3688.“尼拜约的妹子，在他二妻之外（娶）为妻”表对更为内在的属天真理的情感。 这从“妹子”、“妻”或“赫人的女子”和“（娶）为妻”的含义，以及“尼拜约”的代表清楚可知：“妹子”是指智性真理或理性真理（参看1495，2508，2524，2556，3386节）；“尼拜约”是指构成属灵教会的良善（3268节），因此“尼拜约的妹子”表示对属天真理的情感，或也可说，对属灵良善的情感；“妻”或“赫人的女子”是指对来自非纯正源头的真理的情感（3470，3620-3622，3686节）； “（娶）为妻”是指产生联系或联结。从所有这些含义明显可知，这些话连同它们之前的话，表示“以扫”所代表的良善与来自一个神性源头的真理，因而与对更为内在的属天真理的情感联结起来。
这些问题的实际情况确已被阐述出来，但它们具有这样的性质：只要这个主题最一般的方面依旧未知，它们就很难被理解。另外，当今世界对这类事物没有任何兴趣，它关心的是尘世之物，而非天堂之物。原因如他们所宣称的，他们看到并认识尘世之物，但看不到、也不认识天堂之物。不过，由于包含在圣言内义中的事物不仅要被揭开，还要被解释出来，所以我们可以举例说明以扫所代表的良善真理和雅各所代表的真理良善是什么意思；同时说明这一事实：在一个人重生之前，真理的良善相对于良善的真理来说，是颠倒的；而在他重生之后，它们就联结起来；从而说明目前所阐述的这些事。
我们以能重生的那类人为例，因为主预见他能重生，并且祂因预见到这一点，故也为此作准备。一开始，他还是个小孩子时，还不知道什么叫对邻舍的仁爱行为，因为他尚不知道何为仁爱，也不知道何为邻舍。结果，他因从圣言知道要周济穷人，并且凡周济穷人的，在天堂都会有赏赐，于是便向乞丐行善，胜过向其他人行善，因为他以为这些人就是圣言中所指的穷人。他没有考虑到这一事实：在街上行乞的人绝大部分过着无神、甚至罪恶的生活，他们蔑视与神性敬拜有关的一切，放任自己彻底闲散和懒惰。尽管如此，人若处在重生的第一个阶段，就会全心全意地帮助这些人。这些善行就是源于外在真理的良善，他的重生就始于这些良善。更为内在的良善真理因此流入这些行为，照着孩子所知道的认知而塑造这些行为。
但后来，他变得更加明智，就想向他认为穷乏困苦的所有人行善，但仍不将这类人当中的虔诚人和不虔诚的人区别开来。他以为所有人都要一视同仁地作为邻舍来看待。不过，当在这些问题上变得日益明智时，他就会加以区分，只向诚实善良人提供帮助。因为他知道，给恶人提供帮助就会伤害许多人，恶人会因他所提供的帮助和支持而得着机会去害人。最后，他在重生时，就仅仅向善良的虔诚人行善。因为这时，他不是被他行善的对象所打动，而是被此人所具有的良善本身所打动。由于主存在于一切良善和虔诚中，因此他通过对良善的情感见证对主的爱。当此人处于这种仁爱时，他就重生了。
由此明显可知，相对于这种状态，他以前的状态是颠倒的。也就是说，他以之为良善的，其实并不是良善。然而，在重生之初，他仍必须行他以之为良善，其实并非良善的那类良善，因为那时，他对这个问题的认识仅止于此，并且除了他实际知道的真理外，仁爱的内层良善无法流入任何其它真理。由此也明显可知，内层良善一直存在并塑造它，并且这良善无法显现，除非此人凭借认知在良善与真理的性质上逐渐变得明智。由此在某种程度上清楚可知“雅各”在此所代表的真理良善，以及“以扫”所代表的良善真理分别是什么意思；并且一开始，这些是颠倒的，但后来联结起来了。
Potts(1905-1910) 3688
3688. The sister of Nebaioth, over his women to himself for a woman. That this signifies the affection of celestial truth more interiorly, is evident from the signification of "sister," as being intellectual or rational truth (see n. 1495, 2508, 2524, 2556, 3386); from the representation of Nebaioth, as being the good which is of the spiritual church (n. 3268); from which the "sister of Nebaioth" signifies the affection of celestial truth; or what is the same thing, the affection of spiritual good; from the signification of "women," or the "daughters of Heth," as being the affections of truth from a ground not genuine (n. 3470, 3620-3622, 3686); and from the signification of "taking a woman," as being to be associated and conjoined. From this it is evident that by these words, together with those immediately preceding, there is signified the conjunction of the good represented by Esau with truth from a Divine origin, thus with the affection of celestial truth more interiorly. [2] How these things are circumstanced has indeed been already stated, but they are such as are understood with difficulty so long as the most general things of the subject are unknown. Moreover at the present day the world cares not for such things, because earthly things and not heavenly ones are the objects of its care, for the reason as they allege, that they see and know the former things, while the latter they neither see nor know. But inasmuch as the things contained in the internal sense of the Word are not merely to be disclosed, but are also to be explained, we may illustrate by an example how the case is with the truth of good that Esau represents and the good of truth that Jacob represents; and at the same time how the case is with the fact that before the man has been regenerated the good of truth is the inverse of the truth of good; but that they are afterwards conjoined; thus how the case is with all that has been said before. [3] Let the following serve as the example: A man who is such as to be capable of being regenerated-for the Lord foresees, and since He foresees, He also provides for this-at first, like an infant child, does not yet know what works of charity toward his neighbor are, because he does not as yet know what charity is, nor what his neighbor is, and therefore as he knows from the Word that he ought to give to the poor, and that whoever gives to the poor has a reward in heaven, he does good to beggars more than to others, because he believes that they are the poor who are meant in the Word, not considering that such as beg in the streets for the most part live an impious and wicked life, despise whatever belongs to Divine worship, and surrender themselves to mere sloth and idleness. Nevertheless he who is in the first state of regeneration does good to such persons from his heart; and these good deeds are the goods of external truth from which regeneration begins; the truth of good, which is interior, flows thus into these acts, and does the work according to the knowledges in which the child is. [4] But afterwards, when he is more enlightened, he is desirous to do good to all whom he believes to be in want and distress; but as yet hardly makes a distinction between the pious and the impious who are in this state, believing everyone to be his neighbor in the same respect and degree. But when he is further enlightened in these matters, he then makes the distinction, and renders aid only to the upright and good, knowing that to aid the wicked is to do harm to many, inasmuch as by his benefits and services he supplies the wicked with the means of injuring others. At last, when he is regenerate, he does good only to the good and pious, because he is then affected not with the person of him to whom he does good, but with the good that is in him; and inasmuch as the Lord is present in what is good and pious, he thereby through his affection for what is good testifies his love to the Lord. When the man is in this charity from the heart, he is regenerate. [5] From this it is evident that his former state was inverse in respect to this state, inasmuch as he had believed that to be good which was not good; but still at the beginning of regeneration he must needs do that good, because his knowledge of the matter then goes no further; and because the interior good of charity could not flow into any other truth than that which was of the knowledge thereof; and it is also evident that interior good had always been present and had wrought this, but was not able to manifest itself until by knowledges the man had been successively enlightened concerning the true nature of goods and truths. From this it is in some measure evident what the good of truth is which Jacob here represents; and what the truth of good which Esau represents; and that at first these are inverse, but afterwards are conjoined.
Elliott(1983-1999) 3688
3688. 'The sister of Nebaioth, as a wife in addition to the wives he had' means an affection for celestial truth more internally. This is clear from the meaning of 'a sister' as intellectual or rational truth, dealt with in 1495, 2508, 2524, 2556, 3386; from the representation of 'Nebaioth' as the good that constitutes the spiritual Church, dealt with in 3268 - therefore 'the sister of Nebaioth' means the affection for celestial truth, or what amounts to the same, the affection for spiritual good; from the meaning of 'wives' or the daughters of Heth as affections for truth from a non-genuine source, dealt with in 3470, 3620-3622, 3686, and from the meaning of 'taking a wife' as being brought into association or joined together. From all these meanings it is evident that these words, together with those that come immediately before them, mean the joining together of the good represented by 'Esau' with truth from a Divine source, thus with the affection for celestial truth more internally.
[2] The actuality of these matters is indeed as stated already, yet they are of such a nature that they can hardly be understood at all as long as the most general features of the subject remain unknown. Furthermore they are the kind of things in which the world of today does not have any interest, for it is earthly things, not heavenly ones, in which it is interested, for the reason, as people even say, that they see and know earthly things, but they do not see or know the heavenly. Now because what is contained in the internal sense of the Word has to be not merely disclosed but also explained, let an example be taken to show what the expressions the truth of good, which 'Esau' represents, and the good of truth, which 'Jacob' represents, are used to mean. At the same time the example will clarify the point that until a person has been regenerated the good of truth in relation to the truth of good exists inversely, but after he has been regenerated they are joined together. This example will accordingly illustrate the matters stated so far.
[3] Take as our example the kind of person who can be regenerated; for the Lord foresees that he can be, and because He foresees it He also makes provision for it. At the outset while a young child he does not yet know what the works of charity towards the neighbour are, for he does not yet know what charity is or what the neighbour is. Consequently because he knows from the Word that one ought to give to the poor and that anyone who does so has his reward in heaven he helps beggars more than all others for he believes that these are the poor who are meant in the Word. He does not take into account the fact that the kind of people who beg on the streets for the most part lead godless and even criminal lives, despise everything associated with Divine worship, and surrender themselves completely to laziness and inactivity. Nonetheless a person in the first stages of regeneration helps those people with all his heart. These good actions are examples of the good which springs from external truth and with which his regeneration begins. The truth of good, which is more internal, flows accordingly into those actions, fashioning these as directed by the cognitions which the child knows?
[4] At a later stage however, when more enlightened, he is willing to do good to all he believes to be poor and needy, but he still makes scarcely any distinction between the godly poor and needy and the ungodly poor and needy. He believes that all are to be regarded and rated equally as the neighbour. But when he becomes more enlightened in these matters he does make a distinction and provides help only to the good and upright. He knows that providing help to the evil does harm to many, for by the aid and support these get he gives them the opportunity to harm others. At length when he is being regenerated he does not do good to any but the good and the godly, for at this point he is not stirred by an affection simply for the person he does good to but by the good itself residing with that person. And since the Lord is present within all good and godliness he accordingly bears witness also, through his affection towards what is good, to his love to the Lord. When he is at heart moved by charity such as this he can become regenerate.
[5] From this it is evident that in relation to this state his previous state was an inverse one, that is to say, he believed that to be good which was not in fact good. Nevertheless at the beginning of regeneration he still had to put into practice that which, though not in fact good, he believed to be so since what he knew went no further and since more interior good that flows from charity was not able to enter into any truth apart from that of which he actually knew. It is also evident that more interior good was always present and fashioning it, and this good could not have manifested itself previously until by means of cognitions he had been gradually enlightened about the nature of goods and truths. From this it is evident to some extent what is meant by the good of truth, which 'Jacob' represents here, what is meant by the truth of good, which 'Esau' represents, and that at first these exist inversely but subsequently are joined together.
Latin(1748-1756) 3688
3688. `Sororem Nebaioth super feminas suas sibi ad mulierem': quod significet affectionem veri caelestis interius, constat ex significatione `sororis' quod sit verum intellectuale seu rationale, de qua n. 1495, 2508, 2524, 2556, 3386; ex repraesentatione `Nebaioth' quod sit bonum quod est Ecclesiae spiritualis, de qua n. 3268; inde `soror Nebaioth' significat affectionem veri caelestis, seu quod idem affectionem boni spiritualis; ex significatione `feminarum seu filiarum Heth' quod sint affectiones veri ex non genuino, de qua n. 3470, 3620-3622, (x)3686, et ex significatione `accipere mulierem' quod sit associari et conjungi; inde patet quod per haec cum illis quae mox supra, significetur conjunctio boni per Esavum repraesentati cum vero ex origine Divina, ita cum affectione veri caelestis interius{1}. [2] Quomodo haec se habent, quidem prius dictum, sed talia sunt quae aegre cadunt sub intellectum, quamdiu communissima hujus rei nesciuntur, et praeterea talia mundus hodie non curat, {2}quia terrestria sunt quae ei curae, non autem caelestia, {3}quoniam sicut quoque dicitur, illa vident et sciunt, haec autem non vident nec sciunt; at quia non modo detegenda sunt quae in Verbi sensu interno continentur, sed etiam explicanda, licet exemplo illustrare quomodo se habet cum boni vero quod Esau repraesentat, et cum bono veri quod Jacob, et simul cum eo quod bonum veri sit inversum ad boni verum antequam regeneratus est homo, at postmodum quod conjuncta, ita cum illis quae hactenus dicta sunt: [3] sit pro exemplo homo qui talis est ut regenerari possit, hoc enim praevidet Dominus, et quia praevidet etiam providet; is primum sicut infans puer nondum scit quid opera charitatis erga proximum, quia nondum novit quid charitas, nec quid proximus; quapropter quia ex Verbo scit quod pauperibus dandum, et qui pauperibus dat quod merces illi sit in caelo, idcirco {4}mendicantibus prae aliis benefacit, quia credit quod illi sint pauperes qui intellecti in Verbo, non expendens quod tales qui in plateis mendicant, quoad plurimam partem impiam et quoque scelestam vitam vivant, et omne quod cultus Divini est, spernant, seque dederint prorsus otio et inertiae; is {5}qui regeneratur, in primo statu, nihilo minus' illis ex corde benefacit; haec {6}bona sunt bona veri externi a quibus incohat; boni verum, quod interius est, influit ita in illa et operatur hoc secundum cognitiones in quibus puer est: [4] postmodum autem cum magis illustratur, tunc benefacere vult omnibus quos egenos et miseros credit, et vix adhuc discrimen facit inter egenos et miseros pios et impios, credens unumquemvis esse in simili respectu et gradu proximum; at cum in his magis illustratur, tunc facit discrimen, ac probis et bonis solum opem fert, sciens quod opem ferre malis sit malefacere multis, nam per beneficia et officia illis copiam facit malefaciendi aliis: tandem, cum ille regeneratur, non bonum facit nisi bonis et piis, quia tunc non homine cui benefacit, sed ipso bono apud illum, afficitur; et quia in bono (c)et pio Dominus est praesens, ita per affectionem erga bonum, {7}etiam in Dominum testatur amorem; cum in illa charitate ex corde est, tunc regeneratus est; [5] inde patet quod ejus status prior fuerit inversus respective ad hunc statum, quod nempe bonum crediderit quod non bonum erat, sed quod usque id facere in principio regenerationis debuerit, quia cognitio rei apud (c)eum non ulterius vadit, et quia charitatis bonum interius non potuit influere in aliud verum quam quod cognitionis ejus fuit; tum quoque quod bonum interius semper adfuerit, et hoc operatum sit, et quod hoc se non prius manifestare potuerit quam cum per cognitiones successive illustratus fuerit de bonis et veris qualia essent: inde patet aliquantum quid bonum veri quod hic `Jacob' repraesentat, et quid boni verum quod `Esau,' et quod haec {8}primum inversa sint, sed postea quod conjuncta. @1 i quod verum,seu quae affectio veri repraesentatur per Machalath filiam Jischmaelis, sororem Nebajoth. (This was deleted in A but later marked for re-insertion.)$ @2 sunt terrestria$ @3 quia$ @4 i etiam$ @5 itaque qui postea$ @6 benefacta$ @7 quoque$ @8 i sibi$