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Joshua 4

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1 Ja kui kogu rahvas oli läinud üle Jordani, siis rääkis Issand Joosuaga, öeldes:

2 'Võtke endile rahva hulgast kaksteist meest, igast suguharust mees,

3 ja andke neile käsk ning öelge: Võtke endile siit Jordani keskelt, kus preestrite jalad seisavad, kaksteist kivi ja viige need enestega kaasa ning asetage leeripaika, kus te sel ööl ööbite!'

4 Siis Joosua kutsus kaksteist meest, keda ta oli käskinud määrata Iisraeli laste hulgast, igast suguharust ühe mehe,

5 ja Joosua ütles neile: 'Minge Issanda, oma Jumala laeka ette keset Jordanit, ja tõstke igamees endile üks kivi õlale, vastavalt Iisraeli laste suguharude arvule,

6 et need oleksid teie keskel tähiseks! Kui teie lapsed tulevikus küsivad, öeldes: Mis kivid need teil on?,

7 siis vastake neile, et Jordani veevool katkes Issanda seaduselaeka ees, kui see läks üle Jordani: Jordani veevool katkes ja need kivid olgu Iisraeli lastele igaveseks mälestuseks!'

8 Ja Iisraeli lapsed tegid nõnda, nagu Joosua käskis, ja võtsid vastavalt Iisraeli laste suguharude arvule Jordani keskelt kaksteist kivi, nagu Issand oli Joosuale öelnud, ja viisid enestega kaasa leeripaika ning asetasid sinna.

9 Ja kaksteist kivi püstitas Joosua keset Jordanit, sinna kohta, kus seaduselaegast kandvate preestrite jalad olid seisnud; ja need on seal tänapäevani.

10 Ja preestrid, kes kandsid laegast, seisid keset Jordanit, kuni oli tehtud kõik, mida Issand oli käskinud Joosuat rahvale öelda, just nõnda nagu Mooses oli käskinud Joosuat; ja rahvas läks rutates üle jõe.

11 Ja kui kogu rahvas viimseni oli üle läinud, siis läksid Issanda laegas ja preestrid rahva ette.

12 Ja ruubenlased, gaadlased ja Manasse pool suguharu läksid võitlusvalmilt Iisraeli laste eel, nagu Mooses neid oli käskinud.

13 Ligi nelikümmend tuhat sõjaks varustatud meest läks Issanda palge ees võitlusesse Jeeriko lagendikel.

14 Sel päeval tegi Issand Joosua suureks kogu Iisraeli silmis ja nad kartsid teda, nõnda nagu nad olid kartnud Moosest, kogu ta eluaja.

15 Ja Issand rääkis Joosuaga, öeldes:

16 'Käsi preestreid, kes kannavad tunnistuslaegast, et nad tuleksid Jordanist üles!'

17 Ja Joosua andis preestritele käsu, öeldes: 'Tulge Jordanist üles!'

18 Ja kui preestrid, kes kandsid Issanda seaduselaegast, tulid üles Jordani keskelt, ja preestrite jalatallad olid lahkunud kuivale, siis pöördus Jordani vesi tagasi oma paika ja voolas nagu ennegi üle kõigi kallaste.

19 Rahvas tuli Jordani äärest üles esimese kuu kümnendal päeval ja nad lõid leeri üles Gilgalisse, Jeeriko idapoolsele piirile.

20 Ja need kaksteist kivi, mis nad olid võtnud Jordanist, pani Joosua püsti Gilgalis.

21 Ja ta rääkis Iisraeli lastega ning ütles: 'Kui teie lapsed tulevikus küsivad oma vanemailt, öeldes: Mis kivid need on?,

22 siis tehke oma lastele teatavaks, öeldes: Iisrael läks kuiva mööda läbi Jordani,

23 sest Issand, teie Jumal, kuivatas teie eest Jordani vee, kuni te olite läbi läinud, nõnda nagu Issand, teie Jumal, talitas Kõrkjamerega, mille ta kuivatas meie eest, kuni olime läbi läinud,

24 et kõik maailma rahvad tunneksid Issanda kätt, kui vägev see on, et te igal ajal kardaksite Issandat, oma Jumalat.'

   

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Arcana Coelestia # 7381

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7381. 'Say to Aaron' means an influx of inward law into outward law. This is clear from the representation of 'Moses' as the law of God, dealt with in 6713, 6752; from the representation of 'Aaron' as teachings presenting what is good and true, dealt with in 6998, 7089, these teachings represented by 'Aaron' being nothing other than outward law emanating from inward law, that is, from the Divine through inward law; and from the meaning of 'saying' as influx, as in 6152, 6291, 7291. The reason why at this point 'saying' means influx is that Moses is commanded to 'Say to Aaron'; 'Moses' is inward law, and 'Aaron' outward law, and influx from the Divine takes place through what is inward into what is outward. Inward law is God's truth itself as it exists in heaven, while outward law is God's truth as it exists on earth. Thus inward law is truth suited to angels, while outward law is truth suited to men.

[2] Since inward law, represented by 'Moses', is truth suited to angels, while outward law, represented by 'Aaron', is truth suited to men, let something be said about them here. Truth suited to angels is for the most part beyond the comprehension of men. This is clear from the consideration that in heaven things are seen and spoken such as eye has never seen, nor ear ever heard. The reason for this is that the things spoken of among angels are spiritual, which are withdrawn from natural things and consequently are far removed from the ideas and words belonging to man's speech. For man has formed his ideas from things in the natural order, especially its grosser aspects, that is, from things which he has seen in the world and on earth, and has had physical contact with, that is, material things. Even though the ideas belonging to a person's inward thought exist on a level above material things they are nevertheless founded on material things; and the level that ideas are founded on is the level on which they seem to exist. That is the level on which a person perceives the things he thinks about. From this one may see what the situation is with the truth of faith, and also the nature of that which comes within man's range of thought, namely that which is called outward law and is represented by 'Aaron'.

[3] Let the following example serve to shed light on this. Man can have no thought at all without ideas involving time and space; such ideas cling to practically every detail of what man thinks. If ideas formed from time and space were taken away from man he would not know what he thinks, and scarcely whether he thinks. Yet angels' ideas have nothing of time or space within them, but states instead. The reason is that the natural world marks itself off from the spiritual world by the existence of time and space within it. The reason why time and space exist in the natural world, but states instead in the spiritual world, is this: In the natural world the sun appears to give rise to days and years by its apparent revolutions. It divides the days up into the four periods of night, morning, midday, and evening, and the years too into the four seasons of winter, spring, summer, and autumn, which it effects by means of variations of light and shade, as well as of warmth and coldness. And these divisions are the source of ideas of time and varying periods of it. Ideas of space arise from the use of periods as measurements; therefore where one exists, so does the other.

[4] But in the spiritual world the Sun of heaven, which is the source of spiritual light and spiritual heat, does not make circuits and revolutions which give rise to ideas of time and space. The light which flows from that Sun is God's truth, and the heat which flows from that Sun is God's goodness. These give rise to ideas of states among the angels, states of intelligence and faith being the product of God's truth, and states of wisdom and love the product of God's goodness. Variations in these states among the angels are what states of light and shade in the world, and also of warmth and coldness, correspond to, which are attributable to the sun since it is responsible for the existence of times and seasons and of spatial measurements. This example demonstrates to some extent what inward truth or truth suited to angels, called inward law, is like, and what outward truth or truth suited to men, referred to as outward law, is like. It also goes to explain why the things that angels discuss with one another are beyond man's comprehension and also indescribable.

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