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Joshua 11

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1 Da Kong Jabin af Hazor hørte herom sendte han Bud til Kong Jobab af Madon og Kongerne af Sjimron og Aksjaf.

2 og til Kongerne nordpå i Bjergene, i Arabalavningen sønden for Kinnerot, i Lavlandet og på Højdedraget vestpå ved Dor,

3 til Kana'anæerne i Øst og Vest, Amoriterne, Hivviterne, Perizziterne og Jebusiterne i Bjergene og Hetiterne ved Foden af Hermon i Mizpas Land;

4 og de drog ud med alle deres Hære, Krigsfolk talrige som Sandet ved Havets Bred, og med en stor Mængde Heste og Stridsvogne.

5 Alle disse Konger slog sig sammen og kom og lejrede sig i Forening ved Meroms Vand for at angribe Israel.

6 Men HE EN sagde til Josua: "Frygt ikke for dem! Thi i Morgen ved denne Tid vil jeg lade dem ligge faldne foran Israel; deres Heste skal du lamme, og deres Vogne skal du brænde!"

7 Da kom Josua med hele Hæren uventet over dem ved Meroms Vand og kastede sig over dem,

8 og HE EN gav dem i Israels Hånd, så de slog dem og forfulgte dem til den store Stad Zidon, til, Misrefot Majim og Mizpes Lavning i Øst, og huggede dem ned, så ikke en eneste af dem blev tilbage.

9 Josua gjorde derpå med dem, som HE EN havde sagt ham; deres Heste lammede han, og deres Vogne brændte han.

10 Ved den Tid vendte Josua om og indtog Hazor, og Kongen huggede han ned med Sværdet; Hazor var nemlig fordum alle disse Kongerigers Hovedstad;

11 og de huggede hver levende Sjæl i den ned med Sværdet og lagde Band på dem, så ikke en levende Sjæl blev tilbage; og Hazor stak han i Brand.

12 Alle hine Kongsbyer med deres Konger undertvang Josua, og han huggede dem ned med Sværdet og lagde Band på dem, som HE ENs Tjener Moses havde påbudt.

13 Men ingen af de Byer, som lå på deres Høje, stak Israel i Brand, alene med Undtagelse af Hazor; den stak Josua i Brand.

14 Kvæget og alt det andet, der røvedes fra disse Byer, beholdt Israeliterne som Bytte; men alle Menneskene huggede de ned med Sværdet til sidste Mand uden at lade en eneste levende Sjæl blive tilbage.

15 Hvad HE EN havde pålagt sin Tjener Moses, havde Moses pålagt Josua, og det gjorde Josua; han undlod intet som helst af, hvad HE EN havde pålagt Moses.

16 Således indtog Josua hele dette Land, Bjerglandet, hele Sydlandet, hele Landskabet Gosjen, Lavlandet, Arabalavningen, Israels Bjergland og Lavland,

17 fra det nøgne Bjergdrag, som højner sig hen imod Seir, indtil Ba'al Gad i Libanons Dal ved Hermonbjergets Fod; og alle deres Konger tog han til Fange, huggede dem ned og dræbte dem.

18 I lang Tid førte Josua Krig med disse Konger

19 Der var ingen By, som sluttede Overenskomst med Israeliterne, undtagen Hivviterne, som boede i Gibeon. Alt tog de i Kamp;

20 thi HE EN voldte, at de forhærdede deres Hjerter, så de drog i Kamp mod Israel, for at de skulde lægge Band på dem uden Skånsel og udrydde dem, som HE EN havde pålagt Moses.

21 Ved den Tid drog Josua hen og udryddede Anakiterne af Bjerglandet, af Hebron, Debir og Anab, og af hele Judas og hele Israels Bjergland; på dem og deres Byer lagde Josua Band.

22 Der blev ingen Anakiter tilbage i Israeliternes Land, kun i Gaza, Gat og Asdod blev der Levninger tilbage.

23 Således indtog Josua hele Landet, ganske som HE EN havde sagt til Moses, og Josua gav Israel det i Eje efter deres Afdelinger, Stamme for Stamme. Og Landet fik o efter Krigen.

   


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Arcana Coelestia # 4240

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4240. Unto the land of Seir. That this signifies celestial natural good, is evident from the signification of the “land of Seir,” as being in the supreme sense the Lord’s celestial natural good. The reason why the “land of Seir” has this signification, is that Mount Seir was a boundary of the land of Canaan on one side (Josh. 11:16-17); and all boundaries, such as rivers, mountains, or lands, represented those things which were ultimates (n. 1585, 1866, 4116); for they put on their representations from the land of Canaan, which was in the midst, and represented the Lord’s heavenly kingdom, and in the supreme sense His Divine Human (see n. 1607, 3038, 3481, 3705). The ultimates, which are boundaries, are those things which are called natural; for it is in natural things that spiritual and celestial things are terminated. Thus is it in the heavens; for the inmost or third heaven is celestial, because it is in love to the Lord; the middle or second heaven is spiritual, because it is in love toward the neighbor; and the ultimate or first heaven is celestial and spiritual natural, because it is in simple good, which is the ultimate of order there. It is similar with the regenerate man, who is a little heaven. From all this can now be seen whence it is that the “land of Seir” signifies celestial natural good. Esau also, who dwelt there, represents this good, as was shown above; and hence the same is signified by the land where he dwelt; for lands take on the representations of their inhabitants (n. 1675).

[2] From all this it is now evident what is signified in the Word by “Seir.” As in Moses:

Jehovah came from Sinai, and arose from Seir unto them, He shone forth from Mount Paran and He came from the ten thousands of holiness (Deuteronomy 33:2-3).

In the song of Deborah and Barak in the book of Judges:

O Jehovah, when thou wentest forth out of Seir, when thou marchedst out of the field of Edom, the earth trembled, the heavens also dropped, the clouds also dropped water, the mountains flowed down, this Sinai, before Jehovah the God of Israel (Judg. 5:4-5 (Judges 5:6).

In the prophecy of Balaam:

I see Him, but not now; I behold Him, but not nigh; there shall arise a star out of Jacob, and a scepter shall rise up out of Israel; and Edom shall be an inheritance; Seir also shall be an inheritance of his enemies, and Israel maketh strength (Numbers 24:17-18).

Everyone can see that in these passages “Seir” signifies something of the Lord, for it is said that Jehovah “arose from Seir,” that He “went forth out of Seir, and marched out of the field of Edom,” and that “Edom and Seir shall be an inheritance.” Yet what of the Lord it signifies, no one can know except from the internal sense of the Word; but that it is the Lord’s Divine Human, and specifically the Divine natural as to good, may be seen from what has been said above. To “arise,” and to “go forth out of Seir” denote that He made even His natural Divine, in order that from this also there might be light, that is, intelligence and wisdom; and that in this way He might become Jehovah, not only as to His Human Rational, but also as to His Human Natural; and therefore it is said, “Jehovah arose from Seir,” and “Jehovah went forth out of Seir.” (That the Lord is Jehovah may be seen above, n. 1343, 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035.) The “prophecy concerning Dumah” in Isaiah involves a like meaning:

He calleth unto me out of Seir, Watchman, what of the night; watchman, what of the night? The watchman said, The morning cometh, and also the night (Isaiah 21:11-12).

[3] By the “land of Seir” in the relative sense is properly signified the Lord’s kingdom with those who are out of the church, that is, with the Gentiles, when the church is being set up among them, on the former or old church falling away from charity and faith. That those who are in darkness then have light is evident from many passages in the Word. This is properly signified by “arising from Seir,” and “going forth out of Seir, and marching out of the field of Edom,” and by “Seir being an inheritance;” as also by the above words in Isaiah: “He calleth unto me out of Seir, Watchman, what of the night? The watchman said, The morning cometh, and also the night;” “the morning cometh” denotes the Lord’s advent (n. 2405, 2780), and the consequent enlightenment to those who are in night (that is, in ignorance), but enlightenment from the Lord’s Divine natural (n. 4211). As most of the things in the Word have also an opposite sense, so likewise has “Seir;” as in Ezekiel 25:8-9; 35:2-15, and occasionally in the historicals of the Word.

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