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1 Poslije smrti Jošuine upitaše Izraelci Jahvu: "Tko će od nas prvi poći na Kanaance da se protiv njih bori?"

2 A Jahve odgovori: "Neka Juda prvi pođe; u njegove ruke stavljam zemlju."

3 Tada Juda reče svome bratu Šimunu: "Pođi sa mnom u zemlju koja mi je dosuđena u baštinu; borit ćemo se protiv Kanaanaca, a potom ću se ja uza te boriti na tvojoj zemlji." I Šimun ode s njim.

4 Ode Juda i Jahve im predade u ruke Kanaance i Perižane te pobiše u Bezeku deset tisuća ljudi.

5 U Bezeku zatekoše Adoni-Sedeka, udariše na nj i poraziše Kanaance i Perižane.

6 Kad je Adoni-Sedek nagnuo u bijeg, gonili su ga, uhvatili ga i odsjekli mu palce na rukama i nogama.

7 Tada reče Adoni-Sedek: "Sedamdeset kraljeva odsječenih palaca na rukama i na nogama kupilo je mrvice pod mojim stolom. Kako sam činio, tako mi Bog vraća." Odveli su ga u Jeruzalem i ondje je umro.

8 Zatim Judini sinovi udariše na Jeruzalem, osvojiše ga, posjekoše mačem žitelje i spališe grad.

9 Poslije toga krenuše Judini sinovi da se bore protiv Kanaanaca koji su živjeli u Gorju, Negebu i u Šefeli.

10 Onda Juda ode na Kanaance koji su živjeli u Hebronu - Hebronu bijaše nekoć ime Kirjat Arba - i ondje potuče Šešaja, Ahimana i Talmaja.

11 Odatle krenu na stanovnike Debira, koji se nekoć zvao Kirjat Sefer.

12 Tada reče Kaleb: "Tko pokori i zauzme Kirjat Sefer, dat ću mu svoju kćer Aksu za ženu."

13 Zauze ga Otniel, sin Kenaza, mlađeg brata Kalebova, i Kaleb mu dade svoju kćer Aksu za ženu.

14 Kad je prišla mužu, on je nagovori da u svoga oca ište polje. Siđe ona s magarca, a Kaleb je upita: "Što hoćeš?"

15 Ona mu odgovori: "Daj mi blagoslov! Kad si mi dao kraj u Negebu, daj mi onda i koji izvor vode." I Kaleb joj dade Gornje i Donje izvore.

16 Sinovi Hobaba Kenijca, tasta Mojsijeva, odoše iz Palmova grada s Judinim sinovima u Judinu pustinju, koja je u Negebu, na jugu od Arada. Tu se nastaniše među Amalečanima.

17 Potom ode Juda s bratom Šimunom i pobiše Kanaance koji su živjeli u Sefatu i grad izručiše "heremu", prokletstvu. Zbog toga se grad prozva Horma.

18 Ali Juda nije uspio zauzeti Gaze s njenim područjem, ni Aškelona s njegovim područjem, ni Ekrona s njegovim područjem.

19 Jahve bijaše s njim te on osvoji gorje, ali ne mogaše potjerati onih u nizini jer imahu željezna kola.

20 Kao što bijaše odredio Mojsije, dadoše Hebron Kalebu, koji iz njega otjera tri sina Anakova.

21 A Benjaminovi sinovi ne uspješe otjerati Jebusejaca koji su živjeli u Jeruzalemu i tako Jebusejci ostadoše u Jeruzalemu s Benjaminovim sinovima do dana današnjega.

22 Krenu i pleme Josipovo na Betel i Jahve bijaše s njima.

23 I pleme Josipovo uze izviđati Betel. Grad se nekoć zvao Luz.

24 Uhode opaziše čovjeka gdje izlazi iz grada i rekoše mu: "Pokaži nam kuda se može u grad, pa ćemo ti biti milostivi."

25 On im pokaza kuda mogu u grad. I sve u gradu isjekoše mačem, a onoga čovjeka sa svom njegovom obitelji pustiše da ode.

26 Čovjek je otišao u zemlju Hetita i ondje sagradio grad i prozvao ga Luz. Tako se zove još i danas.

27 Manaše nije osvojio Bet-Šeana i njegovih sela ni Tanaka i njegovih sela. Nije potjerao ni stanovnika iz Dora i njegovih sela, ni stanovnika Jibleama i njegovih sela, ni stanovnika Megida i njegovih sela. Tako su Kanaanci ostali i živjeli u toj zemlji.

28 Kad je Izrael ojačao, nametnuo je Kanaancima tlaku, ali ih nije mogao otjerati.

29 Ni Efrajim nije otjerao Kanaanaca koji su živjeli u Gezeru, tako te su Kanaanci tu živjeli među njima.

30 Zebulun nije otjerao stanovnika Kitrona ni stanovnika Nahalola. Tako su Kanaanci ostali usred Zebulunovih sinova, ali im bijaše nametnuta tlaka.

31 Ni Ašer nije otjerao stanovnika Akona, ni stanovnika Sidona, ni onih iz Mahalaba, Akziba, Helbe, Afika i Rehoba.

32 Ašerovci su ostali tako među Kanaancima, stanovnicima te zemlje, jer ih nisu otjerali.

33 Naftali nije otjerao stanovnika Bet-Šemeša i Bet-Anata, nego je živio među Kanaancima koji su nastavali tu zemlju, ali je stanovnicima Bet-Šemeša i Bet-Anata nametnuta tlaka.

34 Amorejci su potisnuli Danove sinove u goru i nisu ih puštali da siđu u ravnicu.

35 Amorejci su se zadržali u Har-Heresu, Ajalonu i Šaalbimu, ali kad je ruka Josipova doma ojačala, bila im je nametnuta tlaka.

36 Područje Edomaca pruža se od Akrabimskog uspona do Stijene pa naviše.

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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.