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Josue 8

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1 At sinabi ng Panginoon kay Josue, Huwag kang matakot, ni manglumo: ipagsama mo ang buong bayang pangdigma, at bumangon ka, na sumampa ka sa Hai: tingnan mo, aking ibinigay sa iyong kamay ang hari sa Hai, at ang kaniyang bayan, at ang kaniyang siyudad, at ang kaniyang lupain;

2 At iyong gagawin sa Hai at sa kaniyang hari ang gaya ng iyong ginawa sa Jerico at sa kaniyang hari: ang samsam lamang doon, at ang mga hayop niyaon, ang iyong kukunin na pinakasamsam ninyo: lagyan mo ng mga bakay ang bayan sa likuran.

3 Sa gayo'y bumangon si Josue, at ang buong bayang pangdigma, upang sumampa sa Hai: at pumili si Josue ng tatlong pung libong lalake, na mga makapangyarihang lalaking matapang, at sinugo ng kinagabihan.

4 At iniutos niya sa kanila, na sinasabi, Narito, kayo'y babakay laban sa bayan, sa likuran ng bayan: huwag kayong lumayong totoo sa bayan kundi humanda kayo;

5 At ako, at ang buong bayan na kasama ko ay lalapit sa bayan. At mangyayari, na pagka sila'y lumabas laban sa amin gaya ng una, ay tatakas kami sa harap nila;

6 At sila'y lalabas na susunod sa amin, hanggang sa aming mailayo sila sa bayan, sapagka't kanilang sasabihin, Sila'y tumatakas sa harap natin, na gaya ng una; gayon kami tatakas sa harap nila:

7 At kayo'y babangon sa pagbakay, at inyong aariin ang bayan: sapagka't ibibigay ng Panginoon ninyong Dios sa inyong kamay.

8 At mangyayari, na pagka inyong nasakop ang bayan, ay inyong sisilaban ng apoy ang bayan; ayon sa salita ng Panginoon ay inyong gagawin: narito, aking iniutos sa inyo.

9 At pinapagpaalam sila ni Josue: at sila'y yumaon sa pagbakay, at lumagay sa pagitan ng Beth-el at ng Hai, sa dakong kalunuran ng Hai: nguni't si Josue ay tumigil ng gabing yaon sa gitna ng bayan.

10 At si Josue ay bumangong maaga sa kinaumagahan, at binilang ang bayan, at sumampa siya at ang mga matanda ng Israel, sa unahan ng bayan, sa Hai.

11 At ang buong bayan, sa makatuwid baga'y ang mga taong pangdigma na kinasama niya, ay sumampa, at lumapit, at naparoon sa harap ng bayan, at humantong sa dakong hilagaan ng Hai: mayroon ngang isang libis sa pagitan niya at ng Hai.

12 At siya'y kumuha ng may limang libong lalake at inilagay niya silang bakay sa pagitan ng Beth-el at ng Hai sa dakong kalunuran ng bayan.

13 Gayon inilagay nila ang bayan, ang buong hukbo na nasa hilagaan ng bayan, at ang kanilang mga bakay na nasa kalunuran ng bayan; at si Josue ay naparoon ng gabing yaon sa gitna ng libis.

14 At nangyari, nang makita ng hari sa Hai, na sila'y nagmadali at bumangong maaga, at ang mga lalake sa bayan ay lumabas laban sa Israel upang makipagbaka, siya at ang kaniyang buong bayan, sa kapanahunang takda, sa harap ng Araba, nguni't hindi niya talastas na may bakay laban sa kaniya sa likuran ng bayan.

15 At ginawa ni Josue at ng buong Israel na parang sila'y nadaig sa harap nila, at tumakas sa daan na ilang.

16 At ang lahat ng mga tao na nasa bayan ay pinisan upang humabol sa kanila: at kanilang hinabol si Josue, at nangalayo sa bayan.

17 At walang lalake na naiwan sa Hai o sa Beth-el, na hindi humabol sa Israel: at kanilang iniwang bukas ang bayan, at hinabol ang Israel.

18 At sinabi ng Panginoon kay Josue, Iunat mo ang sibat na nasa iyong kamay sa dakong Hai; sapagka't aking ibibigay sa iyong kamay. At iniunat ni Josue ang sibat na nasa kaniyang kamay sa dakong bayan.

19 At ang bakay ay bumangong bigla sa kanilang dako, at sila'y tumakbo pagkaunat niya ng kaniyang kamay, at pumasok sa bayan at sinakop at sila'y nagmadali at sinilaban ang bayan.

20 At nang lumingon ang mga lalake sa Hai sa likuran nila, ay kanilang nakita, at, narito, ang usok ng bayan ay napaiilanglang sa langit, at wala silang kapangyarihan na makatakas sa daang ito o sa daang yaon: at ang bayan na tumakas sa ilang ay pumihit sa mga manghahabol.

21 At nang makita ni Josue at ng buong Israel na nasakop ng bakay ang bayan at ang usok ng bayan ay napaiilanglang, ay nagsibalik nga uli sila at pinatay ang mga lalake sa Hai.

22 At ang iba'y lumabas sa bayan laban sa kanila, na anopa't sila'y nasa gitna ng Israel, na ang iba'y sa dakong ito, at ang iba'y sa dakong yaon: at sinaktan nila sila, na anopa't wala silang iniwan sa kanila na nalabi o nakatanan.

23 At ang hari sa Hai ay hinuli nilang buhay, at dinala nila siya kay Josue.

24 At nangyari, nang matapos ng Israel na mapatay sa parang ang lahat ng mga taga Hai, sa ilang na kanilang pinaghabulan sa kanila, at mangabuwal sa pamamagitan ng talim ng tabak, hanggang sa nalipol nila sila, ay bumalik ang buong Israel sa Hai, at sinugatan ng talim ng tabak.

25 At ang lahat na nabuwal ng araw na yaon, lalake at gayon din ang babae ay labing dalawang libo, lahat ng mga tao sa Hai.

26 Sapagka't hindi iniurong ni Josue ang kaniyang kamay na kaniyang ipinag-unat ng sibat hanggang sa kaniyang nalipol na lubos ang lahat ng mga taga Hai.

27 Ang hayop lamang at ang samsam sa bayan na yaon ang kinuha ng Israel na pinakasamsam, ayon sa salita ng Panginoon na kaniyang iniutos kay Josue.

28 Gayon sinunog ni Josue ang Hai, at pinapaging isang bunton magpakailan man na isang kagibaan, hanggang sa araw na ito.

29 At ibinitin niya ang hari sa Hai sa isang punong kahoy hanggang sa kinahapunan: at sa paglubog ng araw ay iniutos ni Josue, at ibinaba nila ang kaniyang bangkay sa punong kahoy at inihagis sa pasukan ng pintuan ng bayan, at binuntunan ng malaking bunton ng mga bato, hanggang sa araw na ito.

30 Nang magkagayo'y ipinagtayo ni Josue ng isang dambana ang Panginoon, ang Dios ng Israel, sa bundok ng Ebal,

31 Gaya ng iniutos ni Moises na lingkod ng Panginoon, sa mga anak ni Israel, gaya ng nakasulat sa aklat ng kautusan ni Moises, na isang dambana na hindi hinitsurahang mga bato, na hindi pinagbuhatan ng sinomang tao ng bakal: at kanilang pinaghandugan sa Panginoon ng mga handog na susunugin, at pinaghainan ng mga handog tungkol sa kapayapaan.

32 At siya'y sumulat doon sa mga bato ng isang salin ng kautusan ni Moises na kaniyang sinulat, sa harap ng mga anak ni Israel.

33 At ang buong Israel, at ang kanilang mga matanda at mga pinuno at ang kanilang mga hukom, ay tumayo sa dakong ito ng kaban at sa dakong yaon sa harap ng mga saserdote na mga Levita, na nagdadala ng kaban ng tipan ng Panginoon ang mga taga ibang lupa na gaya rin ng mga taga-roon; kalahati nila ay sa harap ng bundok ng Gerizim at kalahati nila ay sa harap ng bundok ng Ebal; gaya ng iniutos ni Moises na lingkod ng Panginoon, na kanilang basbasan muna ang bayan ng Israel.

34 At pagkatapos ay kaniyang binasa ang lahat ng mga salita ng kautusan, ang pagpapala at ang sumpa, ayon sa lahat na nakasulat sa aklat ng kautusan.

35 Walang salita sa lahat na iniutos ni Moises na hindi binasa ni Josue sa harap ng buong kapulungan ng Israel at ng mga babae, at ng mga bata, at ng mga taga ibang lupa na nakikipamayan sa kanila.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9396

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9396. 'And he took the book of the covenant' means the Word in the letter to which the Word in heaven was joined. This is clear from the meaning of 'the book' as the Word in its entirety, dealt with below; and from the meaning of 'the covenant' as a joining together, dealt with in 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778. 'The book of the covenant' is used here to mean everything the Lord spoke from Mount Sinai, for verse 4 just above says, And Moses wrote all Jehovah's words. In a restricted sense therefore 'the book of the covenant' is used to mean the Word revealed to Moses on Mount Sinai, and in a broad sense to mean the Word in its entirety since this is the Divine Truth revealed by the Lord. And since it is through this Truth that the Lord joins Himself to a member of the Church, that Truth too is meant by 'the book of the covenant'; for 'a covenant' is a joining together.

[2] But the nature of the Lord's being joined to a member of the Church through the Word is unknown at the present day because heaven at the present day is closed. Scarcely anyone today talks to angels or spirits and therefore knows the way in which they understand the Word. But this was well known to the ancients, and especially to the most ancients; for talking to spirits and angels was common among them. The reason for this was that people in ancient and especially in most ancient times were more internal, for they thought in the spirit virtually separated from the body, whereas people today are more external and think in the body virtually separated from the spirit. So it is that heaven has seemingly forsaken mankind, for heaven's contact is with the internal man when this can be unshackled from the body, but not directly with the external man. This explains why the nature of the Lord's being joined to a person through the Word is unknown at the present day.

[3] Those whose thought is based on what the body perceives with the senses and not on what the spirit perceives with the senses cannot possibly do other than think that the meaning the Word has in heaven is like the meaning it has in the world, that is, in the letter. If it were said that the meaning the Word has in heaven is like the thought of the internal man, which is free from material ideas, that is, from worldly, bodily, and earthly ideas, this would be considered an absurdity at the present day, especially if it were said that the meaning the Word has in heaven is as different from the meaning it has in the world or in the letter as a heavenly paradise is from an earthly paradise, or as heavenly food and drink are from earthly food and drink. How great that difference is may be seen from the consideration that the heavenly paradise consists in intelligence and wisdom, heavenly food in every good of love and charity, and heavenly drink in every truth of faith rooted in that good. Is there anyone at the present day who would not be astounded to hear that when a paradise, garden, or vineyard is mentioned in the Word those in heaven do not perceive a paradise, garden, or vineyard but instead such things as are attributes of intelligence and wisdom coming from the Lord? Or that when food and drink are mentioned, for instance bread, flesh, wine, or water, those in heaven perceive instead such things as are aspects of the good of love and the truth of faith received from the Lord? Or that this perception of the Word comes about not as a result of interpretations of its statements nor by seeing them as comparisons, but that it is due to correspondences and is their actual and real perception of it? For the heavenly virtues of wisdom, intelligence, the good of love, and the truth of faith correspond in actual reality to those worldly objects. In the same way the internal man has been created to correspond to the external man, and so therefore has heaven, which resides in the internal man, to correspond to the world, which resides in the external man. The same is so with everything generally. The truth that the Word is understood and perceived in heaven according to correspondences, and that this level of meaning is the internal sense, has been shown everywhere in the explanations prior to this.

[4] Anyone who grasps what has just been stated is capable of knowing and in some manner perceiving that a person is joined by means of the Word to heaven and through heaven to the Lord, and that without the Word no such joining together would be possible. See what has been shown many times about these matters, in 2143, 7153, 7381, 8920, 9094 (end), 9212 (end), 9216 (end), 9357, and elsewhere. From all this it is now clear why Moses took the book of the covenant and read it in front of the people, and then sprinkled the blood over the people and said, Behold, the blood of the covenant. And the reason why all this was done was that in heaven 'the blood of a sacrifice' is Divine Truth emanating from the Lord, which on our planet is the Word, see 9393. Since 'the covenant' means a joining together, and since Divine Truth emanating from the Lord, that is, the Word, is the means by which the joining together is accomplished, everything that belongs to Divine Truth from the Lord or belongs to the Word is called 'the covenant', such as the tablets on which the Ten Commandments were written, also the judgements, statutes, and all else that is contained in the Books of Moses, and in general that is contained both in the Old Testament Word and in the New.

[5] The Tablets on which the Ten Commandments were written [were called the Covenant].

This may be seen in Moses,

Jehovah wrote on the tablets the words of the covenant, the ten words. Exodus 34:28.

In the same author,

I went up into the mountain to receive the tablets of stone, the tablets of the covenant which Jehovah made with you. Jehovah gave me the two tablets of stone, the tablets of the covenant. I came down from the mountain, when the mountain was burning with fire; the two tablets of the covenant however were on my two hands. Deuteronomy 9:9, 11, 15.

And in the same author,

Jehovah declared to you His covenant which He commanded you to perform, the ten words which He wrote on tablets of stone. Take care, lest you forget the covenant of Jehovah your God, which He made with you. Deuteronomy 4:13, 23.

Because the two tablets had been laid up in the ark, which was in the middle or inmost part of the tabernacle, the ark was called the ark of the covenant, Numbers 10:33; 14:44; Deuteronomy 10:8, 31:9, 25-26; Joshua 3:3, 6, 8, 11, 14, 17; 4:7, 9, 18; 6:6, 8; 8:33; Judges 20:27; 1 Samuel 4:3-5; 2 Samuel 15:24; 1 Kings 3:15; 6:19; 8:1, 6; Jeremiah 3:16.

[6] The Books of Moses were called the Book of the Covenant

This is clear from the ones found in the temple by Hilkiah the [high] priest, about which the following things are said in the second Book of Kings,

Hilkiah the high priest found the book of the law in the house of Jehovah.

And they read in their ears all the words of the book of the covenant found in the house of Jehovah. 2 Kings 22:8; 23:2.

[7] The Old Testament Word was called the Covenant

This may be seen in Isaiah,

To those holding fast to My covenant I will give in My house and within My walls a place and a name better than sons and daughters. Isaiah 56:4-5.

In Jeremiah,

Hear the words of this covenant. Cursed is the man who will not hear the words of this covenant which I commanded your fathers. Obey My voice, and do those things, according to all that I command you. Jeremiah 11:2-4.

In David,

All the ways of Jehovah are mercy and truth to those keeping His covenant and His testimonies. Psalms 25:10.

In the same author,

The mercy of Jehovah is from eternity to eternity on those who fear Him, and His righteousness to children's children, to those keeping His covenant, and to those remembering His commandments. Psalms 103:17-18.

And in the same author,

They did not keep God's covenant and refused to walk in His law. Psalms 78:10.

Here 'God's covenant' is called God's law. 'The law' is used in a broad sense to mean the whole Word, in a narrower sense to mean the historical section of the Word, in a restricted sense the Word that was written through Moses, and in a very restricted sense the Ten Commandments, see 6752.

[8] The New Testament Word too is the Covenant

This may be seen in Jeremiah,

Behold, the days are coming in which I will make with the house of Israel and with the house of Judah a new covenant. This is the covenant which I will make with the house of Israel after those days: I will put My law in the midst of them, and will write it on their heart. Jeremiah 31:31-33.

'The house of Israel' stands for the spiritual Church, and 'the house of Judah' for the celestial Church. And in David,

I will also make Him the Firstborn, supreme over the kings of the earth; and My covenant will stand fast with Him. I will not profane 1 My covenant, and the utterance of My lips I will not alter. Psalms 89:27-28, 34.

This refers to the Lord. 'My covenant will stand fast with Him' stands for the union of the Divine Himself and the Divine Human, thus also for the Word since the Lord's Divine Human was the Word made flesh, that is, made man (homo), John 1:1-3, 14.

[9] The reason why Divine Truth or the Word is a covenant or joining together is that the Word is the Divine from the Lord, thus is the Lord Himself; and this being so, when the Word is received by a person the Lord Himself is received. From this it is evident that it is through the Word that the Lord is joined to a person; and since the Lord is joined to the person, so too is heaven joined to that person. For heaven is called heaven by virtue of the Divine Truth emanating from the Lord and therefore from the Divine. This explains why those in heaven are said to be 'in the Lord'. Regarding the truth that the Divine joins Himself to those who love the Lord and keep His Word, see John 14:23.

[10] From all this it becomes clear that 'the blood of the covenant' means the Lord joined through heaven to a person by means of the Word, as also in Zechariah,

I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow will be cut off; on the other hand He will speak peace to the nations; His dominion will be from sea to sea, and from the River to the ends of the earth. As for you also, through the blood of your covenant I will let out your bound ones from the pit in which there is no water. Zechariah 9:10-11.

[11] A person with no knowledge at all of the internal sense cannot see in these verses anything other than such things as are implied in their literal meaning, that is to say, that the chariot from Ephraim, horse from Jerusalem, and battle bow were going to be cut off, and in the final words that through 'the blood of the covenant' - meaning the Lord's blood - those buried in sins were going to be delivered, various ways being used to explain who exactly are meant by 'bound ones in the pit in which there is no water'. But a person who knows the internal sense of the Word sees that these verses refer to Divine Truth, and that after it has been laid waste, that is, is no longer received in belief and heart by anyone, it will be restored through God's truth emanating from the Lord's Divine Human, and that those who believe and do it will be joined by means of it to the Lord Himself. All this becomes clearer still from the inner meaning of individual words in these verses, for example from the meaning of 'chariot' as doctrine taught by the Church, 2760, 5321, 5945, 8215, and of 'Ephraim' as the Church's enlightened understanding, 5354, 6222, 6238; from the meaning of 'horse' as an understanding of the Word, 2760-2762, 3217, 5321, 6125, 6534, 8029, 8146, 8148, 2 and of 'Jerusalem' as the spiritual Church, 2117, 3654, 9166; from the meaning of 'bow' as the doctrine of truth, 2686, 2709, and of 'battle' or 'war' as conflict involving truths, 1664, 2686, 8295.

[12] From these meanings it is evident that 'cutting off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow' means God's truth laid waste so far as any understanding of it in the Church is concerned, and that 'through the blood of the covenant those bound in the pit in which there is no water were going to be let out' means a restoration effected through Divine Truth emanating from the Lord's Divine Human. The meaning of 'blood' as Divine Truth and of 'the covenant' as a joining together has been shown above; and for the meaning of 'those bound in the pit' as members of the spiritual Church who were saved by the Lord's Coming into the world, see 6854. The description 'pit where there is no water' is used because 'water' means truth, 2702, 3058, 3424, 4976, 5668, 7307, 8137, 8138, 8568, 9323.

Poznámky pod čarou:

1. literally, make vile

28146, 8148 refer mainly to the meaning of chariot.

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