3245、“亚伯拉罕将他所有的一切都给了以撒”在至高意义上表示神性理性中的一切神性事物，在相对意义上表示属于主的属天国度的爱的属天事物。这从“亚伯拉罕”和“以撒”的代表清楚可知：“亚伯拉罕”是指神性本身方面的主，如前所述（1893， 1950， 2010， 2630， 3077节）；“以撒”是指神性理性方面的主，也如前所述。由于亚伯拉罕和以撒在内义上都代表主，并且主出于祂自己的神性使祂的理性变成神性，所以“亚伯拉罕将他所有的一切都给了以撒”表示神性理性中的一切神性事物。前后的一切都与这一事实有关，即：主的理性中的一切事物都变成了神性。因为论述亚伯拉罕、以撒和雅各的地方在内义上论述的都是主的人身或人性，以及它如何变成神性。
严格来说，有两样东西构成这人身或人性，即理性层和属世层。主的理性层由“以撒”来代表，而祂的属世层由“雅各”来代表。主将它们都变成了神性；祂如何将理性层变成神性就包含在论到以撒的话里面，而祂如何将属世层变成神性则包含在后面论到雅各的话里面（3278-3306节）。但这后者，也就是属世层无法变成神性，直到理性变成神性，因为属世层正是通过理性变成神性。这就是为何此处正在讨论的这句话表示神性理性中的一切神性事物。
此外，在内义上论及主的每一个细节也论及其国度和教会，因为主的神性构成祂的国度。因此，论述主的地方，也论述祂的国度（1965节）。然而，涉及主的内义是至高意义，涉及主国度的内义是相对意义。“亚伯拉罕将他所有的一切都给了以撒”这句话的相对意义是，爱的属天事物被赋予主的属天国度。事实上，“以撒”在相对意义上表示属天国度，因为亚伯拉罕其余的儿子，也就是基土拉给他生的那些儿子表示主的属灵国度，如前所示（3238-3243节）；后面（3262-3277节）所论述的以实玛利也表示主的属灵国度。
Potts(1905-1910) 3245
3245. And Abraham gave all that he had unto Isaac. That this signifies in the supreme sense all Divine things in the Divine rational, and in the relative sense the celestial things of love in the Lord's celestial kingdom, is evident from the representation of Abraham, as being the Lord as to the Divine Itself (concerning which see above); and from the representation of Isaac, as being the Lord as to the Divine rational (concerning which also see above); and because in the internal sense the Lord is both "Abraham" and "Isaac," and the Lord made His rational Divine from His own Divine; hence it is that the words "Abraham gave all that he had unto Isaac" signify all Divine things in the Divine rational. The things which precede and those which follow have regard to this fact-that in the Lord's rational all things were made Divine. For in the internal sense, where Abraham, Isaac, and Jacob are treated of, the subject is the Lord's Human, and how it was made Divine. [2] There are two things which properly constitute the Human, namely, the rational and the natural; the Lord's rational was represented by Isaac, and His natural by Jacob; the Lord made them both Divine; how He made the rational Divine is contained in what was said of Isaac, but how He made the natural Divine is contained in what is said of Jacob in what follows. But this latter (that is, the natural) could not be made Divine until the rational had been made Divine, for by means of the rational the natural was made so; hence therefore it is that by the words before us are signified all Divine things in the Divine rational. [3] Moreover all and each of the things which in the internal sense treat of the Lord, treat also of His kingdom and church, for the reason that the Divine of the Lord makes His kingdom. Therefore where the Lord is treated of, His kingdom is treated of also (n. 1965); but the internal sense concerning the Lord is the supreme sense, while the internal sense concerning His kingdom is the relative sense. The relative sense of these words-that Abraham gave all to Isaac-is that the celestial things of love are given to the Lord's celestial kingdom. For in the relative sense by "Isaac" is signified the celestial kingdom, inasmuch as by the rest of Abraham's sons (that is, those whom he had by Keturah) is signified the Lord's spiritual kingdom, as shown above; and the same is signified by Ishmael, concerning whom hereafter.
Elliott(1983-1999) 3245
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.
Latin(1748-1756) 3245
3245. `Dedit Abraham omnia quae ei, Jishako': quod significet in supremo sensu omnia Divina in Divino Rationali, et in sensu respectivo caelestia amoris regno caelesti Domini, constat ex repraesentatione `Abrahami' quod sit Dominus quoad Ipsum Divinum, de qua {1}prius; et (c)ex repraesentatione `Jishaki' quod sit Dominus quoad Divinum Rationale, de qua etiam prius; et quia Dominus in sensu interno est et Abraham et Jishak, ac Dominus Rationale Suum ex Divino Suo Divinum fecit, inde est quod `dedit Abraham omnia quae ei, Jishako' significet omnia Divina in Divino Rationali. Ad haec spectant illa quae praecedunt, {2}et illa quae sequuntur, nempe quod in Rationali Domini omnia Divina facta; agitur enim in sensu interno ubi de Abrahamo, de Jishako, et de Jacobo, de Humano Domini, quomodo Divinum factum. [2] Sunt duo quae humanum proprie constituunt, nempe rationale et naturale; Rationale Domini repraesentatur per `Jishakum,' Naturale autem Ipsius per `Jacobum'; Dominus utrumque Divinum fecit; quomodo Rationale, continetur in illis quae de Jishako dicta sunt, at quomodo Naturale, in illis quae de Jacobo in sequentibus dicuntur; sed hoc, nempe Naturale, non Divinum fieri potuit antequam Rationale Divinum factum, nam per hoc, illud; inde {3}itaque est, quod {4}per illa Verba significentur omnia Divina in Divino Rationali. [3] Praeterea, omnia et singula quae in sensu interno de Domino, etiam de Ipsius regno et Ecclesia agunt, ex causa quia Divinum Domini fecit regnum Ipsius, inde est quod ubi de Domino, etiam de regno Ipsius agatur, videatur n. 1965; sed sensus internus de Domino est sensus supremus, sensus autem internus de regno Ipsius est sensus respectivus; sensus respectivus horum verborum, nempe quod `Abraham dedit omnia Jishako,' est quod caelestia amoris regno caelesti Domini; per `Jishakum' enim in sensu respectivo significatur regnum caeleste, nam per reliquos Abrahami filios, nempe qui ei ex Ketura, significatur regnum spirituale Domini, ut supra ostensum, etiam per Jishmaelem, de quo infra. @1 i saepius$ @2 i ut$ @3 nunc$ @4 de Jischako hic dicatur quod dederit ei Abraham omnia quae ei, et per illa significantur quod omnia Divina in divino Rationali.$