In Genesis 19:37; 21:26; 30:32; 40:7; Matthew 6:30; Luke 12:28, this signifies the perpetuity and eternity of a state. (Arcana Coelestia 2838)

In Psalm 2:7, this signifies in time; for with Jehovah the future is present. (True Christian Religion 101)

The expression 'even to this day' or 'today' sometimes appears in the Word, as in Genesis 19:37-38, 22:14, 26:33, 32:32, 35:20, and 47:26. In a historical sense, these expressions have respect to the time when Moses lived, but in an internal sense, 'this day' and 'today' signify the perpetuity and eternity of a state. 'Day' denotes state, and likewise 'today,' which is the current time. Anything related to time in the world is eternal in heaven, and to represent this, 'today' or 'to this day' is added. Although, in the historical sense, this appears as if the expressions only have a literal meaning, just like it says in other parts of the Word, such as Joshua 4:9, 6:25, 7:20, Judges 1:21, 26, etc. 'Today' means something perpetual and eternal in Psalms 2:7, 119:89-91, Jeremiah 1:5, 10, 18, Deuteronomy 29:9-14, Numbers 28:3, 23, Daniel 8:13, 11:31, 12:11, Exodus 16:4, 19, 20, 23, John 6:31, 32, 49, 50, 58, Matthew 6:11, and Luke 11:3.

(Odkazy: Arcana Coelestia 2838 [1-4], Genesis 47:26)

98. It is in fact a tenet of belief in the church to-day, and also supported from the Word, that the Father and the Son, that is, the Divine and the Human, are united in the Lord like the soul and the body. Yet there are scarcely five in a hundred, or fifty in a thousand, who know this. The reason is the doctrine of justification by faith alone, so zealously propagated by many of the clergy, who seek a reputation for learning for the sake of honours and preferment, to such a point that that doctrine occupies and besets every point in their minds. Because it has made their thoughts drunk, just as the spirits of wine called alcohol, they have, like drunkards, failed to see this most essential tenet of the church, that Jehovah God came down and took human form. Yet that union is the sole means by which man is linked to God, and by being so linked is saved. It is evident that salvation depends upon the knowledge and acknowledgment of God, if anyone considers that God is all in all in heaven, and so all in all in the church, and therefore all in all in theology.

[2] Here I shall first prove that the union of the Father and the Son, that is, the Divine and the Human in the Lord, is like the union of soul and body; and, secondly, that this is a reciprocal union. The concept of a union as of the soul and the body has been established in the Athanasian Creed, which is accepted throughout the Christian world as the doctrine concerning God. In it we read as follows:

Our Lord Jesus Christ is God and Man; and although He is God and Man, they are not two, but one Christ. He is one, because the Divine took to itself a human. Indeed He is altogether one and is one Person, for as the soul and the body are one man, so God and Man are one Christ.

This is understood to mean that this is a union between the Son of God from eternity and the Son born in time; but because God is one and not three, so long as that union is understood to be with the one God from eternity, the doctrine agrees with the Word. There we read that He was conceived of Jehovah the Father (Luke 1:34-35); and that was the source of His soul and life. This is why He says that He and the Father are one (John 10:30); that he who sees and knows Him sees and knows the Father (John 14:9); 'if you knew Me, you would also know My Father' (John 8:19); 'he who receives Me, receives Him who sent Me' (John 13:20); that He is in the Father's bosom (John 1:18); that all things whatsoever the Father has are His (John 16:15); that He is called the everlasting Father (Isaiah 9:6); that He thus has power over all flesh (John 17:2), and all power in heaven and on earth (Matthew 28:18). From these and many other passages in the Word it can be clearly seen that the union between the Father and the Son is like that between the soul and the body. For this reason too He is often called in the Old Testament Jehovah, Jehovah Zebaoth, and Jehovah the Redeemer (83 above).