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约书亚记 22

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1 当时,约书亚召了流便人、迦得人,和玛拿西半支派的人来,

2 对他们耶和华仆人摩西所吩咐你们的,你们都遵守了;我所吩咐你们的,你们也都从了。

3 你们这许多日子,总没有撇离你们的弟兄,直到今日,并守了耶和华─你们所吩咐你们当守的。

4 如今耶和华─你们照着他所应许的,使你们弟兄得享平安,现在可以转回你们的帐棚,到耶和华的仆人摩西在约但河东所赐你们为业之

5 只要切切的谨慎遵行耶和华仆人摩西所吩咐你们的诫命耶和华─你们的,行他一切的道,守他的诫命,专靠他,尽心尽性事奉他。

6 於是约书亚为他们祝福,打发他们去,他们就回自己的帐棚去了。

7 玛拿西那半支派,摩西早已在巴珊分他们地业。这半支派,约书亚在约但河西,在他们弟兄中,分他们地业。约书亚打发他们回帐棚的时候为他们祝福

8 对他们:你们带许多财物,许多牲畜和、铜、,并许多衣服,回你们的帐棚去,要将你们从仇敌夺来的物,与你们众弟兄同分。

9 於是流便人、迦得人、玛拿西半支派的人从迦南的示罗起行,离开以色列人,回往他们得为业的基列,就是照耶和华摩西所吩咐的得了为业之

10 流便人、迦得人,和玛拿西半支派的人到了靠近约但河的一带迦南,就在约但河那里筑了一座;那看着高

11 以色列人流便人、迦得人、玛拿西半支派的人靠近约但河边,在迦南以色列人的那边筑了一座

12 全会众一见,就聚集在示罗,要上去攻打他们。

13 以色列人打发祭司以利亚撒的儿子非尼哈,往基列去见流便人、迦得人、玛拿西半支派的人;

14 又打发个首领与非尼哈同去,就是以色列每支派的个首领,都是以色列军中的统领。

15 他们到了基列,见流便人、迦得人,和玛拿西半支派的人,对他们

16 耶和华全会众这样,你们今日去不跟从耶和华,干犯以色列的,为自己筑一座,悖逆了耶和华,这犯的是甚麽罪呢?

17 从前拜毗珥的罪孽还算小吗?虽然瘟疫临到耶和华的会众,到今日我们还没有洗净这罪。

18 你们今日竟去不跟从耶和华麽?你们今日既悖逆耶和华,明日他必向以色列全会众发怒。

19 你们所得为业之,若嫌不洁净,就可以过到耶和华,就是耶和华的帐幕所住之,在我们中间业。只是不可悖逆耶和华,也不可得罪我们,在耶和华我们以外为自己筑

20 从前谢拉的曾孙亚干岂不是在那当灭的物上犯了罪,就有忿怒临到以色列全会众麽?那在所犯的罪中不独死亡。

21 於是流便人、迦得人、玛拿西半支派的人回答以色列军中的统领

22 大能者耶和华!大能者耶和华!他是知道的!以色列人也必知道我们若有悖逆的意思,或是干犯耶和华(愿你今日不保佑我们),

23 为自己筑,要去不跟从耶和华,或是要将燔祭、素祭、平安祭献在上,愿耶和华亲自讨我们的罪。

24 我们行这事并非无故,是特意做的,:恐怕日後你们的子孙对我们的子孙:你们与耶和华以色列的有何关涉呢?

25 因为耶和华把约但河定为我们和你们这流便人、迦得人的交界,你们与耶和华无分了。这样,你们的子孙就使我们的子孙不再敬畏耶和华了。

26 因此我们:不如为自己筑一座,不是为献燔祭,也不是为献别的祭,

27 乃是为你我中间和你我人中间作证据,好叫我们也在耶和华面前献燔祭、平安祭,和别的祭事奉他,免得你们的子孙日我们的子孙,你们与耶和华无分了。

28 所以我们:日後你们对我们,或对我们的後人这样我们就可以回答,你们我们列祖所筑的耶和华的样式;这并不是为献燔祭,也不是为献别的祭,乃是为作你我中间的证据。

29 我们耶和华我们帐幕前的以外,另筑一座,为献燔祭、素祭,和别的祭,悖逆耶和华,今日去不跟从他,我们断没有这个意思。

30 祭司非尼哈与会中的首领,就是与他同来以色列军中的统领,见流便人、迦得人、玛拿西人所,就都以为美。

31 祭司以利亚撒的儿子非尼哈对流便人、迦得人、玛拿西:今日我们知道耶和华我们中间,因为你们没有向他犯了这罪。现在你们救以色列人脱离耶和华的了。

32 祭司以利亚撒的儿子非尼哈与众首领离了流便人、迦得人,从基列回往迦南,到了以色列人那里,便将这事回报他们。

33 以色列人以这事为美,就称颂,不再提上去攻打流便人、迦得人、毁坏他们所了。

34 流便人、迦得人给起名,意思:这我们中间证明耶和华

   

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Arcana Coelestia # 4197

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4197. And Laban said, This heap is a witness between me and thee this day; therefore he called the name of it Galeed. That this signifies that it will be so to eternity, hence its quality again, is evident from the signification of a “heap,” as being good (see n. 4192); and from the signification of a “witness,” as being the confirmation of good by truth (concerning which below); from the signification of “this day,” as being eternity (n. 2838, 3998); and from the signification of “calling a name,” as being the quality (n. 144, 145, 1754, 2009, 2724, 3421). The quality itself is contained in the name “Galeed;” for in ancient times the names imposed contained the quality (n. 340, 1946, 2643, 3422). From this it is manifest what is signified by, “Laban said, This heap is a witness between me and thee this day; therefore he called the name of it Galeed,” namely, a testification of the conjunction of the good here signified by “Laban” with the good Divine of the Lord’s natural, consequently the conjunction of the Lord with the Gentiles by good; for this good is what is now represented by Laban (n. 4189). The truths of this good are what testify of the conjunction; and yet so long as they live in the world their good is aside, because they have not truths Divine. But they who live in this good (that is, in mutual charity), although they have no truths Divine direct from the Divine fountain (that is, from the Word), they nevertheless have not their good closed up, but such that it can be opened; and it also is opened in the other life, when they are there instructed in the truths of faith, and concerning the Lord. It is otherwise with Christians, of whom those who are in mutual charity, and still more those who are in love to the Lord, are in direct good while living in the world, because they are in truths Divine; and therefore they enter into heaven without such instruction, provided there have not been in their truths falsities, which must first be dispelled. But those Christians who have not lived in charity have closed heaven against themselves, and very many of them to such a degree that it cannot be opened; for they know truths, and deny them, and also harden themselves against them, if not with the mouth, yet in the heart.

[2] Laban’s first calling the heap “Jegar-sahadutha” in his own idiom, and then “Galeed” in the idiom of Canaan, when both have nearly the same meaning, is for the sake of the application, and of the conjunction thereby. To speak in the idiom of Canaan, or “with the lip of Canaan,” is to apply one’s self to the Divine; for by “Canaan” is signified the Lord’s kingdom, and in the supreme sense the the Lord, (n. 1607, 3038, 3705); as is manifest in Isaiah:

In that day there shall be five cities in the land of Egypt that speak with the lips of Canaan, and that swear to Jehovah Zebaoth. In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the border thereof to Jehovah. And it shall be for a sign and for a witness to Jehovah Zebaoth in the land of Egypt (Isaiah 19:18-20).

[3] That a “witness” denotes the confirmation of good by truth, and of truth by good, and that hence a “testimony” denotes the good from which is truth, and the truth which is from good, may be seen from the Word in other passages. That a “witness” denotes the confirmation of good by truth and of truth by good, is evident from the following passages.

In Joshua:

Joshua said unto the people, Ye are witnesses against yourselves, that ye have chosen Jehovah to serve Him. And they said, We are witnesses. Now therefore put away the strange gods which are in the midst of you, and incline your heart unto Jehovah the God of Israel. And the people said unto Joshua, Jehovah our God will we serve, and unto His voice will we be obedient. And Joshua made a covenant with the people that day, and set them a statute and a judgment in Shechem. And Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under an oak that was in the sanctuary of Jehovah. And Joshua said unto all the people, Behold, this stone shall be for a witness to us, for it hath heard all the words of Jehovah which He spake unto us; and it shall be to you for a witness, lest ye deny your God (Josh. 24:22-27).

That a “witness” here is confirmation, is manifest, and indeed the confirmation of a covenant, and accordingly of conjunction; for a “covenant” signifies conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021). And as conjunction with Jehovah or the Lord is not possible except by good; nor the good which conjoins except that which has its quality from truth; it follows that a “witness” denotes the confirmation of good by truth. The good here meant is conjunction with Jehovah or the Lord by their choosing Him to serve Him; the truth by which the confirmation was made being the “stone.” (That a “stone” denotes truth may be seen above, n. 643, 1298, 3720) In the supreme sense, the “stone” is the Lord Himself, because all truth is from Him, and therefore He is called the “Stone of Israel” (Genesis 49:24); and it is also said, “Behold, this stone shall be for a witness to us, for it hath heard all the words of Jehovah which He spake unto us.”

[4] In John:

I will give unto my two witnesses, that they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth. These are the two olive-trees and the two lampstands that stand before the God of the earth. And if any man desire to hurt them, fire proceedeth out of their mouth, and devoureth their enemies; these have power to shut heaven. And when they shall have finished their testimony, the beast that cometh up out of the abyss shall make war with them, and shall overcome them, and shall kill them. And after three days and a half, the breath of life from God entered into them, so that they stood upon their feet (Revelation 11:3-7, 11).

That the “two witnesses” here mentioned are good and truth (that is, the good in which is truth, and the truth which is from good), both confirmed in hearts, is manifest from its being said that the two witnesses are the two olive-trees and the two lampstands. (That an “olive-tree” is such good, may be seen above, n. 886.) The “two olive-trees” denote celestial good and spiritual good. Celestial good is that of love to the Lord, and spiritual good is that of charity toward the neighbor. The “lampstands” are the truths of these goods, as will appear when of the Lord’s Divine mercy the subject of lampstands is treated of. That these goods and truths have power to shut heaven and to open heaven may be seen in the preface to the twenty-second chapter. That “the beast out of the abyss (that is, out of hell) will kill them,” signifies the vastation of good and truth within the church; and that “the spirit of life from God entered into them, so that they stood upon their feet,” signifies a new church.

[5] That as in ancient times heaps were placed as witnesses, so afterwards were altars, is evident in Joshua:

The Reubenites and the Gadites said, Behold the pattern of the altar of Jehovah which our fathers made, not for burnt-offering, and not for sacrifice; but it is a witness between us and you. And the sons of Reuben and the sons of Gad called the altar, A witness between us that Jehovah is God (Josh. 22:28, 34).

(An “altar” is the good of love, and in the supreme sense the Lord Himself, n. 921, 2777, 2811.) In the internal sense a “witness” denotes the confirmation of good by truth.

[6] As by a “witness” is signified the confirmation of good by truth and of truth by good, therefore in the supreme sense by a “witness” is signified the Lord, because He is the Divine truth that confirms; as in Isaiah:

I will make an everlasting covenant with you, even the true mercies of David; behold I have given Him for a Witness to the peoples, a prince and commander to the peoples (Isaiah 55:4).

In John:

And from Jesus Christ, who is the faithful Witness, the firstborn from the dead, and the prince of the kings of the earth (Revelation 1:5).

In the same:

These things saith the faithful and true Witness, the beginning of the creation of God (Revelation 3:14).

[7] The command given in the representative church, that all truth shall stand on the word of two or three witnesses, and not on that of one (Numbers 35:30; Deuteronomy 17:6-7; 19:15; Matthew 18:16), is founded on the Divine law that one truth does not confirm good, but a number of truths; for one truth without connection with others is not confirmatory, but a number together, because from one may be seen another. One does not produce any form, and thus not any quality, but only a number that are connected in a series. For as one tone does not produce any melody, still less harmony, so neither does one truth. These are the things on which the law in question is founded, although in the outward form it appears to be founded in the civic state; the one however is not contrary to the other, as is also the case with the precepts of the Decalogue, concerning which see above (n. 2609).

[8] That a “testimony” denotes the good from which is truth, and the truth which is from good, follows from what has been said; and also from the fact that the ten precepts of the Decalogue written upon the tables of stone are called in one word the “testimony,” as in Moses:

Jehovah gave unto Moses, when He had made an end of speaking with him upon Mount Sinai, the two tables of the testimony, tables of stone, written with the finger of God (Exodus 31:18).

In the same:

Moses went down from the mount, and the two tables of the testimony were in his hand, tables that were written on their two sides (Exodus 32:15).

And as the tables were placed in the ark, the ark is called the “ark of the testimony,” as in Moses:

Jehovah said to Moses, Thou shalt put into the ark the testimony which I shall give thee (Exodus 25:16, 21).

Moses took and put the testimony into the ark (Exodus 40:20).

In the same:

I will meet with thee, and I will speak with thee from above the mercy-seat from between the two cherubim which are upon the ark of the testimony (Exodus 25:22).

In the same:

That the cloud of incense may cover the mercy-seat, that is upon the testimony (Leviticus 16:13).

In the same:

The rods of the twelve tribes were left in the tent of meeting before the testimony (Numbers 17:4).

(That from this the ark was also called the “ark of the testimony,” see, besides the passage cited, Exodus 25:22; 31:7; Revelation 15:5)

[9] The precepts of the Decalogue were therefore called the “testimony,” because they were of the covenant, thus of the conjunction between the Lord and man; which conjunction cannot come into existence unless man keeps the precepts, not only in external form, but also in internal. What the internal form of these precepts is, may be seen above (n. 2609); and therefore it is good confirmed by truth, and truth derived from good, which is signified by the “testimony.” Because this is so, the tables were also called the “tables of the covenant;” and the ark, the “ark of the covenant.” From all this it is manifest what in the genuine sense is signified in the Word by the “testimony” (as in Deuteronomy 4:45; 6:17, 20; Isaiah 8:16; 2 Kings 17:15; Psalms 19:7; 25:10; 78:5; 93:5; 119:2, 22, 24, 59, 79, 88, 138, 167; 122:3-4; Revelation 6:9; 12:17; 19:10).

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