3502# "照我所爱的为我做美味"象征因良善而来的愉悦。这从"美味"的含义可知，因这话是对以扫说的，而他代表自然的良善。在原文中，美味指味道的愉悦和美好，在内在意义上代表良善的愉悦和真理的美好。这是因为味觉和其它身体感官一样，都对应着天堂和属灵的事物。关于这种对应关系，将蒙主怜悯在后文论述。要理解这些事如何发生，必须先明白自然如何通过理性得到更新，也就是主如何通过理性赋予生命。
【2】自然的更新与重生必须通过教义或良善与真理的知识才能实现，才能获得与理性相对应的生命。属天之人首先通过良善的知识得到重生，而属灵之人则首先通过真理的知识。这些良善与真理的教义或知识必须通过适合自然之人的愉悦和美好才能传达给他，才能与之结合并为其所有，因为这些都是通过外在或感官之路进入的。任何不是通过愉悦或美好进入的，都不能停留或持久。这就是良善的真理和由此而来的美好所象征的意义，这些内容将在后文详细论述。
3502.“照我所爱的给我作成美味”表从这真理所得来的愉悦形式，因为它是从良善所获得的。这从“美味”的含义清楚可知，“美味”是指愉悦的形式；因为它们出自以扫，而以扫代表属世层的良善，故它们表示从良善所获得的愉悦形式。在原文，“美味”表示令味觉快乐和愉悦的形式；在内义上则表示良善所具有的快乐和真理所具有的愉悦形式。原因在于，和其它身体感觉一样，味觉对应于属天和属灵之物。关于这种对应关系，蒙主的神圣怜悯，容后再述。若不了解属世层如何变成新的，或如何从理性层，即经由理性层从主那里接受生命，就不可能明白其中是何情形。
若不藉着教义事物，或对良善与真理的认知，属世层不会变成新的，或从理性层接受相对应的生命，也就是重生。属天之人主要藉着对良善的认知重生，而属灵之人则主要藉着对真理的认知重生。教义事物或对良善与真理的认知若不通过适合属世人的一切快乐和愉悦，就无法被传给属世人，因而无法与它联结并成为它自己的，因为它们通过外在途径或感官途径逐步被灌输进去。凡不经由快乐或愉悦进入的事物都不会固定在那里，从而存留下来。这就是从良善所获得的真理和从真理所得来的愉悦形式所表示的事，也是下文所论述的主题。
Potts(1905-1910) 3502
3502. And make me dainties, such as I have loved. That this signifies pleasant things from thence, because from good, is evident from the signification of "dainties" as being things pleasant; and because they came from Esau, by whom is represented the good of the natural, therefore they signify things pleasant because from good. In the original language "dainties" signify things that are delightful and pleasing to the taste; and in the internal sense they signify that which is delightful of good, and that which is pleasing of truth, because like the other bodily senses, the taste corresponds to celestial and spiritual things; concerning which correspondence, of the Lord's Divine mercy hereafter. It cannot be seen how the case herein is unless it is known in what manner the natural is made new, or receives life from the rational, that is, from the Lord through the rational. [2] The natural does not become new, or receive life corresponding to the rational, that is, is not regenerated, except by means of doctrinal things, or the knowledges of good and truth-the celestial man by the knowledges of good first, but the spiritual man by the knowledges of truth first. Doctrinal things, or the knowledges of good and truth, cannot be communicated to the natural man, thus cannot be conjoined and appropriated, except by means of delights and pleasantnesses accommodated to it, for they are insinuated by an external or sensuous way; and whatever does not enter by some delight or pleasantness does not inhere, thus does not continue. This is what is meant by the truth of good and the pleasantness thereof, and this is what is treated of in what follows.
Elliott(1983-1999) 3502
3502. 'And make me savoury food such as I love' means the forms of pleasantness received from that truth, because it is acquired from good. This is clear from the meaning of 'savoury food' as forms of pleasantness; and because that food was received from Esau who represents the good of the natural, that which is acquired from good is therefore meant. In the original language 'savoury food' refers to the forms of delight and pleasantness of taste, and means in the internal sense the delights which go with good and the forms of pleasantness which go with truth, the reason being that taste, as with all the other physical senses, corresponds to celestial and spiritual things - which correspondence will in the Lord's Divine mercy be dealt with later on. The situation in these matters does not become clear unless one knows how the natural is made new or receives life from the rational, that is, from the Lord by way of the rational.
[2] The natural is not renewed, it does not receive a corresponding life from the rational - that is, it is not regenerated - except by means of matters of doctrine or cognitions of good and truth, the celestial man being regenerated by means primarily of cognitions of good, the spiritual man by means primarily of cognitions of truth. Matters of doctrine or cognitions of good and truth cannot be conveyed to the natural man, nor thus be joined to it and made its own, except through all delight and pleasantness that are appropriate for it, for they are instilled by the external way or that of the senses. Anything that does not enter in by way of some delight or pleasantness does not attach itself there and so does not remain. These are the factors meant by truth acquired from good, and the forms of pleasantness received from this truth. And it is these that are the subject in what follows.
Latin(1748-1756) 3502
3502. `Et fac mihi cupedias quemadmodum amavi': quod significet amoena inde quia ex bono, constat a significatione `cupediarum' quod sint amoena, quae quia ex Esavo per quem repraesentatur bonum naturalis, est quia ex bono; (m)cupediae in lingua originali sunt jucunda et amoena saporis, et significant in sensu interno jucunda quae sunt boni et amoena quae sunt veri, ex causa quia sapor, sicut reliqui sensus {1}corporis, correspondent caelestibus et spiritualibus, de qua correspondentia, ex Divina Domini Misericordia, in sequentibus agendum.(n) Haec quomodo se habent, nec constare potest nisi sciatur quomodo naturale novum fit seu vitam accipit a rationali, hoc est, per rationale a Domino; [2] naturale non novum fit, seu vitam accipit rationali correspondentem, hoc est, regeneratur, nisi per doctrinalia seu cognitiones boni et veri, homo caelestis per cognitiones boni primum, at homo spiritualis per cognitiones veri primum; doctrinalia seu cognitiones boni et veri non possunt naturali homini communicari, ita nec (t)conjungi et appropriari nisi per jucunda et amoena illi accommodata, nam per viam externam seu sensualem insinuantur; quicquid non {2}per jucundum quoddam aut amoenum intrat, id non inhaeret, ita nec permanet; haec sunt quae significantur per boni verum et amoena inde, et haec sunt de quibus in sequentibus agitur. @1 i externi$ @2 A had per jucundum quoddam, d jucundum quoddam, i and d affectionem, i and d jucundum quoddam, i amoenum quoddam$