3314、“利百加却爱雅各”表示神性理性的神性真理爱真理的教义。这从“利百加”和“雅各”的代表清楚可知：“利百加”是指神性理性的神性真理（对此，参看3012， 3013， 3077节，以及论述利百加的整个前一章）；“雅各”是指属世真理的教义，在至高意义上是指真理方面的主的神性属世层或属世神性（参看3305节）。至于神性理性的神性良善爱属世层的良善，神性理性的神性真理爱属世层的真理，情况是这样：构成理性层的是良善和真理，构成属世层的也是良善和真理；理性层的良善既无需真理、因而直接流入属世层的良善，又通过真理、因而间接流入该良善。但理性层的良善通过理性层的真理、因而间接流入属世层的真理，也通过属世层的良善、因而再次间接流入该真理。这就是为何理性层的良善与属世层的良善比与属世层的真理结合得更紧密，这种结合由“以撒爱以扫”来表示；而理性层的真理与属世层的真理比与属世层的良善结合得更紧密，这种结合由“利百加爱雅各”来表示。
这些观念的确很难理解，尤其因为在这个话题上，甚至最笼统、最宽泛的真理或概念都不为这个世界，包括学术界所知。例如，世人不知道理性层与属世层截然不同且分离，或这两者都是由良善和真理构成的；更不知道理性层必须流入属世层，好让人能思考，并意愿他所思考的。只要这些最笼统、最宽泛的真理或概念仍是未知的，人们就很难理解前面所描述的那种流注。然而，这些都是天使在上面拥有光的事物，他们在这些事物中感知到无数细节。这些感知给予他们快乐，当他们同时被允许思想主神性的人身或人性一面，或其人身或人性方面的神性时，他们就会意识到这一点。凡处于良善的人还在肉身中时，就都拥有天使的东西在里面，还被主赋予在这些事物和其它类似事物上的某种快乐。而凡未处于良善的人在思想这些事物时，都会感到厌烦，在思想诸如适用于属于主之人身或人性的神性的那些事物时，更是厌烦。因此，最好让那些具有这种性质的人把自己的心智从这类话题上移开，因为他们根本不明白，甚至会弃绝它们，从心里说，这对我来说有什么价值呢？既不给我带来任何荣誉，又不给我带来任何财富。
Potts(1905-1910) 3314
3314. And Rebekah loved Jacob. That this signifies that the Divine truth of the Divine rational loved the doctrine of truth, is evident from the representation of Rebekah, as being the Divine truth of the Divine rational (concerning which see n. 3012, 3013, 3077, and the whole preceding chapter, where Rebekah is treated of); and from the representation of Jacob, as being the doctrine of natural truth, and in the supreme sense the Lord's Divine natural as to truth (see n. 3305). That the Divine good of the Divine rational loved the good which was in the natural, and the Divine truth of the Divine rational loved the truth which was in the natural, stands thus; It is good and truth that constitute the rational, and it is also good and truth that constitute the natural; the good of the rational flows in without truth-thus immediately-into the good of the natural; and also through truth, thus mediately; whereas the good of the rational flows in through the truth of the rational into the truth of the natural, thus mediately; and also through the good of the natural into the truth there, thus also immediately. Hence it is that there is a closer conjunction of the good of the rational with the good of the natural, than with its truth; which conjunction is signified by "Isaac loving Esau;" and that there is a closer conjunction of the truth of the rational with the truth of the natural, than with its good, which conjunction is signified by "Rebekah loving Jacob." [2] These things are indeed such as can with difficulty be apprehended, for the reason especially that the world, even the learned world, is ignorant of the most general truths upon the subject-as that the rational is distinct from the natural, and that it is good and truth which constitute both the rational and the natural; and still less is it known that the rational must flow into the natural in order for man to be able to think, and to will as he thinks. As these most general truths are unknown, the influx spoken of above can with difficulty be comprehended; and yet these are matters in regard to which the angels have light, and perceive things innumerable, and this attended with the delight in which they are when it is given them at the same time to think concerning the Lord's Divine in respect to the Human. The man who is in good and in whom there is what is angelic while he is in the body, is also gifted with some light from the Lord on these and similar subjects; but he who is not in good feels a loathing when thinking of such things, and the more so the more he thinks of them as applied to the Divine that pertains to the Lord's Human. It is better therefore that those who are of such a nature should remove their mind from such subjects; for they comprehend nothing of them, and even reject them; saying at heart, What is this to me? will bring me neither honors nor gain.
Elliott(1983-1999) 3314
3314. 'And Rebekah loved Jacob' means that the Divine Truth of the Divine Rational loved the doctrine of truth This is clear from the representation of 'Rebekah' as the Divine Truth of the Divine Rational, dealt with in 3012, 3013, 3077, and in the whole of the previous chapter where Rebekah is the subject, and from the representation of 'Jacob' as the doctrine of natural truth, and in the highest sense the Lord's Divine Natural as regards truth, dealt with in 3305 With regard to the Divine Good of the Rational loving the Good belonging to the Natural, and the Divine Truth of the Divine Rational loving the Truth belonging to the Natural, the position is that there are good and truth that constitute the rational, and there are also good and truth that constitute the natural. The good of the rational flows into the good of the natural both independently of truth, thus into it directly, and also by way of truth, thus into it indirectly. But the good of the rational flows into the truth of the natural both by way of the truth of the rational, thus indirectly, and also by way of the good of the natural, thus again indirectly. Consequently rational good is joined more closely to natural good than to natural truth, a conjunction meant by 'Isaac loved Esau'; and rational truth is joined more closely to natural truth than to natural good, a conjunction meant by 'Rebekah loved Jacob'.
[2] These considerations are such indeed as can be grasped only with great difficulty, in particular because the most general features of all regarding this matter are unknown in the world, even among the learned. The world does not know, for example, that the rational is quite distinct and separate from the natural, or that good and truth are what constitute the rational and what constitute the natural, let alone that the rational flows into the natural enabling a person to think and to will what he thinks. As long as these very general features remain unknown, one can understand only with great difficulty what the influx described above is. Yet these are things in which angels have light, things in which they perceive countless details. And they do this with the delight which is theirs when they are permitted at the same time to think about the Lord's Divine in relation to His Human. Anyone who is governed by good, and who, though still in the body, has what is angelic within him, is also given some light by the Lord in these matters and others like them. But anyone who is not governed by good finds it irksome when he thinks about such matters, the more so when he thinks about those things as they apply to the Divine which belongs to the Lord's Human. It is better therefore if such people turn their minds away from those matters, for they have no grasp of them at all - indeed they reject them, saying at heart, What value is any of this to me? It doesn't bring me any honour, or any material gain.
Latin(1748-1756) 3314
3314. `Et Rebecca amans Jacobum': quod significet quod Divinum Verum Divini Rationalis amaret doctrinam veri, constat a repraesentatione `Rebeccae' quod sit Divinum Verum Divini Rationalis, de qua n. 3012, 3013, 3077, et in toto capite praecedente ubi de Rebecca agitur; et ex repraesentatione `Jacobi' quod sit doctrina veri naturalis, et in sensu supremo Domini Divinum Naturale quoad verum, de qua n. 3305. Quod Divinum Bonum Rationalis amaret Bonum quod Naturali, et Divinum Verum Divini Rationalis amaret Verum quod Naturali, ita se habet: est bonum et {1}verum quod constituit rationale, et est quoque bonum et verum quod constituit naturale; bonum rationalis influit absque vero, ita immediate, in bonam naturalis, et quoque per verum, ita mediate; at bonum rationalis influit per veram rationalis in veram naturalis, ita mediate, et quoque per bonum naturalis in verum ibi, ita quoque mediate; inde est quod arctior conjunctio sit boni rationalis cum bono naturalis quam cum vero hujus, quae conjunctio significatur per quod `Jishak amaret Esavum'; et quod arctior conjunctio sit veri rationalis cum vero naturalis quam cum bono hujus, quae conjunctio significatur per quod `Rebecca amaret Jacobum.' [2] Haec quidem talia sunt quae aegre cadere possunt in captum, cumprimis ex causa quia omnium communissima hujus rei non sunt in orbe, ne quidem in erudito, nota, ut quod rationale sit distinctum a naturali, quodque bonum et verum sit quod constituit rationale et quod naturale, et minus quod rationale influat in naturale ut homo cogitare {2}possit, et velle sicut cogitat; cum haec quae communissima sunt, ignota {3}sunt, aegre potest capi influxus, de quo supra; haec sunt tamen in quibus angeli lucem habent et innumerabilia percipiunt, et hoc cum delectatione in qua sunt cum de Divino Domini quoad Humanum simul datur illis cogitare: homo qui est in bono et in quo angelicum dum est in corpore, etiam aliqua luce a Domino in his et similibus donatur, at qui non in bono est, taedium sentit cum de talibus cogitat, {4}et taedium eo majus {5} quo plus de illis cogitat applicate ad Divinum quod Humano Domini; qui itaque tales sunt, praestat ut animum removeant inde, nam nihil usque capiunt, immo rejiciunt, dicendo corde, Quid mihi hoc? non inde nihil honor, nec inde mihi lucrum. @1 i est$ @2 et velle potest sicut cogitat;$ @3 sint$ @4 quod$ @5 i fit$