3570.“雅各就拿近前去给他，他便吃了”表首先良善的结合；“又拿酒给他，他也喝了”表后来真理的结合。这从“吃”、“酒”和“喝”的含义清楚可知：“吃”是指在良善上结合并归为己有，如刚才所述（3568节）；“酒”是指源于良善的真理（1071，1798节）；“喝”是指在真理上结合并归为己有（3168节）。至于以撒所代表的理性层的良善先与良善结合，后与真理结合，并且这种结合通过雅各所代表的属世层进行，情况是这样：当属世层处于良善在外面，真理在里面的状态（3539，3548，3556，3563节）时，它会允许大量并非良善，但仍有用处的事物进入，因为这类事物对处于自己次序的良善来说是工具。但是，除了自己的良善一致的事物外，理性层的良善不会与来自这个源头的任何事物结合并归为己有，因为它不接受其它良善。凡不一致的东西，它都会弃绝。它会将其余的事物留下来，好让它们作为工具而服务于允许与它自己一致的更多事物进入，并将其引进来。
理性层存在于内在人里面，那里正在发生的事不为属世层所知，因为这超出了它的洞察范围。由于这个原因，人若过着纯属世的生活，就不可能知道在他的内在人，也就是他的理性中正发生在他身上的那些事的任何情况，因为主在此人毫无觉知的情况下重新排列这些事物。因此，他丝毫不知自己如何重生，事实上，几乎没有意识到自己正在重生。不过，若他很想知道，就让他单单留意一下自己的最终意图，他很少将这些意图透露给任何人。如果这些意图指向良善，也就是说，他考虑邻人和主比考虑自己更多，那么他就处于重生的状态。但是，如果他的意图指向邪恶，也就是说，他考虑自己比考虑邻人和主更多，那么就让他知道他没有处于重生的状态。
一个人在生活中的最终目的和意图就决定了他到来世后会在哪里：关注良善的目的会把他列入天堂天使当中；而关注邪恶的目的则会把他列入地狱魔鬼当中。一个人的最终意图或目的无非是他的爱，因为人会将他所爱的当作自己的目的。他的最终目的和意图因是他的爱，故构成其至内在的生命（1317，1568，1571，1645，1909，3425，3562，3565节） 。人里面关注良善的目的居于他的理性，被称为良善方面的理性层或理性层的良善。主通过居于那里的目的，也就是藉着那里的良善而重新排列属世层里面的一切事物。因为目的就像灵魂，属世层就像这灵魂的身体。灵魂的性质就决定了包围它的身体的性质，因此良善方面的理性层的性质就决定了包裹它的属世层的性质。
众所周知，人的灵魂在母亲的卵细胞中开始存在，后来在她的子宫内发育，在那里被覆以柔小的肉体。事实上，这肉体具有这样的性质：灵魂通过它能在它生来所进入的尘世中正常运行。人再生，也就是正在重生时的情形也一样。那时他所接受的新灵魂就是关注良善的目的。这目的在理性层中开始存在，起初在那里如同在一个卵细胞中，后来则如同在子宫内那样在那里发育。包围灵魂的柔小身体就是属世层和那里的良善。这良善逐渐具有这样的性质，它行事顺从灵魂的目的。那里的真理就像人体纤维，因为真理通过良善形成（3470节）。由此清楚可知，人在子宫内形成的过程就是他改造的一个形像。若你愿意相信，那么也正是来自主的属天良善和属灵真理形成了他，并在那时赋予他力量，以使他能逐渐接受那良善和真理，事实上，照着他像一个人那样关注天堂的目的，而不是像一个野兽那样关注地狱的目的的方式和程度来接受。
良善方面的理性层通过属世层先与良善结合，然后与真理结合由雅各给以撒带来美味和饼，他便吃了，给他带来酒，他便喝了来表示。这个问题也可通过身体为其灵魂所履行的功能来说明。正是灵魂使身体有了食欲，也正是灵魂使身体能品味食物。各种不同的食物通过食欲的快乐和味道的快乐，因而通过外在良善被引进来；但被引入的食物并不全都进入身体的生命。相反，有些食物充当消化的溶剂，有些充当中和剂，有些用来打开，有些用来引入脉管。不过，有益的食物被拣选出来，然后被引入血液中，并变成血液。灵魂通过血液而与诸如对它有用的那类事物结合。理性层和属世层的情况也是这样。认识真理的渴望和情感就对应于食欲和味道；而知识和认知则对应于各种不同的食物（1480节）.它们因如此对应，故也具有类似情形。灵魂，也就是理性层的良善，赋予对这些事物的渴望，并受它们驱使，以致属于记忆知识和教义的事物通过属于渴望的快乐和属于情感的良善而被引入。但它所引入的事物并不全都变成滋养生命的良善；相反，有些事物可以说充当消化和中和的工具，有些用来打开和引入。不过，灵魂会将滋养生命的良善用到它自己身上，并因此与它们结合，然后通过它们为自己形成真理。由此明显可知理性层如何重新排列属世层，好叫它可以服侍如同灵魂的理性层，或也可说，好叫它可以服侍目的，也就是灵魂以完善它自己，以便这灵魂在主的国度有用处。
Potts(1905-1910) 3570
3570. And he brought it near to him, and he did eat. That this signifies the conjunction of good first; and that "he brought him wine and he drank" signifies the conjunction of truth afterwards, is evident from the signification of "eating," as being to be conjoined and appropriated in respect to good (concerning which just above, n. 3568); and from the signification of "wine," as being the truth which is from good (n. 1071, 1798); and from the signification of "drinking," as being to be conjoined and appropriated in respect to truth (n. 3168). In regard to the circumstance that the good of the rational, represented by Isaac, conjoins with itself good first, and truth afterwards, and this through the natural, which is Jacob, the case is this: When the natural is in the state in which it is outwardly good and inwardly truth (n. 3539, 3548, 3556, 3563), it then admits many things which are not good, but which nevertheless are useful, being means to good in their order. But the good of the rational does not conjoin and appropriate to itself from this source anything but that which is in agreement with its own good;, for good receives nothing else, and whatever disagrees, it rejects. The rest of the things in the natural it leaves, in order that they may serve as means for admitting and introducing more things that are in agreement with itself. [2] The rational is in the internal man, and what is there being transacted is unknown to the natural, for it is above the sphere of its observation; and for this reason the man who lives a merely natural life cannot know anything of what is taking place with him in his internal man, that is, in his rational; for the Lord disposes all such things entirely without the man's knowledge. Hence it is that man knows nothing of how he is being regenerated, and scarcely that he is being regenerated. But if he is desirous to know this, let him merely attend to the ends which he proposes to himself, and which he rarely discloses to anyone. If the ends are toward good, that is to say, if he cares more for his neighbor and the Lord than for himself, then he is in a state of regeneration; but if the ends are toward evil, that is to say, if he cares more for himself than for his neighbor and the Lord, let him know that in this case he is in no state of regeneration. [3] Through his ends of life a man is in the other life; through ends of good in heaven with the angels; but through ends of evil in hell with devils. The ends in a man are nothing else than his loves; for that which a man loves he has for an end; and inasmuch as his ends are his loves, they are his inmost life (n. 1317, 1568, 1571, 1645, 1909, 3425, 3562, 3565). The ends of good in a man are in his rational, and these are what are called the rational as to good, or the good of the rational. Through the ends of good, or through the good therein, the Lord disposes all things that are in the natural; for the end is as the soul, and the natural is as the body of this soul; and such as the soul is, such is the body with which it is encompassed; thus such as the rational is as to good, such is the natural with which it is invested. [4] It is known that the soul of man commences in the ovum of the mother, and is afterwards perfected in her womb, and is there encompassed with a tender body, and this of such a nature that through it the soul may be able to act in a manner suited to the world into which it is born. The case is the same when man is born again, that is, when he is being regenerated. The new soul which he then receives is the end of good, which commences in the rational, at first as in an ovum there, and afterwards is there perfected as in a womb; the tender body with which this soul is encompassed is the natural and the good therein, which becomes such as to act obediently in accordance with the ends of the soul; the truths therein are like the fibers in the body, for truths are formed from good (n. 3470). Hence it is evident that an image of the reformation of man is presented in his formation in the womb; and if you will believe it, it is also the celestial good and spiritual truth which are from the Lord that form him and then impart the power to receive each of them successively, and this in quality and quantity precisely as like a man he looks to the ends of heaven, and not like a brute animal to the ends of the world. [5] That the rational as to good through the natural conjoins with itself good first, and truth afterwards, which is signified by Jacob's bringing dainties and bread to Isaac and his eating, and bringing him wine and his drinking, may also be illustrated by the offices which the body performs for its soul. It is the soul which gives to the body to have appetite for food, and also to enjoy the taste of it, the foods being introduced by means of the delight of appetite and the delight of taste, thus by means of external good; but the foods which are introduced do not all enter the life, for some serve as menstruums for digesting; some for tempering; some for opening; some for introducing into the vessels; but the good foods selected are introduced into the blood, and become blood, out of which the soul conjoins with itself such things as are of use. [6] The case is the same with the rational and the natural: to appetite and taste correspond the desire and the affection of knowing truth; and knowledges correspond to foods (n. 1480); and because they correspond, they are circumstanced in like manner; the soul (which is the good of the rational) gives to long for and to be affected with the things which are of memory-knowledge and of doctrine, and introduces them through the delight of the longing and the good of the affection. But the things which it introduces are not all such as to become the good of life; for some serve as means for a kind of digesting and tempering; some for opening and introducing; but the goods which are of life it applies to itself, and thus conjoins them with itself, and from them forms for itself truths. From this it is evident how the rational disposes the natural, in order that it may serve it as the soul or what is the same, may serve the end, which is the soul, to perfect itself, that it may be of use in the Lord's kingdom.
Elliott(1983-1999) 3570
3570. 'And he brought it to him, and he ate' means first of all a conjunction of good, 'and he brought him wine, and he drank' means followed by a conjunction of truth. This is clear from the meaning of 'eating' as being joined and being made one's own as regards good, dealt with just above in 3568; from the meaning of 'wine' as truth deriving from good, dealt with in 1071, 1798; and from the meaning of 'drinking' as being joined and being made one's own as regards truth, 3168. The implications of this - that the good of the rational, represented by Isaac, first of all joins good to itself, then it joins truth to itself, which it does through the natural, represented by Jacob - are as follows: While the natural dwells in that state when good occupies the external position and truth the internal one, dealt with above in 3539, 3548, 3556, 3563, many things are allowed to come in which are not good but which are nevertheless useful - such things as serve as means towards good in their own order. But the good of the rational does not join to itself and make its own anything from that source apart from that which is suited to its own good, for it receives no other kind of good. Whatever is unsuited it rejects. All else in the natural it leaves behind to serve as the means for allowing in and introducing further things suited to itself.
[2] It is the rational that exists within the internal man. What goes on there is unknown to the natural since it is above its range of discernment. Consequently anyone who leads a merely natural life cannot know anything whatever about those things that are going on with him in his internal man, that is, in his rational. The Lord re-arranges those things without a person's being at all conscious of it. Consequently he knows nothing at all about how he is regenerated; indeed he is scarcely aware of his being regenerated. If he does wish to know however let him merely pay attention to his ultimate intentions, which are rarely disclosed to anyone. If those intentions are directed towards good, that is to say, if he considers the neighbour and the Lord more than he does himself he is in a state of regeneration. But if his intentions are directed towards evil, that is to say, if he considers himself more than he does the neighbour and the Lord, let him realize that he is not in any state of regeneration.
[3] A person's ultimate aims and intentions in life determine where he is in the next life, aims which look towards what is good placing him among angels in heaven, aims which look towards what is evil placing him among devils in hell. A person's ultimate intentions are nothing else than his loves; for what a person loves he has as his end in view. And being his loves, his ultimate aims and intentions constitute his inmost life, see 1317, 1568, 1571, 1645, 1909, 3425, 3562, 3565. Aims present in a person which look towards what is good reside in his rational, and are called the rational as regards good or the good of the rational. Through those aims residing there, that is, by means of the good there, the Lord re-arranges all things that are in the natural; for the end in view is like the soul, and the natural like the body belonging to that soul. The nature of the soul determines that of the body which surrounds it, as does the nature of the rational as regards good determine that of the natural clothing it.
[4] It is well known that a person's soul begins in the mother's ovum, and is after that developed in her womb, and is there surrounded with a tiny body, which indeed is such that by means of it the soul is able to function properly in the world into which it is born. A similar situation exists when a person is born again, that is, when he is regenerated. The new soul which he acquires at that time is an end which has good in view. This end in view has its beginnings in the rational, where first of all it is so to speak in the ovum, and is after that developed so to speak in the womb. The tiny body with which that soul is surrounded is the natural, and the good there comes to be of such a nature that it acts in obedience to the soul's ends in view. The truths there are like fibres in the body, for it is from good that truths take shape, 3470. From this it is clear that a person's reformation is imaged by the formation of him in the womb. And if you are willing to believe it, it is also celestial good and spiritual truth from the Lord that are shaping him and at that time endowing him with power that enables him to receive that good and that truth gradually - and indeed in the manner and to the extent that he looks as a human being towards ends that are of heaven and not as an animal towards those that are of the world.
[5] The matter of the rational as regards good first of all joining the good, then the truth, to itself by means of the natural - meant by Jacob's bringing savoury food and bread to Isaac and his eating it, and bringing him wine and his drinking it - may also be illustrated by means of the duties the body performs for its soul. It is the soul that enables the body to desire food and it is also the soul that enables the body to savour it. Different kinds of food are introduced through the delight that goes with appetite and the delight that goes with taste, thus through external good; but not all of these pass into the life of the body. Rather, some kinds of food serve as solvents to digest food, some as neutralizers, some as openers of and others as introducers into vessels. But good types of food are selected and introduced into the bloodstream, and then become blood. And from the latter the soul joins to itself such things as are of use to it.
[6] A similar situation exists with the rational and the natural. Corresponding to the desire for food and to taste are the desire and the affection for knowing truth; and corresponding to different kinds of food are facts and cognitions, 1480. And because they so correspond a similar situation exists with them. The soul which is the good of the rational provides the desire for those things and is moved by them, so that the things which belong to knowledge and doctrine are introduced through the delight that belongs to desire, and through the good that belongs to affection. But not everything that is introduced is such that it becomes the good which nourishes life; instead some things serve as the means so to speak to digest and neutralize, some to open up and introduce. But goods which nourish life are applied by the soul, and so joined by the soul, to itself, and from these it forms truths for itself. From this it is evident how the rational re-arranges the natural so that the rational as the soul may be served by it, or what amounts to the same, so that the natural may serve the end in view, which is the soul, in developing itself so that it may be of use in the Lord's kingdom.
Latin(1748-1756) 3570
3570. `Et attulit illi, et edit': quod significet conjunctionem boni primum; `et adduxit illi vinum, et bibit': quod significet conjunctionem veri deinde, constat a significatione `edere' quod sit conjungi et appropriari quoad bonum, de qua mox supra n. 3568; ex significatione `vini' quod sit verum quod ex bono, de qua n. 1071, 1798; et ex significatione `bibere' quod sit conjungi et appropriari quoad verum, {1}n. 3168. Cum hoc, quod {2}bonum rationalis quod per Jishakum repraesentatur, {3}conjungat sibi bonum primo et verum deinde, et hoc per naturale quod est `Jacobus,' ita se habet: naturale cum est in illo statu, quod extus sit bonum et intus verum, de quo supra n. 3539, 3548, 3556, 3563, tunc admittit plura quae non bona sunt, usque tamen utilia, qualia sunt media ad bonum suo ordine; at {4}rationalis bonum non conjungit et appropriat sibi alia inde quam quae bono suo conveniunt, nam bonum non aliud recipit; quicquid disconvenit: rejicit; reliqua in naturali relinquit ut inserviant pro mediis admittendi et introducendi plura sibi convenientia: [2] est rationale in interno homine; quid ibi {5}peragitur, non novit naturale, nam supra ejus apperceptionis sphaeram est; inde est quod homo qui naturalem modo vitam vivit non possit quicquam scire de illis quae apud eum in interno ejus homine, seu in rationali ejus, (x)peraguntur; Dominus disponit illa homine prorsus nesciente; inde est quod homo nihil sciat quomodo regeneratur, et vix quod regeneretur: si autem scire velit, attendat modo ad fines quos intendit, quos raro alicui detegit; si fines {6}ac bonum sint, nempe quod plus studeat proximo et Domino quam sibi, tunc in regenerationis statu est; at si fines {7}ad malum sint, nempe quod plus studeat sibi quam proximo et Domino, sciat quod tunc in nullo statu regenerationis sit; [3] homo per fines vitae suae est in alter vita, per fines boni in caelo cum angelis, sed per fines mali in finem cum diabolis; fines apud hominem non aliud sunt quam ejus amores, quod enim homo amat, hoc pro fine habet; et quia ejus amores sunt, sunt fines ejus vita intima, videantur n. 1317, 1568, 1571, 1645, 1909, 3425, 3562, 3565: fines boni apud hominem sunt in ejus rationali, et illi sunt qui vocantur rationale quoad bonum, seu rationalis bonum; per fines boni {8}, seu per bonum ibi, disponit Dominus omnia quae in naturali, nam finis est sicut anima, et naturale est sicut animae illius corpus; qualis est anima, tali circumdatur illa corpore, ita quale est rationale quoad bonum, tali circumvestitur illud naturali: [4] notum est quod anima hominis incohet in ovo matris, et perficiatur dein in utero ejus, ac ibi circumdetur tenello corpore, et quidem tali ut anima per illud possit convenienter agere in mundo in quem nascitur; similiter se habet, cum homo iterum nascitur, hoc est, cum regeneratur; nova anima quam tunc accipit, est finis boni, qui incohat in rationali, {9}ibi primum sicut in ovo, et dein ibi perficitur sicut in utero; tenellum corpus quo illa anima circumdatur, est naturale, ac ibi bonum, quod tale fit ut secundum animae fines obedienter agat; vera ibi se habent sicut fibrae in corpore, nam ex bono formantur vera, n. 3470 inde constat quod imago reformationis hominis sistatur in formatione ejus in utero; et si credere velis, est quoque bonum caeleste et verum spirituale quod a Domino, quod illum format, et tunc indit potentiam ut possit utrumque illud successive recipere, et quidem qualiter et quantum spectat sicut homo ad fines caeli, et non sicut animal brutum ad fines mundi. [5] Quod rationale quoad bonum sibi conjungat bonum primo et verum deinde per naturale, quae significantur per quod `Jacob attulerit cupedias et panem Jishako, et is ederit, et adduxerit illi vinum, et is biberit,' etiam illustrari potest per officia quae corpus praestat animae suae; anima est quae dat corpori appetere cibos, et quoque quae dat sapere; cibaria introducuntur per jucundum appetitus et per jucundum saporis, ita per bonum externum, sed cibaria quae introducuntur, non omnia intrant vitam, sed quaedam inserviunt sicut menstrua pro digerendis, quaedam pro temperandis, quaedam pro aperiendis, quaedam pro introducendis in vasa; bona vero electa introducuntur in sanguinem, et fiunt sanguis; ex illo sibi anima conjungit talia quae usui sunt; [6] similiter se habet cum rationali et cum naturali; appetitui et sapori correspondent desiderium et affectio {10}sciendi verum, ac cibariis correspondent scientifica et cognitiones, n. 1480; et quia correspondent, etiam similiter se habent; anima quae est bonum rationalis, dat desiderare illa et affici illis, ita illa quae scientiae et doctrinae sunt, introducit per jucundum quod est desiderii, et per bonum quod est affectionis; at quae introducit, non omnia sunt talia ut fiant bonum vitae, sed quaedam inserviunt {11}ut media pro quasi digerendis et temperandis, quaedam pro aperiendis et introducendis, bona autem quae sunt vitae, sibi applicat, et sic illa sibi conjungit, et ex illis format sibi vera: inde patet quomodo rationale disponit naturale ut inserviat sibi sicut animae, seu quod idem, ut inserviat fini, qui est anima, ad se perficiendum ut possit esse usui in regno Domini. @1 i de qua$ @2 rationale quod bonum$ @3 conjunxerit$ @4 Rationale bonum$ @5 agitur$ @6 boni$ @7 mali$ @8 i ibi$ @9 et ibi$ @10 i veri et$ @11 sicut$