3309、“以扫是一个懂得打猎的人”表示来源于感官真理和记忆知识的真理或事实真理的生活良善。为从“以扫”的代表和“一个懂得打猎的人”的含义清楚可知：“以扫”是指生活的良善，如前所述（3300节）；“一个懂得打猎的人”是指那些拥有对真理的情感之人，或说那些热爱真理的人，如下文所述。因为“一个懂得的人”论及对真理的情感，或那些拥有对真理的情感之人，或说那些热爱真理的人；而“打猎”表示真理本身，但表示属于属世人、通向良善的真理。由于属世人的真理就是那被称为记忆知识或事实的（3293节），这些真理主要分为两种或两个层级，即：感官真理和记忆知识形式的真理或事实真理，或说通过感官所获得的事实和作为事实所学到的事实，所以此处“打猎”表示这两者。感官真理是孩子们首先意识到的真理，记忆知识形式的真理或事实真理则是随着这些孩子长大，他们所专注的真理。没有人能拥有记忆知识的真理或事实真理，除非他首先接受感官真理，因为构成记忆知识真理或事实真理的观念是从感官真理中获得的。人们在这些记忆知识的真理或事实真理的基础上才能学习并理解更内层的真理，这些内层真理被称为教义事物。教义事物就是“田野的男人”所表示的，如下文所述。
“打猎”之所以表示感官真理和记忆知识的真理或事实真理，人们被教导这些真理，并且那些处于生活良善的人对这些真理拥有情感，是因为从广泛意义上说，“打猎”表示通过打猎所捕获的动物，如公绵羊、公山羊、母山羊等等；这些动物表示属灵良善（参看2180， 2830节）；还因为用于打猎的器械，就是箭囊、弓和箭，表示真理的教义事物（2685， 2686， 2709节）。这些就是“打猎”所表示的事物，这一点从下面27章他父亲以撒对以扫所说的话明显看出来：
现在拿你的器械，就是箭囊和弓，往田野去为我打点野味，照我所爱的给我作成美味。（创世记27:3-4）
这一点也可从这一章向扮成以扫的雅各所说的话明显看出来：
你拿给我，我好吃我儿子的猎物，使我的灵魂可以祝福你。（创世记27:25）
由此明显可知“打猎”或“猎物”表示什么。
因此，“打猎”表示教导，也表示说服，并且在这两种意义上要么出于对真理的情感，要么出于对虚假的情感如此行。在耶利米书，它表示出于对真理的情感进行教导和说服：
我要领他们回到我从前赐给他们列祖之地；耶和华说，看哪，我要差人去召许多渔夫，把他们捕捞上来；然后我要差人去召许多猎人，从各山上、各冈上和岩石缝里猎取他们。（耶利米书16:15-16）
“渔夫”表示那些基于感官真理进行教导的人（40， 991节）；“猎人”表示那些基于记忆知识的真理或事实真理，以及教义事物进行教导的人。“各山上、各冈上”表示教导那些处于对良善的情感和对真理的情感之人。“山和冈（或大山和小山）”就具有这种含义（参看795， 796， 1430节）。“往田野去打猎”（如创世记27:3）也涉及类似的事。在以西结书，“打猎”表示出于对虚假的情感进行说服：
看哪，我要与你们的靠枕作对，就是你们用以猎取灵魂、使它们飞走的，我要将它们从你们的膀臂上扯去，释放灵魂，就是你们猎取使它们飞走的灵魂。我也必撕裂你们的头巾， 救我百姓脱离你们的手，不再落在你们手中而被猎取。（以西结书13:20-21）
关于“猎取”或“打猎”在这层意义上的含义，可参看1178节；不过，这种猎取通常是用“网罗”来完成的。
Potts(1905-1910) 3309
3309. And Esau was a man skillful [sciens] in hunting. That this signifies the good of life from truths sensuous and of memory-knowledge, is evident from the representation of Esau, as being the good of life (concerning which see above); and from the signification of a "man skillful in hunting," as being those who are in the affection of truth (concerning which hereafter). For a "man skillful" is predicated of the affection of truth, or of those who are in the affection of truth; whereas "hunting" signifies the truths themselves, but truths which are of the natural man from which are goods. And as the truths of the natural man are those which are called memory-knowledges (n. 3293); and these are chiefly of two kinds or degrees, namely, sensuous truths, and truths in the form of memory-knowledge, both are here signified by "hunting." Sensuous truths are those in which children are, and truths in the form of memory-knowledge are those in which the same children are as they grow up. For no one can be in truths of memory-knowledge unless he is first in sensuous truths, inasmuch as the ideas of the former are procured from the latter; and from these may afterwards be learned and comprehended truths still more interior, which are called doctrinal truths, and which are signified by a "man of the field" (concerning which presently). [2] That by "hunting" are signified truths sensuous and of memory-knowledge, in which are instructed and by which are affected those who are in the good of life, is because "hunting," in a wide sense, means the things taken by hunting; such as rams, kids, she-goats, and the like; and which are spiritual goods, as may be seen above (n. 2180, 2830); and also because the arms used in hunting, which were quivers, bows, and darts, signify the doctrinal things of truth (n. 2685, 2686, 2709). That such are the things which are signified by "hunting," is evident from what is said to Esau by his father Isaac in a subsequent chapter:
Take I pray thy weapons, thy quiver and thy bow, and go out to the field, and hunt me a hunting, and make me savory meat, such as I have loved (Gen. 27:3-4);
and to Jacob, who is there taken for Esau, in the same chapter:
Bring to me that I may eat of my son's hunting, that my soul may bless thee (Gen. 27:25);
from which it is evident what is signified by "hunting." [3] Hence it is that to "hunt" signifies to teach and also to persuade, and this in both senses, that is, from the affection of truth, and from the affection of falsity; from the affection of truth in Jeremiah:
I will bring them back into their land that I gave unto their fathers; behold I will send for many fishers, saith Jehovah, and they shall fish them; and after this I will send for many hunters, and they shall hunt them from every mountain and from every hill, and out of the clefts of the rocks (Jer. 16:15-16);
where "fishers" denote those who teach from sensuous truths (n. 40, 991); and "hunters," those who teach from truths of memory-knowledge, and also from doctrinal things. "Upon every mountain and upon every hill," signifies teaching those who are in the affection of good and in the affection of truth. That "mountain and hill" have this signification may be seen above (n. 795, 796, 1430). The like is involved in "hunting in the field" (as in Gen. 27:3). That "hunting" signifies also persuading from the affection of falsity, appears in Ezekiel:
Behold I am against your pillows, wherewith ye there hunt the souls to make them fly away, and I will tear off your coverings, and will deliver My people out of your hand, and they shall be no longer in your hand to be hunted (Ezek. 13:20-21). Concerning the signification of "hunting" in this sense, see n. 1178; but to this kind of hunting, "nets" are usually attributed.
Elliott(1983-1999) 3309
3309. 'And Esau was a man skilled in hunting' means the good of life that has its origin in sensory truths and factual truths. This is clear from the representation of 'Esau' as the good of life, dealt with above, and from the meaning of 'a man skilled in hunting' as those who have the affection for truth, dealt with in what follows - for 'a skilled man' has reference to the affection for truth, that is, to those who have that affection for truth, whereas 'hunting' means truths themselves, though truths which belong to the natural man and in which goods have their origin. Now because the truths of the natural man are called factual, 3293, and factual truths are primarily of two kinds or two degrees - sensory and factual proper - 'hunting' here means both of these. Sensory truths occur with children, factual with those same children when they are growing up, for factual truths cannot exist with anyone before he has received sensory truths because the ideas that make up factual truths are acquired from sensory truths. Then, from those factual truths, other truths even more interior can be learned and grasped, which are called matters of doctrine, meant by 'a man of the field', dealt with below in the next paragraph.
[2] The reason why 'hunting' means the sensory truths and factual truths that are taught to those in whom the good of life is present and who have the affection for those truths is that the word 'hunting' in a broad sense refers to creatures caught through hunting, such as rams, he-goats, she-goats, and the like, by which are meant spiritual goods, see 2180, 2830; and also because the weapons used in hunting, which were the quiver, the bow, and darts, mean matters of doctrine upholding what is true, 2685, 2686, 2709. These are the things meant by 'hunting', as may be seen from what Isaac his father told Esau, in Chapter 27 below,
Take now your weapons, your quiver and your bow, and go out to the field and hunt venison for me, and make me savoury food such as I love. Gen 27:3, 4;and, in the same chapter, from what he told Jacob, who was posing as Esau,
Bring it to me that I may eat from my son's venison, so that my soul may bless you. Gen 27:25.
These quotations show what 'hunting' or 'venison' means.
[3] Consequently 'hunting' is teaching [what is true] or else inducing a belief in what is false, and in both senses, that is to say, acting from an affection for truth or from an affection for falsity. Acting from an affection for truth is described in Jeremiah,
I will bring them back over their land which I gave to their fathers. Behold, I am sending to many fishermen, and they will fish them; and after that I will send to many hunters and they will hunt them from upon every mountain, and from upon every hill, and from the holes in the rocks. Jer 16:15, 16.
'Fishermen' stands for those whose teaching is drawn from sensory truths, 40, 991, 'hunters' those whose teaching is drawn from factual truths, and also from matters of doctrine. 'Upon every mountain, and upon every hill' stands for teaching people who are stirred by the affection for good and by the affection for truth - 'mountain' and 'hill' carrying such meanings, see 795, 796, 1430. 'Hunting in the field', as in Gen 27:3, implies the same. Inducing others to believe what is false and doing so from the affection for falsity is described in Ezekiel,
Behold, I am against your little pillows with which you there hunt the souls to make them fly away, and I will tear them from on your arms, and I will let the souls go that you hunt, souls to fly away; and I will tear off your veils and deliver My people out of your hand, and they will be no more in your hand to be hunted. Ezek 13:18-21.
For the meaning of 'hunting' in this sense, see 1178, though nets are normally associated with this type of hunting.
Latin(1748-1756) 3309
3309. `Et fuit Esau vir sciens venationis': quod significet bonum vitae ex veris sensualibus et scientificis, constat ex repraesentatione `Esavi' quod sit bonum vitae, de qua supra; et ex significatione `viri scientis venationem' quod sint illi qui in affectione veri, de qua sequitur; `vir' enim `sciens' praedicatur de affectione veri, seu {1}de illis qui in affectione veri sunt; `venatio' autem significat ipsa vera, sed vera quae sunt naturalis hominis ex quibus bona; et quia vera naturalis hominis sunt illa quae vocantur scientifica, n. 3293, et scientifica sunt imprimis duplicis generis seu duplicis gradus, nempe sensualia et scientifica, per `venationem' hic significantur utraque; sensualia sunt in quibus {2}pueri, scientifica in quibus iidem cum adolescunt; nullus enim potest esse in veris scientificis nisi prius sit in veris sensualibus, nam ideae scientificorum ab his comparantur; ex his dein vera adhuc interiora possunt addisci et capi, quae vocantur doctrinalia, quae significantur per `virum agri,' de quibus mox sequitur. [2] Quod per `venationem' significentur vera sensualia et scientifica, in quibus docentur, et quibus afficiuntur illi qui in bono vitae sunt, est {3}quia venatio in lato sensu sunt illa quae per venationem capiuntur, ut arietes, haedi, caprae, et similia, quae quod sint bona spiritualia, videatur n. (x)2180, 2830; et quia etiam venationis arma, quae fuerunt pharetra, arcus et jacula, sunt doctrinalia veri, n. (x)2685, 2686, 2709; {4}quod talia sint quae per venationem significantur, constare potest ex illis quae ad Esavum a patre ejus Jishako capite sequente xxvii, dicuntur, Tolle quaeso arma tua, pharetram tuam, et arcum Num, et exi agrum, et venare mihi venationem, et fac mihi cupedias, quemadmodum amavi, vers. 3, 4:et ad Jacobum, qui ibi pro Esavo, in eodem capite, Adfer mihi ut edam e venatione filii mei, ideo ut benedicat tibi anima mea, vers. 25;
ex quibus patet quid per venationem significatur: [3] inde est quod `venari' sit docere, {5}ut et persuadere, et hoc in utroque sensu, nempe ex affectione veri et ex affectione falsi; ex affectione veri apud Jeremiam, Reducam eos super terram eorum, quam dedi patribus eorum;
ecce Ego mittens ad piscatores multos, et piscabuntur eos; et post ita, mittam ad multos venatores, et venabuntur eos desuper omni monte, et desuper omni colle, et a foraminibus petrarum, xvi 15, 16;
`piscatores' pro illis qui ex veris sensualibus docent, n. 40, 991; `venatores' qui ex veris scientificis, et quoque ex doctrinalibus; `super omni monte, et super omni colle' pro docere illos qui in affectione boni et in affectione veri sunt; quod `mons et collis' sint illa, videatur n. 795, 796, 1430; simile involvit `venari in agro,' ut Gen. xxvii 3: persuadere ex affectione falsi, apud Ezechielem, Ecce Ego quoad pulvillos vestros, quibus vos venantes ibi animas ad evolandum, et abrumpam eos desuper brachiis vestris et dimittam animas quas vos venantes, animas ad evolandum et disrumpam velamina vestra, et eripiam populum Meum e manu vestra, et non erunt amplius in manu vestra in venationem, xiii 18-21;
de significatione `venationis' in hoc sensu videatur n. 1178; sed {6}hujus generis venationi tribui solent retia. @1 i quod idem$ @2 i sunt$ @3 quia per Venationem in lato sensu significantur illa quae venatione capiuntur$ @4 ut$ @5 et sic$ @6 huic I$