3659.“以撒叫了雅各来”表主对于真理良善性质的直觉。这从“叫”的含义，以及“以撒”和“雅各”的代表清楚可知：“叫”某人是指对事物性质的直觉（3609节）；“以撒”是指主的神圣理性的神性良善（1893，2066，2072，2083，2630，3012，3194，3210节）；“雅各”是指主的属世真理（1893，3305，3509，3525，3546，3576，3599节）。不过，无论在这里，还是在本章其余的地方，雅各都代表这真理的良善。由此明显可知“以撒叫了雅各来”表示主对于真理良善性质的直觉。
此处“雅各”之所以代表这真理的良善，是因为他现在夺走了以扫的长子名分，还夺走了他的祝福，由此具有了以扫的身份；然而，他仍只是他以前所代表的那真理的良善。凡存在的各种真理，无论其性质是什么，都含有良善在里面。因为真理若非由良善产生，就不是真理；它由此而被称为真理。凭着所取得的长子名分，凭着祝福，雅各优先于以扫获得这样的特权：他的子孙后代要继承向亚伯拉罕和以撒所作有关迦南地的应许。他因此代表了主的神圣属世层，就像以撒代表神圣属世层，亚伯拉罕代表祂的神性本身一样。因此，为了代表可以停靠在一个人身上，他们被允许夺走以扫的长子名分，后来又夺走了祝福。这就是为何雅各现在代表属世层的良善，尽管此处他一开始代表他以前所代表的那真理的良善。以扫还会有进一步的论述，如下面6-9节，以便真理的良善，和主的属世层良善的真理（这真理还不能由“雅各”来代表）可以被代表。从下文清楚可知何为雅各在此所代表的真理的良善及其性质。
Potts(1905-1910) 3659
3659. And Isaac called Jacob. That this signifies perception by the Lord of the quality in respect to the good of truth, is evident from the signification of "calling" anyone as being to perceive the quality (n. 3609); and from the representation of Isaac, as being the Lord as to the Divine good of the Divine rational (n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210); and from the representation of Jacob, as being the Lord as to natural truth (n. 1893, 3305, 3509, 3525, 3546, 3576, 3599). But here, and in what follows in this chapter, Jacob represents the good of this truth; from which it is evident that by the words, "Isaac called Jacob," is signified perception by the Lord of the quality in respect to the good of truth. [2] The reason why Jacob here represents the good of this truth, is that he has now carried off the birthright of Esau, and also his blessing, and has thereby put on the person of Esau, but still no further than in respect to the good of the truth which he had before represented; for all truth, whatsoever it be and whatsoever its quality, has good within it, inasmuch as truth is not truth except from good; it is from this that it is called truth. By the birthright which he took, and by the blessing, he obtained over Esau the privilege that his posterity should succeed to the promise made to Abraham and Isaac concerning the land of Canaan, and thus that by him should be represented the Lord's Divine natural, as by Isaac was represented the Divine rational, and by Abraham His Divine Itself. In order therefore that the representative might fall upon one person, it was permitted that he should thus take from Esau the birth-right, and afterwards the blessing. Hence it is that Jacob now represents the good of the natural, but here at first the good of that truth, namely, of the truth which he had represented just before. Esau is also still further treated of, as in the following verses (6-8) of this chapter, to the intent that there might be represented the good of truth and the interior truth of good of the Lord's natural, which could not as yet be represented by Jacob. What and of what quality is the good of truth here represented by Jacob, will appear from what follows.
Elliott(1983-1999) 3659
3659. 'Isaac called to Jacob' means perception by the Lord regarding the nature of the good of truth. This is clear from the meaning of 'calling to someone' as perception of the nature of a thing, dealt with in 3609, from the representation of 'Isaac' as the Lord as regards the Divine Good of the Divine Rational, dealt with in 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210, and from the representation of 'Jacob' as the Lord as regards natural truth, dealt with in 1893, 3305, 3509, 3525, 3546, 3576, 3599. Here however and in the rest of this chapter 'Jacob' represents the good of that truth. From this it is evident that these words 'Isaac called to Jacob' mean perception by the Lord of the nature of the good of truth.
[2] The reason why 'Jacob' here represents the good of that truth is that by now he had taken Esau's birthright, and also his blessing, and in so doing had assumed Esau's identity; yet it was still no more than the good of that truth, which truth he had represented previously. For every kind of truth that exists holds good within it, because truth is not truth unless it arises out of good and for this reason is called truth. By means of the birthright which he took, and by means of the blessing, Jacob acquired for his descendants, in precedence over Esau, a succession to the promise made to Abraham and Isaac concerning the land of Canaan. In so doing he represented the Lord's Divine Natural, even as 'Isaac' represented the Divine Rational, and 'Abraham' His Divine itself. In order therefore that the representative might rest on one person he was thus allowed to take away the birthright from Esau, and after that the blessing. This is why Jacob now represents the good of the natural, though at first in this chapter he represents the good of that truth, which truth he represented immediately before. Esau is also dealt with further still, as in verses 6-9 below, to the end that the good of truth and the interior truth of good of the Lord's Natural - which cannot as yet be represented by 'Jacob' - may nevertheless be represented. What the good of truth, represented here by 'Jacob' is, and the nature of it, will be clear from what follows.
Latin(1748-1756) 3659
3659. `Vocavit Jischak ad Jacobum': quod significet perceptionem qualis quoad bonum veri a Domino, constat a significatione `vocare ad aliquem' quod sit perceptio qualis, de qua n. 3609; ex repraesentatione `Jischaki' quod sit Dominus quoad Divinum Bonum Divini: Rationalis, de qua n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210; et ex repraesentatione `Jacobi' quod sit Dominus quoad verum naturale, de qua n. 1893, 3305, 3509, 3525, (x)3546, 3576, 3599; hic autem et in sequentibus hujus capitis repraesentat `Jacob' bonum illius veri; inde patet quod per haec verba, `vocavit Jischak ad Jacobum' significetur perceptio qualis a Domino quoad bonum veri. [2] Quod `Jacob' hic repraesentet bonum illius veri, est quia nunc primogenituram Esavi tulerat, et quoque ejus benedictionem, et sic per illa induit personam Esavi, sed adhuc non amplius quam quoad bonum illius veri, quod, nempe verum', prius repraesentavit; omne enim verum, quodcumque et qualecumque sit, in se habet bonum, nam verum nisi ex bono non est verum, inde dicitur verum; per primogenituram quam tulit et per benedictionem, accepit id prae Esavo quod ejus posteritas succederet in promissionem factam Abrahamo et Jischako de terra Canaane, et sic quod per illum repraesentaretur Divinum Naturale Domini, sicut per `Jischakum' Divinum Rationale, et per `Abrahamum' Ipsum Divinum Ipsius; {1}ut itaque repraesentativum in unam personam caderet, permissum fuit ut primogenituram Esavo ita auferret, et dein benedictionem; inde est quod Jacob nunc repraesentet bonum naturalis, sed hic in principio bonum illius veri, quod, nempe verum, mox {2}prius repraesentavit. Adhuc quoque agitur de Esavo, ut in versu seq. 6-9 hujus capitis, ex causa ut bonum veri et verum boni interius Naturalis Domini repraesentaretur, quod per `Jacobum' adhuc non potest. Quid et quale est bonum veri, quod hic est `Jacob,' ex sequentibus constabit. @1 et sic$ @2 supra$