6847. The God of Abraham, the God of Isaac, and the God of Jacob. That this signifies the Divine Itself, and the Divine Human, thus the Lord, is evident from the representation of Abraham, of Isaac, and of Jacob, as being the Divine Itself, and the Divine Human of the Lord. (That Abraham represents the Lord as to the Divine Itself, Isaac as to the Divine rational, and Jacob as to the Divine natural, see n. 1893, 2011, 2066, 2072, 2083, 2630, 3194, 3210, 3245, 3251, 3305, 3439, 3704, 4180, 4286, 4538, 4570, 4615, 6098, 6185, 6276, 6425, 6804.) By “God” is signified the Divine, and by these names the representative; hence these things in the Lord are what are meant by “the God of Abraham, the God of Isaac, and the God of Jacob.”

4615. Where Abraham and Isaac sojourned. That this signifies Divine life together, is evident from the signification of “sojourning,” as being life (see n. 1463, 2025); and from the representation of Abraham, as being the Lord’s Divine Itself (n. 1989, 2011, 3245, 3251, 3439, 3703, 4206, 4207); and from the representation of Isaac, as being His Divine rational (n. 1893, 2066, 2072, 2083, 2630, 2774, 3012, 3194, 3210, 4180). As the conjunction of the Divine natural with the Divine rational is the subject here treated of, Abraham and Isaac are named, and it is said that they “sojourned” there, in order that Divine life together may be signified, that is, together with the Divine natural, which is “Jacob.” And because the Divine Itself, the Divine rational, and the Divine natural are one in the Lord, it is therefore said, “where also Abraham and Isaac sojourned” [peregrinatus] in the singular, and not [peregrinati] in the plural.