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民数記 14

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1 そこで、会衆はみな声をあげて叫び、民はその、泣き明かした。

2 またイスラエルの人々はみなモーセとアロンにむかってつぶやき、全会衆は彼らに言った、「ああ、わたしたちはエジプトで死んでいたらよかったのに。この荒野で死んでいたらよかったのに。

3 なにゆえ、はわたしたちをこの地に連れてきて、つるぎに倒れさせ、またわたしたちの子をえじきとされるのであろうか。エジプト帰る方が、むしろ良いではないか」。

4 彼らは互に言った、「わたしたちはひとりのかしらを立てて、エジプトに帰ろう」。

5 そこで、モーセとアロンはイスラエルの人々の全会衆でひれふした。

6 このとき、その地を探った者のうちのヌンのヨシュアとエフンネのカレブは、その衣服を裂き、

7 イスラエルの人々の全会衆に言った、「わたしたちが行き巡って探った地は非常に良い地です。

8 もし、が良しとされるならば、わたしたちをその地に導いて行って、それをわたしたちにくださるでしょう。それは乳と蜜の流れている地です。

9 ただ、にそむいてはなりません。またその地の民を恐れてはなりません。彼らはわたしたちの食い物にすぎません。彼らを守る者は取り除かれます。がわたしたちと共におられますから、彼らを恐れてはなりません」。

10 ところが会衆はみなで彼らを撃ち殺そうとした。

11 モーセに言われた、「この民はいつまでわたしを侮るのか。わたしがもろもろのしるしを彼らのうちに行ったのに、彼らはいつまでわたしを信じないのか。

12 わたしは疫病をもって彼らを撃ち滅ぼし、あなたを彼らよりも大いなる強い民としよう」。

13 モーセに言った、「エジプトびとは、あなたが力をもって、この民を彼らのうちから導き出されたことを聞いて、

14 この地の住民に告げるでしょう。彼らは、なるあなたが、この民のうちにおられ、なるあなたが、まのあたり現れ、あなたのが、彼らの上にとどまり、昼はのうちに、のうちにあって、彼らのに行かれるのを聞いたのです。

15 いま、もし、あなたがこの民をひとり残らず殺されるならば、あなたのことを聞いた民は語って、

16 は与えると誓った地に、この民を導き入れることができなかったため、彼らを荒野で殺したのだ』と言うでしょう。

17 どうぞ、あなたが約束されたように、いま主の大いなる力を現してください。

18 あなたはかつて、『は怒ることおそく、いつくしみに富み、ととがをゆるす者、しかし、すべき者は、決してゆるさず、父のに報いて、、四代に及ぼす者である』と言われました。

19 どうぞ、あなたの大いなるいつくしみによって、エジプトからこのかた、今にいたるまで、この民をゆるされたように、この民のをおゆるしください」。

20 は言われた、「わたしはあなたの言葉のとおりにゆるそう。

21 しかし、わたしは生きている。また主の栄光が、全世界に満ちている。

22 わたしの栄光と、わたしがエジプト荒野で行ったしるしを見ながら、このように度もわたしを試みて、わたしの声に聞きしたがわなかった人々はひとりも、

23 わたしがかつて彼らの先祖たちに与えると誓った地を見ないであろう。またわたしを侮った人々も、それを見ないであろう。

24 ただし、わたしのしもべカレブは違った心をもっていて、わたしに完全に従ったので、わたしは彼が行ってきた地に彼を導き入れるであろう。彼の子孫はそれを所有するにいたるであろう。

25 にはアマレクびととカナンびとが住んでいるから、あなたがたは、あす、身をめぐらして紅の道を荒野へ進みなさい」。

26 モーセとアロンに言われた、

27 「わたしにむかってつぶやくこの悪い会衆をいつまで忍ぶことができようか。わたしはイスラエルの人々が、わたしにむかってつぶやくのを聞いた

28 あなたは彼らに言いなさい、『は言われる、「わたしは生きている。あなたがたが、わたしの耳に語ったように、わたしはあなたがたにするであろう。

29 あなたがたは死体となって、この荒野に倒れるであろう。あなたがたのうち、わたしにむかってつぶやいた者、すなわち、すべて数えられた二十歳以上の者はみな倒れるであろう。

30 エフンネのカレブと、ヌンのヨシュアのほかは、わたしがかつて、あなたがたを住まわせようと、をあげて誓った地に、はいることができないであろう。

31 しかし、あなたがたが、えじきになるであろうと言ったあなたがたの子供は、わたしが導いて、はいるであろう。彼らはあなたがたが、いやしめた地を知るようになるであろう。

32 しかしあなたがたは死体となってこの荒野に倒れるであろう。

33 あなたがたのたちは、あなたがたの死体が荒野に朽ち果てるまで四十年のあいだ、荒野で羊飼となり、あなたがたの不信の罪を負うであろう。

34 あなたがたは、かの地を探った四十数にしたがい、その一日を一年として、四十年のあいだ、自分のを負い、わたしがあなたがたを遠ざかったことを知るであろう」。

35 なるわたしがこれを言う。わたしは必ずわたしに逆らって集まったこの悪い会衆に、これをことごとく行うであろう。彼らはこの荒野に朽ち、ここで死ぬであろう』」。

36 こうして、モーセにつかわされ、かの地を探りに行き、帰ってきて、その地を悪く言い、全会衆を、モーセにむかって、つぶやかせた人々、

37 すなわち、その地を悪く言いふらした人々は、疫病にかかって主のに死んだが、

38 その地を探りに行った人々のうち、ヌンのヨシュアと、エフンネのカレブとは生き残った。

39 モーセが、これらのことを、イスラエルのすべての人々に告げたとき、民は非常に悲しみ

40 早く起きての頂きに登って言った、「わたしたちはここにいる。さあ、が約束された所へ上って行こう。わたしたちは罪を犯したのだから」。

41 モーセは言った、「あなたがたは、それをなし遂げることもできないのに、どうして、そのように主の命にそむくのか。

42 あなたがたは上って行ってはならない。があなたがたのうちにおられないから、あなたがたはに、撃ち破られるであろう。

43 そこには、アマレクびとと、カナンびとがあなたがたのにいるから、あなたがたは、つるぎに倒れるであろう。あなたがたがそむいて、に従わなかったゆえ、はあなたがたと共におられないからである」。

44 しかし、彼らは、ほしいままにの頂に登った。ただし、主の契約の箱と、モーセとは、宿営の中から出なかった。

45 そこで、その住んでいたアマレクびとと、カナンびとが下ってきて、彼らを撃ち破り、ホルマまで追ってきた。

   

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Hills

  

'Hills' signify the goods of charity.

(références: Arcana Coelestia 6435, 10438)

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Arcana Coelestia #6435

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6435. 'Even as far as the desire of the everlasting hills' means as far as celestial mutual love. This is clear from the meaning of 'the everlasting hills' as aspects of mutual love, dealt with below; for the vision that the spiritual Church may arrive at that love is meant by 'even as far as the desire of the everlasting hills'. Before other places in the Word are introduced to show that mutual love is meant by 'the everlasting hills' something must be said first about what one means by mutual love, a goal which the member of the spiritual Church represented by 'Joseph' has more than enough to do to reach. What has often been stated and shown already shows that there are two kingdoms constituting heaven - the celestial kingdom and the spiritual kingdom. The difference between those two kingdoms is that the internal good of the celestial kingdom is the good of love to the Lord, while its external good is the good of mutual love. Members of that kingdom are governed by the good of love, not by truth that is called the truth of faith; for such truth is so integrated into the good of that kingdom that it cannot be seen in isolation from good. This being so, members of that kingdom cannot even utter the word faith, 202, 103, 4448; for with them the good of mutual love stands in place of the truth of faith. But in the spiritual kingdom the good of charity towards the neighbour constitutes the internal aspect of it and the truth of faith the external aspect.

[2] From all this one may see what the difference is between the two kingdoms, and also that they meet each other, in that the external aspect of the celestial kingdom coincides with the internal of the spiritual kingdom through an intermediary called the celestial of the spiritual. For as stated above, the external of the celestial kingdom is the good of mutual love, and the internal of the spiritual kingdom is the good of charity towards the neighbour. But the good of mutual love is more internal than the good of charity towards the neighbour, because the former springs from the rational, the latter from the natural. But although the good of mutual love, which is the external of the celestial Church, is more internal, while the good of charity towards the neighbour is more external, the Lord nevertheless joins the two kinds of good together through, as has just been stated, an intermediary, and in that way joins the two kingdoms together.

[3] To distinguish between the external good of the celestial Church and the internal good of the spiritual Church, let the former kind of good be called in what follows below the good of mutual love and let the latter kind be called the good of charity towards the neighbour - a difference that has not been observed in previous sections. Once these things are known, what is meant by 'even as far as the desire of the everlasting hills', one of Israel's blessings regarding this spiritual Church, can be stated, which is the vision that the spiritual kingdom may rise above the good of charity and reach even as far as the good of mutual love which belongs to the celestial kingdom, and thus the two kingdoms may be joined together at a very deep level. These are the things that are meant by those words.

[4] Very many places in the prophetical part of the Word mention mountains and hills, by which forms of the good of love are meant in the internal sense. 'Mountains' means the good of love to the Lord, which is the internal of the celestial kingdom, while 'hills' means the good of mutual love, which is the external of the same kingdom. But when the spiritual kingdom is the subject 'mountains' means the good of charity towards the neighbour, which is the internal of that kingdom, while 'hills' means the truth of faith, which is its external. It should be recognized that every one of the Lord's Churches is internal and external; and so too are both His kingdoms.

[5] This meaning of 'hills' becomes clear from the following places: In Isaiah,

In the latter days it will be, that the mountain of Jehovah will be on the top of the mountains, and raised above the hills. Isaiah 2:2; Micah 4:1.

'The mountain of Jehovah', which is Zion, stands for the Lord's celestial kingdom, thus for the good of that kingdom, which is the good of love to the Lord, and so in the highest sense is the Lord Himself since all love and all good in the celestial kingdom are the Lord's.

[6] 'Mount Zion' has the same meaning in other places in the Word; and by 'its hill' is meant the good of mutual love, as in Isaiah,

Jehovah Zebaoth will come down to fight on Mount Zion and on its hill. Isaiah 31:4.

Here 'hill' stands for the good of mutual love; and since 'hill' means the good of mutual love, and 'mountain' the good of celestial love, which is that of love to the Lord, it says 'Jehovah will come down to fight on that mountain'. Jehovah does not fight actually on Mount Zion and its hill; rather, where the good of love exists, that is what the Lord, meant here by Jehovah, fights for, that is, He fights for those with whom that good exists. If He ever did fight for Zion and Jerusalem, it was because they represented the celestial Church. This also explains why Mount Zion was called holy, and so also why Jerusalem was termed holy, when in fact it was unclean, as is evident in the Prophets where its abominations are referred to.

[7] In David,

The mountains will bring peace, and the hills, in righteousness. Psalms 72:3.

In the same author,

Praise Jehovah, mountains and all hills. Psalms 148:9.

In the same author,

The mountains skipped like rams, the hills like lambs. 1 Psalms 104:4, 6.

In the same author,

A mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan. Why do you leap up, O mountains, hills of mountains? God desires to inhabit it; yes, Jehovah will inhabit it perpetually. Psalms 68:15-16.

In these places 'mountains' stands for celestial love, and 'hills' for spiritual love. Mountains are obviously not what is meant, nor hills, nor even those who were on mountains and hills.

[8] In Isaiah,

It will be that on every high mountain, and on every lofty hill, there will be brooks, streams of water. Isaiah 30:25.

'Streams of water' stands for cognitions of good and truth, which are said to be 'on every high mountain, and on every lofty hill', for those cognitions flow from forms of the good of celestial and spiritual love.

[9] In Habakkuk,

Jehovah stood and measured the earth; He looked and scattered the nations, because the eternal mountains were dissolved, the everlasting hills sank down. Habakkuk 3:6.

'The eternal mountains' stands for the good of love that existed with the Most Ancient Church, which was celestial, and 'the everlasting hills' for the good of mutual love that existed with that Church - the former good being its internal, the latter its external. When that Church is what is meant in the Word, there is frequently added, because it was the Most Ancient Church, the word 'eternal', as in the expression 'the eternal mountains' used here, and in the expression 'eternal days' or 'days of eternity' used elsewhere, 6239. Also added was the word 'everlasting', as in the expression 'the everlasting hills' used here, as well as 'as far as the desire of the everlasting hills' appearing in Israel's prophetic utterances. From this one may see that 'the everlasting hills' means forms of the good of mutual love belonging to the celestial Church or the Lord's celestial kingdom.

[10] Something similar occurs in Moses' prophetic utterance concerning Joseph,

. . . in regard to the first fruits of the mountains of the east, and to the precious things of the eternal hills . . . Let them come upon the head of Joseph. Deuteronomy 33:15-16.

In Isaiah,

The mountains and the hills will resound with song, and all the trees of the field will clap their hands. Isaiah 55:12.

In Joel,

On that day the mountains will drip new wine, and the hills will flow with milk, and all the streams of Judah will flow with water. Joel 3:18; Amos 9:13.

In Ezekiel,

My sheep wander in all the mountains and on every high hill, and over all the face of the earth they were dispersed. I will give them and the places around My hill a blessing, and I will send down the rain in its season. Ezekiel 34:6, 26.

In Jeremiah,

On all the hills in the wilderness those who cause devastation have come, for the sword of Jehovah is devouring. Jeremiah 11:12.

In these places forms of the good of celestial love are meant by 'the mountains', and much the same, but in a lower degree, by 'the hills'.

[11] Because mountains and hills were signs that meant things such as these, Divine worship as well took place in the Ancient Church on mountains and hills. And later still the Hebrew nation set up altars on mountains and hills, offering sacrifice and incense there; or where there were no hills they built high places. But that worship became idolatrous, owing to the fact that they considered the actual mountains and hills to be holy and gave no thought at all to the holy things that they were signs of; and because that worship had become idolatrous the Israelite and Jewish people were forbidden to practise it, for those people were extremely prone, more than all others, to engage in idolatrous worship. But so as to retain that representative feature of mountains and hills which had existed in ancient times, Mount Zion was selected, which in the highest sense represented the Divine Good of the Lord's Divine Love, and in the relative sense the Divine Celestial and Divine Spiritual in His kingdom.

[12] Since mountains and hills were signs meaning such things, Abraham was commanded to sacrifice his son on one of the mountains in the land of Moriah. it was also on a mountain that the Lord appeared to Moses, and from upon a mountain that the Law was proclaimed; for He appeared to Moses on Mount Horeb, and the Law was proclaimed on Mount Sinai. And in addition the temple in Jerusalem was built on a mountain.

[13] The fact that it was an age-old religious practice that led those people to celebrate sacred worship on mountains and hills, and that subsequently led the gentiles, also idolatrous Israelites and Jews, to offer sacrifice and incense on them, is evident in Jeremiah,

Your adulterous acts and your neighings, the wickedness of your whoredom committed on the hills, in the field - I have seen your abominations. Jeremiah 13:27.

This refers to Jerusalem. In Ezekiel,

When their slain will be in the midst of their idols, around their altars on every high hill, on all the mountain tops, and under every green tree, and under every entangled oak. Ezekiel 6:13.

In Jeremiah,

On every high hill, and under every green tree, you are a sinful prostitute. Jeremiah 2:20; 3:6.

And there are other places besides these - 1 Kings 14:23; 2 Kings 16:4; 17:10.

[14] Because idolatrous worship was performed on mountains and hills, the evils of self-love are meant by them in the contrary sense, as in Jeremiah,

[I saw] the mountains; and behold, they are shaken, and all the hills are overturned. I looked, and behold, there was no man, and every bird of the air had flown away. Jeremiah 4:24-25.

In Isaiah,

Every valley will be lifted up, and every mountain and hill made low. Isaiah 40:4.

In the same prophet,

Behold, I have made you into a new threshing-sledge 2 provided with sharp points. You are to thresh the mountains and crush them, and you are to make the hills like chaff. Isaiah 41:15.

In the same prophet,

I will lay waste mountains and hills, and dry up every plant on them. Isaiah 42:15.

In Micah,

Hear now what Jehovah is saying, Arise, contend with the mountains, and let the hills hear your voice. Micah 6:1.

In Jeremiah,

Lost sheep have My people been, their shepherds have led them astray, O rebellious mountains. They have gone from mountain onto hill, they have forgotten their resting-place. 3 Jeremiah 50:6.

And there are other places besides these, such as Jeremiah 16:16; Nahum 1:5-6.

[15] The reason why 'mountains and hills meant forms of the good of celestial and spiritual love was that they were places that rose up above the earth, and places that rose up high meant things belonging to heaven, and in the highest sense those belonging to the Lord. For 'the land of Canaan' meant the Lord's heavenly kingdom, 1607, 3038, 3481, 3705, 4240, 4447; consequently everything in that land had a spiritual meaning, its mountains and hills meaning the kinds of things that are 'high'. For when the most ancient people, who belonged to the celestial Church, went up a mountain, the idea of height came to mind, and from height the idea of what was holy, for the reason that Jehovah or the Lord was said to live in the most high places, and also for the reason that 'height' in the spiritual sense was the good of love, 650.

Notes de bas de page:

1. literally, sons of the flock

2. literally, threshing-sledge of a recent threshing-sledge

3. literally, bed

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