3596.“为他祝福，他将来也必蒙福”表它已被结合。这从“蒙福”的含义清楚可知，“蒙福”是指被结合（3504，3514，3530，3565，3584节）。将“雅各”所代表的真理归为己有并与其结合是何情形，这从前面所述可以看出来。但由于这些主题具有这样的性质，即它们超出属世人的理解范畴，只有在理性人或内在人所在之光中才能被看到，而如今很少有人处于这光，因很少有人在重生，因此最好不要进一步解释它们。解释那些未知且超出人理解范畴的事不会将他们带入光明，反而带入更阴暗处。而且，这类事物也应该作为建立在它们借以能被理解的属世真理观念上的上层建筑而存在；但这些观念如今也是缺乏的。这也解释了为何刚刚之前的词语被如此简要并唯独就这些话的内义被解释的原因。
综上所述，可以看出这一事实所涉及的内容，即：以撒向他儿子要野味，好在祝福他之前吃了它；并且若不吃了，就不祝福他；于是吃了之后，那预备并带来美味者的祝福随之而来，这一点也可从以撒的话（在此涉及雅各）明显可知，即他“拿来给我，你未来之先，我已经吃了，为他祝福，他将来也必蒙福”。这原因从古教会仪式的内在含义清楚可知。对他们来说，吃表示归为己有并结合，也就是说，他们在谁家吃饭，就与谁结合。食物或饭一般表示那些为爱与仁记号的事物，也就是构成属天和属灵食物或饭的事物。在这种情况下，“饼”表示为对主之爱记号的事物，“酒”则表示为对邻之仁记号的事物。当这些事物成为他们自己的时，这些人就联结在一起。他们因此出于情感彼此交谈，并分享彼此的陪伴。古人的宴席除此之外没别的了；在犹太教会，他们一起吃圣物不代表别的；在初代基督教会，他们的午餐和晚餐也不代表别的。
Potts(1905-1910) 3596
3596. And blessed him; yea, and he shall be blessed. That this signifies that it has been conjoined, is evident from the signification of "being blessed," as being to be conjoined (n. 3504, 3514, 3530, 3565, 3584). How the case is with the appropriation and conjunction of the truth represented by Jacob may be seen from what has been said above. But as these subjects are of such a nature as to transcend the apprehension of the natural man, and cannot be seen except in the light in which is the rational or internal man, in which light at the present day there are but few, because few are being regenerated, therefore it is better to illustrate them no further, for the illustration of things unknown and transcending the apprehension does not bring them into light, but into more shade. Moreover such things are to be built upon ideas of natural truths, through which they are to be apprehended, and at the present day these also are wanting. This is the reason why the words just preceding have been explained so briefly, and merely as to the internal sense of the expressions. [2] From what has been said it may be seen what is involved in the statement that Isaac asked hunting of his son, that he might eat of it before he blessed him, and that he did not bless him till after he had eaten, and thus that after eating followed the blessing of him who prepared and brought the dainties-as is also evident from Isaac's words (here concerning Jacob), "he brought to me, and I have eaten of all before thou camest, and blessed him; yea, and he shall be blessed." The reason referred to appears from the internal meaning of the rituals of the Ancient Church; for with them eating signified appropriation and conjunction-conjunction that is to say with him with whom or of whose bread they had eaten. Food in general signified what is of love and charity, that is, the same as celestial and spiritual food-bread what is of love to the Lord, and wine what is of charity toward the neighbor. When these had been appropriated, the persons were conjoined; thus they spoke to each other from affection, and were consociated together. Feasts with the ancients were nothing else, nor was anything else represented in the Jewish Church by their eating together of the holy things, nor was anything else represented in the primitive Christian Church by their dinners and suppers.
Elliott(1983-1999) 3596
3596. 'And have blessed him? Indeed, he will be blessed!' means that it was indeed joined to it. This is clear from the meaning of 'being blessed' as being joined to, dealt with in 3504, 3514, 3530, 3565, 3584. What is implied by making its own and joining to itself the truth represented by 'Jacob' may become clear from what has been stated already. But because these matters are such as to be beyond the range of anything grasped by the natural man and so cannot be seen except in the light in which the rational or internal man sees - a light in which few see at the present day because few are regenerate - it is better not to elucidate them any further, for the elucidation of things which are not known and which go beyond the range of a person's understanding does not throw light on them but rather puts them in the shade. What is more, such things ought also to exist as a superstructure built upon ideas of natural truths by means of which they can be grasped; but these ideas too are lacking at the present day. This also explains why the phrases prior to that under discussion here have been explained so briefly and solely as to the internal sense of the words used.
[2] From what has gone before one may see what is embodied in the fact that Isaac asked for venison from his son so that he might eat of it before he blessed him; and that he did not bless him until after he had eaten; and thus that after he had eaten there followed the blessing of the one who made and brought him the food, as is also evident from Isaac's words here spoken in reference to Jacob, 'He brought it to me and I have eaten from all of it before you came in, and have blessed him. Indeed, he will be blessed!' The reason is evident from an internal understanding of the rituals of the Ancient Church With them 'eating' meant making one's own and being joined to - joined to him at whose house they had eaten, that is, shared his bread. 'Food' means in general those things which are the signs of love and charity, that is, the very things that constitute celestial and spiritual food - 'bread' in that case meant things that are the sign of love to the Lord, and 'wine' those that are the sign of charity towards the neighbour When these things had been made their own, those persons were joined together. They accordingly talked to one another from affection and shared one another's company. Feasts among the ancients were nothing else than this; the meals of consecrated things in the Jewish Church represented nothing else; and the meals at midday or in the evening which those in the Primitive Christian Church took together did not entail anything else.
Latin(1748-1756) 3596
3596. `Et benedixi ei, etiam benedictus erit': quod significet quod conjunctum, constat a significatione `benedici' quod sit conjungi, de qua n. 3504, 3514, 3530, 3565, 3584: quomodo se habet cum appropriatione et conjunctione veri per `Jacobum' repraesentati, constare potest ab illis quae prius dicta sunt; quae quia talia sunt ut captum naturalis hominis transcendant, et non videri possint nisi in luce qua est rationalis seu internus homo, in qua luce pauci hodie sunt quia pauci regenerati, ideo praestat non amplius {1}illa illustrare, nam illustratio ignotorum et transcendentium captum non est in lucem sed magis in umbram mittere; praeter quod talia etiam superstruenda sint ideis veritatum naturalium, per quas capienda, quae quoque hodie deficiunt: idcirco etiam mox praecedentia tam strictim et modo quoad sensum internum vocum explicata sunt. [2] Ex illis quae praecedunt constare potest quid involvit quod `Jishak a filio suo petierit venationem ut ex illa ederet, antequam illi benediceret,' et quod `non prius benedixerit quam postquam ederat,' et sic quod post esum sequeretur benedictio ejus qui fecit et apportavit, ut quoque patet ab Jishaki verbis hic de Jacobo, `adduxit mihi, et edi ab omni antequam venisti, et benedixi ei, {2}etiam benedictus erit'; causa patet ab interno intellectu ritualium antiquae Ecclesiae, `esus' enim apud illos significabat appropriationem et conjunctionem, et apud quem ederant, seu a cujus pane, conjunctionem cum illo; `cibus' in genere significabat illa quae amoris et charitatis sunt, hoc est, eadem quae cibus (t)caelestis et spiritualis', `panis' ibi quae amoris in Dominum, et `vinum' quae charitatis erga proximum; haec cum appropriata sunt, conjuncti erant; sic mutuo loquebantur ex affectione, et consociabantur; convivia apud antiquos non aliud fuerunt, comestiones ex sanctificatis in Ecclesia Judaica nec aliud repraesentabant, prandia et {3}cena in primitiva Ecclesia Christiana nec aliud involvebant. @1 eadem$ @2 i et AI$ @3 caenae$