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Isus Navin 11

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1 A kad to ču Javin car asorski, posla k Jovavu caru adonskom i k caru imronskom i k caru ahsavskom,

2 I k carevima koji behu na severu u gorama i po ravnicama na jugu od Hinerota i u dolini i u Nafat-Doru na zapad,

3 Ka Hananejinu na istoku i zapadu, i Amorejinu i Hetejinu i Ferezejinu i Jevusejinu u gorama, i k Jevejinu pod Ermonom u zemlji Mispi.

4 I izađoše oni i sva vojska njihova s njima, mnogi narod kao pesak na bregu morskom, i konji i kola mnoga veoma.

5 Svi ti carevi dogovoriše se i dođoše, i stadoše zajedno u logor na vodi Meromu, da udare na Izrailja.

6 A Gospod reče Isusu: Ne boj ih se; jer sutra u ovo doba ja ću učiniti te će svi biti pobijeni pred Izrailjem; konjima njihovim ispresecaj žile, i kola njihova popali ognjem.

7 I izađe Isus i sva vojska s njim na njih na vodu Merom iznenada, i udariše na njih.

8 I Gospod ih dade u ruke Izrailju, te ih razbiše i teraše ih do Sidona velikog i do vode Misrefota i do polja Mispe na istok; i tako ih pobiše da ne ostaviše nijednog živog.

9 I učini im Isus kako mu beše zapovedio Gospod: konjima njihovim ispreseca žile, i kola njihova popali ognjem.

10 I vrativši se Isus u to vreme, uze Asor, i ubi cara njegovog mačem; a Asor beše, pre, glava svim tim carstvima.

11 I pobiše sve živo što beše u njemu oštrim mačem sekući, te ne osta ništa živo; a Asor spališe ognjem.

12 I sve gradove onih careva i sve careve njihove uze Isus i iseče ih oštrim mačem i pobi ih, kao što beše zapovedio Mojsije sluga Gospodnji.

13 Ali nijednog grada koji osta u opkopima svojim ne popali Izrailj, osim samog Asora, koji spali Isus.

14 A sav plen iz tih gradova i stoku pograbiše za sebe sinovi Izrailjevi; samo ljude sve isekoše oštrim mačem, te ih istrebiše, ne ostaviše ništa živo.

15 Kako zapovedi Gospod Mojsiju, sluzi svom, tako Mojsije zapovedi Isusu, a Isus tako učini; ništa ne izostavi od svega što beše Gospod zapovedio Mojsiju.

16 I tako uze Isus svu tu zemlju, gore i sav južni kraj i svu zemlju gosensku, i ravnicu i polje, goru Izrailjevu i ravnicu njegovu.

17 Od gore Alaka, koja se pruža k Siru, do Val-Gada u polju livanskom, pod gorom Ermonom i sve careve njihove zarobi i pobi ih i pogubi.

18 Dugo vremena vojeva Isus na te careve.

19 Ne bi nijednog grada koji učini mir sa sinovima Izrailjevim, osim Jeveja koji življahu u Gavaonu; sve ih uzeše ratom.

20 Jer od Gospoda bi, te otvrdnu srce njihovo da izađu u boj na Izrailja, da bi ih potro i da im ne bi bilo milosti, nego da bi ih istrebio, kao što beše zapovedio Gospod Mojsiju.

21 U to vreme dođe Isus, te istrebi Enakime iz gora, iz Hevrona, iz Davira, iz Anava i iz sve gore Judine i iz sve gore Izrailjeve, s gradovima njihovim potre ih Isus.

22 Nijedan Enakim ne osta u zemlji sinova Izrailjevih; samo u Gazi, u Gatu i u Azotu ostaše.

23 Tako uze Isus svu zemlju, kao što beše kazao Gospod Mojsiju; i dade je u nasledstvo Izrailju prema delovima njihovim, po plemenima njihovim. I zemlja počinu od rata.

   

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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.