4164# "雅各发怒，与拉班争吵"象征着自然层面的热忱。这一点可以从"发怒"和随之而来的"争吵"的灵义得到证实，因为这些词所表示的正是热忱。而雅各，如前所述，代表着自然层面的良善。在天堂中，在天使那里，并不存在愤怒，而是以热忱取而代之。这就是为什么"发怒"和"争吵"在此表示热忱的原因。愤怒与热忱有着本质的区别：愤怒中蕴含着邪恶，而热忱中蕴含着良善。一个愤怒的人想要伤害他所愤怒的对象，而一个充满热忱的人则想要给予他所关注的对象良善。因此，怀有热忱的人能够迅速转向良善，并在行动中善待他人，而陷入愤怒的人则无法做到这一点。虽然热忱在表面上可能与愤怒相似，但其内在本质却完全不同。
4164.“雅各就发怒斥责拉班”表属世层的热情。这从“发怒”或生气和随之“斥责”的含义，以及“雅各”的代表清楚可知：“发怒”或愤怒是指热情；“斥责”是指属世层的良善，如前所述。“发怒”或生气之所以表示热情，是因为在天上或众天使当中，愤怒是不存在的，取而代之的是热情。事实上，愤怒不同于热情，因为愤怒含有邪恶，而热情则含有良善；或换句话说，充满愤怒的人会向他发怒的对象意欲邪恶，而充满热情的人则向他热情的对象意欲良善。由于这个原因，充满热情的人能在瞬间变好，并且他实际所行的是对他人好；而充满愤怒的人则不然。尽管就外在形式而言，热情看似愤怒，但就内在形式而言，则完全不同。
Potts(1905-1910) 4164
4164. And Jacob was wroth, and chided with Laban. That this signifies the zeal of the natural, is evident from the signification of "becoming wroth" or "angry," and the consequent "chiding," as being zeal; and from the representation of Jacob, as being the good of the natural, concerning which above. That "becoming wroth" or "angry," and the consequent "chiding" denotes zeal, is because in heaven, or with the angels, there is no anger, but in its stead zeal. For anger differs from zeal in there being evil in anger, but in zeal good; or in the fact that he who is in anger intends evil to the one against whom he is angry, whereas he who is in zeal intends good to the one toward whom he feels zeal. For this reason he who is in zeal can be good instantly, and when in the very act can be good toward others; but not he who is in anger. Although in the outward form zeal appears like anger, yet in the internal form it is altogether different.
Elliott(1983-1999) 4164
4164. 'Jacob was incensed and wrangled with Laban' means the zeal of the natural. This is clear from the meaning of 'being incensed' or being angry, and as a result 'wrangling', as zeal; and from the representation of 'Jacob' as the good of the natural, dealt with already. The reason why 'being incensed', or being angry, and as a result 'wrangling', means zeal is that in heaven or among angels no anger exists, but instead of anger zeal. For anger is different from zeal, in that anger contains evil but zeal contains good. Or to put it another way, a person who is filled with anger intends evil to another with whom he is angry, whereas someone who is filled with zeal intends good to another for whom he is zealous. For this reason also a person who is filled with zeal is able to be good in an instant, and in what he is actually doing to be good towards others. Not so with a person who is filled with anger. Although in outward form zeal has a similar appearance to anger, in inward form it is altogether dissimilar.
Latin(1748-1756) 4164
4164. `Succensuit Jacobo, et jurgatus est in Labanem': quo significet zelum naturalis, constat a significatione `succensere' se irasci, et inde `jurgari,' quod sit zelus; et a repraesentatione `Jacob quod sit bonum naturalis, de qua prius: quod `succensere' seu irasci et inde `jurgari,' sit zelus, inde est quia in caelo seu apud angelos non datur ira, sed loco irae zelus; ira enim differt a zelo, quod in ira sit malum, sed in zelo bonum; seu quod qua in ira est, intendat alteri cui irascitur, malum, sed qui in zelo est, intendat alteri erga quem zelum habet, bonum; quapropter etiam qui in zelo est, momento potest bonus esse, et in ipso actu bonus (o)esse erga alios, non autem qui in ira; tametsi zelus in externa forma similis apparet irae, est usque in forma interna prorsus dissimilis.