3302# "他们就给他起名叫以扫"象征它的性质，也就是自然在良善方面的性质。在圣经中，给人起名或用名字称呼通常代表认识某人的本质或性质，这一点在多处经文中都有体现（参144，145，440，768，1754，1896，2009，2724，3006节）。值得注意的是，圣经中的名字在内在意义上都代表某种事物或概念（参1224，1888节），"以扫"这个名字也不例外。根据前文的解释，以及随后关于以扫的叙述，再结合圣经其它部分的记载，我们可以理解"以扫"代表了主的神性自然，特别是指其最初孕育的神性良善。
需要指出的是，"以扫"和"以东"在含义上非常相近。它们的主要区别在于，"以东"特指附加了真理教义的神性自然的良善。在接下来的第30节中，以扫被称为以东，届时我们将蒙主怜悯，通过引用圣经中的相关段落来进一步阐明这一点。
3302、“人就称他的名为以扫”表示它的性质或品质，也就是良善方面的属世层，或属世层的良善的性质或品质。这从“称名”或“名叫”的含义清楚可知，“称名”或“名叫”是指了解一个人或一个事物的性质或品质，因而了解其性质或品质本身（参看144， 145， 440， 768， 1754， 1896， 2009， 2724， 3006节）。这也可从以下事实清楚可知：凡出现在圣言中的名字，在内义上都表示真实事物（1224， 1888节）；“以扫”这个名也是如此。“以扫”表示刚刚成孕时的神性良善方面的主的神性属世层或属世神性，这一点从上下文关于以扫的阐述，以及圣言的其它部分明显看出来。但由于以扫和以东的意思差不多，不同之处在于，“以东”是指与真理的教义事物联合的良善方面的神性属世层或属世神性，所以在25:30，以扫被称为“以东”；蒙主的神性怜悯，这一点会通过来自圣言的经文被证实。
Potts(1905-1910) 3302
3302. And they called his name Esau. That this signifies its quality, namely, the quality of the natural as to good, is evident from the signification of "calling a name," or of "calling by name," as being to know what the thing is, thus its quality (see n. 144, 145, 440, 768, 1754, 1896, 2009, 2724, 3237); and from the fact that all names whatever in the Word in the internal sense denote actual things (n. 1224, 1888); and such is the case with the name Esau. That "Esau" signifies the Lord's Divine natural as to Divine good when first conceived, is evident from what has been already said, and from what follows concerning Esau, as also from other parts of the Word; but as Esau and Edom have nearly the same signification, with the difference that "Edom" is the Divine natural as to good to which are adjoined the doctrinal things of truth, therefore at verse 30 below, where Esau is called "Edom," of the Lord's Divine mercy this will be confirmed by passages from the Word.
Elliott(1983-1999) 3302
3302. 'And they called his name Esau' means its essential nature, that is to say, of the Natural as regards good. This is clear from the meaning of 'calling the name' or calling by name, as knowing the essential nature of a person or thing, and so knowing that nature itself, dealt with in 144, 145, 440, 768, 1754, 1896, 2009, 2724, 3006, and from the fact that names in the Word, however many these may be, in the internal sense mean spiritual realities, 1224, 1888, so that 'Esau' is some spiritual reality. That reality is the Lord's Divine Natural as regards Divine Good when first conceived, as is clear from what has been stated and from what follows concerning Esau, as well as from other places in the Word. But as Esau and Edom are very similar in meaning - the difference being that 'Edom' is the Divine Natural as regards good to which doctrinal matters concerning truth have been allied - confirmation from places in the Word will in the Lord's Divine mercy therefore be provided at verse 30 below, where Esau is called Edom.
Latin(1748-1756) 3302
3302. `Et vocabant nomen ejus Esau': quod significet quale ejus, nempe Naturalis quoad bonum, constat a significatione `vocare nomen' seu vocare nomine quod sit scire qualis est, ita quale, de qua n. 144, 145, 440, (x)768, 1754, 1896, 2009, 2724, 3006, et quod nomina in Verbo, quotcumque ibi sunt, in sensu interno sint res, n. 1224, 1888, ita quoque Esau: quod `Esau' sit Divinum Naturale Domini quoad Divinum Bonum primo conceptum, constat ex illis quae dicta sunt, et ex illis quae de Esavo sequuntur; tum ex Verbo alibi; sed quia Esau et Edom paene simile significant, cum differentia quod `Edom' sit Divinum Naturale quoad bonum cui adjuncta doctrinalia veri, ideo ad vers. seq. 30, ubi Esau vocatur Edom, ex Divina Domini Misericordia, ex locis e Verbo, confirmabitur.