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Joshua 22

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1 Derpå lod Josua ubeniterne, Gaditerne og Manasses halve Stamme kalde til sig

2 og sagde til dem: "I har holdt alt, hvad HE ENs Tjener Moses bød eder, og adlydt mig i alt, hvad jeg har påbudt eder.

3 I har ikke svigtet eders Brødre i denne lange Tid; indtil denne Dag har I holdt HE EN eders Guds Bud.

4 Men nu har HE EN eders Gud skaffet eders Brødre o, som han lovede dem; vend derfor nu tilbage til eders Telte i det Land, hvor eders Ejendom ligger, som HE ENs Tjener Moses gav eder hinsides Jordan.

5 Kun må I omhyggeligt agte på at holde det Bud og den Lov, HE ENs Tjener Moses pålagde eder, at elske HE EN eders Gud, vandre på alle hans Veje, holde hans Bud, holde fast ved ham og tjene ham af hele eders Hjerte og hele eders Sjæl!"

6 Og Josua velsignede dem og lod dem drage bort, og de begav sig til deres Telte.

7 Den ene Halvdel af Manasses Stamme havde Moses givet Land i Basan, den anden Halvdel derimod havde Josua givet Land sammen med deres Brødre i Landet vesten for Jordan. Og da Josua lod dem drage hver til sit efter at have velsignet dem,

8 vendte de tilbage til deres Telte med store igdomme, med Kvæg i Mængde, med Sølv og Guld, Kobber og Jern og Klæder i stor Mængde; og det Bytte, de havde taget fra deres Fjender, delte de med deres Brødre.

9 Så forlod ubeniterne, Gaditerne og Manasses halve Stamme Israeliterne i Silo i Kana'ans Land og vendte tilbage til Gilead, det Land, de havde fået i Eje, hvor de havde nedsat sig i Følge HE ENs Bud ved Moses;'

10 og da ubeniterne, Gaditerne og Manasses halve Stamme kom til Gelilot ved Jordan i Kana'ans Land, byggede de et Alter der ved Jordan, et stort Alter. der sås viden om.

11 Men det kom Israeliterne for Øre, at ubeniterne, Gaditerne og Manasses halve Stamme havde bygget et Alter på Grænsen af Kana'ans Land, ved Gelilot ved Jordan, på Israeliternes Side.

12 Og da Israeliterne hørte det, samledes hele Israeliternes Menighed i Silo for at drage i Kamp imod dem.

13 Da sendte Israeliterne Pinehas, Præsten Eleazars Søn, til ubeniterne, Gaditerne og Manasses halve Stamme i Gilead

14 tillige med ti Øverster, een Øverste for hver af alle Israels Stammer; hver af dem var Overhoved for sin Stamme iblandt Israels Tusinder;

15 og da de kom til ubeniterne, Gaditerne og Manasses halve Stamme i Gilead, talte de således til dem:

16 "Således siger hele HE ENs Menighed: Hvad er det for en Troløshed, I har begået mod Israels Gud, at I i Dag har vendt eder fra HE EN ved at bygge eder et Alter og vise Genstridighed mod HE EN?

17 Har vi ikke nok i Brøden med Peor, som vi endnu den Dag i Dag ikke har fået os renset for, og for hvis Skyld der kom Plage over Israels Menighed?

18 Og dog vender I eder i Dag fra HE EN! Når I i Dag er genstridige mod HE EN, vil hans Vrede i Morgen bryde løs over hele Israels Menighed.

19 Hvis det Land, I har fået i Eje, er urent, så gå over til det Land, der er HE ENs Ejendom, der, hvor HE ENs Bolig står, og nedsæt eder iblandt os; men vær ikke genstridige mod HE EN, ej heller mod os ved at bygge eder et Alter til foruden HE EN vor Guds Alter!

20 Dengang Akan, Zeras Søn, øvede Svig med det bandlyste, kom der da ikke Vrede over hele Israels Menighed, skønt han kun var en enkelt Mand? Måtte han ikke dø for sin Brøde?"

21 Da svarede ubeniterne, Gaditerne og Manasses halve Stamme overhovederne for Israels Tusinder således:

22 "Gud, Gud HE EN, Gud, Gud HE EN ved det, og Israel skal vide det: Hvis det er i Genstridighed eller Troløshed mod HE EN, i den Hensigt at vende os fra HE EN,

23 at vi har bygget os et Alter, gid han så må unddrage os sin Hjælp i Dag! Hvis det er for at bringe Brændofre og Afgrødeofre derpå eller for at bringe Takofre derpå, så straffe HE EN det!

24 Nej, vi har gjort det af Frygt for det Tilfælde, at eders Børn engang i Fremtiden skulde sige til vore: Hvad har I med HE EN, Israels Gud, at gøre?

25 HE EN har jo sat Jordan som Grænse imellem os, og eder, ubeniter og Gaditer; I har ingen Del i HE EN! Og således kunde eders Børn få vore til at høre op med at frygte HE EN.

26 Derfor tænkte vi: Lad os bygge dette Alter, ikke til Brændoffer eller Slagtoffer,

27 men for at det kan være Vidne mellem os og eder og mellem vore Efterkommere efter os om, at vi vil forrette HE ENs Tjeneste' for hans Åsyn med vore Brændofre, Slagtofre og Takofre, for at eders Børn ikke engang i Fremtiden skal sige til vore: I har ingen Del i HE EN!

28 Og vi tænkte: Hvis de i Fremtiden siger således til os og vore Efterkommere, så siger vi: Læg dog Mærke til, hvorledes det HE ENs Alter er bygget, som vore Forfædre rejste, ikke til Brændofre eller Slagtofre, men for at det kunne være Vidne mellem os og eder.

29 Det være langt fra os at være genstridige mod HE EN eller vende os fra HE EN i Dag ved at bygge et Alter til Brændoffer, Afgrødeoffer og Slagtoffer foruden HE EN vor Guds Alter, som står foran hans Bolig!"

30 Da Præsten Pinehas og Menighedens Øverster og Overhovederne for Israels Tusinder, som ledsagede ham, hørte de Ord, som ubeniterne, Gaditerne og Manassiterne talte, var de tilfredse,

31 og Pinehas, Præsten Eleazars Søn, sagde til ubeniterne, Gaditerne og Manassiterne: "I Dag erkender vi, at HE EN er iblandt os, siden I ikke har øvet denne Svig imod HE EN; derved har I frelst Israeliterne fra HE ENs Hånd!"

32 Derpå vendte Pinehas, Præsten Eleazars Søn, og Øversteme tilbage fra ubeniterne, Gaditerne og Manasses halve Stamme i Gilead til Israeliterne i Kana'ans Land og aflagde dem Beretning,

33 og Israeliterne var tilfredse ved Meddelelsen, og Israeliterne priste Gud og tænkte ikke mere på at drage i Kamp mod dem for at ødelægge det Land, ubeniterne, Gaditerne og Manasses halve Stamme boede i.

34 Og ubeniterne, Gaditerne og Manasses halve Stamme kaldte Alteret: Vidne; "thi," sagde de, "det skal være Vidne mellem os om, at HE EN er Gud!"

   


The Project Gutenberg Association at Carnegie Mellon University

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Exploring the Meaning of Joshua 22

Napsal(a) New Christian Bible Study Staff, Julian Duckworth

Joshua 22: The tribes of Reuben, Gad and half Manasseh return.

With the land of Canaan now settled by Israel, the time had come for the men of Reuben, Gad, and one half of Manasseh to return to the other side of the Jordan, where their wives, children, cattle and sheep were left. The men of these two and a half tribes had been ordered to fight alongside the other tribes of Israel, and only then to return home.

They left, and when they came to the banks of the River Jordan, they built a large altar to the Lord. When the rest of Israel caught word of this, they wanted to go to war with these tribes, because they felt the altar was a sacrilege - Israel had the tabernacle for its worship of the Lord. They sent Phineas the priest to ask why they had built the altar. These tribes across the Jordan replied that in the future, the people of Israel may move against them, and reject them. They said the altar would serve as a witness to their worship of the Lord, just as the Israelites in Canaan worshiped. This answer pleased the priest, and when he told the leaders of Israel, it pleased them too.

The spiritual meaning of this episode is a very important one for us. The tribes living on the other side of the River Jordan stand for the worldly activities of our outward life, which in themselves are a very important part of our spiritual life. These actions make up the external part of spiritual life, in which we are able to do good (see Swedenborg’s work, Arcana Caelestia 9824[2]).

The tribes building an altar to God portrays our understanding that all the good we do, and all the use we provide, is possible because of the Lord. He is the giver of all good, which is why we must serve the Lord. Without use, spiritual thoughts and beliefs do not have a foundation (Arcana Caelestia 9473[3]).

Reuben, Gad and half of Manasseh said that the people of Israel might cut them off in the future. In spiritual terms, this would be to separate spiritual life and external life in daily living. This would result in such things as hypocrisy, and faith without charity, both of which are a threat to our spiritual well-being (see Swedenborg’s work, Doctrine of Life 4).

The altar, which was built on Canaan’s side of the Jordan before these tribes crossed over, was to stand as a witness to the union between the tribes within Canaan and the tribes across the Jordan, as one nation before the Lord (Arcana Caelestia 9714).

This unity means that we must be equally present in three areas of life: in the depths of our heart, in our worship and adoration of the Lord; in our mind, in our understanding and delight in the Lord’s Word with all its truth; and in our outward actions, where our acknowledgement of the Lord as our God leads us to be sincere, just, moral, fair, compassionate and dedicated to the service of God.

The answer from the three tribes pleased the priest and, in turn, the leaders of Israel. This reception represents our affirmation that ‘being spiritual’ does not take the place of helping others, but really demands that we serve the Lord in our daily actions (see Swedenborg’s work, Apocalypse Explained 325[4]).

Ze Swedenborgových děl

 

Arcana Coelestia # 922

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922. 'He took from every clean beast, and from every clean bird' means goods that stem from charity, and the truths of faith. This has been shown already; 'beast' means goods that stem from charity, 45, 46, 142, 143, 246, 'bird' the truths of faith, 40, 776. Burnt offerings were made from cattle, from lambs and goats, and from turtle doves and young pigeons, Leviticus 1:2-17; Numbers 15:2-15; 28:1-end. These were clean beasts, each one of them meaning some particular heavenly quality. And because they meant these things in the Ancient Church, and in subsequent Churches represented them, it is clear that burnt offerings and sacrifices were nothing else than representatives that go with internal worship, and that when they had been divorced from internal worship they became idolatrous. This any mentally normal person can see, for what is an altar but merely something made of stone? And what is a burnt offering and a sacrifice but the slaughtering of an animal? For worship to be Divine it has to represent some heavenly quality which the worshippers know and acknowledge and from which they worship the One they are representing.

[2] Nobody except the person who does not wish to understand anything at all about the Lord can be ignorant of the fact that these things were representatives of the Lord. It is the internal things, namely charity and faith deriving from charity, through which the One who is being represented has to be seen, acknowledged, and believed, as is quite clear in the Prophets, for example in Jeremiah,

Thus said Jehovah Zebaoth, the God of Israel, Add your burnt offerings on to your sacrifices, and eat the flesh. I did not speak with your fathers and I did not command them on the day I brought them out of the land of Egypt on the matters of burnt offering and sacrifice. But this matter I commanded them, saying, Obey My voice, and I will be your God. Jeremiah 7:21-23.

Hearing or obeying His voice is obeying the law, the whole of which focuses on the one command that men should love God above everything else and their neighbour as themselves, for on these depend the Law and the Prophets, Matthew 22:37-40; 7:12. In David,

O Jehovah, sacrifice and offering You have not desired; burnt offering and sin-sacrifice You host not sought. I have delighted to do Your will, O my God, and Your law is within my heart. 1 Psalms 40:6, 8.

[3] In Samuel, who said to Saul,

Has Jehovah as great delight in burnt offerings and sacrifices as in obeying the voice of Jehovah? Behold, to obey is better than sacrifice, to hearken than the fat of rams. 1 Samuel 15:22.

What obeying His voice involves is apparent in Micah,

Shall I come before Jehovah with burnt offerings, with calves a year old? Will Jehovah be pleased with thousands of rams, with tens of thousands of rivers of oil? He has shown you, O man, what is good; and what does Jehovah require of you but to carry out judgement and the love of mercy, and to humble yourself by walking with your God. Micah 6:6-8.

These are the things that burnt offerings and sacrifices of clean beasts and birds mean. In Amos,

Though you offer Me your burnt offerings and gifts, I will not accept them, and the peace offering of your fatted ones I will not look upon. Let judgement flow like waters, and righteousness like a mighty stream. Amos 5:22, 24.

'Judgement' means truth, and 'righteousness' good. Both stem from charity and are the burnt offerings and sacrifices of the internal man. In Hosea,

I desire mercy and not sacrifice, and the knowledge of God rather than burnt offerings. Hosea 6:6.

From all these quotations the nature of sacrifices and burnt offerings when charity and faith are not present is clear. It is also clear from them that because 'clean beasts and clean birds' meant the goods that stem from charity and faith they also represented them.

Poznámky pod čarou:

1. literally, in the midst of my viscera

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