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Josué 10

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1 Y cuando Adonisedec rey de Jerusalén oyó que Josué había tomado a Hai, y que la habían asolado, (como había hecho a Jericó y a su rey, así hizo a Hai y a su rey;) y que los moradores de Gabaón habían hecho paz con los israelitas, y que estaban entre ellos;

2 tuvieron gran temor; porque Gabaón era una gran ciudad, como una de las ciudades reales, y mayor que Hai, y todos sus varones fuertes.

3 Envió pues a decir Adonisedec rey de Jerusalén, a Hoham rey de Hebrón, y a Piream rey de Jarmut, y a Jafía rey de Laquis, y a Debir rey de Eglón:

4 Subid a mí, y ayudadme, y combatamos a Gabaón; porque ha hecho paz con Josué y con los hijos de Israel.

5 Y cinco reyes de los amorreos, el rey de Jerusalén, el rey de Hebrón, el rey de Jarmut, el rey de Laquis, el rey de Eglón, se juntaron y subieron, ellos con todos sus ejércitos, y asentaron campamento sobre Gabaón, y pelearon contra ella.

6 Y los moradores de Gabaón enviaron a Josué al campamento en Gilgal diciendo: No encojas tus manos de tus siervos; sube prestamente a nosotros para guardarnos y ayudarnos; porque todos los reyes de los amorreos que habitan en las montañas, se han juntado contra nosotros.

7 Y subió Josué de Gilgal, él y todo el pueblo de guerra con él, y todos los hombres valientes.

8 Y el SEÑOR dijo a Josué: No tengas temor de ellos; porque yo los he entregado en tu mano, y ninguno de ellos parará delante de ti.

9 Y Josué vino a ellos de repente, porque toda la noche subió desde Gilgal.

10 Y el SEÑOR los turbó delante de Israel, y los hirió con gran mortandad en Gabaón; y los siguió por el camino que sube a Bet-horón, y los hirió hasta Azeca y Maceda.

11 Y cuando iban huyendo de los israelitas, a la bajada de Bet-horón, el SEÑOR echó sobre ellos del cielo grandes piedras hasta Azeca, y murieron; muchos más murieron de las piedras del granizo, que los que los hijos de Israel habían muerto a cuchillo.

12 Entonces Josué habló al SEÑOR el día que el SEÑOR entregó al amorreo delante de los hijos de Israel, y dijo en presencia de los israelitas: Sol, detente en Gabaón; y tú, Luna, en el valle de Ajalón.

13 Y el sol se detuvo y la luna se paró, hasta tanto que la nación se vengó de sus enemigos. ¿No está escrito esto en el libro de la rectitud? Y el sol se paró en medio del cielo, y no se apresuró a ponerse casi un día entero.

14 Y nunca fue tal día antes ni después de aquél, escuchando el SEÑOR a la voz de un hombre; porque el SEÑOR peleaba por Israel.

15 Y Josué, y todo el pueblo con él, volvió al campamento en Gilgal.

16 Pero los cinco reyes huyeron, y se escondieron en una cueva en Maceda.

17 Y fue dicho a Josué que los cinco reyes habían sido hallados en una cueva en Maceda.

18 Entonces Josué dijo: Rodad grandes piedras a la boca de la cueva, y poned hombres junto a ella que los guarden;

19 y vosotros no os paréis, sino seguid a vuestros enemigos, y heridles la retaguardia, sin dejarles entrar en sus ciudades; porque el SEÑOR vuestro Dios los ha entregado en vuestra mano.

20 Y aconteció que cuando Josué y los hijos de Israel hubieron acabado de herirlos con mortandad muy grande, hasta destruirlos, los que quedaron de ellos se metieron en las ciudades fuertes.

21 Y todo el pueblo se volvió en paz al campamento a Josué en Maceda; que no hubo quien moviese su lengua contra los hijos de Israel.

22 Entonces dijo Josué: Abrid la boca de la cueva, y sacadme de ella a estos cinco reyes.

23 Y lo hicieron así, y sacaron de la cueva aquellos cinco reyes: al rey de Jerusalén, al rey de Hebrón, al rey de Jarmut, al rey de Laquis, y al rey de Eglón.

24 Y cuando hubieron sacado estos reyes a Josué, llamó Josué a todos los varones de Israel, y dijo a los principales de la gente de guerra que habían venido con él: Llegad y poned vuestros pies sobre los pescuezos de estos reyes. Y ellos se llegaron, y pusieron sus pies sobre los pescuezos de ellos.

25 Y Josué les dijo: No temáis, ni os atemoricéis; sed fuertes y valientes, porque así hará el SEÑOR a todos vuestros enemigos contra los cuales peleáis.

26 Y después de esto Josué los hirió y los mató, y los hizo colgar en cinco maderos; y quedaron colgados en los maderos hasta la tarde.

27 Y cuando el sol se iba a poner, mandó Josué que los quitasen de los maderos, y los echasen en la cueva donde se habían escondido; y pusieron grandes piedras a la boca de la cueva, hasta hoy.

28 En aquel mismo día tomó Josué a Maceda, y la puso a cuchillo, y mató a su rey; a ellos y a todo lo que en ella tenía vida, sin quedar nada; mas al rey de Maceda hizo como había hecho al rey de Jericó.

29 Y de Maceda pasó Josué, y todo Israel con él, a Libna; y peleó contra Libna;

30 y el SEÑOR la entregó también a ella, y a su rey, en manos de Israel; y la hirió a filo de espada, con todo lo que en ella había vivo, sin quedar nada; mas a su rey hizo de la manera que había hecho al rey de Jericó.

31 Y Josué, y todo Israel con él, pasó de Libna a Laquis, y puso campamento contra ella, y la combatió;

32 y el SEÑOR entregó a Laquis en mano de Israel, y la tomó al día siguiente, y la metió a cuchillo, con todo lo que en ella había vivo, como había hecho en Libna.

33 Entonces Horam, rey de Gezer, subió en ayuda de Laquis; mas a él y a su pueblo hirió Josué, hasta no quedar ninguno de ellos.

34 De Laquis pasó Josué, y todo Israel con él, a Eglón; y pusieron campamento contra ella, y la combatieron;

35 y la tomaron el mismo día, y la hirieron a cuchillo; y el mismo día mataron a todo lo que en ella había vivo, como habían hecho en Laquis.

36 Subió luego Josué, y todo Israel con él, de Eglón a Hebrón, y la combatieron;

37 y tomándola, la hirieron a cuchillo, a su rey y a todas su ciudades, con todo lo que en ella había vivo, sin quedar nada; como habían hecho a Eglón, así la destruyeron con todo lo que en ella había vivo.

38 Y volviéndose Josué, y todo Israel con él, sobre Debir, la combatió;

39 y la tomó, y a su rey, y a todas sus villas; y los hirieron a cuchillo, y destruyeron todo lo que en ella había vivo, sin quedar nada; como había hecho a Hebrón, así hizo a Debir y a su rey; y como había hecho a Libna y a su rey.

40 Hirió pues Josué toda la región de las montañas, y del mediodía, y de los llanos, y de las cuestas, con todos sus reyes, sin quedar nada; todo lo que tenía vida mató, de la manera que el SEÑOR Dios de Israel lo había mandado.

41 Y los hirió Josué desde Cades-barnea hasta Gaza, y toda la tierra de Gosén hasta Gabaón.

42 Todos estos reyes y sus tierras tomó Josué de una vez; porque el SEÑOR el Dios de Israel peleaba por Israel.

43 Y volvió Josué, y todo Israel con él, al campamento en Gilgal.

   

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Arcana Coelestia # 7553

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7553. Behold, tomorrow about this time I will cause it to rain a very grievous hail. That this signifies falsities destroying all things of the church with them, is evident from the signification of a “rain of hail,” as being falsities from evil destroying the truths and goods of faith, thus the things of the church. That a “rain of hail” has this signification is because it is like stones, and destroys both men and beasts, also the produce of the field, and likewise because it is cold. A “rain” in general signifies a blessing, and in the opposite sense a curse (see n. 2445); when a blessing, it signifies the influx and reception of the truth that is of faith and of the good that is of charity, for this is a blessing; but when it signifies a curse, it signifies falsity that is contrary to the truth of faith, and evil that is contrary to the good of charity, for these are a curse. But a “rain of hail” in general signifies the curse that belongs to falsity from evil, and indeed to falsity from evil against the truths and goods of the church.

[2] This is signified by a “rain of hail” in the following passages:

I will dispute with God with pestilence and with blood; and I will make it rain upon him, and upon his bands, and upon the many peoples that are with him, an inundating rain, and hailstones, fire, and sulphur (Ezekiel 38:22);

“Gog” denotes outward worship separate from inward, thus those who when charity is extinct make everything of Divine worship consist in outward things; “hailstones” denote falsities from evil.

[3] In the same:

My hand shall be against the prophets that see vanity, and that divine a lie; say unto them that daub with what is untempered, that it shall fall; there shall be an inundating rain, by which ye hailstones shall fall; and a wind of storms shall burst through it (Ezekiel 13:9, 11);

“the prophets that see vanity and divine a lie” denote those who teach evils and falsities; “those who daub with what is untempered” denotes that they invent falsities, and make them appear like truths. These are called “hailstones” from falsities; but “hail” in this and in the passage above quoted is expressed in the original by another word which means “great hail.”

[4] In Isaiah:

Then Jehovah shall cause the glory of His voice to be heard, and His arm shall see quiet, in the indignation of anger, and a flame of devouring fire, with scattering and inundation, and with hailstone (Isaiah 30:30-31); where “hailstone” denotes the vastation of truth through falsities. In the same:

Behold the Lord is strong and mighty; like an inundation of hail, a storm of slaughter, like an inundation of mighty waters overflowing, shall He cast down to the earth with the hand; the hail shall overthrow the refuge of a lie, and they shall inundate the hiding place of waters (Isaiah 28:2, 17);

“an inundation” denotes immersion in falsities, and thus the vastation of truth (n. 705, 739, 790, 5725, 6853); “an inundation of hail” denotes the destruction of truth through falsities.

[5] In David:

He smote their vine with hail, and their sycamores with grievous hail; and He shut up their beast with the hail, and their cattle with coals of fire. He sent against them the wrath of His anger (Psalms 78:47-49).

He made their rains hail, a flaming fire in their land, and smote their vine and their fig-tree, and broke in pieces the tree of their border (Psalms 105:32-33);

“hail and rain” denote the vastation of truth and good through falsities from evil; the “vine” denotes the truth and good of the internal church; the “sycamore” and the “fig-tree,” denote the truths and goods of the external church. In the same:

Who giveth snow like wool; He scattereth the hoar frost like dust, who castest forth His hail like morsels; who can stand before His cold? (Psalms 147:16-17);

“hail” denotes falsities from evils. In the same:

He made darkness His hiding place, His circuits His tent, the darkness of the waters, the clouds of the heavens, from the brightness before Him the clouds passed, with hailstone and coals of fire; Jehovah thundered in the heavens, and the Most High gave His voice, hailstone and coals of fire, so that He sent arrows and scattered them (Psalms 18:12-15);

“hailstone” denotes falsities from evil which vastate truths and goods.

[6] In John:

The first angel sounded, and there came hail and fire mingled with blood, and it fell upon the earth, so that the third part of the trees was burnt up, and all the green grass was burnt up (Revelation 8:7);

“hail” denotes falsities from evil; “fire mingled with blood,” the evil of cupidities together with falsified truths; the “trees that were burnt up” denote the knowledges of truth destroyed by the evil of cupidities; the “green grass that was burnt up” denotes the memory-knowledges of truth likewise destroyed. (That “fire” denotes the evil of cupidities, see n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324; that “blood” denotes falsified truth, n. 4735, 6978, 7317, 7326; that “trees” denote knowledges, n. 2722, 2972)

[7] In Joshua:

It came to pass, as they fled before Israel in the going down of Bethhoron, when Jehovah cast down upon them great stones from the heavens even unto Azekah, that they died; there were more who died with the hailstones than they whom the sons of Israel slew with the sword (Josh. 10:11);

this is said of the five kings who fought against Gibeon; by these kings and their people were represented those who are in falsities from evils, therefore they died with the hailstones; morsels of hail are called “stones,” because “stones” also signify falsities. From all this it is evident what is signified by “hail” and “rain of hail,” namely, falsities from evils; and consequently the vastation of truth and good is also signified, for this is effected through falsities from evils.

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

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Arcana Coelestia # 3813

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3813. As regards “flesh,” in the supreme sense it signifies the own of the Lord’s Divine Human, which is Divine good, and in the relative sense it signifies the own of man’s will made alive by the own of the Divine Human, that is, by His Divine good. This own is what is called the heavenly own, which in itself is the Lord’s alone appropriated to those who are in good, and thence in truth. Such an own have the angels who are in the heavens, and men who as to their interiors or as to the spirit are in the Lord’s kingdom. But in the opposite sense, “flesh” signifies the own of man’s will, which in itself is nothing but evil, and not being vivified by the Lord is called “dead,” and thus the man himself is said to be dead.

[2] That in the supreme sense “flesh” is the own of the Lord’s Divine Human, thus His Divine good, is evident from the Lord’s words in John:

Jesus said, I am the living bread which came down from heaven; if anyone eat of this bread he shall live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world. The Jews therefore strove one with another, saying, How can this man give us his flesh to eat ? Jesus therefore said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you; he that eateth My flesh, and drinketh My blood, hath eternal life, and I will raise him up at the last day; for My flesh is meat indeed, and My blood is drink indeed; he that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him. This is the bread which came down from heaven (John 6:51-56, 58).

That here “flesh” is the own of the Lord’s Divine Human, thus the Divine good, is very evident; and this is what in the Holy Supper is called the “body.” That in the Holy Supper the “body” or “flesh” signifies the Divine good; and the “blood” the Divine truth, may be seen above (n. 1798, 2165, 2177, 3464, 3735); and because “bread and wine” signify the same as “flesh and blood,” namely, “bread,” the Lord’s Divine good, and “wine,” His Divine truth, therefore the latter were enjoined instead of the former. This is the reason why the Lord said, “I am the living bread; the bread which I shall give is My flesh; he that eateth My flesh, and drinketh My blood, abideth in Me, and I in him; this is the bread which came down from heaven.” (That “to eat” signifies to be communicated, to be conjoined, and to be appropriated, see above, n. 2187, 2343, 3168, 3513, 3596)

[3] The same was represented in the Jewish Church by the ordinance that Aaron, his sons, and they who sacrificed, and others who were clean, might eat the flesh of the sacrifices, and that this was holy (Exodus 12:7-9; 29:30-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4). If therefore an unclean person ate of that flesh, he was to be cut off from his people (Leviticus 7:21). (That these sacrifices were called “bread,” may be seen above, n. 2165.) That “flesh” was called the “flesh of holiness” (Jeremiah 11:15; Haggai 2:12), and the “flesh of the offering which was on the tables in the Lord’s kingdom,” see Ezekiel 40:43, where the new temple is described, by which there is evidently signified the worship of the Lord in His kingdom.

[4] That in the relative sense “flesh” signifies the own of man’s will made alive by the Lord’s Divine good, is evident also from the following passages.

In Ezekiel:

I will give them one heart, and I will put a new spirit in the midst of you; and I will remove the heart of stone out of their flesh, and will give them a heart of flesh (Ezekiel 11:19; 36:26); where the “heart of stone out of their flesh” denotes the will and the own not vivified; and the “heart of flesh,” the will and the own vivified. (That the “heart” is a representative of the good of the will, may be seen above, n. 2930, 3313, 3635) In David:

O God Thou art my God; in the morning I seek Thee; my-soul thirsteth for Thee, my flesh longeth for Thee in a dry land; and I am weary without waters (Psalms 63:1).

Again:

My soul longeth for the courts of Jehovah; my heart and my flesh cry out for joy unto the living God (Psalms 84:2).

[5] In Job:

I have known my Redeemer, He liveth, and at the last He shall rise upon the dust; and afterwards these things shall be encompassed with my skin, and from my flesh I shall see God; whom I shall see for myself, and mine eyes shall behold; and not another (Job 19:25-27);

to be “encompassed with skin” denotes with the natural, such as man has with him after death (n. 3539); “from the flesh to see God” denotes the own vivified; therefore he says, “whom I shall see for myself, and mine eyes shall behold, and not another.” As it was known to the ancient 1 churches that flesh signified man’s own, and as the book of Job is a book of the Ancient Church (see n. 3540), he therefore spoke concerning these things from what is significative, as concerning many other things, in accordance with the custom of that time; so that those who deduce from this passage that the dead body itself shall be collected from the four winds, and shall rise again, are not acquainted with the internal sense of the Word. They who know the internal sense, know that they shall come into the other life with a body, but a purer one; for in the other life there are purer bodies; for they see each other, converse together, and enjoy every sense as in the present body, but in a more exquisite degree. The body which man carries about here on earth is for uses on earth, and therefore consists of bones and flesh; and the body which the spirit carries about in the other life is designed for uses in that life, and does not consist of bones and flesh, but of things which correspond to them (n. 3726).

[6] That in the opposite sense “flesh” signifies the own of man’s will, which in itself is nothing but evil, is evident from the following passages.

In Isaiah:

They shall eat every man the flesh of his own arm (Isaiah 9:20).

I will feed their oppressors with their own flesh; and they shall be drunken with their own blood, as with new wine (Isaiah 49:26).

In Jeremiah:

I will feed them with the flesh of their sons, and the flesh of their daughters, and they shall eat everyone the flesh of his companion (Jeremiah 19:9).

In Zechariah:

Let those who are left eat everyone the flesh of another (Zech. 11:9).

In Moses:

I will chastise you seven 2 times for your sins; and ye shall eat the flesh of your sons; and the flesh of your daughters shall ye eat (Leviticus 26:28-29).

The own of man’s will, that is, the nature of man, is thus described, for this is nothing else than evil and the derivative falsity; thus is hatred against truths and goods, which is signified by “eating the flesh of his arm, the flesh of sons and daughters, and the flesh of a companion.”

[7] In John:

I saw an angel standing in the sun; and he cried with a great voice, saying to all the birds that fly in the midst of heaven, Come and gather yourselves together to the supper of the great God, that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and of them that sit thereon, and the flesh of all both free and bond, both small and great (Revelation 19:17-18Ezekiel 39:17-20).

That here by the “flesh of kings, of captains, of mighty men, of horses and of those that sit upon them, of all, both free and bond,” are not signified such things as these, must be evident to everyone; thus that by “flesh” are signified other things which have hitherto been unknown. That evils which are from falsities, and evils from which are falsities, both from the own of man’s will, are signified, is manifest from the several expressions.

[8] As in the internal sense the falsity which results from the own of man’s understanding is “blood”; and as the evil which results from the own of his will is “flesh,” therefore the Lord speaks as follows concerning the man who is to be regenerated:

As many as received, to them gave He power to become the sons of God, even to them that believe in His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12-13).

Hence it is that by “flesh” in general is meant every man (see n. 574, 1050); for whether you say man, or man’s own, it is the same thing.

[9] That by “flesh” in the supreme sense is signified the Lord’s Divine Human is manifest from the passage above quoted, and also from this in John:

The Word was made flesh, and dwelt among us, and we held His glory, the glory as of the only begotten of the Father (John 1:14).

From this “flesh” all flesh is vivified, that is to say, every man is vivified from the Lord’s Divine Human by the appropriation of His love, which appropriation is signified by “eating the flesh of the Son of man” (John 6:51-58), and by “eating the bread” in the Holy Supper; for the “bread” is the “body” or “flesh” (Matthew 26:26-27).

Poznámky pod čarou:

1. The word “ancient” was added to the printed text because antiquis is in the Latin—NewSearch footnote.

2. The Latin is Ego, ecce Ego, “I, behold I.”

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