3909# "雅各向拉结生气"象征自然之善方面的不悦。这里的"雅各"象征自然之善，而之所以说是"向拉结"，是因为"拉结"所象征的内在真理尚未能被自然之善在信仰和行为层面上真正承认。在内在意义上，"生气"象征着不悦。这是因为当自然的情感向内在或天堂上升时，会逐渐变得温和，最终转化为属天的情感。在字义层面上出现的表达，如"生气"这样的词，相对而言是比较粗糙的，因为它们属于自然和肉体层面。但当这些表达从肉体和自然人的层面提升到内在或属灵人的层面时，就会变得温和柔顺。这就是为什么字义适应自然人的理解，而内在意义则适应属灵人的理解。
属灵的不悦，更不用说属天的不悦，与自然人的愤怒完全不同。它源于热忱的内在本质，虽然在外表上可能看似愤怒，但其内在既不是愤怒，也不是愤怒式的不悦，而是一种带有希望改变现状的忧伤。在更深层的形式中，它仅仅表现为一种模糊的感觉，是因他人的不善与不真而对属天的喜悦造成的暂时干扰。
3909.“雅各的怒气就向拉结发作”表属世良善这一方的愤慨。这从“怒气发作”的含义和“雅各”的代表清楚可知：“怒气发作”是指愤慨，如下文所述；“雅各”是指属世层的良善，如前所述。之所以说“向拉结发作”，是因为“雅各”所代表的属世层的良善不能承认“拉结”所代表的内在真理。“怒气发作”在内义上表示愤慨，这是因为一切属世情感在上升到内层事物，也就是天堂时，都会逐渐变得更柔和，最终变成天堂的情感。事实上，字义上所呈现出来的观念，如此处的“怒气发作”，相对粗鄙，因为它们是属世和肉体的；但随着从肉体和属世人被提升向内在人或属灵人，它们逐渐变得温和、轻柔。
这也解释了为何字义具有这种性质，而内义却没有这种性质。因为字义适合属世人的理解，而内义则适合属灵人的理解。这表明“怒气发作”表示愤慨。真正的属灵愤慨，尤其属天的愤慨，根本不来源于属世人的怒气，而是来源于热忱的内心。就外在形式而言，这种热忱看似怒气，但就内在形式而言，却不是怒气，甚至也不是怒气所表达的愤慨，而是具有某事并非如此的祈愿的一种悲伤，就更为内在的形式而言，则只是因良善与真理在另一人中不存在而中断了天堂快乐的一种隐约的不快。
Potts(1905-1910) 3909
3909. And Jacob was kindled with anger against Rachel. That this signifies indignation on the part of natural good, is evident from the signification of "being kindled with anger," as being to be indignant (concerning which in what follows); and from the representation of Jacob, as being the good of the natural (concerning which above). It is said "against Rachel," because the interior truth represented by Rachel could not as yet be acknowledged in faith and act by the good of the natural which is "Jacob." That in the internal sense "to be kindled with anger" denotes to be indignant, is because every natural affection on ascending toward the interiors, or toward heaven, becomes more mild, and is at last changed into a heavenly affection. For the things that stand forth in the sense of the letter (as here "to be kindled with anger") are relatively harsh, because they are natural and corporeal, but they become mild and gentle as they are elevated from the corporeal and natural man to the internal or spiritual man. This is the reason why the literal sense is of this nature, being accommodated to the apprehension of the natural man; and why the spiritual sense is not of such a nature, being accommodated to the apprehension of the spiritual man. This shows that "to be kindled with anger" signifies to be indignant. Real spiritual indignation (and especially celestial indignation) derives nothing from the anger of the natural man, but from the interior essence of zeal; which zeal does indeed appear in the outward form like anger, but in internal form is not anger, nor even the indignation of anger; but is a certain sadness that is attended with a prayerful wish that it be not so; and in a form still more interior it is merely a certain obscure feeling that breaks in on the celestial delight on account of something not good and true in another.
Elliott(1983-1999) 3909
3909. 'And Jacob flared up in anger against Rachel' means indignation on the part of natural good. This is clear from the meaning of 'flaring up in anger' as being indignant, dealt with below, and from the representation of 'Jacob' as the good of the natural, dealt with above. The phrase 'against Rachel' is used because interior truth represented by 'Rachel' was not yet able to be acknowledged in faith and action by the good of the natural, represented by 'Jacob'. The reason why in the internal sense 'flaring up in anger' means being indignant is that when any natural affection rises up towards interior things, that is, towards heaven, it mellows and is at length changed into a heavenly affection. Indeed the ideas that present themselves in the sense of the letter, such as 'flaring up in anger' here, are rather crude, being natural and bodily; but they mellow and soften as they are raised up from the bodily and natural man to the internal or spiritual man.
[2] This also explains why the literal sense is such, but not the internal sense, in that the literal is accommodated to the mental grasp of the natural man, the internal to the mental grasp of the spiritual man. This shows that 'flaring up in anger' means being indignant. Truly spiritual indignation does not originate at all, and celestial still less so, in the anger of the natural man but in the inner heart of zeal. To outward appearance such zeal looks like anger, but inwardly it is neither anger nor even indignation expressing anger, but a kind of sorrow coupled with a wish that something should not be, and more inwardly still a kind of vague displeasure that interrupts heavenly delight because what is good and true does not exist in another.
Latin(1748-1756) 3909
3909. `Et accensus ira Jacob in Rachelem': quod significet indignationem a parte boni naturalis, constat a significatione `accendi ira' quod sit indignari, de qua sequitur; et a repraesentatione `Jacobi' quod sit bonum naturalis, de qua supra;`in Rachelem' dicitur quia verum interius per Rachelem repraesentatum, a bono naturalis quod est Jacob, non adhuc agnosci fide et actu posset. Quod ira accendi sit indignari in sensu interno, est quia omnis affectio naturalis cum versus interiora, seu versus caelum ascendit, mitior fiat, et tandem mutetur in affectionem caelestem; quae enim in sensu litterae exstant, ut hic `accendi ira,' sunt rudia respective, quia naturalia et corporea, sed mitia et lenia fiunt sicut a corporeo et naturali homine ad internum seu spiritualem elevantur; {1}inde est, quod sensus litteralis {2}sit talis quia ad captum naturalis hominis, et sensus internus non talis quia ad captum spiritualis hominis, accommodatus est; inde patet quod per `accendi ira' significetur indignari; ipsa indignatio spiritualis, minus caelestis, nec trahit aliquid ab ira naturalis hominis, sed ab interiore essentia zeli, qui nempe zelus, in externa forma apparet sicut ira, sed in interna non est ira, ne quidem indignatio irae, sed est triste quoddam tum votivo ut non ita sit, et in forma adhuc interiore est modo obscurum quoddam quod jucundum caeleste interpolat ex non bono et vero apud alium. @1 i quoque$ @2 i Verbi$