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Jošua 8

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1 Tada reče Jahve Jošui: "Ne boj se i ne strahuj! Uzmi sa sobom sve ratnike, ustani i navali na Aj. Gle, predajem ti u ruke ajskoga kralja, njegov narod, grad i zemlju njegovu.

2 Učini s Ajem i s njegovim kraljem kao što si učinio s Jerihonom i njegovim kraljem; ali vam je slobodno da prigrabite plijen iz njega i njegovu stoku. Postavi gradu zasjedu s leđa."

3 Spremi se Jošua da navali na Aj i svi ratnici s njime. Izabrao je trideset tisuća junaka i poslao ih noću;

4 dade im zapovijed: "Pazite! Poći ćete u zasjedu gradu s leđa, ali da ne budete predaleko od grada i budite svi spremni.

5 A ja i sav narod koji me prati primaknut ćemo se gradu; i kada ljudi iz Aja izađu pred nas, mi ćemo kao i prije pobjeći ispred njih.

6 Oni će onda navaliti za nama dok ih ne odvedemo od grada jer će misliti: 'Bježe ispred nas kao i prije.'

7 Tada provalite iz zasjede i zauzmite grad: Jahve, Bog vaš, predat će vam ga u ruke.

8 Kad jednom osvojite grad, spalite ga ognjem. Učinite to po Jahvinoj zapovijedi. Pazite, to vam zapovjedih."

9 Jošua ih posla i oni odoše u zasjedu te se smjestiše između Betela i Aja, gradu sa zapada. A Jošua provede noć među narodom.

10 Uranivši, Jošua ujutro prebroja narod i pođe sa starješinama Izraelovim pred narodom na Aj.

11 Svi ratnici krenu s njim i kad se primaknu gradu, utabore se Aju sa sjevera, tako da je između njih i mjesta bila ravnica.

12 Jošua uze oko pet tisuća ljudi i namjesti zasjedu između Betela i Aja, gradu sa zapadne strane.

13 A narod se smjesti u tabor, koji je bio na sjeveru grada, dok je njegova zalaznica bila na zapadu grada. Jošua opet provede noć usred naroda.

14 Kad je sve to vidio ajski kralj, požuri se te izađe on i sav njegov narod niz obronak prema Arabi u boj protiv Izraela. A nisu ni slutili da je iza grada namještena zasjeda.

15 Tada Jošua i sav Izrael nagnu bježati kao da su ih pobijedili. I bježali su putem prema pustinji.

16 Ajani nato pozvaše sve iz grada i dadoše se za njima u potjeru te, goneći Jošuu, odvoje se od grada.

17 I ne ostade nitko u Aju i Betelu da nije pošao za Izraelcima. Ostavili su grad otvoren i gonili Izraelce.

18 Tada reče Jahve Jošui: "Zamahni kopljem što ti je u ruci prema Aju: predajem ti ga u ruke." I podiže Jošua koplje što mu bješe u ruci i zamahnu prema gradu.

19 I tek što je podigao ruku, dignu se ljudi iz zasjede i potrče prema gradu, osvoje ga i umah ga ognjem zapale.

20 Kada se oni iz Aja obazreše, imadoše što vidjeti: dim se dizao iz grada prema nebu. I nitko od njih nije imao kuda uteći ni tamo ni amo. Tada se narod koji je bježao prema pustinji okrenuo prema progoniteljima.

21 Vidjevši Jošua i sav Izrael da je zasjeda zauzela grad i da se diže dim iz grada, vrate se i udare na ljude iz Aja.

22 Njihovi su im izašli u susret iz grada, i tako se oni iz Aja nađoše posred Izraelaca, opkoljeni i s jedne i s druge strane: biše pobijeni tako te ni jedan ne ostade živ niti uteče.

23 A kralja Aja uhvatiše živa i dovedoše ga Jošui.

24 Kad su Izraelci pobili sve stanovnike Aja na otvorenu polju i u pustinji, kuda su ih gonili, i kada svi padoše od mača, vratiše se Izraelci u Aj i sasjekoše mačem sve što bješe u njemu.

25 Bilo je dvanaest tisuća onih koji su izginuli toga dana, ljudi i žena - sav Aj.

26 Jošua nije spuštao ruke kojom bijaše zamahnuo kopljem sve dok nisu poubijani svi stanovnici Aja.

27 Samo stoku i plijen iz onoga grada razdijele među sobom Izraelci, kao što je Jahve zapovjedio Jošui.

28 Jošua spali Aj i učini ga za sve vijeke ruševinom, pustim mjestom do danas.

29 Kralja ajskoga objesi o drvo do večeri. O zapadu sunčanom zapovjedi Jošua te skinuše truplo s drveta, baciše ga pred gradska vrata i nabacaše na nj veliku gomilu kamenja, koja stoji i danas.

30 Tada podiže Jošua žrtvenik Jahvi, Bogu Izraelovu, na gori Ebalu,

31 kao što je zapovjedio Mojsije, sluga Jahvin, svim sinovima Izraelovim i kako je napisano u Mojsijevoj knjizi Zakona: žrtvenik od grubog kamena, neklesanog željezom. Na njemu bi prinesena Jahvi žrtva paljenica i pričesnica.

32 Tu na kamenju Jošua prepiše Zakon Mojsijev koji bješe napisan za sinove Izraelove.

33 I sav Izrael i njegove starješine, glavari narodni i suci, došljaci i domaći, stanu s obje strane Kovčega prema svećenicima i levitima koji su nosili Kovčeg saveza Jahvina - polovina prema gori Gerizimu, a polovina prema gori Ebalu - da bi se blagoslovio puk Izraelov prema obredu koji zapovjedi Mojsije.

34 Tada pročita Jošua svaku riječ Zakona, blagoslov i prokletstvo, sve kako je napisano u knjizi Zakona.

35 Nije Jošua propustio nijedne Mojsijeve naredbe, nego ih je sve pročitao pred saborom svih Izraelaca, pred ženama, djecom i došljacima koji su išli s njima.

   

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Apocalypse Explained # 937

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937. That Moses signifies the Word of the Old Testament, is evident from certain passages in the Word where he is mentioned. In some places, however, by Moses is meant the law in its strictest sense, which is the law published from Mount Sinai. In some, the law in a broader sense, which is the historical Word, is meant by him. But in the present case the Word of the Old Testament is meant, both historical and prophetical. The reason why Moses signifies the Word is, that the Ten Precepts, and afterwards the Five Books, which were the first [portion] of the Word, were not from himself but from the Lord through him.

That Moses is mentioned instead of the law and the Word is plain from the following passages. In Luke:

"Abraham said unto him, They have Moses and the prophets, let them hear them: if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead" (16:29, 31).

Here by Moses and the Prophets is meant the same as elsewhere by the Law and the Prophets, namely, the historical and prophetical Word.

In the same:

Jesus, "beginning from Moses and all the prophets, interpreted in all the scriptures the things concerning himself" (24:27).

In the same:

"All things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me" (24:44).

In John:

Philip said, "We have found him, of whom Moses hath written in the law" (1:45).

In the same:

"In the law Moses commanded us" (8:5).

In Daniel:

"The curse hath poured down upon us; and the oath, which is written in the law of Moses, the servant of God; because we have sinned against him. As it is written in the law of Moses, every evil cometh upon us" (9:11, 13).

In Joshua:

Joshua wrote upon the stone of the altar "a copy of the law of Moses" (8:32).

In John:

"Moses gave to you the law, Moses gave to you circumcision. If a man receive circumcision on the Sabbath, thus that the law of Moses might not be broken" (7:19, 22, 23).

In Mark:

"Moses hath said, Honour thy father and thy mother" (7:10).

[2] Because on account of the representation, that is attributed to Moses which was done by the Lord through him, therefore the law of Moses and the law of the Lord are both mentioned in Luke:

"When the days of their purification were fulfilled according to the law of Moses, they brought him to Jerusalem (even as it is written in the law of the Lord, that every male that openeth the womb shall be called holy to the Lord) to offer the sacrifice, according to that which is said in the law of the Lord, a pair of turtle doves, and two young pigeons" (2:22-24, 29).

[3] Because Moses represented the law, it was allowed him to enter in to the Lord upon Mount Sinai, and not only to receive there the Tables of the Law, but also to hear the statutes and judgments of the Law; and to command them to the people. And it is also said, that they might thence believe in Moses for ever:

"Jehovah said unto Moses, Behold I will come to thee in the mist of a cloud, that the people may hear, when I shall speak unto thee; and also may believe in thee for ever" (Exodus 19:9).

[4] It is said, in the mist of a cloud, because by a cloud is signified the Word in the letter. Hence also when Moses entered in to the Lord on Mount Sinai,

He entered into a cloud (Exodus 20:21; 24:2, 18; 35:2-4).

That a cloud signifies the sense of the letter of the Word may be seen (n. 36, 594, 905, 906).

Because Moses represented the Lord as to the law or the Word, therefore,

"When he came down from Mount Sinai, the skin of his face shone; therefore when he spake with the people, he put a veil upon his face" (Exodus 34:28 to end).

The radiation of the face signified the internal of the law; for this is in the light of heaven. The reason of his veiling his face when he spake with the people was, became the internal of the Word was covered, and so obscured to that people, that they could not sustain anything of the light thence.

[5] Since Moses represented the Lord as to the historical Word, and Elias the Lord as to the prophetical Word, therefore, when the Lord was transfigured, Moses and Elias were seen talking with Him (Matthew 17:3). Nor could any others speak with the Lord when His Divine appeared in the world, but those who signified the Word; for all discourse with the Lord is by means of the Word. That Elias represented the Lord as to the Word may be seen above (n. 624).

And because both Moses and Elias, together, represented the Word, therefore, where Elias being sent before the Lord is treated of, both are mentioned in Malachi:

"Remember ye the law of Moses, my servant, which I commanded him in Horeb for all Israel, the statutes and the judgments. Lo, I send to you Elias the prophet, before the great and terrible day of Jehovah cometh" (Malachi 4:4-6).

By Elias the prophet is meant John the Baptist, because by him, as by Elias, the Word was represented; see above (n. 624, 724).

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.