2798. Abraham took the wood of the burnt-offering, and laid it upon Isaac his son. That this signifies the merit of righteousness, is evident from what was said and shown above (n. 2784), thus without further explication. That he “laid it upon Isaac” signifies that the merit of righteousness was adjoined to the Divine rational, is evident from the representation of Isaac, as being the Lord’s Divine rational (often shown before) and from the signification of “laying upon him,” as being to adjoin. He is called his “son,” because the Lord’s Divine Human was not only conceived, but was also born of Jehovah. That the Lord was conceived of Jehovah is most fully known from the Word of the Lord; hence He is called the “Son of the Highest,” the “Son of God,” and the “Only-begotten of the Father,” in many places (Matthew 2:15; 3:16-17; 16:13-17; 17:5; 27:43, 54; Mark 1:11; 9:7, 9; 14:61-62; Luke 1:31-32, 35; 3:21-22; 9:35; 10:22; John 1:14, 18, 50; 3:13, 16-18; 5:20-27; 6:69; 9:34-35, 38; 10:35-36; 20:30-31), and in many other places He calls Jehovah His “Father.”

[2] That He was born of the virgin Mary is known, yet as another man; but when He was born again, or became Divine, it was from Jehovah who was in Him, and who was Himself as to the very being of life. The unition of the Divine and the Human Essence was effected mutually and reciprocally, so that He united the Divine Essence to the Human and the Human to the Divine (see n. 1921, 1999, 2004, 2005, 2018, 2025, 2083, 2508, 2523, 2618, 2628, 2632, 2728, 2729). Hence it is evident that the Lord made the Human in Himself Divine by His own power, and thus became righteousness. The merit of righteousness was what was adjoined to the Divine rational when He underwent inmost temptations, and from it He then fought, and against this the evil genii fought, until He glorified this also. These are the things meant in the internal sense by Abraham laying the wood of the burnt-offering upon Isaac his son, and these are what are perceived by the angels when the words are read.

2618. And Jehovah did unto Sarah. That this signifies the state of unition, namely, of the Lord’s Divine spiritual in His Divine celestial, is evident from the signification of “doing,” when predicated of the Lord’s Divine, as being the sum total of the effect, consequently the state; and from the signification of “Jehovah,” and also of “Sarah” (concerning which see above, n. 2616). As regards the state of unition of the Lord’s Divine spiritual in His Divine celestial, this is the very marriage itself of good and truth, from which comes the heavenly marriage; and this marriage is the Lord’s kingdom in the heavens and on earth. For this reason the Lord’s kingdom is so frequently in the Word called a “marriage,” and is compared to a marriage. The reason (a secret one) is that all conjugial love (and through this all celestial and spiritual love) comes from the marriage of Divine good and truth, and of Divine truth and good, in the Lord. What further arcana are enfolded in these words: that “Jehovah visited Sarah as He had said,” and that “Jehovah did unto Sarah as He had spoken,” cannot be declared, because they are inexpressible; for they comprise the very state itself of the unition of the Lord’s Divine with His Human. Appearances of this are presented by the Lord before the angels by means of heavenly lights, and are illustrated by means of ineffable representations; but they cannot be presented before men, because it would have to be done by means of such things as belong to the light of the world, into which such arcana do not fall; nay, by a description based on such things they become more obscure.