3539.“给她小儿子雅各穿上”表对真理的情感，或源于真理的良善生命。这从“利百加”和“雅各”的代表，以及“穿上”的含义清楚可知：“利百加”是指神圣理性的神圣真理；“雅各”是指神圣属世层的神圣真理；“穿上”在此是指交流并灌输某种东西，即包裹“以扫的衣服”所表示的良善的真理（3537节），因而对属世层的真理的情感，这种情感在此和源于真理的良善生命是一样的。从前面所述（3518节）可以得知要如何理解这些事。然而，它们都是些诸如现今完全不为人所知的那类事，所以要作出一些解释，以便能理解它们。就至高意义而言，本章论述的主题是主，以及祂如何使其属世层变成神性；就代表意义而言，主题则是人的属世层的重生（参看3490节）。
就人而言，情况如下：重生的目的是叫人的内在人，因而他的灵魂或灵可以被新造或重生。但是，如果他的外在人没有重生，他的内在人就无法被新造或重生。因为虽然人死后变成一个灵，但他仍将那些属于其外在人的事物带入来世，这些事物就是属世的情感，以及教义事物，甚至记忆知识；总之，就是属于外部记忆或属世记忆的一切（参看2475-2483节）。事实上，它们形成他的内层终止于其上的基础层面。因此，对这些外层事物的安排就决定了内层事物在流入它们时的性质，因为它们在这些外层事物里面被调整。由此明显可知，不仅人的内在人或理性人必须重生或被新造，而且他的外在人或属世人也必须重生或被新造。若非如此，就会不有任何对应。内在人及其属灵之物和外在人及其属世之物之间存在对应关系（参看2987，2989-2991，3002，3493节）。
就代表意义而言，人重生的状态在本章以“以扫”和“雅各”来描述。此处描述了该状态的第一个阶段，也就是说，人正经历重生时，或重生前的状态。实际上，这种状态与人重生后的状态完全相反。因为在前一个状态，也就是人正经历重生时，或重生前的状态，理解力的事物，也就是真理的事物似乎领先；不过，一旦他重生，那么意愿的事物，也就是良善的事物就会领先。在第一个状态，理解力或真理的事物似乎领先；这一事实由雅各夺走以扫的长子名分（参看3325，3336节），然后又夺走他的祝福，也就是此处所论述的主题来代表。这种状态与重生后的状态完全相反，这一事实由雅各装作以扫，也就是说，他穿上以扫的衣服，包上母山羊的羊羔皮来代表。因为在这种状态，理性真理尚未与理性良善如此联结，或也可说，理解力尚未与意愿如此联结，以至于流入并作用于属世层，整理那里如此颠倒的事物。
这一点也可从大量经验，尤其从以下事实可以看出来：人能以其理解力进行辨别，他的属世层由此便能知道许多系良善与真理的事物，但意愿还不能根据这些事物行动。如这一真理：爱与仁是人里面的本质事物。他能以其理解力明白并确认这个真理，但他在重生之前，却不能以其意愿承认它。甚至有些人完全缺乏对主之爱和对邻之仁，也能很好地理解这个真理。这同样适用于以下真理：爱正是人的生命，爱如何，生命就如何；一切快乐和一切愉悦皆源于爱，因而一切欢喜和一切幸福也源于爱；因此，爱如何，欢喜和幸福就如何。人也能以其理解力领悟这一真理，哪怕意愿不同意，甚至反对它，即：最幸福的生活来源于对主之爱和对邻之仁，因为神性本身流入这种生活；相反，最悲惨的生活来源于自我之爱和尘世之爱，因为地狱流入这种生活。所以，理解力，而非意愿能领悟这样的真理：对主之爱是天堂的生命，相爱则是这生命的灵魂。因此，他越不出于其（未重生）意愿的生命思考，并且越不从那里反思自己的生活，就越以其理解力领悟这个真理；但他越出于其（未重生）意愿的生命思考，就越不理解它，甚至否认它。
人也能以其理解力清楚明白：神性能流入人所具有的谦卑中，因为在谦卑的状态下，自我之爱和尘世之爱，因而阻碍的地狱之物都被移除。但是，只要他的意愿不是一个新意愿，并且他的理解力没有与这新意愿联结，发自内心的谦卑就不可能存在于人里面。事实上，人越是过着邪恶的生活，即他的意愿越趋向邪恶，这种谦卑就越不可能存在于他里面，而且上述真理在他看来，就越模糊，他甚至越发否认它。因此，人还能以其理解力明白，当谦卑存在于某人里面时，它在那里不是为了主的荣耀之爱，而是为了祂的圣爱；在这种情况下，主与良善并真理就能进入，给此人带来祝福和快乐。不过，越请教意愿，这真理就越模糊。许多其它例子也是如此。
人尽管不去意愿，但仍能理解何为良善与真理的这种官能已经被赋予他，好使他能得以改造和重生。由于这个原因，这种官能既存在于善人身上，也存在于恶人身上；事实上，有时在恶人身上更敏锐。不同之处在于，对恶人来说，为了生活，也就是为了源于真理的生活良善的真理情感并不存在，所以他们不能被改造。但对善人来说，为了生活，也就是为了生活良善的真理情感的确存在，所以他们能被改造。善人改造的第一个状态是，在他们看来，教义所教导的真理似乎是首要的，生活的良善则是次要的，因为他们出于真理行善。而他们的第二个状态是，生活的良善是首要的，教义所教导的真理则是次要的，因为这时，他们出于良善，也就是良善的意愿行善。当出现这种情况时，由于意愿已经与理解力如同在一个婚姻中那样结合，故此人就重生了。就内义而言，涉及以扫和雅各的这些事就论述了这两种状态。
Potts(1905-1910) 3539
3539. And put them upon Jacob her younger son. That this signifies the affection of truth, or the life of good from truth, is evident from the representation of Rebekah, as being the Divine truth of the Divine rational; from the representation of Jacob, as being the Divine truth of the Divine natural; and from the signification of "putting upon," as being here to communicate and to imbue, namely, the truths of good which are signified by the "garments of Esau" (n. 3537), thus the affection of truth of the natural, which is here the same as the life of good from truth. How these things are to be understood may be known from what was said above (n. 3518); but because they are such things as are at this day utterly unknown, it is permitted to unfold them somewhat further to the apprehension. In this chapter the Lord is treated of, and how He made His very natural Divine; and in the representative sense there is treated of the regeneration of man as to his natural (see n. 3490). [2] The case herein with man is this: The end of regeneration is that man may be made new as to his internal man, thus as to his soul or spirit; but man cannot be made new or regenerated as to his internal man unless he is regenerated as to his external man also; for although after death man becomes a spirit, he nevertheless has with him in the other life the things which are of his external man, namely, natural affections, and also doctrinal things, and even memory-knowledges; in a word, all things of the exterior or natural memory (see n. 2475-2483); for these are the planes in which his interiors are terminated; and therefore according to the disposition that has been made of these things is the character of interior things when they flow into them, because they are modified in them. This shows that man must be regenerated or made new not only as to his internal or rational man, but also as to his external or natural man; and unless this were the case there would not be any correspondence. (That there is a correspondence between the internal man and its spiritual things, and the external man and its natural things, may be seen above, n. 2971, 2987, 2989-2990, 3002, 3493.) [3] The state of the regeneration of man is described in a representative sense in this chapter by "Esau" and "Jacob;" here, the quality of man's first state while he is being regenerated, or before he has been regenerated; for this state is entirely inverted in respect to that in which man is when he has been regenerated. For in the former state, during regeneration, or before he has been regenerated, intellectual things which are of truth apparently act the first part; but when he has been regenerated, the things of the will, which are of good, act the first part. That intellectual things which are of truth apparently act the first part in the first state, was represented by Jacob, in that he claimed the birthright of Esau for himself (see n. 3325, 3336); and also in that he claimed the blessing, which is here treated of; and that the state has been completely inverted, is represented by Jacob's feigning to be Esau, in clothing himself with the garments of Esau and the skins of the kids of the she-goats; for in this state rational truth not yet thus conjoined with rational good, or what is the same, the understanding not thus conjoined with the will, in this manner inflows and acts into the natural, and disposes inversely the things which are there. [4] This can also be seen from much experience, especially from the fact that a man is able to observe in the understanding, and thereby his natural can know, many things which are good and true, and yet the will cannot as yet act in accordance with them; as for instance that love and charity are the essential in man: this the intellectual faculty of man can see and confirm, but until he has been regenerated the will faculty cannot acknowledge it: there are even those who are in no love to the Lord whatever, and in no charity toward the neighbor, who well apprehend this. In like manner that love is the very life of man, and that such as the love is, such is the life; and likewise that everything delightful and everything pleasant is from love, consequently all joy and all happiness; and therefore also such as the love is, such is the joy and such the happiness. A man is also able to apprehend in his understanding, even should his will dissent or go contrary thereto, that the happiest life is from love to the Lord and from charity toward the neighbor, because the very Divine flows into it; and on the other hand that the most miserable life is from the love of self and the love of the world, because hell flows into it; and from this it may be perceptible to the understanding, yet not to the will, that love to the Lord is the life of heaven, and that mutual love is the soul from this life; and therefore insofar as a man does not think from the life of his will, nor reflect upon his life derived therefrom, so far he perceives this in his understanding; but insofar as he thinks from the life of his will, so far he does not perceive, nay denies it. [5] Also to the understanding it may clearly appear that it is into the humiliation with a man that the Divine can inflow; for the reason that in this state the loves of self and of the world, and consequently the infernal things which oppose, are removed; but yet so long as the will is not new and the understanding has not been united to it, the man cannot be in humiliation of heart; nay, insofar as the man is in a life of evil, that is, insofar as his will is toward evil, so far this state is not possible; and what is more, so far the matter is obscure to him, and so far he even denies it. Hence also a man can perceive in his understanding that the humiliation of man is not for the sake of the Lord's love of glory, but for the sake of His Divine love, and in order that He can thereby inflow with good and truth and make the man blessed and happy; nevertheless so far as the will is consulted, so far this is obscured. The same is true in very many other cases. [6] This faculty of man of being able to understand what is good and true although he does not will it, has been given to man in order that he may have the capacity of being reformed and regenerated; on which account this faculty exists with the evil as well as with the good; nay, with the evil it is sometimes more acute, but with this difference, that with the evil there is no affection of truth for the sake of life, that is, for the sake of the good of life from truth, and therefore they cannot be reformed; but with the good there is the affection of truth for the sake of life, that is, for the sake of the good of life, and therefore they can be reformed. But the first state of the reformation of these is that the truth of doctrine appears to them to be in the first place, and the good of life in the second, because they do what is good from truth; and their second state is that the good of life is in the first place, and the truth of doctrine in the second, for then they do what is good from good, that is, from the will of good; and when this is the case, because the will has been conjoined with the understanding as in a marriage, the man has been regenerated. In the internal sense these two states are treated of in the things said concerning Esau and Jacob.
Elliott(1983-1999) 3539
3539. 'And put them on Jacob her younger son' means the affection for truth, that is, the life of good originating in truth. This is clear from the representation of 'Rebekah' as the Divine Truth of the Divine Rational, from the representation of 'Jacob' as the Divine Truth of the Divine Natural, and from the meaning here of 'putting on' as the communication, also the learning, of something, namely truths that clothe good, meant by 'Esau's clothes', 3537, accordingly the affection for natural truth, which affection is at this point the same as the life of good originating in truth. How these matters are to be understood may be known from what has been stated above in 3518. Yet because they are such as are completely unknown at the present day, let some explanation enabling them to be grasped be given. The subject in this chapter [in the highest sense] is the Lord and how He made His Natural Divine, and in the representative sense man's regeneration as regards his natural, see 3490.
[2] In the case of man the situation is as follows: The end in view of regeneration is that a person may be made new as regards his internal man, and so as regards the soul or spirit. But he is unable to be made new or be regenerated as regards that internal man without also being made new as regards the external man. For although a person becomes a spirit after death he nevertheless takes with him into the next life those things that belong to his external man, namely natural affections, also matters of doctrine, as well as factual knowledge; in short he takes with him everything belonging to the exterior or natural memory, see 2475-2483. Indeed these things form the groundwork on which his interiors ultimately rest. The disposition of those exterior things therefore determines what the interior become when these latter enter into the former, for within those exterior things they undergo modification. From this it is evident that a person has to be regenerated or made new not only as regards the internal or rational man but also as regards the external or natural man. Except for this there would not be any correspondence. Regarding the correspondence that exists between the internal man and the spiritual things belonging to the internal man with the external man and the natural things belonging to the external man, see 2987, 2989-2991, 3002, 3493.
[3] The state of man's regeneration is described in the representative sense in this chapter as Esau and Jacob. At this point the nature of the first stage of that state is described, that is to say, when a person is being regenerated or before he has become regenerated. In fact this state is the complete reverse of the state in which a person has become regenerate. Indeed in the former state, that is to say, when a person is being regenerated or before he has become regenerated, things of the understanding, which are those of truth, seemingly take the lead; but once he has become regenerate those of the will, which are those of good, do so. The fact that things of the understanding or of truth seemingly take the lead in the first state was represented by Jacob claiming for himself Esau's birthright - see 3325, 3336 - and then claiming his blessing, the subject under discussion here. And the fact that the state is the complete reverse of the regenerate state is represented by Jacob's impersonating Esau, that is to say, being dressed in Esau's clothes and with the skins of the kids of the she-goats. Indeed in this state rational truth has not yet been so joined to rational good, or what amounts to the same, the understanding has not been so joined to the will, as to flow and act into the natural and set in order the things that are so reversed there.
[4] This also becomes clear from much experience, in particular from this. A person is able to discern in his understanding, and from this the natural is able to know many things that are good and true, but the will is unable as yet to act in accordance with those things. Take for example the truth that love and charity are the essential thing with a human being. He is able to see and confirm this in his understanding, but until he has been regenerated he is unable to acknowledge it in his will. There are also people totally lacking in love to the Lord and in charity towards the neighbour who can well grasp this truth. The same applies to the truth that love is the very life of man, and that the nature of his life is determined by that of his love; also the truth that all delight and all pleasantness stem from love, as do all gladness and all happiness, where again the nature of the love determines that of the gladness and the happiness. A person is also able to grasp in his understanding, even though the will disagrees with it or even opposes it, the truth that the happiest life originates in love to the Lord and love towards the neighbour because the Divine itself is flowing into that life, and conversely that the unhappiest life originates in self-love and love of the world because hell is flowing into that life.
[5] Consequently the understanding, but not the will, is able to perceive the truth that love to the Lord is the life of heaven, and that mutual love is the soul from that life. In the measure therefore that a person does not think from the life of his [unregenerate] will, and does not reflect on his own life from there, he perceives that truth in his understanding; but in the measure that he does think from the life of his [unregenerate] will he does not perceive it, indeed he refuses to believe it. It may also be perfectly clear to a person in his understanding that it is into humility, if it exists in him, that the Divine is able to enter, because in that state of humility self-love and love of the world, and therefore hellish things which stand in the way, are removed. But as long as his will is not a new will, and his understanding is not united to this, no humility of heart can exist in a person. Indeed, in the measure that a person leads an evil life, that is, in the measure that his will is bent on evil, such humility cannot be there in him, and also the truth spoken of above is unclear to him and he refuses to believe it. Therefore a person may also be able to perceive in his understanding that when humility is present in someone it is not there for the sake of a love of glory in the Lord but for the sake of Divine Love, in which case the Lord is able to enter in with goodness and truth and bring blessing and happiness to that person. But to the extent that the will is consulted, this truth is obscured. And the same is so with very many other circumstances.
[6] This ability of being able to understand what good and truth is even though he does not will it has been conferred on man to enable him to be reformed and regenerated. For this reason this ability exists with evil and good alike; indeed the ability is sometimes keener with the evil. But there is this difference - with the evil no affection for truth exists for the sake of life, that is, for the sake of the good of life which originates in truth, and so they are not capable of being reformed. But with the good there does exist the affection for truth for the sake of life, that is, for the sake of the good of life, and so they are capable of being reformed. The first state in the reformation of the latter however is a state in which truth taught by doctrine seems to them to be primary, and the good of life secondary, since truth is the source of their good actions. But their second state is a state in which the good of life is primary and truth taught by doctrine secondary, since good, that is, the will for good, is the source of their good actions. And when this is the case, because the will is joined to the understanding as in a marriage, the person is regenerate. These two states are the subject in the internal sense in these incidents involving Esau and Jacob.
Latin(1748-1756) 3539
3539. `Et induit Jacobum filium suum minorem': quod significet affectionem veri seu vitam boni ex vero, constat ex repraesentatione `Rebeccae' quod sit Divinum Verum Divini Rationalis; ex repraesentatione `Jacobi' quod sit Divinum Verum Divini Naturalis; et ex significatione `induere' quod hic sit communicare, ac imbuere, nempe vera boni, quae per `vestes Esavi' n. 3537 significantur, ita affectionem veri naturalis, quae hic idem est cum vita boni ex vero. Quomodo haec intelligenda sunt, {1}sciri potest ab illas quae supra n. 3518 dicta sunt; sed quia talia sunt quae hodie ignotissima, licet (t)eadem adhuc ad captum aliquatenus explicare: agitur in hoc capite {2}de Domino, quomodo Ipse Naturale Suum Divinum fecit; et in sensu repraesentativo de regeneratione hominis quoad ejus naturale, videatur n. 3490. [2] Cum homine ita se habet: regeneratio pro fine habet ut homo novus fiat quoad internum suum hominem, ita quoad animam seu spiritum; sed non novus fieri seu regenerari potest homo quoad illum nisi quoque quoad externum; nam tametsi homo post mortem fit spiritus, usque secum habet in altera vita illa quae sunt externi hominis, nempe affectiones naturales, et quoque doctrinalia, etiam scientifica, verbo omnia quae sunt memoriae exterioris seu naturalis, videatur n. 2475-2483; haec enim sunt plana in quibus terminantur interiora ejus; qualiter itaque illa disposita sunt, taliter interiora cum influunt, fiunt, nam inibi modificantur; exinde patet quod homo non modo regenerandus sit, seu novus fieri debeat quoad internum hominem seu rationalem, sed etiam quoad externum seu naturalem; et nisi hoc, nec foret aliqua correspondentia; quod correspondentia sit inter {3}internum hominem et hujus spiritualia, ac externum et hujus naturalia, videatur n. (x)2987, 2989-2991, 3002, 3493: [3] status regenerationis hominis, in sensu repraesentativo in hoc capite, per Esavum et Jacobum describitur; et hic primus ejus qualis est, nempe cum homo regeneratur seu antequam regeneratus est; est enim status plane inversus respective ad illum statum in quo est homo cum (t)regeneratus est; in illo enim statu, nempe cum homo regeneratur seu antequam regeneratus est, tunc intellectualia quae sunt veri, apparenter primas agunt; at cum regeneratus est, tunc voluntaria quae sunt boni; quod intellectualia quae sunt veri, apparenter primas agant in primo statu, repraesentatum est per Jacobum quod primogenituram Esavi sibi vindicaverit, videatur n. 3325, 3336; tum quod benedictionem {4}, de qua hic agitur; et quod status plane inversus sit, repraesentatur per quod Jacobus mentitus Esavum, quod nempe vestibus Esavi indutus, et quod pellibus haedorum caprarum; hoc enim statu, rationale verum, nondum ita conjunctum rationali bono, seu quod idem, intellectus non ita conjunctus cum voluntate, sic influit et agit in naturale, ac (c)ea quae ibi{5}, sic inverse disponit: [4] hoc quoque constare potest a pluri experientia, {6}imprimis ex illa quod homo {7}intellectu possit appercipere et naturale inde scire plura quae bona et vera sunt, sed usque voluntas adhuc non possit secundum illa facere; ut pro exemplo: quod amor et charitas sit essentiale apud hominem, hoc potest intellectualis facultas hominis videre et confirmare, sed antequam regeneratus est homo, {8}voluntaria non potest agnoscere; sunt quoque {9}in prorsus nullo amore in Dominum et in nulla charitate erga proximum, qui hoc bene capiunt: pariter quod amor sit ipsa vita hominis, et quod talis vita, qualis amor: ut et quod omne jucundum et omne amoenum sit ex amore, proinde omne gaudium et omnis felicitas; et quoque inde, qualis amor, tale gaudium et talis felicitas; etiam id potest homo ex intellectu capere, tametsi voluntas dissentit aut etiam in contrarium it, quod felicissima vita sit ex amore in Dominum et ex amore erga proximum, quia Ipsum Divinum influit in illam; et vicissim quod infelicissima vita sit ex amore sui et amore mundi, quia infernum influit in illam: [5] inde etiam coram intellectu perceptibile potest esse, non autem coram voluntate, quod amor in Dominum sit vita caeli, et quod amor mutuus sit anima ex illa vita; quapropter quantum homo non ex voluntatis suae vita cogitat, nec super vitam inde suam reflectit, tantum id intellectu percipit, sed quantum ex vita voluntatis suae, tantum non percipit, immo negat. Etiam coram intellectu clare potest apparere quod humiliatio sit in quam apud hominem influere possit Divinum, ex causa quia in (c)eo statu removentur amores sui et mundi, proinde infernalia quae obstant; sed usque, quamdiu voluntas non nova est, et {10}huic unitus intellectus, homo in humiliatione cordis non potest esse; immo quantum homo in vita mali est, hoc est, quantum ejus voluntas est ad malum, tantum hoc non potest; etiam tantum ei hoc obscurum est, et quoque tantum illud negat: inde etiam homo intellectu percipere potest quod humiliatio hominis non sit propter amorem gloriae in Domino, sed propter amorem Divinum, quod Dominus ita cum bono et vero influere possit, et hominem beatum et felicem facere; at quantum voluntas consulitur, tantum hoc obscuratur; similiter se habet in perpluribus aliis. [6] Haec facultas, nempe quod intelligere possit quid bonum et verum tametsi non vult illud, data est homini ut possit reformari et regenerari; eapropter illa facilitas est tam penes malos quam apud bonos, immo penes malos quandoque acutior; sed cum hac differentia, quod penes malos non sit aliqua affectio veri propter vitam, hoc est, propter bonum vitae ex vero, quapropter nec possunt reformari; at apud bonos est affectio veri propter vitam, hoc est, propter bonum vitae {11}, et propterea hi possunt reformari: sed status primus reformationis horum est quod verum doctrinae appareat illis primo loco esse et bonum vitae secundo, nam ex vero agunt bonum; at secundus status eorum est quod bonum vitae sit primo loco et verum doctrinae secundo, nam ex bono agunt bonum, hoc est, ex voluntate boni; et cum hoc fit, tunc quia voluntas est conjuncta intellectui, sicut conjugio, homo regeneratus est. De binis his statibus, in illis quae de Esavo et Jacobo in sensu interno agitur. @1 videri$ @2 in sensu supremo de Naturali, quomodo Dominus id in Se Divinum fecit$ @3 spiritualia et naturalia$ @4 A had benedictionem Esavi, but alters Esavi to sui$ @5 sunt$ @6 i ac$ @7 i ex$ @8 after agnoscere$ @9 qui prorsus in$ @10 haec unita intellectui$ @11 i ex vero$