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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#7770

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7770. 'And let them ask, a man from his companion and a woman from her companion, vessels of silver and vessels of gold' means that factual knowledge of truth and of good must be removed from the evil who have belonged to the Church and be assigned to the good who belong to it. This is clear from the meaning of 'vessels of silver and vessels of gold' as factual knowledge of truth and of good, 'silver' being truth and 'gold' good, see 1551, 1552, 2954, 5658, 6112, and 'vessels' factual knowledge, 3068, 3079. That knowledge is referred to as vessels of truth and good because it contains them. The assumption is made that the facts which people know about truth or about good are the truths of faith themselves or the forms of the good of faith themselves. But they are not. Affections for truth and good are what compose faith; those affections flow into known facts, which are the appropriate vessels for them. Asking them from the Egyptians is, it is self-evident, taking them away and assigning them to oneself. This is why previously in Chapter 3:22 it says that they were to plunder the Egyptians, and subsequently in Chapter 12:36 that they despoiled them. The reason why it says that 'a man was to ask from his companion and a woman from her companion' is that 'a man' has reference to and also means truth and 'a woman' has reference to and also means good.

[2] The implications of all this may be seen at the explanation of Exodus 3:21-22 in 6914, 6917. That explanation shows that the factual knowledge itself of truth and of good which have been in the possession of those belonging to the Church who have been acquainted with the arcana of faith and yet have led a life of evil are transferred to those who belong to the spiritual Church. How the transfer is effected, see 6914. These things are meant by the Lord's words in Matthew,

The Lord said to him who went away and hid the talent in the earth, Take the talent from him and give it to him who has ten talents, for to everyone who has, it will be given, so that he may have in abundance; but from him who does not have, even what he has will be taken away. Cast the useless servant into outer darkness. Matthew 25:25, 28-30; Luke 19:24-26.

And similar words in the same gospel,

To him who has, it will be given, so that he may have abundantly; but from him who does not have, even what he has will be taken away. Matthew 13:12; Mark 4:24-25.

[3] The reason for the transfer is that the knowledge or cognitions of goodness and truth which the evil possess are applied to evil purposes, whereas the cognitions of goodness and truth that the good possess are applied to good purposes. The cognitions are the same, but the purposes to which any one person applies them gives them their specific character. Such cognitions may be compared to worldly wealth, which one person devotes to good purposes, and another to bad ones, so that the character of any one person's wealth depends on the purposes to which he devotes it. This also shows that the same cognitions, like the same wealth, which the evil have possessed can pass into the possession of the good and serve good purposes. From all this one may now recognize what is represented when it says that the children of Israel were commanded to ask from the Egyptians vessels of silver and vessels of gold, and in so doing to despoil and plunder them. Such a despoilment or plundering would never have been commanded by Jehovah if such things had not been represented in the spiritual world.

[4] Things like these are what are meant in Isaiah,

At length the merchandise of Tyre and its harlot's wages will be holy to Jehovah, it will not be hoarded or held back; but its merchandise will be for those that dwell before Jehovah to eat to their satiety, and for him who covers himself with what is ancient. Isaiah 23:18.

This refers to 'Tyre', which means cognitions of goodness and truth, 1201. 'Merchandise' and 'harlot's wages' are cognitions applied to evil purposes. Their being given to the good who will apply them to good purposes is meant by 'its merchandise will be for those that dwell before Jehovah to eat to satiety, [and] for him who covers himself with what is ancient'.

[5] Also in Micah,

Arise and thresh, O daughter of Zion, for I will make your horn iron, and I will make your hoofs bronze, in order that you may crush many peoples. And I devoted their gain to Jehovah, and their riches to the Lord of the whole earth. Micah 4:13.

'Crushing many peoples' stands for devastating them. 'The gain' which was devoted to Jehovah and the Lord of the whole earth is cognitions of truth and goodness. Something similar is implied in 2 Samuel 8:11-12, where it says that David consecrated to Jehovah the silver and gold which he had taken from the nations he had subdued, from the Syrians, from Moab, from the children of Ammon, from the Philistines, from Amalek, and from the spoil of Hadad Ezer; and in 1 Kings 7:51, that Solomon put among the treasures of Jehovah's house the things consecrated by his father.

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