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Numbers第23章

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1 καί-C εἶπον-VBI-AAI3S *βαλααμ-N---NSM ὁ- A--DSM *βαλακ-N---DSM οἰκοδομέω-VA--AAD2S ἐγώ- P--DS ἐνταῦθα-D ἑπτά-M βωμός-N2--APM καί-C ἑτοιμάζω-VA--AAD2S ἐγώ- P--DS ἐνταῦθα-D ἑπτά-M μόσχος-N2--APM καί-C ἑπτά-M κριός-N2--APM

2 καί-C ποιέω-VAI-AAI3S *βαλακ-N---NSM ὅς- --ASM τρόπος-N2--ASM εἶπον-VBI-AAI3S αὐτός- D--DSM *βαλααμ-N---NSM καί-C ἀναφέρω-VAI-AAI3S μόσχος-N2--ASM καί-C κριός-N2--ASM ἐπί-P ὁ- A--ASM βωμός-N2--ASM

3 καί-C εἶπον-VBI-AAI3S *βαλααμ-N---NSM πρός-P *βαλακ-N---ASM παραἵστημι-VH--AAD2S ἐπί-P ὁ- A--GSF θυσία-N1A-GSF σύ- P--GS καί-C πορεύομαι-VF--FMI1S εἰ-C ἐγώ- P--DS φαίνω-VF2-FMI3S ὁ- A--NSM θεός-N2--NSM ἐν-P συνάντησις-N3I-DSF καί-C ῥῆμα-N3M-ASN ὅς- --ASN ἐάν-C ἐγώ- P--DS δεικνύω-VF--FMI2S ἀναἀγγέλλω-VF2-FAI1S σύ- P--DS καί-C παραἵστημι-VHI-AAI3S *βαλακ-N---NSM ἐπί-P ὁ- A--GSF θυσία-N1A-GSF αὐτός- D--GSM καί-C *βαλααμ-N---NSM πορεύομαι-VCI-API3S ἐπιἐρωτάω-VA--AAN ὁ- A--ASM θεός-N2--ASM καί-C πορεύομαι-VCI-API3S εὐθύς-A3U-ASF

4 καί-C φαίνω-VDI-API3S ὁ- A--NSM θεός-N2--NSM ὁ- A--DSM *βαλααμ-N---DSM καί-C εἶπον-VBI-AAI3S πρός-P αὐτός- D--ASM *βαλααμ-N---NSM ὁ- A--APM ἑπτά-M βωμός-N2--APM ἑτοιμάζω-VAI-AAI1S καί-C ἀναβιβάζω-VAI-AAI1S μόσχος-N2--ASM καί-C κριός-N2--ASM ἐπί-P ὁ- A--ASM βωμός-N2--ASM

5 καί-C ἐνβάλλω-VBI-AAI3S ὁ- A--NSM θεός-N2--NSM ῥῆμα-N3M-ASN εἰς-P ὁ- A--ASN στόμα-N3M-ASN *βαλααμ-N---GSM καί-C εἶπον-VBI-AAI3S ἐπιστρέφω-VD--APPNSM πρός-P *βαλακ-N---ASM οὕτως-D λαλέω-VF--FAI2S

6 καί-C ἀποστρέφω-VDI-API3S πρός-P αὐτός- D--ASM καί-C ὅδε- D--NSM ἐπιἵστημι-VXI-XAI3S ἐπί-P ὁ- A--GPN ὁλοκαύτωμα-N3M-GPN αὐτός- D--GSM καί-C πᾶς-A3--NPM ὁ- A--NPM ἄρχων-N3--NPM *μωαβ-N---GSM μετά-P αὐτός- D--GSM

7 καί-C γίγνομαι-VCI-API3S πνεῦμα-N3M-NSN θεός-N2--GSM ἐπί-P αὐτός- D--DSM καί-C ἀναλαμβάνω-VB--AAPNSM ὁ- A--ASF παραβολή-N1--ASF αὐτός- D--GSM εἶπον-VBI-AAI3S ἐκ-P *μεσοποταμία-N---GSM μεταπέμπω-VAI-AMI3S ἐγώ- P--AS *βαλακ-N---NSM βασιλεύς-N3V-NSM *μωαβ-N---GSM ἐκ-P ὄρος-N3E-GPN ἀπό-P ἀνατολή-N1--GPF λέγω-V1--PAPNSM δεῦρο-D ἀράομαι-VA--AMD2S ἐγώ- P--DS ὁ- A--ASM *ἰακώβ-N---ASM καί-C δεῦρο-D ἐπι καταἀράομαι-VA--AMD2S ἐγώ- P--DS ὁ- A--ASM *ἰσραήλ-N---ASM

8 τίς- I--ASN ἀράομαι-VA--AMS1S ὅς- --ASM μή-D κατααράομαι-V3--PMI3S κύριος-N2--NSM ἤ-C τίς- I--ASN καταἀράομαι-VA--AMS1S ὅς- --ASM μή-D κατααράομαι-V3--PMI3S ὁ- A--NSM θεός-N2--NSM

9 ὅτι-C ἀπό-P κορυφή-N1--GSF ὄρος-N3E-GPN ὁράω-VF--FMI1S αὐτός- D--ASM καί-C ἀπό-P βουνός-N2--GPM προςνοέω-VA--AAS1S αὐτός- D--ASM ἰδού-I λαός-N2--NSM μόνος-A1--NSM καταοἰκέω-VF--FAI3S καί-C ἐν-P ἔθνος-N3E-DPN οὐ-D συνλογίζω-VS--FAI3S

10 τίς- I--NSM ἐκἀκριβάζομαι-VAI-AMI3S ὁ- A--ASN σπέρμα-N3M-ASN *ἰακώβ-N---GSM καί-C τίς- I--NSM ἐκἀριθμέω-VF--FMI3S δῆμος-N2--APM *ἰσραήλ-N---GSM ἀποθνήσκω-VB--AAO3S ὁ- A--NSF ψυχή-N1--NSF ἐγώ- P--GS ἐν-P ψυχή-N1--DPF δίκαιος-A1A-GPM καί-C γίγνομαι-VB--AMO3S ὁ- A--ASN σπέρμα-N3M-ASN ἐγώ- P--GS ὡς-C ὁ- A--ASN σπέρμα-N3M-ASN οὗτος- D--GPM

11 καί-C εἶπον-VBI-AAI3S *βαλακ-N---NSM πρός-P *βαλααμ-N---ASM τίς- I--ASN ποιέω-VX--XAI2S ἐγώ- P--DS εἰς-P κατάρασις-N3I-ASF ἐχθρός-N2--GPM ἐγώ- P--GS καλέω-VX--XAI1S σύ- P--AS καί-C ἰδού-I εὐλογέω-VX--XAI2S εὐλογία-N1A-ASF

12 καί-C εἶπον-VBI-AAI3S *βαλααμ-N---NSM πρός-P *βαλακ-N---ASM οὐ-D ὅσος-A1--APN ἐάν-C ἐνβάλλω-VB--AAS3S ὁ- A--NSM θεός-N2--NSM εἰς-P ὁ- A--ASN στόμα-N3M-ASN ἐγώ- P--GS οὗτος- D--ASN φυλάσσω-VF--FAI1S λαλέω-VA--AAN

13 καί-C εἶπον-VBI-AAI3S πρός-P αὐτός- D--ASM *βαλακ-N---NSM δεῦρο-D ἔτι-D μετά-P ἐγώ- P--GS εἰς-P τόπος-N2--ASM ἄλλος- D--ASM ἐκ-P ὅς- --GPM οὐ-D ὁράω-VF--FMI2S αὐτός- D--ASM ἐκεῖθεν-D ἀλλά-C ἤ-C μέρος-N3E-ASN τις- I--ASN αὐτός- D--GSM ὁράω-VF--FMI2S πᾶς-A3--APM δέ-X οὐ-D μή-D ὁράω-VB--AAS2S καί-C καταἀράομαι-VA--AMD2S ἐγώ- P--DS αὐτός- D--ASM ἐκεῖθεν-D

14 καί-C παραλαμβάνω-VBI-AAI3S αὐτός- D--ASM εἰς-P ἀγρός-N2--GSM σκοπιά-N1A-ASF ἐπί-P κορυφή-N1--ASF λαξεύω-VM--XMPGSM καί-C οἰκοδομέω-VAI-AAI3S ἐκεῖ-D ἑπτά-M βωμός-N2--APM καί-C ἀναβιβάζω-VAI-AAI3S μόσχος-N2--ASM καί-C κριός-N2--ASM ἐπί-P ὁ- A--ASM βωμός-N2--ASM

15 καί-C εἶπον-VBI-AAI3S *βαλααμ-N---NSM πρός-P *βαλακ-N---ASM παραἵστημι-VH--AAD2S ἐπί-P ὁ- A--GSF θυσία-N1A-GSF σύ- P--GS ἐγώ- P--NS δέ-X πορεύομαι-VF--FMI1S ἐπιἐρωτάω-VA--AAN ὁ- A--ASM θεός-N2--ASM

16 καί-C συνἀντάω-VAI-AAI3S ὁ- A--NSM θεός-N2--NSM ὁ- A--DSM *βαλααμ-N---DSM καί-C ἐνβάλλω-VBI-AAI3S ῥῆμα-N3M-ASN εἰς-P ὁ- A--ASN στόμα-N3M-ASN αὐτός- D--GSM καί-C εἶπον-VBI-AAI3S ἀποστρέφω-VD--APD2S πρός-P *βαλακ-N---ASM καί-C ὅδε- D--APN λαλέω-VF--FAI2S

17 καί-C ἀποστρέφω-VDI-API3S πρός-P αὐτός- D--ASM καί-C ὅδε- D--NSM ἐπιἵστημι-VXI-XAI3S ἐπί-P ὁ- A--GSF ὁλοκαύτωσις-N3I-GSF αὐτός- D--GSM καί-C πᾶς-A3--NPM ὁ- A--NPM ἄρχων-N3--NPM *μωαβ-N---GSM μετά-P αὐτός- D--GSM καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM *βαλακ-N---NSM τίς- I--ASN λαλέω-VAI-AAI3S κύριος-N2--NSM

18 καί-C ἀναλαμβάνω-VB--AAPNSM ὁ- A--ASF παραβολή-N1--ASF αὐτός- D--GSM εἶπον-VBI-AAI3S ἀναἵστημι-VH--AAD2S *βαλακ-N---VSM καί-C ἀκούω-V1--PAD2S ἐνὠτίζομαι-VA--AMD2S μάρτυς-N3--NSM υἱός-N2--NSM *σεπφωρ-N---GS

19 οὐ-D ὡς-C ἄνθρωπος-N2--NSM ὁ- A--NSM θεός-N2--NSM διαἀρτάω-VC--APN οὐδέ-C ὡς-C υἱός-N2--NSM ἄνθρωπος-N2--GSM ἀποεἰλέω-VC--APN αὐτός- D--NSM εἶπον-VA--AAPNSM οὐ-D ποιέω-VF--FAI3S λαλέω-VF--FAI3S καί-C οὐ-D ἐνμένω-VF2-FAI3S

20 ἰδού-I εὐλογέω-V2--PAN παραλαμβάνω-VP--XMI1S εὐλογέω-VF--FAI1S καί-C οὐ-D μή-D ἀποστρέφω-VF--FAI1S

21 οὐ-D εἰμί-VF--FMI3S μόχθος-N2--NSM ἐν-P *ἰακώβ-N---DSM οὐδέ-C ὁράω-VV--FPI3S πόνος-N2--NSM ἐν-P *ἰσραήλ-N---DSM κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM αὐτός- D--GSM μετά-P αὐτός- D--GSM ὁ- A--APN ἔνδοξος-A1B-APN ἄρχων-N3--GPM ἐν-P αὐτός- D--DSM

22 θεός-N2--NSM ὁ- A--NSM ἐκἄγω-VB--AAPNSM αὐτός- D--APM ἐκ-P *αἴγυπτος-N2--GSF ὡς-C δόξα-N1S-NSF μονόκερως-N3T-GSM αὐτός- D--DSM

23 οὐ-D γάρ-X εἰμί-V9--PAI3S οἰωνισμός-N2--NSM ἐν-P *ἰακώβ-N---DSM οὐδέ-C μαντεία-N1A-NSF ἐν-P *ἰσραήλ-N---DSM κατά-P καιρός-N2--ASM εἶπον-VC--FPI3S *ἰακώβ-N---DSM καί-C ὁ- A--DSM *ἰσραήλ-N---DSM τίς- I--ASN ἐπιτελέω-VF--FAI3S ὁ- A--NSM θεός-N2--NSM

24 ἰδού-I λαός-N2--NSM ὡς-C σκύμνος-N2--NSM ἀναἵστημι-VF--FMI3S καί-C ὡς-C λέων-N3W-NSM γαυριόω-VC--FPI3S οὐ-D κοιμάω-VC--FPI3S ἕως-C ἐσθίω-VF--FMI2S θήρα-N1A-ASF καί-C αἷμα-N3M-ASN τραυματίας-N1T-GPM πίνω-VF--FMI3S

25 καί-C εἶπον-VBI-AAI3S *βαλακ-N---NSM πρός-P *βαλααμ-N---ASM οὔτε-C κατάρα-N1A-DPF καταἀράομαι-VF--FMI2S ἐγώ- P--DS αὐτός- D--ASM οὔτε-C εὐλογέω-V2--PAPNSM μή-D εὐλογέω-VA--AAS2S αὐτός- D--ASM

26 καί-C ἀποκρίνω-VC--APPNSM *βαλααμ-N---NSM εἶπον-VBI-AAI3S ὁ- A--DSM *βαλακ-N---DSM οὐ-D λαλέω-VAI-AAI1S σύ- P--DS λέγω-V1--PAPNSM ὁ- A--ASN ῥῆμα-N3M-ASN ὅς- --NSN ἐάν-C λαλέω-VA--AAS3S ὁ- A--NSM θεός-N2--NSM οὗτος- D--ASN ποιέω-VF--FAI1S

27 καί-C εἶπον-VBI-AAI3S *βαλακ-N---NSM πρός-P *βαλααμ-N---DSM δεῦρο-D παραλαμβάνω-VB--AAS1S σύ- P--AS εἰς-P τόπος-N2--ASM ἄλλος- D--ASM εἰ-C ἀρέσκω-VF--FAI3S ὁ- A--DSM θεός-N2--DSM καί-C καταἀράομαι-VA--AMD2S ἐγώ- P--DS αὐτός- D--ASM ἐκεῖθεν-D

28 καί-C παραλαμβάνω-VBI-AAI3S *βαλακ-N---NSM ὁ- A--ASM *βαλααμ-N---ASM ἐπί-P κορυφή-N1--ASF ὁ- A--GS *φογωρ-N---GS ὁ- A--ASN παρατείνω-V1--PAPASN εἰς-P ὁ- A--ASF ἔρημος-N2--ASF

29 καί-C εἶπον-VBI-AAI3S *βαλααμ-N---NSM πρός-P *βαλακ-N---ASM οἰκοδομέω-VA--AAD2S ἐγώ- P--DS ὧδε-D ἑπτά-M βωμός-N2--APM καί-C ἑτοιμάζω-VA--AAD2S ἐγώ- P--DS ὧδε-D ἑπτά-M μόσχος-N2--APM καί-C ἑπτά-M κριός-N2--APM

30 καί-C ποιέω-VAI-AAI3S *βαλακ-N---NSM καθάπερ-D εἶπον-VBI-AAI3S αὐτός- D--DSM *βαλααμ-N---NSM καί-C ἀναφέρω-VAI-AAI3S μόσχος-N2--ASM καί-C κριός-N2--ASM ἐπί-P ὁ- A--ASM βωμός-N2--ASM

   

来自斯威登堡的著作

 

Arcana Coelestia#1675

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1675. That 'the Horites in their Mount Seir' means false persuasions deriving from self-love is clear from the meaning of 'the Horites' and from the meaning of 'Seir'. As for the Horites, they were the people who dwelt on Mount Seir, as is clear from Genesis 36:8, 20, and following verses, where Esau, who is called Edom, is the subject. Esau or Edom in the genuine sense means the Lord as regards His Human Essence. He is also represented by Esau or Edom, as becomes clear from many places in both the historical and the prophetical sections of the Word, to be dealt with, in the Lord's Divine mercy, later on. Because 'the Horites' represented people who are under the influence of false persuasions, and because representatives at that time occurred within actual events, therefore the expulsion of the Horites from Mount Seir by the descendants of Esau had a similar representation.

[2] These are spoken of in Moses as follows,

This also is considered to be a land of Rephaim; Rephaim dwelt formerly in it, and the Ammonites called them Zamzummim; they were a people great and many and tall like the Anakim. And Jehovah destroyed them from before them; and they dispossessed them, and dwelt in their place. He did the same for the sons of Esau who dwelt in Seir, in that He destroyed the Horites from before them, and they dispossessed them, and dwelt in their place. Deuteronomy 2:20-22.

These things represent and mean the same as what the present verse says about Chedorlaomer, namely that 'Chedorlaomer and the kings with him smote the Horites in Mount Seir'. For, as has been stated, Chedorlaomer represents the Lord's Good and Truth during childhood, and so the Lord's Human Essence at that time as regards Good and Truth, by which He destroyed false persuasions, that is, the hells filled with so devilish a crew, which set out to destroy the world of spirits, and consequently the human race, with its false persuasions.

[3] And because Esau or Edom represented the Lord as regards the Human Essence, Mount Seir also, and Paran as well, represented those things that belonged to His Human Essence, namely the celestial things of love, as is clear from the blessing uttered by Moses,

Jehovah came from Sinai, and dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. From His right hand came a fiery law for them. He indeed loves the peoples. Deuteronomy 33:2-3.

'Jehovah dawned from Mount Seir and shone from Mount Paran' means nothing else than the Lord's Human Essence. Anyone may see that 'dawning from Mount Seir and shining from Mount Paran' does not mean mountains and their inhabitants but Divine realities, thus the celestial things of the Lord's Human Essence, from which Jehovah is said to have dawned and to have shone.

[4] As for 'Seir', its meaning is clear from the Song of Deborah and Barak in the Book of Judges,

O Jehovah, when You went forth from Seir, when You set out from the field of Edom, the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down, this Sinai before Jehovah God of Israel. Judges 5:4-5.

Here 'going forth from Seir and setting out from the field of Edom' has no other meaning.

[5] This is plainer still in Moses in the prophetic utterance of Balaam, who was one of the sons of the east, that is, he came from Syria where a residue of the Ancient Church existed,

I see Him, but not now; I behold Him, but not near. A star will arise out of Jacob, and a scepter will rise up out of Israel. And Edom will be an inheritance and Seir will be an inheritance of his enemies. Numbers 24:17-18.

Here 'seeing Him, but not now; beholding Him, but not near' is the Lord's Coming into the world - His Human Essence being called 'a star that would arise out of Jacob', and also 'Edom' and 'Seir'. That neither Edom nor Seir were to be the inheritance may become clear to anyone. 'Seir, the inheritance of his enemies' or 'The mountain of his enemies' has the same meaning as in many other places where it is said that enemies were to be driven out and possession was to be taken of their land.

[6] That Mount Paran, or El-paran, mentioned in this verse also has the same meaning is clear from Habakkuk as well,

God will come from Teman, and the Holy One from Mount Paran. Selah. His fame has covered the heavens, and the earth has been filled with His praise. Habakkuk 3:3.

It should be realized however that mountains and lands have and take their meaning from their inhabitants, from the Horites when these dwelt there, and when they had been driven out, from those who drove them out, such as from Esau or Edom, or else from some others. Mount Paran is used therefore in both senses, the genuine and the contrary. In the genuine sense it stands for the Lord's Human Essence, in the contrary sense for self-love. The Lord's Human Essence is celestial love itself, while the contrary to celestial love is self-love. Thus 'the Horites' in this verse means false persuasions deriving from self-love.

[7] There are false persuasions that originate in self-love, and there are false persuasions that originate in love of the world. The former persuasions - those originating in self-love - are the most foul, whereas those originating in love of the world are not so foul. The former, or false persuasions originating in self-love, are the very opposite of the celestial things of love, whereas the latter, or false persuasions originating in love of the world, are the opposite of the spiritual things of love. Persuasions originating in self-love carry with them the desire to rule over all things, and insofar as the restraints placed upon them are loosened they hasten to fulfill that desire, even to the extent of desiring to rule over the entire universe, and, as has been shown, over Jehovah as well. Consequently persuasions of that kind are not tolerated at all in the next life. But persuasions originating in love of the world do not go so far. They do not go beyond the insanity of not being satisfied with their lot. They vainly strive after heavenly joy, and wish to acquire other people's goods, but are not so intent on ruling. But the differences among these persuasions are countless.

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

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