4341.“同他一齐来的还有四百人”表一种状态，在此表神性良善与真理在属世层里面结合时的状态，因为这种结合就是所论述的主题。在圣言中，“四百”表示试探的状态和持续时间（1847，2959，2966节）。良善与真理的一切结合皆通过试探实现，故这是一种此处所表示的试探状态。良善通过试探与真理结合（参看2272，3318节）；当良善开始起主导作用时，试探便到来（4248，4249节）；主的神性本质与其人身本质的结合通过试探实现（参看1737节）。
要与真理结合的良善本身不受试探，受试探的是真理。此外，试探真理的不是良善，而是虚假和邪恶，还有错解和幻觉，以及对这些的情感，它们粘附在属世层里面的真理上。事实上，当良善经由内在途径，或经由内在理性人流入时，由感官错解和这些错解所产生的幻觉形成的属世人的观念就无法承受它的靠近，因为它们与它不一致，由此产生属世层里面的焦虑，以及试探。这些就是本章在内义上通过雅各所感受到的惧怕和愁烦，以及随后当以扫带着四百人到来时他的顺服和谦卑所描述的事。因为它们的结合无法以其它方式来实现。由此可见，“四百人”表示试探的状态；“四百”表示这种状态本身，“人”表示当良善流入属世层时，与该良善结合的理性真理。“人”表示理解力和理性层的事物（参看265，749，1007，3134节）。
但这些事具有这样的性质：它们会陷入人类心智的模糊部分，原因在于，当人活在肉身时，理性层与属世层之间的区别并不明显；那些未重生的人根本看不见这种区别，甚至那些重生之人也只看到一点点，因为他们既不深入思考这个问题，也不关心它。事实上，有关人之内层事物的知识几乎被抹除了。然而，在古时，这些知识构成教会里的人当中聪明的全部。这些事在某种程度上从前面关于理性层及其流入理性层的说明，也就是说，从属世层通过理性层重生（3286，3288节），理性层先于属世层接受真理（3368，3671节）的解释明显可知。这些与良善一起从理性层流入属世层的真理就是与以扫一起来的那“四百人”在内义上所表示的。
Potts(1905-1910) 4341
4341. And with him four hundred men. That this signifies its state, here the state of the conjunction of Divine good with truth in the natural, is because this conjunction is the subject treated of. "Four hundred" in the Word signifies the state and duration of temptation (n. 1847, 2959, 2966); and as all the conjunction of good with truth is effected through temptations, therefore it is a state of temptations which is here meant. (That goods are conjoined with truths through temptations, see n. 2272, 3318; and that temptations come when good begins to act the first part, n. 4248, 4249; and also that the union of the Lord's Divine essence with His Human essence was effected through temptations, n. 1737.) [2] The good itself which is to be conjoined with truth is not tempted, but the truth. And moreover truth is not tempted by good, but by falsities and evils, and also by fallacies and illusions and the affection of these, which adhere to truths in the natural. For when good flows in, which is effected by an internal way, or through the internal rational man, the ideas of the natural man, formed from the fallacies of the senses and the derivative illusions, cannot endure its approach, for they are in disagreement with it, and hence comes anxiety in the natural, and temptation. These are the things which are described in this chapter in the internal sense by Jacob's coming into fear and thence into anxiety, and consequently into a state of submission and humiliation, when Esau came with four hundred men; for their conjunction is not effected in any other way. From this it may be seen that by the "four hundred men" is signified a state of temptations; by "four hundred," this state itself, and by "men," the rational truths which are conjoined with good when it flows into the natural. (That by "men" are signified intellectual and rational things, may be seen n. 265, 749, 1007, 3134.) [3] But these things are such as fall into obscurity with man, for the reason that when he is living in the body, the distinction between the rational and the natural does not appear-not at all to those who are not regenerate, and very little even to those who are regenerate. For they do not reflect upon it, nor indeed do they care about it, for the knowledges of the interior things of man have been almost obliterated, and yet in old time these made the all of intelligence with men within the church. These things may however in some degree appear from what has been shown before concerning the rational and its influx into the natural, namely, that the natural is regenerated through the rational (n. 3286, 3288), and that the rational receives truths before the natural (n. 3368, 3671). These truths, which inflow with good from the rational into the natural, are what in the internal sense are signified by the "four hundred men" who came with Esau.
Elliott(1983-1999) 4341
4341. 'And four hundred men with him' means a state, in this case the state when Divine Good and Truth within the Natural are joined together, since that joining together is the subject. In the Word 'four hundred' means a state of temptation and the duration of it, 1847, 2959, 2966. And since every joining together of good and truth is effected by means of temptations it is the state of temptations that is meant here. For temptations are the means by which goods are joined to truths, see 2272, 3318, and temptations come when good starts to play the leading role, 4248, 4249; also the union of the Lord's Divine Essence with His Human Essence was effected by means of temptations, 1737.
[2] It is not the good itself which is to be joined to truth that is tempted, but the truth. Nor is truth tempted by good but by falsities and evils, and also by misconceptions and illusions, and by the affection for these, which cling to the truths within the natural. For when good flows in, which it does by an internal route, that is, through the internal rational man, the ideas possessed by the natural man which have been formed from the misconceptions of the senses and from illusions resulting from these cannot bear the approach of it, for they do not accord with it; and this gives rise to distress within the natural and to temptation. These are the factors which in the internal sense of this chapter are described by the fear and therefore the distress that Jacob felt, and his consequent state of submission and humiliation when Esau was coming with four hundred men. For the joining together of good and truth is never effected by any other means. From this it may be seen that 'four. hundred men' means a state of temptations - 'four hundred' the actual state itself, 'men' rational truths which have been joined to good when this flows into the natural. For 'men' means things of the understanding and of the rational, see 265, 749, 1007, 3134.
[3] But these considerations are such that they pass into the unlit parts of the human mind, the reason being that while a person is living in the body the difference between the rational and the natural cannot be seen. It is not seen at all by those who are not regenerate, and barely so by those who are, since they neither reflect on nor are even interested in the matter. For knowledge of the interior aspects of the human being has been virtually wiped out, yet in former times that knowledge constituted the whole of intelligence among people within the Church. Those considerations are however able to be substantiated to some extent from what has been shown already about the rational and its influx into the natural, that is to say, from the explanation that the natural is regenerated by means of the rational, 3286, 3288, and that the rational receives truths before the natural does so, 3321, 3368, 3671. It is these truths which flow, accompanied by good, from the rational into the natural that are meant in the internal sense by the four hundred men who accompanied Esau.
Latin(1748-1756) 4341
4341. `Et cum eo quadringenti viri': quod significet statum, hic statum conjunctionis Divini Boni cum Vero in Naturali, nam de illa agitur; `quadringenta' in Verbo significant statum et durationem tentationis, n. 1847, 2959, 2966; et quia omnis conjunctio boni cum vero fit per tentationes, ideo est status tentationum qui {1} hic intelligitur; quod per tentationes conjungantur bona veris, videatur n. 2272, 3318; quodque tentationes existant cum bonum primas incipit agere, n. 4248, 4249; tum quod unio Essentiae Divinae Domini cum Essentia Humana (o)Ipsius per tentationes facta sit, n. 1737. Ipsum bonum quod conjungendum est cum vero, non tentatur sed verum; et quoque verum non tentatur a bono, sed a falsis et malis, tum quoque a fallaciis et illusionibus, (c)ac earum affectione, quae adhaerent (x)veris in naturali; cum enim bonum influit, quod fit per viam internam seu per internum rationalem hominem, tunc ideae naturalis hominis formatae a fallaciis sensuum et illusionibus inde, non sustinent approximationem ejus, sunt enim discordes, inde anxietas in naturali et tentatio; haec sunt quae in sensu interno in hoc capite describuntur per quod veniente Esau cum quadringentis viris Jacob in timorem et inde (o)in anxietatem venerit, et quod inde in submissionis et humiliationis statum; conjunctio (t)enim illorum nusquam aliter fit: inde constare potest quod per `quadringentos viros' significetur status tentationum, per `quadringentos' ipse ille status, per `viros' autem rationalia (o)vera quae conjuncta sunt bono cum influit in naturale; quod per `viros' significentur intellectualia et rationalia, videatur n. 265, 749, 1007, 3134; [3] sed haec talia sunt quae in obscurum hominis cadunt {2}, ex causa quia cum in corpore vivit, distinctio inter rationale et naturale non apparet {3}, prorsus non illis qui non regenerati sunt, et quoque perparum illis qui regenerati, nam non reflectunt super illud, immo nec curant, nam cognitiones interiorum hominis {4} paene obliteratae sunt quae tamen olim fecerunt omne intelligentiae apud homines intra Ecclesiam: haec tamen aliquatenus constare possunt ab illis quae prius de rationali et ejus influxu in naturale ostensa sunt; nempe quod naturale regeneretur per rationale, n. 3286, 3288: et quod rationale prius recipiat vera quam naturale, n. [3321], 3368, 3671: vera haec, quae e rationali cum bono influunt in naturale, sunt quae in sensu interno significantur per `quadringentos viros qui cum Esavo.' @1 quae hic intelligitur$ @2 in obscuro hominis sunt$ @3 appareat$ @4 i hodie$