Bible

 

Dommernes 18

Studie

   

1 I de dager var det ingen konge i Israel; og i de samme dager søkte danittenes stamme sig en arvelodd til å bo i, for det var ikke til den dag tilfalt dem nogen arv blandt Israels stammer*. / {* d.e. den dem ifølge JOS 19, 40 fg. tildelte arv var ennu ikke kommet i deres eie.}

2 Og Dans barn sendte ut fem menn av hele sin ætt, djerve menn fra Sora og Estaol, for å speide og utforske landet, og de sa til dem: Dra avsted og utforsk landet! Og de kom til Efra'im-fjellet, til Mikas hus, og blev der om natten.

3 Da de var tett ved Mikas hus, kjente de den unge manns - levittens - røst, bøide av fra veien og gikk bort til ham og sa: Hvem har ført dig hit, og hvad gjør du her, og hvorledes har du det her?

4 Han svarte: Så og så har Mika gjort mot mig; han har leid mig til å være prest for sig.

5 Da sa de til ham: Kjære, spør Gud for oss, sa vi kan få vite om den reise vi nu gjør, skal lykkes!

6 Da sa presten til dem: Far i fred! Gud har øie med eder på den reise I gjør.

7 De fem menn drog nu sin vei og kom til La'is, og de så at folket der levde sorgløst på samme vis som sidonierne, rolig og sorgløst; det var ingen makthaver i landet som gjorde dem noget mén; de var langt borte fra sidonierne og hadde intet å gjøre med noget menneske.

8 Da de så kom tilbake til sine brødre i Sora og Estaol, sa deres brødre til dem: Hvorledes er det gått eder?

9 De sa: Kom, la oss dra op mot dem! Vi har sett landet: Det er et ypperlig land. Og I sitter bare og tier? Vær ikke sene til å dra avsted, så I kan komme dit og innta landet!

10 Når I kommer dit, kommer I til et sorgløst folk, og landet strekker sig til alle sider vidt ut; Gud har gitt det i eders hånd - et land hvor det ikke er mangel på nogen verdens ting.

11 Så brøt seks hundre menn av danittenes ætt fullt væbnet op derfra, fra Sora og Estaol.

12 De drog op og leiret sig i Kirjat-Jearim i Juda; derfor har folk kalt dette sted Dans leir til denne dag, det ligger vestenfor Kirjat-Jearim.

13 Derfra drog de over til Efra'im-fjellet og kom til Mikas hus.

14 Og de fem menn som hadde draget avsted for å utspeide La'islandet, tok til orde og sa til sine brødre: Vet I at i disse hus er det en livkjortel og husguder og et utskåret billede med et støpt fotstykke til? Så skjønner I vel hvad I har å gjøre?

15 Så bøide de av fra veien og gikk bort til den unge manns - levittens - hus, til Mikas hus, og hilste på ham.

16 Men de seks hundre fullt væbnede menn av Dans barn stod ved inngangen til porten.

17 Og de fem menn som hadde draget avsted for å utspeide landet, steg op og gikk inn og tok det utskårne billede og livkjortelen og husgudene og det støpte fotstykke, mens presten stod ved inngangen til porten sammen med de seks hundre fullt væbnede menn.

18 Da nu de fem menn hadde gått inn i Mikas hus og hadde tatt det utskårne billede med livkjortelen og husgudene og det støpte fotstykke, sa presten til dem: Hvad er det I gjør?

19 De sa til ham: Ti, legg din hånd på din munn og kom med oss og vær far og prest for oss! Hvad er best for dig, å være prest for en manns hus eller for en hel stamme og ætt i Israel?

20 Da blev presten vel til mote; han tok livkjortelen og husgudene og det utskårne billede og gav sig i lag med folkene.

21 Så vendte de sig og drog bort, og de lot barna og buskapen og sine eiendeler være fremst i toget.

22 Da de alt var kommet langt fra Mikas hus, blev mennene i Mikas grend kalt sammen, og de innhentet Dans barn.

23 De ropte efter Dans barn, og disse vendte sig om og sa til Mika: Hvad vil du siden du har kalt dine folk sammen?

24 Han svarte: I har tatt mine guder som jeg har gjort mig, og presten med, og har draget bort; hvad har jeg så tilbake? Hvorledes kan I da spørre mig hvad jeg vil?

25 Da sa Dans barn til ham: La oss ikke høre et ord av dig mere, ellers kunde rasende menn falle over eder, så du kom til å volde undergang både for dig og dine.

26 Så drog Dans barn sin vei, og da Mika så at de var sterkere enn han, vendte han om og drog tilbake til sitt hus.

27 Da de nu hadde tatt de ting som Mika hadde latt gjøre, og presten som var hos ham, kom de over La'is - over et folk som levde rolig og sorgløst. De slo dem med sverdets egg, og byen brente de op.

28 Og der var ingen som kom dem til hjelp; for byen lå langt fra Sidon, og de hadde intet å gjøre med noget menneske. Den lå i dalen ved Bet- ehob. De bygget den op igjen og bosatte sig der.

29 Og de kalte byen Dan efter sin stamfar Dan, Israels sønn; før het den La'is.

30 Der satte Dans barn op det utskårne billede; og Jonatan, sønn av Gersom, Moses' sønn*, og hans efterkommere var prester for danittenes stamme like til den dag da landets innbyggere blev bortført. / {* 2MO 2, 22; 18, 3.}

31 Det utskårne billede som Mika hadde gjort, hadde de stående hos sig hele den tid Guds hus var i Silo.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 3923

Prostudujte si tuto pasáž

  
/ 10837  
  

3923. 'Therefore she called his name Dan' means the essential nature of it. This is clear from the meaning of 'name' and 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3421. The particular nature is contained in the name Dan, for he was so called from the verb 'to judge'. But although he was given this name from that verb, it nevertheless includes those things meant in the whole of Rachel's utterance 'God has judged me, and also has heard my voice'. That is, the name Dan holds within it the good of life and the holiness of faith, and also in the highest sense the Lord's righteousness and mercy. This general essential of the Church is meant by Dan and represented by the tribe named after Dan, and it is the first that has to be affirmed and acknowledged before a person can be regenerated or become the Church. Unless such goodness and holiness are affirmed and acknowledged, all the other qualities constituting faith and life cannot possibly be received, nor therefore affirmed, still less acknowledged. For anyone whose affirmation does not go beyond faith to the holiness of faith, which is charity - for charity is the holiness of faith - and does not affirm that holiness of faith through the good of life, that is, through charitable works, can no longer have any enthusiasm for the essence of faith since he rejects it. Acknowledgement as well as affirmation is the first general attainment in a person who is being regenerated but the last with one who has been regenerated. This explains why Dan comes first with one who is to be regenerated and Joseph last, for Joseph is the spiritual man himself, but why Joseph comes first with one who has been regenerated and Dan last. The reason for this is that one who is to be regenerated is at the point of beginning to affirm that these qualities - the holiness of faith and the good of life - are truly such. But one who is regenerate - a spiritual man - has arrived at spiritual good itself, and from here he sees the affirmation of those qualities as that which comes last, because the things that constitute the holiness of faith and the good of life have become firmly established in him.

[2] That 'Dan' means this affirmative attitude which must exist first when a person is being regenerated may also be seen from other places in the Word where Dan is mentioned, for example from the prophecy of Jacob, who by then was Israel, concerning his own sons, Dan will judge his people as one of the tribes of Israel. Dan will be a serpent on the road, an asp on the path, biting the horse's heels; and its rider falls backwards. I am awaiting Your salvation, O Jehovah. Genesis 49:16-18.

'Dan' in this case stands for an affirmative attitude to truth. This attitude is spoken of as a serpent which will be on the road and an asp on the path when someone reasoning about truth does so from sensory evidence. 'Biting the horse's heels' means when that person resorts to the lowest level of the understanding - namely factual knowledge - and bases his conclusions on this. And the fact that when he does so he is drawn away from the truth is meant by 'its rider falls backwards', as a consequence of which it is said that 'I am awaiting Your salvation, O Jehovah'. For 'a serpent' means one who reasons from sensory evidence and from factual knowledge about Divine arcana, see 195-197; 'road' and 'path' mean truth, 627, 2333; 'the horse's heels' means the lowest level of the understanding, which is factual knowledge, 259 - 'a horse' meaning the understanding, 2761, 2762, the lowest level of which is meant by 'the heel'.

[3] In Moses' prophecy regarding the twelve tribes,

To Dan he said, Dan is a lion's whelp; he leaps out from Bashan. Deuteronomy 33:22.

'A lion' in the internal sense of the Word means the truth of the Church, on account of its strength, truth being that which fights and overcomes. 'A lion's whelp' therefore stands for the first stage truth passes through, which is one of affirmation and acknowledgement. The phrase 'from Bashan' is used because these begin in the good of the natural. In Jeremiah,

Wash your heart from wickedness, O Jerusalem, that you may be saved. How long are you causing your iniquitous thoughts to lodge within you? For there is a voice of one declaring from Dan, and of one causing iniquity to be heard from Mount Ephraim. Jeremiah 4:14-15.

'From Dan' stands for truth that is to be affirmed, 'from Mount Ephraim' for this being done from the affection for it.

[4] In the same prophet,

Await peace, and no good comes; for a time of healing, and behold, terror! From Dan the snorting of his horses was heard; at the sound of the neighing of his strong ones the whole land quaked. And they came and devoured the land and the fulness of it, the city and those dwelling in it. For behold, I am sending into you poisonous serpents which do not respond to charming; and they will bite you. Jeremiah 8:15-17.

'From Dan the snorting of horses was heard' stands for reasoning about truth from an unaffirmative attitude. 'The land which quaked' and 'they devoured the fulness of it' stand for the Church and all things constituting the Church. For people who reason about truth from an unaffirmative or negative attitude destroy everything that is part of faith. 'Poisonous serpents' stands for reasonings, as above.

[5] In Ezekiel,

Dan and Javan came and exchanged wrought iron at your fairs, cassia and calamus were in your trading. Ezekiel 27:19.

This refers to Tyre, which means cognitions of truth and good, 1201. 'Dan' stands for the first truths that are affirmed, 'fairs and tradings' for acquisitions of truth and good, 2967, 'wrought iron' stands for natural truth, which is primary, 425, 426, 'cassia and calamus' for the same, but natural truth from which good flows.

[6] In Amos,

On that day the beautiful virgins and the young men will faint for thirst. Those swearing to the offence of Samaria, who say, Your God lives, O Dan, and the way of Beersheba lives, they will both fall and not rise again. Amos 8:13-14.

'Your God lives, O Dan, and the way of Beersheba lives' stands for their negative attitude towards everything that constitutes faith and its doctrine - 'way' meaning truth, 627, 2333, and 'Beersheba' doctrine, 2723, 2858, 2859, 3466. The reason a negative attitude towards everything constituting faith is meant is that Dan was the last boundary of the land of Canaan, and Beersheba the first; that is, it was situated in the middle or inmost part of the land. For the land of Canaan represented and meant the Lord's kingdom, and so the Church, 1607, 3038, 3481, and therefore every detail of love and faith, since these constitute the Lord's kingdom and Church. Consequently everything in the land of Canaan was representative, being determined by the distances, positions, and boundaries there, 1585, 1866, 3686.

[7] The first - that is, the central or inmost - point of reference to the land, before Jerusalem became such, was Beersheba; for this was where Abraham and also Isaac lived. But the outermost point of reference or the last boundary was Dan. Consequently when everything in its entirety was meant the phrase 'Dan even to Beersheba' was used, as in the second Book of Samuel,

To transfer the kingdom from the house of Saul and to set up the throne of David over Israel and over Judah, from Dan even to Beersheba. 2 Samuel 3:10:.

In the same book,

David said to Joab, Go through all the tribes of Israel from Dan even to Beersheba. 2 Samuel 24:2, 15.

In the first Book of Kings,

Judah and Israel dwelt safely, every one under his vine and under his fig tree, from Dan even to Beersheba. 1 Kings 4:25.

This phrase is used in the historical sense to mean every part of the land of Canaan, but in the internal sense everything constituting the Lord's kingdom, and also everything constituting the Church.

[8] Dan means the first boundary, and also - as stated above - the last boundary, for the reason that the affirmative attitude towards truth and good is the first requirement of all when faith and charity begin to be present in a person, but the last when charity and consequently faith are established in him. This is also why the last lot fell to Dan when the land of Canaan was divided up for inheritance, Joshua 19:40 and following verses; for the lot was cast before Jehovah, Joshua 18:6.

[9] That lot fell therefore according to what each tribe represented. And since the lot to Dan did not fall among the inheritances of all the other tribes but beyond their boundaries, Judges 18:1, that tribe was also left out of the description in John, in Revelation 7:5-8, concerning each twelve thousand who had been sealed. For those who merely affirm truth and also good, but go no further, are not within the Lord's kingdom, that is, among those who have been sealed. Even very wicked people may know truths and goods, and may also affirm them; but the true nature of their affirming is recognized from the life they lead.

[10] Dan is also referred to as a boundary in Genesis 14:14, in which verse it is said that Abraham pursued his enemies as far as there, and in which verse Dan has a similar meaning. The city called Dan, it is true, had yet to be built by Dan's descendants at a later time, Joshua 19:47; Judges 18:29; but even at that time it was referred to as the first boundary when one was entering the land of Canaan but the last when one was leaving it, the inmost part of the land being Hebron, and later on Beersheba, where Abraham and Isaac lived.

  
/ 10837  
  

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