3313# "以撒爱以扫，因为他口中有他的猎物"象征主的神性理性的神性良善爱真理之善。这一解释基于以下几点：“以撒”象征主的神性理性中的神性良善（参3012，3013，3194，3210节）。“以扫”象征主的神性自然中的良善（参3300和3302节，以及后续关于以东的讨论）。“打猎”象征源自于自然真理的生活之善（参3309节）。“他口中”这一表述意味着这种良善存在于他的自然情感中。在圣经中，“在心里”通常指更内在的、源于良善的事物，而“在口中”则指更外在的、源于真理的事物。
这里由“以扫”所象征、由“打猎”来表示的真理之善是外在的，即存在于自然情感中，源于真理。因此，经文用“在以撒口中”来描述这种情况。
3313、“以撒因在他口中的野味爱以扫”表示主的神性理性的神性良善爱真理之良善。这从“以撒”和“以扫”的代表，以及下文（参看3322节）关于以东的阐述和“野味”的含义清楚可知：“以撒”是指神性良善方面的主的神性理性（参看3012， 3013， 3194， 3210节）；“以扫”是指主的神性属世层或属世神性中的良善，良善方面的主的神性属世层或属世神性（对此，参看3300， 3302节）；“野味”是指由属世真理产生的生活良善（参看3309节）。“在他口中”表示在祂的属世情感里面，因为在圣言中，经上说内层并从良善发出之物“在心里”，而外层并从真理发出之物“在口中”。由于在此由“以扫”来代表，并由“野味”来表示的真理之良善是外层良善，也就是说，在属世情感里面，并从真理发出，所以经上说它“在以撒口中”。
Potts(1905-1910) 3313
3313. And Isaac loved Esau, because his hunting was in his mouth. That this signifies that the Divine good of the Divine rational loved the good of truth, is evident from the representation of Isaac, as being the Lord's Divine rational as to* Divine good (see n. 3012, 3013, 3194, 3210); and from the representation of Esau, as being the Lord's Divine natural as to the good therein (concerning which see also n. 3300, 3302); and from what follows concerning Edom; and from the signification of "hunting" as being the good of life from natural truths (see n. 3309). "In his mouth" signifies that it was in His natural affection; for in the Word that is said to be "in the heart" which is interior and proceeds from good, and that to be "in the mouth" which is exterior and proceeds from truth; and as the good of truth, which is here represented by Esau and is signified by "hunting," is exterior good-that is, is in natural affection, and proceeds from truth-therefore it is said to have been "in Isaac's mouth." * "Perfect" is here used in its quite familiar sense of "whole," "entire." The Latin is integer, and the Hebrew is tam, the same words that occur in the well-known passage, "Mark the perfect man" (Ps. 37:37). [REVISER.]
Elliott(1983-1999) 3313
3313. 'And Isaac loved Esau because of the venison he had in his mouth' means that the Divine Good of the Divine Rational loved the good of truth. This is clear from the representation of 'Isaac' as the Lord's Divine Rational as regards Divine Good, dealt with in 3012, 3013, 3194, 3210, from the representation of 'Esau' as the Lord's Divine Natural as regards the good there, dealt with in 3300, 3302, and later on where Edom is referred to; and from the meaning of 'venison' as the good of life arising out of natural truths, dealt with in 3309. 'In his mouth' means within his natural affection, for in the Word that which is interior and stems from good is referred to as being 'in the heart', and that which is exterior and stems from truth as being 'in the mouth'. And since the good of truth, which is here represented by Esau and is meant by 'hunting', is exterior, that is to say, within natural affection and stemming from truth, it is spoken of as being 'in Isaac's mouth'.
Latin(1748-1756) 3313
3313. `Et amabat Jishak Esavum, quia venatio in ore ejus': quod significet quod Divinum Bonum Divini Rationalis amaret bonum veri, constat ex repraesentatione `Jishaki' quod sit Divinum Rationale Domini quoad Divinum Bonum, de qua n. 3012, 3013, 3194, 3210; ex repraesentatione `Esavi' quod sit Divinum Naturale Domini quoad bonum ibi, de qua n. 3300, 3302, et in sequentibus ubi de Edomo; et ex significatione `venationis' quod sit bonum vitae ex veris naturalibus, de qua n. 3309; `in ore ejus' significat quod in affectione {1}naturali ejus esset; {2}nam in Verbo dicitur id esse in corde quod interius est et procedit ex bono, et id esse in ore quod exterius est et procedit ex vero; et quia bonum veri, quod hic repraesentatur per `Esavum' et significatur per `venationem,' est exterius, {3}nempe in (t)affectione naturali, {4}procedens ex vero, dicitur `in ore Jishaki fuisse.' @1 naturalis and in fourth line below$ @2 nam in Verbo dicitur esse in corde quod interius est, et esse in ore, quod exterius$ @3 hoc est$ @4 i sic$