4206. 'May the God of Abraham and the God of Nahor judge between us' means the Divine flowing into both, that is to say, into the good existing with those inside the Church, and into the good with those outside it. This is clear from the meaning of 'the God of Abraham' as the Lord's Divine regarding those inside the Church, and from the meaning of 'the God of Nahor' as the Lord's Divine regarding those outside the Church; and from this it is evident that these two expressions mean the Divine flowing into both kinds of good. The reasons why 'the God of Abraham' means the Lord's Divine regarding those inside the Church is that 'Abraham' represents the Lord's Divine, and consequently that which comes directly from the Lord, 3245, 3778. Those therefore who are inside the Church are meant in particular by 'Abraham's children', John 8:39. And the reason why 'the God of Nahor' means the Lord's Divine regarding those outside the Church is that 'Nahor' represents the Church consisting of gentiles, and 'his children' those among them who dwell in a brotherly relationship with one another, 2863, 2864, 2868, 3052, 3778. So also at this point, 'Laban' who was Nahor's son represents good that is 'out of line', such as gentiles receive from the Lord.

[2] The reason why such variations involving the Lord are represented is not that those variations exist within the Lord but that His Divine is received variously by men. It is like the life present in man. This life flows into and activates the various sensory and motor organs of the body, and the various members and viscera. At every point variety presents itself, for the eye sees in one way, the ear hears in another, and the tongue discerns in yet another; also the arm and hand have one kind of movement, the lower limbs and feet another; then again the lungs act in one way, the heart in another; also the liver in one way, the stomach in another; and so on. Yet it is one single life that activates them all so variously; not that the life itself acts in different ways but because it is received in different ways. Indeed it is the form that each organ takes that determines how it acts.

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.