6003. And He said, I am God, the God of thy father. That this signifies the Divine intellectual from which is the influx, is evident from the representation of Isaac, who is here the “father,” as being the Divine rational or intellectual of the Lord (see ab ove n. 5998); for it is said, “God, the God of thy father.” That the influx is from this is because all truth is of the intellectual, thus also natural truth, which is represented by Jacob (n. 6001). (What the Divine rational or intellectual is which is represented by Isaac, see n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210.) In the original tongue, “God” is named in the first place in the singular, but in the second place in the plural; that is, in the first the name is “El,” and in the second it is “Elohim.” The reason is that by “God” in the first place is signified that there is one God and only one, and by “God” in the second place that He has many attributes. Thus arises the name “Elohim” or “God” in the plural, as in the Word almost everywhere. As there are many attributes, and the Ancient Church assigned a name to each, therefore its descendants, with whom the knowledge of such things was lost, believed there were many gods, and each family chose one of them for its God-as Abraham, Shaddai (n. 1992, 3667, 5628), and Isaac, the God who was called “Pachad” or “Dread.” And as the God of each was one of the Divine attributes, therefore the Lord said unto Abram, “I am God Shaddai” (Genesis 17:1), and here unto Jacob, “I am the God of thy father.”

3210. And Isaac brought her into his mother Sarah’s tent. That this signifies the sanctuary of truth in the Divine Human, is evident from the signification of “tent,” as being what is holy (see n. 414, 1102, 2145, 2152, 2576), and thus a sanctuary; and from the signification of “Sarah the mother,” as being Divine truth (see n. 1468, 1901, 2063, 2065, 2904), of which was born the Divine Human, whose rational is represented by the son Isaac; whence it is evident that “Isaac brought her into his mother Sarah’s tent,” signifies that rational good brought with it the truth which is represented by Rebekah, into the sanctuary of truth.

[2] What the sanctuary of truth is may be seen from what was said above (n. 3194) concerning the Lord’s Divine Human; namely, that the veriest Divine has Good and Truth; and that the Lord, as to the Divine Human, came forth from the Divine good, and was born (namely, as to the Divine Human ¹ of the Divine truth; or what is the same, that the very esse of the Lord was Divine good, but the very existere was Divine truth: from this was the Divine good rational, with which He conjoined Divine truth from the Human. Concerning this very deep arcanum more cannot be said. We will only add that it is the veriest Divine good and truth in the Lord’s Divine Human with which truth from the Human was conjoined, that was signified by the Sanctuary, or Holy of holies, in the tabernacle, and in the temple; and its quality was represented by the things therein contained, as by the golden altar, by the table on which were the showbreads [panes propositionis], by the candlestick, and still more internally by the propitiatory, and by the ark, and inmostly by the testimony, which was the law promulgated from Sinai, and which was the very Holy of Holies, or the Sanctuary of truth.

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