3321# "因为我疲乏了"象征争战的状态，这一点可以从"疲乏或疲劳"的含义中得到证实，它象征争战的状态（参3318号）。这里再次提到疲乏，是为了确认良善与真理在自然中的结合是通过灵性的争战，即通过试探而实现的。
关于良善与真理在自然中的结合，一般情况是这样的：人的理性先于其自然接受真理。这是因为主的生命，如前所述，是爱的生命，能够通过理性流入自然，并使之有序，使之服从。理性更为纯粹，而自然层面更为粗糙；换句话说，前者是内在的，后者是外在的。根据可知的秩序，理性能够流入自然，但反过来则不行。
【2】因此，人的理性能够先于自然适应并接受真理。这一点在重生过程中表现得尤为明显：理性常常与自然发生冲突，换句话说，内在与外在产生矛盾。内在的人能够看到真理并愿意接受，但外在的人却拒绝和抵抗。
在人的自然中存在着知识，这些知识大多源于感官的欺骗。尽管它们可能是伪谬，却被误认为是真理。还有许多自然人无法理解的事物，因为他们相对处于蒙昧状态。对于无法理解的事物，他们要么否认其存在，要么否认其本质。
此外，还有源于自我之爱和世俗之爱的欲望，以及支持这些欲望的事物，被人误认为是真理。当人屈服于这些欲望时，由此产生的一切都与灵性真理相悖。还有从婴儿时期就被灌输的错误推理。
人们更容易通过明显的感觉感知自然层面的事物，而非理性层面的事物，直到脱离肉体为止。这也导致人们相信感官所感知的就是一切，而几乎不相信那些无法被自然感官感知的事物的存在。
【3】这些因素以及其它更多的原因导致自然人比他的理性部分更晚且更难接受真理。这就产生了一场持续相当长时间的争战。只有当自然人中接受良善的容器通过试探被软化后，这场争战才会停止（参3318号）。
要知道，真理本质上就是接受良善的容器（参1496，1832，1900，2063，2261，2269号）。这些容器越坚硬，人在前面提到的那些事物上就越固执。而人越固执，如果要重生，就必须经历越激烈的斗争。自然人的情况就是如此：真理必须在其中与良善结合，而这种结合是通过试探的争战来实现的。正因为如此，这里再次提到"我疲乏了"这句话。
3321、“因为我疲惫不堪”表示争战的状态。这从“疲惫不堪”或筋疲力尽的含义清楚可知，“疲惫不堪”或筋疲力尽是指争战的状态（参看3318节）。此处再次提到“疲惫不堪”，是为了确认良善与真理在属世人里面是通过属灵的争战，也就是试探实现的。至于良善与真理在属世人里面的结合，情况大体是这样：人的理性层先于其属世层接受真理；这是为了主的生命，也就是祂的爱之生命，如刚才所述（3318节），可以通过理性层流入属世层，并把秩序带入属世层，使它变得顺服。因为理性层更纯粹，属世层更粗糙；换句话说，理性层是内层，属世层是外层。如有人可能知道的，按照秩序，内层或更纯粹的层面能流入外层或更粗糙的层面，反过来不行；也就是说，理性层能流入属世层，属世层不能流入理性层。
因此，人的理性层能先于属世层被调整适应并接受真理。这一点从以下事实明显看出来：在一个正在重生的人里面，理性人与属世人大大争战，或也可说，内在人与外在人大大争战。因为众所周知，内在人能看见真理，也能意愿它们；而外在人却拒绝并抵抗。事实上，属世人所包含的记忆知识或事实很大程度上来源于感官幻觉，尽管它们都是虚假，他却信以为真。还有无数事物是属世人所不明白的，因为相对于理性人，属世人活在阴影和幽暗中；属世人所不明白的东西，它要么认为不存在，要么认为不是这样。属世人也有从爱自己和爱世界中发展出来的欲望，凡支持这些欲望的，他都称之为真理。当人屈服于它们时，由它们产生的一切都违背属灵真理。属世人还有基于从小就印象深刻的虚假的推理。此外，在脱去肉体之前，人用他的感官清楚明白存在于其属世人中的事物，却不那么清楚明白存在于其理性人中的事物。这也使他以为身体就是一切，或说，属世人就是全部；凡不在他的属世感官范围内的东西，他都认为几乎什么都不是。
这些和其它许多因素导致属世人比理性人接受真理要晚得多，也困难得多。结果就是争战，这争战会持续相当长的时间，不会停止，直到属世人中接受良善的器皿通过试探被软化，如前所示（3318节）；因为真理只是接受良善的器皿（1496， 1832， 1900， 2063， 2261， 2269节），这些器皿越坚硬，人就越坚定地安顿在前面（3318节）所提到的事物中。如果这个人要重生，那么他越坚定地安顿下来，争战就越严重。由于属世人的情况是这样，即：真理与良善在属世人里面的结合通过试探的争战实现，所以此处再次提到“我疲惫不堪”。
Potts(1905-1910) 3321
3321. For I am weary. That this signifies a state of combat, is evident from the signification of "weary," or of "weariness," as being a state of combat (see n. 3318). Mention is here again made of being weary, for the sake of confirmation that the conjunction of good with truth in the natural is effected by spiritual combats, that is, by temptations. In regard to the conjunction of good with truth in the natural, the case in general is this: Man's rational receives truths before his natural; and this to the end that the Lord's life, which as before said is of love, may flow in through the rational into the natural, and dispose the natural, and reduce it to obedience. For the rational is purer, and the natural grosser; or what is the same, the rational is interior and the natural exterior; and as may be known it is according to order that the interior or purer can flow into the exterior or grosser, but not the reverse. [2] Hence it is that man's rational can be accommodated to truths and receive them before his natural, as may be plainly seen from the fact that with one who is to be regenerated the rational man battles much with the natural; or what is the same, the internal man with the external. For as also is known, the internal man can see truths and also will them, but the external refuses assent and resists; for in the natural man there are memory-knowledges which are in a great measure derived from the fallacies of the senses, and which notwithstanding their being false the man believes to be true; there are also things innumerable which the natural man does not apprehend; for he is relatively in shade and thick darkness, and that which he does not apprehend, he believes either not to exist, or not to be so; there are likewise cupidities which are of the love of self and of the world, and all things that favor these he calls truths; and when the man yields to these the dominion, all things that result are contrary to spiritual truths. There are also in the natural man reasonings that are grounded in falsities impressed from infancy. Moreover, man apprehends by manifest sense what is in his natural man, but not so what is in his rational, until he has put off the body. This also causes him to believe the body to be everything; and all that does not fall into the natural sense, he scarcely believes to be anything. [3] From such causes and many others, it results that the natural man receives truths much later, and with greater difficulty, than does the rational man. Hence arises combat, which continues for a considerable time, not ceasing until the vessels recipient of good in the natural man have been softened by temptations, as before shown (n. 3318); for truths are nothing but vessels recipient of good (n. 1496, 1832, 1900, 2063, 2261, 2269), which vessels are harder in proportion as man is more fixedly confirmed in the things which have been mentioned; and if the man is to be regenerated, the more fixedly he has been confirmed, the more grievous is the combat. As the case with the natural man is such that the conjunction of truths with good therein is effected through the combats of temptations, it is therefore here repeated, "I am weary."
Elliott(1983-1999) 3321
3321. 'For I am weary' means a state of conflict. This is clear from the meaning of 'weary' or weariness as a state of conflict, dealt with above in 3318. A second reference occurs here to his being weary so as to confirm the point that the joining together of good and truth within the natural is effected by means of spiritual conflicts, that is, by means of temptations. With regard to the joining together of good and truth in the natural, the position in general is that man's rational receives truths before his natural receives them, the reason being that the Lord's life which, as has been stated, is the life of His love, may be able to flow in by way of the rational into the natural, bring order into it, and make it submissive. For the rational is purer, and the natural grosser, or what amounts to the same, the former is interior, the latter exterior. It is according to order - an order that one can know - that the rational is able to flow into the natural, but not the natural into the rational.
[2] Consequently a person's rational is able to be adjusted to truths and to receive them before the natural does. This becomes quite clear from the fact that the rational man with someone who is to be regenerated conflicts greatly with the natural, or what amounts to the same, the internal man does so with the external. For as is also well known, the internal man is able to see truths and also to will them, but the external man refuses to see them and stands opposed to them. For in the natural man there are facts, which are to a great extent derived from the illusions of the senses, and which, although they are falsities, he nevertheless believes to be truths. There are also countless things which the natural man does not grasp, since the natural man, compared with the rational man, is in shade and thick darkness; and the things which the natural man does not grasp are thought not to exist or not to be so. There are also desires in the natural man which are those of self-love and love of the world, and the things which support those desires he calls truths. And when a person gives in to them everything that arises from them is contrary to spiritual truths. Present also are reasonings derived from falsities imprinted since early childhood. What is more, a person comprehends plainly with his senses the things which exist in his natural man, but less so those which exist in his rational until he has shed the body. This also causes him to suppose that the natural constitutes the whole, and what does not fall within the compass of his natural senses he believes to be scarcely anything.
[3] These and many others are the factors which cause the natural man to receive truths much later and with greater difficulty than the rational man receives them. Consequently conflict occurs, which persists for rather a long time and does not end until the recipient vessels of good in the natural man have been softened by means of temptations, as shown above in 3318; for truths are nothing else than recipient vessels of good, 1496, 1832, 1900, 2063, 2261, 2269. The harder those vessels are the more firmly is a person settled in the things referred to above. And the more firmly settled he is, the more serious is the conflict if he is to be regenerated. This therefore being the situation with the natural man - that the joining of truths to good in the natural man is effected by means of the conflicts brought about by temptations - Esau's statement 'I am weary' occurs a second time here.
Latin(1748-1756) 3321
3321. `Quia lassus ego': quod significet statum pugnae, constat ex significatione `lassi seu lassitudinis' quod sit status pugnae, de qua supra n. (x)3318; quod hic iterum dicatur lassus, est confirmationis causa quod conjunctio boni cum vero in naturali fiat per pugnas spirituales, hoc est, per tentationes: cum conjunctione boni cum vero in naturali ita in genere se habet, quod rationale hominis prius recipiat vera quam naturale ejus, et hoc ob causam ut vita Domini, quae, ut dictum, est amoris, influere possit per rationale in naturale, et hoc disponere, (c)et redigere ad oboedientiam, {1}rationale enim est purius, et naturale crassius, seu quod idem, illud est interius, hoc exterius; secundum ordinem est, qui notus (t)esse potest, quod illud influere possit in hoc, non autem vicissim; [2] inde est quod rationale hominis prius {2}possit accommodari veris, et illa recipere, quam naturale; hoc manifeste constare potest ex eo quod rationalis homo, apud regenerandum, multum pugnet cum naturali, seu quod idem, internus cum externo; internus enim homo, ut quoque notum est, videre potest vera et quoque velle illa, sed externus renuit et resistit; sunt enim in naturali homine scientifica, quae {3}multam sui partem trahunt ex fallaciis sensuum, quae tametsi falsa sunt, usque credit esse vera; sunt quoque innumerabilia quae naturalis homo non capit, est enim in umbra et caligine respective, et quae non capit, credit vel non existere vel non ita esse: sunt cupiditates quae sunt amoris sui et mundi, et illa quae (c)iis favent, vocat vera; et cum homo (c)iis dominium cedit, sunt omnia quae inde, contraria veris spiritualibus: sunt quoque ratiocinia ex falsis ab infantia impressis: et praeterea homo illa quae in naturali suo homine {4}sunt, sensu manifesto capit, non autem ita illa quae in ejus rationali, priusquam exutus est corpore; hoc quoque facit quod credat id esse omne, et quod {5}non in sensum naturalem cadit, vix credat esse aliquid: [3] talia et plura faciunt quod naturalis homo multo serius et difficilius recipiat vera quam rationalis ejus; inde pugna, quae satis diu perstat, nec cessat priusquam vasa recipientia boni in naturali homine per tentationes emollita sint, ut supra n. (x)3318 ostensum; nam vera non sunt nisi quam vasa recipientia boni, n. 1496, 1832, 1900, 2063, 2261, 2269; quae vasa eo duriora sunt, quo homo obfirmatior (t)est in illis, de quibus dictum; et quo obfirmatior, eo gravior pugna, si regenerandus. {6}Ideo quia ita se habet cum naturali homine, ut in illo vera conjungantur bono, et hoc {7}fiat per pugnas tentationum, hic iterum dicitur quod `lassus ego.' @1 est rationale$ @2 accommodare se possit$ @3 orta sunt$ @4 before in$ @5 intra sensum est, probably a slip for extra$ @6 Inde$ @7 fit$