3527.“我却是个光滑的人”表相对于属世良善，属世真理的性质。这从“雅各”的代表和“光滑的人”的含义清楚可知：此处说话的“雅各”是指属世层的真理（参看3305节）；“光滑的人”是指它的性质，如下文所述。在能知道这些话的意思之前，人必须知道“有毛”和“光滑”分别表示什么。人的内层会以某种可见形式显现于外层，尤其表现在他的脸和面部表情上。如今从脸和面部表情已经看不到人里面的至内层了，只能在某种程度上看到他的内层。但是，如果人从小就学习伪装，那么甚至连这些内层也看不到。在这种情况下（即伪装），可以说他适应了另外一种低级心智，从而给自己披上另一幅面孔；表现在脸上的，便是这种低级心智。比起其他人，伪君子更是通过实际生活、因而通过习惯沉浸于这种伪装；并且越具有欺骗性，他们就越深陷其中。对非伪君子的人来说，理性良善通过某种生命之为显现在脸上，而理性真理则通过这火之光显现在脸上。人们无需学习，仅通过天生的知道就能意识到这些事，因为就良善与真理而言，正是人之灵的生命以这种方式显现自身。因为人就是披着肉身的灵，所以他通过其灵的直觉、因而通过他自己拥有这类知识。这就是为何人有时被另一个人的面部表情所打动，尽管打动他的并不是面部表情，而是透过面部表面闪现出来的心灵。但心智的属世层以一种更模糊的生命之光和一种更模糊的生命之光显现在脸上；而肉体层除了肤色的温暖白皙，及其照着情感的状态变化外，则几乎没什么表现。由于人里面的内层以可见形式如此显现，尤其表现在脸上，所以属天的上古之人根本不知道什么叫伪装，更不知道什么叫伪君子和骗子，他们能看到彼此明显表现在脸上的内心。由于这个原因，“脸”也表示意愿的事物和理解力的事物，也就是良善与真理上的内层理性事物（358，1999，2434节）。事实上，内层事物的良善以血及其红色来表示，内层事物的真理则以由它所产生的形式及其纯白来表示。但内层属世之物则由从这些所长出来的事物来表示，如头发和皮肤鳞屑；也就是说，源于属世层的良善之物由“头发”来表示，源于属世层的真理之物由“鳞屑”来表示。所以，处于属世良善的人被称为“有毛的人”，而处于属世真理的人则被称为“光滑的人”。由此可见，“我哥哥以扫是个有毛的人，我却是个光滑的人”这句话在内义上表示什么，即相对于属世真理，属世良善的性质，以及相对于属世良善，属世真理的性质。由此也明显可知以扫代表什么，也就是说，他代表属世层的良善，因为他由于有毛而被称为“以扫”（创世记25:25），由于红而被称为“以东”（创世记25:30）。他所居住的西珥山也具有类似含义，即毛发的意思。正因它具有这样的含义，所以上到西珥的山被称为秃山或光滑的山（约书亚记11:17；12:7） ，它也是升向良善的真理的代表。
“毛发”论及良善，并由此论及真理；在反面意义上也论及邪恶，并由此论及虚假，如前所示（3301节）。但“光滑”论及真理，在反面意义上论及虚假。这一点从以下圣言经文明显看出来，以赛亚书：
你们在各青翠树下的诸神当中自焚；在山谷间，在石穴下杀了儿女；在谷中光滑石头里有你的分。（以赛亚书57:5-6）
此处“焚”论及邪恶，“谷中光滑石头”论及虚假。又：
木匠勉励银匠，用锤打光的勉励打砧的，对焊工说，焊得好！（以赛亚书41:7）
此处“木匠勉励银匠”论及邪恶，“用锤打光的”论及虚假。诗篇：
他的口如奶油光滑，他的心靠近时，他的话比油柔和。（诗篇55:21）
此处“口光滑”论及虚假，“心”及其柔和的话论及邪恶。又：
他们的喉咙是敞开的坟墓；他们用舌头说圆滑的事。（诗篇5:9）
“喉咙是敞开的坟墓”论及邪恶，“舌头说圆滑的事”论及虚假。路加福音：
一切山谷都要填满，大小山冈都要削低！弯曲的要改为正直，崎岖的要改为平路。（路加福音3:5）
“山谷”表低级之物（1723，3417节）；“大小山冈”表举升之物（1691节）；“弯曲的要改为正直”表将无知的邪恶转化为良善，因为“长度”，以及与长度相关之物论及良善（1613节）；“崎岖的要改为平路”表将无知的虚假转化为真理，“路”论及真理（参看627，2333节）。
Potts(1905-1910) 3527
3527. And I am a smooth man. That this signifies the quality of natural truth relatively, is evident from the representation of Jacob who is here speaking, as being the natural as to truth (see n. 3305); and from the signification of a "smooth man," as being its quality, concerning which something shall now be said. Before it can be known what these things signify, it must be known what is meant by "hairy," and what by "smooth." The interiors in man present themselves in a kind of image in his exteriors, especially in his face and its expression; at the present day his inmosts are not seen there, but his interiors are in some measure seen there, unless from infancy he has learned to dissemble, for in this case he assumes to himself as it were another lower mind, and consequently induces on himself another countenance; for it is the lower mind that appears in the face. More than others, hypocrites have acquired this from actual life, thus from habit; and this the more in proportion as they are deceitful. With those who are not hypocrites, rational good appears in the face from a certain fire of life; and rational truth from the light of this fire. Man knows these things from a certain connate knowledge, without study; for it is the life of his spirit as to good and as to truth which thus manifests itself; and because man is a spirit clothed with a body, he has such knowledge from the perception of his spirit, thus from himself; and this is the reason why a man is sometimes affected with the countenance of another; although this is not from the countenance, but from the mind which thus shines forth. But the natural appears in the face in a more obscure fire of life, and a more obscure light of life; and the corporeal hardly appears at all except in the warmth and fairness of the complexion, and in the change of their states according to the affections. [2] Because the interiors thus manifest themselves in especial in the face, as in an image, the most ancient people who were celestial men and utterly ignorant of dissimulation, much more of hypocrisy and deceit, were able to see the minds of one another conspicuous in the face as in a form; and therefore by the "face" were signified the things of the will and of the understanding; that is, interior rational things as to good and truth (n. 358, 1999, 2434); and in fact interior things as to good by the blood and its redness; and interior things as to truths by the resultant form and its fairness; but interior natural things by the outgrowths thence, such as the hairs and the scales of the skin, namely, the things from the natural as to good by the hairs, and the things from the natural as to truth by the scales. Consequently they who were in natural good were called "hairy men," but they who were in natural truth, "smooth men." From these considerations it may be seen what is signified in the internal sense by the words, "Esau my brother is a hairy man, and I am a smooth man," namely, the quality relatively to one another of natural good and natural truth. From all this it is evident what Esau represents, namely, the good of the natural, for he was called "Esau" from being hairy (Gen. 25:25), and "Edom" from being ruddy (Gen. 25:30). Mount Seir, where he dwelt, has the same meaning, namely, what is hairy; and because it had this meaning there was a mountain by which they went up to Seir that was called the bare or smooth mountain (Josh. 11:17; 12:7); which was also representative of truth ascending to good. [3] That "hairy" is predicated of good, and thence of truth, and also in the opposite sense of evil, and thence of falsity, was shown above (n. 3301); but that "smooth" is predicated of truth, and in the opposite sense of falsity, is evident also from the following passages in the Word. In Isaiah:
Ye that inflame yourselves with gods under every green tree; in the smooth things of the valley is thy portion (Isa. 57:5-6);
where "inflaming" is predicated of evil; and the "smooth things of the valley," of falsity. Again:
The workman strengthens the smelter, him that smoothes with the hammer along with the beating on the anvil,* saying to the joint, It is good (Isa. 41:7);
where the "workman strengthening the smelter" is predicated of evil; and "smoothing with the hammer," of falsity. In David:
They make thy mouth smooth as butter; when his heart approacheth his words are softer than oil (Ps. 55:21);
where a "smooth or flattering mouth" is predicated of falsity; and the "heart and its soft things," of evil. Again:
Their throat is an open sepulcher, they speak smooth things with their tongue (Ps. 5:9);
"the throat an open sepulcher" is predicated of evil; "the tongue speaking smooth things," of falsity. In Luke:
Every valley shall be filled up; and every mountain and hill shall be brought low; and the crooked shall become straight, and the rough places level ways (Luke 3:5);
where "valley" denotes what is lowly (n. 1723, 3417); "mountain and hill," what is lifted up (n. 1691); "the crooked become straight," the evil of ignorance turned into good, for "length" and what belongs thereto are predicated of good (n. 1613); the "rough places made level ways," the falsities of ignorance turned into truths. (That "way" is predicated of truth, see n. 627, 2333.) * This translation of Isa. 41:7 is made on the basis of Swedenborg's translation in the Latin text, this being the only time he quotes the passage; but the verse is evidently susceptible of other renderings.
Elliott(1983-1999) 3527
3527. 'And I am a smooth man' means the nature of natural truth compared with natural good. This is clear from the representation of Jacob, to whom 'I' refers here, as the natural as regards truth, dealt with in 3305, and from the meaning of 'a smooth man' as the nature of it, which is dealt with below. Before anyone can know what these words mean he needs to know what 'hairy' means and what 'smooth' means. The inner things present in a person manifest themselves outwardly in some visible form, especially in his face and facial expressions. The things that are inmost within him are not seen there at the present day, only to some extent things less interior than those inmost ones. But not even these are seen, if he has learned since early childhood to employ presence, for in that case he adopts so to speak a different disposition of mind (animus) and as a consequence produces a different facial expression - it being the disposition of mind (animus) that shows in the face. Hypocrites more than all others have become steeped in such presence from actually behaving, and so becoming accustomed to behave in such ways; and the more deceitful they are the more thoroughly are they steeped in it. With people who are not hypocrites rational good is seen in the face as the manifestation of a certain fire of life, and rational truth as the manifestation of the light of that fire. These matters a person is aware of from a certain innate knowledge without having to learn them, for it is the life of his spirit as regards good and as regards truth that manifests itself in this way. And because man is a spirit clothed with a body he knows about such a thing as this from a perception of it in his spirit, and so is aware of it from within himself. This is why a person is on occasions stirred with affection by another's facial expression, though it is not the facial expression that stirs him but the disposition of mind shining through it. The natural degree of the mind however reveals itself in the face as a more obscure fire of life and more obscure light of life, while the bodily degree scarcely does so as more than a warm and bright complexion, and as the change of their states in accordance with affections.
[2] Because the inner things present in a person manifest themselves thus in a visible form, especially in the face, the most ancient people - who were celestial and had no knowledge at all of what it was to employ presence, let alone of what hypocrisy or what deceit was - were able to see the mind of another plainly revealed in his face. For this reason the face also meant things of the will and those of the understanding, that is, interior rational things as regards good and truth, 358, 1999, 2434. Indeed those interior things as regards good were meant by the blood and its redness, and as regards truths by the form resulting from it, and its pure whiteness. But interior natural things were meant by things growing out of these, such as hairs and scales are; that is to say, things stemming from the natural as regards good were meant by 'hairs' and those stemming from the natural as regards truth by 'scales'. Consequently people governed by natural good were called 'hairy men' whereas those governed by natural truth were called 'smooth men'. These considerations show what these words 'Esau my brother is a hairy man, and I am a smooth man' mean in the internal sense, namely the nature of natural good compared with natural truth, and the nature of natural truth compared with natural good. From this it is also evident what Esau represents, that is to say, the good of the natural; for he was called Esau because of his hairiness, Gen 25:25, and Edom because of his ruddiness, Gen 25:30. And Mount Seir where he dwelt also has a similar meaning, namely, shaggy. This being so, the mountain that led up to Seir was called the bald or smooth mountain, mentioned in Josh 11:17; 12:7, which was also the representative of truth leading upwards to good.
[3] 'Hairy' has reference to good and from this to truth, and also in the contrary sense to evil and from this to falsity, as has been shown in 3301. But 'smooth' has reference to truth and in the contrary sense to falsity, as is also evident from the following places in the Word: In Isaiah,
You who inflame yourselves among the gods under every green tree, among the smooth [stones] of the valley is your portion. Isa 57:5, 6.
Here 'inflaming' has reference to evil, 'smooth [stones] of the valley' to falsity. In the same prophet,
The craftsman encourages the smith, the one rubbing smooth the hammer by his striking the anvil, and says of the soldering. It is good. Isa 41:7.
Here 'the craftsman encourages the smith' has reference to evil, 'the one rubbing smooth the hammer' to falsity. In David,
Butter makes hisa mouth smooth; when his heart draws near, his words are softer than oil. Ps 55:21.
Here 'a smooth mouth' or flattery refers to falsity, 'heart' and consequent soft words to evil. In the same author,
Their throat is an open sepulchre, they speak smooth things with their tongue. Ps 5:9.
'Throat is an open sepulchre' refers to evil, 'tongue speaking smooth things' to falsity. In Luke,
Every valley will be filled, and every mountain and hill will be brought low; and the crooked places will be made straight, and the rough places into level ways. Luke 3:5.
'Valley' stands for what is lowly, 1723, 3417, 'mountain and hill' for what is exalted, 1691. 'The crooked made straight' stands for turning into good that evil which is due to ignorance, for 'length' and things to do with length have reference to good, 1613; 'rough places into level ways' stands for turning into truths those falsities which are due to ignorance - 'way' having reference to truth, 627, 2333.
Latin(1748-1756) 3527
3527. `Et ego vir levis': quod significet quale veri naturalis respective, constat a repraesentatione `Jacobi,' qui hic est `ego,' quod sit naturale quoad verum, de qua n. 3305; et ex significatione `viri levis' quod sit quale ejus, de qua sequitur. Antequam sciri {1}potest quid haec significant, sciendum quid pilosum, et quid leve; apud hominem {2}ejus interiora in quadam imagine se sistunt in ejus exterioribus, imprimis in facie et ejus vultu; intima ejus ibi hodie non apparent, sed interiora quodammodo nisi ex infantia didicerit simulare, tunc enim alium quasi animum sibi assumit, et consequenter alium vultum inducit, nam animus est qui apparet ex facie; hoc prae aliis ex actuali vita, ita ex assuetudine imbuerunt hypocritae, et eo magis quo plus dolosi sunt; apud illos qui tales non sunt, bonum rationale in facie apparet ex quodam vitae igne, et verum rationale ex ejus ignis luce; haec homo ex connata quadam scientia, absque studio, novit, nam est ejus spiritus vita quoad bonum et quoad verum qui se ita manifestat, et quia homo est spiritus corpore amictus, tale ex perceptione {3}sui spiritus, ita ex se, novit; inde est quod {4}homo quandoque afficiatur ex: vultu alterius, tametsi hoc non sit ex vultu, sed ex mente quae ita elucet; naturale autem apparet {5}ex facie in obscuriore vitae igne, et obscuriore vitae luce; {6}at corporeum {7}vix nisi quam in calore et candore, et in {8}mutatione status eorum secundum affectiones: [2] quia ita interiora in facie imprimis sicut in imagine se manifestant, antiquissimi, qui caelestes homines fuerunt et prorsus nesciverunt quid esset simulatio, et adhuc minus quid hypocrisis et dolus, alterius mentes conspicuas ut in forma, in facie ejus videre potuerunt, ideo quoque per faciem significabantur voluntaria et intellectualia, seu interiora rationalia quoad bonum et {9}verum, n. 358, 1999, 2434, et quidem interiora illa quoad bonum per sanguinem et ejus rubedinem, ac interiora quoad vera per resultantem inde formam et ejus candorem; at vero {10}interiora naturalia inde excrescunt, qualia sunt pili et squamae cutis, nempe {11}quae ex naturali quoad bonum per `pilos,' et quae ex naturali quoad verum per `squamas'; consequenter illi qui in naturali bono (x)fuerunt, vocabantur `viri pilosi,' qui autem in naturali vero, {12} `viri leves'; ex his constare potest quid per haec verba, `Esau frater meus vir pilosus, et ego vir levis,' in sensu interno significatur, quod nempe quale boni naturalis respective, et quale veri naturalis respective. Inde quoque patet quid Esau repraesentat, nempe quod bonum naturalis, {13}nam Esau dictus est ex piloso, Gen. xxv 25, et Edom ex rubicundo, Gen. xxv 30; {14}mons Seir ubi habitabat, etiam {15}significat tale, nempe comosum; et quia hoc, erat {16}mons per quem ascendebatur ad Seir, qui dicebatur mons glaber seu levis, de quo Jos. xi 17; xii 7, quod etiam repraesentativum erat veri ascendentis ad bonum. [3] {17}Quod `pilosum' praedicetur de bono et inde vero, et quoque in opposito sensu de malo et inde falso, n. 3301 ostensum est; quod autem `leve' praedicetur de vero, ac in opposito sensu de falso, patet quoque ab {18}his locis in Verbo; {19}apud Esaiam, Incalescentes in diis sub omni arbore viridi,...in levibus vallis portio tua, lvii 5, 6;ubi `incalescere' praedicatur de malo, `levia vallis' de falso: apud eundem, Corroborat faber conflatorem, levigantem malleum cum contusione incudis, dicens {20}ad juncturam, Bonum id, xli 7;
ubi `corroborat faber conflatorem'{21} praedicatur de malo, `levigans malleum' de falso: apud Davidem, Leve faciunt butyra os tuum, cum appropinquat cor ejus, mollia sunt verba prae oleo, Ps. lv 22 [A. V. 21];
{22}ubi `leve os' seu blandum de falso, `cor et inde mollia' de malo: apud eundem, Sepulcrum apertum guttur eorum, lingua sua levia loquuntur, Ps. v 10;
`sepulcrum apertum guttur' de malo, `lingua levia loquens' de falso: apud Lucam, Omnis vallis implebitur, et omnis mons et collis humiliabitur: et erunt obliqua in directum, et aspera in vias planas, iii 5;
`vallis' pro humili, n. 1723, 3417; `mons et collis' pro elato, n. 1691 `obliquum in directum' pro quod ignorantiae malum in bonum `longitudo' enim et quae longitudinis sunt, praedicantur de bono n. 1613, `aspera in vias planas' pro quod ignorantiae falsa in veri quod `via' praedicetur de vero, n. 627, 2333. @1 possit$ @2 i omnia$ @3 ejus$ @4 afficiatur homo$ @5 in$ @6 et$ @7 non$ @8 mutationibus$ @9 i quoad$ @10 i ejus$ @11 i illa$ @12 i vocabantur$ @13 et quod etiam significatur per pilosum et rubicundum; et dictus Esau$ @14 i et$ @15 a comoso$ @16 this mountain was called (Halaq) == smooth or bare$ @17 quod sicut pilosum praedicatur de bono, ita laeve de vero, et quoque in opposito sensu sicut pilosum praedicatur de malo et de falso quod inde, ita laeve de falso et de malo quod inde$ @18 aliis$ @19 i ut$ @20 Sch has de junctura$ @21 i etiam$ @22 ibi$