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Isus Navin 10

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1 A kad ču Adonisedek car jerusalimski da je Isus uzeo Gaj i raskopao ga kao što je učinio s Jerihonom i njegovim carem, tako da je učinio i s Gajem i njegovim carem, i da su Gavaonjani učinili mir s Izrailjem i stoje usred njih,

2 Uplaši se vrlo; jer Gavaon beše velik grad kao kakav carski grad, i beše veći od Gaja, i svi ljudi u njemu behu hrabri.

3 Zato posla Adonisedek car jerusalimski k Oamu caru hevronskom i k Piramu caru jarmutskom i k Jafiji caru lahiskom i k Daviru caru jeglonskom, i poruči:

4 Hodite k meni, i pomozite mi da udarimo na Gavaon, jer učini mir s Isusom i sa sinovima Izrailjevim.

5 I skupi se i pođe pet careva amorejskih, car jerusalimski, car hevronski, car jarmutski, car lahiski, car jeglonski, oni i sva vojska njihova, i stavši u logor pod Gavaonom počeše ga biti.

6 Tada Gavaonjani poslaše k Isusu u logor u Galgal i rekoše: Nemoj dignuti ruku svojih sa sluga svojih; hodi brzo k nama, izbavi nas i pomozi nam, jer se skupiše na nas svi carevi amorejski koji žive u gorama.

7 I izađe Isus iz Galgala, on i s njim sav narod što beše za boj, svi junaci.

8 I Gospod reče Isusu: Ne boj ih se; jer ih dadoh tebi u ruke, nijedan ih se neće održati pred tobom.

9 I Isus udari na njih iznenada, išavši celu noćod Galgala,

10 I smete ih Gospod pred Izrailjem, koji ih ljuto pobi kod Gavaona, pa ih potera putem kako se ide u Vet-Oron, i sekoše ih do Azike i do Makide.

11 A kad bežahu ispred Izrailja i behu niz vrlet vet-oronsku, baci Gospod na njih kamenje veliko iz neba dori do Azike, te ginjahu: i više ih izgibe od kamenja gradnog nego što ih pobiše sinovi Izrailjevi mačem.

12 Tada progovori Isus Gospodu onaj dan kad Gospod predade Amorejca sinovima Izrailjevim, i reče pred sinovima Izrailjevim: Stani sunce nad Gavaonom, i meseče nad dolinom elonskom.

13 I stade sunce i ustavi se mesec, dokle se ne osveti narod neprijateljima svojim. Ne piše li to u knjizi Istinitog? I stade sunce nasred neba i ne naže k zapadu skoro za ceo dan.

14 I ne bi takvog dana ni pre ni posle, da Gospod posluša glas čovečji, jer Gospod vojeva za Izrailja.

15 I vrati se Isus i sav Izrailj s njim u logor u Galgal.

16 A onih pet careva utekoše i sakriše se u pećinu kod Makide.

17 I dođe glas Isusu: Nađe se pet careva sakrivenih u pećini kod Makide.

18 A Isus reče: Privalite veliko kamenje na vrata pećine, i namestite ljude kod nje da ih čuvaju.

19 A vi ne stojte, nego gonite neprijatelje svoje i bijte ostatak njihov, ne dajte im da uđu u gradove svoje, jer vam ih dade u ruke Gospod Bog vaš.

20 A kad Isus i sinovi Izrailjevi prestaše biti ih u boju vrlo velikom, razbivši ih sasvim, a koji ih ostaše živi, utekoše u tvrde gradove,

21 Vrati se sav narod zdravo u logor k Isusu u Makidu, i niko ne mače jezikom svojim na sinove Izrailjeve, ni na jednog.

22 Tada reče Isus: Otvorite vrata od one pećine, i izvedite k meni onih pet careva iz pećine.

23 I učiniše tako, i izvedoše k meni onih pet careva iz pećine: cara jerusalimskog, cara hevronskog, cara jarmutskog, cara lahiskog, cara jeglonskog.

24 A kad izvedoše te careve k Isusu, sazva Isus sve ljude Izrailjce, i reče vojvodama od vojske koji behu išli s njim: Pristupite i stanite nogama svojim na vratove ovim carevima. I oni pristupiše i stadoše im na vratove nogama svojim.

25 A Isus im reče: Ne bojte se i ne plašite se; budite slobodni i hrabri, jer će tako učiniti Gospod svim neprijateljima vašim na koje zavojštite.

26 Potom ih pobi Isus i pogubi ih, i obesi ih na pet drveta, i ostaše viseći na drvetima do večera.

27 A o zahodu sunčanom zapovedi Isus te ih skidoše s drveta i baciše ih u pećinu, u koju se behu sakrili, i metnuše veliko kamenje na vrata pećine, koje osta onde do danas.

28 Istog dana uze Isus i Makidu, i sve u njoj iseče oštrim mačem, i cara njenog i njih pobi, sve duše koje behu u njoj, ne ostavi nijednog živog; i učini s carem makidskim kao što učini s carem jerihonskim.

29 Potom ode Isus i sav Izrailj s njim iz Makide u Livnu, i stade biti Livnu.

30 Pa i nju predade Gospod u ruke Izrailju i cara njenog; i iseče sve oštrim mačem, sve duše koje behu u njoj, ne ostavi u njoj nijednog živog; i učini s carem njenim kao što učini s carem jerihonskim.

31 Potom ode Isus i sav Izrailj s njim iz Livne na Lahis, i stade u logor pred njim, i stade ga biti.

32 I Gospod predade Lahis u ruke Izrailju, i on ga uze sutradan, i iseče sve oštrim mačem, sve duše što behu u njemu, isto onako kako učini s Livnom.

33 Tada dođe Oram car gezerski u pomoćLahisu; ali pobi Isus njega i narod njegov da ne osta nijedan živ.

34 Potom pođe Isus i sav Izrailj s njim iz Lahisa na Jeglon, i stavši u logor prema njemu udariše na nj;

35 I uzeše ga isti dan, i isekoše sve oštrim mačem; sve duše što behu u njemu pobi taj dan isto onako kako učini s Lahisom.

36 Potom se podiže Isus i sav Izrailj s njim iz Jeglona na Hevron, i stadoše ga biti;

37 I uzeše ga i isekoše oštrim mačem, i cara njegovog i sve gradove njegove, sve duše što behu u njima; ne ostavi nijednog živog isto onako kako učini s Jeglonom; zatre ga sa svim dušama što behu u njemu.

38 Potom se obrati Isus i sav Izrailj s njim na Davir, i stade ga biti;

39 I uze ga i cara njegovog i sve gradove njegove, i isekoše ih oštrim mačem i zgubiše sve duše što behu u njima; ne ostavi nijednog živog; kao što učini s Hevronom, tako učini s Davirom i carem njegovim, i kao što učini s Livnom i carem njenim.

40 Tako pobi Isus svu zemlju, gore i južnu stranu i ravnice i doline, i sve careve njihove; ne ostavi nijednog živog, nego sve duše žive zgubi, kao što beše zapovedio Gospod Bog Izrailjev.

41 I pobi ih Isus od Kadis-Varnije do Gaze, i svu zemlju gosensku do Gavaona.

42 A sve te careve i zemlju njihovu uze Isus ujedanput; jer Gospod Bog Izrailjev vojevaše za Izrailja.

43 Potom se vrati Isus i sav Izrailj s njim u logor u Galgal.

   

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Arcana Coelestia #1616

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1616. And Abram pitched his tent, and came and dwelt in the oak-groves of Mamre that are in Hebron. That this signifies that the Lord attained to a perception still more internal, is evident from the signification of “pitching a tent,” that is, of moving and fixing a tent, as being to be conjoined,—for a “tent” is the holy of worship (as shown before, n. 414, 1452), by which the external man is conjoined with the internal-and from the signification of an “oak-grove,” as being perception, as explained above (n. 1442, 1443), where it was “the oak-grove of Moreh,” which is the first perception; but here, “the oak-groves of Mamre,” in the plural, which signify more perception, that is, perception more internal. This perception is called “the oak-groves of Mamre that are in Hebron.” “Mamre” is also mentioned elsewhere (as in Genesis 14:13; 18:1; 23:17-19; 35:27), and Hebron likewise (as in Genesis 35:27; 37:14; Josh. 10:36, 39; 14:13-14, 15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and in other places); but with what signification, will of the Lord’s Divine mercy be seen where these passages are explained.

[2] As to “the oak-groves of Mamre that are in Hebron” signifying a still more internal perception, the case is as follows. As the things that are of the external man are conjoined with the celestial things of the internal man, so perception increases and becomes more internal. Conjunction with celestial things gives perception; for in the celestial things that are of love to Jehovah is the very life of the internal man; or what is the same, in the celestial things that are of love, that is, in celestial love, Jehovah is present, which presence is not perceived in the external man until conjunction has been effected, all perception being from conjunction.

[3] From the internal sense it is here evident how the case was with the Lord, namely, that His external man, or the Human Essence, was conjoined with the Divine Essence by degrees, according to the multiplication and fructification of knowledges. In no way can anyone, as a man, be conjoined with Jehovah or the Lord, except by means of knowledges, for by means of knowledges a man becomes a man; and so the Lord, because born as are other men, was also instructed as they are, but into His knowledges as receptacles celestial things were constantly being insinuated, so that the knowledges continually became the recipient vessels of celestial things, and themselves also became celestial.

[4] He continually advanced in this way to the celestial things of infancy for, as before said, the celestial things that are of love are insinuated from the earliest infancy up to childhood, and also to youth, when being a man he is then and afterwards imbued with knowledges [scientiae et cognitiones]. If the man is such that he can be regenerated, these knowledges are then filled with the celestial things that are of love and charity, and are thus implanted in the celestial things with which he has been gifted from infancy up to childhood and youth; and thus his external man is conjoined with his internal man.

They are first implanted in the celestial things with which he was gifted in youth, next in those with which he was gifted in childhood, and finally in those with which he was gifted in infancy; and then he is a “little child,” of whom the Lord said that “of such is the kingdom of God.” This implantation is effected by the Lord alone; and for this reason nothing celestial is possible with man, nor can be, that is not from the Lord, and that is not the Lord’s.

[5] But the Lord from His own power conjoined His external man with His internal man, and filled His knowledges with celestial things, and implanted them in the celestial things, and this in fact according to Divine order; first in the celestial things of His childhood, next in the celestial things of the age between childhood and infancy; and finally in the celestial things of His infancy; and thus at the same time became, as to the Human Essence, innocence itself and love itself, from which are all innocence and all love in the heavens and on earth. Such innocence is true infancy, because it is at the same time wisdom. But the innocence of infancy, unless by means of knowledges it becomes the innocence of wisdom, is of no use; and therefore in the other life infants are imbued with knowledges. As the Lord implanted knowledges in celestial things, so had He perception, for, as before said, all perception is from conjunction. He had His first perception when He implanted the memory-knowledges of childhood, which perception is signified by “the oak-grove of Moreh;” and His second, treated of here, which is more internal, when He implanted knowledges, which perception is signified by “the oak-groves of Mamre that are in Hebron.”

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