3576.“就给他祝福”表由此的结合。这从“祝福”的含义清楚可知，“祝福”是指结合（3504，3514，3530，3565节）。从这些涉及以扫和雅各的细节清楚可知，理性层的良善从至内与属世层的良善结合，然后通过属世层的良善与那里的真理结合。因为“以撒”代表理性层的良善，“利百加”代表理性层的真理；而“以扫”代表属世层的良善，“雅各”代表属世层的真理。“以撒”所表示的理性层的良善从至内在与“以扫”所表示的属世层的良善结合，而非与“雅各”所表示的属世层的真理结合，除非以间接的方式。这一点从以下事实明显看出来：以撒在祝福雅各时心里装的是以扫；当时他思想的是以扫，而不是雅各。人在宣布祝福时，就是在祝福他正在思想的那个人他正在思想的那个人，而不是他没有想到的某个人。嘴上说出来的一切祝福都是从内发出的，并从祝福者的意愿和思维而拥有生命在里面，故本质上属于祝福者想要将祝福所赋予并正在思想的那个人。有人若截获了它并据为己有，就像是偷了应该还给别人的某种东西。以撒在祝福时想到的是以扫，而不是雅各。这一事实从前文明显看出来，如18和19节：我儿，你是谁？雅各对他父亲说，我是你的长子以扫。然后21-23节：以撒对雅各说，我儿，你近前来，我摸摸你，看你真是我的儿子以扫不是；他摸了后说，声音是雅各的声音，手却是以扫的手，就辨不出他来。再如24节：又说，你真是我儿子以扫吗？他说，我是。最后当亲吻他时，以撒闻到了他衣服上的香气，也就是以扫衣服上的香气，这时以撒祝福他说，看，我儿的香气。由此清楚可知他祝福的儿子是以扫，而不是其他人。这也是为何他从以扫那里听说是雅各时，就大大地战兢（33节），并说，你兄弟带着诡计来（35节）。根据33-37节经文所说的，雅各之所以保留祝福，是因为从时间的角度来说，“雅各”所代表的真理有一段时期看似拥有统治权，如前面数次说明的。
不过，一旦改造和重生的时期完成，那么隐藏在至内在部分，并从那里安排看似属于真理，或真理已归给自己的每一个事物的良善本身，就会走到前台来，公开拥有统治权。这就是以撒对以扫所说这些话的意思：
你必倚靠刀剑生活，又必事奉你的兄弟；到你掌权的时候，你必从颈项上挣开他的轭。（27:40）
这些话的内义是：只要真理正在与良善联结，良善就看似处于低位，但最终会处于高位。那时，理性层与属世层的良善，并通过属世层的良善与真理会有一个结合。真理由此变成良善的真理。所以，在这种情况下，“以扫”代表属世层的良善本身，而“雅各”代表属世层的真理本身，这二者都与理性层结合。因此，就至高意义而言，他们将代表主的神圣属世层，“以扫”代表神圣属世层的神圣良善，“雅各”代表神圣属世层的神圣真理。
Potts(1905-1910) 3576
3576. And he blessed him. That this signifies conjunction thus, is evident from the signification of "being blessed," as being conjunction (n. 3504, 3514, 3530, 3565). From these particulars which are related concerning Esau and Jacob it is evident that the good of the rational conjoined itself inmostly with the good of the natural, and through the good therein with truth; for Isaac represents the rational as to good; Rebekah, the rational as to truth; Esau, the good of the natural; and Jacob, the truth of it. That the rational as to good, signified by "Isaac," conjoined itself inmostly with the good of the natural, signified by "Esau," and not with the truth of the natural, signified by "Jacob," except mediately, is evident from the fact that Isaac had Esau in mind when he pronounced the blessing on Jacob; nor did he then think of Jacob, but of Esau. He who pronounces a blessing, blesses him of whom he is thinking, and not then him of whom he is not thinking. All the blessing that is uttered with the mouth goes forth from within, and has life in it from the will and thought of him who blesses, and therefore it essentially belongs to him for whom he wills, and of whom he thinks. He who takes it away and thus makes it his own is like one who steals something which should be restored to another. That when Isaac blessed he thought of Esau and not of Jacob, is evident from all that goes before, as from verses 18 and 19, where Isaac says to Jacob, "Who art thou my son?" and Jacob said unto his father, "I am Esau thy firstborn;" and from verses 21, 22, and 23, where Isaac said to Jacob, "Come near I pray, and I will feel thee, my son, whether thou be my very son Esau, or not;" and after he had felt him, he said, "The voice is Jacob's voice, but the hands are the hands of Esau, and he recognized him not;" also from verse 24, "And he said, Art thou my very son Esau? And he said, I am;" and at last when he kissed him, he smelled the smell of his garments," namely, Esau's; and when he then blessed him, he said, "See, the smell of my son;" from all which it is evident that by the son whom he blessed no other was meant than Esau; and therefore also when he heard from Esau that it was Jacob, "Isaac shuddered with exceeding great shuddering" (verse 33), "and said, Thy brother came with fraud" (verse 35); but the reason why Jacob retained the blessing, according to what is said in verses 33 and 37, is that the truth represented by Jacob was apparently to have the dominion for a time, as has been shown several times above. [2] But after the time of reformation and regeneration has been completed, then the good itself which had lain inmostly concealed, and from within had disposed each and all things that had appeared to be of truth, or that truth had attributed to itself, comes forth and openly has the dominion. This is signified by what Isaac said to Esau: "By thy sword shalt thou live, and shalt serve thy brother, and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from upon thy neck" (verse 40), the internal sense of which words is that so long as truth is being conjoined with good, good is apparently made to take a lower place; but that it will be in the prior place, and then there will be a conjunction of the rational with the good of the natural, and thereby with the truth; and thus truth will come to be of good; consequently Esau will then represent the good itself of the natural, and Jacob the truth itself thereof, both conjoined with the rational; thus in the supreme sense the Lord's Divine natural; Esau, as to the Divine good, and Jacob as to the Divine truth, therein.
Elliott(1983-1999) 3576
3576. 'And he blessed him' means conjunction thereby. This is clear from the meaning of 'being blessed' as conjunction, dealt with in 3504, 3514, 3530, 3565. From these details which refer to Esau and Jacob it becomes clear that the good of the rational joined itself inmostly to the good of the natural, and then through the good of the natural to the truth there. For 'Isaac' represents the rational as regards good, 'Rebekah' the rational as regards truth, while 'Esau' represents the good of the natural and 'Jacob' the truth of the natural. The idea that the rational as regards good, which is 'Isaac', joined itself inmostly to the good of the natural, which is 'Esau', but not to the truth of the natural, which is 'Jacob', except indirectly, is evident from the consideration that Isaac had Esau in mind when pronouncing the blessing on Jacob. At that time he was not thinking of Jacob but of Esau. When anyone pronounces a blessing he is blessing the person of whom he is thinking, not someone of whom he is not thinking. All blessing comes forth from something interior, for though pronounced with the lips it receives its life from the will and the thought of the person pronouncing it. It belongs essentially therefore to the individual to whom he wishes to impart it and of whom he is thinking. If anyone intercepts it and so makes it his own it is like something stolen which ought to be restored to the other person. The fact that Isaac, when pronouncing the blessing, was thinking of Esau and not of Jacob becomes clear from every single detail that goes before this - from verses 18, 19, where Isaac said to Jacob,
Who are you, my son? And Jacob said to his father, I am Esau your firstborn.
Then from verses 21-23,
Isaac said to Jacob, Come near now, and I will feel you, my son, whether you are my son Esau, or not.
And after feeling him he said, The voice is Jacob's voice, and the hands Esau's hands; and he did not recognize him.
Also from verse 24,
And he said. Are you my very son Esau? And he said, I am.
And at length, when kissing him,
He smelled the odour of his clothes.
That is to say, he smelled Esau's clothes, at which point he blessed him and said,
See, the odour of my son.
From all this it is clear that by the son whom he blessed he meant none other than Esau. This also was why when he heard from Esau that it had been Jacob,
Isaac trembled very greatly. Verse 33. And he said, Your brother came in deceitfully. Verse 35.
The reason why Jacob retained the blessing however, according to what is said in verses 33-37, was that truth represented by 'Jacob' would from the point of view of time apparently have dominion, as shown frequently above.
[2] But once the time of reformation and regeneration is completed good itself which has been Lying hidden in the inmost parts and from there has been disposing every single thing which seemed to be a matter of truth, that is, which truth had ascribed to itself, comes to the fore and openly has dominion. And this is what Isaac's words addressed to Esau mean,
By your sword you will live, and you will serve your brother. And it will be when you have dominion over him, that you will break his yoke from above your neck, Verse 40.
The internal sense of these words is that all the time truth is joined to good, good appears to be in the lower position but will eventually be in the higher. At this point there will be a joining together of the rational with the good of the natural, and through the good of the natural with the truth. Truth will thus become the truth of good. In this case 'Esau' will consequently represent the good itself of the natural and 'Jacob' the truth of the natural, both joined to the rational. Accordingly in the highest sense they will represent the Lord's Divine Natural - 'Esau' as regards the Divine Good there and 'Jacob' as regards the Divine Truth.
Latin(1748-1756) 3576
3576. `Et benedixit illi: quod significet conjunctionem ita, constat ex significatione `benedici' quod sit conjunctio de qua n. 3504, 3514, 3530, 3565. Ex singulis his quae de Esavo et Jacobo dicuntur, constare potest quod {1}rationalis bonum se intime conjunxerit cum bono naturalis, et per bonum ibi cum vero; `Jishak' enim repraesentat rationale quoad bonum, `Rebecca' rationale quoad verum, `Esau' bonum naturalis, et `Jacob' verum ejus; quod rationale quoad bonum, quod est `Jishak,' se conjunxerit intime cum bono naturalis quod est `Esau,' et non cum vero naturalis quod est `Jacob' nisi mediate, patet ex eo quod Jishak in mente habuerit Esavum cum benedictionem dixit ad Jacobum, {2}nec de Jacobo tunc cogitaverit, sed de Esavo; qui benedictionem dicit, benedicit illi de quo cogitat, non tunc illi de quo non cogitat; omnis benedictio exit ab interiore; quae ore pronuntiatur, in se ex velle et cogitare (x)benedicentis vitam habet, {3}inde essentialiter est ejus cui vult et de quo cogitat; qui excipit illam, et sic facit illam {4}suam, est sicut quod furatum quod alteri restituendum; quod Jishak cum benedixit, de Esavo cogitaverit et non de Jacobo, constare potest ex omnibus et singulis quae praecedunt, ut ex vers. 18, 19, ubi Jishak dixit ad Jacobum, `Quis tu fili mi? et dixit Jacob ad patrem suum, Ego Esau primogenitus tuus'; ex vers. 21-23, Dixit Jishak ad Jacobum, Accede quaeso et palpabo te fili mi, an tu is filius meus Esau, si non'; et postquam palpavit illum, dixit, `Vox vox Jacobi, et manus manus Esavi, et non agnovit illum'; tum ex vers. 24, `Et dixit, Tu is filius meus Esau? et dixit, Ego'; et tandem cum osculabatur illum, `Odoratus est odorem vestium illius,' nempe Esavi, et cum tunc {5}benedicebat, dixit, `Vide, odor filii mei'; inde constat quod per filium cui benedixit, non alius intellectus sit quam Esau; quare etiam cum ab Esavo audivit quod {6}fuisset Jacob, `horruit Jishak horrore magno valde,' vers. 33, `Et dixit, Venit frater tuus in fraude, vers. 35, quod autem Jacob retinuerit benedictionem, secundum illa quae dicuntur vers. 33-37, est quia verum per `Jacobum' repraesentatum quoad tempus apparenter dominaturum esset, ut supra aliquoties ostensum; [2] at post exactum reformationis et regenerationis tempus, tunc ipsum bonum quod intime latuit et inde disposuit omnia et singula quae apparuerunt esse veri seu quae verum sibi tribuerat, prodit et palam dominatur; quae significantur per illa quae Jishak ad Esavum dixit, `Super gladio tuo vives, et fratri tuo servies, et erit quando dominaris, et disrumpes jugum illius desuper collo tuo,' vers. 40; quorum sensus internus est quod quamdiu conjungitur verum bono, sit bonum inferiore loco {7}quoad apparentiam, sed quod priore loco erit; et tunc erit rationalis conjunctio cum bono naturalis, et per hoc cum vero; ac ita verum fiet boni; proinde tunc `Esau' repraesentabit ipsum bonum naturalis et `Jacob' ipsum verum ejus, conjuncta rationali; ita in supremo sensu Divinum Naturale Domini, `Esau' quoad Divinum Bonum, et `Jacob' quoad Divinum Verum ibi. @1 Rationale quoad$ @2 nec aliud tunc cogitaverit quam$ @3 et essentialiter ejus est$ @4 i ut$ @5 benedixit$ @6 esset$ @7 ad$