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ヨシュア記 24

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1 ヨシュアは、イスラエルのすべての部族をシケムに集め、イスラエルの長老、かしら、さばきびと、つかさたちを召し寄せて、共に神のに進み出た。

2 そしてヨシュアはすべての民に言った、「イスラエルのは、こう仰せられる、『あなたがたの先祖たち、すなわちアブラハムの父、ナホルの父テラは、昔、ユフラテの向こうに住み、みな、ほかの神々に仕えていたが、

3 わたしは、あなたがたの先祖アブラハムを、の向こうから連れ出して、カナンの全地を導き通り、その子孫を増した。わたしは彼にイサクを与え、

4 イサクにヤコブとエサウを与え、エサウにはセイル地を与えて、所有とさせたが、ヤコブとその供たちはエジプトに下った。

5 わたしはモーセとアロンをつかわし、またエジプトのうちに不思議をおこなって、これに災を下し、そのあなたがたを導き出した。

6 わたしはあなたがたの父たちを、エジプトから導き出し、あなたがたがにきたとき、エジプトびとは、戦車と騎兵とをもって、あなたがたの父たちを紅に追ってきた。

7 そのとき、あなたがたの父たちがに呼ばわったので、は暗やみをあなたがたとエジプトびととの間に置き、を彼らの上に傾けて彼らをおおわれた。あなたがたは、わたしがエジプトでしたことを見た。そして長い間、荒野住んでいた

8 わたしはまたヨルダンの向こう側に住んでいたアモリびとの地に、あなたがたを導き入れた。彼らはあなたがたと戦ったので、わたしは彼らをあなたがたのに渡して、彼らの地を獲させ、彼らをあなたがたのから滅ぼし去った。

9 ついで、モアブの王チッポルのバラクが立って、イスラエルに敵し、人をつかわし、ベオルのバラムを招き、あなたがたをのろわせようとしたが、

10 わたしがバラムに聞こうとしなかったので、彼は、かえって、あなたがたを祝福した。こうしてわたしは彼のからあなたがたを救い出した。

11 そしてあなたがたは、ヨルダンを渡って、エリコにきたが、エリコの人々はあなたがたと戦い、アモリびと、ペリジびと、カナンびと、ヘテびと、ギルガシびと、ヒビびと、およびエブスびとも、あなたがたと戦ったが、わたしは彼らをあなたがたのに渡した。

12 わたしは、あなたがたのに、くまばちを送って、あのアモリびとのふたりの王を、あなたがたのから追い払った。これはあなたがたのつるぎ、または、あなたがたのによってではなかった。

13 そしてわたしは、あなたがたが自分で労しなかった地を、あなたがたに与え、あなたがたが建てなかったを、あなたがたに与えた。そしてあなたがたはいまその所に住んでいる。あなたがたはまた自分で作らなかったぶどう畑と、オリブ畑の実を食べている』。

14 それゆえ、いま、あなたがたは恐れ、まことと、まごころと、真実とをもって、に仕え、あなたがたの先祖が、の向こう、およびエジプトで仕えた他の神々を除き去って、に仕えなさい。

15 もしあなたがたが仕えることを、こころよしとしないのならば、あなたがたの先祖が、の向こうで仕えた神々でも、または、いまあなたがたの住む地のアモリびとの神々でも、あなたがたの仕える者を、きょう、選びなさい。ただし、わたしとわたしのとは共にに仕えます」。

16 その時、民は答えて言った、「を捨てて、他の神々仕えるなど、われわれは決していたしません。

17 われわれのがみずからわれわれと、われわれの先祖とを、エジプトの地、奴隷のから導き上り、またわれわれのの前で、あの大いなるしるしを行い、われわれの行くすべての道で守り、われわれが通ったすべての民の中でわれわれを守られたからです。

18 はまた、この地に住んでいたアモリびとなど、すべての民を、われわれのから追い払われました。それゆえ、われわれもに仕えます。はわれわれのだからです」。

19 しかし、ヨシュアは民に言った、「あなたがたは仕えることはできないであろう。は聖なるであり、ねたむであって、あなたがたの、あなたがたのとがを、ゆるされないからである。

20 もしあなたがたがを捨てて、異なる神々仕えるならば、あなたがたにさいわいを下されたのちにも、ひるがえってあなたがたに災をくだし、あなたがたを滅ぼしつくされるであろう」。

21 民はヨシュアに言った、「いいえ、われわれはに仕えます」。

22 そこでヨシュアは民に言った、「あなたがたはを選んで、仕えると言った。あなたがたみずからその証人である」。彼らは言った、「われわれは証人です」。

23 ヨシュアはまた言った、「それならば、あなたがたのうちにある、異なる神々を除き去り、イスラエルのに、心を傾けなさい」。

24 民はヨシュアに言った、「われわれのに、われわれは仕え、その声に聞きしたがいます」。

25 こうしてヨシュアは、その、民と契約をむすび、シケムにおいて、定めと、おきてを、彼らのために設けた。

26 ヨシュアはこれらの言葉神の律法の書にしるし、大きなを取って、その所で、主の聖所にあるかしの木の下にそれを立て、

27 ヨシュアは、すべての民に言った、「見よ、このはわれわれのあかしとなるであろう。がわれわれに語られたすべての言葉を、聞いたからである。それゆえ、あなたがたが自分のを捨てることのないために、このが、あなたがたのあかしとなるであろう」。

28 こうしてヨシュアは民を、おのおのその嗣業の地に帰し去らせた。

29 これらの事の主のしもべ、ヌンのヨシュアは歳で死んだ、

30 人々は彼をその嗣業の地のうちのテムナテ・セラに葬った。テムナテ・セラは、エフライムの地で、ガアシにある。

31 イスラエルはヨシュアの世にあるの間、またイスラエルのために行われたもろもろのことを知っていて、ヨシュアのあとに生き残った長老たちが世にあるの間、つねにに仕えた。

32 イスラエルの人々が、エジプトから携え上ったヨセフのは、むかしヤコブが銀枚で、シケムの父ハモルのらから買い取ったシケムのうちの地所の一部に葬られた。これはヨセフの孫の嗣業となった。

33 アロンのエレアザルも死んだ。人々は彼を、そのピネハスに与えられた町で、エフライムの地にあるギベアに葬った。

   

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Exploring the Meaning of Joshua 24

Napsal(a) New Christian Bible Study Staff, Julian Duckworth

Joshua 24: The covenant at Shechem and the death of Joshua.

In the beginning of this final chapter, Joshua recounts God’s work for Israel in great detail, spanning the time before Abraham through Isaac and Jacob, the Israelites’ time as slaves in Egypt, and the exodus through the wilderness for many years, culminating with crossing the Jordan and taking Jericho.

Joshua then told the people of Israel that they were to choose whom they would serve: the gods of their fathers, or the Lord God of Israel. The people strongly affirmed that they would follow the Lord and be faithful to Him. They repeated this several times. Then Joshua told them that they were witnesses of their choice, and he renewed the covenant with them there, at Shechem. To mark the covenant, Joshua took a large stone and set it up as a witness to remind the Israelites of what they had sworn that day.

And after all of this, Joshua died, and was buried within his inheritance at Timnath Serah. Israel served the Lord all the days of Joshua, and continued to serve the Lord for some time after. And also Eleazar, the chief priest of Israel, died.

The bones of Joseph, which had been carried by Israel since they left slavery in Egypt, were then given their final resting place at Shechem in a plot of land originally bought by the family of Joseph.

The spiritual meaning of this chapter is all about commitment and devotion in our relationship with the Lord. Joshua’s review of events at the beginning is a reminder that the Lord leads us through life, with all its trials and blessings (see Swedenborg’s work, Heaven and Hell 18). In the work of regeneration, a high state of peace and of the Lord’s presence in us is followed by a state where we are in temptation and under attack from hell. In contrast, a state of temptation in which we stand firm and depend on the Lord leads to a state of trust, confidence, and the return of the Lord’s peace (see Swedenborg’s work, Arcana Caelestia 933[2]).

Our spiritual life involves many repeated choices. This is why it is significant that the Israelites repeated their promise to serve the Lord so many times. We may feel that our decision to follow the Lord is a final one, but the reality is that we uphold (or refute) this decision in our actions each and every day. We will need to choose time and time again, even though we believe we would always choose the Lord (see Swedenborg’s work, Divine Providence 321[5]).

A covenant is a formal agreement. Biblical covenants are between people and the Lord. The Lord will always honor his part in the covenant, and we are to ensure that we will honor our part. Spiritually, the covenant is about the empowerment in declaring our commitment to the Lord. ‘This I will do.’ There is no longer any uncertainty or vagueness about our commitment to God. It has been sealed (Arcana Caelestia 1038).

The fact that Joshua commemorates the covenant with a stone also has important spiritual significance for us. A stone represents the strength and durability of truth when it becomes a permanent factor in our life. Committing to follow the Lord’s truths gives us a sturdy foundation in life.

When a story in the Bible mentions death, it always reflects the changing of some state in us. When Joshua and Eleazar the priest die, it is like moving on from a state which has served us well into a new and different state. In our regeneration, the Lord wants us to keep exploring new thoughts and decisions, so that we are always progressing and never complacent (Arcana Caelestia 1382).

The mention of Joseph’s bones at the very end of the chapter is also very significant. These bones of Joseph stand for the continuity of the Lord’s truth, wisdom and providence with us and for us. They also stand for the preservation of all that happens in a person’s life. All of these events make us the people we are, and will always keep shaping our spirit (Arcana Caelestia 6592).

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Arcana Coelestia # 4903

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4903. 'Saying, Tamar your daughter-in-law has committed whoredom' means a perception at this point that to say anything of marriage exists between them is a falsity. This is clear from the meaning of 'saying' in the historical descriptions of the Word as perception, dealt with above in 4892; from the meaning of 'committing whoredom' as falsity, dealt with in 2466, 2729, 3399, 4865; from the representation of 'Tamar' as the internal aspect of the representative Church, also dealt with above, in 4864; and from the meaning of 'a daughter-in-law' as the truth of the Church, dealt with in 4843, 4869. Consequently the words 'saying, Tamar your daughter-in-law has committed whoredom' means a perception at this point that to say anything of marriage exists between them is a falsity. The implications of all this may be seen above in 4864-4866; with its semblance of religion the Jewish nation perceived the internal aspect of the Church to be nothing else than a harlot, and its preaching and life based on this to be nothing else than whoredom. For those people who are confined to what is external devoid of anything internal do not look on the internal aspect of the Church in any other way. They give the name falsity to that which is true, and the name truth to that which is false. They do so for the reason that being confined to what is external does not enable anyone to see whether a thing is false or true; only what is internal makes this possible internal sight is a necessary ability which can make judgements about things seen by external sight; and to make such judgements internal sight must be fully in the light of heaven. But it is not in the light of heaven unless the person has faith in the Lord and this faith leads him to read the Word.

[2] The fact that the Jewish nation were confined to what was external devoid of anything internal, so that it believed what was true to be falsity, and conversely what was false to be the truth, is quite evident from their teaching that one was allowed to hate an enemy and also from their life of hating all who did not belong to their semblance of religion. Indeed it is quite evident from their belief that they pleased and served Jehovah when they treated gentile nations in a savage and cruel fashion, that is to say, when they exposed the bodies of those whom they had slaughtered to be devoured by wild animals or birds, cut up those who were still alive, hacked them to pieces with iron picks and axes, or made them pass through the brickkiln, 2 Samuel 12:31. Indeed their teachings asserted that even an ally who for some reason had been declared an enemy was to be treated in much the same way. From these considerations it becomes quite clear that nothing internal at all lay within their semblance of religion. If anyone at that time had told them that such actions were contrary to the inner spirit of the Church they would have replied that this was a falsity. The fact that they were confined to what was external, having no knowledge at all of anything internal and leading lives contrary to what was internal, is also evident from what the Lord teaches in Matthew 5:21-48.

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