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Josue 11

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1 At nangyari nang mabalitaan ni Jabin na hari sa Hasor, na siya'y nagsugo kay Jobab na hari sa Madon, at sa hari sa Simron, at sa hari sa Achsaph,

2 At sa mga hari na nangasa hilagaan, sa lupaing maburol, at sa Araba sa timugan ng Cinneroth at sa mababang lupain, at sa mga kaitaasan ng Dor sa kalunuran,

3 Sa Cananeo sa silanganan at sa kalunuran at sa Amorrheo, at sa Hetheo, at sa Pherezeo, at sa Jebuseo sa lupaing maburol, at sa Heveo sa ibaba ng Hermon, sa lupain ng Mizpa.

4 At sila'y lumabas, sila at ang kanilang mga hukbo na kasama nila, maraming tao, na gaya nga ng mga buhangin na nasa baybayin ng dagat sa karamihan, na may mga kabayo at mga karo na totoong marami.

5 At ang lahat ng mga haring ito ay nagpipisan; at sila'y naparoon at humantong na magkakasama sa tubig ng Merom, upang makipaglaban sa Israel.

6 At sinabi ng Panginoon kay Josue, Huwag kang matakot ng dahil sa kanila; sapagka't bukas sa ganitong oras ay ibibigay ko silang lahat na patay sa harap ng Israel: inyong pipilayan ang kanilang mga kabayo, at sisilaban ng apoy ang kanilang mga karo.

7 Sa gayo'y biglang naparoon si Josue, at ang buong bayang pangdigma na kasama niya, laban sa kanila sa tabi ng tubig ng Merom, at dumaluhong sila sa kanila.

8 At ibinigay sila ng Panginoon sa kamay ng Israel, at sinaktan nila, at hinabol nila sila hanggang sa malaking Sidon, at hanggang sa Misrephoth-maim, at hanggang sa libis ng Mizpa, sa dakong silanganan; at sinaktan nila sila hanggang sa wala silang iniwan sa kanila nalabi.

9 At ginawa ni Josue sa kanila ang gaya ng iniutos ng Panginoon sa kaniya; kaniyang pinilayan ang kanilang mga kabayo, at sinilaban ng apoy ang kanilang mga karo.

10 At bumalik si Josue nang panahong yaon at sinakop ang Hasor, at sinugatan ng tabak ang hari niyaon: sapagka't ang Hasor ng una ay pangulo ng lahat ng mga kahariang yaon.

11 At kanilang sinugatan ng talim ng tabak ang lahat na tao na nandoon, na kanilang lubos na nilipol: walang naiwan na may hininga, at kaniyang sinilaban ng apoy ang Hasor.

12 At ang lahat ng mga bayan ng mga haring yaon at ang lahat ng mga hari ng mga yaon ay sinakop ni Josue, at sinugatan niya sila ng talim ng tabak at lubos na nilipol sila; gaya ng iniutos ni Moises na lingkod ng Panginoon.

13 Nguni't tungkol sa mga bayang natatayo sa kanilang mga bunton, ay walang sinunog ang Israel sa mga yaon, liban sa Hasor lamang, na sinunog ni Josue.

14 At ang lahat na samsam sa mga bayang ito at ang mga hayop ay kinuha ng mga anak ni Israel na pinakasamsam para sa kanilang sarili; nguni't ang bawa't tao ay sinugatan nila ng talim ng tabak hanggang sa kanilang nalipol sila, ni hindi nagiwan sila ng anomang may hininga.

15 Kung paanong nagutos ang Panginoon kay Moises na kaniyang lingkod, ay gayon nagutos si Moises kay Josue: at gayon ang ginawa ni Josue; wala siyang iniwang hindi yari sa lahat na iniutos ng Panginoon kay Moises.

16 Sa gayo'y sinakop ni Josue ang buong lupaing yaon, ang lupaing maburol, at ang buong Timugan, at ang buong lupain ng Gosen, at ang mababang lupain, at ang Araba, at ang lupaing maburol ng Israel, at ang mababang lupain niyaon;

17 Mula sa bundok ng Halac na paahon sa Seir, hanggang sa Baal-gad sa libis ng Libano sa ibaba ng bundok Hermon: at kinuha niya ang lahat nilang hari, at sinaktan niya sila at ipinapatay niya sila.

18 Si Josue ay nakipagdigmang malaong panahon sa lahat ng mga haring yaon.

19 Walang bayan na nakipagpayapaan sa mga anak ni Israel, liban ang mga Heveo na mga taga Gabaon: kanilang kinuhang lahat sa pakikipagbaka.

20 Sapagka't inakala nga ng Panginoon na papagmatigasin ang kanilang puso, upang pumaroon laban sa Israel sa pakikipagbaka, upang kanilang malipol silang lubos, na huwag silang magtamo ng biyaya, kundi kaniyang malipol sila, gaya ng iniutos ng Panginoon kay Moises.

21 At naparoon si Josue nang panahong yaon at nilipol ang mga Anaceo mula sa lupaing maburol, sa Hebron, sa Debir, sa Anab, at sa buong lupaing maburol ng Juda, at sa buong lupaing maburol ng Israel: nilipol silang lubos ni Josue sangpu ng kanilang mga bayan.

22 Walang naiwan sa mga Anaceo sa lupain ng mga anak ni Israel: sa Gaza, sa Gath, at sa Asdod lamang, nagiwan siya ng ilan.

23 Gayon sinakop ni Josue ang buong lupain ayon sa lahat na sinalita ng Panginoon kay Moises; at ibinigay ni Josue na pinakamana sa Israel, ayon sa kanilang pagkakabahagi sangayon sa kanilang mga lipi. At ang lupain ay nagpahinga sa pakikipagdigma.

   

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Arcana Coelestia # 4240

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4240. Unto the land of Seir. That this signifies celestial natural good, is evident from the signification of the “land of Seir,” as being in the supreme sense the Lord’s celestial natural good. The reason why the “land of Seir” has this signification, is that Mount Seir was a boundary of the land of Canaan on one side (Josh. 11:16-17); and all boundaries, such as rivers, mountains, or lands, represented those things which were ultimates (n. 1585, 1866, 4116); for they put on their representations from the land of Canaan, which was in the midst, and represented the Lord’s heavenly kingdom, and in the supreme sense His Divine Human (see n. 1607, 3038, 3481, 3705). The ultimates, which are boundaries, are those things which are called natural; for it is in natural things that spiritual and celestial things are terminated. Thus is it in the heavens; for the inmost or third heaven is celestial, because it is in love to the Lord; the middle or second heaven is spiritual, because it is in love toward the neighbor; and the ultimate or first heaven is celestial and spiritual natural, because it is in simple good, which is the ultimate of order there. It is similar with the regenerate man, who is a little heaven. From all this can now be seen whence it is that the “land of Seir” signifies celestial natural good. Esau also, who dwelt there, represents this good, as was shown above; and hence the same is signified by the land where he dwelt; for lands take on the representations of their inhabitants (n. 1675).

[2] From all this it is now evident what is signified in the Word by “Seir.” As in Moses:

Jehovah came from Sinai, and arose from Seir unto them, He shone forth from Mount Paran and He came from the ten thousands of holiness (Deuteronomy 33:2-3).

In the song of Deborah and Barak in the book of Judges:

O Jehovah, when thou wentest forth out of Seir, when thou marchedst out of the field of Edom, the earth trembled, the heavens also dropped, the clouds also dropped water, the mountains flowed down, this Sinai, before Jehovah the God of Israel (Judg. 5:4-5 (Judges 5:6).

In the prophecy of Balaam:

I see Him, but not now; I behold Him, but not nigh; there shall arise a star out of Jacob, and a scepter shall rise up out of Israel; and Edom shall be an inheritance; Seir also shall be an inheritance of his enemies, and Israel maketh strength (Numbers 24:17-18).

Everyone can see that in these passages “Seir” signifies something of the Lord, for it is said that Jehovah “arose from Seir,” that He “went forth out of Seir, and marched out of the field of Edom,” and that “Edom and Seir shall be an inheritance.” Yet what of the Lord it signifies, no one can know except from the internal sense of the Word; but that it is the Lord’s Divine Human, and specifically the Divine natural as to good, may be seen from what has been said above. To “arise,” and to “go forth out of Seir” denote that He made even His natural Divine, in order that from this also there might be light, that is, intelligence and wisdom; and that in this way He might become Jehovah, not only as to His Human Rational, but also as to His Human Natural; and therefore it is said, “Jehovah arose from Seir,” and “Jehovah went forth out of Seir.” (That the Lord is Jehovah may be seen above, n. 1343, 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035.) The “prophecy concerning Dumah” in Isaiah involves a like meaning:

He calleth unto me out of Seir, Watchman, what of the night; watchman, what of the night? The watchman said, The morning cometh, and also the night (Isaiah 21:11-12).

[3] By the “land of Seir” in the relative sense is properly signified the Lord’s kingdom with those who are out of the church, that is, with the Gentiles, when the church is being set up among them, on the former or old church falling away from charity and faith. That those who are in darkness then have light is evident from many passages in the Word. This is properly signified by “arising from Seir,” and “going forth out of Seir, and marching out of the field of Edom,” and by “Seir being an inheritance;” as also by the above words in Isaiah: “He calleth unto me out of Seir, Watchman, what of the night? The watchman said, The morning cometh, and also the night;” “the morning cometh” denotes the Lord’s advent (n. 2405, 2780), and the consequent enlightenment to those who are in night (that is, in ignorance), but enlightenment from the Lord’s Divine natural (n. 4211). As most of the things in the Word have also an opposite sense, so likewise has “Seir;” as in Ezekiel 25:8-9; 35:2-15, and occasionally in the historicals of the Word.

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

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Arcana Coelestia # 1675

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1675. The Horites in their Mount Seir. That this signifies the persuasions of falsity that are from the love of self, is evident from the signification of “the Horites,” and from the signification of “Seir.” As regards the Horites, they were those who dwelt in Mount Seir, as is evident (Genesis 36:8) f (Genesis 36:20) rom Genesis 36:8, 20, etc., where Esau is spoken of, who is called Edom. By “Esau” or “Edom,” in the genuine sense, is signified the Lord as to His Human Essence; and He is also represented by Esau or Edom, as may be seen from many passages of the Word both historical and prophetical; concerning which, of the Lord’s Divine mercy hereafter. And as they who are in persuasions of falsity were represented by the Horites, and as at that time representatives came forth into actual realization, therefore the driving out of the Horites from Mount Seir by the descendants of Esau had a similar representation.

[2] Of this it is said in Moses:

That also is accounted a land of Rephaim; Rephaim dwelt therein aforetime; and the Ammonites call them Zamzummim, a people great and many, and tall as the Anakim; and Jehovah destroyed them from before them, and they had them in possession, and dwelt in their place. As He did for the sons of Esau, that dwelt in Seir, in that He destroyed the Horites from before them; and they had them in possession, and dwelt in their place (Deuteronomy 2:20-22).

These things represent and signify the same as what is here related concerning Chedorlaomer, namely, that Chedorlaomer and the kings with him smote the Horites in Mount Seir; for by Chedorlaomer, as before said, are represented the Lord’s good and truth in His childhood, thus the Lord’s Human Essence in respect to good and truth at that time, by which He destroyed the persuasions of falsity, that is, the hells filled with such a crew of the devil, that attempted to destroy the world of spirits, and consequently the human race, by persuasions of falsity.

[3] And as Esau or Edom represented the Lord in respect to His Human Essence, Mount Seir also, and Paran represented the things that belonged to His Human Essence, namely, the celestial things of love. This is evident from the blessing of Moses:

Jehovah came from Sinai, and arose to them from Seir; He shone forth from Mount Paran, and He came from the ten thousands of holiness; from His right hand was a fire of law unto them, yea, He loveth the peoples (Deuteronomy 33:2-3

that “Jehovah arose from Mount Seir, and shone forth from Mount Paran,” signifies nothing else than the Lord’s Human Essence. Everyone may know that to rise from Mount Seir, and to shine forth from Mount Paran, signifies neither mountains nor their inhabitants, but Divine realities, thus the celestial things of the Lord’s Human Essence, of which it is predicated that Jehovah arose and shone forth from it.

[4] That “Seir” has this signification is evident from the Song of Deborah and Barak, in the book of Judges:

O Jehovah, when Thou wentest forth out of Seir, when Thou departedst out of the field of Edom, the earth trembled, the heavens also dropped drops, the clouds also dropped waters, the mountains flowed down, this Sinai before Jehovah the God of Israel (5:4-5); where to “go forth out of Seir,” and to “depart out of the field of Edom,” have no other signification.

[5] This is even more manifest in the prophecy of Balaam (who was one of the sons of the east, or from Syria, where there was a remnant of the Ancient Church), as given in Moses:

I see Him, but not now; I behold Him, but not nigh; there shall arise a star out of Jacob, and a scepter shall rise up out of Israel, and Edom shall be an inheritance, Seir also shall be an inheritance, belonging to His enemies (Numbers 24:17-18); where “to see Him, but not now,” to “behold Him, but not nigh,” is the Lord’s coming into the world; whose Human Essence is called “a star out of Jacob,” which is to arise, and also “Edom,” and “Seir”; that Edom and Seir were not to be the inheritance, is plain to everyone. That “Seir, belonging to His enemies,” or the mountain of His enemies, should be an inheritance, means the same as in many other places, where it is said that the enemies were to be expelled, and their land possessed.

[6] That Mount Paran also, or El-paran, named in this verse, signifies the same, is evident likewise in Habakkuk:

God will come from Teman, and the Holy One from Mount Paran. Selah. His honor covered the heavens, and the earth was filled with His praise (Hab. 3:3).

But it is to be known that mountains and lands have and take a signification from those who inhabit them; from the Horites when the Horites dwelt there; and when these were expelled, from those who expelled them, as from Esau or Edom, and also from other sources; and therefore the signification exists in two senses, the genuine and the opposite; in the genuine the places in question denote the Lord’s Human Essence; in the opposite, the love of self. The Lord’s Human Essence is celestial love itself, and the opposite to celestial love is the love of self. So the Horites here signify the persuasions of falsity from the love of self.

[7] There are persuasions of falsity from the love of self, and there are persuasions of falsity from the love of the world; the persuasions that are from the love of self are most foul; but the persuasions from the love of the world are not so foul. The persuasions of falsity from the love of self are opposite to the celestial things of love; but the persuasions of falsity from the love of the world are opposite to the spiritual things of love. Persuasions from the love of self carry with them a desire to exercise command over all things; and so far as restraints are relaxed to them, they rush on, even to desire to exercise command over the universe, and even over Jehovah Himself, as has been shown. Therefore persuasions of this kind are not tolerated in the other life. But persuasions from the love of the world do not rush on so far; but only to the insanity of not being contented with one’s lot. They vainly affect a heavenly joy, and desire to appropriate the goods of others, but not so much with the disposition to exercise command. But the differences that exist among these persuasions are innumerable.

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