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Isus Navin 13

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1 A Isus većbeše star i vremenit, i reče mu Gospod: Ti si star i vremenit, a zemlje je ostalo vrlo mnogo da se osvoji.

2 Ovo je zemlja što je ostala: sve međe filistejske i sva gesurska,

3 Od Siora, koji je pred Misirom, do međe akaronske na sever; to pripada Hananejima; pet kneževina filistejskih, gazejska, azotska, askalonska, getejska i akaronska, i Aveji;

4 S juga sva zemlja hananejska i Meara, što pripada Sidoncima do Afeka, do međe amorejske.

5 I zemlja givlejska i sav Livan k istoku, od Val-Gada pod gorom Ermonom pa do ulaska ematskog;

6 Sve koji žive u toj gori od Livana do vode Misrefota, sve Sidonce ja ću oterati ispred sinova Izrailjevih; samo je razdeli žrebom Izrailju u nasledstvo, kao što sam ti zapovedio.

7 Razdeli dakle tu zemlju u nasledstvo među devet plemena i polovinu plemena Manasijinog.

8 Jer s drugom polovinom pleme Ruvimovo i Gadovo primiše svoj deo, koji im dade Mojsije s one strane Jordana k istoku, kako im dade Mojsije sluga Gospodnji,

9 Od Aroira koji je na bregu potoka Arnona i grada nasred potoka, i svu ravnicu medevsku do Devona,

10 I sve gradove Siona cara amorejskog, koji carova u Esevonu, do međe sinova Amonovih,

11 I Galad i među gesursku i mahatsku i svu goru ermonsku i sav Vasan do Salhe;

12 Sve carstvo Ogovo u Vasanu, koji Og carova u Astarotu i Edrajinu i beše ostao od Rafaja; a Mojsije ih pobi i istrebi.

13 Ali Gesureja i Mahateja ne izagnaše sinovi Izrailjevi, nego Gesureji i Mahateji ostaše među Izrailjem do danas.

14 Samo plemenu Levijevom ne dade nasledstvo; žrtve ognjene Gospoda Boga Izrailjevog jesu nasledstvo njegovo, kao što mu je rekao.

15 A dade Mojsije plemenu sinova Ruvimovih po porodicama njihovim,

16 I međe im behu od Aroira koji je na bregu potoka Arnona, i grad koji je nasred potoka, i sva ravan do Medeve,

17 Esevon sa svim gradovima svojim u ravni, Devon i Vamot-Val i Vet-Valmeon,

18 I Jasa i Kadimot i Mifat,

19 I Kirijatajim i Sivma i Zaret-Sar na gori kod doline,

20 I Vet-Fegor i Azdot-Fazga i Vet-Jesimot,

21 I svi gradovi u ravni, i sve carstvo Siona cara amorejskog, koji carova u Esevonu, kog ubi Mojsije s knezovima madijanskim, Evijom i Rekemom i Surom i Urom i Revom, knezovima Sionovim, koji življahu u onoj zemlji.

22 I Valama sina Veorovog, vrača, ubiše sinovi Izrailjevi mačem s drugima pobijenim.

23 I behu međe sinova Ruvimovih Jordan s međama svojim. To je nasledstvo sinova Ruvimovih po porodicama njihovim, gradovi i sela njihova.

24 I dade Mojsije plemenu Gadovom, sinovima Gadovim po porodicama njihovim,

25 I behu im međe Jazir i svi gradovi galadski i polovina zemlje sinova Amonovih do Aroira koji je prema Ravi,

26 I od Esevona do Ramot-Mispe i Vetonima, i od Mahanaima do međe davirske;

27 I u dolini Vet-Aran i Vet-Nimra i Sokot i Safon; ostatak carstva Siona cara esevonskog, Jordan i međa njegova do kraja mora hinerotskog s one strane Jordana na istok.

28 To je nasledstvo sinova Gadovih po porodicama njihovim, gradovi i sela njihova.

29 I dade Mojsije polovini plemena Manasijinog, i dobi polovina plemena sinova Manasijinih po porodicama svojim;

30 Međa im beše od Mahanaima, sav Vasan, sve carstvo Oga cara vasanskog, i sva sela Jairova, što su u Vasanu, šezdeset gradova.

31 I polovina Galada, i Astarot i Edrajin, gradovi carstva Ogovog u Vasanu, dopadoše sinovima Mahira sina Manasijinog, polovini sinova Mahirovih po porodicama njihovim.

32 To je što razdeli u nasledstvo Mojsije u polju moavskom s one strane Jordana prema Jerihonu na istoku.

33 A plemenu Levijevom ne dade Mojsije nasledstvo; Gospod je Bog Izrailjev njihovo nasledstvo, kao što im je rekao.

   

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Arcana Coelestia # 1616

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1616. That 'Abram moved his tent, and came and dwelt in the oak groves of Mamre which are in Hebron' means that the Lord arrived at a perception more interior still is clear from the meaning of 'moving one's tent', that is, moving it and pitching it once again, as the process of being joined together; for 'a tent' is the holiness of worship, as shown already in 414, 1452, by which the external man is joined to the internal. It is also clear from the meaning of 'an oak-grove' as perception, dealt with already in 1442, 1443, where the phrase that occurred was 'the oak-grove of Moreh', meaning a first perception, whereas here the plural 'the oak-groves of Mamre' is used, which means a fuller, that is, more interior perception. This perception is called 'the oak-groves of Mamre which are in Hebron'. Mamre is also mentioned elsewhere in the Word, as in Genesis 14:13; 18:1; 23:17-19; 35:27; and Hebron too, in Genesis 35:27; 37:14; Joshua 10:36, 39; 14:13-15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and elsewhere. But what Mamre and Hebron mean where they are so mentioned will in the Lord's Divine mercy be seen when these other parts of the Word are explained.

[2] The implications of 'the oak-groves of Mamre which are in Hebron' meaning perception more interior still are as follows: To the extent that those things belonging to the external man are joined to celestial things belonging to the internal man perception grows and becomes more interior. Conjunction with celestial things confers perception, for within the celestial things that belong to love to Jehovah dwells the life itself of the internal man, or what amounts to the same, within celestial things which belong to love, that is, within celestial love, Jehovah is present. This presence is not perceived in the external man however until the conjunction has taken place. All perception is the result of conjunction.

[3] From the internal sense here it is clear what the situation was in the Lord's case: His External Man, or Human Essence, was joined step by step to the Divine Essence as cognitions multiplied and became fruitful. No one can ever, insofar as he is human, be joined to Jehovah, or the Lord, except by means of cognitions, for it is by means of cognitions that a person is made human. This applied to the Lord too since He was born as any other is born, and received instruction as any other does. Yet in the cognitions He had as receptacles celestial things were being instilled continually, with the result that His cognitions were constantly being made into the recipient vessels of celestial things; and these vessels also were themselves made celestial.

[4] Constantly the Lord advanced in this manner towards the celestial things of infancy, for, as stated already, the celestial things which belong to love are being instilled in a person from earliest infancy to childhood and on into adolescence as well. Since he is a human being, at that time and later on he is endowed with knowledge and cognitions. If a person is such that he can be regenerated, that knowledge and those cognitions are filled with celestial things that belong to love and charity, and are accordingly implanted within the celestial things he was endowed with from infancy through to childhood and adolescence, and in this way his external man is joined to his internal. First of all they are implanted in the celestial things he was endowed with in adolescence, then in those he was endowed with in childhood, and finally in those he was endowed with in infancy. At that point he is 'the little child' regarding whom the Lord said 'of such is the kingdom of God'. This implanting is done by the Lord alone, and therefore nothing celestial with man either does or can exist with man that does not come from, and belong to, the Lord.

[5] The Lord however from His own power joined His External Man to His Internal Man and filled His cognitions with celestial things, and He implanted them in celestial things, doing so according to Divine Order. First of all He implanted them in the celestial things of childhood, then in the celestial things of the age of childhood and back to infancy, and finally in the celestial things of His infancy. In this way He at the same time became as regards the Human Essence Innocence itself and Love itself, from which derive all innocence and all love in heaven and on earth. Such Innocence is true Infancy because it is simultaneously Wisdom. But the innocence of infancy is of no use at all unless by means of cognitions it becomes the innocence of wisdom, and this is why little children in the next life are endowed with cognitions. As the Lord implanted cognitions in celestial things, so He had perception, for, as stated, all perception is the result of conjunction. He had His first perception when He implanted the facts acquired in childhood, a perception meant by 'the oak-grove of Moreh'; and He had His second, which is the subject here, and which is more interior, when He implanted cognitions, a perception meant by 'the oak-groves of Mamre which are in Hebron'.

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

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Joshua 14:13-15

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13 Joshua blessed him; and he gave Hebron to Caleb the son of Jephunneh for an inheritance.

14 Therefore Hebron became the inheritance of Caleb the son of Jephunneh the Kenizzite to this day; because he wholly followed Yahweh, the God of Israel.

15 Now the name of Hebron before was Kiriath Arba, after the greatest man among the Anakim. The land had rest from war.