3469、“以扫是个四十岁的人”表示在真理的属世良善方面的一种试探状态。这从“以扫”的代表和“四十岁”的含义清楚可知：“以扫”是指真理的属世良善（3300， 3302， 3322节）；“四十岁”是指试探的状态。“四十”表示试探（参看730， 862， 2272节），“岁”（即年）表示状态（487， 488， 493， 893节）。关于以扫的这些细节之所以紧跟在亚比米勒和以撒的故事之后，是因为主题一直是那些处于真理之良善的人，也就是那些照着取自圣言字义的教义事物生活的人，因为这些人由“亚比米勒、亚户撒和非各”来表示，如前面各处所述（3447， 3448， 3451， 3463节）。
因此，那些处于真理之良善，或照教义事物生活的人在内层事物，也就是他们的理性概念或事物方面重生了，但在外层事物，也就是他们的属世事物方面还没有重生，因为人的理性先于其属世部分重生，或说在他的属世部分重生之前，他的理性部分先重生（3286， 3288节）。属世部分完全活在这个世界上，而人的思维和意愿就建立在属世部分的基础上，如同建立在它们的根基上。这就是为何在重生期间，人会感觉到他的理性人或内在人与属世人或外在人的冲突或争战；又为何他的外在人重生比内在人晚得多，而且难度也大得多。事实上，越接近世界、越接近肉体的东西就越不容易被迫使去服从内在人；这个过程需要花相当长的一段时间，还需要这个人不得不被引入的许多新状态。这些状态是自我认知和对主的认知的状态，也就是说，认识到他自己的悲惨处境和主的怜悯的状态，因而是由试探的争战产生的谦卑状态。正因如此，此处紧接着就是关于以扫和他两个妻子的补充，他们表示内义上的这些事物。
谁都知道什么是属世良善，即：它是人与生俱来的良善；但很少有人知道什么是真理的属世良善。属世良善，也就是人与生俱来的良善有四种，即：由对良善的爱产生的属世良善；由对真理的爱产生的属世良善；以及由对邪恶的爱产生的属世良善；由对虚假的爱产生的属世良善。一个人从他的父母，要么从父亲，要么从母亲那里获得他与生俱来的良善。因为父母通过频繁的练习使用和习惯所获得，或通过实际生活所充满的一切习性最终会让他们觉得如此熟悉、如此习惯，以至于它们看上去似乎是天生的；这些习性都会传给他们的孩子，并变成遗传性的。如果父母出于对良善的爱过着一种良善的生活，并在这种生活中感受到快乐和祝福，又在这种状态下孕育后代，那么这后代就会从他们那里获得一种朝向类似良善的倾向。如果父母出于对真理的爱过着一种良善的生活（关于这种良善，可参看3459， 3463节），并在这种生活中感受到快乐，又在这种状态下孕育后代，那么这后代就会从他们那里获得一种朝向类似良善的倾向。
这同样适用于那些通过遗传接受对邪恶之爱的良善和对虚假之爱的良善之人。后者被称为良善，是因为它们在那些拥有它们的人看来，表面上似乎是良善，尽管它们恰恰是良善的反面。属世良善看似在其中的大多数人就有这种良善。那些处于对邪恶的爱所产生的属世良善的人往往倾向于各种邪恶，因为他们很容易允许自己被引入歧途。这种良善就是他们尤其易受污秽的快乐、各种奸淫和残忍影响的源头，或说这种良善使他们尤其向肮脏的欲望、奸淫和残忍卑躬屈膝。那些处于对虚假的爱所产生的属世良善的人则往往倾向于各种虚假。这种良善使他们贪婪地抓住虚假的说服，尤其伪善者和骗子所用的那种，因为这些人知道如何迷惑人们的心智，赢得他们的注意，并渗透进别人的情感，假装纯真。如今在基督教界处于属世良善的大多数人，就生在源于邪恶或虚假的这些所谓的良善中，因为他们的父母通过实际生活获得了邪恶和虚假的快乐，并以这种方式把它植入他们的孩子，又通过自己的孩子植入他们的子孙后代。
Potts(1905-1910) 3469
3469. And Esau was a son of forty years. That this signifies a state of temptation as to the natural good of truth, is evident from the representation of Esau, as being the natural good of truth (n. 3300, 3302, 3322); and from the signification of "forty years," as being states of temptation. (That "forty" signifies temptations may be seen above, n. 730, 862, 2272; and that "years" signify states, n. 487, 488, 493, 893.) The reason why these things concerning Esau are joined to what has been related concerning Abimelech and Isaac, is that those are treated of who are in the good of truth, that is, who are in life according to things that are derived from the literal sense of the Word; for these are signified by "Abimelech, Ahuzzath, and Phicol," as before repeatedly said. [2] They therefore who are in the good of truth, or in a life according to doctrinal things, are regenerate as to the interiors, which are their rational, but not yet as to the exteriors, which are their natural things; for man is regenerated as to the rational before he is regenerated as to the natural (n. 3286, 3288); because the natural is altogether in the world, and in the natural as in a plane there are founded man's thought and will. This is the reason why during regeneration man observes a combat between his rational or internal man and his natural or external man; and why his external man is regenerated much later, and likewise with much greater difficulty, than his internal man. For that which is nearer to the world and nearer to the body cannot be easily constrained to render obedience to the internal man; but only after considerable length of time and by means of many new states into which the man is introduced, which are states of self-acknowledgment, and of acknowledgment of the Lord, that is, of one's own wretchedness, and of the Lord's mercy; thus states of humiliation resulting from temptation combats. Because this is so, there is here next adjoined what is said of Esau and his two wives, whereby such things are signified in the internal sense. [3] Everyone knows what natural good is, namely, that it is the good into which man is born; but what the natural good of truth is, is known to few, if any. There are four kinds of natural good, that is, of the good that is born with man, namely, natural good from the love of good, natural good from the love of truth, and also natural good from the love of evil, and natural good from the love of falsity. For the good into which man is born he derives from his parents, either father or mother; for all that which parents have contracted by frequent use and habit, or have become imbued with by actual life until it has become so familiar to them that it appears as if natural, is transmitted into their children, and becomes hereditary. If parents who have lived in the good of the love of good and in this life have perceived their delight and blessedness, conceive offspring in this state, the offspring receive therefrom an inclination to similar good; and if parents who have lived in the good of the love of truth (concerning which good see n. 3459, 3463) and in this life have perceived their delight, are in this state when they conceive offspring, the offspring receive therefrom an inclination to the like good. [4] The case is similar with those who receive hereditarily the good of the love of evil and the good of the love of what is false. These latter are called goods by reason of their appearing in outward form as goods in those persons in whom they are, although they are the very reverse of goods. Very many in whom natural good appears have such good. They who are in the natural good of the love of evil are pliant and prone to evils of every kind; for they suffer themselves to be easily led astray, and from this good are compliant, especially to foul pleasures, to adulteries, and also to cruelties; and they who are in the natural good of falsity are prone to falsities of every kind, and from this good learn with avidity what is persuasive, especially from hypocrites and cunning persons, who know how to captivate the mind, to insinuate themselves into the affections, and to feign innocence. At the present day most people who in the Christian world are in natural good, are born into these so-called goods of evil and falsity, because their parents have by actual life contracted the delight of evil and of falsity, and thus have implanted it in their children, and thereby in their descendants.
Elliott(1983-1999) 3469
3469. 'Esau was a son of forty years' means a state of temptation as regards the natural good of truth. This is clear from the representation of 'Esau' as natural good of truth, dealt with in 3300, 3302, 3322, and from the meaning of 'forty years' as a state of temptation - 'forty' meaning temptations, see 730, 862, 2272, and 'years' states, 487, 488, 493, 893. The reason why these details concerning Esau are added immediately after what has been told regarding Abimelech and Isaac is that the subject has been those who do the good of truth, that is, those who live in accordance with matters of doctrine drawn from the literal sense of the Word; for such people were meant by Abimelech, Ahuzzath, and Phicol, as stated above in various places.
[2] People therefore who do the good of truth, or who live in accordance with matters of doctrine, are regenerate as regards interior things, which are their rational concepts, but not yet as regards exterior, which are their natural things. For a person is regenerated as to the rational part of his mind before being regenerated as to the natural part, 3286, 3288. The natural exists wholly in this world, and it is on the natural as their foundation that the person's thought and will are based. This is the reason why, while being regenerated, a person is aware of conflict between his rational or internal man and his natural or external man, and why his external is regenerated much later and with far more difficulty than the internal. Indeed what is closer to the world and closer to the body cannot be easily rendered subservient to the internal man except over a considerable period of time and by means of very many new states into which it has to be brought. These states are states of self-recognition and of recognition of the Lord, that is to say, of his own miserable condition and of the Lord's mercy, and so of humiliation, through conflicts brought about by temptations. This being so, there is immediately added at this point the reference to Esau and his two wives, by which such things are meant in the internal sense.
[3] It is well known to anyone what natural good is, namely the good into which a person is born But what the natural good of truth is, is known to few, if anyone. There are four types of natural good, or good that one is born with. These are, natural good that stems from the love of good; natural good that stems from the love of truth; also natural good that stems from the love of evil; and natural good that stems from the love of falsity. A person derives the good that he is born with from his parents, whether from father or from mother. For every characteristic which parents have acquired from frequent practice and conduct, that is, which they have taken into themselves by their own actions in life until with them they have become so habitual as to appear natural, is passed on to their children and becomes hereditary. If parents have led a good life from a love of good and have experienced delight and blessedness in that life, and if this is their state when they conceive an offspring, their offspring acquires from them an inclination towards this same form of good. If parents have led a good life from a love of truth - for which good, see 3459, 3463 - and have experienced delight in that life, and if this is their state when they conceive an offspring, their offspring acquires from them an inclination towards that same form of good. And the same applies to those who by heredity receive the good that stems from a love of evil and the good that stems from a love of falsity.
[4] The latter are called good because the kinds of good done by them seem in outward appearance to be good, despite the fact that there is nothing good at all about them. Very many with whom natural good is apparent possess this type of good. Those with whom natural good that stems from love of evil is present tend and incline towards evils of every kind, for they readily allow themselves to be led astray. That good is the source of their susceptibility especially towards foul delights, different kinds of adultery, and also of cruelty. Those with whom natural good stemming from a love of falsity is present incline towards falsities of every kind. Because of that good they seize on false persuasion, especially that used by hypocrites and deceivers, who know how to win people's attention, worm their way into affections, and feign innocence. Into these so-called forms of good - of good that stems from evil or from falsity - the majority are born at the present day in the Christian world, in whom natural good exists, the reason being that their parents have acquired a delight in evil and a delight in falsity through their own actions in life, and in this way have implanted it in their children, and so in their descendants.
Latin(1748-1756) 3469
3469. `Fuit Esau filius quadraginta annorum': quod significet statum tentationis quoad bonum veri naturale, constat ex repraesentatione `Esavi' quod sit bonum veri naturale, de qua n. 3300, 3302, 3322; [et] ex significatione `quadraginta annorum' quod sint tentationis status; quod `quadraginta' sint tentationes, videatur n. 730, 862, 2272, et quod `anni' sint status, n. 487, 488, 493, 893. Quod haec de Esavo immediate {1}adjungantur illis quae de Abimelecho et Jishako relata sunt, est quia {2}actum est de illis qui in bono veri sunt, hoc est, qui in vita secundum doctrinalia ex sensu litterali Verbi desumpta, hi enim significati sunt per Abimelechum {3} et Ahuzzatum et Phicolem, ut supra passim dictum; [2] qui itaque in bono veri sunt, seu in vita secundum doctrinalia, regenerati sunt quoad interiora, quae eorum rationalia sunt, sed nondum quoad exteriora, quae eorum naturalia; homo enim prius regeneratur quoad rationale quam {4}quoad naturale, n. 3286, 3288, nam naturale prorsus in mundo est, et in naturali ut in plano fundatur hominis cogitatio et voluntas; (c)ea causa est quod appercipiat homo cum regeneratur, pugnam inter rationalem seu internum suum hominem et naturalem seu externum, et quod multo serius, et quoque multo difficilius regeneretur externum ejus quam internum; quod enim propius est mundo et propius corpori, hoc non adigi potest facile ad obsequia praestandum interno homini, nisi per insignem temporis moram, et per plures status novos in quos {5}introducetur, qui status sunt status {6}agnitionis sui, et agnitionis Domini, suae nempe miseriae et Domini misericordiae, ita humiliationis, per pugnas tentationum; quia ita est, ideo hic nunc immediate adjungitur hoc de Esavo et de ejus binis uxoribus, per quae talia in sensu interno significantur. [3] Cuivis notum est quid bonum naturale, quod nempe sit bonum in quod nascitur homo; sed quid bonum veri naturale, paucis si ulli notum est; datur bonum naturale, seu homini connatum, quadruplicis generis, nempe bonum naturale ex amore boni, bonum naturale ex amore veri, tum bonum naturale ex amore mali, et bonum naturale ex amore falsi; bonum enim in quod homo nascitur, id trahit a parentibus, sive patre sive matre; omne enim id quod parentes ex frequenti usu et habitu contraxerunt, seu ex actuali vita imbuerunt, usque dum illis tam familiare factum sit ut appareat sicut naturale, hoc derivatur in liberos, et fit hereditarium; parentes qui in bono amoris boni vixerunt, et in illa vita suum jucundum et beatum perceperunt, si in statu illo sunt cum prolem concipiunt, proles inde accipit {7}inclinationem ad simile bonum; parentes qui in bono amoris veri vixerunt, de quo bono videatur n. 3459, 3463, et in illa vita suum jucundum perceperunt, si in statu illo sunt cum prolem concipiunt, proles inde accipit inclinationem ad simile bonum; {8}consimiliter qui ex hereditario accipiunt bonum amoris mali et bonum amoris falsi; [4] vocantur haec bona, ex causa quia ut bona apud quos sunt, in externa forma apparent, tametsi nihil minus quam bona sunt; perplures apud quos bonum naturale apparet, tale bonum habent; qui in bono naturali amoris mali sunt, flexiles et proclives ad cujusvis generis mala sunt, nam facile se patiuntur seduci, ex bono illo sunt obsequiosi, cumprimis ad foedas voluptates, ad adulteria, etiam ad crudelia; et qui in bono naturali amoris falsi sunt, proclives sunt ad cujusvis generis falsa, ex bono illo arripiunt persuasivum, imprimis ab hypocritis et dolosis, qui sciunt captare animos, se in affectiones insinuare, et mentiri innocentiam; in haec bona ita dicta, nempe mali et falsi, nascuntur plerique hodie qui in orbe Christiano in bono naturali sunt, ex causa quia parentes eorum {9}jucundum mali et jucundum falsi per actualem vitam contraxerunt, ac illud sic in liberos, et ita in posteros suos, implantarunt. @1 sequantur illa$ @2 i ibi$ @3 i ut regem Philistaeorum$ @4 secundum$ @5 introducitur$ @6 pugnae, ita status tentationis$ @7 I i inde$ @8 consimiliter qui in bono naturali amoris mali et in bono naturali amoris falsi; bonum amoris mali et bonum amoris falsi dicitur, ex causa quia ut bonum, in externa forma apparet, tametsi nihil minis est quam bonum; perplures, apud quos bonum naturale apparet, tale bonum habent; qui in bono naturali amoris mali sunt, proclives ad cujusvis generis mala sunt, nam facile se patiuntur seduci, ex bono illo sunt obsequiosi, cumprimis ad foedas voluptates, ad adulteria, etiam ad crudelia; et qui in bono naturali amoris falsi sunt, proclives sunt ad cujusvis generis falsa, ex bono illo arripiunt persuasivum, imprimis ab hypocritis et dolosis, qui sciunt captare animos, et se in affectiones insinuare: haec quatuor genera boni naturalis sunt; qui in bono naturali amoris boni et in bono naturali amoris veri sunt, se patiuntur regenerari, at qui in bono naturali amoris mali et in bono naturali amoris falsi non ita, bona enim illa prius prorsus eradicandum est, et dein novum bonum loco illius implantandum: in haec bona, ita dicta, nempe mali et falsi in quae plerique hodie in orbe Christiano qui in bono naturali sunt, nascuntur$ @9 after vitam$