3513.“给我吃”表以这种方式归为己有。这从“吃”的含义清楚可知，“吃”是指归为己有（参看2187，2343，3168，3503）。当真理或对良善与真理的认知通过愉悦和快乐的形式被注入属世层时，归为己有就实现了；而当这些真理与属世层里面的良善联结时，与理性层的真理与良善，因而与理性层本身的交流就实现了。这种交流就用“归为己有”这个词来描述，因为这些真理属于属世层中的理性。事实上，理性层中的真理之于属世层中的真理，就如同个体部分之于它们的总体。众所周知，总体是其个体部分的产物，没有个体部分，总体就无法产生。由理性层的个体部分所产生的总体就显现在属世层中。因是总体，故它具有不同的形式，并且照着构成它的个体部分的次序，因而照着由此所产生的形式而具有不同形式。如果形成属世层里面的这个总体的，是属天良善和属灵真理的具体细节和由此衍生的个体部分，那么呈现出来的就是一个属天和属灵的形式，并且构成总体的每一个事物里面都有代表某种天堂事物的一个形像。但是，如果形成属世层里面的这个总体的这些具体细节和个体部分是由邪恶与虚假，而非良善与良善构成，那么总体的每一个事物里面就都有代表某种地狱事物的一个形像。
这就是圣餐中吃与喝所表示的事，那里的吃与喝也表示归为己有；也就是说，“吃”表示将良善归为己有，“喝”表示将真理归为己有。如果良善，也就是对主之爱和对邻之仁形成内在人或理性人，并经由这理性人形成与其相对应的外在人或属世人，那么此人在细节和总体上会成为天堂的形像，因而成为主的形像。但是，如果对主、对信之良善与真理的蔑视，以及对邻舍的仇恨形成内在人，那么此人在细节和总体上会成为地狱的形像；如果同时他以神圣的方式吃了喝了，情况更是如此，因为这时会产生亵渎。因此，配得上吃喝的人将永生归为己有，而不配的人则将永死归为己有。
Potts(1905-1910) 3513
3513. And I will eat. That this signifies appropriation thus, is evident from the signification of "eating," as being to appropriate (see n. 2187, 2343, 3168, 3503). Appropriation is effected when truths, or the knowledges of good and truth, are insinuated into the natural by means of things that are pleasant and delightful; and when these truths are adjoined to good there, there is then effected a communication with the truth and good of the rational, thus with the rational; and this communication is what is called appropriation, inasmuch as the truth and good are of the rational in the natural; for the things in the rational relatively to those in the natural are as particulars relatively to generals. It is known that from particulars there comes forth what is general, and that without particulars no general could come into existence. The general of the particulars of the rational is that which is exhibited in the natural; and because it is a general, it appears under another form, and this according to the order of the particulars which compose it, thus according to the form thence derived. If the singulars and derivative particulars of celestial good and spiritual truth are what form the general in the natural, there then comes forth a celestial and spiritual form, and in a certain image there is represented something of heaven in every single thing of the general; but if the singulars and particulars are not those of good and truth, but of evil and falsity, which form the generals in the natural, there is then represented in an image something of hell in every single thing of the general. [2] Such are the things which are signified by the eating and drinking in the Holy Supper, where also by "eating and drinking" is signified appropriation-namely, by "eating" the appropriation of good, and by "drinking" the appropriation of truth. If good, that is, love to the Lord and charity toward the neighbor, form the internal or rational man, and through this the external or natural man corresponding to it, then the man becomes in particular and in general an image of heaven, consequently an image of the Lord; but if contempt for the Lord and for the good and truth of faith, and hatred toward the neighbor, form the internal man, then the man becomes in particular and in general an image of hell; and especially when at the same time this is done in what is holy, for thence comes profanation. Thus it is that to those who eat and drink worthily, eternal life is appropriated; while they who eat and drink unworthily, appropriate death unto themselves.
Elliott(1983-1999) 3513
3513. 'And I will eat' means in that way making it its own. This is clear from the meaning of 'eating' as being made one's own, dealt with in 2187, 2343, 3168, 3503. It is made its own when, by means of forms of pleasantness and delight, truths, that is, cognitions of good and truth, are instilled into the natural; and when these truths are allied to the good in the natural, communication is effected with the truth and good of the rational and so with the rational itself. It is this communication that the expression 'being made one's own' is used to describe, for those truths belong to the rational within the natural. Indeed truths in the rational are related to those in the natural in the way that individual parts are related to their general wholes. It is well known that a general whole is the product of its individual parts and that without the individual parts no general whole can be produced. It is the general whole produced from the individual parts belonging to the rational that is manifested in the natural. And being a general whole it takes a different form, doing so according to the order of the individual constituent parts, and so according to the form that results. If it is the more specific and the consequent individual parts of celestial good and spiritual truth that give form to the general whole within the natural, then it is a celestial and spiritual form that is presented, and something of heaven is represented as a kind of image in the specific parts constituting the general whole. But if the more specific and the individual parts which give form to the general whole within the natural do not consist of good and truth but of evil and falsity, something of hell is in that case represented as a kind of image in the specific parts constituting the general whole.
[2] Such are the things meant by eating and drinking in the Holy Supper, where again eating and drinking mean making one's own; that is to say, 'eating' means making good one's own and 'drinking' making truth one's own. If good, that is to say, love to the Lord and charity towards the neighbour, gives form to the internal or rational man, and by way of this rational man gives form to a corresponding external or natural man, the person becomes in particular and in general an image of heaven, and therefore an image of the Lord. But if contempt for the Lord and for the good and truth of faith, and hatred towards the neighbour give form to the rational man, the person becomes in particular and in general an image of hell - the more so if at the same time he eats and drinks in a holy manner, for profanation then results. Consequently people who eat and drink worthily make eternal life their own, whereas those who do so unworthily make [eternal] death their own.
Latin(1748-1756) 3513
3513. `Et edam': quod significet appropriationem ita, constat ex significatione `edere' quod sit appropriari, de qua n. 2187, 2343, 3168, 3503; appropriatio fit cum per amoena et delectabilia insinuantur vera seu cognitiones boni et veri, in naturale, et cum haec vera adjunguntur bono ibi, tunc fit communicatio cum vero et bono rationalis, ita cum rationali; haec communicatio est quae vocatur appropriatio, nam sunt rationalis in naturali; quae enim in rationali sunt, se {1}habent ad illa quae in naturali, sicut particularia ad {2}communia; notum est quod ex particularibus existat commune, et quod absque particularibus non {3}existat aliquod commune;{4} commune particularium rationalis est quod sistitur in naturali; et quia commune est, sub alia forma apparet, et hoc secundum ordinem particularium constituentium ita secundum formam inde; si singularia et inde particularia boni caelestis et veri spiritualis sunt quae formant commune in naturali, tunc existit forma caelestis et spiritualis, et in quadam imagine repraesentatur in singulis Communis aliquid caeli; at si singularia et particularia non sunt boni et veri, sed mali et falsi, quae formant communia in naturali, tunc {5}in imagine repraesentatur in singulis Communis aliquid inferni. [2] {6}Talia sunt quae significantur per edere et bibere in Sacra Cena, ubi etiam per edere et bibere significatur appropriatio, nempe per `edere' appropriatio boni et per `bibere' appropriatio veri; {7}si bonum, nempe amor in Dominum et charitas erga proximum formant internum seu rationalem hominem, et per hunc externum et naturalem correspondentem, tunc fit homo in particulari et communi imago caeli, proinde imago Domini'; at si contemptus Domini et boni ac veri fidei, {8}atque odium {9}erga proximum formant, tunc fit homo {10}in particulari et communi imago inferni; et magis cum simul hoc fit in sancto, inde enim profanatio; haec sunt, {11}quod, qui digne edunt et bibunt, illis vita aeterna approprietur, qui autem indigne edunt et bibunt, sibi mortem approprient. @1 i enim$ @2 commune$ @3 detur$ @4 i hoc$ @5 i quidem correspondent sibi mutuo, sed$ @6 haec$ @7 si bonum est, nempe amor in Dominum et charitas erga proximum, quae per internum seu rationalem format externum seu naturalem, tunc fit homo in communi et in particulari imago caeli, proinde imago Domini;$ @8 et$ @9 in$ @10 in communi et in particulari$ @11 i quae significantur per illa verba$