3687. And Esau went to Ishmael, and took Mahalath, the daughter of Ishmael, Abraham’s son. That this signifies the conjunction of this good with truth from a Divine origin, is evident from the representation of Esau, as being the good of the natural (concerning which see above); and from the representation of Ishmael, Abraham’s son, as being truth from a Divine origin. That Ishmael represents the Lord’s spiritual church, consequently truth, may be seen above (n. 1949-1951, 2078, 2691, 2699, 3268); and that Abraham represents the Lord’s Divine called the “Father,” see above (n. 2011, 3251, 3439). Hence by “Mahalath the daughter of Ishmael the son of Abraham,” is signified truth from a Divine origin. That “taking a wife” signifies to be associated and conjoined, is manifest; and from this it is evident that by “Esau going to Ishmael, and taking Mahalath the daughter of Ishmael Abraham’s son,” is signified the conjunction of this good with truth from a Divine origin.

3439. I am the God of Abraham thy father; fear not, for I am with thee. That this signifies that the Divine also was therein, namely, in the literal sense of the Word, is evident from the representation of Abraham, as being the Lord’s Divine (n. 2833, 2836, 3251, 3305); hence Jehovah the “God of Abraham” signifies the Lord’s Divine which is represented by Abraham; and because the subject treated of is the Word, which also is the Lord, because all the Word is from Him and everything of the Word is concerning Him, therefore by “I am the God of Abraham thy father; fear not, for I am with thee” is signified that the Divine also is therein. As regards the Divine in the Word, the case is this:

The Divine Itself is in the supreme sense of the Word, because therein is the Lord; the Divine is also in the internal sense, because therein is the Lord’s kingdom in the heavens, and hence this sense is called celestial and spiritual; the Divine is also in the literal sense of the Word, because therein is the Lord’s kingdom in the earths; hence this sense is called the external, and also the natural, sense, for in it are gross appearances more remote from the Divine; and yet the things therein are each and all Divine. With these three senses the case is as with the tabernacle: its inmost, or what was within the veil, where was the ark containing the testimony, was most holy, or the holy of holies; its internal, or what was immediately without the veil, where were the golden table and candlestick, was holy; and the external, where the court was, was also holy; in it the congregation assembled, and hence it was called the tent of the assembly.