3061. Jehovah God of my lord Abraham. That this signifies of the Divine Itself which is the Father, with the Divine Human which is the Son (that is, communication), is evident from what has been so often said and shown above, namely, that “Jehovah God” is the Divine Itself of the Lord, which is called the “Father;” and that by Abraham is represented His Divine Human (n. 2833, 2836). It may be seen above, that in the Word of the Old Testament “Jehovah” is the Lord Himself (n. 1736, 1815, 2921); and that the Most Ancient Church before the flood and the Ancient Church after the flood understood by “Jehovah” no other than the the Lord, (n. 1343, 1676, 1990, 2016, 3035). Also that in the Lord is the Trinity-the Divine Itself, the Divine Human, and the proceeding Divine Holy-and these are a one (n. 1999, 2149, 2156, 2288, 2329, 2447). That all the Trinity in the Lord is Jehovah (n. 2156, 2329); and that each and all things in the Lord are Jehovah (n. 1902, 1921). That the Lord is one with the Father, and that no other is understood in heaven by the Father (n. 14, 15, 1725, 1729, 1733, 1815, 2005, 2018, 2025, 2803, 3038). That the Lord is the universal heaven, for He is the all there; and that from Him is the all of innocence, of peace, of love, of charity, of mercy, of conjugial love; and all good and truth. That Moses and the Prophets, thus the Word in every particular, is concerning Him; and that all the rites of the church represented Him (n. 2751). That the Lord as to the Divine Human is called the “Son” (n. 2628). That the Divine Human of the Lord was not only conceived, but was also born of His Divine Essence, which is Jehovah (n. 2798); and that thereby the Lord as to the Human was made Jehovah, and Life of Himself (n. 1603, 1737).

[2] That the Lord was from eternity, is plainly evident from the Word (see n. 2803), although He was afterwards born in time; for He spoke by Moses and the Prophets; He likewise had appeared to many, and it is there said that He was Jehovah. But this deepest of arcana could be revealed to none but those who are in Divine perception, thus to scarcely any but the men of the Most Ancient Church, who were celestial and in this perception. From these I have heard that Jehovah Himself was the Lord as to the Divine Human when He descended into heaven and flowed in through heaven; for heaven represents one man as to all his members, and is therefore also called the Grand Man (n. 684, 1276, 2996, 2998, 3021). The Divine Itself in heaven, that is, in the Grand Man, was the Divine Human, and was Jehovah Himself thus clothed with the Human.

[3] But when mankind became such that the Divine Itself, clothed as the Divine Human, could no longer affect them (that is, when Jehovah could no longer come to man, because man had so far removed himself), then Jehovah, who is the Lord as to the Divine Essence, descended and took upon Himself a Human, by conception Divine, and by birth from a virgin such as is that of another man; but this He expelled, and by Divine means made Divine the Human that was born, from which proceeds all the Holy. Thus the Divine Human became an essence by itself which fills the universal heaven, and which also makes it possible for those to be saved who could not be saved before. This then is the Lord, who as to the Divine Human is alone Man, and from whom man has it that he is man (n. 49, 288, 477, 565, 1894).

1733. Possessor of the heavens and the earth. This signifies the conjunction of the internal man or Jehovah with the interior and the exterior man, as appears from the signification of “heaven and earth.” That which is interior in man is called “heaven;” and that which is exterior is called “earth.” The reason why “heaven” signifies that which is interior in man, is that a man as to his interiors is an image of heaven, and so is a kind of little heaven. Primarily the Lord’s interior man is heaven, because the Lord is the all in all of heaven, and thus is heaven itself. It follows from this that the exterior man is called the earth. For the same reason also, by the “new heavens” and the “new earth,” spoken of in the Prophets and in Revelation, nothing else is meant than the Lord’s kingdom, and everyone who is a kingdom of the Lord, or in whom the Lord’s kingdom is. That “heaven and earth” signify these things may be seen, as to “heaven,” n. 82, 911; and as to “earth,” n. 82, 620, 636, 913.

[2] That here “God Most High, Possessor of the heavens and earth,” signifies the conjunction in the Lord of the internal man with the interior and exterior man, may be seen from the fact that as to His internal man the Lord was Jehovah Himself; and because the internal man or Jehovah led and instructed the external, as a father his son, therefore relatively to Jehovah He is called, as to the external man, the “Son of God;” but relatively to the mother, He is called the “Son of Man.” The Lord’s internal man, which is Jehovah Himself, is what is here called “God Most High;” and before plenary conjunction or union was effected, it is called “Possessor of the heavens and earth,” that is, Possessor of all things which are in the interior and the exterior man; for these, as before said, are here meant by “the heavens and the earth.”