5
他們用示尼珥的松樹做你的一切板,用利巴嫩的香柏樹做桅杆,
1
以後,我們轉回,向巴珊去。巴珊王噩和他的眾民都出來,在以得來與我們交戰。
2
耶和華對我說:不要怕他!因我已將他和他的眾民,並他的地,都交在你手中;你要待他像從前待住希實本的亞摩利王西宏一樣。
3
於是耶和華─我們的神也將巴珊王噩和他的眾民都交在我們手中;我們殺了他們,沒有留下一個。
4
那時,我們奪了他所有的城,共有六十座,沒有一座城不被我們所奪。這為亞珥歌伯的全境,就是巴珊地噩王的國。
5
這些城都有堅固的高牆,有門有閂。此外還有許多無城牆的鄉村。
6
我們將這些都毀滅了,像從前待希實本王西宏一樣,把有人煙的各城,連女人帶孩子,盡都毀滅;
8
那時,我們從約但河東兩個亞摩利王的手將亞嫩谷直到黑門山之地奪過來
9
(這黑門山,西頓人稱為西連,亞摩利人稱為示尼珥),
10
就是奪了平原的各城、基列全地、巴珊全地,直到撒迦和以得來,都是巴珊王噩國內的城邑。
11
(利乏音人所剩下的只有巴珊王噩。他的床是鐵的,長九肘,寬四肘,都是以人肘為度。現今豈不是在亞捫人的拉巴麼?)
12
那時,我們得了這地。從亞嫩谷邊的亞羅珥起,我將基列山地的一半,並其中的城邑,都給了流便人和迦得人。
13
其餘的基列地和巴珊全地,就是噩王的國,我給了瑪拿西半支派。亞珥歌伯全地乃是巴珊全地;這叫做利乏音人之地。
14
瑪拿西的子孫睚珥佔了亞珥歌伯全境,直到基述人和瑪迦人的交界,就按自己的名稱這巴珊地為哈倭特睚珥,直到今日。
16
從基列到亞嫩谷,以谷中為界,直到亞捫人交界的雅博河,我給了流便人和迦得人,
17
又將亞拉巴和靠近約但河之地,從基尼烈直到亞拉巴海,就是鹽海,並毘斯迦山根東邊之地,都給了他們。
18
那時,我吩咐你們說:耶和華─你們的神已將這地賜給你們為業;你們所有的勇士都要帶著兵器,在你們的弟兄以色列人前面過去。
19
但你們的妻子、孩子、牲畜(我知道你們有許多的牲畜)可以住在我所賜給你們的各城裡。
20
等到你們弟兄在約但河那邊,也得耶和華─你們神所賜給他們的地,又使他們得享平安,與你們一樣,你們才可以回到我所賜給你們為業之地。
21
那時我吩咐約書亞說:你親眼看見了耶和華─你神向這二王所行的;耶和華也必向你所要去的各國照樣行。
24
主耶和華阿,你已將你的大力大能顯給僕人看。在天上,在地下,有甚麼神能像你行事、像你有大能的作為呢?
25
求你容我過去,看約但河那邊的美地,就是那佳美的山地和利巴嫩。
26
但耶和華因你們的緣故向我發怒,不應允我,對我說:罷了!你不要向我再題這事。
27
你且上毘斯迦山頂去,向東、西、南、北舉目觀望,因為你必不能過這約但河。
1176. Saying, Woe, woe, that great city, wherein all that had ships in the sea were made rich by reason of her costliness, signifies lamentation over the doctrine and religious persuasion by which all who confirmed them by reasonings from the natural man made gains. This is evident from the signification of "Woe, Woe," as being lamentation (See n. 1165); from the signification of "the great city," as being the doctrine and religious persuasion (See n. 1134); from the signification of "to be made rich by her costliness," as being to make gains by these means; also from the signification of "having ships in the sea," as being to confirm these by reasonings from the natural man. "Those who have ships in the sea" have the same signification as "pilot, all employed on ships, sailors, and they that work at sea," in the seventeenth verse; and these signify all who believe themselves to be in wisdom, intelligence, and knowledge, and who have confirmed the falsities of that doctrine and religious persuasion by reasonings from the natural man, as may be seen above (n. 1170).
(Continuation)
[2] Because the Divine providence acts into the affections that belong to man's love and thus to his will, leading him in and from his affection into another that is near and related to it by means of his freedom, and so imperceptibly that man has no knowledge of how it acts, and in fact hardly knows that there is a Divine providence; for this reason many deny providence, and confirm themselves against it. This is done in consequence of the various things that happen and arise, as that the arts and deceits of the wicked are successful, that impiety prevails, that there is a hell, that the understanding is blinded to spiritual things, and that this gives rise to so many heresies, each one of which, starting from a single head, flows out into assemblies and nations and becomes permanent, like popery, Lutheranism, Calvinism, Melancthonism, Moravianism, Arianism, Socinianism, Quakerism, Enthusiasm, and even Judaism, and with these naturalism and atheism; and outside of Europe extending through many kingdoms, Mohammedanism, and also paganism, in which are various kinds of worship, and in some cases no worship at all.
[3] All who do not think on these subjects from the Divine truth say in their heart that there is no Divine providence; and those who are perplexed about it assert that there is a Divine providence, but that it is only universal. When either of these hear that there is a Divine providence in every least particular of man's life they either give no heed to it or do give heed to it; those who give no heed to it, casting the truth behind them and turning away, and those who do give heed to it turning away like the others, and yet they turn back their faces, merely to see whether there is anything in it; and when they see they say to themselves, This is mere affirmation. Some of these latter do affirm the truth with the lips, but not with the heart. Since, then, it is important that the blindness arising from ignorance, or the thick darkness arising from absence of light, should be dissipated, it is permitted to see 1. That the Lord teaches no one immediately, but mediately through those things in man that are from the hearing and sight.
2. And yet the Lord provides that man may be reformed and saved by those things that he adopts as his religion.
3. And for every nation the Lord provides a universal means of salvation.