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Jošua 11

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1 Kad je sve to čuo Jabin, kralj od Hasora, obavijesti Jobaba, kralja od Madona, i kralja od Šimrona, i kralja od Akšafa,

2 i kraljeve na sjeveru, u Gorju, i u Arabi južno od Kinereta, i u Šefeli, i na uzvišicama Dora prema moru;

3 Kanaance na istoku i zapadu, Amorejce, Hetite, Perižane i Jebusejce u planinama, Hivijce pod Hermonom u zemlji Mispi.

4 Svi oni izađu sa svim svojim četama, s mnoštvom što ga bijaše kao pijeska na obali morskoj i s mnogim konjima i kolima.

5 Udruže se, dakle, svi ti kraljevi i utabore se zajedno na vodama Meroma da se bore protiv Izraela.

6 Tada Jahve reče Jošui: "Ne boj se njih, jer ću sutra u ovo doba učiniti te će svi biti pobijeni pred Izraelom; konje njihove osakati, a bojna im kola ognjem spali."

7 Jošua povede na njih sve svoje ratnike, iznenada ih napade na vodama Meroma i udari na njih.

8 I Jahve ih dade u ruke Izraelcima te ih oni pobiše i protjeraše sve do Velikog Sidona i do Misrefot Majima i do ravnice Mispe na istoku; i poraziše ih tako te nitko ne preživje.

9 Jošua učini kako mu je Jahve zapovjedio: konje im osakati, a kola im ognjem spali.

10 U to se vrijeme vrati Jošua i zauze Hasor, a njegova kralja pogubi mačem. Hasor je nekoć bio glavni grad svima tim kraljevstvima.

11 Pobili su sve oštricom mača, izvršujući "herem", kletvu. Ne ostade ništa živo, a Hasor spališe ognjem.

12 Sve gradove onih kraljeva pokori Jošua i pobi kraljeve oštricom mača, izvršujući "herem", kletvu, kao što je bio zapovjedio Mojsije, sluga Jahvin.

13 Od ostalih gradova koji se dizahu na svojim brežuljcima Izraelci nisu spalili ni jednoga, osim Hasora, koji spali Jošua.

14 Sav plijen iz tih gradova i stoku razdijeliše sinovi Izraelovi među sobom, a sve ljude pobiše oštricom mača, istrijebiše ih i ni žive duše ne ostade.

15 Sve što Jahve bijaše zapovjedio svome sluzi Mojsiju, zapovjedio je Mojsije Jošui, a Jošua sve izvršio, ne izostavivši ništa od svega što Jahve bijaše zapovjedio Mojsiju.

16 Tako je Jošua zauzeo svu zemlju: Gorje, sav Negeb i svu zemlju Gošen, Šefelu, Arabu, Izraelsko gorje i njegove brežuljke,

17 od gore Halaka, koja se diže prema Seiru, pa do Baal Gada, u ravnici libanonskoj pod gorom Hermonom; zarobio je sve njihove kraljeve, pobio ih i pogubio.

18 Dugo je vremena ratovao Jošua s tim kraljevima.

19 Nije bilo ni jednoga grada koji je sklopio mir s sinovima Izraelovim, osim Hivijaca, koji su živjeli u Gibeonu: sve ih zauzeše ratom.

20 Jahve im bijaše otvrdnuo srca te su izašli u boj protiv Izraela i pali pod "herem", kletvu bez smilovanja, da budu istrijebljeni, kako je to Jahve bio zapovjedio Mojsiju.

21 U ono vrijeme dođe Jošua i istrijebi Anakovce iz Gorja, iz Hebrona, iz Debira, iz Anaba, iz svega gorja Judina i iz svega gorja Izraelova: predade ih "heremu", uništenju, njih i sve njihove gradove.

22 Tako ne ostade nijedan Anakovac u svoj zemlji sinova Izraelovih, osim u Gazi, u Gatu i Ašdodu.

23 Jošua zauze svu zemlju, kao što je Jahve bio rekao Mojsiju, i dade je u baštinu Izraelu podijelivši je po plemenima. I konačno zemlja počinu od rata.

   

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Arcana Coelestia # 3527

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3527. 'And I am a smooth man' means the nature of natural truth compared with natural good. This is clear from the representation of Jacob, to whom 'I' refers here, as the natural as regards truth, dealt with in 3305, and from the meaning of 'a smooth man' as the nature of it, which is dealt with below. Before anyone can know what these words mean he needs to know what 'hairy' means and what 'smooth' means. The inner things present in a person manifest themselves outwardly in some visible form, especially in his face and facial expressions. The things that are inmost within him are not seen there at the present day, only to some extent things less interior than those inmost ones. But not even these are seen, if he has learned since early childhood to employ presence, for in that case he adopts so to speak a different disposition of mind (animus) and as a consequence produces a different facial expression - it being the disposition of mind (animus) that shows in the face. Hypocrites more than all others have become steeped in such presence from actually behaving, and so becoming accustomed to behave in such ways; and the more deceitful they are the more thoroughly are they steeped in it. With people who are not hypocrites rational good is seen in the face as the manifestation of a certain fire of life, and rational truth as the manifestation of the light of that fire. These matters a person is aware of from a certain innate knowledge without having to learn them, for it is the life of his spirit as regards good and as regards truth that manifests itself in this way. And because man is a spirit clothed with a body he knows about such a thing as this from a perception of it in his spirit, and so is aware of it from within himself. This is why a person is on occasions stirred with affection by another's facial expression, though it is not the facial expression that stirs him but the disposition of mind shining through it. The natural degree of the mind however reveals itself in the face as a more obscure fire of life and more obscure light of life, while the bodily degree scarcely does so as more than a warm and bright complexion, and as the change of their states in accordance with affections.

[2] Because the inner things present in a person manifest themselves thus in a visible form, especially in the face, the most ancient people - who were celestial and had no knowledge at all of what it was to employ presence, let alone of what hypocrisy or what deceit was - were able to see the mind of another plainly revealed in his face. For this reason the face also meant things of the will and those of the understanding, that is, interior rational things as regards good and truth, 358, 1999, 2434. Indeed those interior things as regards good were meant by the blood and its redness, and as regards truths by the form resulting from it, and its pure whiteness. But interior natural things were meant by things growing out of these, such as hairs and scales are; that is to say, things stemming from the natural as regards good were meant by 'hairs' and those stemming from the natural as regards truth by 'scales'. Consequently people governed by natural good were called 'hairy men' whereas those governed by natural truth were called 'smooth men'. These considerations show what these words 'Esau my brother is a hairy man, and I am a smooth man' mean in the internal sense, namely the nature of natural good compared with natural truth, and the nature of natural truth compared with natural good. From this it is also evident what Esau represents, that is to say, the good of the natural; for he was called Esau because of his hairiness, Genesis 25:25, and Edom because of his ruddiness, Genesis 25:30. And Mount Seir where he dwelt also has a similar meaning, namely, shaggy. This being so, the mountain that led up to Seir was called the bald or smooth mountain, mentioned in Joshua 11:17; 12:7, which was also the representative of truth leading upwards to good.

[3] 'Hairy' has reference to good and from this to truth, and also in the contrary sense to evil and from this to falsity, as has been shown in 3301. But 'smooth' has reference to truth and in the contrary sense to falsity, as is also evident from the following places in the Word: In Isaiah,

You who inflame yourselves among the gods under every green tree, among the smooth [stones] of the valley is your portion. Isaiah 57:5-6.

Here 'inflaming' has reference to evil, 'smooth [stones] of the valley' to falsity. In the same prophet,

The craftsman encourages the smith, the one rubbing smooth the hammer by his striking the anvil, and says of the soldering. It is good. Isaiah 41:7.

Here 'the craftsman encourages the smith' has reference to evil, 'the one rubbing smooth the hammer' to falsity. In David,

Butter makes his 1 mouth smooth; when his heart draws near, his words are softer than oil. Psalms 55:21.

Here 'a smooth mouth' or flattery refers to falsity, 'heart' and consequent soft words to evil. In the same author,

Their throat is an open sepulchre, they speak smooth things with their tongue. Psalms 5:9.

'Throat is an open sepulchre' refers to evil, 'tongue speaking smooth things' to falsity. In Luke,

Every valley will be filled, and every mountain and hill will be brought low; and the crooked places will be made straight, and the rough places into level ways. Luke 3:5.

'Valley' stands for what is lowly, 1723, 3417, 'mountain and hill' for what is exalted, 1691. 'The crooked made straight' stands for turning into good that evil which is due to ignorance, for 'length' and things to do with length have reference to good, 1613; 'rough places into level ways' stands for turning into truths those falsities which are due to ignorance - 'way' having reference to truth, 627, 2333.

Poznámky pod čarou:

1. The Latin means your but the Hebrew means his.

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