3737. And Jehovah shall be to me for God. That this signifies that the Divine natural also was Jehovah, is evident from the series of things in the supreme internal sense, which treats of the unition of the Lord’s Human with His Divine; but in order that this sense may appear, the thought must be abstracted from the history of Jacob and be kept fixed on the Lord’s Divine Human, and in this case on His Divine natural, which is represented by Jacob. The human itself, as before repeatedly stated, consists of the rational, which is the same as the internal man, and of the natural, which is the same as the external man, and also of the body, which serves the natural as a means or outermost organ for living in the world, and through the natural serves the rational, and moreover through the rational, serves the Divine. Inasmuch as the Lord came into the world in order that He might make the whole human in Himself Divine, and this according to Divine order; and as by Jacob is represented the Lord’s natural, and by his life of sojourning, in the supreme sense, how the Lord made His natural Divine, therefore here, where it is said, “if I shall return in peace to the house of my father, Jehovah shall be to me for God,” there is signified the unition of the Lord’s Human with His Divine, and that as to the Divine natural also He should be Jehovah, through the unition of the Divine Essence with the Human, and of the Human with the Divine. This unition is not to be understood as being a unition of two who are distinct from each other, and conjoined merely by love; as a father with a son, when the father loves the son and the son the father; or as when a brother loves a brother, or a friend a friend; but it is a real unition into a one in order that they may be not two but one (as the Lord also repeatedly teaches); and because they are a one, therefore the whole Human of the Lord is the Divine being or Jehovah (see n. 1343, 1736, 2156, 2329, 2447, 2921, 3023, 3035).

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.