3427、“他就给那井起名叫埃色，因为他们和他相争”表示出于这些原因，以及反对这些人或教导者的其它原因，还出于除此之外的其它原因而否认。这从以下事实清楚可知：古时所起的名字都表示真实事物或状态（3422节）。名字能使他们回想起关于这个事物或状态的许多细节，尤其想起它的性质或品质。此处的井因基拉耳的牧人和以撒的牧人争竞而得其名。“争竞”或争论也表示否认（参看3425节）。这就是“埃色”这个名字的来源；在原文，“埃色”表示“争竞”或争论，源自一个表示欺压和伤害的关联词。由于“井”在此表示含有内义的字义上的圣言或圣言的字义，所以“埃色”或“争竞”表示对圣言内义的否认。这个词还包含否认的原因；显然，这些原因就是刚才所描述的那些事（3425节），即：字义和灵义看似对立，以及除此之外的其它考虑。
至于圣言的内义，情况是这样：那些只拥有知识或认知的记忆知识，或只知道宗教概念，被称为“非利士人”的人，和那些只局限于信之教义事物，被称为“基拉耳山谷的牧人”，却没有对邻之仁的人，不可避免地否认圣言拥有内义。主要原因是：他们从心里不承认主，尽管他们嘴上宣扬祂。他们从心里也不爱邻舍，尽管他们宣称对邻舍的爱。凡从心里不承认主，并且从心里不爱邻舍的人，都不可避免地否认圣言的内义，因为圣言在内义上只论述对主和邻舍的爱；因此主说，律法和先知，也就是整部圣言，都系于这两条诫命（马太福音22:37-40）。我还被允许观察他们在来世的同类，从中看到这些人多么否认圣言的内义。仅仅当着他们的面提到圣言拥有没有显现在字义中的内义，这内义论述了对主和邻舍的爱，你就从他们那里不仅感觉到否认，还感觉到厌恶，甚至恶心。这是否认的一个主要原因。
另一个原因是，他们完全颠倒了圣言，将在下的置于上，或将底部的东西放在顶部，也就是说，将在后的置于前，或将末后的东西放在首位，因为他们将信立为教会的本质或关键性因素，将爱主和爱邻的行为视为信的果子。而事实上，如果对主之爱好比伊甸园的生命树，那么仁及其行为就是这树的果子，而信及其一切事物只是叶子。因此，当人们如此颠倒圣言，以至于不从树上，却从叶子上摘果子时，他们否认圣言的内义，只承认它的字义就不足为怪了。因为众所周知，字义能支持任何信条，包括最异端的那种。
此外，那些只关注信之教义事物，却不关注生活良善的人，不可避免地形成虚假的说服，或说服性信仰，也就是说，这是一种基于先入为主的原则（无论真假）的信仰，或说是一种基于假设（无论真假）的信仰。因此，他们比其他人更愚蠢。因为人越被虚假说服，或越坚守说服性信仰，就越愚蠢；相反，人越关注生活的良善，也就是对主之爱和对邻之仁，就越有聪明，也就是说，越有对主的信。因此，前者对圣言的内义必然持否定态度，而后者则必然持肯定态度。因为那些只知道教义事物，却没有生活良善之人的内层是关闭的，因此真理之光不能从主流入他们，使他们感觉到内义的存在；而那些爱主之人的内层是打开的，因此真理之光能从主流入，并触动他们的心智，使他们感知到内义的存在。
这也解释了为何这些人不以阅读圣言为乐，除非他们由此获得地位和财富，以及由此而来的名声，而为了这些的快乐是爱自己和爱世界的快乐。事实上，他们若不能从中获得任何物质利益，就会完全弃绝圣言。像这样的人在听到圣言的内义时，不仅从心里否认它，还否认字义本身，无论他们多么坚定地以为他们相信字义。因为凡以爱自己和爱世界的快乐为目的的人，都从心里完全抛弃了属于永生的一切，只出于他的属世和肉体人谈论他为了自己和自己人，而不是为了主及其国度而称之为真理的那类事。这些因素和其它许多考虑使得那些被称为“基拉耳山谷的牧人”和“非利士人”的人否认圣言的内义。
Potts(1905-1910) 3427
3427. And he called the name of the well Esek, because they contended with him. That this signifies denial on these accounts as well as on others, in being against the teachers, and on account of other things besides, is evident from the fact that the names which were given of old were significative of the actual thing or state (n. 3422); whence they were enabled to bear in mind many things concerning these, especially in regard to their quality. In the present case, as the shepherds of Gerar disputed with the shepherds of Isaac, a name was given to the well from this circumstance. That "disputing" or "contending" signifies also denying, may be seen above (n. 3425); hence comes the name "Esek," which in the original tongue means "contention" or "dispute," and is derived from a kindred word which means oppression and injury. And because by "well" here is signified the Word as to the literal sense in which is the internal sense, by "Esek," or "contention," is signified a denial of the internal sense of the Word. The causes of the denial are also contained in the same expression, and are manifestly those things treated of just above (n. 3425), namely, that the literal and spiritual senses appear opposed; and also other things besides. [2] As regards the internal sense of the Word, the case is this: They who are in the mere memory-knowledge of knowledges and are called "Philistines," and they who are in the mere doctrinal things of faith, who are called "shepherds of the valley of Gerar," and are in no charity toward the neighbor, cannot possibly do otherwise than deny that there is an internal sense of the Word. The principal causes are that in their hearts they do not acknowledge the Lord, although they profess Him with the mouth; and also that at heart they do not love the neighbor, although they profess love toward him; and he who does not at heart acknowledge the Lord, and at heart love the neighbor, cannot possibly do otherwise than deny the internal sense of the Word; for the Word in its internal sense treats of nothing else than love to the Lord and love toward the neighbor; and therefore the Lord says that on these two commandments hang the Law and the Prophets, that is, the whole Word (Matt. 22:37-40). How greatly these deny the internal sense of the Word has also been given me to see from such persons in the other life, for when the existence of an internal sense of the Word that does not appear in its literal sense, and that treats of love to the Lord and the neighbor, is merely mentioned in their presence, there is perceived not only denial by them, but also aversion, and even loathing. This is the primary cause of this denial. [3] Another cause is that they altogether invert the Word by setting that above which is beneath, or what is the same, by setting that before which is behind; for they make faith to be the essential of the church, and the things which are of love to the Lord and love toward the neighbor to be the fruits of faith; when yet the truth is that if love to the Lord is compared to the tree of life in the paradise of Eden, charity and its works are the fruits therefrom, and faith and all things of faith are only the leaves. As therefore they so invert the Word as to derive the fruits not from the tree but from the leaves, it is not surprising that they deny the internal sense of the Word and acknowledge only its literal sense; for from the literal sense any dogma, even the most heretical, can be confirmed, as is well known. [4] Moreover they who are in the mere doctrinal things of faith and not in the good of life, cannot but be in persuasive faith, that is, in preconceived principles, false as well as true; consequently they must be more stupid than others, for insofar as anyone is in persuasive faith, so far he is stupid; but insofar as anyone is in the good of life (that is, in love to the Lord and charity toward the neighbor), so far he is in intelligence, that is, in faith from the Lord. Hence also it is that the former must needs be in the negative as regards the internal sense of the Word; but the latter must needs be in the affirmative for with those who are merely in doctrinal things, and not in the good of life, the interiors are closed, so that the light of truth from the Lord cannot flow in and give them to perceive that it is so; whereas with those who are in love to the Lord the interiors are open so that the light of truth from the Lord can flow in, affect their minds, and give a perception that it is so. [5] A further cause is that they have no other delight in reading the Word than that they may thus acquire honors and riches, and thereby reputation, which delight is the delight of the love of self and of the world; and this to such a degree that if they do not obtain from it such advantages, they will entirely reject the Word. They who are such, in their heart not only deny the internal sense of the Word when they hear of it, but also the literal sense itself, however much they may suppose that they believe it. For he who has as his end the delight of the love of self and of the world, completely casts out of his heart everything pertaining to eternal life; and only from his natural and corporeal man makes a profession of such things, which he calls truths not for the sake of the Lord and His kingdom, but for the sake of himself and his own. These and many other things cause those called "shepherds of the valley of Gerar," and "Philistines," to deny the internal sense of the Word.
Elliott(1983-1999) 3427
3427. 'And he called the name of the well Esek, because they contended with him' means an attitude of denial on account of those things, and also others, as being contrary to those persons, and on account of more things besides. This is clear from the fact that names given in early times were meaningful signs of a thing or of a state, 3422. In this way they were enabled to recollect many details about that thing or state, especially its essential nature. Here the well took its name from the incident of the herdsmen of Gerar disputing with Isaac's herdsmen. The fact that 'disputing' or 'contending' also means an attitude of denial, see 3425. This is the origin of the name Esek which in the original language means contention or dispute, and is derived from a related word which means oppression and violence. And since 'a well' here means the Word as regards the literal sense which holds the internal sense, 'Esek' or contention means a denial of the existence of the internal sense of the Word. The same word also includes the reasons for such denial, which, it is evident, lie with those things described just above in 3425, that is to say, things that appear to be contraries and with other things also.
[2] Thus the position with the internal sense of the Word is that those in whom no more than a knowledge of cognitions exists, who are referred to as 'the Philistines', and those in whom no more than matters of doctrine concerning faith are present, who are called 'the herdsmen of the Valley of Gerar', and with whom no charity towards the neighbour exists, inevitably refuse to recognize the existence of the internal sense of the Word. There are several reasons why they do so, the chief of which is that they do not acknowledge the Lord in their hearts, however much they confess Him with their lips. Nor in their hearts do they love the neighbour, however much they outwardly declare their love towards him. And anyone who in his heart does not acknowledge the Lord and does not in his heart love the neighbour inevitably refuses to recognize the internal sense of the Word, for the Word does not in the internal sense have anything else as its subject than love to the Lord and love towards the neighbour, on account of which the Lord says that on those two commandments depend the Law and the Prophets, that is, the whole Word, Matt 22:37-40. I have also been allowed to see the extent to which those people do not recognize the internal sense of the Word from those who are like them in the next life. At the mere mention of the existence of the internal sense of the Word, which is not apparent in its literal sense, and of the fact that its subject is love to the Lord and towards the neighbour, not only is denial of its existence noticeable in those people but also repugnance and even loathing.
[3] This is the chief reason. A second reason is that they turn the Word completely upside down by placing the bottom on top, or what amounts to the same, making what is secondary primary. Indeed they set up faith as the essential thing of the Church, and the things that constitute love to the Lord and love towards the neighbour as the fruits of faith. But the truth is that if love to the Lord is compared to the tree of life in the paradise of Eden, charity and its works are the fruits from it, while faith and everything that is part of faith are merely the leaves. When therefore people so turn the Word upside down that they derive the fruit not from the tree but from the leaves, it is not surprising that they fail to recognize the internal sense of the Word and acknowledge merely its literal sense. For as is well known. the literal sense can be used to confirm any dogma, including the most heretical.
[4] A further reason why they do not recognize the internal sense is that the faith of people who are concerned solely with matters of doctrine concerning faith and not with goodness of life is inevitably persuasion of what is false, that is, it is a faith based on false assumptions as well as true ones. As a consequence they are more stupid than all others, for insofar as anyone is persuaded by what is false he is stupid, but insofar as anyone is concerned with goodness of life, that is, with love to the Lord and charity towards the neighbour, he has intelligence, that is, faith from the Lord. Consequently the former cannot do other than have a negative attitude regarding the internal sense of the Word, whereas the latter cannot do other than have a positive attitude. For the interiors of people who have merely a knowledge of matters of doctrine and are devoid of the good of life are closed, so much so that the light of truth from the Lord cannot flow in and enable them to discern that it is so, whereas the interiors of those in whom love to the Lord exists are open, so much so that the light of truth from the Lord can flow in, inspire their minds with affection, and enable them to discern that it is so.
[5] There is yet another reason why they do not take any delight in reading the Word, except to gain position and wealth, and a reputation on account of these things - which delight is the delight that goes with self-love and love of the world. So true is this that if such gains are not to be had they reject the Word altogether. Such people in their hearts refuse to recognize not only the internal sense of the Word when they hear about it but also the literal sense itself, no matter how much they imagine they do believe in it For anyone whose end in view is the delight that goes with self-love and love of the world casts out of his heart altogether everything that has to do with eternal life, and speaks from his natural and bodily-minded man when he speaks about the kind of things that he calls truths not for the sake of the Lord and of His kingdom but for the sake of himself and those who are his own. These and many other considerations are what cause people called 'the herdsmen of the Valley of Gerar' and 'the Philistines' to refuse to recognize the internal sense of the Word.
Latin(1748-1756) 3427
3427. `Et vocavit nomen putei Esek, quia contenderunt cum eo': quod significet negationem ob illa, tum ob alia, quod contra illos, et ob plura, constat ex eo quod nomina quae antiquitus indebantur, essent significativa rei seu status, {1}n. 3422, inde meminisse potuerunt plurium de illis, imprimis qualia essent; hic quia pastores Geraris cum pastoribus Jishaki rixati sunt, puteo inditum erat nomen inde: quod `rixari seu contendere' significet etiam negare, videatur n. 3425; nomen inde Esek, quod in lingua originali significat contentionem seu rixam, et deducitur a voce affini quae significat oppressionem (c)et injuriam; et quia hic per `puteum' significatur Verbum quoad sensum litteralem in quo internus, per `Esek' seu contentionem significatur negatio sensus interni Verbi; causae negationis eidem voci etiam insunt, quae quod sint ob illa de quibus mox supra n. 3425, nempe quod opposita appareant, patet; tum quoque quod sint ob alia. Ita cum sensu interno Verbi se habet: [2] qui in sola scientia cognitionum sunt, et vocantur `Philistaei,' et qui in solis doctrinalibus fidei, qui dicuntur `pastores vallis Geraris,' ac in nulla charitate erga proximum, illi nequaquam aliter possunt quam negare quod sensus internus Verbi sit; causae sunt praecipuae quia cordibus suis non agnoscunt Dominum, tametsi Illum ore profitentur; et quoque cordibus non amant proximum, tametsi {3}amorem contra illum declarant; et qui non corde agnoscit Dominum et corde amat proximum, is nequaquam potest aliter quam sensum internum Verbi negare, nam Verbum in sensu interno de non alia re quam de amore in Dominum et amore erga proximum agit; quapropter Dominus dicit, Quod super illis duobus praeceptis, Lex et Prophetae, hoc est, totum Verbum, {4}pendeant, Matth. xxii 35-38:quantum {5}illi negant sensum internum Verbi, etiam datum est mihi videre a talibus in altera vita, coram quibus cum modo memoraretur quod sensus internus Verbi sit, qui non apparet in sensu ejus litterali, et quod ille agat de amore in Dominum et erga proximum, {6}tunc ab illis non modo negatio, sed etiam aversatio immo nausea percepta est; [3] haec causa primaria est; altera est quod invertant prorsus Verbum, ponendo id quod infra est, superius, seu quod idem, id quod post est, anterius; statuunt enim fidem esse essentiale Ecclesiae, et illa quae amoris in Dominum et amoris erga proximum sunt, esse fructus fidei; cum tamen ita se habet: si amor in Dominum comparetur arbori vitae in paradiso Edenis, charitas et ejus opera sunt fructus inde, {7}at fides et omnia fidei sunt modo folia; cum {8}ergo ita Verbum invertunt ut non ex arbore sed ex foliis deducant fructus, non mirum est quod negent sensum internum {9}Verbi, et modo ejus sensum litteralem {10}agnoscant; nam ex sensu litterali quodcumque dogma etiam maxime haereticum confirmari potest, ut notum est. [4] Praeterea etiam, qui in solis doctrinalibus fidei sunt, non autem in bono vitae, non possunt aliter quam in fide persuasiva esse, hoc est, in principiis captis aeque falsis ac veris, consequenter prae aliis stupidi, quantum enim quis in fide persuasiva est, tantum est stupidus; at quantum quis in bono vitae est, hoc est, in amore in Dominum et charitate erga proximum, tantum in intelligentia est, hoc est, in fide a Domino; inde etiam est quod illi non possint aliter quam in negativo esse de sensu interno Verbi, hi autem quod non possint aliter quam in affirmativo esse; sunt enim interiora apud illos qui in solis doctrinalibus sunt et non in bono vitae, clausa, adeo ut lux veri a Domino non possit influere et dare illis appercipere quod ita sit; at interiora apud illos qui in amore in Dominum sunt, sunt aperta, {11}adeo ut lux veri a Domino {12}possit influere, mentes illorum afficere, et dare apperceptionem quod ita sit. [5] Est quoque causa quod non aliud jucundum in lectione Verbi habeant quam quod per illud lucrentur honores et opes, (c)et famam propter illa, quod jucundum est jucundum amoris sui e mundi; et hoc usque adeo ut si non {13}illa lucra iis inde, Verbum prorsus rejiciant; qui tales sunt, corde suo non modo negant sensum internum Verbi quando de illo audiunt, sed etiam ipsum litteralem, quantumvis putent quod ei credant; qui enim pro fine habet jucundum amori sui et mundi, omne quodcumque est vitae aeternae, prorsus ejicit corde suo, et modo ex naturali et corporeo homine profert talia quae vera dicit, non propter Dominum et regnum Ipsius, sed propter se et suos. Haec et plura alia faciunt quod illi qui `pastores vallis Geraris,' et qui `Philistaei,' vocantur, sensum internum Verbi negent. @1 videatur n. 3422 after qualia essent$ @2 i enim$ @3 i etiam$ @4 pendet$ @5 tales$ @6 ab illis non modo aversatio sed etiam$ @7 ac$ @8 itaque$ @9 after negent$ @10 ament$ @11 ita$ @12 queat$ @13 illud lucrum$