3605.“以扫因他父亲给雅各祝的福，就怨恨雅各”表属世良善对与真理的结合在次序上颠倒而感到厌恶。这从“怨恨”和“祝的福”的含义，以及“以扫”和“雅各”的代表清楚可知：此处“怨恨”在内义上是指厌恶，也就是下文所论述的主题；“以扫”是指属世良善；“雅各”是指属世真理，如前所述；“祝的福”是指结合（参看3504，3514，3530，3565，3584节）。至于它是在次序上颠倒的与雅各所代表真理的结合，这一点从前面的阐述和说明（3539，3548，3556，3563，3570，3576，3603节）明显看出来。
“怨恨”在内义上表示厌恶，这是因为它论及以扫所代表的良善。良善甚至不知道什么叫仇恨，因为它完全是仇恨的对立面。对立的事物永远不可能在同一个主题中共存。良善或具有良善的人会感到一种厌恶，而不是怨恨；这就为何此处“怨恨”在内义上表示厌恶。实际上，内义主要适用于天上的人，故当它从那里降下，并转变为字义时，若历史事件提到仇恨，厌恶的感觉就会落入表示仇恨的词语中。然而与此同时，天上的人心里没有任何仇恨的概念。这种情形与第一卷所记载的灵界见闻很相似（参看1875节），这则见闻涉及主祷文里的这句话：“不叫我们遇见试探，救我们脱离凶恶”。试探和凶恶的概念逐渐被弃绝，直到没有任何试探和凶恶的概念，只有某种纯天使般的事物，也就是良善保留下来。对于思想主时的任何邪恶想法，会有一种义愤和厌恶附加到这种纯天使观念上。
当我们在圣言读到关于耶和华或主“恨恶”的话时，情况也一样。如撒迦利亚书：
谁都不可心里图谋坏事谋害邻舍，也不可喜爱起假誓，因为这些事都为我所恨恶。这是耶和华说的。（撒迦利亚书8:17）
摩西五经：
也不可为自己设立柱像，这是耶和华你神所恨恶的。（申命记16:22）
耶利米书：
我的产业向我如林中的狮子，她发声攻击我，因此我恨恶她。（耶利米书12:8）
何西阿书：
我在吉甲憎恶他们，因他们所行的恶，我必把他们赶出我的殿，不再怜爱他们。（何西阿书9:15）
在这些经文中，“恨恶”论及耶和华或主，在内义上并不是仇恨，而是仁慈，因为神性就是仁慈。但是，当仁慈向下流到处于邪恶的某个人身上时，他就暴露在邪恶的惩罚下。在这种情况下，仁慈就看似仇恨。它因看似仇恨，故在字义上也被如此称呼。
在圣言中，“生气、发怒、发烈怒”论及耶和华或主的情形也一样（245，592，696，1093，1683，1874，2335，2395，2447节）。比起所有其他人，犹太人和以色列人更是如此：他们一发觉敌意，哪怕是其盟友身上的敌意，就会以为自己有权残忍处置他们，不仅杀害他们，还将其尸首暴露给野兽和猛禽。由于主所流入的传递在他们身上以这种方式转化为这种仇恨，并且如前所述，这种仇恨不仅针对敌人，甚至还针对盟友，所以他们不可避免地以为耶和华也心怀仇恨，能生气、发怒、发烈怒。这就是为何圣言照着表象这样来说的原因。因为人的品性就决定了他如何看待主（参看1838，1861，2706节）。但对于那些具有爱与仁，也就是良善的人来说，仇恨的性质可从主在马太福音中的话清楚看出来：
你们听见有话说，当爱你的邻舍，恨你的仇敌。只是我告诉你们：要爱你们的仇敌，为那咒诅你们的祝福，善待那恨你们的人，为那伤害、逼迫你们的祷告，你们就可以作你们天父的儿女。（马太福音5:43-45）
Potts(1905-1910) 3605
3605. And Esau hated Jacob because of the blessing wherewith his father blessed him. That this signifies that natural good was averse to the inverted conjunction of truth is evident from the signification of "hating" as here in the internal sense being to be averse to, which is the subject treated of in what follows; and from the representation of Esau, as being natural good; and of Jacob as being natural truth (concerning which above); and from the signification of a "blessing" as being conjunction (see n. 3504, 3514, 3530, 3565, 3584); that here it is an inverted conjunction of truth which is represented by Jacob is evident from what was said and shown above (n. 3539, 3548, 3556, 3563, 3570, 3576, 3603). [2] That in the internal sense "to hate" denotes to be averse to is because it is predicated of good, which is represented by Esau, and good does not even know what hatred is, being the direct opposite thereof, and opposites are never possible in the same subject; but instead of hatred, good, or they who are in good, feel a kind of aversion; hence it is that "hatred" here in the internal sense denotes to be averse to; for the internal sense is principally for those who are in heaven, wherefore when it descends thence, and is derived into the literal sense, then, the historicals being of this nature, the affection of aversion falls into the expression "hatred," but yet in such a way that with those who are in heaven there is no idea of hatred. This case is like that which was related from experience in volume 1 (see n. 1875), concerning the words in the Lord's prayer, "Lead us not into temptation, but deliver us from evil"; in that temptation and evil are rejected until what is purely angelic, that is, good, remains without any idea of temptation and of evil, and this with the adjunction of a species of indignation and aversion, in regard to evil being thought of when the Lord is thought of. [3] The case is the same when we read in the Word concerning Jehovah or the Lord "hating." As in Zechariah:
Let none of you think evil in your heart of his neighbor; and love no lying oath; for all these are things that I hate, saith Jehovah (Zech. 8:17). In Moses:
Thou shalt not set thee up a pillar, which Jehovah thy God hateth (Deut. 16:22). In Jeremiah:
Mine heritage is become unto Me as a lion in the forest; she hath uttered her voice against Me, therefore I have hated her (Jer. 12:8). In Hosea:
In Gilgal I hated them; because of the wickedness of their works I will drive them out of Mine house; I will love them no more (Hos. 9:15). In these passages "hatred," predicated of Jehovah or the Lord, in the internal sense is not hatred, but mercy, for the Divine is mercy; but when this flows in with a man who is in evil, and he runs into the penalty of evil, it then appears as hatred and because it so appears, in the sense of the letter it is likewise so called. [4] It is in the same way that "anger," "wrath," and "fury" are in the Word predicated of Jehovah or the Lord (concerning which, n. 245, 592, 696, 1093, 1683, 1874, 2395, 2447, 3235). Above all other peoples the Jewish and Israelitish people were such that as soon as they observed anything unfriendly, even in their associates, they believed it lawful to treat them cruelly, and not only to kill them, but also to expose them to wild beasts and birds; and therefore because the inflowing mercy of the Lord was turned with them into such hatred, not only against their enemies, but also against their companions, they could not believe otherwise than that Jehovah also entertained hatred, was angry, wrathful, and furious, and for this reason it is so expressed in the Word according to the appearance; for such as is a man's quality, such the Lord appears to him (see n. 1838, 1861, 2706). But what the quality of hatred is with those who are in love and charity, that is, who are in good, is evident from the words of the Lord in Matthew:
Ye have heard that it has been said, Thou shalt love thy neighbor, and hate thine enemy; but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that injure and persecute you, that ye may be the sons of your Father who is in the heavens (Matt. 5:43-45).
Elliott(1983-1999) 3605
3605. 'Esau hated Jacob because of the blessing with which his father had blessed him' means that natural good found the conjunction with truth - inverted as regards order - repugnant. This is clear from the meaning of 'hating' here in the internal sense as repugnance, dealt with below; from the representation of 'Esau' as natural good, and of 'Jacob' as natural truth, dealt with above; and from the meaning of 'a blessing' as conjunction, dealt with above in 3504, 3514, 3530, 3565, 3584. As regards its being a conjunction with truth - inverted as regards order - that is represented by Jacob, this is clear from what has been stated and shown above in 3539, 3548, 3556, 3563, 3570, 3576, 3603.
[2] The reason why 'hating' in the internal sense means repugnance is that it has reference to good, represented by 'Esau', and good does not even know what hatred is, since it is the complete opposite of it. Things that are opposites cannot possibly coexist in the same subject. But instead of hatred, good - or the person in whom good is present - feels a certain kind of repugnance, and this is why hatred here in the internal sense means repugnance. Actually the internal sense is intended primarily for those who are in heaven, and therefore when it comes down from there and passes into the literal sense, the feeling of repugnance enters into words that denote hatred when historical narratives refer to hatred. Yet at the same time no idea of hatred is present in the minds of those in heaven. This is similar to what has been told from experience in Volume One, in 1875, about the words in the Lord's Prayer, Do not lead us into temptation, but deliver us from evil. The idea of temptation and evil is rejected until something purely angelic, that is to say, good, devoid of any idea of temptation or evil remains. And coupled with this purely angelic idea there is a kind of indignation and a repugnance to any thought of evil when thinking about the Lord.
[3] It is similar with those places in the Word where one reads about Jehovah or the Lord hating, as in Zechariah,
Let none of you in your hearts think evil of his companion, nor love any lying oath, for all these things I hate, says Jehovah. Zech 8:17.
In Moses,
You shall not erect for yourself a pillar, which Jehovah your God hates. Deut 16:22.
In Jeremiah,
My heritage has become to Me like a lion in the forest It has lifted up its voice against Me, therefore I hate it. Jer 12:8.
In Hosea,
In Gilgal I hate them. Because of the wickedness of their deeds I will drive them out of My house; I will love them no more Hosea 9:15.
Here 'the hatred' that is attributed to Jehovah or the Lord is not in the internal sense hatred but mercy, for the Divine is mercy. But when that mercy flows down to someone who is under the influence of evil he is exposed to the punishment that goes with evil, in which case mercy looks like hatred. And because it looks like hatred it is also called such in the sense of the letter.
[4] The same applies when in the Word anger, wrath, or fury are attributed to Jehovah or the Lord, dealt with in 245, 592, 696, 1093, 1683, 1874, 2335, 2395, 2447. The Jewish and Israelitish people more than all others were such that as soon as they detected any enmity present even with allies they believed that they were entitled to treat them cruelly, not only killing them but also exposing their bodies to wild animals and birds. And because the Lord's inflowing mercy was converted in this way into such hatred with them, a hatred directed, as has been stated, not only against enemies but also against allies, they inevitably believed that Jehovah too was capable of hating, being angry, wrathful, and furious. This is the reason why the Word has spoken in this way according to the appearance. For what a person is in himself determines how he sees the Lord, 1838, 1861, 2706. But the nature of hatred in the case of these in whom love and charity, that is, good, are present, is clear from the Lord's words in Matthew,
You have heard that it was said, You shall love your neighbour and hate your enemy. But I say to you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who hurt and persecute you, so that you may be sons of your Father who is in heaven. Matt 5:43-45.
Latin(1748-1756) 3605
3605. `Odit Esau Jacobum propter benedictionem, qua benedixit illi pater illius': quod significet quod bonum naturale aversaretur conjunctionem veri inversam, constat ex significatione `odi' quod in sensu interno hic sit aversari, de qua sequitur; ex repraesentatione `Esavi' quod sit bonum naturale, et `Jacobi' quod sit verum naturale, de quibus supra; et ex significatione `benedictionis' quod sit conjunctio, de qua supra n. 3504, 3514, 3530, 3565, 3584; hic quod sit conjunctio veri inversa quae per `Jacobum' repraesentatur, constat ab illis quae supra n. 3539, 3548, 3556, 3563, 3570, 3576, 3603 dicta et ostensa sunt. [2] Quod `odi' in sensu interno sit aversari, est quia praedicatur de bono, quod repraesentatur per `Esavum,' et bonum ne quidem scit quid odium, nam est prorsus oppositum ejus; opposita nusquam in uno subjecto dari possunt; sed bonum, seu illi qui in bono sunt, loco odii speciem aversationis habent; inde est quod odium hic in sensu interno sit aversari; sensus enim internus est principaliter pro illis qui in caelo sunt, quare cum descendit ille inde et derivatur in sensum litteralem, tunc quando historica talia sunt, affectio aversationis cadit in expressionem odii, sed tamen ita ut illis qui in caelo, idea odii nulla insit; se habet hoc sicut illud quod in Parte Prima n. 1875 ab experientia relatum est de illis verbis in Oratione Domini `Ne inducas nos in tentationem, sed libera nos a malo,' quod rejiceretur tentatio et malum, eo usque dum pure angelicum, nempe bonum, absque idea tentationis et mali remaneret, et hoc cum adjuncta specie indignationis et aversationis, quod cogitandum de malo cum de Domino: [3] similiter se habet cum de Jehovah seu Domino legitur in Verbo quod odio habeat, ut apud Zachariam, Vir malum socii sui ne cogitate in corde vestro, nec juramentum mendacii amate, quia omnia illa odi, dictum Jehovae, viii 17:apud Mosen, Non eriges tibi statuam, quam odit Jehovah Deus tuus, Deut. xvi 22:
apud Jeremiam, Facta est mihi hereditas Mea sicut leo in silva, edidit contra Me vocem suam, ideo odi eam, xii 8:
apud Hosheam, In Gilgale odi eos, propter malitiam operum eorum expellam eos e domo Mea, non addam amare eos, ix 15;
ibi `odium' quod praedicatur de Jehovah seu Domino, in sensu interno non est odium, sed est misericordia, nam Divinum est misericordia, sed cum haec apud hominem qui in malo est, influit, et is incurrit in poenam mali, tunc apparet sicut odium, et quia ita apparet, in sensu litterae etiam ita dicitur; [4] hoc similiter se habet, sicut quod in Verbo praedicetur de Jehovah seu Domino, ira, excandescentia, furor, de quibus n. 245, 592, 696, 1093, 1683, 1874, (x)2335, 2395, 2447; populus Judaicus et Israeliticus prae aliis populis talis fuit quod ut primum {1}aliquod inimicum etiam apud socios animadverteret, crederet sibi fas esse crudeliter illos tractare, et non modo illos occidere, sed etiam feris et avibus exponere, et sic quia misericordia Domini influens in tale odium apud eos, non solum contra hostes sed etiam contra socios, ut dictum, {2}verteretur, ideo non aliter potuerunt credere quam quod Jehovah etiam odio haberet, irasceretur, excandesceret, fureret, {3}quapropter secundum apparentiam in Verbo ita locutum est; qualis enim homo est, talis apparet illi Dominus, n. 1838, 1861, 2706: sed quale odium sit apud illos qui in amore et charitate, hoc est, in bono sunt, constat a Domini verbis apud Matthaeum, Audistis quod dictum sit, Amabis proximum tuum, et odio habebis inimicum tuum; Ego vero dico vobis, amate inimicos vestros, benedicite maledicentibus vobis, benefacite odio vos habentibus, et orate pro laedentibus et persequentibus vos, ut sitis filii Patris vestri Qui in caelis, v 43-45. @1 aliquid $ @2 after influens$ @3 ideo$