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2 Mose 21

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1 Dies sind die Rechte, die du ihnen sollst vorlegen:

2 So du einen hebräischen Knecht kaufst, der soll dir sechs Jahre dienen; im siebenten Jahr soll er frei ausgehen umsonst.

3 Ist er ohne Weib gekommen, so soll er auch ohne Weib ausgehen; ist er aber mit Weib gekommen, so soll sein Weib mit ihm ausgehen.

4 Hat ihm aber sein Herr ein Weib gegeben, und er hat Söhne oder Töchter gezeugt, so soll das Weib und die Kinder seines Herrn sein, er aber soll ohne Weib ausgehen.

5 Spricht aber der Knecht: Ich habe meinen Herren lieb und mein Weib und Kind, ich will nicht frei werden,

6 so bringe ihn sein Herr vor die "Götter" und halte ihn an die Tür oder den Pfosten und bohre ihm mit einem Pfriem durch sein Ohr, und er sei sein Knecht ewig.

7 Verkauft jemand sein Tochter zur Magd, so soll sie nicht ausgehen wie die Knechte.

8 Gefällt sie aber ihrem Herrn nicht und will er sie nicht zur Ehe nehmen, so soll er sie zu lösen geben. Aber unter ein fremdes Volk sie zu verkaufen hat er nicht Macht, weil er sie verschmäht hat.

9 Vertraut er sie aber seinem Sohn, so soll er Tochterrecht an ihr tun.

10 Gibt er ihm aber noch eine andere, so soll er an ihrer Nahrung, Kleidung und Eheschuld nichts abbrechen.

11 Tut er diese drei nicht, so soll sie frei ausgehen ohne Lösegeld.

12 Wer einen Menschen schlägt, daß er stirbt, der soll des Todes sterben.

13 Hat er ihm aber nicht nachgestellt, sondern Gott hat ihn lassen ungefähr in seine Hände fallen, so will ich dir einen Ort bestimmen, dahin er fliehen soll.

14 Wo aber jemand seinem Nächsten frevelt und ihn mit List erwürgt, so sollst du denselben von meinem Altar nehmen, daß man ihn töte.

15 Wer Vater und Mutter schlägt, der soll des Todes sterben.

16 Wer einen Menschen stiehlt, es sei, daß er ihn verkauft oder daß man ihn bei ihm findet, der soll des Todes sterben.

17 Wer Vater und Mutter flucht, der soll des Todes sterben.

18 Wenn Männer mit einander hadern und einer schlägt den andern mit einem Stein oder mit einer Faust, daß er nicht stirbt, sondern zu Bette liegt:

19 kommt er auf, daß er ausgeht an seinem Stabe, so soll, der ihn schlug, unschuldig sein, nur daß er ihm bezahle, was er versäumt hat, und das Arztgeld gebe.

20 Wer seinen Knecht oder seine Magd schlägt mit einem Stabe, daß sie sterben unter seinen Händen, der soll darum gestraft werden.

21 Bleibt er aber einen oder zwei Tage am Leben, so soll er darum nicht gestraft werden; denn es ist sein Geld.

22 Wenn Männer hadern und verletzen ein schwangeres Weib, daß ihr die Frucht abgeht, und ihr kein Schade widerfährt, so soll man ihn um Geld strafen, wieviel des Weibes Mann ihm auflegt, und er soll's geben nach der Schiedsrichter Erkennen.

23 Kommt ihr aber ein Schade daraus, so soll er lassen Seele um Seele,

24 Auge um Auge, Zahn um Zahn, Hand um Hand, Fuß um Fuß,

25 Brand um Brand, Wunde um Wunde, Beule um Beule.

26 Wenn jemand seinen Knecht oder seine Magd in ein Auge schlägt und verderbt es, der soll sie frei loslassen um das Auge.

27 Desgleichen, wenn er seinem Knecht oder seiner Magd einen Zahn ausschlägt, soll er sie frei loslassen um den Zahn.

28 Wenn ein Ochse einen Mann oder ein Weib stößt, daß sie sterben, so soll man den Ochsen steinigen und sein Fleisch nicht essen; so ist der Herr des Ochsen unschuldig.

29 Ist aber der Ochse zuvor stößig gewesen, und seinem Herrn ist's angesagt, und hat ihn nicht verwahrt, und er tötet darüber einen Mann oder ein Weib, so soll man den Ochsen steinigen, und sein Herr soll sterben.

30 Wird man aber ein Lösegeld auf ihn legen, so soll er geben, sein Leben zu lösen, was man ihm auflegt.

31 Desgleichen soll man mit ihm handeln, wenn er Sohn oder Tochter stößt.

32 Stößt er aber einen Knecht oder eine Magd, so soll er ihrem Herrn dreißig Silberlinge geben, und den Ochsen soll man steinigen.

33 So jemand eine Grube auftut oder gräbt eine Grube und deckt sie nicht zu, und es fällt ein Ochse oder Esel hinein,

34 so soll's der Herr der Grube mit Geld dem andern wiederbezahlen; das Aas aber soll sein sein.

35 Wenn jemandes Ochse eines andern Ochsen stößt, daß er stirbt, so sollen sie den lebendigen Ochsen verkaufen und das Geld teilen und das Aas auch teilen.

36 Ist's aber kund gewesen, daß der Ochse zuvor stößig war, und sein Herr hat ihn nicht verwahrt, so soll er einen Ochsen für den andern vergelten und das Aas haben.

   

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Arcana Coelestia # 9033

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9033. The last two verses have dealt with the weakening of spiritual truth, that is, truth contained in the teachings and belief of the Church. But the two verses which follow next deal with the weakening of factual truth, which belongs to the literal sense of the Word, by spiritual truth, which is contained in the teachings and belief of the Church. This, it is true, appears to be a similar matter to that in the previous paragraph; but it is not similar. Therefore let an example again be used to clarify it. One spiritual truth or genuine truth contained in the teachings and belief of the Church is that the Lord punishes no one, since He is Mercy itself, and therefore whatever He does, He does because He is merciful and in no way at all because He is angry and vengeful. And yet the Lord says in Matthew,

Do not fear those who can kill the body but cannot kill the soul. But rather, fear Him who is able to destroy both body and soul in Gehenna. Matthew 10:28.

Here it says that God should be feared because He is able to destroy body and soul in Gehenna, when in fact He destroys no one; but it is still a truth. Therefore it must not be dispensed with, that is, denied, because if it is denied, faith in the Word perishes. And if that perishes a person cannot have any spiritual life within himself, for spiritual life comes to a person from the Word through faith.

[2] The truth of the matter is this: It is a law of Divine order that good holds within itself its own reward, which is heaven. So too evil holds within itself its own punishment, which is hell. The first law begins in the Lord, since the Lord intends good to all; but not so the second, since the Lord intends ill to none. It nevertheless comes about, not because of the Lord but because of the person immersed in evil, thus because of evil itself. Yet such ill is attributed to the Lord in the literal sense of the Word, because He appears to be the cause of it. Therefore since it is an apparent truth it must not be denied, that is, must not be disposed of; for faith in the Word, simple people's faith, would thereby be disposed of, see 2447, 6071, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8197, 8227, 8228, 8282, 8483, 8631, 8632, 9010.

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

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Arcana Coelestia # 6997

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6997. 'And the anger of Jehovah was kindled against Moses' means leniency. This is clear from the meaning of 'the anger of Jehovah' as not anger but the opposite of anger, which is mercy or in this instance leniency. The absence of any anger in Jehovah is evident from the consideration that He is love itself, goodness itself, and mercy itself, while anger is the opposite and is also a failing, which is inapplicable to God. For this reason when anger in the Word is attributed to Jehovah or the Lord, the angels do not discern anger but either mercy or the removal of the wicked from heaven. Here they discern leniency because what is said is addressed to Moses, who represents the Lord when He was in the world in respect of Divine Truth.

[2] The Word attributes anger to Jehovah or the Lord because of the very general truth that all things come from God, thus the bad as well as the good. But this very general truth, which young children, older ones, and simple people need to have, must at a later stage be clarified. That is to say, it must be shown that bad things are assignable to man, though they may seem to be assignable to God, and have been declared to be so to the end that people may learn to fear God, so as not to be destroyed by wicked things they themselves do, and may then come to love Him. Fear must come before love in order that love may have holy fear within it; for when fear is instilled into love that fear is made holy by the holiness of love. Once it is made holy it is not a fear that the Lord will be angry and punish them, but a fear that they may act contrary to Goodness itself; for to do that will torment their conscience.

[3] Furthermore it was by means of punishments that the Israelites and the Jews were compelled to fulfill the external and formal requirements of religious laws and commands. This led them to think that Jehovah was angry and punished them, when in fact they themselves through their idolatrous behaviour were the ones who brought such things upon themselves and cut themselves off from heaven. Their own behaviour brought about their punishments, as it also says in Isaiah,

Your iniquities cause division between you and your God; and your sins hide [His] face from you. Isaiah 59:1.

And since the Israelites and the Jews were confined to the fulfillment of external requirements and knew nothing internal they continued to believe that Jehovah was angry and punished them. For people who concern themselves only with things of an external nature but not with anything internal do everything out of fear and nothing out of love.

[4] From all this one may now see what 'the anger' and 'the wrath' of Jehovah are used to mean in the Word, namely punishments, as in Isaiah,

Behold, the name of Jehovah comes from afar, burning with His anger, and the heaviness of the burden. His lips are full of indignation, and His tongue like a burning fire. Isaiah 30:27.

'Anger' stands for reproof, and for a warning in order that evils may not destroy them. In the same prophet,

In an overflowing of anger I hid My face from you for a moment. Isaiah 54:8.

'An overflowing of anger' stands for temptation, during which evils bring pain and torment. In Jeremiah,

I Myself will fight with you with an outstretched hand and a strong arm, and in anger, and in fury, and in great indignation. Lest My fury go forth like fire, and burn so that there is none to quench it because of the wickedness of your works. Jeremiah 21:5, 12.

In the same prophet,

. . . to fill those places with the corpses of people whom I smote in My anger and in My wrath. Jeremiah 33:5.

In Zephaniah,

I will pour out onto them My indignation, all My fierce anger, 1 for in the fire of My zeal the whole earth will be devoured. Zephaniah 3:8.

In David,

He let loose on them His fierce anger, 2 indignation, fury, distress, and a mission of evil angels. Psalms 78:49.

[5] In addition to these there are many other places in which, as in these, 'anger , 'wrath', 'fury', and 'fire' are used to mean states of punishment or damnation into which a person casts himself when he enters into evil ways. For it is in keeping with Divine order that rewards should go with ways that are good, and therefore that punishments should go with those that are evil, so much so that they are bound up in one another. Punishment and damnation are also meant by the day of Jehovah's anger in Isaiah 13:9, 17; Lamentations 2:1; Zephaniah 2:3; Revelation 6:17; 11:18; also by the wine of God's anger and the cup of God's anger in Jeremiah 25:15, 28; Revelation 14:10; 16:19; as well as by the winepress of God's anger and fury in Revelation 14:19; 19:15.

[6] The fact that punishment and damnation are meant by 'anger' is also evident in Matthew,

Brood of vipers, who has shown you to flee from the anger to come? Matthew 3:7.

In John,

He who does not believe in the Son will not see life, but the anger of God rests upon him. John 3:36.

In Luke,

In the final period there will be great distress over the earth, and anger on that people. Luke 21:23.

From these places it is evident that 'the anger of Jehovah' means forms of punishment and damnation. The reason why 'anger' is used to mean leniency and mercy is that all forms of punishment that the evil suffer arise because of the Lord's mercy shown towards the good to protect them from harm done by the evil. Yet the Lord does not inflict punishments on the evil; rather, it is they who inflict them on themselves since evils and forms of punishment in the next life are bound up with one another. The evil especially inflict punishments on themselves when the Lord acts mercifully towards the good, for at such times the evils and the resulting punishments are on the increase in them. This explains why instead of 'the anger of Jehovah', which means forms of punishment suffered by the evil, angels understand mercy.

[7] From all this one may recognize what the Word in the sense of the letter is like and also what God's truth in its most general form is like - that it presents matters in ways that accord with outward appearances. The reason for this is that man is by nature such that he believes what he can see and apprehend with his senses, but does not believe and for that reason does not accept what he cannot see or apprehend with his senses. This is why the Word in the sense of the letter presents matters in accordance with outward appearances; nevertheless it has genuine truths concealed in its more internal recesses, while in its inmost recesses it conceals God's truth itself going forth directly from the Lord, and so Divine Good, which is the Lord Himself.

Poznámky pod čarou:

1. literally, all the wrath of My anger

2. literally, the wrath of His anger

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