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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。

   

З творів Сведенборга

 

Arcana Coelestia #4447

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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.)

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

З творів Сведенборга

 

Arcana Coelestia #4240

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4240. Unto the land of Seir. That this signifies celestial natural good, is evident from the signification of the “land of Seir,” as being in the supreme sense the Lord’s celestial natural good. The reason why the “land of Seir” has this signification, is that Mount Seir was a boundary of the land of Canaan on one side (Josh. 11:16-17); and all boundaries, such as rivers, mountains, or lands, represented those things which were ultimates (n. 1585, 1866, 4116); for they put on their representations from the land of Canaan, which was in the midst, and represented the Lord’s heavenly kingdom, and in the supreme sense His Divine Human (see n. 1607, 3038, 3481, 3705). The ultimates, which are boundaries, are those things which are called natural; for it is in natural things that spiritual and celestial things are terminated. Thus is it in the heavens; for the inmost or third heaven is celestial, because it is in love to the Lord; the middle or second heaven is spiritual, because it is in love toward the neighbor; and the ultimate or first heaven is celestial and spiritual natural, because it is in simple good, which is the ultimate of order there. It is similar with the regenerate man, who is a little heaven. From all this can now be seen whence it is that the “land of Seir” signifies celestial natural good. Esau also, who dwelt there, represents this good, as was shown above; and hence the same is signified by the land where he dwelt; for lands take on the representations of their inhabitants (n. 1675).

[2] From all this it is now evident what is signified in the Word by “Seir.” As in Moses:

Jehovah came from Sinai, and arose from Seir unto them, He shone forth from Mount Paran and He came from the ten thousands of holiness (Deuteronomy 33:2-3).

In the song of Deborah and Barak in the book of Judges:

O Jehovah, when thou wentest forth out of Seir, when thou marchedst out of the field of Edom, the earth trembled, the heavens also dropped, the clouds also dropped water, the mountains flowed down, this Sinai, before Jehovah the God of Israel (Judg. 5:4-5 (Judges 5:6).

In the prophecy of Balaam:

I see Him, but not now; I behold Him, but not nigh; there shall arise a star out of Jacob, and a scepter shall rise up out of Israel; and Edom shall be an inheritance; Seir also shall be an inheritance of his enemies, and Israel maketh strength (Numbers 24:17-18).

Everyone can see that in these passages “Seir” signifies something of the Lord, for it is said that Jehovah “arose from Seir,” that He “went forth out of Seir, and marched out of the field of Edom,” and that “Edom and Seir shall be an inheritance.” Yet what of the Lord it signifies, no one can know except from the internal sense of the Word; but that it is the Lord’s Divine Human, and specifically the Divine natural as to good, may be seen from what has been said above. To “arise,” and to “go forth out of Seir” denote that He made even His natural Divine, in order that from this also there might be light, that is, intelligence and wisdom; and that in this way He might become Jehovah, not only as to His Human Rational, but also as to His Human Natural; and therefore it is said, “Jehovah arose from Seir,” and “Jehovah went forth out of Seir.” (That the Lord is Jehovah may be seen above, n. 1343, 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035.) The “prophecy concerning Dumah” in Isaiah involves a like meaning:

He calleth unto me out of Seir, Watchman, what of the night; watchman, what of the night? The watchman said, The morning cometh, and also the night (Isaiah 21:11-12).

[3] By the “land of Seir” in the relative sense is properly signified the Lord’s kingdom with those who are out of the church, that is, with the Gentiles, when the church is being set up among them, on the former or old church falling away from charity and faith. That those who are in darkness then have light is evident from many passages in the Word. This is properly signified by “arising from Seir,” and “going forth out of Seir, and marching out of the field of Edom,” and by “Seir being an inheritance;” as also by the above words in Isaiah: “He calleth unto me out of Seir, Watchman, what of the night? The watchman said, The morning cometh, and also the night;” “the morning cometh” denotes the Lord’s advent (n. 2405, 2780), and the consequent enlightenment to those who are in night (that is, in ignorance), but enlightenment from the Lord’s Divine natural (n. 4211). As most of the things in the Word have also an opposite sense, so likewise has “Seir;” as in Ezekiel 25:8-9; 35:2-15, and occasionally in the historicals of the Word.

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