10527. 'Which I swore to Abraham, Isaac, and Jacob, To your seed I will give it' means the Church promised to those who have within themselves from the Lord the good of love and the truths of faith. This is clear from the meaning of 'swearing', when done by Jehovah, as confirmation from the Divine, within the internal man, dealt with in 2842, 3375, 9166, thus also a promise made by the Divine, for what has been promised by the Divine is also confirmed by Him; from the representation of 'Abraham, Isaac, and Jacob' in the highest sense as the Lord in respect of the Divine itself and the Divine Human, and in the relative sense as heaven and the Church, dealt with in 3245, 3251, 3305(end), 4615, 6098, 6185, 6276, 6804, 6847, 10445; and from the meaning of 'their seed' as those who have within themselves the good of love and the truths of faith from the Lord, and so in the abstract sense as the good of love and the truth of faith, dealt with in 3373, 10445.

3245. 'Abraham gave all that he had to Isaac' in the highest sense means all the Divine things within the Divine Rational, and in the relative sense the celestial things of love imparted to the Lord's celestial kingdom. This is clear from the representation of 'Abraham' as the Lord as regards the Divine itself, dealt with already, and from the representation of 'Isaac' as the Lord as regards the Divine Rational, also dealt with already. Now because in the internal sense the Lord is represented by both Abraham and Isaac, and the Lord made His Rational Divine from His own Divine, 'Abraham gave all that he had to Isaac' therefore means all the Divine things within the Divine Rational. All that precedes and follows has regard to this, that is to say, to the consideration that everything in the Lord's Rational was made Divine. Indeed in the places where Abraham, Isaac, and Jacob are the subject, the Lord's Human, how it was made Divine, is dealt with in the internal sense.

[2] There are two components which strictly speaking make up the human - the rational and the natural. The Lord's Rational is represented by 'Isaac', but His Natural by 'Jacob'. The Lord made both of these Divine. How He made the Rational Divine is contained in what is stated regarding Isaac, but how He made the Natural so in what is stated later on regarding Jacob. But the latter - the Natural - could not be made Divine before the Rational was made Divine, for it was by means of the Rational that the Natural became Divine. This explains why the words that are being explained here mean all the Divine things within the Divine Rational.

[3] Furthermore every single detail which in the internal sense has reference to the Lord also has reference to His kingdom and Church, the reason being that the Lord's Divine constitutes His kingdom. Consequently when the Lord is the subject so also is His kingdom the subject; see 1965. However when the internal sense has reference to the Lord it is the highest sense, but when it has reference to His kingdom it is the relative sense. The relative sense of these words - 'Abraham gave all to Isaac' - is that the celestial things of love were imparted to the Lord's celestial kingdom. Indeed in the relative sense 'Isaac' means the celestial kingdom, for the rest of Abraham's sons, that is to say, those he had by Keturah, mean the Lord's spiritual kingdom, as shown above, as also does Ishmael, who is dealt with below.