Thus, the wording in the Torah—“the God of Abraham, and the God of Isaac, and the God of Jacob”—falls under the same principle. It is not restricted to three persons; the formula can equally be applied to two, four, or five, depending on the particular attributes the speaker wishes to highlight.

This construction carries a nuance that is absent from the simpler phrase, “the God of Abraham, Isaac, and Jacob.” Had the latter been used, it would merely show that He is worshipped by the three, without indicating that each one worshipped Him independently with acts of devotion unique to him and not identical to those of the first.

Moreover, when one says, “the God of Abraham, Isaac, and Jacob,” the worship of each patriarch is understood only by implication. But when the wording is, “and the God,” the repetition of the Divine Name makes it explicit that He is the deity of each of the three. By reinstating the word “God,” which inherently denotes worship, the meaning becomes immediately clear and readily accessible to the listener in a way that mere implied indication does not achieve.