3607.“为我父亲居丧的日子近了，我要杀我的兄弟雅各”表颠倒，以及除去真理那源于自我的生命。这从“居丧的日子”和“杀他的兄弟雅各”的含义清楚可知：“居丧的日子”是指状态的颠倒；“杀他的兄弟雅各”是指除去真理那源于自我的生命。此处的情形与刚才有关“仇恨”含义的讨论很相似，即“仇恨”在内义上并非指“仇恨”。这种情形同样从来世不断发生的事可以看出来。在来世，一切良善从天上向下流入那些处于邪恶的人身上时，就被转化为邪恶，而在地狱灵人当中则被转化为对立面；真理以同样的方式被转化为虚假（参看2123节）。相反地，恶灵当中的邪恶与虚假在天上就是良善与真理；为将这一切变成善的，有些灵人一路上除去邪恶与虚假的观念，以便良善与真理的观念能呈现出来（关于这种除去，可参看1393，1875节）。此外，当邪恶与虚假靠近那些处于良善与真理之人时，它们不再显为邪恶虚假，而是照着其善良的性质和状态而呈现为某种其它形式。
由此可见，“杀他的兄弟雅各”在内义上不是指杀害，而是指除去那不适合真理的生命。因为真理若不通过良善，凭自己没有任何生命可言，真理只不过是接受良善的器皿而已（参看1496，1832，1900，2063，2261，2269，2697，3049，3068，3128，3146，3318，3387节）。生命在于良善，而不在于真理，除非这真理从良善接受生命（参看1589等）。所以，除去真理那源于自我的生命不是毁灭真理，而是赋予其生命；因为当真理似乎从它自己拥有生命时，它所拥有的，根本就不是生命，而是本身并非生命的生命。但是，当来自它自己的生命被除去后，这时，真生命，就是经由良善从主而来的生命，就被赋予它，而主就是生命本身。
这一点从来世那些唯独具有真理之人身上看得很清楚。他们的观念看似闭合，甚至天上的事物除了以一种如此一般，以至于这流注几乎不被认为是来自天堂的方式外，就无法流入进来。而对那些处于良善与真理的人来说，其观念看似开放，以至于天上的事物可以说流入一个微型天堂，或他们自己的一个形像中，因为这类事物藉着他们里面的良善经由真理流入进来（参看1869，2429节）。当良善开始占据优先位置，或掌权时，真理就被剥夺了那源于自我的生命。这一事实可从前面关于真理在第一阶段的优先权和随后良善优先权的阐述和说明看出来。此处所表示的，正是真理那源于自我的生命的这种除去。这些事之所以被称为“父亲居丧的日子”，是因为“父亲居丧的日子”表示状态的颠倒，这种状态的颠倒由以撒大大战兢（27:33，3593节）和以扫大声痛哭（27:34，3597节）来表示。
Potts(1905-1910) 3607
3607. The days of mourning for my father draw near, and I will kill Jacob my brother. That this signifies the inversion and privation of the self-derived life of truth, is evident from the signification of "days of mourning," as being the inversion of the state; and from the signification of "killing Jacob his brother," as being to deprive truth of self-derived life. The case herein is similar to what was just now said concerning the signification of "hatred" in the internal sense, namely, that it is not hatred; and the same may be seen from what is continually taking place in the other life, where all the good that flows down from heaven to those who are in evil is turned into evil, and with the infernals into the opposite; in like manner truth into falsity (see n. 2123); and therefore on the other hand the evil and falsity that is with such spirits is in heaven good and truth; and in order that it may become good there are spirits in the way who reject the ideas of evil and falsity, so that the idea of good and truth may be presented (concerning which rejection see above, n. 1393, 1875). And moreover when that which is evil and false approaches those who are in good and truth, it does not appear as evil and falsity, but under another form in accordance with the nature and state of their goodness. [2] From this it is evident that in the internal sense to "kill Jacob the brother" is not to kill, but is a privation of that life which is not compatible with truth; for truth has no life of itself, but from good, inasmuch as truth is only a vessel recipient of good (see n. 1496, 1832, 1900, 2063, 2261, 2269, 2697, 3049, 3068, 3128, 3146, 3318, 3387); and that in good there is life, but not in truth, except that which is from good (see n. 1589, and frequently elsewhere). Wherefore the privation of the self-derived life of truth is not the extinction of truth, but its vivification; for when truth appears to itself to have life from itself, then it has no life, except such life as in itself is not life; but when it is deprived of this, it is then gifted with real life, namely, through good from the Lord, who is life itself. [3] This plainly appears from those who are in the other life. With such as are in truth alone, the ideas appear closed, so that those things which are of heaven cannot flow in, except only in a manner so general that the influx is scarcely known to be from heaven; whereas with such as are at the same time in good, their ideas appear open, so that the things which are of heaven flow in as into a heaven in miniature, or as into an image of themselves; for they flow in by means of the good that is in them through truths (see n. 1869, 2425). That truth is deprived of self-derived life when good begins to be in the prior place, or to have the dominion, may be seen from what has been said and shown above concerning the apparent priority of truth at first, and concerning the subsequent priority of good; this privation of the self-derived life of truth is what is here signified. The reason why these things are called the "mourning for a father," is that days of mourning signify inversion of state, which inversion of state was signified above by the exceeding great shuddering with which Isaac shuddered (verse 33, n. 3593), and by the great and exceeding bitter cry with which Esau cried out (verse 34, n. 3597).
Elliott(1983-1999) 3607
3607. 'The days of mourning for my father are approaching, and I will kill Jacob my brother' means an inversion, and the removal from truth of the life from itself. This is clear from the meaning of 'the days of mourning' as an inversion of state, and from the meaning of 'killing his brother Jacob' as removing from truth the life from itself. These matters are similar to those discussed just above about hatred not being meant in the internal sense by 'hatred'. The same is also evident from things that are happening all the time in the next life. In that life all good flowing down from heaven to those under the influence of evil is converted into that which is evil, and among those in hell into that which is an opposite of that good; and truth in a similar way is converted into falsity, see 2123. Conversely therefore, that which exists as evil and falsity among such evil spirits as these exists in heaven as good and truth; and to turn this into what is good, there are spirits along the way who remove ideas of evil and falsity so that an idea of good and truth may present itself. Concerning that removal, see 1393, 1875. Furthermore when evil and falsity reach people with whom good and truth are present they are not seen as evil and falsity but under some other form determined by the disposition and state of the goodness that exists with them.
[2] From this it may also be seen that 'killing Jacob his brother' does not mean in the internal sense killing but the removal of that life which does not properly belong to truth. For of itself truth has no life except from good, truth being merely a vessel for receiving good, see 1496, 1832, 1900, 2063, 2261, 2269, 2697, 3049, 3068, 3128, 3146, 3318, 3387. It is in good that life lies, but not in truth unless it receives it from good 1589, and many other paragraphs. Consequently the removal from truth of the life from itself does not destroy truth but gives it life, for when truth seems to possess life from itself it does not possess any life at all other than that which is not life in itself. But when that life from itself is removed, life itself is then conferred on it, that is to say, the life received by way of good from the Lord, who is life itself.
[3] This is plain to see in those in the next life with whom truth alone exists. Their ideas appear closed, so much so that things of heaven are unable to flow in except in so general a way that it is scarcely recognized as being influx from that source. But the ideas of those with whom good as well as truth exists appear to be open, so much so that things of heaven flow so to speak into a miniature heaven or an image of themselves, for such things flow by way of the good present with those persons into the truths, see 1869, 2429. The fact that truth has the life from itself removed from it when good starts to occupy the prior position or to have dominion may be seen from what has been stated and shown already about the apparent priority of truth in the first stage and about the priority of good later on. It is this removal from truth of life from itself that is meant here. The reason why these matters are referred to as 'mourning for a father' is that 'the days of mourning' means an inversion of state, the inversion of state that was meant above in verse 33 by Isaac's 'trembling very greatly', 3593, and in verse 34 by Esau's crying out 'with a loud and bitter cry', 3597.
Latin(1748-1756) 3607
3607. `Appropinquabunt dies luctus patris mei, et occidam Jacobum fratrem meum': quod significet inversionem et privationem vitae veri a se, constat ex significatione `dierum luctus' quod sit status inversio; et a significatione `occidere Jacobum fratrem' quod sit privare verum vita a se: haec similiter se habent, sicut illa quae mox supra de significatione odii in sensu interno dicta sunt, quod nempe non odium sit; et quoque constare potest ab illis quae {1}continuo fiunt in altera vita; ibi omne bonum quod defluit e caelo ad illos qui in malo sunt, {2}vertitur in malum, et apud infernales in oppositum, similiter verum in falsum, videatur n. 2123; quare vicissim, malum et falsum quod apud tales, in caelo est bonum et verum; ut quoque fiat bonum, sunt spiritus in via, qui rejiciunt ideas mali et falsi ut idea boni et veri sistatur; de rejectione illa videatur n. 1393, 1875; et praeterea cum malum et falsum alluit ad illos qui in bono et vero sunt, non apparet ut malum et falsum, sed sub specie alia secundum bonitatis indolem et statum apud eos; [2] inde quoque constare potest quod `occidere Jacobum fratrem' in sensu interno non sit occidere, sed quod sit privatio illius vitae quae non vero competit; verum enim ex se non vitam habet sed a bono, nam verum modo est vas recipiens boni, videatur n. 1496, 1832, 1900, 2063, 2261, 2269, 2697, 3049, 3068, 3128, 3146, 3318, 3387, {3}et in bono est vita, non autem in vero nisi quae a bono, n. 1589 et alibi pluries; {4}quare privatio vitae veri a se non est exstinctio veri, sed est vivificatio ejus, nam cum verum apparet sibi vitam habere a se, tunc non vitam habet nisi talem quae in se non vita est, at cum privatur illa, tunc donatur ipsa vita, nempe per bonum a Domino Qui est ipsa vita; [3] hoc apparet manifeste ab illis qui in altera vita sunt qui in solo vero sunt; illorum ideae apparent clausae, adeo ut illa quae sunt caeli non influere possint, nisi modo ita communiter ut vix cognoscatur quod sit influxus inde; at qui simul in bono sunt, illorum ideae apparent apertae, adeo ut illa quae caeli sunt, influant sicut in aliquod exiguum caelum seu sicut in imaginem sui, nam per bonum apud illos {5}in vera, videantur n. 1869, (x)2429. Quod verum privetur vita (c)ex se, quando bonum priore loco incipit esse seu dominium habere, constare potest ex illis quae (c)prius de prioritate apparente veri primo tempore, et de prioritate boni postea, dicta et ostensa sunt; haec privatio vitae veri (c)ex se, est quae hic significatur. Quod haec dicantur luctus patris, est quia {6}`dies luctus' significant status inversionem, quae status inversio supra significata est per `horrorem magnum valde' quo horruit Jishak, vers. 33, n. 3593; et per `exclamationem magnam et amaram valde' qua exclamavit Esau, vers. 34, n. 3597. @1 continuo AI, but see footnote no. 2338.$ @2 i per gradus$ @3 in bono enim $ @4 inde$ @5 per I$ @6 luctus significat inversionem status$