聖書

 

2 Mose 23

勉強

   

1 Du sollst falscher Anklage nicht glauben, daß du einem Gottlosen Beistand tust und ein falscher Zeuge seiest.

2 Du sollst nicht folgen der Menge zum Bösen und nicht antworten vor Gericht, daß du der Menge nach vom Rechten weichest.

3 Du sollst den Geringen nicht schmücken in seiner Sache.

4 Wenn du deines Feindes Ochsen oder Esel begegnest, daß er irret, so sollst du ihm denselben wieder zuführen.

5 Wenn du des, der dich hasset, Esel siehest unter seiner Last liegen, hüte dich und laß ihn nicht, sondern versäume gerne das Deine, um seinetwillen

6 Du sollst das Recht deines Armen nicht beugen in seiner Sache.

7 Sei ferne von falschen Sachen. Den Unschuldigen und Gerechten sollst du nicht erwürgen; denn ich lasse den Gottlosen nicht recht haben.

8 Du sollst nicht Geschenke nehmen; denn Geschenke machen die Sehenden blind und verkehren die Sachen der Gerechten.

9 Die Fremdlinge sollt ihr nicht unter, drücken; denn ihr wisset um der Fremdlinge Herz, dieweil ihr auch seid Fremdlinge in Ägyptenland gewesen.

10 Sechs Jahre sollst du dein Land besäen und seine Früchte einsammeln.

11 Im siebenten Jahr sollst du es ruhen und liegen lassen, daß die Armen unter deinem Volk davon essen; und was über bleibet, laß das Wild auf dem Felde essen. Also sollst du auch tun mit deinem Weinberge und Ölberge.

12 Sechs Tage sollst du deine Arbeit tun, aber des siebenten Tages sollst du feiern, auf daß dein Ochse und Esel ruhen und deiner Magd Sohn und Fremdling sich erquicken.

13 Alles, was ich euch gesagt habe, das haltet. Und anderer Götter Namen sollt ihr nicht gedenken, und aus eurem Munde sollen sie nicht gehöret werden.

14 Dreimal sollt ihr mir Fest halten im Jahr.

15 Nämlich das Fest der ungesäuerten Brote sollst du halten, daß du sieben Tage ungesäuert Brot essest (wie ich dir geboten habe) um die Zeit des Monden Abib; denn in demselbigen bist du aus Ägypten gezogen. Erscheinet aber nicht leer vor mir!

16 Und das Fest der ersten Ernte der Früchte, die du auf dem Felde gesäet hast. Und das Fest der Einsammlung im Ausgang des Jahrs, wenn du deine Arbeit eingesammelt hast vom Felde.

17 Dreimal im Jahr sollen erscheinen vor dem HERRN, dem HERRSCher, alle deine Mannsbilde.

18 Du sollst das Blut meines Opfers nicht neben dem Sauerteig opfern, und das Fette von meinem Fest soll nicht bleiben bis auf morgen.

19 Das Erstling von der ersten Frucht auf deinem Felde sollst du bringen in das Haus des HERRN, deines Gottes. Und sollst das Böcklein nicht kochen, dieweil es an seiner Mutter Milch ist.

20 Siehe, ich sende einen Engel vor dir her, der dich behüte auf dem Wege und bringe dich an den Ort, den ich bereitet habe.

21 Darum hüte dich vor seinem Angesicht und gehorche seiner Stimme und erbittere ihn nicht; denn er wird euer Übertreten nicht vergeben, und mein Name ist in ihm.

22 Wirst du aber seine Stimme hören und tun alles, was ich dir sagen werde, so will ich deiner Feinde Feind und deiner Widerwärtigen Widerwärtiger sein.

23 Wenn nun mein Engel vor dir hergehet und dich bringet an die Amoriter, Hethiter, Pheresiter, Kanaaniter, Heviter und Jebusiter, und ich sie vertilge,

24 so sollst du ihre Götter nicht anbeten noch ihnen dienen und nicht tun, wie sie tun, sondern du sollst ihre Götzen umreißen und zerbrechen.

25 Aber dem HERRN, eurem Gott, sollt ihr dienen, so wird er dein Brot und dein Wasser segnen, und ich will alle Krankheit von dir wenden.

26 Und soll nichts Unträchtiges noch Unfruchtbares sein in deinem Lande, und will dich lassen alt werden.

27 Ich will mein Schrecken vor dir hersenden und alles Volk verzagt machen, dahin du kommst; und will dir geben alle deine Feinde in die Flucht.

28 Ich will Hornissen vor dir hersenden, die vor dir her ausjagen die Heviter, Kanaaniter und Hethiter.

29 Ich will sie nicht auf ein Jahr ausstoßen vor dir, auf daß nicht das Land wüste werde, und sich wilde Tiere wider dich mehren.

30 Einzeln nacheinander will ich sie vor dir her ausstoßen, bis daß du wachsest und das Land besitzest.

31 Und will deine Grenze setzen das Schilfmeer und das Philistermeer und die Wüste bis an das Wasser. Denn ich will dir in deine Hand geben die Einwohner des Landes, daß du sie sollst ausstoßen vor dir her.

32 Du sollst mit ihnen oder mit ihren Göttern keinen Bund machen,

33 sondern laß sie nicht wohnen in deinem Lande, daß sie dich nicht verführen wider mich. Denn wo du ihren Göttern dienest, wird dir's zum Ärgernis geraten.

   

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Arcana Coelestia#9320

この節の研究

  
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9320. 'For you shall utterly destroy them' means that evils must be completely removed. This is clear from the meaning of 'destroying' - when it has reference to evils and falsities, meant by the nations of the land of Canaan and their gods - as removing. The reason why 'destroying' means removing is that those governed by goodness and truth never destroy those ruled by evil and falsity, but merely move them away. This they do because good, not evil, governs their actions, and good comes from the Lord, who never destroys anyone. Those ruled by evil however and consequently by falsity try to destroy, and so far as they can they do destroy those governed by good. This they do because evil rules their actions. But since, when they try to do so, they make their attack on good which comes from the Lord, thus on what is of God, they destroy themselves, that is, they hurl themselves into damnation and into hell. Such is the law of order. And why it is such, see 4299, 7643, 7679, 7710, 7926, 7989, 8137, 8146, 8265, 8945, 8946.

[2] The reason why the Israelites and Jews were to destroy the nations of the land of Canaan was that they themselves represented spiritual and heavenly realities, while the nations represented hellish and devilish things, which can never exist together with those realities since they are opposites. The reason why they were allowed to destroy the nations was that no Church existed among them, only a representative of the Church, so that the Lord was not present among them either except through things of a representative nature, 4307. For they were interested in outward forms but not their inner substances, that is, in the worship that represented goodness and truth but not goodness and truth themselves. People like this are allowed to destroy, kill, and consign to slaughter and complete destruction. But people who are interested in outward forms and at the same time in their inner substance are not allowed to do those things, since their actions must be governed by good, and good comes from the Lord.

[3] The fact that the Jews and Israelites were such is declared explicitly by Moses,

Do not say in your heart, when Jehovah your God has thrust out the nations before you, Because of my righteousness Jehovah has brought me in to possess this land. It is not because of your righteousness and because of the uprightness of your heart; for you are a stiff-necked people. Deuteronomy 9:4-6.

And elsewhere,

They are a nation from whom counsel has perished, nor is there intelligence in them. From the vine of Sodom comes their vine, and from the fields of Gomorrah; their grapes are grapes of poison, they have clusters of bitterness. The poison of snakes (draco) is their wine, and the cruel poison of asps. Is not this hidden away with Me, sealed up in My treasuries? Deuteronomy 32:28, 32-34.

'The vine' in the internal sense means the Church, 1069, 5113, 6375, 6376, 9277; 'grapes' and 'clusters' mean the internal forms and the external forms of that Church's good, 1071, 5117, 6378; and 'wine' means that Church's internal truth, 1071, 1798, 6377. From this one may see what is meant by the assertions that their vine comes from the vine of Sodom and from the fields of Gomorrah, that their grapes are grapes of poison and clusters of bitterness, and that their wine is the poison of snakes and the cruel poison of asps. The fact that all this was known to Jehovah, that is, to the Lord, is meant by the remarks about its being hidden away with Him and sealed up in His treasuries.

[4] In John,

Jesus said to the Jews, You are from your father the devil, and the desires of your father you will to do. He was a murderer from the beginning, and has not stood in the truth. John 8:44.

This is why they are called a wicked and adulterous generation, Matthew 12:39, as well as a brood of vipers, Matthew 3:7; 12:34; 23:33; Luke 3:7. That they were like this is also described by the Lord in His parables in Matthew 21:33-45; Mark 12:1-9; Luke 14:16-24; 20:9ff.

Regarding that nation, that it was the worst nation; that in their worship they were interested in outward forms but not their inner substance; that no Church existed among them, only a representative of the Church; but that nevertheless they were able to represent the internal realities of the Church, see 3398, 3479, 3480, 3732 (end), 3881 (end), 4208, 4281, 4288-4290, 4293, 4307, 4314, 4316, 4317, 4429, 4433, 4444, 4500, 4503, 4680, 4815, 4818, 4820, 4825, 4832, 4837, 4844, 4847, 4865, 4868, 4874, 4899, 4903, 4911-4913, 5057, 5998, 6304, 6832, 6877, 7048, 7051, 7248, 7401, 7439, 8301, 8588, 8788, 8806, 8814, 8819, 8871, 8882, 9284.

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

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Arcana Coelestia#4295

この節の研究

  
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4295. 'And Jacob asked and said, Tell me, I pray, your name' means the angelic heaven and the nature of that heaven. This becomes clear from the representation of Jacob' as the Lord's Divine Natural, dealt with already, and from the meaning of 'God' whose name he asked for, and also of 'men', with whom he contended as a prince and prevailed, as truths and goods, and so as those who are governed by truths and goods, dealt with above in 4287. And since the angelic heaven is heaven by virtue of truths and goods it is that heaven specifically which is meant by God and men with whom the Lord prevailed. Angels are also sometimes called 'gods' in the Word, it being by virtue of truths and goods that they are called such, as in David,

God stands in the assembly of God, in the midst of the gods will He judge. I said, You are gods, and sons of the Most High, all of you. Psalms 82:1, 6.

Here it is quite plain that 'the assembly of God' and 'the gods' are the angelic heaven. In the same author,

Who in the sky will be compared to Jehovah? Who will be likened to Jehovah among the sons of gods? Psalms 89:6.

In the same author,

Confess the God of gods; confess the Lord of lords Psalms 136:2-3.

From these quotations it is evident - as it is also from the fact that no one can contend as a prince with God and prevail, and likewise from the fact that the one who is called a god was unwilling to reveal his name - that it was the angelic heaven with which the Lord fought. It is quite plain from the actual words themselves 'Why is it that you ask my name?' that an arcanum lies within them, for if he had been Jehovah God he would not have concealed his name. Nor would Jacob have asked 'What is your name?' for asking the name implies some person or persons other than God Himself.

[2] The truth that the Lord at length fought with actual angels, indeed with the whole angelic heaven, is an arcanum which has not been disclosed up to now. But the implications of this are as follows: Angels do indeed possess supreme wisdom and intelligence, yet all their wisdom and intelligence comes to them from the Lord's Divine. They have no wisdom or intelligence at all that originates in themselves, that is, in their proprium. Therefore it is only insofar as they are governed by truths and goods received from the Lord's Divine that they are wise and intelligent. The fact that angels have no wisdom or intelligence at all originating in themselves they themselves openly confess. Indeed they are also quite angry if anyone attributes to them any wisdom or intelligence at all, for they know and perceive that it would be taking away from the Divine that which is His and it would be claiming for themselves that which is not theirs, and so would be engaging in the crime of spiritual theft. Angels also say that their entire proprium consists in evil and falsity, both because of their heredity and also because of their own conduct in the world when they were men, 1880. Nor, they say, is evil or falsity separated - that is, wiped away - from them, whereby they are made righteous; rather, the whole of it remains with them, though the Lord withholds them from that evil and falsity and keeps them in good and truth, 1581. These things are confessed by every angel, and no one is allowed into heaven if he does not know and believe them. For otherwise they cannot dwell in the light of wisdom and intelligence coming from the Lord, nor consequently in good and truth. From this one can also know how the words in Job 15:15 stating that heaven is not pure in the eyes of God are to be understood.

[3] This being so, in order that the Lord might bring the whole of heaven into proper heavenly order, He even allowed angels into Himself to tempt Him, who, insofar as they acted from their proprium, did not do so from good and truth. These temptations are the inmost of all, for they go to work solely on the ends one has in view and with a subtlety such as can by no means be detected. But insofar as angels do not act from their proprium they act from good and truth and are unable to tempt anyone. What is more, angels are being perfected constantly by the Lord, and yet their perfection cannot ever reach the point when their wisdom and intelligence can be compared with the Lord's Divine wisdom and intelligence, since they are finite whereas the Lord is Infinite, and no comparison of finite with Infinite is possible. From all this one may now see what 'God with whom Jacob contended as a prince' is used to mean, and also why he was unwilling to reveal his name.

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