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Joshua 22

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1 Derpå lod Josua ubeniterne, Gaditerne og Manasses halve Stamme kalde til sig

2 og sagde til dem: "I har holdt alt, hvad HE ENs Tjener Moses bød eder, og adlydt mig i alt, hvad jeg har påbudt eder.

3 I har ikke svigtet eders Brødre i denne lange Tid; indtil denne Dag har I holdt HE EN eders Guds Bud.

4 Men nu har HE EN eders Gud skaffet eders Brødre o, som han lovede dem; vend derfor nu tilbage til eders Telte i det Land, hvor eders Ejendom ligger, som HE ENs Tjener Moses gav eder hinsides Jordan.

5 Kun må I omhyggeligt agte på at holde det Bud og den Lov, HE ENs Tjener Moses pålagde eder, at elske HE EN eders Gud, vandre på alle hans Veje, holde hans Bud, holde fast ved ham og tjene ham af hele eders Hjerte og hele eders Sjæl!"

6 Og Josua velsignede dem og lod dem drage bort, og de begav sig til deres Telte.

7 Den ene Halvdel af Manasses Stamme havde Moses givet Land i Basan, den anden Halvdel derimod havde Josua givet Land sammen med deres Brødre i Landet vesten for Jordan. Og da Josua lod dem drage hver til sit efter at have velsignet dem,

8 vendte de tilbage til deres Telte med store igdomme, med Kvæg i Mængde, med Sølv og Guld, Kobber og Jern og Klæder i stor Mængde; og det Bytte, de havde taget fra deres Fjender, delte de med deres Brødre.

9 Så forlod ubeniterne, Gaditerne og Manasses halve Stamme Israeliterne i Silo i Kana'ans Land og vendte tilbage til Gilead, det Land, de havde fået i Eje, hvor de havde nedsat sig i Følge HE ENs Bud ved Moses;'

10 og da ubeniterne, Gaditerne og Manasses halve Stamme kom til Gelilot ved Jordan i Kana'ans Land, byggede de et Alter der ved Jordan, et stort Alter. der sås viden om.

11 Men det kom Israeliterne for Øre, at ubeniterne, Gaditerne og Manasses halve Stamme havde bygget et Alter på Grænsen af Kana'ans Land, ved Gelilot ved Jordan, på Israeliternes Side.

12 Og da Israeliterne hørte det, samledes hele Israeliternes Menighed i Silo for at drage i Kamp imod dem.

13 Da sendte Israeliterne Pinehas, Præsten Eleazars Søn, til ubeniterne, Gaditerne og Manasses halve Stamme i Gilead

14 tillige med ti Øverster, een Øverste for hver af alle Israels Stammer; hver af dem var Overhoved for sin Stamme iblandt Israels Tusinder;

15 og da de kom til ubeniterne, Gaditerne og Manasses halve Stamme i Gilead, talte de således til dem:

16 "Således siger hele HE ENs Menighed: Hvad er det for en Troløshed, I har begået mod Israels Gud, at I i Dag har vendt eder fra HE EN ved at bygge eder et Alter og vise Genstridighed mod HE EN?

17 Har vi ikke nok i Brøden med Peor, som vi endnu den Dag i Dag ikke har fået os renset for, og for hvis Skyld der kom Plage over Israels Menighed?

18 Og dog vender I eder i Dag fra HE EN! Når I i Dag er genstridige mod HE EN, vil hans Vrede i Morgen bryde løs over hele Israels Menighed.

19 Hvis det Land, I har fået i Eje, er urent, så gå over til det Land, der er HE ENs Ejendom, der, hvor HE ENs Bolig står, og nedsæt eder iblandt os; men vær ikke genstridige mod HE EN, ej heller mod os ved at bygge eder et Alter til foruden HE EN vor Guds Alter!

20 Dengang Akan, Zeras Søn, øvede Svig med det bandlyste, kom der da ikke Vrede over hele Israels Menighed, skønt han kun var en enkelt Mand? Måtte han ikke dø for sin Brøde?"

21 Da svarede ubeniterne, Gaditerne og Manasses halve Stamme overhovederne for Israels Tusinder således:

22 "Gud, Gud HE EN, Gud, Gud HE EN ved det, og Israel skal vide det: Hvis det er i Genstridighed eller Troløshed mod HE EN, i den Hensigt at vende os fra HE EN,

23 at vi har bygget os et Alter, gid han så må unddrage os sin Hjælp i Dag! Hvis det er for at bringe Brændofre og Afgrødeofre derpå eller for at bringe Takofre derpå, så straffe HE EN det!

24 Nej, vi har gjort det af Frygt for det Tilfælde, at eders Børn engang i Fremtiden skulde sige til vore: Hvad har I med HE EN, Israels Gud, at gøre?

25 HE EN har jo sat Jordan som Grænse imellem os, og eder, ubeniter og Gaditer; I har ingen Del i HE EN! Og således kunde eders Børn få vore til at høre op med at frygte HE EN.

26 Derfor tænkte vi: Lad os bygge dette Alter, ikke til Brændoffer eller Slagtoffer,

27 men for at det kan være Vidne mellem os og eder og mellem vore Efterkommere efter os om, at vi vil forrette HE ENs Tjeneste' for hans Åsyn med vore Brændofre, Slagtofre og Takofre, for at eders Børn ikke engang i Fremtiden skal sige til vore: I har ingen Del i HE EN!

28 Og vi tænkte: Hvis de i Fremtiden siger således til os og vore Efterkommere, så siger vi: Læg dog Mærke til, hvorledes det HE ENs Alter er bygget, som vore Forfædre rejste, ikke til Brændofre eller Slagtofre, men for at det kunne være Vidne mellem os og eder.

29 Det være langt fra os at være genstridige mod HE EN eller vende os fra HE EN i Dag ved at bygge et Alter til Brændoffer, Afgrødeoffer og Slagtoffer foruden HE EN vor Guds Alter, som står foran hans Bolig!"

30 Da Præsten Pinehas og Menighedens Øverster og Overhovederne for Israels Tusinder, som ledsagede ham, hørte de Ord, som ubeniterne, Gaditerne og Manassiterne talte, var de tilfredse,

31 og Pinehas, Præsten Eleazars Søn, sagde til ubeniterne, Gaditerne og Manassiterne: "I Dag erkender vi, at HE EN er iblandt os, siden I ikke har øvet denne Svig imod HE EN; derved har I frelst Israeliterne fra HE ENs Hånd!"

32 Derpå vendte Pinehas, Præsten Eleazars Søn, og Øversteme tilbage fra ubeniterne, Gaditerne og Manasses halve Stamme i Gilead til Israeliterne i Kana'ans Land og aflagde dem Beretning,

33 og Israeliterne var tilfredse ved Meddelelsen, og Israeliterne priste Gud og tænkte ikke mere på at drage i Kamp mod dem for at ødelægge det Land, ubeniterne, Gaditerne og Manasses halve Stamme boede i.

34 Og ubeniterne, Gaditerne og Manasses halve Stamme kaldte Alteret: Vidne; "thi," sagde de, "det skal være Vidne mellem os om, at HE EN er Gud!"

   


The Project Gutenberg Association at Carnegie Mellon University

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Exploring the Meaning of Joshua 22

Написано 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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Arcana Coelestia # 6832

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6832. 'In a flame of fire from the middle of a bramble bush' means God's love present in true factual knowledge. This is clear from the meaning of 'a flame of fire' as God's love, dealt with below; and from the meaning of 'a bramble bush' as true factual knowledge. The reason why 'a bramble bush' means true factual knowledge is that all shrubs of every kind mean factual knowledge, whereas actual plantations of trees, being larger, mean cognitions and perceptions. Because it produces flower and berries 'a bramble bush' means true factual knowledge. True factual knowledge that the Church possesses consists in nothing else than the Word as it exists in the sense of the letter and also every one of the Church's representative forms and meaningful signs that existed among the descendants of Jacob. These in the external form they take are called true factual knowledge; but in their internal form they are spiritual truths. But truths in their internal or spiritual form could not be made visible to those descended from Jacob, for the reason that they were interested solely in things of an external nature and had no wish whatever to know about anything internal. Therefore the Lord appeared in a bramble bush (when the Lord appears to people He does so in a way suited to the kind of people they are, for a person cannot receive the Divine in any way other than that which is a way suited to the kind of person he is); and therefore also, when the Lord appeared on Mount Sinai He appeared to the people' as a fire burning even to the heart of heaven, and as darkness, cloud, and pitch darkness', Deuteronomy 4:11; 5:22-25; also Exodus 19:18. He would have appeared in an altogether different way if the people below the mountain who beheld Him had not been the kind of people they were. And because those people were interested solely in things of an external nature, when Moses went in to the Lord on Mount Sinai, it is said that he went into the cloud, Exodus 20:21; 24:2, 18; 34:2-5, 'the cloud' being the external aspect of the Word, see Preface to Genesis 18, and 4060, 4391, 5922, 6343 (end), and also consequently representatives in the Church which are seen in outward form.

[2] The truth that the Lord appears to each individual person in a way suited to the kind of person he is may be recognized from the consideration that the Lord appears to those in the inmost or third heaven as the Sun from which light beyond description radiates, the reason being that those there are governed by the good of love to the Lord. He appears to those in the middle or second heaven as the Moon, the reason being that there they are governed by love to the Lord in a more remote and obscure way; for they are governed by love towards the neighbour. But the Lord does not appear to those in the lowest or first heaven either as the Sun or the Moon, only as Light, a light far more brilliant than light in the world. And since the Lord appears to each in a way suited to the kind of person he is, He cannot appear to those in hell as anything other than dark cloud and pitch darkness. For as soon as the light of heaven which comes from the Lord shines into any hell, darkness and thick darkness are produced there. From all this one may now recognize that the Lord appears to each individual person in a way suited to the kind of person he is, for this is suited to the way he receives the Lord. And since the descendants of Jacob were interested solely in things of an external nature, the Lord appeared to Moses in a bramble bush, and also in a cloud when Moses went in to the Lord on Mount Sinai.

[3] The reason why 'a flame' is God's love is that love in its earliest origin is nothing other than fire or flame from the Lord as the Sun. The fire or flame of this sun is what supplies each individual person with the being (esse) of his life; it is that life-giving fire which fills a person's interiors with warmth, as one may recognize from what happens with love. To the extent that love increases in a person he warms up; but to the extent that it diminishes he cools off. This explain s why, when the Lord appeared in a vision, He appeared as fire and flame, as in Ezekiel,

The appearance of the four living creatures (who were cherubs) was like burning coals of fire, like the appearance of lamps. It was moving between the living creatures as a bright fire, and out of the fire went forth lightning. Above the firmament that was over their heads, in appearance like a sapphire stone, there was the likeness of a throne, and over the likeness of a throne there was a likeness as the appearance of a man upon it, above. And I saw the shape of burning coals, as the shape of fire, within it round about, from the appearance of His loins and upwards. But from the appearance of His loins and downwards I saw as it were the appearance of fire, whose brightness was round about it. Ezekiel 1:13, 26-28.

[4] Nobody can deny that all the several details of this vision are signs that represent aspects of the Divine; but unless one knows what is meant by 'the cherubs', 'the burning coals of fire, like the appearance of lamps', 'a throne', 'the appearance of a man upon it', 'his loins from which fire emanated upwards and downwards, and the brightness radiating from the fire', one can have no knowledge of the real holiness hidden within all those several details. 'The cherubs' are the Lord's Providence, see 308; 'the throne' is heaven, or - to be exact - Divine Truth that emanates from the Lord to form heaven, 5313; 'the appearance of a man upon the throne above' is plainly the Lord's Divine Human; and 'loins' are conjugial love and all heavenly love that derives from it, 3021, 4277, 4280, 4575, 5050, 5062. This love was represented by 'the shape of burning coal, as the shape of fire, whose brightness was round about it'.

[5] In Daniel,

I saw, until thrones had been placed, and the Ancient of Days was seated. His clothing was white as snow, and the hair of His head like pure wool. His throne was a flame of fire; His wheels were burning fire. A river of five issued and came forth from before Him. Daniel 7:9-10.

The Divine Good of the Lord's Divine Love was seen in this vision too as a flame of fire. In John,

He who sat on the white horse, His eyes were like aflame of fire. Revelation 19:11-12.

'He who sat on the white horse' is the Lord in respect of the Word, as is explicitly stated in verses 13, 16, of that chapter. Thus 'the flame of fire' is Divine Truth contained in the Word, which radiates from the Lord's Divine Goodness. In the same book,

In the midst of the seven lampstands one like the Son of Man, clothed with a long robe. His head and hair were white, like white wool, like snow; but His eyes were like a flame of fire. Revelation 1:13-14.

Here also 'eyes like a flame of fire' is Divine Truth emanating from the Lord's Divine Goodness.

[6] The meaning of 'a flame of fire' as Divine Truth emanating from the Lord is also evident in David,

The voice of Jehovah falls like a flame of fire. Psalms 29:7.

'The voice of Jehovah' stands for Divine Truth. In order that Divine Truth emanating from the Lord's Divine Good might be represented, the people were commanded to make a lampstand of pure gold with seven lamps and to place it in the tent of meeting by the table where the loaves of the presence were, and to keep the lamps burning unceasingly before Jehovah, Exodus 25:31-end; 37:17-24; 40:24-25; Leviticus 24:4; Numbers 8:2; Zechariah 4:2. The lampstand with its seven lamps served to represent Divine Truth emanating from the Lord's Divine Good.

[7] In order also that Divine Good itself might be represented they were commanded to have perpetual fire on the altar,

Fire shall burn on the altar and not be put out; the priest shall kindle pieces of wood on it at every dawn. Fire shall burn unceasingly on the altar and not be put out. Leviticus 6:12-13.

The fact that the ancients were very well acquainted with the use of fire to represent Divine Love may be recognized from the spread of that representative from the Ancient Church even to nations far away whose worship was idolatrous and who, as is well known, established an everlasting sacred fire and placed in charge of it virgins, who were called the vestal virgins.

[8] In the contrary sense 'fire' and 'flame' mean filthy kinds of love, such as those of vengeance, cruelty, hatred, and adultery, and in general the cravings that spring from self-love and love of the world. This too is clear from very many places in the Word, of which let just the following be quoted: In Isaiah,

Behold, they have become as stubble, the fire has burned them; they do not save themselves from the power of the flame. 1 There will be no coal to be warmed by [nor] fire to sit in front of. Isaiah 47:14.

In Ezekiel,

Behold, I will kindle in you a five, which will devour in you every green tree and every dry tree. The blazing flame 2 will not be put out, and all faces from south to north will be scorched by it. Ezekiel 20:47.

Here 'fire' and 'flame' mean desires for what is evil and false which annihilate everything good and true in the Church, and thereby lay it waste.

[9] In Luke,

The rich man said to Abraham, Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am tormented in this flame. Luke 16:24.

People who do not know that a person's vital heat has a different origin from that which is the source of elemental fire cannot possibly do anything else but think that by hell fire is meant fire like that found in the world. In the Word however this latter kind of fire is not meant but the fire of love, thus the fire of a person's life, emanating from the Lord as a Sun. And when this fire comes among those engrossed in pursuits contrary to it, it is turned into the fire of evil desires which, as stated above, belong to vengeance, hatred, and cruelty, and which well up from self-love and love of the world. This is the fire that torments those who are in hell, for when the restraint placed on their evil desires is relaxed, one sets upon another and they torment one another in dreadful and indescribable ways. For each has the wish for supremacy and wants to take from the other the things he has by hidden or open devices. When one or two have such desires hatreds consequently develop within the group, and these lead to the savage deeds that are performed, especially by the use of devices involving magic and the use of figments of the imagination, devices which are countless and totally unknown in the world.

[10] People who do not believe in the existence of spiritual things, especially those who worship nature, cannot at all be led to believe that the warmth present in living persons, which constitutes the actual life within them, has a different origin from that which is the source of worldly heat. For they are not even aware, let alone able to acknowledge, that there is a heavenly fire radiating from the Lord as a Sun, and that this Fire is pure love. Consequently they are unaware of countless instances in the Word in which no other kind of fire is meant; nor are they aware of countless manifestations of it in the human being, who is an organ made to receive that fire.

Сноски:

1. literally, save their soul from the hand of the flame

2. literally, heavy flame of flame

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