6003.“神说，我是神，就是你父亲的神”表神性聪明，所流入之物的源头。这从以撒的代表清楚可知，以撒，即此处的“父亲”，是指神性理性层，或主的聪明（参看5998节）；因为经上说“神，你父亲的神”。流注之所以由此而来，是因为一切真理皆属于理解力或聪明，包括“雅各”所代表的属世真理（6001节）。至于“以撒”所代表的神性理性层或聪明是什么，可参看前文（1893，2066，2072，2083，2630，3012，3194，3210节）。在原文，“神”之名先用的是单数形式，然后用的是复数复数形式；也就是说，先用的是“伊勒”（El），然后用的是“耶洛因”（Elohim）。原因在于，首先所用的“神”之名表示神是独一无二的，而其次所用的“神”之名表示祂拥有许多属性；这就是为何“耶洛因”这个名用的是复数形式，在圣言中几乎处处都是这样。正因祂的许多属性，并且古教会给每个属性都赋予一个名字，所以古教会的后代（这类事物的知识在他们中间丧失），以为有许多神明，于是每个家庭都选择了其中一个作为自己的神；如亚伯拉罕选了沙代（1992，3667，5628节），以撒选了“怕”（Pachad）或“敬畏”（Dread）。由于每家的神都是神的属性之一，所以主对亚伯兰说：“我是沙代神”（创世记17:1），在此对雅各说：“我是你父亲的神”。
Potts(1905-1910) 6003
6003. And He said, I am God, the God of thy father. That this signifies the Divine intellectual from which is the influx, is evident from the representation of Isaac, who is here the "father," as being the Divine rational or intellectual of the Lord (see above n. 5998); for it is said, "God, the God of thy father." That the influx is from this is because all truth is of the intellectual, thus also natural truth, which is represented by Jacob (n. 6001). (What the Divine rational or intellectual is which is represented by Isaac, see n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210.) In the original tongue, "God" is named in the first place in the singular, but in the second place in the plural; that is, in the first the name is "El," and in the second it is "Elohim." The reason is that by "God" in the first place is signified that there is one God and only one, and by "God" in the second place that He has many attributes. Thus arises the name "Elohim" or "God" in the plural, as in the Word almost everywhere. As there are many attributes, and the Ancient Church assigned a name to each, therefore its descendants, with whom the knowledge of such things was lost, believed there were many gods, and each family chose one of them for its God-as Abraham, Shaddai (n. 1992, 3667, 5628), and Isaac, the God who was called "Pachad" or "Dread." And as the God of each was one of the Divine attributes, therefore the Lord said unto Abram, "I am God Shaddai" (Gen. 17:1), and here unto Jacob, "I am the God of thy father."
Elliott(1983-1999) 6003
6003. 'And He said, I am God, the God of your father' means the Divine Intellectual, the source of what flowed in. This is clear from the representation of Isaac, to whom his 'father' refers here, as the Lord's Divine Rational or Intellectual, as above in 5998, for the words 'God, the God of your father' are used. The reason why this is the source of what flows in is that all truth is seen by the understanding or intellect, including natural truth, which is represented by 'Jacob', 6001. For what the Divine Rational or Intellectual represented by 'Isaac' is, see 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210. In the original language the singular form of the name for God is used first, then the plural form; that is to say, El is used first, then Elohim. The reason for this is that the first use of the name 'God' means that God is one and alone, while the second use means that He has many attributes; and this is why Elohim, the plural form of the name, is used, as it is practically everywhere else in the Word. Because of His many attributes and because the Ancient Church gave a name to each of them, the descendants of that Church, among whom the knowledge of such matters had become lost, consequently thought that there were many gods, one of which each family then chose to be its own particular deity. Abram chose Shaddai, 1992, 3667, 5628, and Isaac chose the God called Pachad or Dread. And since each family's God was one of God's attributes, the Lord therefore said to Abram, 'I am God Shaddai', Gen 17:1, and to Jacob here, 'I am the God of your father'.
Latin(1748-1756) 6003
6003. `Et dixit, Ego Deus, Deus patris tui': quod significet Divinum Intellectuale a quo influxus, constat ex repraesentatione `Jishaki' qui hic est `pater ejus', quod {1} sit Divinum Rationale, seu Intellectuale Domini, ut supra n. 5998, {2}nam dicitur `Deus, Deus patris {3}tui'; quod inde influxus, est quia omne verum est intellectualis, ita quoque verum naturale quod per `Jacobum' repraesentatur, n. 6001. Quid Divinum Rationale seu Intellectuale quod per `Jishakum' repraesentatur, videatur n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210. (m)In lingua originali Deus primo loco nominatur in singulari, {4}altero autem loco in plurali, nempe in primo El, in altero Elohim; causa est quia per Deum in primo loco significatur quod Deus unus et solus sit, et per Deum in altero, quod plura ei attributa sint, inde Elohim seu Deus in plurali, ut in Verbo fere ubivis; quia plura attributa, et Antiqua Ecclesia {5}cuivis nomina indidit, idcirco posteri, apud quos deperdita fuit scientia talium, crediderunt plures esse deos, et elegerunt sibi familiae unum ex illis pro suo Deo, ut Abram Shaddai, n. 1992, 3667, 5628; Jishak Deum qui dictus Pahad seu Pavor; et quia Deus cujusvis fuit unum ex attributis Divinis, ideo dixit Dominus ad Abramum `Ego Deus Shaddai', Gen. xvii 1, et hic ad Jacobum `Ego Deus patris tui'.(n) @1 i in supremo sensu$ @2 et magis cum$ @3 sui I$ @4 in altero loco$ @5 illis nomina indiderunt, per quae tunc Divinum intellexerunt quoad tale attributum, ideo posteri qui hoc nesciverunt crediderunt plures antiquitus fuisse deos, idcirco elegerunt sibi familiae ex illis unum pro sui (or suorum) deo, ita quoque Abraham Schaddai n . . . et Jischak, qui dictus Pavor, inde Dominus dixit quod. . . . The spaces left were evidently to be filled as above.$