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Isus Navin 22

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1 Tada sazva Isus sinove Ruvimove i sinove Gadove i polovinu plemena Manasijinog,

2 I reče im: Vi držaste sve što vam je zapovedio Mojsije sluga Gospodnji, i slušaste glas moj u svemu što sam vam zapovedao.

3 Ne ostaviste braću svoju dugo vremena, do ovog dana, i dobro čuvaste zapovest Gospoda Boga svog.

4 A sada Gospod je Bog vaš smirio braću vašu, kako im je rekao; sada dakle vratite se i idite u šatore svoje u zemlju nasledstva svog, koju vam je dao Mojsije, sluga Gospodnji, s one strane Jordana.

5 Samo pazite dobro da vršite zapovest i zakon, što vam je zapovedio Mojsije sluga Gospodnji, da ljubite Gospoda Boga svog i da hodite svim putevima Njegovim, i čuvate zapovesti Njegove i držite ih se, i da Mu služite svim srcem svojim i svom dušom svojom.

6 I blagoslovi ih Isus, i otpusti ih da idu u svoje šatore.

7 A polovini plemena Manasijinog beše dao Mojsije nasledstvo u Vasanu, a drugoj polovini dade Isus s braćom njihovom, s ove strane Jordana, k zapadu. I otpuštajući ih Isus u šatore njihove blagoslovi ih,

8 I reče im govoreći: S velikim blagom vraćate se u šatore svoje, sa stokom vrlo brojnom; sa srebrom i zlatom i među i gvožđem i odelom vrlo mnogim; podelite plen od neprijatelja svojih s braćom svojom.

9 I vrativši se sinovi Ruvimovi i sinovi Gadovi i polovina plemena Manasijinog odoše od sinova Izrailjevih iz Siloma, koji je u zemlji hananskoj, idući u zemlju galadsku, u zemlju nasledstva svog, koju naslediše, kako beše Gospod zapovedio preko Mojsija.

10 A kad dođoše na među jordansku u zemlji hananskoj, načiniše sinovi Ruvimovi i sinovi Gadovi i polovina plemena Manasijinog oltar onde na Jordanu, oltar velik i naočit.

11 I čuše sinovi Izrailjevi gde se govori: Gle, sinovi Ruvimovi i sinovi Gadovi i polovina plemena Manasijinog načiniše oltar prema zemlji hananskoj na međi jordanskoj, pokraj sinova Izrailjevih.

12 A kad čuše sinovi Izrailjevi, skupi se sav zbor sinova Izrailjevih u Silom da idu da se biju s njima.

13 I poslaše sinovi Izrailjevi k sinovima Ruvimovim i sinovima Gadovim polovini plemena Manasijinog u zemlju galadsku Finesa sina Eleazara sveštenika,

14 I s njim deset knezova, po jednog kneza od doma otačkog od svih plemena Izrailjevih, a svaki ih beše poglavar u domu otaca svojih u hiljadama Izrailjevim.

15 A oni dođoše k sinovima Ruvimovim i sinovima Gadovim i polovini plemena Manasijinog u zemlju galadsku, i rekoše im govoreći:

16 Ovako veli sav zbor Gospodnji, kakav je to greh kojim se ogrešiste Bogu Izrailjevom odvrativši se danas od Gospoda, načinivši oltar da se odmetnete danas od Gospoda?

17 Malo li nam je greha Fegorova, od kog se još nismo očistili do danas i s kog dođe pogibao na zbor Gospodnji,

18 Te se danas odvraćate od Gospoda, i odmećete se danas od Gospoda, da se sutra razgnevi na sav zbor Izrailjev?

19 Ako je zemlja nasledstva vašeg nečista, pređite u zemlju nasledstva Gospodnjeg, u kojoj stoji šator Gospodnji, i uzmite nasledstvo među nama; samo se ne odmećite od Gospoda i ne odmećite se od nas gradeći sebi oltar mimo oltara Gospoda Boga našeg.

20 Nije li se Ahan sin Zarin ogrešio o stvari proklete, te dođe gnev na sav zbor Izrailjev? I on ne pogibe sam za greh svoj.

21 A sinovi Ruvimovi i sinovi Gadovi i polovina plemena Manasijinog odgovoriše i rekoše poglavarima hiljada Izrailjevih:

22 Gospod Bog nad bogovima, Gospod Bog nad bogovima, On zna, i Izrailj neka zna. Ako smo radi odmetati se i grešiti Gospodu, neka nas ne sačuva danas.

23 Ako smo načinili oltar da se odvratimo od Gospoda ili da prinosimo na njemu žrtve paljenice ili darove ili da prinosimo na njemu žrtve zahvalne, Gospod neka traži.

24 Nego to učinismo bojeći se ovog: rekosmo: sutra će reći sinovi vaši sinovima našim govoreći: Šta vi imate s Gospodom Bogom Izrailjevim?

25 Među je postavio Gospod između nas i vas, sinovi Ruvimovi i Gadovi, Jordan; vi nemate deo u Gospodu. sinovi vaši će odbiti sinove naše da se ne boje Gospoda.

26 Zato rekosmo: Učinimo tako, i načinimo oltar, ne za žrtvu paljenicu ni za drugu žrtvu,

27 Nego da bude svedok među nama i vama, i među nasleđem našim nakon nas, da bismo služili Gospodu pred Njim žrtvama svojim paljenicama i prinosima svojim, i žrtvama svojim zahvalnim, i da ne bi rekli kadgod sinovi vaši sinovima našim: Vi nemate deo u Gospodu.

28 Jer rekosmo: Ako kad kažu tako nama ili natražju našem, tada ćemo im kazati: Vidite sliku od oltara Gospodnjeg koju načiniše oci naši ne za žrtvu paljenicu ni za drugu žrtvu, nego da je svedočanstvo među nama i vama.

29 Ne daj Bože da se odmećemo Gospodu i da se danas odvraćamo od Gospoda načinivši oltar za žrtvu paljenicu, za dar ili za prinos, mimo oltara Gospoda Boga našeg, koji je pred šatorom Njegovim.

30 A kad ču Fines sveštenik i knezovi od zbora, poglavari od hiljada Izrailjevih koji behu s njim, reči koje im rekoše sinovi Ruvimovi i sinovi Gadovi i sinovi Manasijini, bi im po volji.

31 I reče Fines sin Eleazara sveštenika sinovima Ruvimovim i sinovima Gadovim i sinovima Manasijinim: Danas poznasmo da je među nama Gospod kad se ne ogrešiste Gospodu tim grehom, i sačuvaste sinove Izrailjeve od gneva Gospodnjeg.

32 I Fines sin Eleazara sveštenika i oni knezovi vratiše se od sinova Ruvimovih i od sinova Gadovih iz zemlje galadske u zemlju hanansku k sinovima Izrailjevim, i javiše im stvar.

33 I bi po volji sinovima Izrailjevim; i hvališe Boga sinovi Izrailjevi, i ne govoriše više da idu da se biju s njima da potru zemlju, u kojoj žive sinovi Ruvimovi i sinovi Gadovi.

34 I prozvaše sinovi Ruvimovi i sinovi Gadovi onaj oltar Ed govoreći: Svedok je među nama da je Gospod Bog.

   

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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]).

Ze Swedenborgových děl

 

Arcana Coelestia # 9473

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9473. 'Oil for the light' means internal good present within mutual love and charity. This is clear from the meaning of 'oil' as the good of love, dealt with in 886, 4582, 4638; and from the meaning of 'the light' as mutual love and charity. 'The light' is mutual love by virtue of the flame by which that love is meant, and it is charity by virtue of the heat and light from the flame. For spiritual heat is the good of charity, and spiritual light is the truth of faith.

[2] A brief statement must be made here about what internal good present within mutual love and within charity is. Nothing comes into being by itself, only from what is prior to itself, as is indeed so with truth and good. Anything from which something else comes into being is the internal; and the something else brought into being is the external of this internal. The situation with all things that come into being is without exception like that of cause and effect, in that no effect can be brought into being without an efficient cause; for the efficient cause is the internal of the effect, while the effect is the external of that cause. The situation with them is also like that of endeavour and motion, in that no motion can be brought into being without the endeavour; the motion depends so much on the endeavour that the instant the endeavour ceases to exist the motion ceases to exist. Consequently the internal of the motion is the endeavour or moving force. The situation is very similar to that of endeavour in the mind, which is the will, and motion in the body, which is action, in that no action can come into being without the will; the action depends so much on the will that the instant the will ceases to function the action ceases. Consequently the internal of the action is the will. From all this it is evident that in all things without exception there must be an internal if they are to come into being and then remain in being, and that without the internal they are not anything.

[3] The situation is the same as this with the good of love; unless it has internal good within it, it is not good. The internal good within the good of faith is the good of charity, which is spiritual good, whereas the internal good within the good of charity is the good of mutual love, which is external celestial good. But the internal good within the good of mutual love is the good of love to the Lord, which is also the good of innocence. This good is internal celestial good. The internal good however within the good of love to the Lord, that is, within the good of innocence, is the actual good that is Divine, emanating from the Lord's Divine Human, and so is the Lord Himself. This good must be present within all other good if it is to be good; therefore no kind of good can exist unless its internal springs from the good that is Divine. Unless its internal springs from this it is not good but evil; for then it originates in the person himself, and that which emanates from the person is evil. This is so because in all the good he does the person has himself and also the world in view, and so not the Lord, nor heaven. If the Lord and heaven do enter into his thinking, they are for him only means that serve him in the attainment of personal position and gain. Those good deeds of his therefore are like white-washed sepulchres, which outwardly appear beautiful but inwardly are full of dead people's bones and of all uncleanness, Matthew 23:27, 29.

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