4108. 'To come to Isaac his father, to the land of Canaan' means so as to be joined to the Divine Good of the Rational, in order that the Human might be made Divine. This is clear from the representation of 'Isaac' as the Divine Rational, dealt with in 1893, 2066, 2083, 2630, and specifically as the Divine Good of the Rational, 3012, 3194, 3210; and from the meaning of 'the land of Canaan' as the Lord's heavenly kingdom, dealt with in 1607, 3481, and in the highest sense - that is, when the subject is the Lord - as His Divine Human, 3038, 3705. From these meanings it is evident that 'to come to Isaac his father, to the land of Canaan' means so as to be joined to the Divine Good of the Rational, in order that the Human might be made Divine.

[2] As regards the joining together of the rational and the natural in man's case, it should be realized that the rational constitutes the internal man and the natural the external man, and that the joining together of these produces the human. The nature of that human is determined by that of the joining together of the two; and they exist joined together when they act as one. And they act as one when the natural acts as the servant and is subservient to the rational. With man this is not possible unless it is done by the Lord, but with the Lord He did it by Himself.

3680. 'And had sent him away to Paddan Aram' means the beginning of the manifestation [of the Natural] through cognitions of that good. This is clear from the meaning of 'he sent him away' as the beginning of its manifestation, dealt with above in 3674 and from the meaning of 'Paddan Aram' as the cognitions of truth, dealt with in 3664. They are called cognitions of good because all truths are cognitions of good. Truths which are not rooted in good, or which do not have good as the end in view, are not truths. But insofar as they look to doctrine they are called cognitions of truth.