7770.“叫他们男人向他的同伴，女人向她的同伴要金器银器”表真理和良善的记忆知识必从属于教会的恶人那里被夺走，并赐给属于教会的善人。这从“银器和金器”的含义清楚可知，“银器和金器”是指真理和良善的记忆知识。“银”表示真理，“金”表示良善（参看1551，1552，2954，5658，6112节）；“器（皿）”是指记忆知识（3068，3079节）。记忆知识被称为真理和良善的器皿，因为它们包含它们。有人以为真理和良善的记忆知识是信之真理和良善本身；但它们并不是。构成信的，是对真理或良善的情感，这些情感流入记忆知识，如同流入它们的器皿。向埃及人要这些东西表示夺走它们，并将它们归与自己，这是显而易见的。这就是为何在前面的章节（3:22），经上说他们要“掠夺埃及人”；在后面的章节（12:36），经上说他们要“掠夺他们”。经上之所以说“男人向他的同伴，女人向她的同伴要”，是因为“男人”关乎真理，也表示真理，“女人”关乎良善，也表示良善。
至于此中情形如何，可参看对出埃及（3:21）的解释（6914-6917节）。这段解释说明，那些属于教会，认识信的奥秘，然而却过着邪恶生活的人所拥有的真理和良善的记忆知识本身被转到那些属于属灵教会的人那里。至于这种转移是如何实现的，可参看前文（6914节）。这些事由主在马太福音中的话来表示：
主对那去把一千藏在地里的人说，夺过他这一千来，给那有十千的。因为凡有的，还要给他，叫他充足有余。没有的，连他所有的，也要从他夺过来。把这无用的仆人，丢在外面黑暗里。（马太福音25:25，28-30；路加福音19:24-26）
在马太福音中还有类似的话：
凡有的，还要加给他，叫他有余；凡没有的，连他所有的也要夺去。（马太福音13:12；马可福音4:24-25）
原因在于，恶人所拥有的良善和真理的知识或认知被用于邪恶的目的或功用，而善人所拥有的良善和真理的知识或认知被用于良善的目的或功用。知识或认知是一样的，但人把它们所投入的目的或功用却赋予它们具体的品质。这些知识或认知好比世俗的财富，一个人把财富投入良善的目的或功用，而另一个人则把它们投入邪恶的目的或功用；因此，各人财富的性质取决于他将财富所投入的目的或功用。这段解释还说明，恶人所拥有的这些知识或认知，就像这些财富一样，能为善人所拥有，并服务于良善的目的或功用。由此可见，以下吩咐代表什么，即：以色列人要向埃及人要银器和金器，要由此抢劫和掠夺他们。耶和华永远不会吩咐这种抢劫或掠夺，除非它代表灵界的这种事。
以赛亚书中所写的就表示类似的事：
推罗的货财和淫资最后必归耶和华为圣，必不积攒存留；但她的货财必为住在耶和华面前的人所吃，使他们饱足，穿耐久的衣服。（以赛亚书23:18）
这论及“推罗”，“推罗”表示良善和真理的认知或知识（1201节）；“货财”和“淫资”是指被投入邪恶目的或功用的知识或认知；“她的货财必为住在耶和华面前的人所吃，使他们饱足，穿耐久的衣服”表示这些知识或认知要被赋予将它们投入良善目的或功用的善人。
弥迦书中所写的也是如此：
锡安的女子哪，起来踹吧！我必使你的角成为铁，使你的蹄成为铜。你必打碎多民。我将他们的获利献与耶和华，将他们的财富献与全地的主。（弥迦书4:13）
“打碎多民”表示使他们荒凉；“被献与耶和华和全地的主的获利”是指真理和良善的知识或认知。大卫将他从所治服的各族所得来的金银分别为圣，献给耶和华，就是从亚兰、摩押、亚扪人、非利士人、亚玛力人所夺来的，以及从哈大底谢所掠之物（撒母耳记下8:11-12）；所罗门把他父分别为圣的东西放在耶和华殿的宝库里（列王记上7:51）也包含类似的事。
Potts(1905-1910) 7770
7770. And let them ask a man from his companion, and a woman from her companion, vessels of silver and vessels of gold. That this signifies that the memory-knowledges of truth and good, taken away from the evil who have been of the church, will be bestowed upon the good who are of it, is evident from the signification of "vessels of silver and vessels of gold," as being memory-knowledges of truth and good. (That "silver" denotes truth, and "gold" good, see n. 1551, 1552, 2954, 5658, 6112; and that "vessels" denote memory-knowledges, n. 3068, 3079.) Memory-knowledges are called vessels of truth and good, because they contain them. It is believed that the memory-knowledges of truth and good are the very truths and goods of faith; but they are not. It is the affections of truth and good that make faith, and these flow into memory-knowledges, as into their vessels. That to ask these things of the Egyptians denotes to take them away and adjudge them to themselves, is plain; hence in a previous chapter (3) it is said that they should "spoil the Egyptians" (verse 22); and in the chapter which follows (12), that they "spoiled them." Its being said that "a man should ask of his companion and a woman of her companion," is because "man" relates to truth, and "woman" to good, as they also signify them. [2] How the case herein is, see the explication at Exodus 3:22, n. 6914-6917, from which it can be seen that the very memory-knowledges of truth and good which have been possessed by those of the church who have known the arcana of faith and yet have lived a life of evil, are transferred to those who are of the spiritual church. (How this transfer is effected, see n. 6914.) These things are signified by the Lord's words in Matthew:
The Lord said unto him who went away and hid his talent in the earth, Take ye the talent from him, and give it to him that hath the ten talents. For unto everyone that hath shall be given, that he may have abundance; but from him that hath not, even that which he hath shall be taken away; and cast ye the useless servant into the outer darkness (Matt. 25:25, 28-30; and Luke 19:24-26). Whosoever hath, to him shall be given, and he shall have abundance; but whosoever hath not, from him shall be taken away even that which he hath (Matt. 13:12; and Mark 4:24-25). [3] The reason is that with the evil the knowledges of good and truth are applied to evil uses, and with the good the knowledges of good and truth are applied to good uses; the knowledges are the same, but the application to uses effects their quality with each person. The case herein is like that of worldly riches, which with one person are disposed for good uses, with another for evil uses; consequently riches are such with each person as are the uses unto which they are disposed. From this also it is evident that the same knowledges, like the same riches, which the evil had possessed, can be with the good and serve for good uses. From all this it can now be seen what is represented by the command that the sons of Israel should ask from the Egyptians vessels of silver and vessels of gold, and should thus deprive and despoil them; such seizure or despoiling would never have been commanded by Jehovah unless it had represented such things in the spiritual world. [4] Similar to this is what is written in Isaiah:
At last the merchandise of Tyre, and her meretricious hire, shall be holiness to Jehovah; and it shall not be stored up nor kept back; but her merchandise shall be for them that dwell before Jehovah to eat, to sate themselves, and for the ancient one in covering himself (Isa. 23:18);
speaking of Tyre, by which are signified the knowledges of good and truth (n. 1201); "merchandise" and "meretricious hire" denote knowledges applied to evil uses; that these should be given to the good who will apply them to good uses, is signified by "her merchandise being for them that dwell before Jehovah to eat to sate themselves, and for the ancient one in covering himself." [5] Also in Micah:
Arise and thresh, O daughter of Zion; for I will make thy horn iron, and I will make thy hoofs brass; that thou mayest break in pieces many peoples; and I have devoted their gain to Jehovah, and their wealth to the Lord of the whole earth (Micah 4:13);
"to break in pieces many peoples" denotes to devastate them; the "gain which is devoted to Jehovah and to the Lord of the whole earth" denotes the knowledges of truth and good. That David sanctified to Jehovah the silver and the gold that he had taken from the nations which he had subdued, from the Syrians, from Moab, from the sons of Ammon, from the Philistines, from Amalek, and from the spoil of Hadadezer (2 Sam. 8:11-12); and that Solomon put the sanctified things of his father among the treasures of the house of Jehovah (1 Kings 7:51) involve the like.
Elliott(1983-1999) 7770
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 11[: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 Exod. 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. Matt. 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. Matt. 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. Isa. 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 Sam. 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.
Latin(1748-1756) 7770
7770. `Et petant vir ex socio suo, et mulier ex socia sua, vasa argenti et vasa auri': quod significet quod scientifica veri et boni, adempta malis qui fuerunt ab Ecclesia, addicanda erunt bonis qui inde, constat ex significatione `vasorum argenti et vasorum auri' quod sint scientifica veri et boni; quod `argentum' sit verum et `aurum' {1} bonum, videatur n. 1551, 1552, 2954, 5658, 6112, et quod `vasa' sint scientifica, n. 3068, 3079; scientifica vocantur vasa veri et boni quia continent illa; creditur quod scientifica veri et boni sint ipsa vera et bona quae sunt fidei; sed non sunt illa; sunt affectiones veri et boni quae faciunt fidem; illae influunt in scientifica, {2}ut in sua vasa. Quod `petere illa ab Aegyptiis' sit auferre illa, et sibi addicare, patet; inde in capite praecedente iii dicitur quod `depraedarentur Aegyptios,' vers. 22; et in capite sequente xii quod `eripuerint'; quod dicatur quod `vir peteret a socio, et mulier a socia {3}' est quia `vir' se refert ad verum et `mulier' ad bonum, ut quoque illa significant. 2 Quomodo haec se habent, videatur explicatio ad Exod. iii 21, 22, n. 6914, 6917; ex qua constare potest quod ipsa scientifica veri et boni, quae fuerunt illis ab Ecclesia qui sciverunt arcana fidei, et tamen vixerunt vitam mali, (x)transferantur ad illos qui ab Ecclesia spirituali; quomodo translatio illa fit, videatur {4} n. 6914; haec significantur per Domini verba apud Matthaeum, Dixit Dominus ad illum qui abivit et abscondidit talentum in terra, Tollite ab eo talentum, et date habenti decem talenta: habenti namque omni dabitur ut abundet; ab eo autem qui non habet, etiam quod habet (x)auferetur {5}; servum autem inutilem ejicite in tenebras exteriores, xxv 25, 28-30, et Luc. xix 24-26:similiter apud eundem, Quicumque habet, dabitur illi, ut abundanter habeat, quicumque vero non habet, etiam quod habet (x)auferetur ab eo, xiii 12, et Marc. iv 24, 25:
3 causa est quia cognitiones boni et veri apud malos applicantur ad usus malos; {6}et cognitiones boni et veri apud bonos applicantur ad usus bonos; cognitiones sunt eaedem, sed applicatio ad usus facit quale earum apud unumquemvis; se {7}habent hae sicut divitiae mundanae, {8}hae apud unum disponuntur ad usus {9}bonos, {10} apud alterum ad usus {9}malos; {11}inde divitiae apud unumquemvis tales sunt, quales usus ad quos disponuntur; {12}ex eo quoque patet quod eaedem cognitiones, sicut eaedem divitiae, quae fuerant apud malos, possint esse apud bonos, et inservire pro usibus bonis; ex his nunc constare potest {13}quid repraesentat, quod mandatum ut filii Israelis mutuo peterent ab Aegyptiis vasa argenti et vasa auri, et sic eriperent et depraedarentur illos; {14}talis ereptio seu depraedatio nusquam a Jehovah mandata fuisset nisi talia in spirituali mundo repraesentavisset: his similia sunt quae apud Esaiam, 4 Tandem erit mercatura Tyri, et merces meretricia ejus, sanctum Jehovae; non reponetur, neque detinebitur, sed habitantibus coram Jehovah erit mercatura ejus ad comedendum, ad exsatiandum se, et tegenti se antiquo, xxiii 18;
ibi de `Tyro' per quam significantur cognitiones boni et veri, n. 1201; `mercatura et merces meretriciae' sunt cognitiones {15} applicatae usibus malis; quod illae darentur bonis qui applicabunt illas ad usus bonos, significatur per quod `habitantibus coram Jehovah erit mercatura ejus ad comedendum, ad exsatiandum {10} tegenti se antiquo': etiam {16} 5 apud Micham, Surge et tritura, filia Zionis, quia cornu tuum faciam ferrum, et ungulas tuas faciam aes, ut comminuas populos multos; et devovi quaestum eorum Jehovae, et opes eorum Domino totius terrae, iv 13;
`comminuere populos multos' pro illos devastare; `quaestus qui devotus Jehovae et Domino totius terrae' sunt {17} cognitiones veri et boni. Quod David sanctificaverit Jehovae argentum et aurum quod sumpserat de gentibus quas subegit, de Syris, de Moabo, de filiis Ammonis, de Philisthaeis, de Amaleck, et de praeda Hadad Ezeris, 2 Sam. viii 11, 12, et quod Salomo sanctificata {18}patris sui posuerit inter thesauros domus Jehovae, 1 Reg. vii 51, simile involvit. @1 i sit$ @2 sicut$ @3 i sua$ @4 i etiam$ @5 i ab eo$ @6 at$ @7 habet hoc$ @8 illae$ @9 A transposes bonos and malos$ @10 i et$ @11 ideo$ @12 inde quoque patet quod non referat apud quem cognitiones veri et boni sunt, esse enim possunt aeque apud malos quam apud bonos, similiter ac divitiae mundanae; et quod eaedem cum transferuntur a malis ad bonos, inserviant his pro usibus bonis, tametsi inserviverant illis prius pro usibus malis$ @13 cur mandatum quod$ @14 et quod per illa significetur quod scientifica veri et boni adempta malis, qui fuerant ab Ecclesia, addicanda erunt bonis qui etiam ab Ecclesia$ @15 i illae$ @16 i quae$ @17 i quoque$ @18 ejus$