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Joshua 5

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1 Or come tutti i re degli Amorei che erano di là dal Giordano verso occidente e tutti i re dei Cananei che erano presso il mare udirono che l’Eterno aveva asciugate le acque del Giordano davanti ai figliuoli d’Israele finché fossero passati, il loro cuore si strusse e non rimase più in loro alcun coraggio di fronte ai figliuoli d’Israele.

2 In quel tempo, l’Eterno disse a Giosuè: "Fatti de’ coltelli di pietra, e torna di nuovo a circoncidere i figliuoli d’Israele".

3 E Giosuè si fece de’ coltelli di pietra e circoncise i figliuoli d’Israele sul colle d’Araloth.

4 Questo fu il motivo per cui li circoncise: tutti i maschi del popolo uscito dall’Egitto, cioè tutti gli uomini di guerra, erano morti nel deserto durante il viaggio, dopo essere usciti dall’Egitto.

5 Or tutto questo popolo uscito dall’Egitto era circonciso; ma tutto il popolo nato nel deserto durante il viaggio, dopo l’uscita dall’Egitto, non era stato circonciso.

6 Poiché i figliuoli d’Israele avean camminato per quarant’anni nel deserto finché tutta la nazione, cioè tutti gli uomini di guerra ch’erano usciti dall’Egitto, furon distrutti, perché non aveano ubbidito alla voce dell’Eterno. L’Eterno avea loro giurato che non farebbe loro vedere il paese che avea promesso con giuramento ai loro padri di darci: paese ove scorre il latte e il miele;

7 e sostituì a loro i loro figliuoli. E questi Giosuè li circoncise, perché erano incirconcisi, non essendo stati circoncisi durante il viaggio.

8 E quando s’ebbe finito di circoncidere tutta la nazione, quelli rimasero al loro posto nel campo, finché fossero guariti.

9 E l’Eterno disse a Giosuè: "Oggi vi ho tolto di dosso il vituperio dell’Egitto". E quel luogo fu chiamato Ghilgal, nome che dura fino al dì d’Oggi.

10 I figliuoli d’Israele si accamparono a Ghilgal, e celebrarono la Pasqua il quattordicesimo giorno del mese, sulla sera, nelle pianure di Gerico.

11 E l’indomani della Pasqua, in quel preciso giorno, mangiarono dei prodotti del paese: pani azzimi e grano arrostito.

12 E la manna cessò l’indomani del giorno in cui mangiarono de’ prodotti del paese; e i figliuoli d’Israele non ebbero più manna, ma mangiarono, quell’anno stesso, del frutto del paese di Canaan.

13 Or avvenne, come Giosuè era presso a Gerico, ch’egli alzò gli occhi, guardò, ed ecco un uomo che gli stava ritto davanti, con in mano la spada snudata. Giosuè andò verso di lui, e gli disse: "Sei tu dei nostri, o dei nostri nemici?"

14 E quello rispose: "No, io sono il capo dell’esercito dell’Eterno; arrivo adesso". Allora Giosuè cadde con la faccia a terra, si prostrò, e gli disse: "Che cosa vuol dire il mio signore al suo servo?"

15 E il capo dell’esercito dell’Eterno disse a Giosuè: "Lèvati i calzari dai piedi; perché il luogo dove stai è santo". E Giosuè fece così.

   

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Arcana Coelestia # 1748

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1748. 'That not a thread, nor even the latchet of a shoe' means all things, natural and bodily, that were unclean. This is clear from the meaning of 'the latchet of a shoe'. In the Word 'the sole of the foot, and the heel' means the lowest part of the natural, as shown already in 259. The shoe is that which covers the sole and the heel, and therefore 'a shoe' means something still more natural, thus the bodily itself. The exact meaning of a shoe depends on the actual subject. When it has reference to goods it is used in a good sense, but when it has reference to evils it is used in a bad sense, as it is here where the subject is the acquisitions of the king of Sodom, who means evil and falsity. 'The latchet of a shoe' therefore means things, natural and bodily, that are unclean. 'The thread of a shoe' means falsity, and 'the latchet of a shoe' evil, and because the expression denotes something very small the most degraded of all is meant.

[2] That these things are meant by a shoe is clear also from other places in the Word, such as when Jehovah appeared to Moses from the middle of the bush and said to Moses,

Do not come near here; put off your shoes from on your feet, for the place or which you are standing is holy ground. Exodus 3:5.

Similarly, in what the commander of Jehovah's army said to Joshua,

Put off your shoe from on your foot, for the place on which you are standing is holy. Joshua 5:15.

From this anyone may see that a shoe would not take away anything from the holiness provided the individual were holy in himself, but that this was said because 'a shoe' represented the lowest natural and bodily that was to be cast off.

[3] That it is the unclean natural and bodily is also clear in David,

Moab is My washbasin; upon Edom I will cast My shoe. Psalms 60:8.

The commandment to the disciples embodies the same,

If anyone will not receive you or listen to your words, as you leave that house or city, shake off the dust of your feet. Matthew 10:14; Mark 6:11; Luke 9:5.

Here 'dust of your feet' is similar in meaning to a shoe, for 'the sole of the foot' means the lowest natural, that is to say, uncleanness resulting from evil and falsity. They were commanded to do this because at that time they lived in an age of representatives, and imagined that heavenly arcana were stored away solely in these and not in naked truths.

[4] Because 'the shoe' meant the lowest natural, shedding, that is, 'taking off the shoe' meant that the lowest things of nature were to be shed, as in the case, mentioned in Moses, of any man who refused to fulfill the obligations of a brother-in-law,

He who refuses to fulfill the obligations of a brother-in-law - his sister-in-law shall go up to him in the sight of the elders, and she shall remove his shoe from upon his foot and spit in his face; 1 and she shall answer and say, So will it be done to the man who does not build up his brother's house. And his name will be called in Israel, The house of him who has his shoe taken off. Deuteronomy 25:5-10.

This stands for being devoid of all natural charity.

[5] That 'a shoe' means as well, in a good sense, the lowest natural is clear from the Word, as in Moses when referring to Asher,

Blessed above sons be Asher; let him be acceptable to his brothers, and dipping his foot in oil. Your 2 shoe will be iron and bronze. Deuteronomy 33:24-25.

Here 'shoe' stands for the lowest natural - 'iron shoe' for natural truth, 'bronze shoe' for natural good - as is clear from the meaning of iron and bronze, 425, 426. And because the shoe meant the lowest natural and bodily part, it therefore became a figurative expression for the least and basest thing of all, for the lowest natural and bodily part is the basest of all in man; and this is what John the Baptist meant when he said,

There is coming one mightier than I, the latchet of whose shoes I am not worthy to untie. Luke 3:16; Mark 1:7; John 1:27.

Poznámky pod čarou:

1. literally, faces

2. The Latin means His, but the Hebrew means Your, which Swedenborg has in another place where he quotes this verse.

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