3509.“利百加就对她儿子雅各说”表主出于神圣真理对属世真理的直觉。这从“利百加”和“雅各”的代表，以及“说”的含义清楚可知：“利百加”是指主的神圣理性的神圣真理（参看3012，3013，3077节）；“说”是指发觉（1791，1815，1819，1822，1898，1919，2080，2506，2515，2552，2619节）；“雅各”是指主的属世层的真理（3305节）。由此明显可知，“利百加就对她儿子雅各说”表主出于神圣真理对属世真理的直觉。一方面，主希望通过以扫所代表的属世层的良善从以撒所代表的神圣理性的神圣良善那里为自己获得真理，以便祂能藉此真理荣耀祂的属世层，或使其变成神性。另一方面，主又希望通过雅各所代表的属世层的真理从利百加所代表的神圣理性的神圣真理那里为自己获得真理，以便祂藉此真理荣耀理性层，或使其变成神性。但主的这两个愿望无法被理解，除非这个主题通过发生在正被主重生或新造之人身上的事来说明，甚至这样也无法被理解，除非了解理性层的良善和真理是何情形。所以有必要对这个问题作以简要说明。
理性心智分为两个不同的官能，一个官能被称为意愿，一个官能被称为理解力。在人重生期间，凡从意愿发出的，都被称为良善；凡从理解力发出的，都被称为真理。在人重生之前，意愿与理解力行动并不一致。前者意愿良善，而后者意愿真理，以致人感觉意愿的努力与理解力的努力截然不同。然而，只有那些停下来反思，知道何为意愿及其所属之物，以及何为理解力及其所属之物的人才能感知到这一点。而那些不知道这些事，因而不停下来反思的人则感知不到。因为属世心智通过理性心智重生（参看3493节），事实上照如下次序重生：理性层的良善并非直接、而是经由属理解力的真理流入属世层的良善，并使其重生，从而带来它从理性层的真理流入的表象。这些就是本章在内义上所论述的事；因为“以撒”是指存在意愿中的理性心智的良善，“利百加”是指存在于理解力中的理性心智的真理。“以扫”是指源于理性层良善的属世层良善，“雅各”是指经由理性层真理源于理性层良善的属世层真理。
从这些事可以看出，圣言的内义蕴含何等奥秘；只有极少的奥秘能以人类心智所能理解的方式被描述出来。而超出人的理解、无法描述的奥秘数量是无限的。因为圣言越深入，即越内在地进入天堂，这些奥秘就越无限，也越无法描述，不仅对世人来说是这样，对低层天堂的天使来说也是这样。当它抵达至内在的天堂时，那里的天使便发觉这些奥秘是无限的，并且因是神性而完全超出他们的理解。这就是圣言的性质。
Potts(1905-1910) 3509
3509. And Rebekah said unto Jacob her son. That this signifies the Lord's perception from Divine truth concerning natural truth, is evident from the representation of Rebekah, as being the Divine truth of the Lord's Divine rational (see n. 3012, 3013, 3077); from the signification of "saying" as being to perceive (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2506, 2515, 2552, 2619); and from the representation of Jacob, as being the Lord's natural as to truth (n. 3305); from all which it is manifest that by "Rebekah said unto Jacob her son," is signified the Lord's perception from Divine truth concerning natural truth. That the Lord from the Divine good of the Divine rational which is represented by Isaac, willed to procure truth for Himself through the good of the natural which is represented by Esau, whereby He might glorify or make Divine His natural; but that the Lord from the Divine truth of the Divine rational which is represented by Rebekah willed to procure for Himself through the truth of the natural which is represented by Jacob the truth by means of which the rational might be glorified or made Divine, cannot be apprehended unless it is illustrated by the things that come to pass in man while being regenerated or made new by the Lord; nor indeed even by this unless it is known how the case is with the rational as to the good and as to the truth therein-which must therefore be briefly stated. [2] The rational mind is distinguished into two faculties, one faculty being called the will, and the other the understanding. During man's regeneration, that which proceeds from the will is called good, and that which proceeds from the understanding is called truth. Before man has been regenerated the will does not act as one with the understanding; but the former wills good, while the latter wills truth; insomuch that an effort of the will is perceived as being quite distinct from one of the understanding. This however is perceived only by those who reflect, and who know what the will is and the things that belong thereto, and what the understanding is and the things that belong thereto; but it is not perceived by those who do not know these things and therefore who do not reflect, for the reason that the natural mind is regenerated through the rational mind (see n. 3493), and this according to an order such that the good of the rational does not flow immediately into the good of the natural and regenerate it, but through the truth which is of the understanding, thus in appearance from the truth of the rational. These are the things treated of in this chapter in the internal sense; for "Isaac" is the rational mind as to the good which is of the will, "Rebekah" being the same with respect to the truth which is of the understanding; "Esau" is the good of the natural that comes forth from the good of the rational; and "Jacob" is the truth of the natural that comes forth from the good of the rational through the truth therein. [3] From these things it may be seen what arcana are contained in the internal sense of the Word; but still there are very few which can be described to human apprehension; while those which transcend it, and cannot be described, are without limit; for in proportion as the Word penetrates more deeply, that is, more interiorly, into heaven, the more innumerable and ineffable the arcana become, not only to man, but also to the angels of the lower heaven; and when it reaches the inmost heaven, the angels there perceive that the arcana are infinite, and are altogether incomprehensible to them, because they are Divine. Such is the Word.
Elliott(1983-1999) 3509
3509. 'And Rebekah said to Jacob her son - she said' means the Lord's perception from Divine Truth concerning natural truth. This is clear from the representation of 'Rebekah' as the Divine Truth of the Lord's Divine Rational, dealt with in 3012, 3013, 3077; from the meaning of 'laying' as perceiving, dealt with in 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2506, 2515, 2552, 2619; and from the representation of 'Jacob' as the Lord's Natural as regards truth, dealt with in 3305 From this it is evident that 'Rebekah said to Jacob her son' means the Lord's perception from Divine Truth concerning natural truth. For on the one hand the Lord wished to acquire truth from the Divine Good of the Divine Rational, represented by 'Isaac', through the good of the Natural, represented by 'Esau', by means of which truth He would glorify, or make Divine, the Natural. But on the other hand the Lord wished to acquire truth from the Divine Truth of the Divine Rational, represented by 'Rebekah', through the truth of the Natural, represented by 'Jacob', by means of which truth He would glorify, or make Divine, the Rational. But these two wishes of His cannot be grasped unless light is thrown on the subject from what happens with man when being regenerated or made new by the Lord. And even then it cannot be grasped unless one knows the situation with the rational as regards good and as regards truth there. So let this matter be discussed briefly.
[2] The rational mind is distinguished into two separate mental powers, one called the will, the other the understanding. That which goes forth from the will when someone is being regenerated is called good, and that which goes forth from the understanding is called truth. Until a person has been regenerated the will does not act in unison with the understanding. Instead the will desires good whereas the understanding desires truth; and so different is each desire from the other that the effort of the will is perceived to be quite distinct and separate from that of the understanding. This is perceived however only by those who stop to reflect, knowing what the will is and the things that constitute this, and what the understanding is and the things that constitute that. But it is not perceived by those who do not know those things and therefore do not stop to reflect. And there is the added reason that the natural mind is regenerated by way of the rational mind, see 3493, and indeed according to order as follows: The good of the rational does not pass directly into the good of the natural and regenerate it but by way of truth which belongs to the understanding, thus giving the appearance that it enters in from the truth of the rational. These are the matters which this chapter deals with in the internal sense; for 'Isaac' is the rational mind as regards good present in the will, 'Rebekah' as regards truth present in the understanding. 'Esau' is the good of the natural springing from the good of the rational, 'Jacob' the truth of the natural springing from the good of the rational by way of the truth there.
[3] These considerations show the kind of arcana contained in the internal sense of the Word; yet there are very few which can be described in a way intelligible to the human mind. The number of those which are beyond man's comprehension and defy description is unlimited. For the more deeply the Word goes, that is, the more interiorly into heaven, the more unlimited and also the more indescribable do they become not only to man but also to angels of the lower heaven. And when it reaches the inmost heaven the angels there perceive that the arcana are infinite and, being Divine are quite beyond their comprehension. Such is the nature of the Word.
Latin(1748-1756) 3509
3509. `Et Rebecca dixit ad Jacobum filium suum, dicendo': quod significet perceptionem Domini ex Divino Vero de naturali vero, constat ex repraesentatione `Rebeccae' quod sit Divinum Verum Divini Rationalis Domini, de qua n. 3012, 3013, 3077; ex significatione `dicere' quod sit percipere, de qua n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2506, 2515, 2552, 2619; et ex repraesentatione `Jacobi' quod sit Domini {1}Naturale quoad verum, de qua n. 3305; inde patet quod per `Rebecca dixit ad Jacobum filium suum' significetur perceptio Domini ex Divino Vero de naturali vero. {2}Quod Dominus ex Divino Bono Divini Rationalis, quod repraesentatur per `Jishakum,' voluerit per bonum Naturalis, quod repraesentatur per `Esavum,' comparare Sibi verum, per quod glorificaret seu Divinum faceret Naturale, sed quod {3}Dominus ex Divino Vero divini Rationalis, quod repraesentatur per Rebeccam, voluerit per verum Naturalis, quod repraesentatur per `Jacobum,' comparare Sibi verum, per quod glorificaretur seu Divinum fieret Rationale, non capi potest nisi illustretur per illa quae existunt apud hominem cum is regeneratur seu novus fit a Domino; et ne quidem ab hoc, nisi sciatur quomodo se habet cum rationali quoad bonum et quoad veram ibi; [2] quapropter paucis dicendum: mens rationalis est distincta in binas facultates, una facultas ejus vocatur voluntas, altera intellectus; quod a voluntate profluit cum regeneratur homo, vocatur bonum, quod ab intellectu, vocatur verum; antequam homo regeneratus est, voluntas non unum agit cum intellectu, sed illa vult bonum, hic autem verum, usque ita ut conatus voluntatis percipiatur admodum distinctus a conatu intellectus; sed hoc percipitur modo ab illis qui reflectunt, et sciunt quid voluntas et {4}quae ejus, (c)et quid intellectus et {4}quae ejus, sed non ab illis qui illa non sciunt ac ideo non reflectunt {5}; et quia mens naturalis regeneratur per mentem rationalem, videatur n. 3493, et quidem secundum ordinem ita quod bonum {6}rationalis non immediate influat in bonum naturalis ac (c)id regenerat, sed {7}per verum quod est intellectus, ita secundum apparentiam ex vero {8}rationalis: haec sunt de quibus in hoc capite in sensu interno agitur; `Jishakus' enim est mens rationalis quoad bonum quod est voluntatis, `Rebecca' est quoad verum quod est intellectus, `Esau' est bonum naturalis existens a bono rationalis, `Jacob' est verum naturalis existens a bono rationalis per verum ibi. [3] Ex his constare potest qualia arcana in sensu interno Verbi continentur; sed usque sunt paucissima {9} quae ad captum humanum describi possunt; quae transcendunt et non possunt describi, sunt indefinita; quo enim Verbum penitius vadit, hoc est, quo interius in caelum, eo sunt indefinitiora, et quoque ineffabiliora, non modo coram homine, sed etiam coram angelis {10}inferioris caeli, et cum ad intimum caelum, percipiunt ibi angeli quod infinita sint, (c)et illis prorsus incomprehensibilia quia Divina: tale est Verbum. @1 Rationale I$ @2 Quod Divinum Bonum Divini Rationalis Domini$ @3 Divinum Verum Divini Rationalis Domini$ @4 quid$ @5 i non percipitur$ @6 quod est voluntatis$ @7 i bonum quod est voluntatis $ @8 i quod est$ @9 i et vix aliqua respective$ @10 inferiorum caelorum$