3599.“他父亲以撒回答他说”表对属世良善要变成神性的直觉。这从“以撒”和“以扫”的代表，以及“说”的含义清楚可知：“以撒”是指主的神圣理性的神圣良善（3012，3194，3210节）；“说”在圣言历史中是指发觉，这在前面已频繁说明；以撒与之说话的“以扫”是指属世良善，这在前面也已经多次说明。属世良善要变成神性，这一点从祝福，也就是下文的主题明显看出来。前面说过，以扫代表主神圣属世层的神圣良善，雅各代表其神圣属世层的神圣真理；但此处，以扫代表要变成神性的属世良善；在前文，雅各代表也要变成神性的属世真理。所有这一切的含义从前面的论述（3494，3576节）可以看出来。然而，为了使这个问题变得更清晰，现进一步作以简要说明。
以扫起初所代表的属世良善是主还是个小孩子时的属世良善。这属世良善既来自父亲的神性，但也来自母亲的人性；并且它在何种程度上来自母亲，就在何种程度上充满遗传之恶；由于具有这样的性质，所以它不能立刻存在于它能接受从最深处在它里面的神性所在的次序中，而是先被主带入次序。雅各所代表的真理也是这种情况；因为无论要成为什么事物，良善在哪里，真理必在哪里。思维的整个区域，也就是真理所居之处，被联结于意愿的区域，也就是良善所居之处，甚至在小孩子身上也是如此。因此，一旦主将自己里面的属世层的良善与真理带入次序，就是属世层接受神性所在的次序，以便祂自己可以从祂的神性流进来，并且一旦祂逐渐将来自母亲的一切人性逐出去，那么这时，以扫就代表主的神圣属世层的良善，而雅各则代表其神圣属世层的真理。
以扫和雅各代表主的神圣属世层的神圣良善和神圣真理，是因为这时它们像兄弟那样联结在一起。就本身而言，神圣良善和神圣真理无非是共同作工以形成并接受被付诸实践或实际的良善与真理的单一同步力量。这实际的良善与真理在后面会有论述。由此明显可知圣言的内义隐藏何等多的奥秘。这些奥秘具有这样的特点：就连它们最一般的要点也不容易为人所理解，刚才所提到的那些事或许就是这种情况，更何况关于它们的无数具体细节呢？不过，它们适合天使来理解和领悟。他们从主那里获得对这些及类似事物的天堂观念，这些观念可通过充满无法形容的快乐幸福的代表来说明。人由此可对天使智慧的性质形成某种概念，然而只是一种遥远的概念，因为这类事物仍处在人类理解力尚未被启示的那部分。
Potts(1905-1910) 3599
3599. And Isaac his father answered and said unto him. That this signifies perception concerning natural good, that it would be made Divine, is evident from the signification of Isaac, as being the Lord's Divine rational as to the Divine good therein (n. 3012, 3194, 3210); and from the signification in the historicals of the Word of "saying," as being to perceive, which has already been frequently treated of; and from the representation of Esau, to whom he spoke, as being natural good, concerning which also much has been already said. That it should be made Divine, is evident from the blessing, now to be considered. It was said above that Esau represents the Lord's Divine natural as to Divine good, and Jacob His Divine natural as to Divine truth; but here, that Esau represents the natural good which was to be made Divine; and in what goes before, that Jacob represented the natural truth which also was to be made Divine. How the case herein is may be seen from what was said above (n. 3494, 3576); but that it may become still clearer, a few words shall be added. [2] The natural good which Esau first represents is the natural good of the Lord's infancy, which was Divine from the Father, but human from the mother; and insofar as it was from the mother it was imbued with hereditary evil; and being such, it could not be at once in an order capable of receiving the Divine that was inmostly within it; but had first to be reduced into order by the Lord. The case is the same with the truth represented by Jacob; for where there is good there must be truth in order for there to be anything; all that which is of thought, even with infants, is of truth, adjoined to the will part which is of good. Wherefore after the Lord had reduced the natural as to good and as to truth in Himself into order, so that it might receive the Divine, and that thus He Himself might inflow from His Divine, and after by successive steps He had expelled all the human that was from the mother; then Esau represents the Lord's Divine natural as to good, and Jacob His Divine natural as to truth. [3] But Esau and Jacob represent the Divine good and Divine truth of the Lord's Divine natural as conjoined with each other like brothers, which Divine good and Divine truth considered in themselves are nothing else than one simultaneous power for the formation and reception of actual good and truth. This actual good and truth are treated of later. From all this it is evident what great arcana are contained in the internal sense of the Word, which arcana are such that not even their most general points fall into the understanding of man; as possibly may be the case with the things just stated; and how then can the innumerable particulars relating thereto do so? Yet are they well adapted to the understanding and apprehension of the angels, who concerning these and the like things receive from the Lord heavenly ideas illustrated by representatives of ineffable loveliness and bliss; from which some conception may be formed of the nature of angelic wisdom, yet remotely, because such things are in the shade of the human understanding.
Elliott(1983-1999) 3599
3599. 'And Isaac his father answered, and said to him' means a perception that natural good would be made Divine. This is clear from the representation of 'Isaac' as the Lord's Divine Rational as regards the Divine Good there, dealt with in 3012, 3194, 3210, from the meaning, in historical descriptions in the Word, of 'laying' as perceiving, often dealt with already, and from the representation of 'Esau', to whom Isaac addressed these words, as Natural good, also dealt with many times above. That it would be made Divine is clear from the blessing which is the subject in what follows. It has been stated above that 'Esau' represents the Lord's Divine Natural as regards Divine Good, and 'Jacob' His Divine Natural as regards Divine Truth; but here 'Esau' represents Natural good that was to be made Divine, and in the verses prior to this 'Jacob' has represented Natural truth which too was to be made Divine. The implications of all this may become clear from what has been stated above in 3494 and 3576. Yet to make the matter clearer still let a further brief statement be made about it here.
[2] Natural good, which Esau represents at first, is the Lord's Natural when He was a young child. This was Divine from the Father but human from the mother; and to the extent it was from the mother it was steeped in hereditary evil Its nature being such it was not able instantly to exist within that kind of order in which it could receive the Divine that was present inmostly, but it had first of all to be brought into order by the Lord. It is similar with the truth which Jacob represents; for where good is, so must truth be if it is to be anything at all. The whole area of thought, where truth resides, is joined to the area of will, where good resides. This is so even with young children. Once therefore the Lord had brought into order the Natural as regards Good and as regards Truth within Himself - into the kind of order in which the Natural received the Divine, so that He Himself was flowing in from His own Divine - and once He had gradually driven out everything human received from the mother, 'Esau' at that point represents the Lord's Divine Natural as regards Good, and 'Jacob' His Divine Natural as regards Truth.
[3] But Esau and Jacob represent the Divine Good and the Divine Truth of the Lord's Divine Natural when they have been joined together as brothers. Regarded in themselves Divine Good and Divine Truth are a single power working together to give form to and to receive good and truth that are put into practice. The latter, that is to say, good and truth put into practice, are dealt with later on. These considerations show how many are the arcana contained in the internal sense of the Word. Those arcana are such that not even the most general aspects of them are intelligible to man, as is the case perhaps with those that have just been referred to. How then [can he grasp] the countless specific details regarding them? But they are suited to the grasp and understanding of angels who gain from the Lord heavenly ideas concerning these things and others like them, which ideas are enlightened by representatives full of indescribable pleasantness and bliss. From this one can have an idea of what angelic wisdom is like, yet only a remote idea of it because such things remain in the unenlightened part of man's understanding.
Latin(1748-1756) 3599
3599. `Et respondit Jishak pater ejus, et dixit ad eam': quod significet perceptionem de Bono Naturali quod Divinum fieret constat ex {1}repraesentatione `Jishaki' quod sit Divinum Rationale Domini quoad Divinum Bonum ibi, de qua n. 3012, 3194, 3210; ex significatione `dicere' in historicis Verbi quod sit percipere, de qua saepius prius; et ex repraesentatione `Esavi,' ad quem dixit, quod sit Bonum Naturale, de {2}qua etiam supra pluries; quod Divinum fieret constat a benedictione, de qua sequitur. Supra dictum quod `Esau' repraesentet Divinum Naturale Domini quoad Divinum Bonum, et `Jacob' Divinum Naturale Ipsius quoad Divinum Verum; hic autem quod Esau repraesentet Bonum Naturale quod Divinum fieret; et in illis quae (x)praecedunt, quod `Jacob' repraesentaverit Verum Naturale quod etiam Divinum fieret; haec quomodo se habent, constare potest ab illis quae supra n. 3494 et 3576 dicta sunt; quae ut clariora adhuc evadant, paucis dicendum: [2] Naturale Bonum, quod `Esau' primum repraesentat, est Naturale infantiae Domini, quod Divinum fuit ex Patre sed humanum ex matre, et quantum ex matre, fuit hereditario malo imbutum; hoc quia tale, non ilico potuit in tali ordine esse, ut Divinum quod {3}intime erat, posset recipere, sed debuit prius in ordinem redigi a Domino; similiter se habet cum vero quod per `Jacobum' repraesentatur; nam ubi bonum ibi verum ut sit aliquid, omne cogitativum est veri adjunctum voluntario quod est boni, etiam apud infantes: postquam itaque Dominus Naturale quoad Bonum et quoad Verum in Se in ordinem redegit, in talem ut reciperet Divinum, et sic Ipse a Divino Suo influeret, ac successive omne humanum quod a matre, expulit, tunc `Esau' repraesentat Divinum Naturale Domini quoad Bonam, et `Jacob' Divinum Naturale Ipsius quoad Verum. [3] Sed Esau et Jacob repraesentant Divinum Bonum et Divinum Verum Divini Naturalis Domini, ut conjuncta inter se sicut fratres, quae in se spectata non sunt aliud quam una potentia simul ad formandum et recipiendum bonum et verum actuale; de hoc bono et vero, nempe actuali, postmodum agitur. Ex his patet quanta arcana in sensu interno Verbi continentur, quae arcana sunt talia ut ne quidem communissima eorum in intellectum hominis cadant, {4}sicut illa fortassis quae nunc dicta sunt{5}; quomodo tunc innumerabilia quae de illis; sed adaequata sunt intellectui et captui angelorum, qui de his et similibus a Domino caelestes ideas repraesentativis ineffabilis amoenitatis et beatitudinis illustratas habent; inde {6}cogitari potest, sed remote quia talia in umbra intellectus humani sunt, qualis sapientia angelica est. @1 significatione I$ @2 quo$ @3 A had Patris but d and i intime$ @4 cum modo communiter, ut fortassis illa$ @5 i exponuntur $ @6 i remote$