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1 Mosebok第44章

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1 Siden bød han den som forestod hans hus: Fyll mennenes sekker med korn så meget de kan føre, og legg enhvers penger øverst i hans sekk!

2 Men mitt beger, sølvbegeret, skal du legge øverst i den yngstes sekk sammen med pengene for hans korn. Og han gjorde som Josef bød ham.

3 Om morgenen, da det blev lyst, lot de mennene med sine asener fare.

4 Da de hadde draget ut av byen og ennu ikke var langt kommet, sa Josef til den som forestod hans hus: Ta avsted, sett efter mennene, og når du når dem, skal du si til dem: Hvorfor har I gjengjeldt godt med ondt?

5 Er det ikke det beger som min herre drikker av, og som han spår i? Dette var ille gjort av eder.

6 Og han innhentet dem og sa dette til dem.

7 Da sa de til ham: Hvorfor taler min herre således? Det være langt fra dine tjenere å gjøre noget slikt!

8 Se, de penger som vi fant øverst i våre sekker, hadde vi med oss tilbake til dig fra Kana'ans land; hvorledes skulde vi da stjele sølv eller gull fra din herres hus?

9 Den av dine tjenere som det finnes hos, han skal , og vi andre skal være min herres træler.

10 Og han sa: Vel, la det være som I har sagt! Den som det finnes hos, skal være min træl, men I skal være uten skyld.

11 skyndte de sig og løftet hver sin sekk ned på jorden, og enhver åpnet sin sekk.

12 Og han så efter; han begynte hos den eldste og endte hos den yngste, og begeret blev funnet i Benjamins sekk.

13 Da sønderrev de sine klær og lesste hver på sitt asen og vendte tilbake til byen.

14 Og Juda og hans brødre kom til Josefs hus mens han ennu var der, og de kastet sig til jorden for ham.

15 Da sa Josef til dem: Hvad er det for noget I har gjort? Visste I ikke at en mann som jeg kan spå?

16 Og Juda sa: Hvad skal vi svare min herre? Hvad skal vi si, og hvad skal vi rettferdiggjøre oss med? Gud har funnet dine tjeneres misgjerning; se, vi er min herres træler, både vi og den som begeret blev funnet hos.

17 Men han sa: Det være langt fra mig å gjøre slikt! Den mann som begeret blev funnet hos, han skal være min træl, men dra I andre i fred op til eders far!

18 Da gikk Juda frem til ham og sa: Hør mig, herre! La din tjener få tale et ord for min herres ører, og la ikke din vrede optendes mot din tjener; for du er som Farao selv.

19 Min herre spurte sine tjenere: Har I far eller bror?

20 Da sa vi til min herre: Vi har en gammel far, og han har en ung sønn, som er født i hans alderdom; hans bror er død, og han er alene igjen efter sin mor, og hans far har ham så kjær.

21 Og du sa til dine tjenere: Før ham ned til mig, så jeg kan få se ham med mine egne øine!

22 Da sa vi til min herre: Gutten kan ikke forlate sin far; for hvis han forlater sin far, da vil hans far .

23 Men du sa til dine tjenere: Dersom ikke eders yngste bror kommer ned med eder, skal I ikke mere komme for mine øine.

24 Da vi så kom hjem til din tjener min far, fortalte vi ham hvad min herre hadde sagt

25 Og vår far sa: dra avsted igjen og kjøp litt korn til oss!

26 Da sa vi: Vi kan ikke dra ned, men dersom vår yngste bror er med oss, da vil vi dra ned; for vi kan ikke komme mannen for øie uten at vår yngste bror er med.

27 Men din tjener min far sa til - oss: I vet at min hustru fødte mig to sønner,

28 og den ene gikk bort fra mig, og jeg sa: han er visselig revet ihjel; og jeg har aldri sett ham siden.

29 Tar I nu også denne fra mig, og det møter ham nogen ulykke, så sender I mine grå hår med sorg ned i dødsriket.

30 Skal jeg nu komme hjem til din tjener min far, og gutten, som han henger ved med hele sin sjel, ikke er med oss,

31 så blir det hans død med det samme han ser at gutten ikke er med, og vi må sende din tjener vår fars grå hår med sorg ned i dødsriket.

32 For din tjener tok på sig å svare for gutten hos min far og sa: dersom jeg ikke har ham med tilbake til dig, vil jeg være min fars skyldner alle mine dager.

33 La derfor din tjener bli i guttens sted som træl hos min herre, men la gutten dra hjem med sine brødre!

34 For hvorledes skulde jeg dra hjem til min far uten at gutten var med mig? Jeg kunde ikke se på den sorg som vilde komme over min far.

   

来自斯威登堡的著作

 

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.

脚注:

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.