Bible

 

Joshua 10

Studie

   

1 And it cometh to pass, when Adoni-Zedek king of Jerusalem heareth that Joshua hath captured Ai, and doth devote it (as he had done to Jericho and to her king so he hath done to Ai and to her king), and that the inhabitants of Gibeon have made peace with Israel, and are in their midst, --

2 that they are greatly afraid, because Gibeon [is] a great city, as one of the royal cities, and because it [is] greater than Ai, and all its men -- heroes.

3 And Adoni-Zedek king of Jerusalem sendeth unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying,

4 `Come up unto me, and help me, and we smite Gibeon, for it hath made peace with Joshua, and with the sons of Israel.'

5 And five kings of the Amorite (the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon) are gathered together, and go up, they and all their camps, and encamp against Gibeon, and fight against it.

6 And the men of Gibeon send unto Joshua, unto the camp at Gilgal, saying, `Let not thy hand cease from thy servants; come up unto us [with] haste, and give safety to us, and help us; for all the kings of the Amorite, dwelling in the hill-country, have been assembled against us.'

7 And Joshua goeth up from Gilgal, he, and all the people of war with him, even all the mighty men of valour.

8 And Jehovah saith unto Joshua, `Be not afraid of them, for into thy hand I have given them, there doth not stand a man of them in thy presence.'

9 And Joshua cometh in unto them suddenly (all the night he hath gone up from Gilgal),

10 and Jehovah doth crush them before Israel, and it smiteth them -- a great smiting -- at Gibeon, and pursueth them the way of the ascent of Beth-Horon, and smiteth them unto Azekah, and unto Makkedah.

11 And it cometh to pass, in their fleeing from the face of Israel -- they [are] in the descent of Beth-Horon -- and Jehovah hath cast upon them great stones out of the heavens, unto Azekah, and they die; more are they who have died by the hailstones than they whom the sons of Israel have slain by the sword.

12 Then speaketh Joshua to Jehovah in the day of Jehovah's giving up the Amorites before the sons of Israel, and he saith, before the eyes of Israel, `Sun -- in Gibeon stand still; and moon -- in the valley of Ajalon;'

13 and the sun standeth still, and the moon hath stood -- till the nation taketh vengeance [on] its enemies; is it not written on the Book of the Upright, `and the sun standeth in the midst of the heavens, and hath not hasted to go in -- as a perfect day?'

14 And there hath not been like that day before it or after it, for Jehovah's hearkening to the voice of a man; for Jehovah is fighting for Israel.

15 And Joshua turneth back, and all Israel with him, unto the camp at Gilgal.

16 And these five kings flee, and are hidden in a cave at Makkedah,

17 and it is declared to Joshua, saying, `The five kings have been found hidden in a cave at Makkedah.'

18 And Joshua saith, `Roll great stones unto the mouth of the cave, and appoint over it men to watch them;

19 and ye, stand not, pursue after your enemies, and ye have smitten the hindmost of them; suffer them not to go in unto their cities, for Jehovah your God hath given them into your hand.'

20 And it cometh to pass, when Joshua and the sons of Israel finish to smite them -- a very great smiting, till they are consumed, and the remnant who have remained of them go in unto the fenced cities,

21 that all the people turn back to the camp, unto Joshua, [at] Makkedah, in peace; none moved sharply his tongue against the sons of Israel.

22 And Joshua saith, `Open ye the mouth of the cave, and bring out unto me these five kings from the cave;'

23 and they do so, and bring out unto him these five kings from the cave: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon.

24 And it cometh to pass, when they bring out these kings unto Joshua, that Joshua calleth unto every man of Israel, and saith unto the captains of the men of war, who have gone with him, `Draw near, set your feet on the necks of these kings;' and they Draw near, and set their feet on their necks.

25 And Joshua saith unto them, `Fear not, nor be affrighted; be strong and courageous; for thus doth Jehovah do to all your enemies with whom ye are fighting;'

26 and Joshua smiteth them afterwards, and putteth them to death, and hangeth them on five trees; and they are hanging on the trees till the evening.

27 And it cometh to pass, at the time of the going in of the sun, Joshua hath commanded, and they take them down from off the trees, and cast them unto the cave where they had been hid, and put great stones on the mouth of the cave till this very day.

28 And Makkedah hath Joshua captured on that day, and he smiteth it by the mouth of the sword, and its king he hath devoted, them and every person who [is] in it -- he hath not left a remnant; and he doth to the king of Makkedah as he did to the king of Jericho.

29 And Joshua passeth over, and all Israel with him, from Makkedah [to] Libnah, and fighteth with Libnah;

30 and Jehovah giveth also it into the hand of Israel, and its king, and it smiteth it by the mouth of the sword, and every person who [is] in it -- it left not in it a remnant; and it doth to its king as it did to the king of Jericho.

31 And Joshua passeth over, and all Israel with him, from Libnah to Lachish, and encampeth against it, and fighteth against it;

32 And Jehovah giveth Lachish into the hand of Israel, and it captureth it on the second day, and smiteth it by the mouth of the sword, and every person who [is] in it, according to all that it did to Libnah.

33 Than hath Horam king of Gezer come up to help Lachish, and Joshua smiteth him and his people, till he hath not left to him a remnant.

34 And Joshua passeth over, and all Israel with him, from Lachish to Eglon, and they encamp against it, and fight against it,

35 and capture it on that day, and smite it by the mouth of the sword, and every person who [is] in it on that day he hath devoted, according to all that he did to Lachish.

36 And Joshua goeth up, and all Israel with him, from Eglon to Hebron, and they fight against it,

37 and capture it, and smite it by the mouth of the sword, and its king, and all its cities, and every person who [is] in it -- he hath not left a remnant -- according to all that he did to Eglon -- and doth devote it, and every person who [is] in it.

38 And Joshua turneth back, and all Israel with him, to Debir, and fighteth against it,

39 and captureth it, and its king, and all its cities, and they smite them by the mouth of the sword, and devote every person who [is] in it -- he hath not left a remnant; as he did to Hebron so he did to Debir, and to its king, and as he did to Libnah, and to its king.

40 And Joshua smiteth all the land of the hill-country, and of the south, and of the low-country, and of the springs, and all their kings -- he hath not left a remnant, and all that doth breathe he hath devoted, as Jehovah, God of Israel, commanded.

41 And Joshua smiteth them from Kadesh-Barnea, even unto Gaza, and all the land of Goshen, even unto Gibeon;

42 and all these kings and their land hath Joshua captured [at] one time, for Jehovah, God of Israel, is fighting for Israel.

43 and Joshua turneth back, and all Israel with him, unto the camp at Gilgal.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 1616

Prostudujte si tuto pasáž

  
/ 10837  
  

1616. That 'Abram moved his tent, and came and dwelt in the oak groves of Mamre which are in Hebron' means that the Lord arrived at a perception more interior still is clear from the meaning of 'moving one's tent', that is, moving it and pitching it once again, as the process of being joined together; for 'a tent' is the holiness of worship, as shown already in 414, 1452, by which the external man is joined to the internal. It is also clear from the meaning of 'an oak-grove' as perception, dealt with already in 1442, 1443, where the phrase that occurred was 'the oak-grove of Moreh', meaning a first perception, whereas here the plural 'the oak-groves of Mamre' is used, which means a fuller, that is, more interior perception. This perception is called 'the oak-groves of Mamre which are in Hebron'. Mamre is also mentioned elsewhere in the Word, as in Genesis 14:13; 18:1; 23:17-19; 35:27; and Hebron too, in Genesis 35:27; 37:14; Joshua 10:36, 39; 14:13-15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and elsewhere. But what Mamre and Hebron mean where they are so mentioned will in the Lord's Divine mercy be seen when these other parts of the Word are explained.

[2] The implications of 'the oak-groves of Mamre which are in Hebron' meaning perception more interior still are as follows: To the extent that those things belonging to the external man are joined to celestial things belonging to the internal man perception grows and becomes more interior. Conjunction with celestial things confers perception, for within the celestial things that belong to love to Jehovah dwells the life itself of the internal man, or what amounts to the same, within celestial things which belong to love, that is, within celestial love, Jehovah is present. This presence is not perceived in the external man however until the conjunction has taken place. All perception is the result of conjunction.

[3] From the internal sense here it is clear what the situation was in the Lord's case: His External Man, or Human Essence, was joined step by step to the Divine Essence as cognitions multiplied and became fruitful. No one can ever, insofar as he is human, be joined to Jehovah, or the Lord, except by means of cognitions, for it is by means of cognitions that a person is made human. This applied to the Lord too since He was born as any other is born, and received instruction as any other does. Yet in the cognitions He had as receptacles celestial things were being instilled continually, with the result that His cognitions were constantly being made into the recipient vessels of celestial things; and these vessels also were themselves made celestial.

[4] Constantly the Lord advanced in this manner towards the celestial things of infancy, for, as stated already, the celestial things which belong to love are being instilled in a person from earliest infancy to childhood and on into adolescence as well. Since he is a human being, at that time and later on he is endowed with knowledge and cognitions. If a person is such that he can be regenerated, that knowledge and those cognitions are filled with celestial things that belong to love and charity, and are accordingly implanted within the celestial things he was endowed with from infancy through to childhood and adolescence, and in this way his external man is joined to his internal. First of all they are implanted in the celestial things he was endowed with in adolescence, then in those he was endowed with in childhood, and finally in those he was endowed with in infancy. At that point he is 'the little child' regarding whom the Lord said 'of such is the kingdom of God'. This implanting is done by the Lord alone, and therefore nothing celestial with man either does or can exist with man that does not come from, and belong to, the Lord.

[5] The Lord however from His own power joined His External Man to His Internal Man and filled His cognitions with celestial things, and He implanted them in celestial things, doing so according to Divine Order. First of all He implanted them in the celestial things of childhood, then in the celestial things of the age of childhood and back to infancy, and finally in the celestial things of His infancy. In this way He at the same time became as regards the Human Essence Innocence itself and Love itself, from which derive all innocence and all love in heaven and on earth. Such Innocence is true Infancy because it is simultaneously Wisdom. But the innocence of infancy is of no use at all unless by means of cognitions it becomes the innocence of wisdom, and this is why little children in the next life are endowed with cognitions. As the Lord implanted cognitions in celestial things, so He had perception, for, as stated, all perception is the result of conjunction. He had His first perception when He implanted the facts acquired in childhood, a perception meant by 'the oak-grove of Moreh'; and He had His second, which is the subject here, and which is more interior, when He implanted cognitions, a perception meant by 'the oak-groves of Mamre which are in Hebron'.

  
/ 10837  
  

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