3584.“凡咒诅你的，愿他受咒诅”表凡使自己分离的，必被分离；“为你祝福的，愿他蒙福”表凡使自己结合的，必被结合。这从“受咒诅”和“蒙福”的含义清楚可知：“受咒诅”是指被分离；“蒙福”是指被结合（3504，3514，3530，3565节）。这些话论及真理：那些“咒诅的”表示与真理分离的虚假；那些“祝福的”表与所有其它真理联结的真理。因为真理与良善的情形是这样：它们一起形成一个社群，最终可以说构成一个城市，也以这样的方式联结。这一切源于天堂的形式，在这个形式中，众天使照着存在于良善与真理之间的血亲关系和姻亲关系来定位。所有天使都以这种方式一起构成一个国度或一个城市。真理与良善正是通过天堂的形式流入到人身上，并在他里面被整理成类似形式，所有这一切唯独由主实现。不过，此中情形从巨人，就天堂，与人里面一切事物的对应关系看得更清楚。蒙主的神圣怜悯，这种对应关系将章节末尾予以描述。由此明显可知以撒向雅各宣布、却意指以扫的祝福包含什么；也就是说，良善经由真理增多的繁殖，以及真理的进一步繁殖。
Potts(1905-1910) 3584
3584. Cursed are they that curse thee. That this signifies that he who disjoins himself shall be disjoined; and that "blessed are they that bless thee" signifies that he who conjoins himself shall be conjoined, is evident from the signification of "being cursed" as being to be disjoined; and of "being blessed," as being to be conjoined (n. 3504, 3514, 3530, 3565). These things are predicated of truths, and by "those who curse" are signified falsities which separate themselves from truths; and by "those who bless" are signified truths which adjoin themselves to other truths; for with truths and goods the case is that they form a society together, at last making as it were one city; and in such a manner they also consociate. This originates from the form of heaven, in which the angels are ranged in order according to the relationships and affinities of good and truth, and thus together constitute one kingdom or one city, from which truths and goods flow in with man, and are disposed in him into a similar form, and this by the Lord alone. But how the case herein is, will be more plainly evident from the correspondence of the Grand Man, which is heaven, with each and everything that is in man; which correspondence will of the Lord's Divine mercy be described at the close of the chapters. From all this it is now evident what is involved in the blessing of Isaac pronounced to Jacob, but meant with respect to Esau; namely, the fructification of good through the multiplication of truth, and again the fructification of truth.
Elliott(1983-1999) 3584
3584. 'Cursed be those cursing you' means that the person who separates himself will be separated, while 'blessed be those blessing you' means that the person who joins himself will be joined. This is clear from the meaning of 'being cursed' as being separated from, and of 'being blessed' as being joined to, dealt with in 3504, 3514, 3530, 3565. These expressions have reference to truths - 'those cursing' meaning falsities, which sever themselves from truths, and 'those blessing' meaning truths, which link themselves to all other truths. For truths and goods are such that they form themselves into a community and at length constitute so to speak a single political unit. In the same way also such units group themselves together. The origins of all this lie in the form heaven takes. Within that form angels are positioned according to the blood relationships and relationships by marriage that exist between good and truth. In this way all the angels together constitute one kingdom or a single political unit. It is from this heavenly form that truths and goods flow in with man and become so positioned there that a similar form is produced, all of which is effected by the Lord alone. But what is involved here will be seen far more clearly from the correspondence of the Grand Man, which is heaven, with every single thing that exists with man. This correspondence will in the Lord's Divine mercy be dealt with at the ends of chapters. From these considerations it is now evident what Isaac's blessing, pronounced over Jacob but meant for Esau, embodies, namely the fruitfulness of good through the multiplication of truth, and of further fruitfulness of the latter.
Latin(1748-1756) 3584
3584. Quod `maledicentes tibi maledictus' significet quod qui se disjungit, disjunctus erit; et quod `benedicentes tibi benedictus' significet qui se conjungit, conjunctus erit, constat ex significatione `maledici' quod sit disjungi, et `benedici' quod sit conjungi, de quibus n. 3504, 3514, 3530, 3565: praedicantur haec de veris, et per `maledicentes' significantur falsa, quae se a veris {1}sejungunt, et per `benedicentes' vera, quae se reliquis adjungunt: cum veris enim et bonis ita se habet, quod inter se forment {2}societatem, et tandem faciant quasi unam civitatem; taliter {3}quoque se consociant; hoc ducit suam originem a forma caeli, in qua angeli secundum consanguinitates et affinitates boni et veri dispositi sunt, et sic simul constituunt unum regnum seu unam civitatem, exinde vera et bona apud hominem influunt et apud illum disponuntur in similem formam, et hoc a solo Domino; sed hoc quomodo se habet, evidentius constabit ex correspondentia Maximi Hominis, qui est caelum, cum omnibus et singulis quae apud hominem; de qua correspondentia, ex Divina Domini Misericordia, ad finem capitum. Ex his nunc patet quid benedictio Jishaki dictata ad Jacobum sed intellecta de Esavo involvit, quod nempe fructificationem boni per multiplicationem veri, et hujus iterum fructificationem. @1 disjungunt $ @2 quasi$ @3 enim$