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).

1894. That Sarai is truth adjoined to good, has been said and shown before (n. 1468 and elsewhere), as also that Abram is the Lord’s internal man, which is Jehovah. The Lord’s internal man, which is Jehovah, is called Man, because no one is man except Jehovah alone; for man, in the genuine sense, signifies that Esse from which man is. The Esse itself from which man is, is the Divine, consequently the celestial and the spiritual. Without the Divine celestial and spiritual, there is nothing human in man, but only a sort of animal nature, such as there is in beasts. It is from the Esse of Jehovah, or of the Lord, that every man is man; and from this also he is called man. The celestial which makes the man is that he loves the Lord and loves the neighbor; in this way is he man, because he is an image of the Lord, and because he has this from the Lord; otherwise he is a wild beast.

[2] That Jehovah or the Lord is the only Man, and that men have it from Him that they are called men, also that one is more man than another, may be seen above (n. 49, 288, 477, 565); and the same may also be seen from the fact that Jehovah, or the Lord, appeared as Man to the fathers of the Most Ancient Church, and afterwards also to Abraham and to the prophets; and on this account also the Lord, after there was no man any longer on the earth, or no longer anything celestial and spiritual among men, deigned to assume the human nature by being born as are other men, and to make that nature Divine; and in this way also He is the only Man. Besides, the universal heaven presents before the Lord the image of a man, because it presents Himself. From this, heaven is called the Grand Man, and this especially from the fact that the Lord there is all in all.