17
A Josif reče: Bože sačuvaj! Neću ja to; u koga se našla čaša on neka mi bude rob, a vi idite s mirom ocu svom.
Postanak 44:17
Arcana Coelestia # 5798
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.
Фусноте:
1. The Latin means Jehovah but the Hebrew means the day of Jehovah, which Swedenborg has in other places where he quotes this verse.
Genesis 44
1
He commanded the steward of his house, saying, "Fill the men's sacks with food, as much as they can carry, and put each man's money in his sack's mouth.
2
Put my cup, the silver cup, in the sack's mouth of the youngest, with his grain money." He did according to the word that Joseph had spoken.
3
As soon as the morning was light, the men were sent away, they and their donkeys.
4
When they had gone out of the city, and were not yet far off, Joseph said to his steward, "Up, follow after the men. When you overtake them, ask them, 'Why have you rewarded evil for good?
5
Isn't this that from which my lord drinks, and by which he indeed divines? You have done evil in so doing.'"
6
He overtook them, and he spoke these words to them.
7
They said to him, "Why does my lord speak such words as these? Far be it from your servants that they should do such a thing!
8
Behold, the money, which we found in our sacks' mouths, we brought again to you out of the land of Canaan. How then should we steal silver or gold out of your lord's house?
9
With whoever of your servants it be found, let him die, and we also will be my lord's bondservants."
10
He said, "Now also let it be according to your words: he with whom it is found will be my bondservant; and you will be blameless."
11
Then they hurried, and each man took his sack down to the ground, and each man opened his sack.
12
He searched, beginning with the eldest, and ending at the youngest. The cup was found in Benjamin's sack.
13
Then they tore their clothes, and each man loaded his donkey, and returned to the city.
14
Judah and his brothers came to Joseph's house, and he was still there. They fell on the ground before him.
15
Joseph said to them, "What deed is this that you have done? Don't you know that such a man as I can indeed divine?"
16
Judah said, "What will we tell my lord? What will we speak? Or how will we clear ourselves? God has found out the iniquity of your servants. Behold, we are my lord's bondservants, both we, and he also in whose hand the cup is found."
17
He said, "Far be it from me that I should do so. The man in whose hand the cup is found, he will be my bondservant; but as for you, go up in peace to your father."
18
Then Judah came near to him, and said, "Oh, my lord, please let your servant speak a word in my lord's ears, and don't let your anger burn against your servant; for you are even as Pharaoh.
19
My lord asked his servants, saying, 'Have you a father, or a brother?'
20
We said to my lord, 'We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother; and his father loves him.'
21
You said to your servants, 'Bring him down to me, that I may set my eyes on him.'
22
We said to my lord, 'The boy can't leave his father: for if he should leave his father, his father would die.'
23
You said to your servants, 'Unless your youngest brother comes down with you, you will see my face no more.'
24
It happened when we came up to your servant my father, we told him the words of my lord.
25
Our father said, 'Go again, buy us a little food.'
26
We said, 'We can't go down. If our youngest brother is with us, then we will go down: for we may not see the man's face, unless our youngest brother is with us.'
27
Your servant, my father, said to us, 'You know that my wife bore me two sons:
28
and the one went out from me, and I said, "Surely he is torn in pieces;" and I haven't seen him since.
29
If you take this one also from me, and harm happens to him, you will bring down my gray hairs with sorrow to Sheol.'
30
Now therefore when I come to your servant my father, and the boy is not with us; since his life is bound up in the boy's life;
31
it will happen, when he sees that the boy is no more, that he will die. Your servants will bring down the gray hairs of your servant, our father, with sorrow to Sheol.
32
For your servant became collateral for the boy to my father, saying, 'If I don't bring him to you, then I will bear the blame to my father forever.'
33
Now therefore, please let your servant stay instead of the boy, a bondservant to my lord; and let the boy go up with his brothers.
34
For how will I go up to my father, if the boy isn't with me?--lest I see the evil that will come on my father."
