9373. Come up unto Jehovah. That this signifies conjunction with the Lord, is evident from the signification of “coming up,” as being to be raised toward interior things (see n. 3084, 4539, 4969, 5406, 5817, 6007), consequently also to be conjoined (n. 8760). That it denotes conjunction with the Lord, is because by “Jehovah” in the Word is meant the the Lord, (n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6303, 6905, 8274, 8864, 9315). A secret which also lies hidden in the internal sense of these words, is that the sons of Jacob, over whom Moses was the head, were not called and chosen; but they themselves insisted that Divine worship should be instituted among them (according to wh at has been said in n. 4290, 4293); and therefore it is here said, “and He said unto Moses, Come up unto Jehovah,” as if not Jehovah, but another, had said that he should come up. For the same reason in what follows it is said that “the people should not go up” (verse 2); and that “Jehovah sent not His hand unto the sons of Israel who were set apart” (verse 11); and that “the appearance of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel” (verse 17); and lastly that Moses, being called the seventh day, “entered into the midst of the cloud.” For by “the cloud” is meant the Word in the letter (n. 5922, 6343, 6752, 6832, 8106, 8443, 8781); and with the sons of Jacob the Word was separated from its internal sense, because they were in external worship without internal, as can be clearly seen from the fact that now, as before, they said, “all the words which Jehovah hath spoken we will do” (verse 3); and yet scarcely forty days afterward they worshiped a golden calf instead of Jehovah; which shows that this was hidden in their hearts while they were saying with their lips that they would serve Jehovah alone. But nevertheless those who are meant by “the called and the chosen” are those who are in internal worship, and who from internal worship are in external; that is, those who are in love to and faith in the Lord, and from this in love toward the neighbor.

66. (Verse 14) And his head and his hairs were white. That this signifies the Divine in primaries and in ultimates, is evident from the signification of the head when mentioned in reference to the Lord, of whom these things are said, as denoting the Divine in primaries, concerning which we shall speak presently; and from the signification of hairs, as denoting the Divine in ultimates, of which also we shall speak presently; and from the signification of white, as denoting what is pure. (That white (album) and white (candidum) denote what is pure, may be seen, Arcana Coelestia 3301, 3993, 4007, 5319.) The reason why the head, when mentioned in reference to the Lord, denotes the Divine in primaries, is, that the head is the highest part of man, and therein are those primary things which give rise to all things that take place in the body. For in the head are the understanding and the will, from which, as from their beginnings, all the other things flow that relate to man's remoter things, as speech, and all actions. But the reason why hairs, when mentioned in reference to the Lord, denote the Divine in ultimates is, that hairs are ultimates, for they grow from the ultimate parts of man, and the primaries terminate in them; therefore, when the head and hairs are mentioned, primaries and ultimates are meant.

[2] He who knows that the head signifies primaries, and the hairs ultimates, even in spiritual things, and that primaries and ultimates signify all things (as was shown above, n. 41), may know many arcana of the internal sense, where those things are mentioned. As, for instance, a Nazarite was not allowed to shave the hair of his head, because, as is said, it was the Nazariteship of God upon his head, and when the days were accomplished, he had to shave it off, and consecrate it (Numbers 6:1-21); also the strength of Samson was in his hairs, and when they were shaved off he became weak, and when they grew again his strength returned (Judges 16:13 to the end). Again, forty-two boys were torn in pieces by bears, because they mocked Elisha, calling him bald-head (2 Kings 2:23, 24). So too Elias was clothed with a garment of hair (2 Kings 1:8) and John the Baptist with camel's hair (Mark 1:6). Moreover what is signified by the head, hairs, beard and baldness, may be seen where they are mentioned in the Word.

[3] The reason why a Nazarite was not allowed to shave his hair, because, as is stated, it was the Nazariteship of God upon his head, and that when the days were accomplished, he had to shave it off, and consecrate it, was, that a Nazarite represented the Lord in primaries and in ultimates, and His Divine in ultimates was His Human, which He made Divine even to the flesh and bones, which are the ultimates. That He made the Human Divine even to the flesh and bones, is clear from the fact that He left nothing in the sepulchre, and that He said to His disciples that He had flesh and bones, which a spirit has not (Luke 24:39, 40). And when the Divine itself is also Divine in ultimates, then it rules all things from primaries by ultimates. (As is evident from what was said and shown above, n. 41; especially from the things which are adduced in Arcana Coelestia, to the effect that interiors successively flow into exteriors, even to the outermost or ultimate, and that therein also they exist and subsist, n. Arcana Coelestia 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form what is simultaneous in the ultimate; concerning which order see n. 5897, 6451, 8603, 10099; that therefore all interior things are held together in connection, from the primary by means of the ultimate, n. 9828; and in the work, Heaven and Hell 297; that hence the ultimate is more holy than the interiors, n. Arcana Coelestia 9824; that hence in the ultimates there is strength and power, n. 9836.) It was for these reasons that the Nazariteship was instituted. The reason why the Nazarite should ultimately consecrate his hair by putting it into the fire of the altar, was, because the Holy Divine was thereby represented, and the fire of the altar signified that Holy (n. 934, 6314, 6832).

[4] From these considerations it is also evident why the strength of Samson was in his hair (Judges 16[13] to the end), for it is said that he was a Nazarite from his mother's womb (Judges 13:7; 16:17); so also it was not lawful for the chief priest and his sons, nor for the Levites, to shave the head and make themselves bald (Leviticus 10:6; 21:5, 10; Ezekiel 44:20). So, too, to cut off the beard, which also had a similar signification, was ignominious with the people of Israel (2 Sam. 10:4, 5). The reason why the forty-two boys were torn in pieces by bears, because they mocked Elisha, calling him bald-head, was, that Elijah and Elisha represented the Lord as to the Word, which is Divine truth, the sanctity and strength of which are in the ultimates from primaries, as said above; and because baldness signified the deprivation of them, therefore this circumstance took place; bears also signify truth in ultimates. (That Elijah and Elisha represented the Lord as to the Word, may be seen, Arcana Coelestia 2762, 5247.)

[5] From these considerations it is also clear why the garment of Elias was hairy, and that of John was made of camel's hair; for John the Baptist, as well as Elias, represented the Lord as to the Word, therefore he was also called Elias (as may be seen, Arcana Coelestia 7643, 9372). When these things are understood it can be known what is signified by the head, hairs, beard, and baldness in the Word. As in Isaiah:

"In that time shall the Lord, by the king of Assyria, shave the head, and the hairs of the feet; he shall also consume the beard" (7:20).

In the same:

"Upon all heads shall be baldness, every beard shaven" (15:2).

In Jeremiah:

"Truth hath perished, and is cut off from their mouth; cut off thine hair and cast it away" (7:28, 29).

And in Ezekiel:

"Take a razor, and pass it upon the head and beard" (5:1).

Again:

"On every face shall be shame, and upon all heads baldness" (7:18).

Again:

"Every head was made bald" (29:18).

In Amos:

"I will bring baldness upon every head" (8:10).

And in David:

"God shall bruise the head of his enemies, the hairy scalp of him that goeth on in his guilt" (Psalm 68:21).

In these passages, and in others, by cutting off the hair of the head, shaving the beard, and inducing baldness, is signified to deprive of all good and truth, because he who is deprived of the ultimates is also deprived of things prior, for prior things exist and subsist in ultimates, as said above. In the world of spirits also, there are seen those who are bald; and I have been informed that they are those who were abusers of the Word and had applied the sense of the letter, which is Divine truth in the ultimates, to wicked purposes, and consequently were deprived of all truth; they are also the most wicked, and many of them are from the Babylonish nation; but, on the contrary, the angels are seen with becoming hair.

4286. And he said, Thy name shall no more be called Jacob, but Israel. That this signifies the Divine celestial spiritual now, and that “Israel” is the celestial spiritual man which is in the natural, and thus is natural; and that the celestial spiritual man itself, which is rational is “Joseph,” is evident from what follows concerning Jacob and concerning Israel, and also concerning Joseph; for it must first be told what is here meant by the celestial spiritual. It is indeed known in the church at the present day that there is a spiritual man and a natural man, or an internal man and an external man; but what the spiritual or internal man is, is not yet so well known; and still less what the celestial man is, and that it is distinct from the spiritual; and as this is not known, it cannot be known what the celestial spiritual man is, which here is “Israel,” and therefore this must be briefly told.

[2] That there are three heavens, is known, namely, an inmost heaven, a middle, and an ultimate; or what is the same, a third, a second, and a first. The inmost or third heaven is celestial; for the angels there are called celestial because they are in love to the Lord, and are therefore most fully conjoined with the Lord, and are consequently in wisdom above all the rest, are innocent, and hence are called innocences and wisdoms. These angels are distinguished into the internal and the external, the internal being more celestial than the external. The middle or second heaven is spiritual; for the angels there are called spiritual because they are in charity toward the neighbor, that is, in mutual love, which is such that the one loves the other more than himself; and because they are such they are in intelligence, and are hence called intelligences. These angels are also distinguished into the internal and the external, the internal being more spiritual than the external. The ultimate or first heaven is likewise celestial and spiritual, but not in the same degree as the prior ones; for what is natural adheres to these angels, and they are therefore called the celestial natural and the spiritual natural. These also are in mutual love, yet do not love others more than themselves, but as themselves. They are in the affection of good and knowledge of truth, and are likewise distinguished into the internal and the external.

[3] But what the celestial spiritual is, shall also be briefly told. Those are called the celestial spiritual who were said just above to be the spiritual, and they are in the middle or second heaven; they are termed “celestial” from mutual love, and “spiritual” from the derivative intelligence. The internal angels there are those who are represented by Joseph, and are also called “Joseph” in the Word; but the external there are those who are represented by Israel, and are also called “Israel” in the Word. The former (that is, the internal angels who are called “Joseph”) partake of the rational; but the external who are called “Israel,” partake of the natural, for these are midway between the rational and the natural. This is the reason why it is said that Israel is the celestial spiritual man which is in the natural, and thus is natural; and that Joseph is the celestial spiritual man itself, which is rational. For in the universal sense all the good which is of love and charity is called celestial, and all the derivative truth of faith and intelligence is said to be spiritual.

[4] These things have been stated in order that it may be known what “Israel” denotes. But in the supreme sense “Israel” signifies the Lord as to the Divine celestial spiritual, and in the internal sense signifies the Lord’s spiritual kingdom in heaven and on earth. The Lord’s spiritual kingdom on earth is the church which is called the Spiritual Church. And because “Israel” denotes the Lord’s spiritual kingdom, “Israel” likewise denotes the spiritual man, for in every such man there is the Lord’s kingdom; for a man is a heaven, and is also a church, in the least form (n. 4279). As regards Jacob, by him in the supreme sense is represented the Lord as to the natural, both celestial and spiritual; and in the internal sense the Lord’s kingdom such as it is in the ultimate or first heaven, and consequently also the same in the church. Good in the natural is what is here called celestial, and truth in the same is what is called spiritual. From these things it is evident what is signified by “Israel” and by “Jacob” in the Word, and also why Jacob was named Israel.

[5] But these things which have been said must needs appear obscure, especially for the reason that it is known to few what the spiritual man is, and to scarcely anyone what the celestial man is, consequently that there is any distinction between the spiritual and the celestial man. The reason why this has not been known, is that there is no distinct perception of the good of love and charity, and of the truth which is of faith; and these are not perceived because there is no longer any genuine charity, and where anything is not, there is no perception of it. Another reason is that man is little solicitous about the things that belong to the life after death, thus about the things of heaven, but is very much so about those which belong to the life of the body, and thus about the things that are of the world. If man were solicitous about the things that belong to the life after death, thus about the things of heaven, he would easily apprehend all the things that have been said above; for that which a man loves he easily imbibes and apprehends, but with difficulty what he does not love.

[6] That “Jacob” signifies one thing and “Israel” another, is plainly evident from the Word; for in the historical parts, and also in the prophetical, it is now said “Jacob,” and now “Israel,” and sometimes both are said in the same verse; from which it is evident that there is an internal sense in the Word, and that without this sense this circumstance cannot possibly be understood. That “Jacob” is now said, and now “Israel,” is evident from the following passages:

Jacob dwelt in the land of his father’s sojournings. These are the births of Jacob; Joseph was a son of seventeen years, and Israel loved Joseph more than all his sons (Genesis 37:1-3); where Jacob is first called “Jacob” and presently “Israel;” and he is called Israel when Joseph is treated of. Again:

Jacob saw that there was corn in Egypt, and Jacob said to his sons. And the sons of Israel came to buy in the midst of those who came (Genesis 42:1, 5).

And afterwards:

They went up out of Egypt, and came into the land of Canaan unto Jacob their father; and when they told him all the words of Joseph, which he spoke unto them, the spirit of Jacob their father revived; and Israel said, It is much, Joseph my son is yet alive (45:25, 27-28).

Again:

And Israel journeyed, and all that he had. God said unto Israel in the visions of the night, and He said, Jacob, Jacob, who said, Behold me. And Jacob rose up from Beersheba, and the sons of Israel carried down Jacob their father (Genesis 46:1-2, 5).

And in the same chapter:

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

Joseph brought in Jacob his father, and set him before Pharaoh. Pharaoh said unto Jacob, and Jacob said unto Pharaoh (Genesis 47:7-9).

And in the same chapter:

And Israel dwelt in the land of Goshen; and Jacob lived in the land of Egypt seventeen years; and the days of Israel drew near to die; and he called his son Joseph (Genesis 46:27-29).

Yet again:

And one told Jacob, and said, Behold thy son Joseph cometh unto thee; and Israel strengthened himself, and sat upon the bed. And Jacob said unto Joseph, God Shaddai appeared to me in Luz (Genesis 48:2-3).

And he is called Israel in the same chapter (verses 8, 10-11, 13-14, 20-21).

And lastly:

Jacob called his sons, and said, Assemble yourselves, and hear, ye sons of Jacob, and listen unto Israel your father. And when Jacob had made an end of charging his sons (Genesis 49:1-2, 33)

From these passages it is very evident that Jacob is now called Jacob, and now Israel, and thus that Jacob means one thing, and Israel another; or that one thing is signified when it is said “Jacob,” and another when “Israel,” and also that this arcanum cannot possibly be understood except from the internal sense.

[7] But what “Jacob” signifies, and what “Israel,” has been told above. In general by “Jacob” in the Word is signified what is external of the church, and by “Israel” what is internal; for every church has an external and also an internal, or is internal and also external. And as that which is of the church is signified by “Jacob” and by “Israel,” and as everything of the church is from the Lord, hence in the supreme sense both “Jacob” and “Israel” denote the Lord, “Jacob” as to the Divine natural, and “Israel” as to the Divine spiritual. Thus the external which is of the Lord’s kingdom and of His church, is “Jacob,” and the internal is “Israel”—as is further evident from the following passages, in which each is named in its own sense. In the prophecy of Jacob, then Israel:

By the hands of the Mighty One of Jacob, from thence is the shepherd, the stone of Israel (Genesis 49:24).

In Isaiah:

Hear, O Jacob, My servant, and Israel whom I have chosen; I will pour out My spirit upon thy seed, and My blessing upon thy sons; this one shall say to Jehovah, I and this one 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” manifestly denote the Lord, and the “seed and sons of Jacob and Israel,” those who are in faith in Him. In the prophecy of Balaam in Moses:

Who shall number the dust of Jacob, and the number with the fourth part of Israel? (Numbers 23:10).

And again:

There is no divination against Jacob, nor sorceries against Israel; at this time it shall be said to Jacob and to Israel, What hath God wrought! (Numbers 23:23).

Again:

How good are thy tabernacles O Jacob, thy dwelling places, O Israel (Numbers 24:4-5).

And again:

There shall arise a star out of Jacob, and a scepter out of Israel (Numbers 24:17).

In Isaiah:

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

In the same:

Jacob shall enroot those who come; and Israel shall blossom and flower; and the faces of the world shall be filled with produce (Isaiah 27:6).

In Jeremiah:

Fear not thou, O Jacob My servant, and be not terrified, O Israel; for lo I have saved thee from afar (Jeremiah 30:9-10).

In Micah:

In gathering I will gather Jacob, all of thee; in assembling I will assemble the remains of Israel; I will put them together as the sheep of Bozrah (Micah 2:12).

[8] For what reason Jacob was named Israel is evident from the very words when this name was given him: “Thy name shall no more be called Jacob, but Israel; for as a prince hast thou contended with God and with men, and hast prevailed.” For in the original language “Israel” means “one that contends with God as a prince,” by which is signified in the internal sense that He overcame in the combats of temptations; for temptations and combats in temptations were the means by which the Lord made His Human Divine (n. 1737, 1813, and elsewhere); and temptations and victories in temptations are what make man spiritual; for which reason Jacob was for the first time named Israel after he wrestled. (That “wrestling” denotes being tempted may be seen above, n. 4274.) It is known that the Church, or the man of the Christian Church, calls himself Israel; and yet no one in the Church is Israel but he who has become a spiritual man by means of temptations. The name itself also involves the same. That it was afterwards confirmed that Jacob should be called Israel, is evident from what follows in another chapter, where are these words:

God appeared unto Jacob again, when he came from Paddan-aram, and blessed him; and God said unto him, Thy name is Jacob; thy name shall not be called any more Jacob, but Israel shall be thy name; and He called his name Israel (Genesis 35:9-10).

The reason of this confirmation will be told hereafter.