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Exodus第3章

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1 καὶ μωυσῆς ἦν ποιμαίνων τὰ πρόβατα ιοθορ τοῦ γαμβροῦ αὐτοῦ τοῦ ἱερέως μαδιαμ καὶ ἤγαγεν τὰ πρόβατα ὑπὸ τὴν ἔρημον καὶ ἦλθεν εἰς τὸ ὄρος χωρηβ

2 ὤφθη δὲ αὐτῷ ἄγγελος κυρίου ἐν φλογὶ πυρὸς ἐκ τοῦ βάτου καὶ ὁρᾷ ὅτι ὁ βάτος καίεται πυρί ὁ δὲ βάτος οὐ κατεκαίετο

3 εἶπεν δὲ μωυσῆς παρελθὼν ὄψομαι τὸ ὅραμα τὸ μέγα τοῦτο τί ὅτι οὐ κατακαίεται ὁ βάτος

4 ὡς δὲ εἶδεν κύριος ὅτι προσάγει ἰδεῖν ἐκάλεσεν αὐτὸν κύριος ἐκ τοῦ βάτου λέγων μωυσῆ μωυσῆ ὁ δὲ εἶπεν τί ἐστιν

5 καὶ εἶπεν μὴ ἐγγίσῃς ὧδε λῦσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν σου ὁ γὰρ τόπος ἐν ᾧ σὺ ἕστηκας γῆ ἁγία ἐστίν

6 καὶ εἶπεν αὐτῷ ἐγώ εἰμι ὁ θεὸς τοῦ πατρός σου θεὸς αβρααμ καὶ θεὸς ισαακ καὶ θεὸς ιακωβ ἀπέστρεψεν δὲ μωυσῆς τὸ πρόσωπον αὐτοῦ εὐλαβεῖτο γὰρ κατεμβλέψαι ἐνώπιον τοῦ θεοῦ

7 εἶπεν δὲ κύριος πρὸς μωυσῆν ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν αἰγύπτῳ καὶ τῆς κραυγῆς αὐτῶν ἀκήκοα ἀπὸ τῶν ἐργοδιωκτῶν οἶδα γὰρ τὴν ὀδύνην αὐτῶν

8 καὶ κατέβην ἐξελέσθαι αὐτοὺς ἐκ χειρὸς αἰγυπτίων καὶ ἐξαγαγεῖν αὐτοὺς ἐκ τῆς γῆς ἐκείνης καὶ εἰσαγαγεῖν αὐτοὺς εἰς γῆν ἀγαθὴν καὶ πολλήν εἰς γῆν ῥέουσαν γάλα καὶ μέλι εἰς τὸν τόπον τῶν χαναναίων καὶ χετταίων καὶ αμορραίων καὶ φερεζαίων καὶ γεργεσαίων καὶ ευαίων καὶ ιεβουσαίων

9 καὶ νῦν ἰδοὺ κραυγὴ τῶν υἱῶν ισραηλ ἥκει πρός με κἀγὼ ἑώρακα τὸν θλιμμόν ὃν οἱ αἰγύπτιοι θλίβουσιν αὐτούς

10 καὶ νῦν δεῦρο ἀποστείλω σε πρὸς φαραω βασιλέα αἰγύπτου καὶ ἐξάξεις τὸν λαόν μου τοὺς υἱοὺς ισραηλ ἐκ γῆς αἰγύπτου

11 καὶ εἶπεν μωυσῆς πρὸς τὸν θεόν τίς εἰμι ὅτι πορεύσομαι πρὸς φαραω βασιλέα αἰγύπτου καὶ ὅτι ἐξάξω τοὺς υἱοὺς ισραηλ ἐκ γῆς αἰγύπτου

12 εἶπεν δὲ ὁ θεὸς μωυσεῖ λέγων ὅτι ἔσομαι μετὰ σοῦ καὶ τοῦτό σοι τὸ σημεῖον ὅτι ἐγώ σε ἐξαποστέλλω ἐν τῷ ἐξαγαγεῖν σε τὸν λαόν μου ἐξ αἰγύπτου καὶ λατρεύσετε τῷ θεῷ ἐν τῷ ὄρει τούτῳ

13 καὶ εἶπεν μωυσῆς πρὸς τὸν θεόν ἰδοὺ ἐγὼ ἐλεύσομαι πρὸς τοὺς υἱοὺς ισραηλ καὶ ἐρῶ πρὸς αὐτούς ὁ θεὸς τῶν πατέρων ὑμῶν ἀπέσταλκέν με πρὸς ὑμᾶς ἐρωτήσουσίν με τί ὄνομα αὐτῷ τί ἐρῶ πρὸς αὐτούς

14 καὶ εἶπεν ὁ θεὸς πρὸς μωυσῆν ἐγώ εἰμι ὁ ὤν καὶ εἶπεν οὕτως ἐρεῖς τοῖς υἱοῖς ισραηλ ὁ ὢν ἀπέσταλκέν με πρὸς ὑμᾶς

15 καὶ εἶπεν ὁ θεὸς πάλιν πρὸς μωυσῆν οὕτως ἐρεῖς τοῖς υἱοῖς ισραηλ κύριος ὁ θεὸς τῶν πατέρων ὑμῶν θεὸς αβρααμ καὶ θεὸς ισαακ καὶ θεὸς ιακωβ ἀπέσταλκέν με πρὸς ὑμᾶς τοῦτό μού ἐστιν ὄνομα αἰώνιον καὶ μνημόσυνον γενεῶν γενεαῖς

16 ἐλθὼν οὖν συνάγαγε τὴν γερουσίαν τῶν υἱῶν ισραηλ καὶ ἐρεῖς πρὸς αὐτούς κύριος ὁ θεὸς τῶν πατέρων ὑμῶν ὦπταί μοι θεὸς αβρααμ καὶ θεὸς ισαακ καὶ θεὸς ιακωβ λέγων ἐπισκοπῇ ἐπέσκεμμαι ὑμᾶς καὶ ὅσα συμβέβηκεν ὑμῖν ἐν αἰγύπτῳ

17 καὶ εἶπον ἀναβιβάσω ὑμᾶς ἐκ τῆς κακώσεως τῶν αἰγυπτίων εἰς τὴν γῆν τῶν χαναναίων καὶ χετταίων καὶ αμορραίων καὶ φερεζαίων καὶ γεργεσαίων καὶ ευαίων καὶ ιεβουσαίων εἰς γῆν ῥέουσαν γάλα καὶ μέλι

18 καὶ εἰσακούσονταί σου τῆς φωνῆς καὶ εἰσελεύσῃ σὺ καὶ ἡ γερουσία ισραηλ πρὸς φαραω βασιλέα αἰγύπτου καὶ ἐρεῖς πρὸς αὐτόν ὁ θεὸς τῶν εβραίων προσκέκληται ἡμᾶς πορευσώμεθα οὖν ὁδὸν τριῶν ἡμερῶν εἰς τὴν ἔρημον ἵνα θύσωμεν τῷ θεῷ ἡμῶν

19 ἐγὼ δὲ οἶδα ὅτι οὐ προήσεται ὑμᾶς φαραω βασιλεὺς αἰγύπτου πορευθῆναι ἐὰν μὴ μετὰ χειρὸς κραταιᾶς

20 καὶ ἐκτείνας τὴν χεῖρα πατάξω τοὺς αἰγυπτίους ἐν πᾶσι τοῖς θαυμασίοις μου οἷς ποιήσω ἐν αὐτοῖς καὶ μετὰ ταῦτα ἐξαποστελεῖ ὑμᾶς

21 καὶ δώσω χάριν τῷ λαῷ τούτῳ ἐναντίον τῶν αἰγυπτίων ὅταν δὲ ἀποτρέχητε οὐκ ἀπελεύσεσθε κενοί

22 αἰτήσει γυνὴ παρὰ γείτονος καὶ συσκήνου αὐτῆς σκεύη ἀργυρᾶ καὶ χρυσᾶ καὶ ἱματισμόν καὶ ἐπιθήσετε ἐπὶ τοὺς υἱοὺς ὑμῶν καὶ ἐπὶ τὰς θυγατέρας ὑμῶν καὶ σκυλεύσετε τοὺς αἰγυπτίους

   

来自斯威登堡的著作

 

Arcana Coelestia#6872

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6872. 'You shall worship God beside this mountain' means perception and acknowledgement of the Divine springing from love. This is clear from the meaning of 'worshipping God' as adoration of the Divine, but when the expression is used in reference to the Lord the perception and acknowledgement of the Divine in the Human is meant; and from the meaning of 'mountain' as the good of God's love, dealt with in 795, 796, 2722, 4210, 6435, 6829. From these meanings it is evident that the words 'you shall worship God beside this mountain', when used in reference to the Lord, mean a perception and acknowledgement of the Divine springing from love.

[2] What is meant by a perception and acknowledgement of the Divine springing from love must be stated. Everyone's character is recognized from his love. For the inner being (esse) of anyone's life is love; his very life emanates from it. Therefore the kind of love that reigns with a person determines the person's character. If self-love and a love of the world reign, and as a consequence the love of vengeance, hatred, cruelty, adultery, and the like, then that person is a devil so far as his spirit or interior man which lives after death is concerned, no matter what he may seem to be to outward appearance. But if a love of God and a love of the neighbour are what reign with a person, and consequently a love of what is good and true, and also of what is just and honourable, then he is an angel so far as his spirit which lives after death is concerned, no matter what he may seem to be to outward appearance. But when God's love reigns with someone - as it has done only in the Lord - that one is God. Thus the Lord's Human was made Divine when He received in His Human His Father's love, which was the inner Being (Esse) of His life. From all this one may see what is meant by a perception and acknowledgement of the Divine that springs from love.

[3] It is an unalterable truth that a person is entirely the same in character as his love. This is evident from angels in the next life who, when they are seen, look like forms of love. Love itself not only shines but also breathes out of them, so that you may say that they are in every respect embodiments of love. The reason for this is that all the interiors of an angel, like those of a person in this world, are nothing other than forms that receive life. And being forms that receive life they are forms that receive different kinds of love; for these constitute a person's life. Since therefore the love that flows in and the form that receives it are compatible with each other it follows that the character of an angel or a person in this world is determined by his love. This applies not only to the primary organic substances in the brain but also to the whole body, since the body is nothing other than an organism formed from its primary substances.

[4] From all this it becomes clear that a person is made completely new when he is being regenerated; for at that time every single part of him is being made fit to receive heavenly kinds of love. With man however the earlier forms are not destroyed but removed, whereas with the Lord the earlier forms which came from His mother were completely destroyed and rooted out, and Divine forms were received and replaced them. For God's love is incompatible with any form other than a Divine one; it casts all the rest totally aside. As a consequence of this the Lord was no longer Mary's son once He was glorified.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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