3439、“我是你父亲亚伯拉罕的神；不要惧怕，因为我与你同在”表示神性也在那里，也就是说，在圣言的字义中。这从“亚伯拉罕”的代表清楚可知，“亚伯拉罕”是指主的神性（2833， 2836， 3251， 3305e节）。因此，“耶和华亚伯拉罕的神”表示亚伯拉罕所代表的主的神性。此处论述的主题是圣言，也就是主，因为整部圣言都来自祂，圣言的一切都论及祂，故“我是你父亲亚伯拉罕的神；不要惧怕，因为我与你同在”表示神性也在那里。至于圣言里的神性，情况是这样：神性本身就在圣言的至高意义中，因为那是主所在之处。神性也在内义中，因为那是主在天上的国度所在之处；因此，内义被称为属天和属灵的。神性还在圣言的字义中，因为那是主在地上的国度所在之处；因此，字义被称为外在和属世的。字义包含与神性相距甚远的粗糙表象，但其中的每一个事物仍都是神性。这三层意义就像帐幕：帐幕的至内在部分，或幔子里面，也就是法柜所在之处，是最神圣的，或是至圣所；它的内在部分，或紧接着幔子的外面，也就是金桌子和金灯台所在之处，是神圣的；而外在部分，也就是院子所在之处，也是神圣的。那是会众聚集的地方，因此，它被称为“会幕”。
Potts(1905-1910) 3439
3439. I am the God of Abraham thy father; fear not, for I am with thee. That this signifies that the Divine also was therein, namely, in the literal sense of the Word, is evident from the representation of Abraham, as being the Lord's Divine (n. 2833, 2836, 3251, 3305); hence Jehovah the "God of Abraham" signifies the Lord's Divine which is represented by Abraham; and because the subject treated of is the Word, which also is the Lord, because all the Word is from Him and everything of the Word is concerning Him, therefore by "I am the God of Abraham thy father; fear not, for I am with thee" is signified that the Divine also is therein. As regards the Divine in the Word, the case is this: The Divine Itself is in the supreme sense of the Word, because therein is the Lord; the Divine is also in the internal sense, because therein is the Lord's kingdom in the heavens, and hence this sense is called celestial and spiritual; the Divine is also in the literal sense of the Word, because therein is the Lord's kingdom in the earths; hence this sense is called the external, and also the natural, sense, for in it are gross appearances more remote from the Divine; and yet the things therein are each and all Divine. With these three senses the case is as with the tabernacle: its inmost, or what was within the veil, where was the ark containing the testimony, was most holy, or the holy of holies; its internal, or what was immediately without the veil, where were the golden table and candlestick, was holy; and the external, where the court was, was also holy; in it the congregation assembled, and hence it was called the tent of the assembly.
Elliott(1983-1999) 3439
3439. 'I am the God of Abraham your father; do not fear, for I am with you' means that the Divine also was present there, that is to say, in the literal sense of the Word. This is clear from the representation of 'Abraham' as the Lord's Divine, dealt with in 2833, 2836, 3251, 3305 (end). Consequently 'Jehovah the God of Abraham' means the Lord's Divine, which 'Abraham' represents. And as the subject is the Word, which also is the Lord since the whole Word comes from Him and the whole of the Word has reference to Him, 'I am the God of Abraham; do not fear, for I am with you' therefore means that the Divine also was present there. With regard to the Divine presence in the Word the position is that the Divine itself is present in the highest sense of the Word because that is where the Lord is. The Divine is also present in the internal sense because that is where the Lord's kingdom in heaven is, and therefore that sense is called the celestial and spiritual. The Divine is also present in the literal sense of the Word because that is where the Lord's kingdom on earth is, and therefore that sense is called the external and also the natural, for this sense contains crude appearances that are quite remote from the Divine, though every single thing there is nevertheless Divine. Those three senses are related to one another as parts of the tabernacle are related. Its inmost part, or that inside the veil where the ark containing the testimony stood, was the most holy place or the holy of holies; the internal part, or that directly outside the veil where the golden table and the lampstand stood, was the holy place; while the external part, where the court was situated, was also a holy place. This was where all the people met, and therefore it was called 'the Tent of Meeting'.
Latin(1748-1756) 3439
3439. `Ego Deus Abrahami patris tui, ne timeas, quia cum te Ego': quod significet quod Divinum etiam esset ibi, nempe in sensu litterali Verbi, constat ex repraesentatione `Abrahami' quod sit Divinum Domini, de qua n. 2833, 2836, 3251, 3305 f.; inde `Jehovah Deus Abrahami' significat Domini Divinum quod Abraham repraesentat; et quia agitur de Verbo, quod quoque est Dominus quia omne Verbum ab Ipso et omne Verbi de Ipso, ideo per `Ego Deus Abrahami ne timeas, quia cum te Ego' significatur quod Divinum etiam {1}sit ibi. Cum Divino in {2}Verbo ita se habet: Ipsum Divinum est in sensu supremo Verbi, quia ibi est Dominus; Divinum etiam est in sensu interno, quia ibi est regnum Domini in caelis, inde {3}sensus ille vocatur caelestis et spiritualis; Divinum quoque est in sensu litterali Verbi {4}quia ibi est regnum Domini in terris, inde sensus ille vocatur externus ut et naturalis, sunt enim ibi apparentiae crassae, {5}a Divino remotiores: at usque ibi omnia et singula sunt Divina. Tres illi sensus se habent sicut se habuit tabernaculum; intimum ejus, seu quod intra velum, ubi arca in qua testimonium, fuit sanctissimum seu sanctum sanctorum; internum autem, seu quod immediate extra velum, ubi mensa aurea et candelabrum, erat sanctum; externum autem ubi atrium, etiam erat sanctum; ad illud conveniebat coetus et inde vocabatur `tentorium conventus.' @1 esset$ @2 sensu litterali Verbi$ @3 hic sensus vocatur sensus Verbi$ @4 quia ibi etiam est Regnum Domini, sed externum quale est in terris in externa Ipsius Ecclesia$ @5 i quae$