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民数記 32

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1 ルベンの孫とガド孫とは非常に多くの家畜群れを持っていた。彼らがヤゼルの地と、ギレアデの地とを見ると、そこは家畜を飼うのに適していたので、

2 ガド孫とルベンの孫とがきて、モーセと、祭司エレアザルと、会衆のつかさたちとに言った、

3 「アタロテ、デボン、ヤゼル、ニムラ、ヘシボン、エレアレ、シバム、ネボ、ベオン、

4 すなわちイスラエルの会衆のに撃ち滅ぼされたは、家畜を飼うのに適した地ですが、しもべらは家畜を持っています」。

5 彼らはまた言った、「それでもし、あなたの恵みを得られますなら、どうぞこの地をしもべらの領地にして、われわれにヨルダンを渡らせないでください」。

6 モーセガド孫とルベンの孫とに言った、「あなたがたは兄弟戦いに行くのに、ここにすわっていようというのか。

7 どうしてあなたがたはイスラエルの人々のをくじいて、が彼らに与えられる地に渡ることができないようにするのか。

8 あなたがたの先祖も、わたしがカデシ・バルネアから、その地を見るためにつかわした時に、同じようなことをした。

9 すなわち彼らはエシコルの谷に行って、その地を見たとき、イスラエルの人々のをくじいて、が与えられる地に行くことができないようにした。

10 そこでその時、怒りを発し、誓って言われた、

11 エジプトから出てきた人々で二十歳以上の者はひとりもわたしがアブラハム、イサク、ヤコブに誓った地を見ることはできない。彼らはわたしに従わなかったからである。

12 ただケニズびとエフンネのカレブとヌンのヨシュアとはそうではない。このふたりは全くに従ったからである』。

13 はこのようにイスラエルにむかって怒りを発し、彼らを四十年のあいだ荒野にさまよわされたので、主の前に悪を行ったその世代の人々は、ついにみな滅びた。

14 あなたがたはその父に代って立った罪びとのやからであって、主のイスラエルに対する激しい怒りをさらに増そうとしている。

15 あなたがたがもしそむいて主に従わないならば、主はまたこの民を荒野にすておかれるであろう。そうすればあなたがたはこの民をことごとく滅ぼすに至るであろう」。

16 彼らはモーセのところへ進み寄って言った、「われわれはこの所に、群れのために羊のおりを建て、また子供たちのために々を建てようと思います。

17 しかし、われわれは武装してイスラエルの人々のに進み、彼らをその所へ導いて行きましょう。ただわれわれの供たちは、この地の住民の害をのがれるため、堅固な々に住ませておかなければなりません。

18 われわれはイスラエルの人々が、おのおのその嗣業を受けるまでは、に帰りません。

19 またわれわれはヨルダンのかなたで彼らとともには嗣業を受けません。われわれはヨルダンのこなた、すなわち東の方で嗣業を受けるからです」。

20 モーセは彼らに言った、「もし、あなたがたがそのようにし、みな武装して主のに行って戦い

21 みな武装して主のに行ってヨルダン川を渡り、がそのを自分のから追い払われて、

22 この主のに征服されて、帰ってくるならば、あなたがたは主のにも、イスラエルのにも、とがめはないであろう。そしてこの地は主のにあなたがたの所有となるであろう。

23 しかし、そうしないならば、あなたがたはにむかってを犯した者となり、そのは必ず身に及ぶことを知らなければならない。

24 あなたがたは子供たちのために々を建て、のために、おりを建てなさい。しかし、あなたがたは約束したことは行わなければならない」。

25 ガド孫とルベンの孫とは、モーセに言った、「しもべらはあなたの命じられたとおりにいたします。

26 われわれの子供たちとと羊と、すべての家畜とは、このギレアデの々に残します。

27 しかし、しもべらはみな武装して、あなたの言われるとおり、主のに渡って行って戦います」。

28 モーセは彼らのことについて、祭司エレアザルと、ヌンのヨシュアと、イスラエルの人々の部族のうちの氏族のかしらたちとに命じた。

29 そしてモーセは彼らに言った、「ガド孫と、ルベンの孫とが、おのおの武装してあなたがたと一緒にヨルダンを渡り、主のに戦って、その地をあなたがたが征服するならば、あなたがたは彼らにギレアデの地を領地として与えなければならない。

30 しかし、もし彼らが武装してあなたがたと一緒に渡って行かないならば、彼らはカナンの地であなたがたのうちに領地を獲なければならない」。

31 ガド孫と、ルベンの孫とは答えて言った、「しもべらはが言われたとおりにいたします。

32 われわれは武装して、主のカナンの地へ渡って行きますが、ヨルダンのこなたで、われわれの嗣業をもつことにします」。

33 そこでモーセガド孫と、ルベンの孫と、ヨセフのマナセの部族の半ばとに、アモリびとの王シホンのと、バシャンの王オグのとを与えた。すなわち、そのおよびその領内の々とその々の周囲の地とを与えた。

34 こうしてガド孫は、デボン、アタロテ、アロエル、

35 アテロテ・ショパン、ヤゼル、ヨグベハ、

36 ベテニムラ、ベテハランなどの堅固な々を建て、のおりを建てた。

37 またルベンの孫は、ヘシボン、エレアレ、キリヤタイム、

38 および後に名を改めたネボと、バアル・メオンのを建て、またシブマの建てた。彼らは建てた々に新しい名を与えた。

39 またマナセマキルの孫はギレアデに行って、そこを取り、その住民アモリびとを追い払ったので、

40 モーセはギレアデをマナセマキルに与えてそこに住まわせた。

41 またマナセヤイルは行って村々を取り、それをハオテヤイルと名づけた。

42 またノバは行ってケナテとその村々を取り、自分の名にしたがって、それをノバと名づけた。

   

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Wife

  

The Hebrew of the Old Testament has six different common words which are generally translated as "wife," which largely overlap but have different nuances. Swedenborg uses two different Latin words, which largely overlap but have different nuances. Meanwhile, "wife" is often paired with "man" or "husband," which are also catch-all translations for a basket of Hebrew and Latin terms. So it's hard to pin down one universal meaning for "wife"; context and subject matter have a large effect.

In general, though, marriage in the Bible represents the union we all seek between our hearts and our minds. If we know what is right and pursue it faithfully, the Lord will ultimately help us love doing what is good, and the two aspects of ourselves will be unified. On a higher level, marriage represents the union we can have with the Lord, both individually and collectively as a church. As an intrinsic part of the marriage, the wife plays a key role in that meaning. But that meaning is different depending on what is being described.

If the marriage is describing a person who is spiritual in nature – "spiritual" being the second degree of heavenly life, in which people are led by intellect and knowledge with the desire for good following – the wife represents the desire for good, the affections that drive the person. If the marriage is describing someone who is celestial in nature – "celestial" being the highest degree of heavenly life, in which people are led from love, with the intellect and ideas following – the wife represents the true ideas held by the person or church. If the marriage is describing the union between the Lord and the church, the wife represents the church.

In a way, these are symbolic meanings that actually have little to do with gender. When "wife" describes a church, obviously that church can include both male and female people. When "wife" describes an aspect of a person, that person can obviously be either male or female.

(Odkazy: Arcana Coelestia 915, 1468, 1904 [1-2], 3246 [3-4], 3398, 4823 [2])

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Arcana Coelestia # 1904

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1904. That 'Sarai, Abram's wife, took' means the affection for truth, which in the genuine sense is 'Sarai the wife', is clear from the meaning of 'Sarai' as truth allied to good, and from the meaning of 'wife' as affection, dealt with already in 915, 1468. There are two affections, distinct and separate - the affection for good and the affection for truth. While a person is being regenerated the affection for truth takes the lead, for it is an affection for truth for the sake of good that moves him; but once he has been regenerated the affection for good takes the lead, and it is now an affection for truth originating in good that moves him. The affection for good belongs to the will, the affection for truth to the understanding. The most ancient people established a marriage so to speak between these two affections. They used to refer to good (or the love of good) and truth (or the love of truth) as Man, calling the former 'the husband' and the latter 'the wife'. The comparison of good and truth to a marriage has its origins in the heavenly marriage.

[2] Regarded in themselves good and truth do not possess any life, but they derive their life from love or affection. They are merely the instruments that serve life. Consequently as is the love producing the affection for good and truth, so is the life; for the whole of life constitutes the whole of love or affection. This is why 'Sarai his wife' in the genuine sense means the affection for truth. And because the Intellectual desired the Rational as its offspring, and because what she says is an expression of that desire or affection, this verse contains the explicit wording, 'Sarai, Abram's wife, gave to Abram her husband' which would be an unnecessary repetition - for in themselves these words would be quite superfluous - if such matters were not embodied within the internal sense.

[3] Intellectual truth is distinct and separate from rational truth, and rational truth from factual truth, just as what is internal, what is intermediate, and what is external are. Intellectual truth is internal, rational truth is intermediate, while factual truth is external. These are quite distinct and separate because one is interior to another. With everyone intellectual truth, which is internal, or that present within the inmost part of him, is not his own but is the Lord's with him. From this the Lord flows into the rational, where truth first appears as if it were the person's own, and through the rational into his faculty of knowing. From these considerations it is clear that nobody can possibly think as of himself from intellectual truth, but from rational truth and factual truth because these do appear as if they were his.

[4] Only the Lord, when He lived in the world, thought from intellectual truth, for that truth was His own Divine truth joined to good, or the Divine spiritual joined to the Divine celestial. In this respect the Lord was different from all others. Man in no way possesses the ability to think from the Divine existing within himself as his essential self, nor can that ability possibly exist within man, only within Him who was conceived from Jehovah. Because He thought from intellectual truth, that is, from the love or affection for intellectual truth, from that truth also He desired the Rational. This is why it is stated here that 'Sarai, Abram's wife', by whom is meant the affection for intellectual truth, 'took Hagar the Egyptian and gave her to Abram her husband as his wife (mulier)'.

[5] No other arcana concealed here can be brought out and explained intelligibly because the human being dwells in very great obscurity regarding his own internals. Indeed he has no conception of these, for he identifies the rational and the intellectual degrees of the mind with the factual degree, not knowing that these degrees are distinct and separate, so distinct in fact that the intellectual is able to exist without the rational, as also can the rational, while subordinate to the intellectual, exist without the factual. This must inevitably seem absurd to those wholly immersed in factual knowledge, but it is nevertheless the truth. It is not possible however for anyone to have truth present in the factual degree of his mind, that is to say, to have an affection for it and a belief in it, if truth is not present in the rational, into which and through which the Lord flows in from the intellectual degree. These arcana do not lie open to man's view except in the next life.

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