3494.“就叫了他大儿子以扫来”表对属世良善，或生活良善的情感。这从“以扫”的代表清楚可知，“以扫”是指属世层的神圣良善（参看3300，3302，3322节）。由于属世层的良善出现在情感和生活中，故它就是对属世层的良善或生活良善的情感，在此由以扫来代表。对属世层中良善的情感，以及随之而来的生活良善被称为“大儿子”；对真理的情感，以及随之而来的真理教义则被称为“小儿子”。对良善的情感，以及随之而来的生活良善就是大儿子，也就是长子。这一点从以下事实很明显地看出来：婴孩首先处于良善，因为他们处于纯真的状态，爱父母或保姆的状态，以及与其他玩伴互相友爱的状态；因此对每个人来说，良善才是长子或头生的。当人还是一个婴孩时，以这种方式在他里面所培育的良善就存留在他身上；因为凡幼年所吸收的东西都会进入生命，它会存留下来，变成生活的良善。事实上，若人没有这种自幼年就已经获得的良善，他不会是一个人，比森林里面的任何野兽都要野蛮。这善的存在的确不明显，因为幼年所吸收的一切不可避免地表现为某种属世之物。这一事实从走路、其它身体动作、文明生活的礼仪，以及言谈和其它各种事足以明显看出来。由此可见，良善就是“大儿子”，也就是长子或头生的；因而真理是“小儿子”，或晚出生的。因为婴孩只有等到长成儿童、青少年、成年时才能学习真理。
属世人或外在人中的良善与真理就是“儿子”，也就是说，是理性人或内在人的儿子。因为凡在属世人或外在人中形成的事物都是从理性人或内在人流入的，也是从那里形成并生出的。非从那里形成并生出的，都不是活的，也是有人性的，这就如同你们所说的没有灵魂的肉体和感官。因此，良善与真理都被称为“儿子”，事实上是“理性人的儿子”。然而，产生并生出属世层的，并不是理性层，而是经由理性层进入属世层的流注，该流注来自主。因此，所有出生的婴孩都是祂的儿子，之后等到他们变得有智慧，只要那时他们仍是“小孩子”，也就是具有小孩子的纯真、对父母（现在是主）孩子般的爱，以及对玩伴（现在是邻舍）的相互仁爱，主就会接纳他们为“儿子”。
Potts(1905-1910) 3494
3494. And he called Esau his elder son. That this signifies the affection of good of the natural, or the good of life, is evident from the representation of Esau, as being the Divine good of the natural (concerning which see n. 3300, 3302, 3322); and because the good of the natural is that which appears in the affection and life, therefore it is the affection of good of the natural, or the good of life, that is here represented by Esau. The affection of good in the natural, and the derivative good of life, is what is called the "elder son;" but the affection of truth, and the derivative doctrine of truth, is what is called the "younger son." That the affection of good, and the derivative good of life, is the "elder son," that is, the firstborn, is evident from the fact that infants are first of all in good, for they are in a state of innocence, and in a state of love toward their parents and nurse, and in a state of mutual charity toward their infant companions; so that good is the firstborn with every man. This good, into which man is thus initiated when an infant, remains; for whatever is imbibed from infancy enters into the life; and because it remains, it becomes the good of life; for if man should be without such good as that which he has derived from infancy, he would not be a man, but would be more of a wild beast than any in the forest. This good does not indeed appear to be present, because all that is imbibed in the infantile age does not appear otherwise than as something natural-as is sufficiently manifest from walking, and from the other motions of the body; from the manners and decorums of civil life; also from speech, and various other things. From this it may be seen that good is the "elder son," that is, the firstborn, and consequently that truth is the "younger son," or is born afterwards; for truth is not learned till the infant becomes a child, a youth, and an adult. [2] Good as well as truth in the natural or external man is a "son," that is to say, a son of the rational or internal man; for whatever comes forth in the natural or external man flows in from the rational or internal man, and from this also comes forth and is born; that which does not come forth and is not born therefrom is not a living human thing; it would be as you might say something sensuous corporeal without a soul. From this it is that both good and truth are called "sons," and indeed sons of the rational. And yet it is not the rational which produces and brings forth the natural, but it is an influx through the rational into the natural, which influx is from the Lord. Therefore all infants who are born are His sons, and afterwards when they become wise, insofar as they are still infants, that is, in the innocence of infancy, in the love of infancy toward their parent, now the Lord, and in the mutual charity of infancy toward their infant companions, now their neighbor, so far they are adopted by the Lord as sons.
Elliott(1983-1999) 3494
3494. 'And he called Esau his elder son' means the affection for natural good, or the good of life. This is clear from the representation of 'Esau' as the Divine Good of the Natural, dealt with in 3300, 3302, 3322. And because the good of the natural is that which manifests itself in affection and life, it is accordingly the affection for natural good, or the good of life, that 'Esau' represents here. The affection for good in the natural and consequently the good of life is that which is called 'the elder son', whereas the affection for truth and consequently the doctrine of truth is that which is called 'the younger son'. The fact that the affection for good and consequently the good of life is the elder son, that is, the firstborn, is quite evident from the consideration that good reigns in anyone's children at first. Indeed they are in a state of innocence, and a state of love towards their parents or nursemaid, and a state of mutual charity towards playmates, so that good is the firstborn with everyone. This good which is fostered in this state within a person when he is a small child remains with him, for whatever is instilled in infancy acquires life to itself; and because it remains it becomes the good of life. Indeed if a person were devoid of such good as he has had with him from earliest childhood he would not be human but would be more savage than any wild animal of the forest. Not that its presence is apparent, for everything that has been instilled in earliest childhood inevitably appears to be something natural, as is quite evident from being able to walk, from all our other bodily movements, and from the right and proper ways to behave among other people; also from being able to talk, and from so many other abilities. From this it may be seen that good is 'the elder son', that is, the firstborn, and truth therefore 'the younger son', or one born later, for truth is not learned until childhood, adolescent, and adult years are reached.
[2] Each of them, good and truth in the natural or external man, is 'a son', that is to say, a son of the rational or internal man, for whatever comes into being in the natural or external man flows in from the rational or internal man, and from there comes into being and is born. That which does not come into being and is not born from there is not living and human, but is like what you might call body and senses without a soul. Hence both good and truth are called 'sons', and indeed sons of the rational. Yet it is not the rational that produces and gives birth to the natural, but an influx by way of the rational into the natural, an influx coming from the Lord. His 'sons' therefore are all the young children who are born, and after that time whenever they become wise. Also, insofar as the latter are at that time 'young children' - that is, insofar as the innocence of a young child, the love of a child for its parent (who is now the Lord), and mutual charity towards playmates (who are now the neighbour) exist in them, they are adopted by the Lord as 'sons'.
Latin(1748-1756) 3494
3494. `Et vocavit Esavum filium suum majorem': quod significet affectionem boni naturalis seu bonum vitae, constat ex repraesentatione `Esavi' quod sit Divinum Bonum Naturalis, de qua n. 3300, 3302, 3322; et quia bonum naturalis est quod in affectione et vita apparet, ita est affectio boni naturalis seu bonum vitae quod hic per `Esavum' repraesentatur. {1}Affectio boni in naturali et inde bonum vitae est quod `filius major' {2}dicitur; at affectio veri et inde doctrina veri est quae `filius minor' {3}; quod affectio boni et inde bonum vitae sit filius major, hoc est, primogenitus, patet manifeste ex eo quod infantes omnium primo sint in bono, sunt enim in statu innocentiae, inque statu amoris erga parentes et nutricem, et in statu charitatis mutuae erga infantes socios, sic ut cuivis homini bonum sit primogenitum; hoc bonum in quod ita initiatus est homo cum infans, permanet, nam quicquid ab infantia imbuitur, {4}induit vitam, et quia permanet, fit bonum vitae; si enim homo absque tali bono quod ab infantia secum traxerat, foret, non foret homo, sed foret (x)magis ferus quam aliqua fera silvae; non quidem apparet quod adsit, quia omne id quod in infantili aetate imbuitur, hoc non apparet aliter quam sicut naturale, ut satis patet ab ambulatione, a reliquis motibus corporis, a moribus et decoris civilis vitae, tum ex loquela, et ex pluribus aliis; inde constare potest quod bonum sit `filius major,' hoc est, primogenitus, et inde quod verum sit `filius minor,' seu postea genitus, nam verum discitur non nisi quam in aetate puerili, adolescente et adulta. [2] Utrumque tam bonum quam verum quod in naturali seu externo homine, est `filius,' nempe filius rationales seu interni hominis, nam quicquid existit in naturali seu externo homine, hoc influit a rationali seu interno homine, et ex (c)eo quoque existit et nascitur; quod inde non existit et nascitur, non est vivum humanum, foret {5}sicut diceres quoddam sensuale corporeum absque anima: inde est quod tam bonum quam verum dicantur `filii,' et quidem filii rationalis; sed usque non est rationale quod producit et gignit naturale, sed est influxus per rationale in naturale, qui influxus est a Domino; inde Ipsius filii sunt omnes infantes qui nascuntur, et dein cum sapientes fiunt; quantum etiam tunc simul infantes sunt, hoc est, in infantiae innocentia, in infantiae amore in parentem, tunc Dominum, et in infantiae charitate mutua erga infantes socios, tunc proximum, tantum a Domino ut filii adoptantur. @1 In A the rest of this paragraph follows n. 3495, but has directions for insertion here.$ @2 est$ @3 i est$ @4 i hoc$ @5 i enim$