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Dommere 18

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1 I de Dage var der ingen Konge i Israel, og i de Dage var Daniternes Stamme i Færd med at søge sig en Arvelod, hvor de kunde bo, thi hidindtil var der ikke tilfaldet dem nogen Arvelod blandt Israels Stammer.

2 Daniterne udtog da af deres Slægt fem stærke Mænd fra Zora og Esjtaol og udsendte dem for at udspejde og undersøge Landet, og de sagde til dem: "Drag hen og undersøg Landet!" De kom da til Mikas Hus i Efraims Bjerge og overnattede der.

3 Da de kom i Nærheden af Mikas Hus og kendte den unge Levits Stemme, tog de derind og spurgte ham: "Hvem har ført dig herhen, hvad tager du dig for på dette Sted, og hvorfor er du her?"

4 Han svarede dem: "Det og det har Mika gjort for mig; han har lejet mig til Præst."

5 Da sagde de til ham: "Adspørg da Gud, at vi kan få at vide, om vor Færd skal lykkes!"

6 Præsten sagde da til dem: "Far med Fred, HE EN våger over eders Færd!"

7 Så drog de fem Mænd videre og kom til Lajisj; og de så, at Byen levede trygt på Zidoniernes Vis, at Folket der levede sorgløst og trygt og ikke manglede nogen Verdens Ting, men var rigt, og at de boede langt fra Zidonierne og intet havde med Aramæerne at gøre.

8 Da de kom tilbage til deres Brødre i Zora og Esjtaol, spurgte disse dem: "Hvad har I at melde?"

9 De svarede: "Kom, lad os drage op til Lajisj, thi vi har set Landet, og se, det er såre godt! Hvorfor holder I eder uvirksomme? Nøl ikke med at drage hen og underlægge eder Landet!

10 Thi Gud bar givet det i eders Hånd et Sted, hvor der ikke er Mangel på nogen Verdens Ting! Når l kommer derhen, kommer I til et Folk, der lever i Tryghed, og det er et vidtstrakt Land!"

11 Så brød 600 væbnede Mænd af Daniternes Slægt op fra Zora og Esjtaol,

12 og de drog op og slog Lejr i Kirjat Jearim i Juda; derfor kalder man endnu den Dag i Dag dette Sted hans Lejr; det ligger vesten for Kirjat Jearim.

13 Derfra drog de over til Efraims Bjerge; og da de kom til Mikas Hus,

14 tog de fem Mænd, der havde været henne at udspejde Landet, til Orde og sagde til deres Brødre: "Ved I, at der i Husene her findes en Efod, en Husgud og et udskåret og støbt Billede? Så indser I vel, hvad I har at gøre!"

15 De begav sig derhen og kom til den unge Levits Hus, Mikas Hus, og hilste på ham,

16 medens de 600 væbnede danitiske Mænd stod ved Porten.

17 Og de fem Mænd, der havde været henne at udspejde Landet, gik op og tog det udskårne og støbte Billede, Efoden og Husguden, medens Præsten og de 600 væbnede Mænd stod ved Porten.

18 Hine gik ind i Mikas Hus og tog det udskårne og støbte Billede, Efoden og Husguden. Præsten sagde til dem: "Hvad er det, I gør?"

19 Og de svarede ham: "Stille, læg Fingeren på Munden og følg med os og bliv vor Fader og Præst! Hvad båder dig vel bedst, at være Præst for een Mands Hus eller for en Stamme og Slægt i Israel?"

20 Da blev Præsten glad, tog Efoden, Husguden og Gudebilledet og sluttede sig til Krigsfolkene.

21 Derpå vendte de om og drog bort, idet de stillede Kvinderne og Børnene, Kvæget og Trosset forrest i Toget.

22 Da de var kommet et Stykke fra Mikas Hus, stævnedes Mændene i de Huse, der lå ved Mikas Hus, sammen, og de indhentede Daniterne.

23 Da de råbte efter Daniterne, vendte disse sig om og sagde til Mika: "Hvad er der i Vejen, siden du har kaldt Folk til Hjælp?"

24 Han svarede: "I har taget min Gud, som jeg havde lavet mig, tillige med Præsten og er rejst eders Vej! Hvad har jeg nu tilbage? Hvor kan I spørge mig, hvad der er i Vejen?"

25 Men Daniterne svarede ham: "Lad os ikke høre et Ord mere fra dig, ellers kunde det hænde, at nogle Mænd, som er bitre i Hu, faldt over eder, og at du satte både dit eget og dine Husfolks Liv på Spil!"

26 Dermed drog Daniterne deres Vej, og da Mika så, at de var ham for stærke, vendte han om og begav sig tilbage til sit Hus.

27 De tog så Guden, som Mika havde lavet, tillige med hans Præst og drog mod Lajisj, mod et Folk, der levede sorgløst og trygt, huggede dem ned med Sværdet og stak Ild på Byen,

28 uden at nogen kunde komme den til Hjælp, thi den lå langt fra Zidon, og de havde intet med Aramæerne at gøre. Den ligger i Bet ehobs Dal. Så byggede de Byen op igen og bosatte sig der;

29 og de gav den Navnet Dan efter deres Stamfader Dan, Israels Søn; men før var Byens Navn Lajisj.

30 Derpå stillede Daniterne Gudebilledet op hos sig; og Jonatan, en Søn af Moses's Søn Gersom, og hans Efterkommere var Præster for Daniternes Stamme, indtil Landets Indbyggere førtes i Landflygtighed.

31 Og det Gudebillede, Mika havde lavet sig, stillede de op hos sig, og det stod der, al den Tid Guds Hus var i Silo.

   


The Project Gutenberg Association at Carnegie Mellon University

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Exploring the Meaning of Judges 18

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

The Tribe of Dan Adopts Micah’s Idolatry

This chapter shows the way in which one person’s distortion of truth, turning it into a falsity, can have severe consequences on a larger scale.

The tribe of Dan – one of the twelve tribes of Israel – was given land to the west, by the coast, but they found it hard to hold on to. The name of the tribe of Dan means ‘to judge’, but if judgment isn't based on the Word there will be chaos. (Arcana Caelestia 842)

Faced with competition for their homeland, the tribal leaders of Dan went looking for a place for themselves elsewhere. They sent five men of valour to spy out the land. These men came to Micah’s house, and they recognised the voice of the young Levite there. They questioned him about his situation, and he told them that Micah had hired him to be a priest to his household. The men of Dan asked the Levite to ask the Lord if their search would be prosperous, and he told them that it would be.

The spiritual meaning of this part of the chapter is to do with an intensifying wrongness. At the textual level, there is reference to the Lord, and an apparent normality in what takes place. But underlying it, there's a wrongness, which will become apparent later in the chapter. The pointers to it here are the five men from Dan, them coming straight to Micah’s house, and the hiring of a priest.

The number ‘five’ has a good meaning in many parts of the Word, but it can also have a bad meaning, as it does here. In this context, it stands for only a little, for disunion and the destruction of the Word (Apocalypse Revealed 738).

Coming directly to Micah’s house and recognising the Levite brings together two evil intentions: Micah’s idol and the men of Dan’s search to take a home for themselves. An example for us could be where two people plot to seek the harm of a third person. (Arcana Caelestia 4724)

The hiring of a priest is something disallowed, for priests are there to serve the Lord and they are provided for by the people, not to be hired. Hiring, spiritually, stands for seeking reward for what you do, whereas the true reward is heaven for those who serve without expecting a reward. (Arcana Caelestia 8002)

The five men leave Micah's house, and go on to Laish in the far north, where there are people who dwell securely in peace and without rulers, far from others and with no ties. Laish means ‘fearless and kneaded together’. It is a picture of perfection, of heaven. (Divine Love and Wisdom 200)

The five men then return to their tribe of Dan and report about Laish. They say that it is ideal for the taking because it has plenty of land and its people are secure. They say that “God has given it into your hands”.

Six hundred men of the tribe of Dan set out and they too, come to the house of Micah. The five spies tell them about the idols and they meet and greet the young Levite. Then the five spies go in and take all the idols in the house. The Levite joins up with the men from Dan and they go on together.

One spiritual meaning in the story is that evil (Dan, gone bad) loves to destroy peace and innocence (Laish).

The complete loss to Micah of all his idols and his hired priest, shows, too, that in fully turning to evil, there is the final loss of everything that might bring a person back. (Arcana Caelestia 9039)

People living near Micah go and accost the men of Dan about what they have taken -- but Micah is told to stop complaining or his household will be killed.

The Danites leave, and go and capture Laish, killing and burning, and re-naming the city Dan. There they set up the images and appoint priests. These images remain in Dan all the time that the house of God is in Shiloh.

The spiritual meaning of one evil or falsity becoming greater or more numerous is in the way that we might hold a negative emotion or a distorted view in our mind where it then spreads to other emotions and views we have and brings them into greater evil and falsity. This is the intention of evil and also of hell’s influence, to extend it to be as widespread as possible.

This is the outcome of everything that has developed through this and the previous chapter. It describes the spread of evil to become a terrible force for destruction and spiritually, for an individual person, for self-destruction. In the context of the decline of Israel to where ‘everyone did what was right in their own eyes’ this progression presents the pathway and process of that spiritual loss. (Divine Providence 19)

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Arcana Coelestia # 9039

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9039. 'Since he is his silver' means that which has been acquired from the self. This is clear from the meaning of 'silver' as truth, dealt with in 1551, 2954, 5658, 6112, 6914, 6917, at this point truth that has been acquired by the self since it refers to a slave who has been bought. The words 'truth that has been acquired by the self' describe that which a person believes to be the truth - even though it is not the truth - because he has drawn it from preconceptions adopted by the self. This is what truth is like with those who explain the Word without having been enlightened by the light of heaven, that is, who read it without an affection for truth for the sake of goodness of life, since they are unenlightened. If this truth is disposed of after full contemplation of it, there is no punishment of death, that is, no damnation, because it is not a spiritual Divine truth. But if it is disposed of before full contemplation, there is damnation, for it is a casting aside of the truth of faith itself. What has become part of anyone's faith, even though not the truth, must not be cast aside without full contemplation of it. If it is cast aside before this the tender beginnings of spiritual life in the person are rooted out. For this reason also the Lord never breaks this kind of truth with a person, but so far as is possible He bends it.

[2] Let an example serve to shed light on this. Take someone who believes that the glory and consequently the joy of heaven consist in domination over many, and who uses this accepted idea to explain the Lord's words which declare that the slaves who had earned ten minas and five minas were to have power over ten cities and over five cities, Luke 19:11-26, using also the Lord's words to the disciples, that they would sit on thrones and would judge the twelve tribes of Israel, Luke 22:30. If that person disposes of his faith, which is a belief in truth he has acquired from the literal sense of the Word, before full contemplation of it, he causes the loss of his spiritual life. But if after full contemplation he uses other words to explain what the Lord said - the Lord's words that whoever has the wish to be the greatest must be the least, and whoever has the wish to be the first must be the slave of all, Matthew 20:26-28; Mark 10:42-44; Luke 22:24-27 - then if he disposes of his belief that heavenly glory and joy come out of having dominion over many, he does not cause any loss of his spiritual life. For by 'the cities' over which those who had earned the mines were to have power are meant the truths of faith, 2268, 2449, 2712, 2943, 3216, and therefore intelligence and wisdom; and the same things are meant by 'the thrones' on which the disciples were going to sit, 2129, 6397.

[3] Those in heaven who by virtue of the truths of faith excel others in intelligence and wisdom are also so humble that they ascribe the whole of their power to the Lord and none whatever to themselves. Therefore they find no glory or joy at all in dominating, only in serving. And when this is their state they excel others in dominion, and also in glory and joy; but they do so not because of any wish to dominate, as has been stated, only because of a desire springing from love and charity, which is a desire to serve others. For the Lord flows in with power with those who are humble, but not with those who are haughty, because the humble accept His influx whereas the haughty reject it, 7489, 7491, 7492.

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