3023# "我要你指着耶和华-天地的神起誓"这句话象征着对至高无上的神性及其所有衍生物的最庄严的约束。这里的"起誓"意味着通过誓言进行约束，因为起誓本质上就是一种约束。当这种约束是"指着耶和华-天地的神"时，它就成为最神圣的约束，指向至高无上的神性及其所有衍生物。
当"耶和华-天的神"用于描述主时，它指的是耶和华自身，被称为"父"，是主受孕的源头，因此是主的神性本质。这种受孕赋予了最本质的存在。而"耶和华-地的神"则指被称为"子"的耶和华，即主的人性本质。这人性本质源于神性本质，当主使它也成为神性时，它就成为了"耶和华-地的神"。
因此，"耶和华-天的神"象征至高无上的神性，而"耶和华-地的神"象征由此衍生的神性。主被称为"耶和华天的神"是因为他在天上的神性，被称为“地的神”是因为他在地上的神性。
天上的神性也存在于人的内在中，而地上的神性存在于人的外在中。人的内在是他的天，通过它，他与天使相连；而他的外在是他的地，通过它，他与其他人相连（参82，913，1411，1733节）。当人重生时，内在的神性会流入外在，外在则源于内在。这也让我们理解了什么是教会的内在和外在。
3023、“我要叫你指着耶和华，天上的神和地上的神起誓”表示对存在于至高事物和从这些事物降下来的事物中的神性的最神圣义务。这从“叫人起誓”的含义清楚可知，“叫人起誓”是指人通过起誓承担义务。因为起誓无非是指承担义务，当指着“耶和华，天上的神和地上的神”，也就是指着在上和在下的神性，或也可说，存在于至高事物和从这些事物降下来的事物中的神性起誓时，这种义务是最神圣的。“耶和华，天上的神”因论及主而表示被称为“父”的耶和华自己；主从父成孕，因此父是主的神性本质，因为成孕本身提供了实际的本质，主从这本质存在，或说拥有自己的存在。在这种情况下，“耶和华，地上的神”表示被称为“子”的耶和华，因而表示祂的人身或人性本质。当主将这人身或人性本质也变成神性时，它就从神性本质产生或出来了。因此，“耶和华，天上的神”表示存在于至高事物中的神性，而“耶和华，地上的神”则表示存在于从至高事物降下来的一切事物中的神性。但主被称为“耶和华，天上的神”，凭的是祂在天上的神性；被称为“耶和华，地上的神”，凭的是祂在地上的神性。天上的神性也是指在人的内在层面与他同在的神性，而地上的神性是在他的外在层面与他同在的神性。人的内在就是他的天，因为他通过内在与天使联结；而他的外在是他的地，他通过外在与世人联结（82， 913， 1411， 1733节）。当一个人重生时，内在便流入外在，外在则从内在存在。这也表明何为教会的内在，何为教会的外在。
Potts(1905-1910) 3023
3023. I will make thee swear by Jehovah the God of heaven and the God of the earth. That this signifies a most holy pledging to the Divine which is in the highest and in that which is therefrom, is evident from the signification of "causing to swear," as being to pledge by oath; for to cause to swear is nothing else than to pledge; and this is most holy when it is by Jehovah the God of heaven and the God of the earth, that is, to the Divine which is above and which is beneath, or what is the same, to the Divine which is in the highest and in that which is therefrom. "Jehovah the God of heaven," being said of the Lord, denotes Jehovah Himself who is called the Father, from whom He was conceived, thus who was His Divine Essence; for the conception itself gave the veriest essence from which He was. "Jehovah the God of the earth" in this case means Jehovah who is called the Son, thus His Human essence; this came forth from the Divine essence when the Lord made it also Divine. Thus by "Jehovah the God of heaven" is signified the Divine that is in the highest; and by "Jehovah the God of the earth" is signified the Divine that is in that which is therefrom. But the Lord is called "Jehovah the God of heaven" from His Divine that is in the heavens; and He is called the "God of the earth" from His Divine that is on earth. The Divine in the heavens is also that which is with man in his internals; but the Divine on earth is that which is in his externals; for the internals of man are his heaven, because by them he is conjoined with the angels; but his externals are his earth, for by them he is conjoined with men (n. 82, 913, 1411, 1733). When a man is regenerate, the internals flow into the externals, and the externals are from the internals. Hence also it may be known what the internals of the church are, and what its externals.
Elliott(1983-1999) 3023
3023. 'I will make you swear by Jehovah, the God of heaven and the God of the earth' means an utterly sacred binding to the Divine which existed in highest things and in the things derived from these. This is clear from the meaning of 'making someone swear by' as binding by means of an oath, for to swear by is nothing else than to be bound to; and this bond is utterly sacred when one swears 'by Jehovah, the God of heaven and the God of the earth', that is, when one is bound to the Divine above and beneath, or what amounts to the same, to the Divine which exists in highest things and in the things derived from these. Since 'Jehovah the God of heaven' is used in reference to the Lord, it means Jehovah Himself, who is called 'the Father', from whom the Lord was conceived and so who was the Lord's Divine Essence; for His very conception transmitted that very Essence from which He had His being. 'Jehovah the God of the earth' means in this case Jehovah who is called 'the Son', and so means His Human Essence. The Human Essence came into being from the Divine Essence when the Lord made that Human Essence Divine also. Thus 'Jehovah the God of heaven' means the Divine as it exists in highest things, while 'Jehovah the God of the earth' means the Divine as it exists in the things derived from these. The Lord however is called 'Jehovah, the God of heaven' by virtue of His Divine in the heavens, and 'the God of the earth' by virtue of His Divine on earth. The Divine in the heavens is also that which resides with man in his internals, whereas the Divine on earth is that which does so in his externals. For man's internals constitute his 'heaven' because through them he is linked to angels, whereas his externals constitute his 'earth' because through them he is linked to men, 82, 913, 1411, 1733. When a person has been regenerated his internals flow into his externals, and externals exist from internals. From this one may also know what the internals of the Church are and what its externals.
Latin(1748-1756) 3023
3023. `Adjurabo te in Jehovam Deum caeli et Deum terrae': quod significet obstrictionem sanctissimam ad Divinum quod in supremis et in illis quae inde, constat a significatione `adjurare' quod sit per juramentum obstringere, adjuratio enim non aliud est quam obstrictio, et haec sanctissima cum `in Jehovam Deum caeli et Deum terrae,' hoc est, ad Divinum quod supra et quod supra, seu quod idem, ad Divinum quod in supremis et in illis quae inde: `Jehovah Deus caeli' quia dicitur de Domino, est Ipse Jehovah Qui `Pater' {1}vocatur, ex Quo conceptus, ita Qui Divina Ipsius Essentia; ipsa enim conceptio dedit ipsissimam Essentiam ex qua fuit; `Jehovah Deus terrae' est tunc Jehovah qui `Filius' dicitur, ita Humana Ipsius Essentia; exstitit haec ab illa cum Dominus eam quoque Divinam fecit; ita significatur per `Jehovam Deum caeli' Divinum quod in supremis, et per `Jehovam Deum terrae' Divinum quod in illis quae inde. Dominus autem `Jehovah Deus caeli' dicitur ex Divino Ipsius quod in caelis, et `Deus terrae' ex Divino quod in terris; Divinum in caelis etiam est quod apud hominem in internis ejus, Divinum autem in terra est quod in ejus externis; interna enim hominis sunt ejus caelum, quia per illa conjunctus est angelis, externa autem ejus sunt terra, nam per illa conjunctus est hominibus, n. 82, 913, 1411, 1733; cum homo regeneratus est, tunc illa influunt in haec, et haec sunt ab illis; inde etiam sciri potest quid Ecclesiae interna et quid ejus externa. @1 dicitur$