Biblija

 

ヨシュア記 24

Studija

   

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。

   

Iz Swedenborgovih djela

 

Arcana Coelestia #4447

Proučite ovaj odlomak

  
/ 10837  
  

4447. And Hamor spoke with them, saying. That this signifies the good of the Church among the Ancients, is evident from the representation of Hamor, as being what is from the ancients (see n. 4431), that is, the good of the church which was among them. For the good of the church is father, and the derivative truth (“Shechem”) is son; and therefore by “father” in the Word is signified good, and by “son” truth. It is here said “the good of the Church among the Ancients,” but not “the good of the Ancient Church,” for the reason that by the “Church among the Ancients” is meant the church that was derived from the Most Ancient Church which existed before the flood, and by the “Ancient Church” is meant the church that existed after the flood. These two churches have sometimes been treated of in the preceding pages, and it has been shown that the Most Ancient Church which was before the flood was celestial, but the Ancient Church which was after the flood was spiritual, and the difference between them has often been treated of.

[2] The remains of the Most Ancient Church which was celestial still existed in the land of Canaan, especially among those called Hittites and Hivites. The reason why these remains did not exist anywhere else was that the Most Ancient Church called “Man” or “Adam” (n. 478, 479) was in the land of Canaan, and therefore the “garden of Eden,” by which was signified the intelligence and wisdom of the men of that church (n. 100, 1588), and by the trees in it their perception, (n. 103, 2163, 2722, 2972), was in that land. And because intelligence and wisdom were signified by this “garden” or paradise, the church itself was meant by it; and because the church was meant, so also was heaven; and because heaven, so also in the supreme sense, was the Lord; and therefore in this sense the “land of Canaan” itself signifies the Lord, in the relative sense heaven and also the church, and in the individual sense the man of the church (n. 1413, 1437, 1607, 3038, 3481, 3705); and therefore also the term “land” or “earth” when mentioned alone in the Word has a like signification (n. 566, 662, 1066, 1067, 1413, 1607, 3355); the “new heaven and new earth” being a new church in respect to its internal and its external (n. 1733, 1850, 2117, 2118, 3355). That the Most Ancient Church was in the land of Canaan may be seen in n. 567; and the result of this was that the places there became representative, and for this reason Abram was commanded to go there, and the land was given to his descendants the sons of Jacob in order that the representatives of the places in accordance with which the Word was to be written, might be retained. (See n. 3686 and that for the same reason all the places there, as well as the mountains and rivers, and all the borders round about, became representative, n. 1585, 1866, 4240.)

[3] All this shows what is here meant by the “Church among the Ancients,” namely, remains from the Most Ancient Church. And as these remains existed among the Hittites and Hivites, therefore Abraham, Isaac, and Jacob, together with their wives, obtained a place of burial with the Hittites in their land (Genesis 23:1-20; 49:29-32; 50:13); and Joseph with the Hivites (Josh. 24:32). Hamor the father of Shechem represented the remains of this Church, and therefore by him is signified the good of the Church among the Ancients, and consequently the origin of interior truth from a Divine stock (n. 4399). (What the distinction is between the Most Ancient Church which was before the flood, and the Ancient Church which was after the flood, may be seen above, n. 597, 607, 608, 640, 641, 765, 784, 895, 920, 1114-1128, 1238, 1327, 2896, 2897.)

  
/ 10837  
  

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

Iz Swedenborgovih djela

 

Arcana Coelestia #3686

Proučite ovaj odlomak

  
/ 10837  
  

3686. And Esau saw that the daughters of Canaan were evil in the eyes of Isaac his father. That this signifies the Lord’s foresight and providence, that the affections of that truth with which natural good had been heretofore conjoined would not conduce to conjunction, is evident from the signification here of “seeing,” as being foresight and providence (see n. 2837, 2839); and from the representation of Esau, as being the Lord in respect to the Divine good of the natural (concerning which see above); from the signification of the “daughters of Canaan,” here the daughters of Heth, as being the affections of truth from a ground not genuine (n. 3470, 3620-3621, 3622); and from the signification of “being evil in the eyes of Isaac his father,” as being not to conduce to conjunction, namely, through the good of the natural, which is “Esau,” with the good of the rational, which is “Isaac.” From all this it is evident that by these words is signified the Lord’s foresight and providence, that the affections of that truth, because not from a genuine ground, would not conduce to conjunction. How the case herein is, may be seen from the explication at chapter 26, verses 34-35, where the daughters of Heth are treated of whom Esau had taken to himself for women; and at chapter, 27 verse 46, where it is said of Jacob that he should not take to himself a woman of the daughters of Canaan [Heth]. That by the “daughters of Canaan” are here signified the affections of truth from a ground not genuine, and above by the “daughters of Canaan,” the affections of falsity and evil (n. 3662, 3683), is because the Hittites were of the Church of the Gentiles in the land of Canaan, and were not so much in falsity and evil as were the other nations there-the Canaanites, Amorites, and Perizzites. Hence also by the Hittites there was represented the Lord’s spiritual church among the Gentiles (n. 2913, 2986).

[2] That the Most Ancient Church, which was celestial and existed before the flood, was in the land of Canaan, may be seen above (n. 567); and that the Ancient Church, which was after the flood, was also in that land, and moreover in a number of other kingdoms, see above (n. 1238, 2385). From this it came to pass that all the nations in that land, and likewise all the regions and all the rivers thereof, became representative; for the most ancient people, who were celestial men, by means of all the objects which they saw, perceived such things as are of the Lord’s kingdom (n. 920, 1409, 2896, 2897, 2995); thus also by means of the regions and rivers of that land. After their times these representatives remained in the Ancient Church, thus also the representatives of the places in that land. The Word in the Ancient Church (n. 2897-2899), also had thence the names of places representative, as had also the Word after their time which is called “Moses and the Prophets;” and because this was so, Abraham was commanded to go thither, and a promise was made him that his posterity should possess that land; and this not because of their being better than other nations, for they were among the worst of all (n. 1167, 3373), but in order that by them a representative church might be instituted, in which no attention should be paid to person or to place, but to the things that were represented (n. 3670); and that thereby also the names used in the Most Ancient and the Ancient Church might be retained.

  
/ 10837  
  

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