3610.“看哪，对于你，你哥哥以扫要杀你安慰他自己”表将这种状态颠倒过来并除去真理那源于自我的生命的意图。这从牵涉某人的“安慰自己”和“杀你”的含义清楚可知：牵涉某人的“安慰自己”是指以对某人或某事的期望来平息内心的动荡，“对于你”意指真理状态的颠倒；“杀你（即雅各）”是指除去真理那源于自我的生命，如刚才所述（3607节），那里已说明，除去真理的生命不是摧毁那真理，而是赋予它生命。至于真理的生命，情况是这样：当具有真理，或对真理的情感之人没有照着他们所知道并拥有情感的真理生活时，在这种情况下，便有源于自我之爱和尘世之爱的某种满足和快乐存在，它们已被联结于对真理的情感。这种满足和快乐看似良善，却并非良善同，除非关注用，因为以后可服务于良善本身及其生活的真理能由此被引入和学习。当真理处于这种状态时，也就是说，当对真理的情感存在于人们身上时，可以说真理具有源于自我的生命。但这种生命并非生命，这一点从以下事实明显可知，即：生命并不居于自我之爱和尘世之爱，也就是伴随这些爱的满足和快乐中，而是居于属天和属灵之爱，以及属于这爱的快乐和满足中。因此，当真理，也就是具有这种真理情感的人失去这种生命时，他们才第一次接受生命，也就是第一次复活，或被赋予生命。
对自我和尘世具有情感的人根本不可能理解这些事，因为他们以为其它生命绝不可能存在。结果，他们若失去这种生命，就完全停止存活，因为拥有这种生命的人绝无可能知道何为属灵和属天的生命。而真相却是：当这种生命，也就是属于对自我和尘世情感的生命被除去后，诸如天使和天堂般的生命，连同无法描述的智慧和聪明便从主流入。从来自主的这种生命观之，以前的生命似乎根本没有，或如同野兽的污秽生命。因为它没有丝毫神性之物，只是能思维能说话，因而具有像其他人那样的外形。
至于良善那一方要将这种状态颠倒过来，并除去真理那源于自我的生命的意图，也就是“对于你，以扫要杀你安慰他自己”这句话所表示的，情况是这样：对正在重生的人来说，他里面的良善不断意图将这种状态颠倒过来，使其被纳入这样的次序：真理不占据优先位置，而是符合天堂的状态，占据次要位置。然而，这种意图深藏在它里面，没有被发现，直到它实实在在地实现了。此中情形就像婚姻之爱，它在婴儿和童年时期并未表现自己，但仍深藏于内，直到每一个事物都被整理成序，以至于能使它显明自身，它才开始出现。在此期间，它在产生适合它的一切手段，也就是说，一切手段都由它产生。类似情形可见于植物界：一切树木和一切植被里面都从至内在隐藏着结出果实或种子的努力。但这种努力无法显现，除非一切手段，就是枝、叶、花，先被产生；当它们被产生时，这种努力才会付诸行动。那些正在新生的人也是如此。良善与真理的婚姻关系长期隐藏起来，但仍作为一种努力而存在于有效的起因中，并由此存在于结果本身中。然而，在一切事实被整理成序之前，它不会显现。一旦一切事物被整理成序，它才开始出现并显明自身。这种努力就是将这种状态颠倒过来，并除去真理那源于自我的生命的意图所指的。由此明显可知，内义完全不同于字义所表达的，也就是说，内义论述的是被纳入次序的真理及其复活，而不是摧毁和除去它的生命。
Potts(1905-1910) 3610
3610. Behold Esau thy brother comforteth himself concerning thee to kill thee. That this signifies the purpose to invert the state and deprive truth of self-derived life, is evident from the signification of "comforting one's self" for anyone, as being to appease unrest of mind with hope concerning anyone, or concerning anything, "concerning thee" implying the inversion of the state of truth-and from the signification of "to kill thee," that is, Jacob, as being to deprive truth of self-derived life (concerning which just above, n. 3607, where it was shown that depriving truth of life is not extinguishing it, but vivifying it). For the case with respect to the life of truth is this: When they who are in truth, or in the affection of truth, do not live according to the truth which they know and with which they are affected, there is then somewhat of pleasure and delight derived from the love of self or the love of the world, which has adjoined itself to the affection of truth, and which appears as good, when yet it is not good, except as regards the use, in that truths may thus be introduced and learned which afterwards may be serviceable to real good and its life. When truth is in this state, that is, they who are in the affection of truth, then truth is said to have self-derived life, which is not life, as is evident from the fact that in the love of self, and the love of the world, or in their pleasure and delight, there is not life; but in celestial and spiritual love, and in their delight and pleasure. Therefore when truth, that is, they who are in such an affection of truth, are deprived of that life, they then for the first time receive life, or are then for the first time vivified. [2] These things cannot possibly be apprehended by those who are in the affection of self and of the world, for they believe that no other life is possible; consequently that if they should be deprived of that life, they would altogether cease to live; for they who are in that life can in no wise know what spiritual and heavenly life is. When yet the fact is that when they are deprived of that life of the affection of self and of the world, then life flows in from the Lord such as is the angelic and heavenly life, together with ineffable wisdom and happiness; and when the former life is viewed from this life, it appears as no life, or as the unclean life of brute animals, inasmuch as there is nothing of the Divine therein, except that they can think and speak, and thus appear in external form like others. [3] In respect to the circumstance that good had the purpose to invert the state and deprive truth of self-derived life, which is signified by Esau comforting himself for Jacob to kill him, the case is this: with a man who is being regenerated, the good in him is continually in the purpose to invert the state, and to reduce it into such order that truth may not be in the prior place, but in the posterior; as is consonant with the state of heaven. But this purpose lies deeply concealed, nor is it observed until the purpose has been effected. The case herein is as it is with conjugial love, which does not appear during infancy and childhood, but still lies hidden within; nor does it come forth until each and all things have been so disposed that it can manifest itself; meanwhile it produces all means that are suited to itself; that is, they are produced. The case is the same in the vegetable kingdom: in every tree and in every plant there lies inmostly concealed an endeavor to produce fruits or seeds; but this endeavor cannot manifest itself until it has first produced all the means, namely, branches, leaves, and flowers, which being produced the endeavor comes forth into act. [4] So also is it with those who are born anew: the conjugial principle of good and truth long lies hidden within; but still it is present as an endeavor in the efficient cause and thence in the effect; yet it does not appear until all things have been disposed into order; and when they have been so disposed, it for the first time comes forth and manifests itself. It is this endeavor which is meant by the purpose to invert the state and deprive truth of self-derived life. Hence it is manifest that the internal sense is altogether different from that which is expressed in the sense of the letter, namely, that it treats of the reduction of truth into order, and its vivification, and not of the destruction and privation of its life.
Elliott(1983-1999) 3610
3610. 'Behold, Esau your brother is consoling himself concerning you [by planning] to kill you' means, the intention to invert the state and to remove from truth the life from itself. This is clear from the meaning of 'consoling oneself concerning somebody' as calming a turbulence of mind with a hope concerning some person or thing - the pronoun 'you' embodying an inversion of the state of truth; and from the meaning of 'killing you (Jacob)' as removing from truth the life from itself, dealt with just above in 3607, where it has been shown that removing from truth the life [from itself] is not destroying that truth but giving it life. For the situation with the life of truth is that when people with whom truth or the affection for truth is present do not live according to the truth they know and have an affection for, there is in that case a certain satisfaction and delight, stemming from self-love or love of the world, which attaches itself to the affection for truth. That satisfaction and delight seems to be like good, but it is not good except if considered in relation to the use it serves of enabling truths to be brought in and learned, which subsequently can be of service to good itself and to the life of good. When this is the state in which truth dwells, that is, when the affection for truth exists with people, truth is said to have life from itself. But this is not life, as is clear from the fact that life does not dwell in self-love and love of the world, that is, in the satisfaction and delight that goes with these loves, but in celestial and spiritual love and the delight and satisfaction that belongs to that love. Consequently when truth is removed - that is, when those with whom such an affection for truth is present have that life removed from them - then for the first time they receive life, that is, are given life.
[2] These matters cannot be grasped at all by those whose affection is for themselves and the world, for they believe that no other kind of life can possibly exist, and consequently that if that life were removed they would have no life at all. For people possessing that life cannot by any means know what spiritual and celestial life is. But the truth of the matter is that when that life is removed, that is to say, the life belonging to an affection for self and the world, life flows in from the Lord such as is angelic and heavenly, bringing with it wisdom and intelligence that are beyond description. From the point of view of this life from the Lord, the previous life seems to be none at all or to be like the abject life of beasts, for it entails nothing Divine at all apart from being able to think and to talk, and so to have an outward form like everyone else has.
[3] As regards the intention on the part of good to invert the state and to remove from truth the life from itself, meant by the words 'Esau is consoling himself concerning you [by planning] to kill you', the position is that with someone who is being regenerated good intends constantly to bring about an inversion of state and to produce that order in which truth does not occupy the prior position but, in conformity with the state of heaven, the secondary position. This intention however lies concealed deeply within it and is not discerned until it is actually carried into effect. It is like conjugial love, which does not show itself in infancy and childhood but nevertheless lies concealed within, and does not emerge until every single thing has been properly ordered to enable it to manifest itself. During all that time however it is producing all the means suited to it, that is, they are produced from it. Something similar may be seen in the vegetable kingdom in which within every tree and young plant there lies concealed inmostly the effort to produce fruit or seeds. But that effort cannot manifest itself until all the means have been produced first, that is to say, shoots, leaves, and blossom; and when these have been produced, that effort comes into act.
[4] It is the same with those who are being born anew. The conjugial relationship which exists between good and truth lies concealed for a long time but is nevertheless present as the effort within the efficient cause and from this within the effect itself. But it does not appear until everything has been properly ordered, and once everything has been properly ordered only then does it emerge and manifest itself. This effort is what is meant by the intention to invert the state and to remove from truth the life from itself. From this it is evident that the note which is sounded in the internal sense is altogether different from that in the sense of the letter; that is to say, it speaks of truth being brought into order and receiving life, not of the destruction and removal of life from it.
Latin(1748-1756) 3610
3610. `Ecce Esau frater tuus consolans se tibi ad occidendum te': quod significet animum invertendi statum et privandi verum vita a se, constat ex significatione `consolari se alicui' quod sit sedare irrequiem animi spe de aliquo seu de aliqua re, `tibi' involvit status veri inversionem; et ex significatione `occidere te' seu Jacobum quod sit privare verum vita a se, de qua mox supra n. 3607, ubi ostensum quod privare verum vita, non sit (t)exstinguere illud, sed vivificare; ita enim cum vita veri se habet: quando illi qui in vero seu in affectione veri sunt, non vivunt secundum verum quod sciunt et quo afficiuntur, tunc est aliquod volupe et jucundum ex amore sui seu amore mundi, quod se adjunxit affectioni veri, quod sicut bonum apparet, cum tamen {1}id bonum non sit, nisi respective ad usum quod sic introduci queant et addisci vera, quae postea ipsi bono et ejus vitae inservire possint; cum verum in illo statu est, hoc est, illi qui in affectione veri sunt, tunc dicitur verum vitam habere a se, quae quod non vita sit, constat ex eo quod amori sui et amori mundi, seu eorum volupi et jucundo, non insit vita, sed amori caelesti et spirituali, et {2}eorum jucundo et volupi; quare cum verum, hoc est, illi qui in tali affectione veri sunt, privantur illa vita, tunc primum accipiunt vitam seu tunc primum vivificantur; [2] haec capere nequaquam possunt illi qui in affectione sui et mundi sunt, credunt enim quod non alia vita dari queat, consequenter {3}si illa vita privarentur, prorsus non viverent, nam qui in illa vita sunt, nullatenus possunt scire quid vita spiritualis et caelestis; cum tamen ita se habet quod cum privantur vita illa, nempe affectionis sui et mundi, tunc vita influat a Domino, qualis est angelica et caelestis, cum sapientia et felicitate ineffabili, ex qua vita cum prior vita spectatur, apparet prior sicut nulla vel sicut brutorum animalium sordida; nam nihil Divini inest, praeter quod cogitare possint et loqui, et sic apparere externa forma sicut alii. [3] {4}Cum hoc quod bono esset animus invertendi statum et privandi verum vita a se, quae significantur per quod `Esau consolans se tibi ad occidendum te,' ita se habet: bono apud hominem qui regeneratur, continue est animus invertendi statum, et redigendi eum in talem ordinem ut verum non priore loco sit, sed sicut convenit statui caeli, ut posteriore sit; sed hic animus alte latet reconditus, nec appercipitur priusquam id factum: se habet hoc sicut amor conjugialis, qui in infantia et pueritia non apparet, sed usque latet reconditus, nec se prodit priusquam omnia et singula disposita sunt ut se manifestare possit; interea omnia media sibi convenientia producit, seu producuntur: similiter in regno vegetabili, in qualibet arbore et in qualibet planta, intime latet conatus producendi fructus seu semina, sed conatus ille non prius se manifestare potest quam cum omnia media prius produxerit, nempe ramulos, folia, flores, quibus productis, tunc conatus ille in actum prodit: ita quoque se habet cum illis qui e novo nascuntur; [4] conjugiale quod est boni et veri diu latet reconditum, sed usque adest sicut conatus in causa efficiente et inde in effectu, {5}sed non apparet antequam omnia disposita sunt, et cum disposita sunt, tunc primum prodit et se manifestat; hic conatus est qui intelligitur per animum invertendi statum et privandi verum vita a se. Inde patet quod sensus internus prorsus alius hic sit quam sonat sensus litterae, nempe quod sit reductio veri in ordinem et ejus vivificatio, non destructio et privatio ejus vitae.(s) @1 hoc$ @2 ejus$ @3 i quod$ @4 qui$