7957. 'Both you and the children of Israel' means together with their truth from God, and with truth that leads to good and truth which springs from good. This is clear from the representation of 'Moses' as the truth from God, dealt with just above in 7955; and from the representation of 'the children of Israel' as those belonging to the spiritual Church, dealt with often, thus those guided by truth that leads to good and by truth which springs from good. For the spiritual Church differs from the celestial Church in that it is brought to the good of charity by means of the truth of faith, which being so it considers truth to be the essential thing. Initial contact with that good for them is effected through truth, for truth teaches them what they ought to do; and when they do that truth it is called good. This good, once they have been brought in contact with it, becomes the standpoint from which they see truths, that show them further how to act. From this it is evident that whether you say those belonging to the spiritual Church or those guided by truth through Which good is done, and by truth seen from the standpoint of good, it amounts to the same thing.

3035. 'Jehovah, the God of heaven' means the Lord's Divine itself. This is clear from what has been stated above in 3023 - that 'Jehovah, the God of heaven' is the Lord's Divine itself, for the name 'Jehovah', which occurs so many times in the Old Testament Word, was used to mean the Lord alone. Every single detail there refers in the internal sense to Him, and every single religious observance of the Church represented Him, see 1736, 2921. Furthermore the most ancient people who belonged to the celestial Church did not mean by 'Jehovah' anyone other than the Lord, 1343. Here and elsewhere in the sense of the letter it seems as though someone other, who is higher, is meant by Jehovah; but the sense of the letter is such that it sets forth as separate entities things which the internal sense presents as one. The reason for this is that man who has to be taught from the sense of the letter is unable to have the idea of one without first of all having the idea of several. For with man that which is a single whole is formed from several parts, or what amounts to the same, things existing simultaneously come into being consecutively. Many attributes exist in the Lord, and all are Jehovah, and therefore the sense of the letter regards these as separate entities, whereas heaven never does so. Heaven acknowledges one God with an idea that does not divide Him; nor does it acknowledge anyone other than the Lord.