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Jošua 10

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1 A kad ču jeruzalemski kralj Adoni-Sedek da je Jošua zauzeo Aj i da ga je izručio "heremu", kletom uništenju, kao što je učinio s Jerihonom i njegovim kraljem, i da su stanovnici Gibeona učinili mir s Izraelom i uključili se među njih,

2 vrlo se uplaši, jer je Gibeon bio značajan kao kakav kraljevski grad, veći od Aja, a svi žitelji njegovi bijahu ratnici.

3 Zato jeruzalemski kralj Adoni-Sedek poruči Hohamu, kralju hebronskom, Piramu, kralju jarmutskom, Jafiji, kralju lakiškom, i Debiru, kralju eglonskom:

4 "Dođite k meni i pomozite mi da udarimo na Gibeon, jer je učinio mir s Jošuom i Izraelcima!"

5 Udruži se tada pet kraljeva amorejskih: kralj jeruzalemski, kralj hebronski, kralj jarmutski, kralj lakiški i kralj eglonski; krenu oni i sva njihova vojska, opsjednu grad Gibeon i počnu ga napadati.

6 Tada Gibeonci poručiše Jošui u tabor u Gilgalu: "Ne napuštaj svojih slugu, nego se požuri k nama da nas izbaviš i da nam pomogneš, jer su se protiv nas udružili svi amorejski kraljevi koji žive u Gorju."

7 I pođe Jošua iz Gilgala, a s njim i svi ratnici, sve vrsni junaci.

8 A Jahve reče Jošui: "Ne boj se! Ja sam ih predao u tvoje ruke i nijedan od njih neće se održati pred tobom."

9 I udari na njih Jošua iznenadno, pošto je svu noć išao od Gilgala.

10 I smete ih Jahve pred Izraelcima, koji ih teško poraziše kod Gibeona i potjeraše prema strmini kojom se uzlazi u Bet-Horon. Tukli su ih sve do Azeke i do Makede.

11 A dok su bježali pred Izraelom uz bethoronsku strminu, bacao je Jahve s neba na njih tuču kamenja sve do Azeke te su ginuli. I poginulo ih je više od tuče kamene nego što su ih pobili sinovi Izraelovi svojim mačevima.

12 Onoga dana kada Jahve predade Amorejce sinovima Izraelovim, obrati se Jošua Jahvi i poviče pred Izraelcima: "Stani, sunce, iznad Gibeona, i mjeseče, iznad dola Ajalona!"

13 I stade sunce i zaustavi se mjesec sve dok se nije narod osvetio neprijateljima svojim. Ne piše li to u knjizi Pravednika? I stade sunce nasred neba i nije se nagnulo k zapadu gotovo cio dan.

14 Nije bilo takva dana ni prije ni poslije da bi se Jahve odazvao glasu čovječjem. Tako je Jahve vojevao za Izraela.

15 Potom se vrati Jošua i sav Izrael s njim u tabor gilgalski.

16 A onih pet kraljeva uteče i sakri se u pećinu kod Makede.

17 Javiše Jošui: "Otkriveno je pet kraljeva sakrivenih u pećini kod Makede."

18 A Jošua reče: "Navalite veliko kamenje pećini na otvor i postavite ljude pred nju da je čuvaju.

19 A vi se drugi ne zadržavajte, nego tjerajte svoje neprijatelje i tucite ih s leđa; ne dajte im da uđu u svoje gradove, jer ih Jahve, Bog vaš, predade u vaše ruke."

20 A kad Jošua i sinovi Izraelovi okončaše bitku teškim pokoljem - utekla im je samo nekolicina preživjelih u tvrde gradove -

21 vrati se narod zdrav i čitav k Jošui u tabor u Makedi. I nitko više ni da pisne protiv sinova Izraelovih.

22 Tada reče Jošua: "Otvorite ulaz u pećinu i odande mi izvedite onih pet kraljeva."

23 I učine tako, izvedu k njemu iz pećine onih pet kraljeva: kralja jeruzalemskoga, kralja hebronskoga, kralja jarmutskoga, kralja lakiškog i kralja eglonskog.

24 A kad ih izvedoše, pozva Jošua sve Izraelce i reče vojskovođama koji su ga pratili: "Priđite i stanite svojim nogama na vratove ovih kraljeva." Oni pristupe i stanu im svojim nogama na vratove.

25 Reče Jošua: "Ne bojte se i ne plašite se! Hrabri budite i odlučni, jer će tako Jahve učiniti sa svim vašim neprijateljima s kojima se budete borili."

26 Potom Jošua naredi da ih pogube i objese na pet stabala; i visjeli su ondje do večeri.

27 A o zalasku sunčanom zapovjedi Jošua te ih skidoše s drveća i baciše u istu onu pećinu u koju se bijahu sklonili te na otvor navališe golemo kamenje, koje je i danas ondje.

28 Istoga dana zauze Jošua Makedu: udari na grad oštricom mača i pogubi kralja njegova i sve živo u gradu izruči "heremu", kletom uništenju, ne puštajući da itko utekne. I učini s kraljem makedskim kao što je učinio s kraljem jerihonskim.

29 Ode zatim Jošua i sav Izrael iz Makede u Libnu i udari na nju.

30 I nju Jahve i njena kralja predade u ruke Izraelu, koji oštricom mača pobi sve živo u njoj; ne poštedje nikoga, a s kraljem Libne učini što i s kraljem jerihonskim.

31 Potom ode Jošua i svi Izraelci iz Libne u Lakiš, opsjede ga i napade.

32 Jahve predade Lakiš u ruke Izraela, koji ga osvoji sutradan: pobiše oštricom mača sve živo u njemu, onako kao što su učinili s Libnom.

33 Tada ustade Horam, kralj Gezera, da pomogne Lakišu, ali Jošua porazi njega i njegov narod tako te nitko ne preživje.

34 Jošua krenu zatim sa svim Izraelcima od Lakiša na Eglon. Opsjedoše grad i napadoše ga.

35 Osvojiše ga još istoga dana i pobiše sve oštricom mača. Sve živo izručiše kletom uništenju, kako su učinili s Lakišem.

36 Onda Jošua sa svim Izraelom krenu od Eglona na Hebron i napade ga.

37 Osvojiše ga i pobiše sve oštricom mača, kralja i stanovništvo u svim mjestima koja mu pripadaju, ne poštedjevši nikoga. Učini s njime kao s Eglonom. Grad sa svim svojim stanovništvom bi izručen kletom uništenju.

38 Napokon krenu Jošua i sav Izrael s njim na Debir i napadoše ga.

39 Osvojiše ga i razoriše; kralja njegova i žitelje okolnih mjesta pobiše oštricom mača. Kletom uništenju izručiše sve njegovo stanovništvo. Ne poštedješe nikoga. I učini Jošua s Debirom i njegovim kraljem kao što je učinio s Hebronom i njegovim kraljem, s Libnom i njezinim kraljem.

40 Tako je Jošua zauzeo sav onaj kraj: Gorje i Negeb, Šefelu i Visočje - i sve njihove kraljeve. Ne ostavi preživjelih, već izruči kletom uništenju sve što je disalo, kako je zapovjedio Jahve, Bog Izraelov.

41 I pobi ih Jošua sve od Kadeš Barnee do Gaze i sav kraj Gošen do Gibeona.

42 Sve tamošnje kraljeve i zemlje njihove zauze Jošua ujedanput, jer se za Izraela borio Jahve, Bog Izraelov.

43 Naposljetku se Jošua i sav Izrael vratiše u tabor u Gilgalu.

   

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Arcana Coelestia # 1616

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1616. That 'Abram moved his tent, and came and dwelt in the oak groves of Mamre which are in Hebron' means that the Lord arrived at a perception more interior still is clear from the meaning of 'moving one's tent', that is, moving it and pitching it once again, as the process of being joined together; for 'a tent' is the holiness of worship, as shown already in 414, 1452, by which the external man is joined to the internal. It is also clear from the meaning of 'an oak-grove' as perception, dealt with already in 1442, 1443, where the phrase that occurred was 'the oak-grove of Moreh', meaning a first perception, whereas here the plural 'the oak-groves of Mamre' is used, which means a fuller, that is, more interior perception. This perception is called 'the oak-groves of Mamre which are in Hebron'. Mamre is also mentioned elsewhere in the Word, as in Genesis 14:13; 18:1; 23:17-19; 35:27; and Hebron too, in Genesis 35:27; 37:14; Joshua 10:36, 39; 14:13-15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and elsewhere. But what Mamre and Hebron mean where they are so mentioned will in the Lord's Divine mercy be seen when these other parts of the Word are explained.

[2] The implications of 'the oak-groves of Mamre which are in Hebron' meaning perception more interior still are as follows: To the extent that those things belonging to the external man are joined to celestial things belonging to the internal man perception grows and becomes more interior. Conjunction with celestial things confers perception, for within the celestial things that belong to love to Jehovah dwells the life itself of the internal man, or what amounts to the same, within celestial things which belong to love, that is, within celestial love, Jehovah is present. This presence is not perceived in the external man however until the conjunction has taken place. All perception is the result of conjunction.

[3] From the internal sense here it is clear what the situation was in the Lord's case: His External Man, or Human Essence, was joined step by step to the Divine Essence as cognitions multiplied and became fruitful. No one can ever, insofar as he is human, be joined to Jehovah, or the Lord, except by means of cognitions, for it is by means of cognitions that a person is made human. This applied to the Lord too since He was born as any other is born, and received instruction as any other does. Yet in the cognitions He had as receptacles celestial things were being instilled continually, with the result that His cognitions were constantly being made into the recipient vessels of celestial things; and these vessels also were themselves made celestial.

[4] Constantly the Lord advanced in this manner towards the celestial things of infancy, for, as stated already, the celestial things which belong to love are being instilled in a person from earliest infancy to childhood and on into adolescence as well. Since he is a human being, at that time and later on he is endowed with knowledge and cognitions. If a person is such that he can be regenerated, that knowledge and those cognitions are filled with celestial things that belong to love and charity, and are accordingly implanted within the celestial things he was endowed with from infancy through to childhood and adolescence, and in this way his external man is joined to his internal. First of all they are implanted in the celestial things he was endowed with in adolescence, then in those he was endowed with in childhood, and finally in those he was endowed with in infancy. At that point he is 'the little child' regarding whom the Lord said 'of such is the kingdom of God'. This implanting is done by the Lord alone, and therefore nothing celestial with man either does or can exist with man that does not come from, and belong to, the Lord.

[5] The Lord however from His own power joined His External Man to His Internal Man and filled His cognitions with celestial things, and He implanted them in celestial things, doing so according to Divine Order. First of all He implanted them in the celestial things of childhood, then in the celestial things of the age of childhood and back to infancy, and finally in the celestial things of His infancy. In this way He at the same time became as regards the Human Essence Innocence itself and Love itself, from which derive all innocence and all love in heaven and on earth. Such Innocence is true Infancy because it is simultaneously Wisdom. But the innocence of infancy is of no use at all unless by means of cognitions it becomes the innocence of wisdom, and this is why little children in the next life are endowed with cognitions. As the Lord implanted cognitions in celestial things, so He had perception, for, as stated, all perception is the result of conjunction. He had His first perception when He implanted the facts acquired in childhood, a perception meant by 'the oak-grove of Moreh'; and He had His second, which is the subject here, and which is more interior, when He implanted cognitions, a perception meant by 'the oak-groves of Mamre which are in Hebron'.

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