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Isus Navin 4

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1 A kad sav narod pređe preko Jordana, reče Gospod Isusu govoreći:

2 Izaberite iz naroda dvanaest ljudi, po jednog čoveka iz svakog plemena,

3 I zapovedite im i recite: Uzmite odavde, iz sredine Jordana, s mesta gde stoje nogama svojim sveštenici, dvanaest kamenova, i odnesite ih sa sobom, i stavite ih onde gde ćete noćas noćiti.

4 Tada dozva Isus dvanaest ljudi, koje beše odredio između sinova Izrailjevih, po jednog čoveka iz svakog plemena.

5 I reče im Isus: Idite pred kovčeg Gospoda Boga svog usred Jordana, uzmite svaki po jedan kamen na rame svoje, prema broju plemena sinova Izrailjevih,

6 Da bude znak među vama. Kad vas posle zapitaju sinovi vaši govoreći: Šta će vam to kamenje?

7 Recite im: Jer se voda u Jordanu rastupi pred kovčegom zaveta Gospodnjeg, kad prelažaše preko Jordana, rastupi se voda u Jordanu, i ovo je kamenje spomen sinovima Izrailjevim doveka.

8 I učiniše sinovi Izrailjevi kako zapovedi Isus; i uzeše dvanaest kamenova iz sredine Jordana, kako beše rekao Gospod Isusu, prema broju plemena sinova Izrailjevih; i odneše ih sa sobom na noćište, i metnuše ih onde.

9 A i usred Jordana postavi Isus dvanaest kamenova na mestu gde stajahu nogama svojim sveštenici noseći kovčeg zavetni, i onde ostaše do danas.

10 Sveštenici pak koji nošahu kovčeg stajahu usred Jordana dokle se ne svrši sve što beše Gospod zapovedio Isusu da kaže narodu, sasvim kako beše Mojsije zapovedio Isusu. I narod pohita i pređe.

11 A kad pređe sav narod, onda pređe i kovčeg Gospodnji i sveštenici, a narod gledaše.

12 Pređoše i sinovi Ruvimovi i sinovi Gadovi i polovina plemena Manasijinog pod oružjem pred sinovima Izrailjevim, kao što im beše kazao Mojsije.

13 Oko četrdeset hiljada naoružanih pređoše pred Gospodom preko Jordana na boj u polje jerihonsko.

14 Taj dan uzvisi Gospod Isusa pred svim Izrailjem; i bojahu ga se kao što su se bojali Mojsija, svega veka njegovog.

15 I reče Gospod Isusu govoreći:

16 Zapovedi sveštenicima koji nose kovčeg od svedočanstva neka izađu iz Jordana.

17 I zapovedi Isus sveštenicima govoreći: Izađite iz Jordana.

18 A čim sveštenici koji nošahu kovčeg zaveta Gospodnjeg izađoše iz srede Jordana, i stadoše na suvo nogom svojom, odmah se vrati voda u Jordanu na mesto svoje, i poteče kao i pre povrh svih bregova svojih.

19 A izađe narod iz Jordana desetog dana prvog meseca, i stadoše u logor u Galgalu, s istoka Jerihonu.

20 A onih dvanaest kamenova, što iznesoše iz Jordana, postavi Isus u Galgalu,

21 I reče sinovima Izrailjevim govoreći: Kad u budućnosti zapitaju sinovi vaši oce svoje govoreći: Šta predstavlja to kamenje?

22 Tada obavestite sinove svoje i recite im: Suvim pređe Izrailj preko ovog Jordana.

23 Jer Gospod Bog vaš osuši Jordan pred vama dokle pređoste, kao što je učinio Gospod Bog vaš kod Crvenog mora osušivši ga pred nama dokle pređosmo;

24 Da bi poznali svi narodi na zemlji da je ruka Gospodnja krepka, da biste se svagda bojali Gospoda Boga svog.

   

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Arcana Coelestia # 4255

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4255. 'For with just my staff I passed over this Jordan, and now I have become two camps' means that from having little He now had much. This is clear from the meaning of 'a staff' as power - a word used in reference to truth, and dealt with in 4013, 4015; from the meaning of 'Jordan' as introduction into cognitions of good and truth, dealt with below; and from the meaning of 'two camps' as goods and truths, as above in 4250 - the two camps referred to here consisting of the people, flocks, herds, and camels, which he split into two groups. From this one may see what these words mean in the proximate sense - that when being introduced into cognitions He had only a small amount of truth but subsequently He had many truths and goods; or what amounts to the same, from having little He now had much. From the explanations given up to now it is evident that the subject in the internal sense has been the way in which the Lord made the Human within Him Divine, doing so step by step in keeping with order. So the subject has been His advance into intelligence and wisdom, at length into Divine intelligence and wisdom. This shows what the phrase 'from having little He now had much' is used to mean.

[2] The reason 'the Jordan' means introduction into cognitions of good and truth is that it was a boundary to the land of Canaan. For all the boundaries of that land meant things that are first and last in the Lord's kingdom, and also those that are first and last in the Church, and so those that are first and last in the celestial and spiritual things which constitute the Lord's kingdom and His Church, see 1585, 1866, 4116, 4240. Therefore, being a boundary, 'the Jordan' meant introduction into cognitions of good and truth, for these come first; but when at length a person becomes in himself a Church or the Lord's kingdom they come to be last.

[3] That 'the Jordan' means things that are first and those that are last may be seen from other places in the Word, as in David,

O my God, my soul bows itself down within me; 1 therefore I remember You from the land of Jordan, and the Hermons from the little mountain. Psalms 42:6.

'Remembering from the land of Jordan' stands for doing so from what is last and so from a position of humbleness. In the same author,

Judah became His sanctuary, Israel His dominions. The sea saw and fled; the Jordan turned about backwards. Psalms 114:2-3, 5.

'Judah' stands for the good of celestial love, and 'Israel' for the good of spiritual love, 3654. 'The sea' stands for cognitions of truth, 28, 'the Jordan' stands for cognitions of good which are said 'to turn about backwards' when the good of love gains dominion, for in that case cognitions are viewed from that good, not the good from those cognitions - in accordance with the things that have often been shown already.

[4] In the Book of Judges,

Gilead dwelling at the crossing of the Jordan; and Dan, why will he fear ships? Judges 5:17.

'Gilead' stands for the sensory good or pleasure by means of which a person is first introduced into the path of his regeneration, 4117, 4124. 'Dwelling at the crossing of the Jordan' stands for the things effecting that introduction, and so things that are first and last in the Church and the Lord's kingdom. These introductory things were also represented by 'the Jordan' when the children of Israel entered the land of Canaan, Joshua 3:14-end; 4:1-end; for 'the land of Canaan' represented the Lord's kingdom, 1413, 1437, 1607, 3038, 3481, 3686, 3705.

And the dividing of the Jordan and their passing through on dry ground meant the removal of evils and falsities and the admission into the Lord's kingdom of those who are governed by goods and truths. Similar in meaning is the dividing of the waters of the Jordan by Elijah when he was carried up into heaven, 2 Kings 2:8, and by Elisha when he entered in place of Elijah into the prophetic role, 2 Kings 2:14.

[5] The cure of Naaman's leprosy, effected by his having washed himself seven times in the Jordan according to Elisha's command, 2 Kings 5:1-14, represented baptism, for baptism means introduction into the Church and into the things that belong to the Church, and so into regeneration and the things that belong to regeneration. Not that anyone is regenerated by baptism; rather it is the sign of it, which he should call to mind. And because the things which constitute the Church are meant by baptism, and baptism is meant by 'the Jordan', as mentioned above, it was the Jordan therefore in which people were baptized by John, Matthew 3:6; Mark 1:5. And the Lord too was willing to be baptized in it by John, Matthew 3:13-17; Mark 1:9.

[6] Because 'the Jordan' means things that are first and last in the Lord's kingdom and in the Church - such as the cognitions of good and truth, since these serve to introduce a person into His kingdom and Church - the Jordan is also for that reason referred to as a boundary of the new earth or holy land, in Ezekiel 47:18. The new earth or holy land means the Lord's kingdom and also the new Church which is the Lord's kingdom on earth, see 1733, 1850, 2117, 2118 (end), 3355 (end).

Poznámky pod čarou:

1. literally, upon me

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