3508.“以扫往田野去打猎，要把野味带回来”表对良善的情感获得可以与神圣理性联结的真理的努力。这从“以扫”的代表和“往田野去打猎，要把野味带回来”的含义清楚可知：“以扫”是指属世层的良善，如前所述，因此是指对属世层里面的理性良善的情感，因为属世层里面的良善并不属于属世层，而是属于属世层里面的理性（参看3498节）；“往田野去打猎，要把野味带回来”是指为它自己获得真理的努力，因为“田野”是指良善之地存在之处（3500节），“野味”是指从良善所获得的真理（3501节），“带回来”是指获得它，因而将它联结于神圣理性。
如前所述，就至高意义而言，此处所论述的主题是主的属世层的荣耀，就代表意义而言，则是人里面的属世层的重生（3490节）。按照次序，这一切通过真理，也就是通过对良善与真理的认知实现，因为没有这些，属世层就无法从理性层，或经由理性层接受光，从而重生。认知是接受从理性层所流入的良善与真理的器皿。这些器皿接受的质和量决定了它们启示的性质和程度。从理性层接受良善与真理的器皿就是属世层的真理本身，这些真理无非是记忆知识、认知和教义事物。它们按照其流入的次序，以及在那里存在于它们当中的次序而变成良善。属世层的良善由此而来。
Potts(1905-1910) 3508
3508. And Esau went to the field to hunt for a hunting, to bring it. That this signifies the endeavor of the affection of good to procure truth which might be conjoined with the Divine rational, is evident from the representation of Esau, as being the good of the natural (concerning which see above); hence comes the affection of good of the rational in the natural, for the good which is in the natural is not of the natural, but is of the rational in the natural (n. 3498); and from the signification of "going to the field to hunt for a hunting, to bring it," as being the endeavor to procure truth for itself; for a "field" is where there is good ground (n. 3500); a "hunting" is truth which is from good (n. 3501); and "to bring it," is to procure it, thus to adjoin it to the Divine rational. As before said, in the supreme sense the glorification of the Lord's natural is here treated of; and in the representative sense the regeneration of the natural in man (n. 3490). It is according to order that this should be accomplished through truth, that is, through the knowledges of good and truth, for without these the natural cannot be enlightened by the rational, or through the rational; thus it cannot be regenerated, knowledges being the vessels recipient of the good and truth flowing in from the rational; and according to the quality and quantity which the vessels receive, such is the enlightenment. The vessels which receive good and truth from the rational are the very truths of the natural, which are nothing else than memory-knowledges, knowledges, and doctrinal things. Goods come from the order of the things which flow in, and from the order among themselves of the things which are there; hence comes the good of the natural.
Elliott(1983-1999) 3508
3508. 'And Esau went to the field to hunt for venison, to bring it [home]' means the effort of the affection for good to acquire the truth that was to be allied to the Divine Rational. This is clear from the representation of 'Esau' as the good of the natural, dealt with already, and therefore the affection for the good of the rational within the natural is meant, for the good that is within the natural does not belong to the natural but to the rational within the natural, see 3498; from the meaning of 'going to the field to hunt for venison, to bring it [home]' as the effort to acquire truth to itself, for 'the field' is where good ground exists, 3500, 'venison' truth acquired from good, 3501, 'to bring it [home]' to acquire it, and so to ally it to the Divine Rational.
[2] Here, as stated above, the subject in the highest sense is the glorification of the Lord's Natural, and in the representative sense the regeneration of the natural with man, 3490. It is according to order that this is effected by means of truth, that is, by means of cognitions of good and truth, for without these the natural cannot receive light from the rational, that is, by way of the rational, and so be regenerated. Cognitions are vessels for receiving good and truth entering in from the rational. The way in which the vessels receive and the amount they receive determine the nature of their enlightenment and how far they are enlightened. Vessels which receive good and truth from the rational are the truths themselves belonging to the natural, which are no more than facts, cognitions, and matters of doctrine. From the order according to which they flow in and from the order which exists among them there they become goods. This is the origin of the good of the natural.
Latin(1748-1756) 3508
3508. `Et ivit Esau agrum ad venandum venationem, ad adducendum': quod significet affectionis boni conatum ad comparandum verum quod Rationali Divino {1}adjungeretur, constat a repraesentatione `Esavi' quod sit bonum naturalis, de qua prius; inde est affectio boni rationalis in naturali, nam bonum quod in naturali, non est naturalis, sed est rationalis in naturali, videatur n. 3498; ex significatione `exire agrum ad venandum venationem ad adducendum' quod sit conatus ad comparandum sibi verum; `ager' enim est ubi bona humus, n. 3500; `venatio' est verum quod ex bono, n. 3501; `ad adducendum' est ad comparandum, ita ad adjungendum Divino Rationali. [2] Agitur hic, ut supra dictum, in supremo sensu de glorificatione Naturalis Domini, et in sensu repraesentativo de regeneratione naturalis apud hominem, n. 3490; secundum ordinem est ut id fiat per verum, hoc est, per cognitiones boni et veri, nam absque illis naturale non potest illustrari a rationali, seu per rationale, ita non regenerari; cognitiones sunt vasa recipientia boni et veri a rationali influentis; {2}vasa qualiter et quantum recipiunt, taliter et tantum illustrantur: vasa quae recipiunt bonum et verum a rationali, sunt ipsa vera naturalis, quae non sunt nisi quam scientifica, cognitiones, et doctrinalia; ex ordine illorum quae influunt, et ex ordine illorum quae ibi sunt inter se, fiunt bona; inde naturalis bonum. @1 conjungeretur I, but A changes conjungeretur to adjungeretur as in n. 3506 and also seven lines lower.$ @2 et quantum recipiunt, tantum illustrantur, vasa, quae recipiunt bonum et verum a Rationali, sunt ipsa vera naturalis, ex ordine illorum ibi fiunt bona,$