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1 Mose 44

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1 Und Joseph befahl seinem Haushalter und sprach: Fülle den Männern ihre Säcke mit Speise, soviel sie führen mögen, und lege jeglichem sein Geld oben in seinen Sack.

2 Und meinen silbernen Becher lege oben in des Jüngsten Sack mit dem Geld für das Getreide. Der tat, wie ihm Joseph hatte gesagt.

3 Des Morgens, da es licht ward, ließen sie die Männer ziehen mit ihren Eseln.

4 Da sie aber zur Stadt hinaus waren und nicht ferne kommen, sprach Joseph zu seinem Haushalter: Auf, und jage den Männern nach, und wenn du sie ergreifest, so sprich zu ihnen: Warum habt ihr Gutes mit Bösem vergolten?

5 Ist's nicht das, da mein HERR aus trinket und damit er weissaget? Ihr habt übel getan.

6 Und als er sie ergriff, redete er mit ihnen solche Worte.

7 Sie antworteten ihm: Warum redet mein HERR solche Worte? Es sei ferne von deinen Knechten, ein solches zu tun.

8 Siehe, das Geld, das wir fanden oben in unsern Säcken, haben wir wiedergebracht zu dir aus dem Lande Kanaan. Und wie sollten wir denn aus deines HERRN Hause gestohlen haben Silber oder Gold.

9 Bei welchem er funden wird unter deinen Knechten, der sei des Todes; dazu wollen auch wir meines HERRN Knechte sein.

10 Er sprach: Ja, es sei, wie ihr geredet habt. Bei welchem er funden wird, der sei mein Knecht; ihr aber sollt ledig sein.

11 Und sie eileten, und legte ein jeglicher seinen Sack ab auf die Erde und ein jeglicher tat seinen Sack auf.

12 Und er suchte und hub am Größesten an bis auf den Jüngsten; da fand sich der Becher in Benjamins Sack.

13 Da zerissen sie ihre Kleider; und lud ein jeglicher auf seinen Esel und zogen wieder in die Stadt.

14 Und Juda ging mit seinen Brüdern in Josephs Haus, denn er war noch daselbst; und sie fielen vor ihm nieder auf die Erde.

15 Joseph aber sprach zu ihnen: Wie habt ihr das tun dürfen? Wisset ihr nicht, daß ein solcher Mann, wie ich bin, erraten könnte?

16 Juda sprach: Was sollen wir sagen meinem HERRN, oder wie sollen wir reden, und was können wir uns rechtfertigen? Gott hat die Missetat deiner Knechte funden. Siehe da, wir und der, bei dem der Becher funden ist, sind meines HERRN Knechte.

17 Er aber sprach: Das sei ferne von mir solches zu tun! Der Mann, bei dem der Becher funden ist, soll mein Knecht sein; ihr aber ziehet hinauf mit Frieden zu eurem Vater.

18 Da trat Juda zu ihm und sprach: Mein HERR, laß deinen Knecht ein Wort reden vor deinen Ohren, mein HERR; und dein Zorn ergrimme nicht über deinen Knecht; denn du bist wie ein Pharao.

19 Mein HERR fragte seine Knechte und sprach: Habt ihr auch einen Vater oder Bruder?

20 Da antworteten wir: Wir haben einen Vater, der ist alt, und einen jungen Knaben, in seinem Alter geboren; und sein Bruder ist tot, und er ist allein überblieben von seiner Mutter, und sein Vater hat ihn lieb.

21 Da sprachst du zu deinen Knechten: Bringet ihn herab zu mir; ich will ihm Gnade erzeigen.

22 Wir aber antworteten meinem HERRN: Der Knabe kann nicht von seinem Vater kommen; wo er von ihm käme, würde er sterben.

23 Da sprachst du zu deinen Knechten: Wo euer jüngster Bruder nicht mit euch herkommt, sollt ihr mein Angesicht nicht mehr sehen.

24 Da zogen wir hinauf zu deinem Knechte, meinem Vater, und sagten ihm an meines HERRN Rede.

25 Da sprach unser Vater: Ziehet wieder hin und kaufet uns ein wenig Speise.

26 Wir aber sprachen: Wir können nicht hinabziehen, es sei denn unser jüngster Bruder mit uns, so wollen wir hinabziehen; denn wir können des Mannes Angesicht nicht sehen, wo unser jüngster Bruder nicht mit uns ist.

27 Da sprach dein Knecht, mein Vater, zu uns: Ihr wisset, daß mir mein Weib zween Söhne geboren hat.

28 Einer ging hinaus von mir, und man sagte, er ist zerrissen; und habe ihn nicht gesehen bisher.

29 Werdet ihr diesen auch von mir nehmen, und ihm ein Unfall widerfähret, so werdet ihr meine grauen Haare mit Jammer hinunter in die Grube bringen.

30 Nun, so ich heimkäme zu deinem Knechte, meinem Vater, und der Knabe wäre nicht mit uns, weil seine Seele an dieses Seele hänget,

31 so wird's geschehen, wenn er siehet, daß der Knabe nicht da ist, daß er stirbt; so würden wir, deine Knechte, die grauen Haare deines Knechts; unsers Vaters, mit Herzeleid in die Grube bringen:

32 Denn ich, dein Knecht, bin Bürge worden für den Knaben gegen meinen Vater und sprach: Bringe ich ihn dir nicht wieder, so will ich mein Leben lang die Schuld tragen.

33 Darum laß deinen Knecht hie bleiben an des Knaben Statt, zum Knechte meines HERRN, und den Knaben mit seinen Brüdern hinaufziehen.

34 Denn wie soll ich hinaufziehen zu meinem Vater, wenn der Knabe nicht mit mir ist? Ich würde den Jammer sehen müssen, der meinem Vater begegnen würde.

   

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Wrath, anger, indignation, and trouble

  

In Psalm 78:49, 50, these signify turning away in opposition, and the consequent penalties. (Arcana Coelestia 5798[6])

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Arcana Coelestia #5798

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5798. 'And do not let your anger burn against your servant' means lest he turn away. This is clear from the meaning of 'anger' as a turning away or aversion, dealt with in 5034; for one who is angry turns away. He does not think as the other person does; rather, in the state he is in, his thought is contrary to the other's. This meaning of 'anger' as a turning away is evident from many places in the Word, especially from those where anger or wrath, meaning a turning away, is attributed to Jehovah or the Lord. Not that Jehovah or the Lord ever turns away but that man does so; and when man turns away it appears to him as if the Lord does so since he is not heard. The Word speaks in keeping with the appearance. In addition, since 'anger' is a turning away, it is also a hostility towards what is good and true on the part of those who have turned away. On the part however of those who have not turned away 'anger' is not hostility but repugnance, because it is an aversion to what is evil and false.

[2] As regards 'anger' meaning hostility, this has been shown in 3614. It also means a turning away, and punishment too, when people are hostile towards what is good and true, as is evident from the following places: In Isaiah,

Woe to those decreeing decrees of iniquity. They will fall beneath the bound and beneath the slain; but in all this His anger will not be turned back. Woe to Asshur, the rod of My anger. Against a hypocritical nation I will send him, and against the people of [My] wrath I will command him. He does not think what is right and his heart does not consider what is right. Isaiah 10:1, 4-7.

'Anger' and 'wrath' stand for a turning away and hostility on man's side, a condition in which punishment and not being heard seem to him like anger. And as these exist on man's side, the words 'woe to those decreeing decrees of iniquity', 'he does not think what is right and his heart does not consider what is right' are used.

[3] In the same prophet,

Jehovah together with the vessels of His anger [comes] to destroy the whole land. Behold, the day of Jehovah 1 comes - cruel, with indignation, wrath, and anger - to make the earth a ruin, so that He may destroy its sinners from it. I will make heaven quake, and the earth will quake out of its place, at the wrath of Jehovah

Zebaoth and in the day of His fierce anger. Isaiah 13:5, 9, 13.

'Heaven' and 'the earth' here stand for the Church, which had turned away from truth and goodness. Because it had done this a description of the laying waste and destruction of it owing to the indignation, anger, and wrath of Jehovah appears here, though the truth of the matter is the complete opposite. That is to say, the person ruled by evil is the one who is filled with indignation, anger, and wrath, in addition to which he sets himself against what is good and true. The attribution to Jehovah of punishment which comes as a result of evil is due to the appearance. Various places elsewhere in the Word call the final period of the Church and its destruction 'the day of Jehovah's anger'.

[4] In the same prophet,

Jehovah has broken the rod of the wicked, the stick of those who have dominion. He will strike the peoples in a rage, with an incurable stroke, He who with anger rules the nations. Isaiah 14:5-6.

Much the same applies here. It is like a criminal punished by the law; he attributes the evil of a punishment to the king or judge, not to himself. In the same prophet,

Jacob and Israel, because these were unwilling to walk in Jehovah's ways and did not hear His law, He poured out upon him the wrath of His anger, and the violence of battle. Isaiah 42:24-25.

In Jeremiah,

I Myself will fight against you with outstretched hand and strong arm, and in anger, and in wrath, and in great indignation. Lest My fury go forth like fire, and burn and fail to be quenched because of the wickedness of your works.

Here 'fury', 'anger', and 'great indignation' are nothing other than the evils of a punishment because of a turning away from and a hostility towards what is good and true.

[5] It is in origin a Divine law that all evil carries punishment with it; and surprising though it may be, in, the next life evil and punishment are inseparable. For as soon as a hellish spirit does anything exceptionally bad other spirits, ones who administer punishments, become present and punish him without their having been alerted by anyone else. The fact that the evil of a punishment is caused by turning away is self-evident, for the expression 'because of the wickedness of your works' is used. In David,

He let loose on them the wrath of His anger, indignation, and rage, and distress, and a mission of evil angels. He opened a way for His anger, He did not spare their soul from death. Psalms 78:49-50.

See also Isaiah 30:27, 30; Isaiah 34:2; 47:3, 6; 54:8; 57:17; 63:6; 66:15; Jeremiah 4:8; 7:20; 15:14; 33:5; Ezekiel 5:13, 17; Deuteronomy 9:11-19; 29:20-24; Revelation 14:9-10; 15:7. In these places too 'wrath', 'anger', 'indignation', and 'rage' stand for a turning away, hostility, and consequent punishment.

[6] The reason why punishment due to a turning away and hostility is attributed to Jehovah or the Lord and is called anger, wrath, and rage residing with Him is that the nation descended from Jacob had to be confined solely to the external representatives of the Church. They could not be confined to these except through fear and dread of Jehovah and unless they had believed that in His anger and wrath He would do evil to them. People who are concerned solely with external things and nothing internal cannot be led in any other way to perform external observances, since no sense of obligation is present with them interiorly. This is also the situation with simple persons in the Church. The only idea they can grasp, based on the appearance, is that God is angry when someone does what is evil. Yet anyone may see, if he stops to reflect, that no anger at all, still less any rage, resides with Jehovah or the Lord, since He is mercy itself, is goodness itself, and is infinitely beyond wishing evil on anyone. Neither does a person possessing charity towards the neighbour do evil to anyone; and as this is true of every angel, how much more must it be true of the Lord Himself? But the situation in the next life is as follows: Because of the newcomers there the Lord is constantly reordering heaven and its communities, imparting bliss and happiness to them.

[7] But when that bliss and happiness passes into the communities opposite (for in the next life all the communities of heaven have communities opposite them in hell, which is what provides equilibrium) and those communities feel a change taking place from heaven's presence, they are filled with anger and wrath. They rush into doing evil and at the same time bring on themselves the evils of their punishment. Furthermore, when evil spirits or genii come near the light of heaven they start to experience pain and torment, 4225, 4226. This they attribute to heaven, and consequently to the Lord; but in actual fact they bring the torment on themselves since evil suffers torment whenever it comes near good. From all this it is evident that the Lord is the source of nothing but good and that all evil originates in those people themselves who turn away, stand in opposition, and attack. This arcanum enables one to see what the situation really is.

Бележки под линия:

1. The Latin means Jehovah but the Hebrew means the day of Jehovah, which Swedenborg has in other places where he quotes this verse.

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