5998.“就献祭给他父亲以撒的神”表源于它们的敬拜和从神性聪明而来的流注。这从“献祭”的含义和“以撒”的代表清楚可知：“献祭”是指敬拜（参看922，923，2180节）；“以撒”在至高意义上是指主的神性理性层，或主的神性聪明（1893，2066，2072，2083，2630，3012，3194，3210节）。由此可推知，所表示的是由此进入敬拜的流注，因为此处描述的是源于“别是巴”所表示的仁与信（5997节）的敬拜，“别是巴”是雅各献祭的地方。雅各向他父亲以撒的神献祭表明，犹太和以色列民族的列祖是何性质，即：他们各自敬拜各自的神。以撒的神不同于雅各的神，这一点从以下事实明显可知：他向以撒的神献祭，并在夜间的异象中被告知：“我是神，就是你父亲的神”；这一点也可从这一事实明显可知：雅各曾指着那一位神以这些话起誓：
但愿亚伯拉罕的神和拿鹤的神，就是他们父亲的神，在你我中间判断。雅各就指着他父亲以撒所敬畏的起誓。（创世记31:53）
由此也明显可知，雅各一开始并不承认耶和华，因为他说：
神若与我同在，在我所行的路上保佑我，又给我食物吃、衣服穿。使我平平安安地回到我父亲的家，耶和华必作我的神。（创世记28:20，21）
因此，他承认耶和华是有条件的。
他们的习俗是承认他们列祖的各神，但尤其承认他们自己的。他们是从在叙利亚或亚兰的列祖那里获得这一习俗的；因为亚伯兰的父亲他拉，甚至在那里时的亚伯兰本人敬拜别神，而非耶和华（1356，1992，3667节）。他们的后代，被称为“雅各”和“以色列”，因此具有这样的性质：他们在心里敬拜外邦人的诸神，仅仅在口头和名义上敬拜耶和华。他们之所以这样，是因为他们唯独处于没有任何内在事物的外在事物；像这样的人只会认为敬拜仅在于宣称神的名，说祂是他们的神，并且只要祂给他们好处，就如此行。他们完全不知道敬拜在于仁与信的生活。
Potts(1905-1910) 5998
5998. And sacrificed sacrifices to the God of his father Isaac. That this signifies worship therefrom and influx from the Divine intellectual, is evident from the signification of "sacrificing sacrifices," as being worship (see n. 922, 923, 2180); and from the representation of Isaac, as being in the supreme sense the Divine rational or intellectual of the Lord (n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210). That influx therefrom into worship is signified, follows, for the worship meant is that from charity and faith, which are signified by "Beersheba" (n. 5997), where he sacrificed. That Jacob sacrificed to the God of his father Isaac, shows what was the nature of the fathers of the Jewish and Israelitish nation, namely, that each of them worshiped his own God. That the God of Isaac was a God other than Jacob's, is evident from the fact that he sacrificed to him, and that in the visions of the night it was said unto him, "I am God, the God of thy father;" and also from the fact that he swore by the same in these words: "The God of Abraham, and the God of Nahor, the God of their father, judge between us; and Jacob sware by the Dread of his father Isaac" (Gen. 31:53). And it is also evident that at first Jacob did not acknowledge Jehovah, for he said, "If God will be with me, and will keep me in this way in which I walk, and will give me bread to eat, and garment to put on, and I return in peace to my father's house, then shall Jehovah be my God" (Gen. 28:20, 21). Thus he acknowledged Jehovah conditionally. [2] It was their custom to acknowledge the gods of their fathers, but their own in especial. This custom they derived from their fathers in Syria; for Terah, Abram's father, and also Abram himself when there, worshiped other gods than Jehovah (n. 1356, 1992, 3667). Their posterity, who were called "Jacob" and "Israel," were consequently of such a disposition that at heart they worshiped the gods of the Gentiles, and Jehovah only with the mouth and in name alone. The reason why they were such was that they were in externals alone without any internal, and such men can believe no otherwise than that worship consists merely in uttering the name of God and in saying that He is their God, and this so long as He is their benefactor; and that worship does not at all consist in a life of charity and faith.
Elliott(1983-1999) 5998
5998. 'And offered sacrifices to the God of his father Isaac' means worship springing from them, and an inflowing from the Divine Intellectual. This is clear from the meaning of 'offering sacrifices' as worship, dealt with in 922, 923, 1180; and from the representation of 'Isaac' in the highest sense as the Lord's Divine Rational or Intellectual, dealt with in 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210. It follows that there is an inflowing from this into the worship, for what is described here is worship springing from charity and faith, meant by 'Beersheba', 5997, where he offered the sacrifices. Jacob's offering of sacrifices to the God of his father Isaac shows what the fathers of the Jewish and Israelite nation were like; it shows that each worshipped his own God. Isaac's God was different from his, as is evident from the fact that he offered sacrifices to Isaac's, and the fact that he was told in the visions of the night, 'I am God, the God of your father'. It is also evident from the fact that he had sworn by that same God, as described in Genesis 31:53,
May the God of Abraham and the God of Nahor judgea between us, the God of their father. At that time Jacob swore by the Dread of his father Isaac.
It is also clear that Jacob did not initially acknowledge Jehovah, for he said,
If God will be with me, and guard me on this road on which I am walking, and will give me bread to eat and clothing to wear, and I come back in peace to my father's house, then Jehovah will be my God. Gen 28:20, 21.
Thus he acknowledged Jehovah conditionally.
[2] It was the custom among them to acknowledge their fathers' gods, but their own one specifically. They derived the custom from their fathers in Syria; for Terah, Abram's father, and even Abram himself when he was there, worshipped gods other than Jehovah, see 1356, 1992, 3667. Their descendants, who were called Jacob and Israel, were consequently of such a nature that in their hearts they worshipped the gods of the gentiles. Jehovah they worshipped solely with their lips, and in name only. The reason they were like this was that nothing but externals devoid of anything internal interested them; and people like that cannot help thinking that worship consists in nothing more than declaring God's name and saying that He is their God, and in doing so as long as He confers benefits on them. They have no idea that worship consists in a life of charity and faith.
Latin(1748-1756) 5998
5998. `Et sacrificavit sacrificia Deo patris sui Jishaki': quod significet cultum inde, (c)ac influxum a Divino Intellectuali, constat a significatione `sacrificare sacrificia' quod sit cultus, de qua n. 922, 923, 2180; et a repraesentatione `Jishaki' quod in supremo sensu sit Divinum Rationale seu Intellectuale Domini, de qua n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210; quod influxus inde in cultum sequitur, {1}nam intelligitur cultus ex charitate et fide, quae significantur per `Beershebam', n. 5997, ubi sacrificavit. Quod Jacob sacrificaverit Deo patris sui Jishaki, indicat quales fuerunt patres gentis Judaicae et Israeliticae, quod nempe quisque eorum coluerit suum deum; quod alius deus Jishaki fuerit quam illius, patet ex eo quod ei sacrificaverit, (m)et quod in visionibus noctis ei dictum `Ego Deus, Deus patris tui';(n) et quoque ex eo quod juraverit per eundem, de quo Gen. xxxi, Deus Abrahami, et Deus Nahoris, judicent inter nos, Deus patris eorum; tunc juravit Jacobus in Pavorem patris sui Jishaki, vers.53;et quoque constat quod Jacobus non agnoverit Jehovam initio, nam {2}dixit, Si fuerit Deus cum me, et custodiverit me in via hac quam ego ambulans, et dederit mihi panem ad edendum, et vestem ad induendum, et rediero in pace ad domum patris mei, et erit Jehovah mihi in Deum, Gen. xxviii (x)20, 21;
ita agnovit Jehovam cum conditione; [2]mos eorum fuit, agnoscere patrum suorum deos, at suum in specie; hoc traxerunt (c)a patribus suis in Syria, nam Terahus pater Abrami, et quoque ipse Abram ibi, coluerunt alios deos quam Jehovam, videatur n. 1356, 1992, 3667; posteri (c)illorum qui Jacob et Israel {3}vocati sunt, tali inde genio fuerunt {4}ut corde coluerint gentilium deos, ac Jehovam {5}solum ore, et quoad solum nomen; causa quod tales fuerint, erat quia in solis externis absque aliquo interno fuerunt; et qui tales, {6}nequaquam possunt aliter quam credere quod cultus consistat solum in nominando Deum, et dicendo quod is eorum Deus sit, et hoc quamdiu benefacit; et {7}quod nihil cultus consistat in vita charitatis et fidei. @1 quia in cultum, qui est ex charitate et fide, qui cultus hic intelligitur.$ @2 dicit$ @3 dicti$ @4 et corde suo$ @5 modo$ @6 non potuerunt$ @7 non aliquid$