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Isus Navin 6

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1 A Jerihon se zatvori, i čuvaše se od sinova Izrailjevih; niko nije izlazio, niti je ko ulazio.

2 A Gospod reče Isusu: Evo, dajem ti u ruke Jerihon i cara njegovog i junake njegove.

3 Zato obiđite oko grada svi vojnici, idući oko grada jedanput na dan; tako učinite šest dana.

4 A sedam sveštenika neka nose sedam truba od rogova ovnujskih pred kovčegom; a sedmog dana obiđite oko grada sedam puta, i sveštenici neka trube u trube.

5 Pa kad otežući zatrube u rogove ovnujske, čim čujete glas od trube, neka poviče sav narod glasno; i zidovi će gradski popadati na svom mestu, a narod neka ulazi, svaki naprema se.

6 Tada Isus sin Navin dozva sveštenike, i reče im: Uzmite kovčeg zavetni, a sedam sveštenika neka nose sedam truba od rogova ovnujskih pred kovčegom Gospodnjim.

7 A narodu reče: Idite i obiđite oko grada, i vojnici neka idu pred kovčegom Gospodnjim.

8 A kad Isus reče narodu, sedam sveštenika noseći sedam truba od rogova ovnujskih pođoše pred Gospodom, i zatrubiše u trube, a kovčeg zaveta Gospodnjeg pođe za njima.

9 A vojnici pođoše pred sveštenicima, koji trubljahu u trube, a ostali pođoše za kovčegom; i idući trubljahu u trube.

10 A narodu zapovedi Isus govoreći: Ne vičite, i nemojte da vam se čuje glas, i nijedna reč da ne izađe iz usta vaših do dana kad vam ja kažem: Vičite; tada ćete vikati.

11 Tako obiđe kovčeg Gospodnji oko grada jednom; pa se vratiše u logor, i noćiše u logoru.

12 A sutra usta Isus rano, i sveštenici uzeše kovčeg Gospodnji.

13 I sedam sveštenika noseći sedam truba od rogova ovnujskih iđahu pred kovčegom Gospodnjim, i idući trubljahu u trube; a vojnici iđahu pred njima, a ostali iđahu za kovčegom Gospodnjim; idući trubljahu u trube.

14 I jednom obiđoše oko grada drugog dana, pa se vratiše u logor; tako učiniše šest dana.

15 A sedmog dana ustaše zorom, i obiđoše oko grada isto onako sedam puta; samo toga dana obiđoše oko grada sedam puta.

16 A kad bi sedmi put da zatrube sveštenici u trube, Isus reče narodu: Vičite, jer vam Gospod dade grad.

17 A grad da bude proklet Gospodu i šta je god u njemu; samo Rava kurva neka ostane u životu i svi koji budu kod nje u kući, jer sakri poslanike koje smo poslali.

18 Ali se čuvajte od prokletih stvari da i sami ne budete prokleti uzevši šta prokleto, i da ne navučete prokletstvo na logor Izrailjev i smetete ga.

19 Nego sve srebro i zlato i posuđe od bronze i od gvožđa neka bude sveto Gospodu, neka uđe u riznicu Gospodnju.

20 Tada povika narod i zatrubiše trube, i kad narod ču glas trubni i povika glasno, popadaše zidovi na mestu svom; i narod uđe u grad, svaki naprema se; i uzeše grad.

21 I pobiše, kao prokleto, oštrim mačem sve što beše u gradu, i žene i ljude, i decu, i starce i volove i ovce i magarce.

22 A onoj dvojici što uhodiše zemlju reče Isus: Idite u kuću one žene kurve, i izvedite nju i sve što je njeno, kao što ste joj se zakleli.

23 I otišavši oni momci što uhodiše zemlju, izvedoše Ravu i oca joj i mater joj i braću joj i šta god beše njeno, i sav rod njen izvedoše, i ostaviše ih iza logora Izrailjevog.

24 A grad spališe ognjem i šta beše u njemu; samo srebro i zlato i posuđe od bronze i od gvožđa metnuše u riznicu doma Gospodnjeg.

25 A Ravu kurvu i dom oca njenog i sve što beše njeno ostavi u životu Isus, i ona osta među Izrailjcima do danas, jer sakri poslanike koje posla Isus da uhode Jerihon.

26 I u to vreme prokle Isus govoreći: Proklet da je pred Gospodom čovek koji bi ustao da gradi ovaj grad Jerihon! Na prvencu svom osnovao ga, i na mezimcu svom postavio mu vrata!

27 I Gospod beše sa Isusom, i razglasi se ime njegovo po svoj zemlji.

   

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Arcana Coelestia # 2973

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2973. 'Which was in all its borders round about' means exterior cognitions. This is clear from the meaning of 'borders' and of 'round about' as things that are exterior, dealt with in 2936. Thus here '[every] tree which was in the borders round about' means exterior cognitions. Exterior cognitions have to do with the religious observances and matters of doctrine which constitute the external things of the Church, whereas interior cognitions have to do with matters of doctrine which constitute the internal things of the Church. What the external things of the Church are, and what the internal, has been stated several times already.

[2] Furthermore in various places in the Word mention is made of the middle or the midst and of the regions encircling it, as when the land of Canaan is referred to, 'the middle' is used to describe where Zion and Jerusalem are, while the areas encircling describe where the nations are who are round about. 'The land of Canaan' represented the Lord's kingdom, 'Zion' the celestial part of it and 'Jerusalem' the spiritual, and there Jehovah or the Lord had His dwelling-place. The things that were round about, even to the borders, represented celestial and spiritual things spread out and derived in order from there. Where the furthest boundaries lay, there the representatives of celestial and spiritual things ended. Those representatives had their origin in the things that existed in the Lord's kingdom in heaven, where the Lord as the Sun is in the middle, from where all celestial flame and spiritual light radiate. Those nearest to Him dwell in the brightest light, while those who are more remote dwell in less light, and those who are the most remote in the least bright. At this point lie the borders where hell, which is outside heaven, begins.

[3] With celestial flame and spiritual light the position is that the existence of celestial things which are forms of innocence and love, and spiritual things which are forms of charity and faith, is proportional to the heat and light that is received, for those things are the source of all heat and light in heaven. This then is why 'the middle' means that which is inmost, and the encircling regions that which is outermost; and the spacing of the things that radiate in order from the inmost to the outermost is determined by their degree of innocence, love and charity. It is similar with each individual community of heaven. Those members in the middle are the best of its kind, and the love and charity of that kind becomes correspondingly less as these become more remote, that is, as such love and charity exist with members away from the middle.

[4] It is also similar with man. The inmost part of him is where the Lord resides with him, and from there governs the outlying parts. When a person permits the Lord to bring order to the outlying parts so that these correspond to the inmost parts, his state is such that he can be received into heaven, and the inmost, the interior, and the external parts of him act as one. But if the person does not permit the Lord to bring order to those outlying parts so that they correspond, he moves away from heaven, as far away as he is from permitting the Lord to bring that order to them. The fact that man's soul resides in the middle or inmost part of his being and the body in the outlying region or outermost parts is well known, for the body is that which surrounds and clothes his soul or spirit.

[5] With those in whom celestial and spiritual love reigns, good from the Lord flows in by way of the soul into the body, as a consequence of which the body becomes full of light, but with those in whom bodily and worldly love reigns, good from the Lord cannot flow in by way of the soul into the body. Instead their interiors are engulfed in darkness, as a consequence of which the body too becomes full of darkness, according to the Lord's own teaching in Matthew,

The lamp of the body is the eye. If the eye is sound, the whole body is full of light. If the eye is evil, the whole body is full of darkness. If therefore the light is darkness, how great is the darkness! Matthew 6:22-23.

'The eye' means the understanding part, which belongs in the soul, 2701.

[6] But matters are worse still with people whose interiors are 'darkness' while their exteriors seem to be 'full of light'. They are such as outwardly pretend to be angels of light but inwardly they are devils. They are referred to as 'Babel'. These people, when the things that are round about are destroyed, are carried headfirst into hell. This was represented by the city of Jericho whose walls fell down, and the city was given to destruction, after the priests had gone round it seven times with the ark, and had sounded their trumpets, Joshua 6:1-17. The same is meant in Jeremiah,

Set yourselves against Babel round about, all you who bend the bow. Raise a shout over her round about, she has given her hand, her foundations have fallen, her walls have been destroyed. Jeremiah 50:14-15.

From this it is now evident what 'round about' means. Reference is also made several times in the Word to 'the encircling regions', as in Jeremiah 21:14; 46:14; 49:5; Ezekiel 36:3-4, 7; 37:21; Amos 3:11; and elsewhere. By 'the encircling regions' is meant the things that are exterior, concerning which, in the Lord's Divine mercy, more will be said elsewhere.

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