4641# "以下是以扫的后代"象征在主的神性自然良善中的各种衍生，这从"后代”的含义可以清楚看出，它表示良善和真理的衍生与流出（参1330，3263节）；也从"以扫"所代表的含义可知，即主的神性自然良善（参3302，3322节）。
本章现在论述的正是这种神性良善；但因为这种良善的性质是如此超越，以至于没有任何人的理解力能够完全领会，甚至几乎没有任何天使能够完全理解，所以这种良善只能通过一系列名字来描述。
主的神性自然良善，即由"以扫"所代表的，是主从出生就具有的神性本质，因为他是由耶和华所孕育的，因此从出生起就拥有神性的存在。这对他来说构成了他的灵魂，因此是他生命的最内在本质。
【2】外在的部分是由他从母亲那里所承受的包裹着，这因为不是良善，而是内含恶的，所以他凭借自己的能力，尤其是通过试探的争战，将其驱逐出去，然后这人性，即他在自己里面所创造的新人性，与他从出生就具有的神性良善结合。"雅各"代表了主凭借自己的能力为自己获得的那良善，这在前面的章节中已经论述过；这良善就是与神性良善结合的；通过这种方式，主使自己里面的人性全部成为神性。
"以扫"所代表的良善，是通过内在途径并通过理性良善直接流入自然层面的；而"雅各和以色列"所代表的良善，是通过外在途径流入的，神性通过理性良善迎向它，但是通过理性的真理间接地流入自然层面。"以撒"代表理性良善，而利百加代表真理，关于这些请参见前面（参3314，3573节）所说的内容。
4641.“以下这些是以扫的后代”表在主的神性属世良善里面的衍生物。这从“后代”的含义和“以扫”的代表清楚可知：“后代”是指衍生物，也就是说良善与真理的衍生物（参看1330，3263，3279，3860，3868，4070节）；“以扫”是指主的神性属世良善（3302，3322，3494，3504，3576，3599节）。该良善就是本章所论述的主题。但由于它的性质是这样：它无法落入任何人的理解力，几乎无法落入任何天使的理解力，所以该良善由纯粹的名字来描述。事实上，“以扫”所代表的主的神性属世良善是神性，是祂与生俱来的神性，因为祂从耶和华成孕，因而生来就拥有神性。这神性作为祂的灵魂而存在于祂里面，因而是祂生命的核心。
这神性外在披上了祂从母亲那里所得之物。但由于祂从母亲那里所得之物并非良善，本质上却是邪恶，所以祂凭自己的能力，尤其凭试探的争战将其逐出。祂在自己里面将这人身变成新的，然后将这人身与祂与生俱来的神性联结起来。“雅各”代表祂凭自己的能力为自己所获得的良善，前几章已经论述了这良善。祂正是将所获得的这良善联结到了神性良善上，以这种方式在自己里面将整个人身都变成神性。“以扫”所代表的良善经由内在途径流入，直接通过理性良善流入属世层。但“雅各”或“以色列”所代表的良善经由外在途径流入，神性通过理性良善来与它会和，不过是间接通过理性真理流入属世层的。“以色列”就代表这种理性良善，“利百加”代表这种理性真理，关于他们，可参看前面所述（3314，3573，4563节）。
Potts(1905-1910) 4641
4641. And these are the births of Esau. That this signifies derivations in the Lord's Divine good natural, is evident from the signification of "births," as being derivations of good and truth (see n. 1330, 3263, 3279, 3860, 3868, 4070); and from the representation of Esau, as being the Lord's Divine good natural (n. 3302, 3322, 3494, 3504, 3576, 3599). This good is the subject now treated of in this chapter; but as it is of such a nature as not to fall into the understanding of any man, and scarcely of any angel, this good is therefore described by mere names. For the Lord's Divine good natural, which is represented by Esau, is what He had Divine from birth, since He was conceived of Jehovah, and hence from birth he had the Divine being, which He had as His soul, and consequently as the inmost of His life. [2] This was clothed outwardly by what He took on from the mother; and as this was not good, but in itself evil, He therefore expelled it by His own power, especially by the combat of temptations; and this human, which He made new in Himself, He then conjoined with the Divine good which He had from birth. Jacob represented the good which He procured to Himself by His own power, and which has been treated of in the preceding chapters. This is the good which He conjoined with the Divine good, and He thus made the human in Himself all Divine. The good which Esau represents flowed in by an internal way, and through rational good into natural immediately; but the good which Jacob and Israel represent, flowed in by an external way, and the Divine went to meet it through rational good, but mediately through the truth of the rational into the natural. Isaac represents this rational good, and Rebekah this rational truth. (See what has already been said of these n. 3314, 3573, 4563.)
Elliott(1983-1999) 4641
4641. 'These are the generations of Esau' means the derivatives within the Lord's Divine Natural Good. This is clear from the meaning of 'generations' as derivatives, that is to say, derivatives of good and truth, dealt with in 1330, 3263, 3279, 3860, 3868, 4070, and from the representation of 'Esau' as the Lord's Divine Natural Good, dealt with in 3302, 3322, 3494, 3504, 3576, 3599. This Good is the subject now in this chapter. But because its nature is such that it does not come within the range of understanding which any man possesses, and scarcely within that of any angel, mere names are therefore used to describe this Good. The Lord's Divine Natural Good represented by 'Esau' is that which was Divine and which He had from when He was born; for He had been conceived from Jehovah and therefore had what was Divine even from birth. It existed in Him as His soul and was consequently the central core of His life.
[2] Outwardly this had been clothed with what He took upon Himself from His mother. But since that which He took from her was not good but essentially evil, He cast this out by means of His own power, in particular by means of the conflicts that came with temptations. Then after that He joined this Human which He made new within Himself to the Divine Good which He had had from when He was born. 'Jacob' represented the good which He acquired to Himself by His own power and which has been the subject in the chapters immediately before the present one. This acquired good is what He joined to the Divine Good; and in this way He made the entire Human within Him Divine. The Good which 'Esau' represents was coming in by an internal route, through rational good directly into the Natural. But the good which 'Jacob' or 'Israel' represents was coming in by an external route to be met by the Divine coming through rational good, though indirectly through the truth of the Rational into the Natural. 'Isaac' represents the rational good, and 'Rebekah' the rational truth; see what has been stated already concerning them in 3334, 3573, 4563 (end).
Latin(1748-1756) 4641
4641. `Hae nativitates Esavi': quod significet derivationes in Divino Bono Naturali Domini, constat ex significatione `nativitatum' quod sint derivationes nempe boni et veri, de qua n. 1330, 3263, 3279, 3860, 4070; et ex repraesentatione `Esavi' quod sit Divinum Bonum Naturale Domini, de qua n. 3302, 3322, 3494, 3504, 3576, 3599; de hoc Bono nunc in hoc capite agitur; sed quia est tale ut non in intellectum alicujus hominis cadat et vix in alicujus Angeli, ideo Bonum hoc describitur per mera nomina:Divinum enim Bonum Naturale Domini quod {1}repraesentatur per `Esau', est quod Divinum Ipsi fuit ex nativitate, a Jehovah enim conceptus fuit, inde Ipsi Divinum esse a nativitate; hoc Ipsi pro anima fuit et {2}consequenter intimum Ipsius vitae; {3}exterius id investitum fuit ab illis quae a 2 matre assumpsit, quod quia non bonum {4}, sed malum in se, ideo id ex propria potentia, imprimis per pugnas tentationum, expulit ac dein {5}Humanum hoc, quod novum in Se fecit, conjunxit cum Divino Bono quod Ipsi ex nativitate fuit; `Jacob' repraesentavit id bonum quod ex propria potentia Sibi comparavit, de quo in capitibus quae praecedunt; hoc bonum est quod conjunxit Divino Bono; ac ita Humanum in Se omne Divinum fecit. Bonum quod `Esau' repraesentat, influebat per viam internam et per bonum rationale in Naturale immediate; at bonum quod `Jacob et Israel' repraesentat, influebat per viam externam, et ei obviam ivit Divinum per bonum rationale, sed mediate per verum Rationalis in Naturale; `Jishakus' repraesentat id bonum rationale, et Rebecca id verum, videantur quae de his prius n. 3314, 3573, 4563 f, dicta sunt. @1 est$ @2 sic$ @3 hoc$ @4 i erat$ @5 novum factum$