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Josua 1

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1 Und es geschah nach dem Tode Moses, des Knechtes Jehovas, da sprach Jehova zu Josua, (S. die Anm. zu 2. Mose 17,9) dem Sohne Nuns, dem Diener Moses, und sagte:

2 Mein Knecht Mose ist gestorben; und nun, mache dich auf, gehe über diesen Jordan, du und dieses ganze Volk, in das Land, das ich ihnen, den Kindern Israel, gebe.

3 Jeden Ort, auf den eure Fußsohle treten wird, euch habe ich ihn gegeben, so wie ich zu Mose geredet habe.

4 Von der Wüste und diesem Libanon bis zum großen Strome, dem Strome Phrat, das ganze Land der Hethiter, und bis zum großen Meere gegen Sonnenuntergang, soll eure Grenze sein.

5 Es soll niemand vor dir bestehen alle Tage deines Lebens: so wie ich mit Mose gewesen bin, werde ich mit dir sein; ich werde dich nicht versäumen und dich nicht verlassen.

6 Sei stark und mutig! denn du, du sollst diesem Volke das Land als Erbe austeilen, das ich ihren Vätern geschworen habe, ihnen zu geben.

7 Nur sei sehr stark und mutig, daß du darauf achtest, zu tun nach dem ganzen Gesetz, welches mein Knecht Mose dir geboten hat. Weiche nicht davon ab zur echten noch zur Linken, auf daß es dir gelinge überall, wohin du gehst.

8 Dieses Buch des Gesetzes soll nicht von deinem Munde weichen, und du sollst darüber sinnen Tag und Nacht, auf daß du darauf achtest, zu tun nach allem, was darin geschrieben ist; denn alsdann wirst du auf deinem Wege Erfolg haben, und alsdann wird es dir gelingen.

9 Habe ich dir nicht geboten: Sei stark und mutig? Erschrick nicht und fürchte dich nicht! denn Jehova, dein Gott, ist mit dir überall, wohin du gehst.

10 Und Josua gebot den Vorstehern des Volkes und sprach: Gehet mitten durch das Lager und gebietet dem Volke und sprechet:

11 Bereitet euch Zehrung; denn in noch drei Tagen werdet ihr über diesen Jordan ziehen, um hinzukommen, das Land in Besitz zu nehmen, welches Jehova, euer Gott, euch gibt, es zu besitzen.

12 Und zu den ubenitern und zu den Gaditern und zu dem halben Stamme Manasse sprach Josua und sagte:

13 Gedenket des Wortes, das Mose, der Knecht Jehovas, euch geboten hat, indem er sprach: Jehova, euer Gott, schafft euch uhe und gibt euch dieses Land.

14 Eure Weiber, eure Kinder und euer Vieh sollen in dem Lande bleiben, das Mose euch diesseit des Jordan gegeben hat; ihr aber, alle streitbaren Männer, sollt gerüstet vor euren Brüdern hinüberziehen und ihnen helfen,

15 bis Jehova euren Brüdern uhe schafft wie euch, und auch sie das Land besitzen, welches Jehova, euer Gott, ihnen gibt. Dann sollt ihr in das Land eures Besitztums zurückkehren und es besitzen, welches Mose, der Knecht Jehovas, euch gegeben hat, diesseit des Jordan, gegen Sonnenaufgang.

16 Und sie antworteten Josua und sprachen: Alles, was du uns geboten hast, wollen wir tun, und wohin irgend du uns senden wirst, wollen wir gehen.

17 Nach allem wie wir Mose gehorcht haben, also wollen wir dir gehorchen. Nur möge Jehova, dein Gott, mit dir sein, wie er mit Mose gewesen ist!

18 Jedermann, der deinem Befehle widerspenstig ist und nicht auf deine Worte hört in allem, was du uns gebietest, soll getötet werden. Nur sei stark und mutig!

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Arcana Coelestia # 901

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901. 'The twenty-seventh day' means that which is holy. This is clear from what has been said above, for it is the composite number that is obtained when three is cubed - that is, three multiplied by three making nine, and nine multiplied by three again making twenty-seven. The predominant factor in this number therefore is three. This was how the most ancient people calculated numbers and by means of them meant nothing else than real things. That 'three' has the same meaning as seven becomes clear from what has been stated already just above. A hidden reason why it does so is that the Lord rose on the third day. The Lord's resurrection itself comprehends all that is holy, and the resurrection of all men. This was why in the Jewish Church this number became representative, and why in the Word it is a holy number. It is similar in heaven where no numbers are envisaged. Instead of three and seven they have a general holy idea of the resurrection and of the Coming of the Lord.

[2] That 'three' and 'seven' mean what is holy is clear from the following places in the Word: In Moses,

Anyone touching a dead body will be unclean for seven days. He shall purify himself on the third day, and on the seventh day he will be clean. And if he does not purify himself on the third day then he will not be clean on the seventh day. He who touches one pierced by the sword, or one dead, or a human bone, or a sepulchre will be unclean for seven days. The one who is clean shall sprinkle [with hyssop] over the unclean on the third day and on the seventh day; and on the seventh day he shall purify him, and he [the unclean] shall wash his clothes and bathe himself in water, and will be clean in the evening. Numbers 19:11, 11, 16, 19.

Quite clearly these requirements are representative, that is, things of an external nature meaning those that are internal. Take for example the fact that anyone was unclean who had touched one who had died, or one pierced [by the sword], or a human bone, or a sepulchre. Each of these objects means in the internal sense things that are a person's own, which are dead and unholy. So too with the requirement that he had to bathe himself in water and would be clean in the evening. And the third day and the seventh day were in like manner representative. They mean that which is holy because these were the days when he was to be purified and so be cleansed.

[3] The same usage occurs in the reference to the men coming back from the battle with the Midianites, who were told,

Camp outside the camp for seven days. Every one of you who has killed someone 1 and every one who has touched one slain 2 shall purify yourselves on the third day and on the seventh day. Numbers 31:19.

If this were just a ceremonial observance and the third and the seventh days were not representative and symbolical of that which is holy, that is, of purification, it would be something dead. It would be something without a cause and a cause without an end in view. That is, it would be like that which has been severed from its cause and its cause from its end in view; and so there would be nothing Divine about it at all. That the third day was representative of, and so symbolized, that which is holy, is quite clear from the Lord's coming down on Mount Sinai, concerning which event the following command was given, Jehovah said to Moses, Go to the people, and make them holy today and tomorrow, in order that they may wash their garments and be ready on the third day, for on the third day Jehovah will come down on Mount Sinai before the eyes of all the people. Exodus 19:10-11, 15-16.

[4] The same usage occurs in Joshua's crossing the Jordan on the third day,

Joshua commanded, Pass through the middle of the camp, and command the people saying, Prepare provisions for yourselves, for within three days you will be crossing this Jordan to go and take possession of the land. 'The crossing of the Jordan' represented the introduction of the children of Israel, that is, of the regenerate, into the Lord's kingdom, 'Joshua', who led them in, representing the Lord Himself. And this took place 'on the third day'. Because the third day, like the seventh, was holy it was stipulated that the third year should be a year of taking tithes 3 and in that year people should be holy in their conduct by performing charitable works, Deuteronomy 26:12 and following verses. 'Tithes' 3 represented remnants, which are holy because they are the Lord's alone. Jonah's presence in the belly of the fish for three days and three nights, Jonah 1:17, clearly represented the Lord's burial and His resurrection on the third day, Matthew 12:40.

[5] That 'three' means that which is holy is also clear in the Prophets, as in Hosea,

Jehovah will revive us after two days, on the third day He will raise us up that we may live before Him. Hosea 6:2.

Here too 'the third day' clearly stands for the Lord's Coming, and for His resurrection. In Zechariah,

It will happen in all the land that two parts in it will be cut off and breathe their last, and a third will be left in it. And I will lead the third part through fire, and I will refine them as one refines silver, and test them as one tests gold. Zechariah 13:8-9.

Here 'a third part' or three stands for that which is holy. A third embodies the same as three, and so does the third of a third, as in the present verse, for three is the cube root of twenty-seven.

Poznámky pod čarou:

1. literally, a soul

2. literally, pierced

3. or tenths

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