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Joshua 22

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1 τότε-D συνκαλέω-VAI-AAI3S *ἰησοῦς-N---NSM ὁ- A--APM υἱός-N2--APM *ρουβην-N---GS καί-C ὁ- A--APM υἱός-N2--APM *γαδ-N---GS καί-C ὁ- A--ASN ἥμισυς-A3U-ASN φυλή-N1--GSF *μανασσή-N---GS

2 καί-C εἶπον-VBI-AAI3S αὐτός- D--DPM σύ- P--NP ἀκούω-VX--XAI2P πᾶς-A3--APN ὅσος-A1--APN ἐντέλλομαι-VAI-AMI3S σύ- P--DP *μωυσῆς-N1M-NSM ὁ- A--NSM παῖς-N3D-NSM κύριος-N2--GSM καί-C ἐπιἀκούω-VAI-AAI2P ὁ- A--GSF φωνή-N1--GSF ἐγώ- P--GS κατά-P πᾶς-A3--APN ὅσος-A1--APN ἐντέλλομαι-VAI-AMI1S σύ- P--DP

3 οὐ-D ἐν καταλείπω-VX--XAI2P ὁ- A--APM ἀδελφός-N2--APM σύ- P--GP οὗτος- D--APF ὁ- A--APF ἡμέρα-N1A-APF καί-C πολύς-A3C-APF ἕως-P ὁ- A--GSF σήμερον-D ἡμέρα-N1A-GSF φυλάσσω-VAI-AMI2P ὁ- A--ASF ἐντολή-N1--ASF κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GP

4 νῦν-D δέ-X καταπαύω-VAI-AAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM ἐγώ- P--GP ὁ- A--APM ἀδελφός-N2--APM ἐγώ- P--GP ὅς- --ASM τρόπος-N2--ASM εἶπον-VBI-AAI3S αὐτός- D--DPM νῦν-D οὖν-X ἀποστρέφω-VD--APPNPM ἀποἔρχομαι-VB--AAD2P εἰς-P ὁ- A--APM οἶκος-N2--APM σύ- P--GP καί-C εἰς-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--GSF κατάσχεσις-N3I-GSF σύ- P--GP ὅς- --ASF δίδωμι-VAI-AAI3S σύ- P--DP *μωυσῆς-N1M-NSM ἐν-P ὁ- A--DSN πέραν-D ὁ- A--GSM *ἰορδάνης-N1M-GSM

5 ἀλλά-C φυλάσσω-VA--AMD2P ποιέω-V2--PAN σφόδρα-D ὁ- A--APF ἐντολή-N1--APF καί-C ὁ- A--ASM νόμος-N2--ASM ὅς- --ASM ἐντέλλομαι-VAI-AMI3S ἐγώ- P--DP ποιέω-V2--PAN *μωυσῆς-N1M-NSM ὁ- A--NSM παῖς-N3D-NSM κύριος-N2--GSM ἀγαπάω-V3--PAN κύριος-N2--ASM ὁ- A--ASM θεός-N2--ASM σύ- P--GP πορεύομαι-V1--PMN πᾶς-A1S-DPF ὁ- A--DPF ὁδός-N2--DPF αὐτός- D--GSM φυλάσσω-VA--AMN ὁ- A--APF ἐντολή-N1--APF αὐτός- D--GSM καί-C προςκεῖμαι-V5--PMN αὐτός- D--DSM καί-C λατρεύω-V1--PAN αὐτός- D--DSM ἐκ-P ὅλος-A1--GSF ὁ- A--GSF διάνοια-N1A-GSF σύ- P--GP καί-C ἐκ-P ὅλος-A1--GSF ὁ- A--GSF ψυχή-N1--GSF σύ- P--GP

6 καί-C εὐλογέω-VAI-AAI3S αὐτός- D--APM *ἰησοῦς-N---NSM καί-C ἐκ ἀποστέλλω-VAI-AAI3S αὐτός- D--APM καί-C πορεύομαι-VCI-API3P εἰς-P ὁ- A--APM οἶκος-N2--APM αὐτός- D--GPM

7 καί-C ὁ- A--DSN ἥμισυς-A3U-DSN φυλή-N1--GSF *μανασσή-N---GS δίδωμι-VAI-AAI3S *μωυσῆς-N1M-NSM ἐν-P ὁ- A--DSF *βασανῖτις-N3D-DSF καί-C ὁ- A--DSN ἥμισυς-A3U-DSN δίδωμι-VAI-AAI3S *ἰησοῦς-N---NSM μετά-P ὁ- A--GPM ἀδελφός-N2--GPM αὐτός- D--GSM ἐν-P ὁ- A--DSN πέραν-D ὁ- A--GSM *ἰορδάνης-N1M-GSM παρά-P θάλασσα-N1S-ASF καί-C ἡνίκα-D ἐκ ἀποστέλλω-VAI-AAI3S αὐτός- D--APM *ἰησοῦς-N---NSM εἰς-P ὁ- A--APM οἶκος-N2--APM αὐτός- D--GPM καί-C εὐλογέω-VA--AAI3S αὐτός- D--APM

8 καί-C ἐν-P χρῆμα-N3M-DPN πολύς-A1--DPN ἀποἔρχομαι-VBI-AAI3P εἰς-P ὁ- A--APM οἶκος-N2--APM αὐτός- D--GPM καί-C κτῆνος-N3E-APN πολύς-A1--APN σφόδρα-D καί-C ἀργύριον-N2N-ASN καί-C χρυσίον-N2N-ASN καί-C σίδηρος-N2--ASM καί-C ἱματισμός-N2--ASM πολύς-A1P-ASM καί-C διααἱρέω-VBI-AMI3P ὁ- A--ASF προνομή-N1--ASF ὁ- A--GPM ἐχθρός-N2--GPM μετά-P ὁ- A--GPM ἀδελφός-N2--GPM αὐτός- D--GPM

9 καί-C πορεύομαι-VCI-API3P ὁ- A--NPM υἱός-N2--NPM *ρουβην-N---GS καί-C ὁ- A--NPM υἱός-N2--NPM *γαδ-N---GS καί-C ὁ- A--NSN ἥμισυς-A3U-NSN φυλή-N1--GSF υἱός-N2--GPM *μανασσή-N---GS ἀπό-P ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ἐκ-P *σηλω-N---GS ἐν-P γῆ-N1--DSF *χανααν-N---GS ἀποἔρχομαι-VB--AAN εἰς-P γῆ-N1--ASF *γαλαάδ-N---GS εἰς-P γῆ-N1--ASF κατάσχεσις-N3I-GSF αὐτός- D--GPM ὅς- --ASF κληρονομέω-VAI-AAI3P αὐτός- D--ASF διά-P πρόσταγμα-N3M-GSN κύριος-N2--GSM ἐν-P χείρ-N3--DSF *μωυσῆς-N1M-GSM

10 καί-C ἔρχομαι-VBI-AAI3P εἰς-P *γάλγαλα-N---ASF ὁ- A--GSM *ἰορδάνης-N1M-GSM ὅς- --NSF εἰμί-V9--PAI3S ἐν-P γῆ-N1--DSF *χανααν-N---GS καί-C οἰκοδομέω-VAI-AAI3P ὁ- A--NPM υἱός-N2--NPM *γαδ-N---GS καί-C ὁ- A--NPM υἱός-N2--NPM *ρουβην-N---GS καί-C ὁ- A--NSN ἥμισυς-A3U-NSN φυλή-N1--GSF *μανασσή-N---GS ἐκεῖ-D βωμός-N2--ASM ἐπί-P ὁ- A--GSM *ἰορδάνης-N1M-GSM βωμός-N2--ASM μέγας-A1P-ASM ὁ- A--GSN ὁράω-VB--AAN

11 καί-C ἀκούω-VAI-AAI3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM λέγω-V1--PAPGPM ἰδού-I οἰκοδομέω-VAI-AAI3P ὁ- A--NPM υἱός-N2--NPM *γαδ-N---GS καί-C ὁ- A--NPM υἱός-N2--NPM *ρουβην-N---GS καί-C ὁ- A--NSN ἥμισυς-A3U-NSN φυλή-N1--GSF *μανασσή-N---GS βωμός-N2--ASM ἐπί-P ὅριον-N2N-GPN γῆ-N1--GSF *χανααν-N---GS ἐπί-P ὁ- A--GSM *γαλαάδ-N---GSM ὁ- A--GSM *ἰορδάνης-N1M-GSM ἐν-P ὁ- A--DSN πέραν-D υἱός-N2--GPM *ἰσραήλ-N---GSM

12 καί-C συνἀθροίζω-VSI-API3P πᾶς-A3--NPM ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM εἰς-P *σηλω-N---AS ὥστε-C ἀναβαίνω-VZ--AAPNPM ἐκπολεμέω-VA--AAN αὐτός- D--APM

13 καί-C ἀποστέλλω-VAI-AAI3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM πρός-P ὁ- A--APM υἱός-N2--APM *ρουβην-N---GS καί-C πρός-P ὁ- A--APM υἱός-N2--APM *γαδ-N---GS καί-C πρός-P ὁ- A--ASN ἥμισυς-A3U-ASN φυλή-N1--GSF *μανασσή-N---GS εἰς-P γῆ-N1--ASF *γαλαάδ-N---GS ὁ- A--ASM τε-X *φινεες-N---ASM υἱός-N2--ASM *ελεαζαρ-N---GS υἱός-N2--GSM *ἀαρών-N---GSM ὁ- A--GSM ἀρχιερεύς-N3V-GSM

14 καί-C δέκα-M ὁ- A--GPM ἄρχων-N3--GPM μετά-P αὐτός- D--GSM ἄρχων-N3--NSM εἷς-A3--NSM ἀπό-P οἶκος-N2--GSM πατριά-N1A-GSF ἀπό-P πᾶς-A1S-GPF φυλή-N1--GPF *ἰσραήλ-N---GSM ἄρχων-N3--NPM οἶκος-N2--GPM πατριά-N1A-GPF εἰμί-V9--PAI3P χιλίαρχος-N2--NPM *ἰσραήλ-N---GSM

15 καί-C παραγίγνομαι-VBI-AMI3P πρός-P ὁ- A--APM υἱός-N2--APM *γαδ-N---GS καί-C πρός-P ὁ- A--APM υἱός-N2--APM *ρουβην-N---GS καί-C πρός-P ὁ- A--APM ἥμισυς-A3U-APM φυλή-N1--GSF *μανασσή-N---GS εἰς-P γῆ-N1--ASF *γαλαάδ-N---GS καί-C λαλέω-VAI-AAI3P πρός-P αὐτός- D--APM λέγω-V1--PAPNPM

16 ὅδε- D--APN λέγω-V1--PAI3S πᾶς-A1S-NSF ὁ- A--NSF συναγωγή-N1--NSF κύριος-N2--GSM τίς- I--NSF ὁ- A--NSF πλημμέλεια-N1A-NSF οὗτος- D--NSF ὅς- --ASF πλημμελέω-VAI-AAI2P ἐναντίον-P ὁ- A--GSM θεός-N2--GSM *ἰσραήλ-N---GSM ἀποστρέφω-VD--APN σήμερον-D ἀπό-P κύριος-N2--GSM οἰκοδομέω-VA--AAPNPM σύ- P--DP ἑαυτοῦ- D--DPM βωμός-N2--ASM ἀποστάτης-N1M-APM σύ- P--AP γίγνομαι-VB--AMN ἀπό-P κύριος-N2--GSM

17 μή-D μικρός-A1A-NSN ἐγώ- P--DP ὁ- A--NSN ἁμάρτημα-N3M-NSN *φογωρ-N---GS ὅτι-C οὐ-D καθαρίζω-VSI-API1P ἀπό-P αὐτός- D--GSN ἕως-P ὁ- A--GSF ἡμέρα-N1A-GSF οὗτος- D--GSF καί-C γίγνομαι-VCI-API3S πληγή-N1--NSF ἐν-P ὁ- A--DSF συναγωγή-N1--DSF κύριος-N2--GSM

18 καί-C σύ- P--NP ἀποστρέφω-VD--FPI2P σήμερον-D ἀπό-P κύριος-N2--GSM καί-C εἰμί-VF--FMI3S ἐάν-C ἀποἵστημι-VH--AAS2P σήμερον-D ἀπό-P κύριος-N2--GSM καί-C αὔριον-D ἐπί-P πᾶς-A3--ASM *ἰσραήλ-N---DSM εἰμί-VF--FMI3S ὁ- A--NSF ὀργή-N1--NSF

19 καί-C νῦν-D εἰ-C μικρός-A1A-NSF σύ- P--DP ὁ- A--NSF γῆ-N1--NSF ὁ- A--GSF κατάσχεσις-N3I-GSF σύ- P--GP διαβαίνω-VZ--AAD2P εἰς-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--GSF κατάσχεσις-N3I-GSF κύριος-N2--GSM οὗ-D κατασκηνόω-V4--PAI3S ἐκεῖ-D ὁ- A--NSF σκηνή-N1--NSF κύριος-N2--GSM καί-C κατακληρονομέω-VA--AAD2P ἐν-P ἐγώ- P--DP καί-C μή-D ἀποστάτης-N1M-NPM ἀπό-P θεός-N2--GSM γίγνομαι-VC--APD2P καί-C μή-D ἀποἵστημι-VH--AAD2P ἀπό-P κύριος-N2--GSM διά-P ὁ- A--ASN οἰκοδομέω-VA--AAN σύ- P--AP βωμός-N2--ASM ἔξω-P ὁ- A--GSN θυσιαστήριον-N2N-GSN κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM ἐγώ- P--GP

20 οὐ-D ἰδού-I *αχαρ-N---NSM ὁ- A--NSM ὁ- A--GSM *ζαρα-N---GSM πλημμέλεια-N1A-DSF πλημμελέω-VAI-AAI3S ἀπό-P ὁ- A--GSN ἀνάθεμα-N3M-GSN καί-C ἐπί-P πᾶς-A1S-ASF συναγωγή-N1--ASF *ἰσραήλ-N---GSM γίγνομαι-VCI-API3S ὀργή-N1--NSF καί-C οὗτος- D--NSM εἷς-A3--NSM μόνος-A1--NSM εἰμί-V9--IAI3S μή-D μόνος-A1--NSM οὗτος- D--NSM ἀποθνήσκω-VBI-AAI3S ὁ- A--DSF ἑαυτοῦ- D--GSM ἁμαρτία-N1A-DSF

21 καί-C ἀποκρίνω-VCI-API3P ὁ- A--NPM υἱός-N2--NPM *ρουβην-N---GS καί-C ὁ- A--NPM υἱός-N2--NPM *γαδ-N---GS καί-C ὁ- A--NSN ἥμισυς-A3U-NSN φυλή-N1--GSF *μανασσή-N---GS καί-C λαλέω-VAI-AAI3P ὁ- A--DPM χιλίαρχος-N2--DPM *ἰσραήλ-N---GSM λέγω-V1--PAPNPM

22 ὁ- A--NSM θεός-N2--NSM θεός-N2--NSM εἰμί-V9--PAI3S κύριος-N2--NSM καί-C ὁ- A--NSM θεός-N2--NSM θεός-N2--NSM κύριος-N2--NSM αὐτός- D--NSM οἶδα-VX--XAI3S καί-C *ἰσραήλ-N---NSM αὐτός- D--NSM γιγνώσκω-VF--FMI3S εἰ-C ἐν-P ἀποστασία-N1A-DSF πλημμελέω-VAI-AAI1P ἔναντι-P ὁ- A--GSM κύριος-N2--GSM μή-D ῥύομαι-VA--AMO3S ἐγώ- P--AP ἐν-P οὗτος- D--DSF

23 καί-C εἰ-C οἰκοδομέω-VAI-AAI1P ἑαυτοῦ- D--DPM βωμός-N2--ASM ὥστε-C ἀποἵστημι-VH--AAN ἀπό-P κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM ἐγώ- P--GP ὥστε-C ἀναβιβάζω-VA--AAN ἐπί-P αὐτός- D--ASM θυσία-N1A-ASF ὁλοκαύτωμα-N3M-GPN ἤ-C ὥστε-C ποιέω-VA--AAN ἐπί-P αὐτός- D--GSM θυσία-N1A-ASF σωτήριον-N2N-GSN κύριος-N2--NSM ἐκζητέω-VF--FAI3S

24 ἀλλά-C ἕνεκεν-P εὐλάβεια-N1A-GSF ῥῆμα-N3M-GSN ποιέω-VAI-AAI1P οὗτος- D--ASN λέγω-V1--PAPNPM ἵνα-C μή-D λέγω-VB--AAS3P αὔριον-D ὁ- A--NPN τέκνον-N2N-NPN σύ- P--GP ὁ- A--DPN τέκνον-N2N-DPN ἐγώ- P--GP τίς- I--NSN σύ- P--DP κύριος-N2--DSM ὁ- A--DSM θεός-N2--DSM *ἰσραήλ-N---GSM

25 καί-C ὅριον-N2N-APN τίθημι-VAI-AAI3S κύριος-N2--NSM ἀνά-P μέσος-A1--ASN ἐγώ- P--GP καί-C σύ- P--GP ὁ- A--ASM *ἰορδάνης-N1M-ASM καί-C οὐ-D εἰμί-V9--PAI3S σύ- P--DP μερίς-N3D-NSF κύριος-N2--GSM καί-C ἀποἀλλοτριόω-VF--FAI3P ὁ- A--NPM υἱός-N2--NPM σύ- P--GP ὁ- A--APM υἱός-N2--APM ἐγώ- P--GP ἵνα-C μή-D σέβω-V1--PMS3P κύριος-N2--ASM

26 καί-C εἶπον-VAI-AAI1P ποιέω-VA--AAN οὕτως-D ὁ- A--GSN οἰκοδομέω-VA--AAN ὁ- A--ASM βωμός-N2--ASM οὗτος- D--ASM οὐ-D ἕνεκεν-P κάρπωμα-N3M-GPN οὐδέ-C ἕνεκεν-P θυσία-N1A-GPF

27 ἀλλά-C ἵνα-C εἰμί-V9--PAS3S οὗτος- D--NSN μαρτύριον-N2N-NSN ἀνά-P μέσος-A1--ASN ἐγώ- P--GP καί-C σύ- P--GP καί-C ἀνά-P μέσος-A1--ASN ὁ- A--GPF γενεά-N1A-GPF ἐγώ- P--GP μετά-P ἐγώ- P--AP ὁ- A--GSN λατρεύω-V1--PAN λατρεία-N1A-ASF κύριος-N2--DSM ἐναντίον-P αὐτός- D--GSM ἐν-P ὁ- A--DPN κάρπωμα-N3M-DPN ἐγώ- P--GP καί-C ἐν-P ὁ- A--DPF θυσία-N1A-DPF ἐγώ- P--GP καί-C ἐν-P ὁ- A--DPF θυσία-N1A-DPF ὁ- A--GPM σωτήριον-N2N-GPN ἐγώ- P--GP καί-C οὐ-D εἶπον-VF2-FAI3P ὁ- A--NPN τέκνον-N2N-NPN σύ- P--GP ὁ- A--DPN τέκνον-N2N-DPN ἐγώ- P--GP αὔριον-D οὐ-D εἰμί-V9--PAI3S σύ- P--DP μερίς-N3D-NSF κύριος-N2--GSM

28 καί-C εἶπον-VAI-AAI1P ἐάν-C γίγνομαι-VB--AMS3S ποτέ-D καί-C λαλέω-VA--AAS3P πρός-P ἐγώ- P--AP καί-C ὁ- A--DPF γενεά-N1A-DPF ἐγώ- P--GP αὔριον-D καί-C εἶπον-VF2-FAI3P ὁράω-VB--AAD2P ὁμοίωμα-N3M-ASN ὁ- A--GSN θυσιαστήριον-N2N-GSN κύριος-N2--GSM ὅς- --ASN ποιέω-VAI-AAI3P ὁ- A--NPM πατήρ-N3--NPM ἐγώ- P--GP οὐ-D ἕνεκεν-P κάρπωμα-N3M-GPN οὐδέ-C ἕνεκεν-P θυσία-N1A-GPF ἀλλά-C μαρτύριον-N2N-NSN εἰμί-V9--PAI3S ἀνά-P μέσος-A1--ASN σύ- P--GP καί-C ἀνά-P μέσος-A1--ASN ἐγώ- P--GP καί-C ἀνά-P μέσος-A1--ASN ὁ- A--GPM υἱός-N2--GPM ἐγώ- P--GP

29 μή-D γίγνομαι-VB--AMO3S οὖν-X ἐγώ- P--AP ἀποστρέφω-VD--APN ἀπό-P κύριος-N2--GSM ἐν-P ὁ- A--DPF σήμερον-D ἡμέρα-N1A-DPF ἀποἵστημι-VH--AAN ἀπό-P κύριος-N2--GSM ὥστε-C οἰκοδομέω-VA--AAN ἐγώ- P--AP θυσιαστήριον-N2N-ASN ὁ- A--DPN κάρπωμα-N3M-DPN καί-C ὁ- A--DPF θυσία-N1A-DPF σαλαμιν-N---GS καί-C ὁ- A--DSF θυσία-N1A-DSF ὁ- A--GSM σωτήριον-N2N-GSN πλήν-P ὁ- A--GSN θυσιαστήριον-N2N-GSN κύριος-N2--GSM ὅς- --NSN εἰμί-V9--PAI3S ἐναντίον-P ὁ- A--GSF σκηνή-N1--GSF αὐτός- D--GSM

30 καί-C ἀκούω-VA--AAPNSM *φινεες-N---NS ὁ- A--NSM ἱερεύς-N3V-NSM καί-C πᾶς-A3--NPM ὁ- A--NPM ἄρχων-N3--NPM ὁ- A--GSF συναγωγή-N1--GSF *ἰσραήλ-N---GSM ὅς- --NPM εἰμί-V9--IAI3P μετά-P αὐτός- D--GSM ὁ- A--APM λόγος-N2--APM ὅς- --APM λαλέω-VAI-AAI3P ὁ- A--NPM υἱός-N2--NPM *ρουβην-N---GS καί-C ὁ- A--NPM υἱός-N2--NPM *γαδ-N---GS καί-C ὁ- A--NSN ἥμισυς-A3U-NSN φυλή-N1--GSF *μανασσή-N---GS καί-C ἀρέσκω-VAI-AAI3S αὐτός- D--DPM

31 καί-C εἶπον-VBI-AAI3S *φινεες-N---NS ὁ- A--NSM ἱερεύς-N3V-NSM ὁ- A--DPM υἱός-N2--DPM *ρουβην-N---GS καί-C ὁ- A--DPM υἱός-N2--DPM *γαδ-N---GS καί-C ὁ- A--DSN ἥμισυς-A3U-DSN φυλή-N1--GSF *μανασσή-N---GS σήμερον-D γιγνώσκω-VX--XAI1P ὅτι-C μετά-P ἐγώ- P--GP κύριος-N2--NSM διότι-C οὐ-D πλημμελέω-VAI-AAI2P ἐναντίον-P κύριος-N2--GSM πλημμέλεια-N1A-ASF καί-C ὅτι-C ῥύομαι-VAI-AMI2P ὁ- A--APM υἱός-N2--APM *ἰσραήλ-N---GSM ἐκ-P χείρ-N3--GSF κύριος-N2--GSM

32 καί-C ἀποστρέφω-VAI-AAI3S *φινεες-N---NS ὁ- A--NSM ἱερεύς-N3V-NSM καί-C ὁ- A--NPM ἄρχων-N3--NPM ἀπό-P ὁ- A--GPM υἱός-N2--GPM *ρουβην-N---GS καί-C ἀπό-P ὁ- A--GPM υἱός-N2--GPM *γαδ-N---GS καί-C ἀπό-P ὁ- A--GSN ἥμισυς-A3U-GSN φυλή-N1--GSF *μανασσή-N---GS ἐκ-P γῆ-N1--GSF *γαλαάδ-N---GS εἰς-P γῆ-N1--ASF *χανααν-N---GS πρός-P ὁ- A--APM υἱός-N2--APM *ἰσραήλ-N---GSM καί-C ἀποκρίνω-VCI-API3P αὐτός- D--DPM ὁ- A--APM λόγος-N2--APM

33 καί-C ἀρέσκω-VAI-AAI3S ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM καί-C λαλέω-VAI-AAI3P πρός-P ὁ- A--APM υἱός-N2--APM *ἰσραήλ-N---GSM καί-C εὐλογέω-VA--AAI3P ὁ- A--ASM θεός-N2--ASM υἱός-N2--GPM *ἰσραήλ-N---GSM καί-C εἶπον-VAI-AAI3P μηκέτι-D ἀναβαίνω-VZ--AAN πρός-P αὐτός- D--APM εἰς-P πόλεμος-N2--ASM ἐκὀλεθρεύω-VA--AAN ὁ- A--ASF γῆ-N1--ASF ὁ- A--GPM υἱός-N2--GPM *ρουβην-N---GS καί-C ὁ- A--GPM υἱός-N2--GPM *γαδ-N---GS καί-C ὁ- A--GSN ἥμισυς-A3U-GSN φυλή-N1--GSF *μανασσή-N---GS καί-C καταοἰκέω-VAI-AAI3P ἐπί-P αὐτός- D--GSF

34 καί-C ἐπιὀνομάζω-VAI-AAI3S *ἰησοῦς-N---NSM ὁ- A--ASM βωμός-N2--ASM ὁ- A--GPM *ρουβην-N---GPM καί-C ὁ- A--GPM *γαδ-N---GPM καί-C ὁ- A--GSN ἥμισυς-A3U-GSN φυλή-N1--GSF *μανασσή-N---GS καί-C εἶπον-VBI-AAI3S ὅτι-C μαρτύριον-N2N-NSN εἰμί-V9--PAI3S ἀνά-P μέσος-A1--ASN αὐτός- D--GPM ὅτι-C κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM αὐτός- D--GPM εἰμί-V9--PAI3S

   

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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]).

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Apocalypse Explained # 325

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325. Which are the prayers of the saints, signifies from which is worship. This is evident from the signification of the "prayers of the saints," as being worship from spiritual good; "prayers," in the internal sense, mean all things of worship; and "saints" things spiritual; for those who are in the Lord's spiritual kingdom are called in the Word "saints" [or "holy"], and those who are in His celestial kingdom are called "righteous" [or "just"] (See above, n. 204). But in the internal sense of the Word by "saints" are not meant saints [holy men], but things holy, for the term "saints" involves persons, and in the internal sense everything of person is put off, for things solely make that sense (See above, n. 270); and that the angels, because they are spiritual, think abstractly from persons (See also above, n. 99, 100). This is what distinguishes the internal sense of the Word from its external sense, which is the sense of the letter; and as "saints" thus mean things holy, and "holy" in the Word means the Divine truth proceeding from the Lord, and making His spiritual kingdom (as may be seen above, n. 204, so by "saints" things spiritual are meant, and by the "prayers of the saints" worship from spiritual good. That worship from that good is meant by the "prayers of the saints" is evident from this, that it is said "they had golden bowls full of incense, which are the prayers of the saints;" and "incense" signifies all things of worship that are from spiritual good (as was shown in the preceding paragraph); from which it follows that the "prayers of the saints" has a like signification.

[2] As also in David:

Give ear unto my voice when I call unto Thee. Let my prayers be received as incense before Thee; the lifting up of my hands as the evening meal-offering. Guard the door of my lips; let not my heart decline to evil, to do evil deeds in wickedness with the men who work iniquity; for still my prayers are in their evils (Psalms 141:1-5).

Here also "prayers" are called "incense," and "the lifting up of the hands" is called a "meal-offering;" and this because "prayers" and "incense" have a similar signification, also "lifting up of the hands" and "meal-offering." "Incense" signifies spiritual good, which is the good of charity towards the neighbor; and "meal-offering" signifies celestial good, which is the good of love to the Lord; thus both signifying worship. And as prayers are not from the mouth, but from the heart by the mouth, and all worship that is from the heart is from the good of love and charity, for the heart signifies that, so it is also said, "Guard the door of my lips; let not my heart decline to evil, to do evil deeds in wickedness." And because David is lamenting that evils still have power against him, he says, "for still my prayers are in their evils."

[3] That "prayers" have a similar meaning as "incense" is evident also from other passages in Revelation:

Another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he might offer it with the prayers of all the saints, upon the golden altar. And the smoke of the incense with the prayers of the saints went up before God (Revelation 8:3-4

As "prayers" and "incense" have here similar significance, namely, worship from spiritual good, it is said, "there was given unto him much incense, that he might offer it with the prayers of the saints;" likewise that "the smoke of the incense went up with the prayers of the saints unto God." What is meant by worship from spiritual good shall first be explained, and afterwards that prayers signify such worship. Worship does not consist in prayers and in external devotion, but in a life of charity; prayers are only its externals, for they proceed from the man through his mouth, consequently men's prayers are such as they themselves are in respect to life. It matters not that a man bears himself humbly, that he kneels and sighs when he prays; for these are externals, and unless externals proceed from internals they are only gestures and sounds without life. In each thing that a man utters there is affection, and every man, spirit, and angel is his own affection, for their affection is their life; it is the affection itself that speaks, and not the man without it; therefore such as the affection is such is the praying. Spiritual affection is what is called charity towards the neighbor; to be in that affection is true worship; praying is what proceeds. From this it can be seen that the essential of worship is the life of charity, and that its instrumental is gesture and praying; or that the primary of worship is a life of charity, and its secondary is praying. From this it is clear that those who place all Divine worship in oral piety, and not in practical piety, err greatly.

[4] Practical piety is to act in every work and in every duty from sincerity and right, and from justice and equity, and this because it is commanded by the Lord in the Word; for thus man in his every work looks to heaven and to the Lord, and thus is conjoined with Him. But to act sincerely and rightly, justly and equitably, solely from fear of the law, of the loss of fame or of honor and gain, and to think nothing of the Divine law, of the commandments of the Word, and of the Lord, and yet to pray devoutly in the churches, is external piety; however holy this may appear, it is not piety, but it is either hypocrisy, or something put on derived from habit, or a kind of persuasion from a false belief that Divine worship consists merely in this; for such a man does not look to heaven and to the Lord with the heart, but only with the eyes; the heart looking to self and to the world, and the mouth speaking from the habit of the body only and its memory; by this man is conjoined to the world and not to heaven, and to self and not to the Lord. From this it can be seen what piety is, and what Divine worship is, and that practical piety is worship itself. On this see also what is said in the work on Heaven and Hell 222, 224, 358-360, 528-530); and in The Doctrine of the New Jerusalem 123-129), where also are these words:

Piety is to think and speak piously; to spend much time in prayer; to bear oneself humbly at such times; to frequent churches, and listen devoutly to discourses there; to observe the sacrament of the Supper frequently every year, and likewise the other services of worship according to the appointments of the church. But a life of charity is to will well and do well to the neighbor; to act in every work from justice and equity, from good and truth, and also in every duty; in a word, the life of charity consists in performing uses. Divine worship consists primarily in such a life, and secondarily in a life of piety; he, therefore, who separates the one from the other, that is, who lives a life of piety and not at the same time a life of charity, does not worship God. For a life of piety is valuable so far as a life of charity is joined with it; for the life of charity is the primary thing, and such as this is, such is the life of piety (n. 124, 128).

[5] That the Lord insinuates heaven into man's practical piety, but not into oral or external piety separate therefrom, has been testified to me by much experience. For I have seen many who placed all worship in oral and outward piety, while in their actual life they gave no thought to the Lord's commandments in the Word, believing that what is sincere and right, just and equitable, must be done not from regard to religion, thus from a spiritual motive, but merely from regard to civil law and also to moral law, that they might appear sincere and just for the sake of reputation, and this for the sake of honor and gain, believing that this would take them into heaven before others. According to their belief, therefore, they were raised up into heaven; but when the angels perceived that they worshiped God with the mouth only, and not with the heart, and that their external piety did not proceed from practical piety, which is of the life, they cast them down; afterwards these became associated with those who were in a life like their own, and were there deprived of their piety and sanctity, since these were interiorly defiled by evils of life. From this also it was made clear, that Divine worship consists primarily in a life of charity and secondarily in external piety.

[6] As Divine worship itself consists primarily in the life, and not in prayers, the Lord said, that in praying there should not be much speaking and repetition, in the following words:

In praying, use not vain repetitions, as the heathen do; for they think that they shall be heard for their much speaking. Do not make yourselves, therefore, like them (Matthew 6:7-8).

Now as Divine worship itself consists primarily in a life of charity, and secondarily in prayers, by "prayers," in the spiritual sense of the Word, worship from spiritual good, that is, from the life of charity, is meant, for that which is primary is what is meant in the spiritual sense, while the sense of the letter consists of things secondary, which are effects, and which correspond.

[7] Prayers are mentioned, moreover, in many passages of the Word; but as prayers proceed from the heart, and a man's heart is such as is his life of love and charity, so "prayers," in the spiritual sense, mean that life and worship from it, as in the following. In Luke:

Be ye wakeful at every season, praying that ye may be accounted worthy to escape the things that are to come, and so stand before the Son of man (Luke 21:36; Mark 13:33).

"To be wakeful at every season" signifies to procure to oneself spiritual life (See above, n. 187); therefore praying is also mentioned, because "praying" is an effect of that life, or its external, which is of avail so far as it proceeds from the life, for these two are one like soul and body, and like internal and external.

[8] In Mark:

Jesus said, All things that ye ask for, praying, believe that ye are to receive, and then it shall be done for you. But when ye stand praying, forgive, if ye have aught against any (Mark 11:24-25).

Here, also, in the spiritual sense, by "praying," "asking for," and "supplicating," a life of love and charity is meant; for to those who are in a life of love and charity it is given from the Lord what they are to ask; therefore they ask nothing but what is good, and that is done for them; and as faith also is from the Lord, it is said, "believe that ye are to receive;" and as prayers proceed from a life of charity, and are according to it, in order that it may be done according to the prayers, it is said, "When ye stand praying, forgive, if ye have aught against any."

[9] "When ye stand praying" signifies when in Divine worship, as is clear also from this, that the like as is here said of those who pray is said also of those who offer a gift upon the altar, in Matthew:

If thou offer a gift upon the altar, and rememberest that thy brother hath aught against thee, leave the gift before the altar, and first be reconciled to thy brother, and then coming offer the gift (Matthew 5:23-24).

"Offering a gift upon the altar" signifies all Divine worship, for the reason that Divine worship with that nation consisted chiefly in offering burnt-offerings and sacrifices, by which therefore all things of worship were signified (See The Doctrine of the New Jerusalem 214, 221). From this it can be seen that "praying," or "supplicating," and "offering a gift upon the altar," have a like meaning, namely, worship from the good of love and charity.

[10] In the same:

Jesus said, It is written, My house shall be called a house of prayer, but ye have made it a den of robbers (Matthew 21:13; Mark 11:17; Luke 19:46).

The Lord's "house" signifies the church, and "prayers" worship therein; and a "den of robbers" the profanation of the church and of worship; and from this contrary sense it is also evident that prayers signify worship from the good of love and charity.

[11] In David:

I cried unto God with my mouth. If I had regarded iniquity in my heart the Lord would not have heard; but God hath heard; He hath attended to the voice of my prayer (Psalms 66:17-19).

Since prayers are such as the man's heart is, and thus are not prayers of any worship when the heart is evil, it is said, "If I had regarded iniquity in my heart the Lord would not have heard," which signifies that He would not receive such worship. Man's "heart" is his love, and man's love is his very life, consequently a man's prayers are such as his love is, that is, such as his life is; from which it follows that "prayers" signify the life of his love and charity, or that this life is meant by "prayers" in the spiritual sense.

[12] Many more passages might be cited; but as man does not know that his life and his prayers make one, and therefore does not perceive otherwise than that "prayers" where they are mentioned in the Word mean merely prayers, these passages will be omitted here. Moreover, when man is in a life of charity he is constantly praying, if not with the mouth yet with the heart; for that which is of the love is constantly in the thought, even when man is unconscious of it (according to what is said in The Doctrine of the New Jerusalem, n. 55-57); from which also it is clear that "praying" in the spiritual sense is worship from love. But those who place piety in prayers and not in the life have no relish for this truth, in fact their thought is contrary to it; such do not even know what practical piety is.

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

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org