4559. And called the place El-Bethel. That this signifies a holy natural, is evident from the signification of “Bethel,” as being the Divine natural (see n. 4089, 4539, 4556); but when it is called “El-Bethel” it is not the Divine, but a holy, natural; for when the Lord made His Human Divine, He first made it holy. Between making it Divine and making it holy there is this difference-that what is Divine is Jehovah Himself, but what is holy is from Jehovah. The former is the Divine being, but the latter is what comes forth therefrom. When the Lord glorified Himself, He made his Human also the Divine being, or Jehovah (n. 2156, 2329, 2921, 3023, 3035); but before He did this, He made His Human holy. Such was the process of the glorification of the Lord’s Human. Hence also Bethel is now called “El-Bethel,” applying what is signified by the “El” which is added, namely, “because there the gods were revealed to him.” For “El” in the original language means “God;” but here “gods” in the plural, because in the internal sense “gods” denote holy truths (n. 4402). But in what follows it is called “Bethel,” for it is said, “Jacob called the name of the place Bethel” (verse 15); and it is added, “where God spoke with him,” where it is in the singular. For “Bethel” in the original language is the “house of God;” but “El-Bethel” is “God the house of God.” Hence it is that “El-Bethel” denotes the holy natural, and “Bethel” the Divine natural.

3035. Jehovah the God of heaven. That this signifies the Lord’s Divine Itself, is evident from what was said above (n. 3023), namely, that “Jehovah the God of heaven,” is the Lord’s Divine Itself; for by “Jehovah,” so often named in the Word of the Old Testament, is meant the Lord alone; for all things therein in general and particular treat of Him in the internal sense; and all and each of the rites of the church represented Him (see n. 1736, 2921); and that the men of the most ancient times, who were of the celestial church, understood by Jehovah no other than the the Lord, (n. 1343). In the sense of the letter here and elsewhere the appearance is that another, who is higher, is meant by “Jehovah;” but the sense of the letter is such as to separate what the internal sense unites; and this for the reason that the man who is to be instructed from the sense of the letter cannot have an idea of a one, unless he first has an idea of more than one; for a one with man is formed from many; or what is the same, from successive things is formed that which is simultaneous. There are many things in the Lord, and all are Jehovah. This is the reason why the sense of the letter makes a distinction, while heaven by no means does so; but acknowledges one God in a simple idea, and no other than the Lord.