which nothing but falsities rule and are accepted; therefore "cursed be the man who brought glad tidings to his father, saying, A male is born to thee," signifies one who acknowledges falsity and proclaims it as truth, thus the doctrine of falsity in place of the doctrine of truth; "in gladdening he hath made him glad" signifies the accepting from affection of falsity; "let that man be as the cities that Jehovah overthrew" signifies that it shall be with the doctrines that are from mere falsities, which the Lord exterminated from the church, and as with the cities of the Canaanitish nation that He destroyed; the comparison is with cities because "cities" signify doctrines.

[10] In Ezekiel:

Thou didst take the vessels of thine adorning, of My gold and of My silver which I had given to thee, and madest for thee images of a male with which thou didst commit whoredom (Ezekiel 16:17).

This is said of "the abominations of Jerusalem," which signify the falsifications and adulterations of the Word, which are made by applications to the cupidities of corporeal and earthly loves; "vessels of adorning from the gold and silver of the Lord" signify the knowledges of good and truth, which are the goods and truths of the sense of the letter of the Word; these are called "vessels" because they contain in them spiritual truths and goods, and are called "vessels of adorning" because they are the appearances and thus forms of things interior; the things that are of "gold" signify those that are from good, and those of "silver" those that are from truth; "thou madest for thee images of a male, with which thou didst commit whoredom," signifies falsities appearing as truths of doctrine, but which are falsified; "the images of a male" meaning the appearances of truth, which nevertheless are falsities, and "to commit whoredom" meaning to falsify.

[11] In Malachi:

Cursed be the defrauder in whose flock is a male and he voweth and sacrificeth to the Lord a corrupted thing (Malachi 1:14).

"A male in the flock" signifies the genuine truth of doctrine from the Word; "a corrupted thing" signifies what is falsified; and "to vow and sacrifice" signifies to worship, thus from things falsified when truth is known; that this worship being fraudulent is infernal is signified by "cursed be the defrauder." From what has now been shown from the Word respecting the signification of "male" and of "sons," it can be seen that "the son, a male that was brought forth by the woman arrayed with the sun, and upon whose head was a crown of twelve stars," signifies the doctrine of truth, thus the doctrine of love and charity for the church which is called the New Jerusalem (which is treated of in the twenty-first chapter of this book).

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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