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Joshua 22

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1 Then Joshua called the Reubenite and the Gadite and the half tribe of Manasseh,

2 and he said to them, You have kept all that Moses the servant of Jehovah commanded you, and you have obeyed my voice as to all that I commanded you.

3 You have not forsaken your brothers these many days, even·​·to this day, and have kept the charge of the commandment of Jehovah your God.

4 And now Jehovah your God has given rest to your brothers, as He spoke to them, and now turn· your ·face and go to your tents, to the land of your possession which Moses the servant of Jehovah gave you across the Jordan.

5 Only take·​·heed exceedingly to do the commandment and the law which Moses the servant of Jehovah commanded you, to love Jehovah your God, and to walk in all His ways, and to keep His commandments and to stick to Him, and to serve Him with all your heart and with all your soul.

6 And Joshua blessed them, and sent them away; and they went to their tents.

7 And to the half tribe of Manasseh Moses had given an inheritance in Bashan; but to its other half Joshua gave an inheritance with their brothers from across the Jordan toward the sea. And when Joshua also sent· them ·away to their tents, then he blessed them.

8 And he said to them, saying, Return with many stores to your tents, and with very much livestock, with silver, and with gold, and with bronze and with iron, and with very much raiment; part the spoil of your enemies with your brothers.

9 And the sons of Reuben and the sons of Gad, and the half tribe of Manasseh returned and went from being with the sons of Israel from Shiloh which is in the land of Canaan, to go to the land of Gilead, to the land of their possession, of which they had·​·possession, by the mouth of Jehovah by the hand of Moses.

10 And they came to the boundaries of the Jordan, that are in the land of Canaan, and the sons of Reuben, and the sons of Gad, and the half tribe of Manasseh built there an altar by the Jordan, a great altar in appearance.

11 And the sons of Israel heard of it, saying, Behold, the sons of Reuben, and the sons of Gad, and the half tribe of Manasseh have built an altar next·​·to the land of Canaan, on the boundaries of the Jordan, at the crossing of the sons of Israel.

12 And the sons of Israel heard, and all the congregation of Israel assembled at Shiloh, to go·​·up against them with an army.

13 And the sons of Israel sent to the sons of Reuben, and to the sons of Gad, and to the half tribe of Manasseh, unto the land of Gilead, Phinehas the son of Eleazar the priest,

14 and ten chiefs with him, one chief, one chief* for the house of a father for all the tribes of Israel; and each·​·man the head of the house of their fathers were they, for the thousands of Israel.

15 And they came to the sons of Reuben and to the sons of Gad, and to the half tribe of Manasseh, to the land of Gilead, and they spoke with them, saying,

16 Thus says all the congregation of Jehovah: What trespass is this that you have trespassed against the God of Israel, to turn·​·back this day from after Jehovah, in your building an altar for yourselves, that you might revolt this day against Jehovah?

17 Is the iniquity of Peor too·​·little for us, from which we are· not ·clean until this day, and there was the plague which struck in the congregation of Jehovah,

18 and you have turned·​·back today from after Jehovah? And it will be that you will revolt today against Jehovah, and tomorrow He will be·​·enraged toward all the congregation of Israel.

19 Only, if the land of your possession be unclean, cross· ye ·over to the land of the possession of Jehovah, which the Habitation of Jehovah inhabits, and take·​·possession in our midst; and revolt not against Jehovah, and revolt not against us, in your building for yourselves an altar besides the altar of Jehovah our God.

20 Did not Achan the son of Zeraḥ trespass a trespass in the devoted·​·thing*, and there was a rage against all the congregation of Israel? And not only this one man expired in his iniquity.

21 And the sons of Reuben and the sons of Gad, and the half tribe of Manasseh answered and spoke with the heads of the thousands of Israel:

22 The God of gods is Jehovah. The God of gods is Jehovah, He knows, and Israel, he shall know, if in revolt and if in trespass against Jehovah, you will save us not this day,

23 for building an altar for ourselves to turn·​·back from after Jehovah. And if to offer·​·up on it a burnt·​·offering and a gift·​·offering, and if to make on it sacrifices of peace·​·offerings, Jehovah Himself will seek it out.

24 And if we have not out of anxiety about this thing done this, saying, Tomorrow your sons might say to our sons, saying, What have you with Jehovah God of Israel?

25 And Jehovah has given the Jordan as a border between us and you, ye sons of Reuben and sons of Gad; you have no part in Jehovah; and your sons shall make our sons cease from fearing Jehovah.

26 And we said, Let us now do this thing for us, so as to build an altar, not for burnt·​·offering, nor for sacrifice:

27 but it shall be a witness between us and you and our generations after us, to serve the service of Jehovah before Him, with our burnt·​·offerings and with our sacrifices and with our peace-offerings; that your sons may not say to our sons tomorrow, You have no part in Jehovah.

28 And we said, Then it shall be, when they say so to us or to our generations tomorrow, that we may say, See the shape of the altar of Jehovah which our fathers made, not for burnt·​·offering, nor for sacrifice; but it is a witness between us and you.

29 Far·​·be·​·it from us that we should revolt against Jehovah, and turn·​·back this day from after Jehovah to build an altar for burnt·​·offering, for gift·​·offering, and for sacrifice, besides the altar of Jehovah our God that is before the Habitation.

30 And Phinehas the priest, and the chiefs of the congregation, and the heads of the thousands of Israel who were with him, heard the words which the sons of Reuben and the sons of Gad and the sons of Manasseh spoke, and it was·​·good in their eyes.

31 And Phinehas the son of Eleazar the priest said to the sons of Reuben, and to the sons of Gad, and to the sons of Manasseh, Today we know that Jehovah is in our midst, that you have not trespassed this trespass against Jehovah; at·​·this·​·time you have rescued the sons of Israel from the hand of Jehovah.

32 And Phinehas the son of Eleazar the priest, and the chiefs, returned from the sons of Reuben, and from the sons of Gad, out of the land of Gilead, unto the land of Canaan, to the sons of Israel, and brought them word again.

33 And the word was·​·good in the eyes of the sons of Israel; and the sons of Israel blessed God and said that they would not go·​·up against them with the army to destroy the land in which the sons of Reuben and the sons of Gad dwelt.

34 And the sons of Reuben and the sons of Gad called the altar, It is a witness between us that Jehovah is God.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia # 4197

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4197. 'And Laban said, This heap is a witness between me and you today; therefore he called its name Galeed' means that it will be so for ever - hence the nature of it is described a second time. This is clear from the meaning of 'a heap' as good, dealt with above in 4192, and from the meaning of 'a witness' as the confirmation of good by means of truth, and of truth derived from good, dealt with below; and from the meaning of 'today' as for ever, dealt with in 2838, 3998; and from the meaning of 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 2009, 2724, 3421. The particular nature of that good is contained in the name Galeed; for in ancient times when a name was given to anything the name contained the essential nature of that thing, 340, 1946, 2643, 3422. From this one may see what is meant by 'Laban said, This heap is a witness between me and you today; therefore he called its name Galeed', namely this: A testimony that the good meant here by 'Laban' was joined to the Divine good of the Lord's Natural, and therefore that the Lord was joined to the gentiles through good, it being this good that 'Laban' represents now, 4189. The truths belonging to this good are what bear witness to that conjunction; but as long as gentiles are living in this world their good is 'out of line' because they do not possess Divine truths. Nevertheless although those who are governed by that good, that is, who lead charitable lives with one another, do not have Divine truths straight from the Divine source, that is, from the Word, the good they have is not closed up but such as can be opened. What is more, it is opened in the next life when they receive instruction there in the truths of faith, and about the Lord. With Christians it is different. With those of them who lead charitable lives with one another, more so with those who are governed by love to the Lord, good straight from the Divine source is present even while they live in this world because they are in possession of Divine truths. For this reason they enter heaven without undergoing such instruction, provided that their truths have not contained falsities which must first be dispelled. But Christians who have not led charitable lives close heaven against themselves, very many doing so to such an extent that it cannot be opened. For they know truths but deny them and also harden themselves against them, if not with the lips nevertheless in their hearts.

[2] Why Laban first of all called the heap Jegar Sahadutha, its name in his own language, and after that Galeed, its name in the Canaanite language, when in fact the two have practically the same meaning, is for the sake of a bringing together and thereby a joining together. Speaking in the language or 'lip' of Canaan means responding to what is Divine, for 'Canaan' means the Lord's kingdom, and in the highest sense the Lord, 1607, 3038, 3705, as is evident in Isaiah,

On that day there will be five cities in the land of Egypt which speak in the lip of Canaan and swear by Jehovah Zebaoth. On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar to Jehovah at its border; and it will be for a sign and a witness to Jehovah Zebaoth in the land of Egypt. Isaiah 19:18-20.

[3] The meaning of 'a witness' as the confirmation of good by means of truth, and of truth derived from good, and the consequent meaning of 'a testimony' as good in which truth is rooted, and truth which arises out of good, may be seen from other parts of the Word. 'A witness' is seen to mean the confirmation of good by means of truth, and of truth derived from good, from the following places: In Joshua,

Joshua said to the people, You are witnesses against yourselves that you have chosen Jehovah, to serve Him. And they said, We are witnesses. Then put away the foreigner's gods which are in the midst of you, and incline your heart to Jehovah the God of Israel. And the people said to Joshua, Jehovah our God we will serve, and His voice we will obey. And Joshua made a covenant with the people on that day, and set them a statute and a judgement 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 the oak that was in the sanctuary of Jehovah. And Joshua said to all the people, Behold, this stone will be a witness to us, for it has heard all the words of Jehovah which He spoke to us; and it will be a witness to you, lest you deny your God. Joshua 24:22-27.

'A witness' in this passage clearly means a confirming - a confirming of the covenant and therefore of their being joined [to Jehovah]; for a covenant means a joining together, 665, 666, 1023, 1038, 1864, 1996, 2003, 2021. And since being joined to Jehovah or the Lord is not possible except through good, and since no good effecting that conjunction is possible apart from that which gains its true nature from truth, 'a witness' consequently means the confirmation of good by means of truth. The good meant in this passage consisted in being joined to Jehovah or the Lord, which came about through their choosing Him, to serve Him; and the truth by which it was confirmed was meant by 'the stone'; for 'a stone' means truth, see 643, 1298, 3720. In the highest sense 'the stone' is the Lord Himself since He is the source of all truth, and for that reason is also called 'the Stone of Israel' in Genesis 49:24, and in what is said here in Joshua, 'Behold, this stone will be a witness to us, for it has heard all the words of Jehovah which He spoke to us'.

[4] In John,

I will grant My two witnesses to prophesy 1260 days, clothed in sackcloth. The are the two olive trees and the two lampstands which are standing before the God of the earth. And if anyone wishes to harm them, fire will come out of their mouth and devour their enemies. These have power to shut heaven. But when they have finished their testimony, the beast that ascends from the abyss will make war with them and conquer them and kill them. But after three and a half days the spirit of life from God entered them, so that they stood up on their feet. Revelation 11:3-7, 11.

'The two witnesses' in this case are good and truth - that is, good in which truth is present and truth arising out of good - when both of these have been confirmed in people's hearts, as is evident from the statement that the two witnesses are the two olive trees and the two lampstands. For 'an olive tree' means that kind of good, see 886, and 'the two olive trees' stands for celestial good and for spiritual good. Celestial good is essentially love to the Lord, spiritual good is essentially charity towards the neighbour. 'The lampstands' are the truths that belong to those two kinds of good, as will be clear when, in the Lord's Divine mercy, the lampstands are the subject. And it is these - forms of goodness and truth - which have the power to close heaven or to open it; see the Preface to Chapter 22. 'The beast out of the abyss, which is hell, will kill them' means the vastation of good and truth within the Church, and 'the spirit of life from God entered them, so that they stood up on their feet' means a new Church.

[5] Just as heaps in ancient times were set up to serve as witnesses, so later on were altars, as is clear in Joshua,

The Reubenites and the Gadites said, See the replica of the altar of Jehovah which our fathers made, not for burnt offering or for sacrifice, but to be a witness between us and you. And the children of Reuben and the children of Gad called it The Altar - a witness between us that Jehovah is God. Joshua 22:28, 34.

'An altar' means the good of love, and in the highest sense the Lord Himself, 921, 2777, 2811. 'A witness' stands in the internal sense for the confirmation of good by means of truth.

[6] Since 'a witness' means the confirmation of good by means of truth, and of truth derived from good, 'a witness' in the highest sense therefore means the Lord, for He Himself is the Divine Truth that confirms, as in Isaiah,

I will make with you an eternal covenant, even the true mercies of David. Lo, I have given him as a witness to the peoples, a prince and teacher to the peoples. Isaiah 55:3-4.

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 book,

These things says the faithful and true witness, the beginning of God's creation. Revelation 3:14.

[7] The requirement in the representative Church that the truth must always be established on the testimony of two or three witnesses, not on that of one, Numbers 35:30; Deuteronomy 17:6-7; 19:15; Matthew 18:16, originates in the Divine Law that one truth does not make good firm but many truths do so. For one truth unconnected to others does not confirm it only a number together, because from one truth it is possible to see another. One by itself does not give any form to good, and so does not manifest any essential quality possessed by good; but many in a connected series do so. For just as one musical note by itself does not constitute the melody, still less the full harmony, neither does one truth achieve anything. This is where the law requiring two or three witnesses originates, though to outward appearance it seems to have its origin in secular legislation. The one however is not contrary to the other, as is also the case with the Ten Commandments, dealt with in 2609.

[8] As regards 'a testimony' meaning good in which truth is rooted, and truth which arises out of good, this follows from what has just been said. It is also clear from the fact that the Ten Commandments written on tablets of stone are referred to by the single expression 'the Testimony', as in Moses,

Jehovah gave Moses, when He had finished speaking to him on Mount Sinai, the two tablets of the Testimony, tablets of stone, written with the finger of God. Exodus 31:18.

In the same author,

Moses came down from the mountain, and the two tablets of the Testimony were in his hand; the tablets were written from the two sides of it. Exodus 32:15.

And because those tablets were placed inside the Ark, the Ark is called 'the Ark of the Testimony'; in Moses,

Jehovah said to Moses, You shall put into the Ark the Testimony which I shall give to you. Exodus 25:16, 21.

Moses took the Testimony and put it into the Ark. Exodus 40:20.

In the same author,

I will meet you, and talk to you from above the Mercy-seat, from between the two cherubs which are over the Ark of the Testimony. Exodus 25:22.

In the same author,

The cloud of incense covers the Mercy-seat which is over the Testimony. Leviticus 16:13.

In the same author,

The rods of the twelve tribes were left in the Tent of Meeting, in front of the Testimony. Numbers 17:4.

For evidence that the Ark was also called the Ark of the Testimony, see in addition to Exodus 25:22 quoted above, Exodus 31:7; Revelation 15:5.

[9] The Ten Commandments therefore were called the Testimony because they were the conditions of the covenant and so the conditions whereby God and man were joined to each other. But that joining to each other is not possible unless man keeps those commandments not only in their external form but also in their internal. What the internal form of those commandments is, see 2609; consequently it is good made firm by means of truth, and truth derived from good, that are meant by 'the Testimony'. And this being so, the tablets were also called 'the Tablets of the Covenant', and the Ark 'the Ark of the Covenant'. From this one may now see what is meant in the Word by 'the Testimony' in the genuine sense, for example in Deuteronomy 4:45; 6:17, 20; Isaiah 8:16; 2 Kings 17:15; Psalms 19:7; 25:10; 78:5, 56; 93:5; 119:2, 22, 24, 59, 79, 88, 138, 167; 122:4; Revelation 6:9; 12:17; 19:10.

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