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Josué 9

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1 Y ACONTECIO que como oyeron estas cosas todos los reyes que estaban de esta parte del Jordán, así en las montañas como en los llanos, y en toda la costa de la gran mar delante del Líbano, los Hetheos, Amorrheos, Cananeos, Pherezeos, Heveos, y Jebuseos;

2 Juntáronse á una, de un acuerdo, para pelear contra Josué é Israel.

3 Mas los moradores de Gabaón, como oyeron lo que Josué había hecho á Jericó y á Hai,

4 Ellos usaron también de astucia; pues fueron y fingiéronse embajadores, y tomaron sacos viejos sobre sus asnos, y cueros viejos de vino, rotos y remendados,

5 Y zapatos viejos y recosidos en sus pies, con vestidos viejos sobre sí; y todo el pan que traían para el camino, seco y mohoso.

6 Así vinieron á Josué al campo en Gilgal, y dijéronle á él y á los de Israel: Nosotros venimos de tierra muy lejana: haced pues ahora con Nosotros alianza.

7 Y los de Israel respondieron á los Heveos: Quizás vosotros habitáis en medio de nosotros: ¿cómo pues podremos nosotros hacer alianza con vosotros?

8 Y ellos respondieron á Josué: Nosotros somos tus siervos. Y Josué les dijo: ¿Quién sois vosotros y de dónde venís?

9 Y ellos respondieron: Tus siervos han venido de muy lejanas tierras, por la fama de Jehová tu Dios; porque hemos oído su fama, y todas las cosas que hizo en Egipto,

10 Y todo lo que hizo á los dos reyes de los Amorrheos que estaban de la otra parte del Jordán; á Sehón rey de Hesbón, y á Og rey de Basán, que estaba en Astaroth.

11 Por lo cual nuestros ancianos y todos los moradores de nuestra tierra nos dijeron: Tomad en vuestras manos provisión para el camino, é id al encuentro de ellos, y decidles: Nosotros somos vuestros siervos, y haced ahora con Nosotros alianza.

12 Este nuestro pan tomamos caliente de nuestras casas para el camino el día que salimos para venir á vosotros; y helo aquí ahora que está seco y mohoso:

13 Estos cueros de vino también los henchimos nuevos; helos aquí ya rotos: también estos nuestros vestidos y nuestros zapatos están ya viejos á causa de lo muy largo del camino.

14 Y los hombres de Israel tomaron de su provisión del camino, y no preguntaron á la boca de Jehová.

15 Y Josué hizo paz con ellos, y concertó con ellos que les dejaría la vida: también los príncipes de la congregación les juraron.

16 Pasados tres días después que hicieron con ellos el concierto, oyeron como eran sus vecinos, y que habitaban en medio de ellos.

17 Y partiéronse los hijos de Israel, y al tercer día llegaron á sus ciudades: y sus ciudades eran Gabaón, Caphira, Beeroth, y Chiriath-jearim.

18 Y no los hirieron los hijos de Israel, por cuanto los príncipes de la congregación les habían jurado por Jehová el Dios de Israel. Y toda la congregación murmuraba contra los príncipes.

19 Mas todos los príncipes respondieron á toda la congregación: Nosotros les hemos jurado por Jehová Dios de Israel; por tanto, ahora no les podemos tocar.

20 Esto haremos con ellos: les dejaremos vivir, porque no venga ira sobre nosotros á causa del juramento que les hemos hecho.

21 Y los príncipes les dijeron: Vivan; mas sean leñadores y aguadores para toda la congregación, como los príncipes les han dicho.

22 Y llamándolos Josué, les habló diciendo: ¿Por qué nos habéis engañado, diciendo, Habitamos muy lejos de vosotros; una vez que moráis en medio de nosotros?

23 Vosotros pues ahora sois malditos, y no faltará de vosotros siervo, y quien corte la leña y saque el agua para la casa de mi Dios.

24 Y ellos respondieron á Josué, y dijeron: Como fué dado á entender á tus siervos, que Jehová tu Dios había mandado á Moisés su siervo que os había de dar toda la tierra, y que había de destruir todos los moradores de la tierra delante de vosotros, por esto

25 Ahora pues, henos aquí en tu mano: lo que te pareciere bueno y recto hacer de nosotros, hazlo.

26 Y él lo hizo así; que los libró de la mano de los hijos de Israel, para que no los matasen.

27 Y constituyólos Josué aquel día por leñadores y aguadores para la congregación y para el altar de Jehová, en el lugar que él escogiese: lo que son hasta hoy.

   

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Exploring the Meaning of Joshua 9

Napsal(a) New Christian Bible Study Staff, Julian Duckworth

Joshua 9: The Gibeonites deceive Israel.

After Israel conquered Jericho and then Ai, the news about the strength of the Children of Israel - and their mighty God, Jehovah - spread quickly among the people of Canaan. In this chapter, the people of Gibeon came up with a plan to trick Joshua and the Israelites into granting them safety.

To preserve themselves, the Gibeonites cooked up a story that they had come from far away. They dressed in old clothing and worn-out sandals, and brought shabby wine-skins and moldy bread as proof of their long journey. After questioning these travelers, Joshua agreed to guarantee their safety, and the Israelites made a covenant to let them live. Note that the Israelites did not consult the Lord.

In the end, the Gibeonites admitted that they lived close by and were neighbors of Israel, just as the Hivites (the Gibeonites' ancestors) had been with Abraham. Joshua, unable to revoke his promise to them, made them wood-cutters and water-carriers for the altars of the Lord.

This chapter offers us several spiritual lessons. The main one is that there is a place for simple, well-intentioned goodness in our spiritual life, along with our love of God and our love for other people (See Swedenborg's exegetical work, Arcana Caelestia 3436, for details). This is what the Gibeonites stand for; they were not warlike but peaceful, content to live usefully day after day. This is an illustration of natural good, which is an important part of life in this world and in heaven (Arcana Caelestia 3167).

On a spiritual level, their story about living in a country far-away means that when we live good, well-intentioned lives, we are ‘far away’ from the evils of the Canaanites. Although the Gibeonites lived among the Canaanites, their higher values were entirely different. So while the Gibeonites deceived Israel to save themselves, they spoke truthfully when they said: “we come from a place a very long way away” (See Swedenborg's work, Heaven and Hell 481).

Their tattered and torn appearance is meant to illustrate the hard work of doing good. It can be quite wearing to continue doing good things, especially when we feel it is all up to us. Acknowledging that all good is from the Lord renews us, and keeps us from the burden of merit.

In the same vein, their worn-out appearance is also about our relationship with the Word. Little children love and delight in the stories of the Word, but as they grow up, this love dwindles (Arcana Caelestia 3690). But as adults, we have the choice to find those guiding principles from the Word, helping us to keep leading good lives.

The fact that Joshua commanded the Gibeonites to cut wood and draw water also holds spiritual significance. The beauty of wood is that it comes from living trees, and can be turned into many, many useful things. It stands for the steady, humble wish to do good each day (See Swedenborg's work, True Christian Religion 374). This must be present in our worship at the altars of the Lord.

Drawing water provides essential, life-giving refreshment for others. Water stands for truth, and our better actions draw the water of life for the sake of others. Truly, acknowledging the goodness in other people is part of our faith in God. This story shows us that we must allow others to live and to serve everything of God, just as Joshua showed mercy toward the Gibeonites.

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Arcana Coelestia # 3690

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3690. 'Jacob went out from Beersheba' means life more remote from matters of doctrine that are Divine. This is clear from the meaning of 'going' as living, dealt with in 3335, 3685, and so of 'going away' as living more remotely; and from the meaning of 'Beersheba' as doctrine that is Divine, dealt with in 2723, 2858, 2859, 3466. From this it is evident that 'Jacob went out from Beersheba' means life more remote from matters of doctrine that are Divine. Life is said to be more remote when it consists in external truths and is governed by these, as was the case in the early and later childhood of those who are being regenerated, dealt with just above in 3688.

[2] To demonstrate more fully what that life is, and what it is like, let a further brief statement be made about it. All the details of the historical tales contained in the Word are truths more remote from the actual matters of doctrine that are Divine. Nevertheless they are of service to young and older children in that by means of those tales they are led gradually into more interior matters of doctrine concerning what is true and good, and at length into Divine ones; for inmostly those tales hold what is Divine within them. When young children read them and in innocence are filled with affection for them, the angels present with them experience a delightful heavenly state, for the Lord fills those angels with affection for the internal sense and so for the things which the events of the historical tales represent and mean. It is that heavenly delight experienced by angels which flows in and causes the young children to take delight in those tales. In order that this first state may exist, that is, the state in early and later childhood of those who are to be regenerated, the historical tales in the Word have therefore been provided and written in such a way that every single detail there contains that which is Divine within them.

[3] How remote they are from matters of doctrine that are Divine may be seen from an example taken from those historical tales. When at first someone knows merely that God came down on Mount Sinai and gave Moses the tablets on which the Ten Commandments were written, and that Moses smashed them and God wrote similar commandments on another set of tablets, and this historical description in itself delights him, his life is governed by external truth and is remote from matters of doctrine that are Divine. Later on however when he starts to take delight in and have an affection for the commands or precepts there, and lives according to them, his life is now governed by actual truth; yet his life is still remote from matters of doctrine that are Divine. For the life he leads in keeping with those commands is no more than a morally correct life, the precepts of which are well known to everyone living in human society from the life of the community and from the laws existing there, such as worship of the Supreme Being, honouring parents, not committing murder, not committing adultery, and not stealing.

[4] But a person who is being regenerated is gradually led away from this more remote or morally correct life to life that comes closer to matters of doctrine that are Divine, that is, closer to spiritual life. When this happens he starts to wonder why such commands or precepts were sent down from heaven in so miraculous a fashion and why they were written on tablets with the finger of God, when they are in fact known to all peoples and are also written in the laws of those who have never heard anything from the Word. When he enters into this state of thinking he is then led by the Lord, if he belongs among those who are able to be regenerated, into a state more interior still, that is to say, into a state when he thinks that deeper things lie within which he does not as yet know. And when he reads the Word in this state he discovers in various places in the Prophets, and especially in the Gospels, that every one of those precepts contains within it things more heavenly still.

[5] In the commandment about honouring parents, for example, he discovers that when people are born anew, that is, are being regenerated, they receive another Father, and in that case become His sons, and that He is the one who is to be honoured, thus that this is the meaning which lies more interiorly in that commandment. He also gradually learns who that new Father is, namely the Lord, and at length how He is to be honoured, that is to say, worshipped, and that He is worshipped when He is loved. When a person who is being regenerated possesses this truth and lives according to it, a matter of doctrine that is Divine exists with him. His state at that time is an angelic state, and from this he now sees the things he had known previously as things which follow in order one after another and which flow from the Divine, like the steps of a stairway, at the top of which is Jehovah or the Lord, and on the steps themselves His angels going up and coming down. So he sees things that had previously delighted him as steps more remote from himself. The same may be said of the rest of the Ten Commandments, see 2609. From this one may now see what the life more remote from matters of doctrine that are Divine is, meant by the statement that Jacob went out from Beersheba.

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