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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 # 8301

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8301. 'Who is like You among the gods, O Jehovah' means that every truth of good emanates from the Lord's Divine Human. This is clear from the meaning of 'gods' as truths, dealt with in 4402, 7268, 7873, at this point truths springing from good since comparison with Jehovah is made when it says, Who is like You among the gods, O Jehovah? 'Jehovah' in the Word means the Lord, see 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956; but at this point 'Jehovah' is used to mean the Divine Human because the theme of the song is the salvation of those belonging to the spiritual Church, accomplished through the Lord's Coming into the world, and by means of His Divine Human while He was in it, see 2661, 2716, 2833, 2834, 6372, 6854, 6914, 7035, 7091(end), 7828, 7932, 8018, 8054. The reason why the words used mean that every truth of good emanates from the Lord's Divine Human is that truths can emanate from anyone at all, but the truths of good can do so only from the Lord, consequently from those who are governed by good received from the Lord. Truths divorced from good are also contemplated and declared by those who possess faith that is mere persuasion and still lead a life of evil, as well as by many others within the Church. But those truths are not the truths of good, and so they do not emanate from the Lord but from such people themselves.

[2] The fact that truths springing from good emanate from the Lord may be recognized from the consideration that the Lord is Good itself because He is Love itself. Truth emanates from that Love just as light does from the flames of the sun. This truth is also like the light in springtime and summer, which holds warmth within itself and causes all things on the planet to come alive so to speak. But truth that does not flow from good is like the light in wintertime when all things on the planet die off. The reason why 'gods' are the truths of good is that 'gods' is used in the good sense to mean angels, who are called 'gods' because they are substances or forms receiving truth that has good from the Lord within it.

[3] Angels, and therefore the truths of good which emanate from the Lord, are also meant by 'gods' in the following places:

In David,

God places himself in the assembly of God in the midst of the gods will He judge. I said, You are gods and sons of the Most High, all of you. Psalms 82:1, 6.

Truths emanating from the Lord are what 'gods' is used to mean here. This is clear from the fact that the singular, 'in the assembly of God', is used first, and 'in the midst of the gods' afterwards. For 'God' is used in the Word where truth is referred to, see 2769, 2807, 2822, 3921, 4287, 4402, 7010; and in the highest sense 'God' is the Divine Truth emanating from the Lord, 7268.

In the same author,

I will confess You with my whole heart; before the gods I will make melody to You. Psalms 138:1.

In the same author,

There is none like You among the gods O Lord. Psalms 86:8.

In the same author,

A great God is Jehovah, and a great King above all gods. Psalms 95:3.

In the same author,

You, O Jehovah, are [high] above all the earth; You are exceedingly exalted above all gods. Psalms 97:9.

In the same author,

I know that Jehovah is great, and our Lord is above all gods. Psalms 135:5.

So it is too that Jehovah is called Lord of lords and God of gods in Deuteronomy 10:17; Joshua 22:22; Psalms 136:2.

[4] The reason why it is said so many times that Jehovah is above all gods and is God of gods is that at that time a large number of gods were worshipped. Nations were distinguished from one another according to the gods they worshipped, each nation believing that its god was the highest of all. As a result of this the idea of a large number of gods was rooted in everyone's mind, though there was disagreement over which one of them was the greatest, as becomes quite clear from many places in the historical narratives of the Word. That idea was rooted in the minds of the Jews more than others, and this explains why it says so many times in the Word that Jehovah was greater than all gods and that He was King and God of gods. The fact that this idea of a large number of gods was rooted in the minds of the Jews more than other nations becomes quite clear from their frequent apostasy, when they turned to the worship of other gods, many instances of which are recorded in the historical books of the Word, such as Judges 2:10, 13, 17, 19; 3:5-7; 8:27, 33; 10:6, 10, 13; 18:14, 17-18, 20, 24, 31; I Sam. 7:3-4; 8:8; 1 Kings 14:23-24; 16:31-33; 18:20ff; 21:26; 22:53; 2 Kings 16:1, 10ff; 17:7, 15-17; 21:3-7, 21; 23:4-5, 7-8, 10-13; and elsewhere.

[5] The mind of that nation was so unsound that with their lips they declared belief in Jehovah alone, yet in their heart acknowledged other gods. This becomes perfectly clear from the consideration that they saw so many miracles in Egypt, and in addition so many after that - the division of the sea before them and the drowning of Pharaoh's army, the pillar of cloud and fire constantly appearing, the manna raining down from heaven every day, and the actual presence of Jehovah with such great majesty and awe on Mount Sinai. And having seen such miracles they declared openly that Jehovah alone was God. Yet only weeks later, merely because Moses delayed [coming down from the mountain], they asked for molded gods which they could adore. And also after Aaron had made them those people attended them with divine worship through a feast, burnt offerings and sacrifices, and dancing. From this it becomes clear that the worship of many gods remained fixed in their hearts. The fact that this nation was like this, more than any other nation on the entire earth, is also clear in Jeremiah,

Has a nation changed its gods, and My people changed their glory for what does not profit? Be astonished, O heavens, over this, and shudder, be in great trepidation. According to the number of your cities have your gods been, O Judah. Jeremiah 2:11-12, 28.

[6] The character of that nation is also such that they adore external things, and so idols, more than all other nations do; they have no desire whatever to know about internal things. For they are the most avaricious of all nations; and avarice, which with them is such that gold or silver is loved for its own sake and not for the sake of any useful purpose, is an extremely earthly desire. It drags the mind down completely to a physical level and submerges it in it; and it closes interior levels to such an extent that no faith or love whatever from heaven can enter them. This shows how greatly mistaken those people are who believe that that nation will be chosen again, or that the Lord's Church will pass to them again after all others have been cast aside, when in fact you will convert stones to faith in the Lord before you convert them. This belief that the Church will pass to them is again due to many places in the prophetical parts of the Word which speak of their future return. But such people do not know that in those places Judah, Jacob, or Israel is not used to mean that nation, but those among whom the Church resides.

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

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Arcana Coelestia # 6854

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6854. 'And I have come down to deliver them from the hand of the Egyptians' means that He would stoop down to them to release them from the power of false factual knowledge, which tries to destroy the truths of the Church. This is clear from the meaning of 'coming down' as stooping down, dealt with below; from the meaning of 'to deliver' as to release, for one who releases people from falsities delivers or sets them free; from the meaning of 'the hand' as the power, dealt with in 878, 3387, 3563, 4931-4937, 5544; and from the meaning of 'the Egyptians' as false factual knowledge, which is opposed to the Church's truths, dealt with in 6651, 6679, 6683, and so which tries to destroy them. As regards the Lord's coming down, the situation is that the Lord is said to come or stoop down when He comes to judgement, 1311, and also when He comes down to lower things, in this instance to those belonging to the spiritual Church, who are meant by 'the children of Israel'. For the subject in the internal sense is the way in which those people are molested by falsities, at which time they undergo temptations, and the way in which after that they are set free in order that they may be led into heaven.

[2] But the contents of the internal sense of this verse and of those that follow hold an even deeper mystery which the Church does not yet know about and which must therefore be disclosed. Those who are termed spiritual are people for whom only the understanding part of their mind, not the will part, can be regenerated. In the understanding part of their mind the Lord therefore implants a new will, a will which conforms to the teachings that compose the faith of their Church. These people, that is to say, spiritual ones such as these, were saved solely by the Lord's Coming into the world. The reason why is that the Divine passing through heaven, which was the Divine Human before the Lord's Coming, could not reach them; for to be sure the teachings of their Church were for the most part not truths, and consequently the good in their will was not good either, 6427. Since those people could be saved solely by the Lord's Coming, they could not be raised into heaven before then. They were therefore kept in the meantime on the lower earth, in places there which in the Word are called 'pits'. This lower earth was besieged on every side by the hells where there were falsities, by which they were molested greatly during that time. In spite of this however the Lord protected them. But after the Lord came into the world and made the Human within Himself Divine, He set free those who were in the pits there and raised them to heaven. From these He also formed the spiritual heaven which is the second heaven. This is what is meant by the Lord's descent into the lower parts 1 and by His deliverance of those who had been bound.

[3] This is the even deeper mystery that is described in the internal sense of this verse and of those that follow. See what has been shown already regarding those who are spiritual,

The spiritual are in obscurity so far as the truth and good of faith are concerned, 2708, 2715, 2718, 2831, 2849, 2935, 2937, 3241, 3833, 6289.

Their obscurity is lightened by the Lord's Divine Human, 2716, 4402.

Because they are in obscurity so far as the truth and good of faith are concerned they are under strong attack from the hells; but the Lord is constantly protecting them, 6419.

Those who are spiritual cannot have the will part of their mind regenerated, only the understanding part; and there the Lord forms a new will, 863, 875, 895, 927, 918, 1023, 1043, 1044, 2156, 4328, 4493, 5113.

The spiritual were saved by the Lord's Coming into the world, 2833, 2834, 3969.

[4] Various places in the prophetical part of the Word mention 'the bound' or 'the bound in the pit' and the fact that the Lord delivered them. The bound' should be taken to mean specifically those spoken of just above, as in Isaiah,

I Jehovah have called you in righteousness, and will hold your hand, because I will guard you, and give you to be a covenant of the people, 2 a light of the nations, to open the blind eyes, to bring the bound out of prison, out of the dungeon-house those who sit in darkness. Isaiah 42:6-7.

In the same prophet,

I have guarded you, and I have given you as covenant of the people - to restore the land; to share out the devastated inheritances; to say to the bound, Go out; to those who are in darkness, Reveal yourselves. They will feed along the ways, and on all slopes will their pasture be. Isaiah 49:8-9.

This plainly refers to the Lord. 'The bound' stands in particular for those who were held back on the lower earth until the Lord's Coming, when they were raised up to heaven, and in general for all who are governed by good, yet are held back as though bound by falsities, from which however they wish to break away.

[5] In Zechariah,

Through the blood of your covenant I will let out your bound ones from the pit. Zechariah 9:11.

In Isaiah,

They will surely be gathered together, the bound ones in the pit, and they will be shut up in the dungeon; after a multitude of days they will be visited. Isaiah 24:21.

'The bound ones in the pit' stands for the same people. And in addition to these places the same meaning can be seen from the following words in Isaiah,

Jehovah has anointed Me to bring good tidings to the poor. He has sent Me to bind up the broken in heart; to preach liberty to captives, to those who are bound, to him who is blind; to proclaim the year of Jehovah's good pleasure. Isaiah 61:1-2.

And elsewhere,

The people walking in darkness have seen a great light; those dwelling in the land of the shadow of death, upon them has the light shone out. Isaiah 9:2.

Poznámky pod čarou:

1. i.e. hell

2. 'The Latin means for the people but the Hebrew means of the people, which Swedenborg has in some other places where he quotes this verse.

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