9372. And He said unto Moses. That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word (of which below); and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (see n. 9370). (That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis 18; and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805.) Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16-18).

[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist. That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, can be seen in the preface to Genesis 18; and n. 2762, 5247; and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:

After the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings’ houses. But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet. This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee. Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John. And if ye are willing to believe, he is Elias who was to come. He that hath ears to hear, let him hear (Matthew 11:7-15; and also Luke 7:24-28).

No one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever. (That “a wilderness” denotes such obscurity, see n. 2708, 4736, 7313.) For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings’ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216). The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? Yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension. That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things. But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished. Even so shall the Son of man also suffer of them. And they understood that He spoke to them of John the Baptist (Matthew 17:10-13).

That “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it. That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” (That “the Son of man” denotes the Lord as to truth Divine, see n. 2803, 2813, 3704)

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Malachi 4:5).

Moreover, the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:

John the Baptist, preaching in the wilderness of Judea, had His clothing of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledges of truth and of good out of the Word; by “locusts” are signified ultimate or most general truths; and by “wild honey” their pleasantness.

[9] That such things are signified by “clothing” and “food” has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise. From this it is that “clothing,” or a “garment,” denotes truth (as may be seen from the citations above; and that “food” or “meat” denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003; that “a girdle” denotes a bond which gathers up and holds together interior things, n. 9341; that “leather” denotes what is external, n. 3540; and thus “a leathern girdle” denotes an external bond; that “hairs” denote ultimate or most general truths, n. 3301, 5569-5573; that “a camel” denotes memory-knowledge in general, n. 3048, 3071, 3143, 3145, 4156; that “a locust” denotes nourishing truth in the extremes, n. 7643; and that “honey” denotes the pleasantness thereof, n. 5620, 6857, 8056). It is called “wild honey,” or “honey of the field,” because by “a field” is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295). He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed. And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was “not Elias, nor the prophet,” and that he was “not worthy to loose the latchet of the Lord’s shoe,” as in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory. The Jews from Jerusalem, priests and Levites, asked John who he was. And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then? Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for he was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. (That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, see n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.) One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spoke with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (“Moses” the historic Word, and “Elias” the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that “Moses and Elias were seen in glory,” for “glory” denotes the internal sense of the Word, and the “cloud” its external sense (see the preface to Genesis 18, and n. 5922, 8427).

2015. Kings shall go forth from thee. That this signifies that all truth is from Him, is evident from the signification of a “king,” in both the historical and the prophetic Word, as being truth (stated above, n. 1672, but not yet fully shown). From the signification of “nations” as being goods, and from the signification of “kings” as being truths, we can see the nature of the internal sense of the Word, and also how remote it is from the sense of the letter. He who reads the Word, especially the historical portion, has no other belief than that the nations there are nations, and kings, and thus that nations and kings are treated of in the very Word itself. But the idea of nations, as well as that of kings, altogether perishes when it is received by the angels, and in their place there succeed good and truth. This cannot but appear as strange and indeed as a paradox, but still it is really so, and the truth of it may appear to everyone from considering that if, in the Word, nations were signified by “nations,” and kings by “kings,” then the Word of the Lord would involve scarcely anything more than any other history, or any other writing, and thus would be a merely worldly affair, when yet there is nothing in the Word that is not Divine, and therefore celestial and spiritual.

[2] Take as a single instance what is said in this verse, that Abraham should be made fruitful and should be made nations, and that kings should go forth from him-what is this but a merely worldly matter, and in no respect heavenly? For in these things there is only the glory of the world, which is nothing at all in heaven; but if this is the Word of the Lord, there must be in it the glory of heaven, and none of the world’s glory. Therefore the sense of the letter is altogether obliterated and vanishes when it passes into heaven; and it is so purified that nothing that is worldly is intermingled. For by “Abraham” is not meant Abraham, but the Lord; by his being “made fruitful” is not meant that his posterity should increase exceedingly, but that the good of the Lord’s Human Essence should increase to infinitude; by the “nations” are not meant nations, but goods; and by the “kings,” not kings but truths. Still the history according to the sense of the letter remains true; for it is true that it was so said to Abraham; also that he was made fruitful, and that nations and kings came from him.

[3] That “kings” signify truths, may be seen from the following passages.

In Isaiah:

The sons of strangers shall build up thy walls, and their kings shall minister unto thee; thou shalt suck the milk of the nations, and the breast of kings shalt thou suck (Isaiah 60:10, 16);

what it is to “suck the milk of nations” and “the breast of kings,” is by no means plain from the letter, but it is from the internal sense, in which it signifies to be gifted with goods, and instructed in truths.

In Jeremiah:

There shall enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses (Jeremiah 17:25; 22:4);

to “ride in chariots and on horses” is a prophetical saying which signifies an abundance of intellectual things, as may appear from very many passages in the Prophets; and thus by “kings entering in by the gates of the city” is signified in the internal sense that they should be imbued with truths of faith. This is the heavenly sense of the Word, into which the worldly literal sense passes.

[4] Again, in the same Prophet:

Jehovah hath despised in the indignation of His anger the king and the priest; the gates of Zion have sunk into the earth; He hath destroyed and broken her bars; her king and her princes are among the nations; the law is not (Lamentations 2:6, 9);

“the king” here denotes the truth of faith; “the priest” the good of charity; “Zion” the church which is being destroyed, and whose bars are being broken; hence “the king and the princes are among the nations,” that is, truth and the things which are of truth will be banished to such an extent that there will be no “law,” that is, nothing of the doctrine of faith.

In Isaiah:

Before the child shall know to refuse the evil and choose the good, the ground shall be forsaken, which thou loathest in the presence of her two kings (Isaiah 7:16); where the Lord’s coming is treated of; the “ground which shall be forsaken” denotes faith, of which there would then be none, and the truths of which are the “kings that would be loathed.”

[5] In the same Prophet:

I will lift up My hand to the nations, and raise up My ensign to the peoples; and they shall bring thy sons in their bosom, and thy daughters shall be carried upon the shoulder; and kings shall be thy nourishers, and their queens those that give thee suck (Isaiah 49:22-23);

“the nations” and “the daughters” denote goods; and “the peoples” and “the sons” truths (as shown in Part First, where it may be seen that “nations” denote goods, n. 1259, 1260, 1416, 1849; and that “daughters” have a similar signification, n. 489-491; also that “peoples” denote truths, n. 1259, 1260; and “sons” likewise, n. 489, 491, 533, 1147). “Kings” therefore denote truths in general, by which they will be nourished, and their “queens” the goods from which they will be “suckled.” Whether you say goods and truths, or those who are in goods and truths, it is the same.

[6] Again in the same Prophet:

He shall sprinkle many nations, upon him kings shall shut their mouth-for that which was [not] told them have they seen; and that which they did not hear have they understood (Isaiah 52:15),

where the Lord’s coming is spoken of; the “nations” denote those who are affected by goods, and “kings” those who are affected by truths.

In David:

Now, O ye kings, be intelligent; be instructed, ye judges of the earth; serve Jehovah with fear, and exult with trembling. Kiss the Son, lest He be angry, and ye perish in the way (Psalms 2:10-12).

“Kings” denote those who are in truths; who also from their truths are often called “king’s sons;” “the Son” here denotes the Lord, who is here called “the Son” because He is the truth itself, and because all truth is from Him.

[7] In John:

They shall sing a new song, Worthy art Thou who takest the book, and openest the seals thereof; Thou hast made us unto our God kings and priests, that we may reign upon the earth (Revelation 5:9-10); where they who are in truths are called “kings.”

The Lord also calls such persons “the sons of the kingdom,” in Matthew:

He that soweth the good seed is the Son of man; the field is the world; the seed is the sons of the kingdom, and the tares are the sons of the evil one (Matthew 13:37-38).

In John:

The sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the Kings that are from the sun rising might be prepared (Revelation 16:12).

That by the “Euphrates” is not meant the Euphrates, nor by “the kings from the sun-rising” any kings therefrom, is evident (what is meant by the “Euphrates” may be seen above, n. 120, 1585, 1866); so that “the way of the kings that are from the sun-rising” means the truths of faith that are from the goods of love.

[8] In the same:

The nations that are saved shall walk in the light of it, and the kings of the earth shall bring their glory and honor into it (Revelation 21:24); where “the nations” denote those who are in goods, and “the kings of the earth” those who are in truths, as may be inferred from the fact that these words are prophetic, and not historical.

In the same:

With the great harlot that sitteth upon many waters the kings of the earth have committed whoredom, and have been made drunken with the wine of her whoredom (Revelation 17:1-2).

And again:

Babylon hath made all the nations drink of the wine of her whoredom, and the kings of the earth have committed whoredom with her (Revelation 18:3, 9); where in like manner it is evident that kings are not meant by “the kings of the earth;” for the falsification and adulteration of the doctrine of faith, that is, of truth, is treated of, and this is the “whoredom;” “the kings of the earth” denote the truths that are falsified and adulterated.

[9] In the same:

The ten horns which thou sawest are ten kings, that have received no kingdom as yet, but they receive authority [potestas] as kings with the beast for one hour. These shall have one mind, and shall give their power and authority to the beast (Revelation 17:12-13).

That these “kings” are not kings, is evident to everyone; for if so it would be wholly unintelligible that the ten kings should receive authority as kings one hour. So too in another passage:

I saw the beast and the kings of the earth and their armies gathered together to make war with him that sat upon the horse, and with his army (Revelation 19:19).

That “he that sat upon the horse” is “the Word of God,” is openly stated in verse 13; and it is against this that the kings of the earth are said to have been gathered together. “The beast” denotes the goods of love, profaned; and “the kings” denote the truths of faith, adulterated; these are called “the kings of the earth,” because they are within the church. (That “the earth” is the church may be seen above, n. 662, 1066, 1067, 1262.) The “white horse” denotes the understanding of truth; and “he that sat upon the horse,” the Word. This meaning is still more manifest in Daniel (chapter 11), where the war between “the king of the south” and “the king of the north” is treated of; by which terms are signified the truths and falsities that had fought, the combats being described here also in an historical manner by this “war.”

[10] As “a king” signifies truth, it may be seen what is meant in the internal sense when the Lord is called a King and also a Priest; and also what it was in the Lord that was represented by kings, and what by priests. Kings represented His Divine truth, and priests His Divine good. All the laws of order by which the Lord governs the universe as King, are truths; but all the laws by which He governs the universe as Priest, and by which also He rules truths themselves, are goods; for government from truths alone would condemn everyone to hell; but government from goods lifts everyone out thence and uplifts him into heaven (see n. 1728). Because in the Lord’s case these two are conjoined, they were anciently represented by kingship conjoined with priesthood; as with Melchizedek, who was king of Salem and at the same time priest to God Most High (Genesis 14:18); and afterwards with the Jews, among whom the representative church was instituted in its own form, by judges and priests, and afterwards by kings.

[11] But as the kings represented truths, which ought not to have command, for the reason, as before said, that they condemn, therefore the desire to have kings was so displeasing as to call for rebuke, and the nature of truth as regarded in itself was described by the rights [jus] of the king (1 Samuel 8:11-18); and at an earlier day it was commanded by Moses (Deuteronomy 17:14-18) that they should choose genuine truth which is from good, and not spurious; and that they should not defile it by reasonings and memory-knowledges [scientifica]. This is what is involved in the directions concerning a king, given in Moses in the place just cited; which no one can possibly see from the sense of the letter, but yet is evident from the several points contained in the internal sense; so that “king” and “kingship” evidently represented and signified nothing else than truth.

3305. And he called his name Jacob. That this signifies the doctrine of truth of the natural, is evident from the signification of “calling a name,” or of “calling by name,” as being quality (concerning which see just above, n. 3302). The quality that is represented by Jacob is the doctrine of truth of the natural, as may be seen from the representation of Esau, as being the good of life of the truth of the natural (n. 3300), and from many places in the Word, where he is named. There are two things which constitute the natural, as there are two that constitute the rational, nay, that constitute the whole man, one of which is of life, and the other of doctrine. That which is of life belongs to the will, while that which is of doctrine belongs to the understanding. The former is called good, and the latter truth. This good is that which is represented by Esau, and the truth by Jacob; or what is the same, the good of life of the truth of the natural is that which is represented by Esau, and the doctrine of truth of the natural is that which is represented by Jacob. Whether you say the good of life of the truth of the natural and the doctrine of truth of the natural, or those who are in these things, it is the same; for the good of life and the doctrine of truth cannot exist apart from their subject. If they have no subject they are a kind of abstract affair which nevertheless has regard to the man in whom this may be. Wherefore by “Jacob” are here signified those who are in the doctrine of truth of the natural.

[2] They who abide in the mere sense of the letter believe that by “Jacob” in the Word is meant all that people which was descended from Jacob, and for this reason they apply to that people all things that have been said historically and prophetically concerning Jacob. But the Word is Divine chiefly in this respect, that all things in it both in general and in particular do not regard one nation or one people, but the universal human race; namely, that which is, which has been, and which will be; and also that which is still more universal, namely, the Lord’s kingdom in the heavens; and in the supreme sense, the Lord Himself. It is for this reason that the Word is Divine. If it had regard merely to one nation, then it would be human, and there would be nothing more of the Divine in it than there was of the holy of worship with that nation; and everyone may know that there was none of this with the people called “Jacob;” from which it is evident that by “Jacob” in the Word is not meant Jacob, and also that by “Israel” is not meant Israel; for almost everywhere in the prophecies, when Jacob is named, Israel is named also, and no one can know what is specifically meant by the one, and what by the other, except from the sense which lies more deeply concealed and contains within it the arcana of heaven.

[3] That by “Jacob” therefore in the internal sense is signified the doctrine of truth of the natural; or what is the same, those who are in this doctrine, of whatever nation they may be; and that in the supreme sense the Lord is meant is evident from the following passages.

In Luke:

The angel said unto her, Fear not, Mary, for thou shalt conceive in thy womb, and shalt bring forth a Son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Most High; and the Lord God shall give unto Him the throne of His father David; and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end (Luke 1:30-33).

That here by the “house of Jacob” is not meant the Jewish nation or people, can be seen by all, for the Lord’s kingdom was not over that people, but over all in the universe who have faith in Him, and who from faith are in charity. Hence it is evident that by “Jacob” as here named by the angel is not meant the people of Jacob; and consequently neither in other places, by the “seed of Jacob,” the “sons of Jacob,” the “land of Jacob,” the “inheritance of Jacob,” the “king of Jacob,” and the “God of Jacob,” which expressions so often occur in the Word of the Old Testament, are these intended.

[4] The case is the same in respect to “Israel” as in Matthew:

The angel of the Lord appeareth to Joseph in a dream, saying, Arise and take the young child and his mother, and flee into Egypt; that it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt have I called My Son (Matthew 2:13, 15);

and in the Prophet it is said:

When Israel was a child, then I loved him, and called My son out of Egypt (Hos. 11:1).

That in this passage “Israel” is the Lord is very evident; and yet from the sense of the letter it cannot be known but that the “child Israel” means the earliest descendants of Jacob, who came into Egypt and were afterwards called out thence. It is the same in other passages where “Jacob” and “Israel” are named, although this does not appear from the sense of the letter, as in Isaiah:

Hear O Jacob my servant; and Israel, whom I have chosen; thus saith Jehovah who made thee, and formed thee from the womb, who will help thee; Fear not O Jacob my servant, and thou Jeshurun whom I have chosen; for I will pour water upon him that is thirsty, and streams upon the dry ground; I will pour My spirit upon thy seed, and My blessing upon thine offspring; this one shall say, I am Jehovah’s; and this shall call himself by the name of Jacob; and that one shall write with his hand unto Jehovah, and surname himself by the name of Israel (Isaiah 44:1-3, 5); where “Jacob” and “Israel” evidently denote the Lord; and the “seed,” and “offspring of Jacob,” those who are in faith in Him.

[5] In the prophecy concerning the sons of Israel in Moses:

Joseph shall sit in the strength of his bow, and the arms of his hands shall be made strong by the hands of the Mighty One of Jacob; from thence is the shepherd, the stone of Israel (Genesis 49:24); where also the “Mighty One of Jacob” and the “stone of Israel” clearly denote the Lord.

In Isaiah:

My glory will I not give to another; attend unto Me, O Jacob, and Israel My called, I am He; I am the first, I also am the last (Isaiah 48:11-12);

here also “Jacob” and “Israel” signify the Lord.

In Ezekiel:

I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his companions, and I will add them upon him with the stick of Judah, and make them one stick, and they shall be one in My hand. I will take the sons of Israel from among the nations, whither they be gone, and will gather them from every side, and bring them upon their own land; and I will make them one nation in the land, upon the mountains of Israel; and one king shall be king to them all, and they shall be no more two nations, neither shall they be divided into two kingdoms anymore at all. My servant David shall be king over them, and they all shall have one shepherd. And they shall dwell on the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell therein, they and their sons, and their sons, forever; and David My servant shall be prince to them forever: I will make a covenant of peace with them, it shall be an everlasting covenant with them; and I will place them, and multiply them, and will set My sanctuary in the midst of them forevermore. My tabernacle also shall be with them; and I will be their God, and they shall be My people. And the nations shall know that I Jehovah do sanctify Israel, when My sanctuary is in the midst of them for evermore (Ezekiel 37:19, 21-22, 24-28);

here again it is clearly manifest that by “Joseph,” “Ephraim,” “Judah,” “Israel,” “Jacob,” and “David,” are not meant these persons, but in the supreme sense Divine spiritual things which are in the Lord, and which are the Lord’s in His kingdom and church. That David was not to be, as is said, their king and prince forever, everyone may know; but that by “David” is meant the Lord may be seen above (n. 1888). It may also be known that Israel will not be gathered together from wherever they have been dispersed, and will not be sanctified, and the sanctuary placed in the midst of them forever, as is said; but this is to be with those who in the representative sense are signified by “Israel;” and who, as is known, are all the faithful.

[6] In Micah:

Assembling I will assemble O Jacob, all of thee; gathering I will gather the remnant of Israel; I will put them together as the sheep of Bozrah (Micah 2:12); where the meaning is similar.

In Isaiah:

Jacob shall cause to take root those who come; Israel shall blossom and bud; and they shall fill the face of the world with produce (Isaiah 27:6); where also the meaning is similar. In the same:

Thus saith Jehovah who redeemed Abraham, to the house of Jacob; Jacob shall not now be ashamed, neither shall his face now wax pale; for when he seeth his children, the work of My hands, in the midst of him, they shall sanctify My name; yea, they shall sanctify the Holy One of Jacob, and shall stand in awe of the God of Israel. They also that err in spirit shall know intelligence (Isaiah 29:22-24).

In the same:

Thus saith Jehovah to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings; to open the doors before him, and the gates shall not be shut; I will go before thee, and make the crooked places straight; I will break in pieces the doors of brass, and cut in sunder the bars of iron; I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am Jehovah, who am called by thy name, the God of Israel, for Jacob My servant’s sake, and Israel Mine elect. I have called thee by thy name, I have surnamed thee when thou didst not know Me (Isaiah 45:1-4); where also the Lord is plainly treated of.

In Micah:

In the last days it shall come to pass that the mountain of the house of Jehovah shall be established as the head of the mountains; and many nations shall go, and say, Come ye, and let us go up to the mountain of Jehovah, and to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths; for out of Zion shall go forth the doctrine, and the Word of Jehovah from Jerusalem (Micah 4:1-2

In David:

Jehovah loveth the gates of Zion more than all the dwellings of Jacob; glorious things shall be preached in thee, O city of God (Psalms 87:2-3

In Jeremiah:

They shall serve Jehovah their God, and David their king, whom I will raise up unto them. And thou, fear thou not, O Jacob My servant, saith Jehovah; neither be dismayed, O Israel; for lo I will save thee from afar (Jeremiah 30:9-10).

In Isaiah:

Listen O isles unto me; and hearken ye peoples from far; Jehovah hath called me from the womb; from the bowels of my mother hath He made mention of my name; and He said unto me, Thou art My servant Israel, in whom I will be made glorious (Isaiah 49:1, 3).

Again:

Then shalt thou delight thyself in Jehovah, and I will make thee to ride upon the high places of the earth, and I will feed thee with the heritage of Jacob (Isaiah 58:14).

Again:

I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains, that Mine elect may possess it, and My servants shall dwell there (Isaiah 65:9).

[7] In the supreme sense of all these passages by “Jacob” and “Israel” is meant the Lord; and in the representative sense the Lord’s spiritual kingdom, and the church which is a church from the doctrine of truth and the life of good. By “Jacob” are meant those who are in the externals of this church; and by “Israel” those who are in its internals. From these and many other passages it is evident that by “Jacob” is nowhere meant Jacob, neither by “Israel,” Israel; and in the same way, by “Isaac” is not meant Isaac, nor by “Abraham,” Abraham, where they are named; as in Matthew:

Many shall come from the east and the west, and shall recline with Abraham, and Isaac, and Jacob, in the kingdom of the heavens (Matthew 8:11).

In Luke:

Ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God (Luke 13:28).

and again:

Lazarus was carried by the angels into Abraham’s bosom (Luke 16:20, 22).

For in heaven they know nothing of Abraham, Isaac, and Jacob; and when these words are read by man, the angels perceive nought but the Lord as to the Divine and the Divine Human; and by “reclining with Abraham, Isaac, and Jacob,” they perceive nought but being with the Lord; and by being “in Abraham’s bosom,” nought but being in the Lord. But it was thus said because at that time man was so far removed from internal things that he did not know and was not willing to know otherwise than that all things in the Word are according to the letter; and when the Lord spoke with men according to the letter, it was that they might receive faith, and also that there might even then be an internal sense within, by which there could be the conjunction of man with Himself. This being the case, it may appear what is signified in the Word of the Old Testament by the “God of Jacob,” and by the “Holy One of Israel,” namely, the Lord Himself. (That the “God of Jacob” is the Lord, see 2 Samuel 23:1; Isaiah 2:3; 41:21; Micah 4:2; Psalms 20:1; 46:7 75:9; 76:6; 81:1, 4; 8 4:8; 94:7 114:7; 132:2; 146:5. That the “Holy One of Israel” is the Lord, see Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7 29:19; 30:11-12, 15; 31:1; 3 7:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:14; Jeremiah 50:29; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18)