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Josuo 18

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1 Kaj la tuta komunumo de la Izraelidoj kolektigxis en SXilo, kaj ili starigis tie la tabernaklon de kunveno; kaj la lando estis jam submetita al ili.

2 Kaj restis inter la Izraelidoj ankoraux sep triboj, al kiuj ankoraux ne estis disdividita ilia hereda posedajxo.

3 Kaj Josuo diris al la Izraelidoj:GXis kiam vi prokrastos iri kaj ekposedi la landon, kiun donis al vi la Eternulo, Dio de viaj patroj?

4 Elektu al vi po tri homoj el cxiu tribo, kaj mi sendos ilin, ke ili levigxu kaj trairu la landon kaj priskribu gxin laux gxiaj heredaj partoj kaj venu al mi.

5 Kaj dividu gxin en sep partojn. Jehuda restu en siaj limoj sude, kaj la domo de Jozef restu en siaj limoj norde.

6 Kaj vi disskribu la landon en sep partojn, kaj alportu al mi cxi tien; kaj mi faros lotadon cxi tie antaux la Eternulo, nia Dio.

7 La Levidoj ne havos parton inter vi, cxar la pastrado antaux la Eternulo estas ilia hereda parto; kaj Gad kaj Ruben kaj la duontribo de Manase prenis sian parton transe de Jordan, oriente, kion donis al ili Moseo, servanto de la Eternulo.

8 Kaj la viroj levigxis kaj iris. Kaj Josuo ordonis al tiuj, kiuj iris priskribi la landon, dirante:Iru kaj trairu la landon kaj priskribu gxin kaj revenu al mi, kaj cxi tie mi faros al vi lotadon antaux la Eternulo en SXilo.

9 Kaj la viroj foriris kaj trairis la landon kaj disskribis gxin laux la urboj en sep partojn en libro, kaj revenis al Josuo en la tendaron, al SXilo.

10 Kaj Josuo faris al ili lotadon en SXilo antaux la Eternulo, kaj Josuo dividis tie la landon por la Izraelidoj laux iliaj partoj.

11 Kaj eliris la loto de la tribo de la Benjamenidoj, laux iliaj familioj; kaj la limoj de ilia lotita parto estis inter la Jehudaidoj kaj la Jozefidoj.

12 Kaj ilia limo norde estas de Jordan, kaj la limo levigxas al la norda flanko de Jerihxo, kaj levigxas sur la monton okcidente, kaj finigxas en la dezerto Bet-Aven.

13 Kaj de tie la limo iras al Luz, al la suda flanko de Luz (tio estas Bet-El); kaj la limo plue iras al Atrot-Adar, sur la monton, kiu estas sude de la malsupra Bet-HXoron.

14 Kaj la limo turnigxas kaj deklinigxas okcidenten, suden de la monto, kiu estas sude de Bet-HXoron; kaj gxi finigxas cxe Kirjat-Baal (tio estas Kirjat-Jearim), urbo de la Jehudaidoj. Tio estas la flanko okcidenta.

15 Kaj la suda flanko komencigxas de la fino de Kirjat-Jearim; kaj la limo iras okcidenten, kaj finigxas cxe la fonto de la akvo Neftoahx.

16 Kaj la limo mallevigxas al la fino de la monto, kiu estas antaux la valo de la filo de Hinom, kiu trovigxas en la valo Refaim norde; kaj gxi iras tra la valo de Hinom al la sude flanko de la Jebusidoj, kaj mallevigxas al En-Rogel.

17 Kaj gxi turnigxas de norde, kaj eliras al En-SXemesx, kaj iras al Gelilot, kiu estas kontraux la altajxo Adumim; kaj gxi mallevigxas al la sxtono de Bohan, filo de Ruben.

18 Kaj gxi iras preter la stepo norden, kaj mallevigxas sur la stepon.

19 Kaj la limo iras preter Bet-HXogla norden; kaj la limo finigxas cxe la golfo de la Sala Maro norde, cxe la suda fino de Jordan. Tio estas la limo suda.

20 Kaj Jordan limas sur la flanko orienta. Tio estas la posedajxo de la Benjamenidoj laux gxiaj limoj cxirkauxe, laux iliaj familioj.

21 Kaj la urboj de la tribo de la Benjamenidoj laux iliaj familioj estis:Jerihxo kaj Bet-HXogla kaj Emek-Kecic

22 kaj Bet-Araba kaj Cemaraim kaj Bet-El

23 kaj Avim kaj Para kaj Ofra

24 kaj Kefer-Amona kaj Ofni kaj Geba:dek du urboj kaj iliaj vilagxoj.

25 Gibeon kaj Rama kaj Beerot

26 kaj Micpe kaj Kefira kaj Moca

27 kaj Rekem kaj Jirpeel kaj Tarala

28 kaj Cela, Elef, kaj la Jebusidoj (tio estas Jerusalem), Gibeat, Kirjat:dek kvar urboj kaj iliaj vilagxoj. Tio estas la posedajxo de la Benjamenidoj, laux iliaj familioj.

   

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Exploring the Meaning of Joshua 18

От New Christian Bible Study Staff, Julian Duckworth

Joshua 18: The rest of the land is divided up among the 7 remaining tribes, and the tribe of Benjamin receives its lot.

After several chapters covering the allocation of the land for Reuben, Gad, Judah, Ephraim and Manasseh, there were still seven tribes to be provided for. Before this was done, Joshua gathered these seven tribes together and told them to choose three men from each tribe. These men went and surveyed the region, divided up all the land and cities into seven parts, and recorded everything in a book. Then they came back to Joshua, who cast lots to decide where the seven remaining tribes would live.

The first of the seven allocations was for the tribe of Benjamin. Benjamin was the youngest of the sons of Jacob, and he was a full brother to Joseph. Their mother, Rachel, whom Jacob had loved so much, died giving birth to Benjamin.

The city of Jerusalem was first allocated to Benjamin, but in time became more associated with Judah. In fact, these were the two tribes which later made up the kingdom of Judah, as opposed to the ten northern tribes forming the kingdom of Israel. Benjamin’s territory included the cities of Jericho, Ai and Gibeon, all of which had been significant soon after Israel crossed the River Jordan. Saul, the first king of Israel, was a Benjamite.

This story about surveying the land represents our need to know things as they truly are. This could mean many things: for example, exploring the idea of heaven, or hell, or life in this world, or a spiritual teaching such as providence. It might be to learn about justice and compassion, or true freedom. It may be our need to look honestly within ourselves and recognize some of our self-centred ways (see Swedenborg’s work, Arcana Caelestia 1612).

The Israelite’s findings about the land were recorded in a book, which really would have been a scroll. This is like our ‘book of life’, in which everything about us down to the least detail is preserved so that in eternity, we shall know who we are (see Swedenborg’s Apocalypse Explained 199). Joshua drew lots so the Lord’s will would be clear to the people of Israel.

The spiritual meaning of Benjamin needs some careful explanation. Technically, it means ’the spiritual of the celestial’, and this is our ability to understand the reason for the most loving experiences we can have. It is heightened thinking joining with heightened feeling. Benjamin was the youngest son, the special brother of Joseph, who stands for the Lord (Arcana Caelestia 4585).

With this in mind, it is useful to know that Bethlehem, the town where Jesus was born, lay in the territory of Benjamin. Bethlehem’s name means ‘house of bread’ giving us the idea of nourishment for our physical and our spiritual lives. God came into the world to bring us the food of heaven and nourishment from the Word, so that we may fight our evils and choose what is good (Arcana Caelestia 6247, 4594).

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Arcana Coelestia #10336

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10336. 'And I have put wisdom in the heart of everyone wise in heart' means all those who will and do what is good and true for goodness and truth's sake. This is clear from the meaning of 'heart' as the inmost part of a person, which is called his will, and since that which composes a person's love constitutes his will, 'heart' also means love (for the meaning of 'heart' as love, see 3635, 3883-3896, 9050, and for the meaning of it as the will, 2930, 3888, 7542, 8910, 9113, 9300, 9495); from the meaning of 'the wise in heart' as one who wills and loves what is good and true for goodness and truth's sake, for it is the mark of someone 'wise', and it is wisdom, to be moved by love to put truths into practice, 10331, and the mark of someone 'wise in heart' and wisdom of heart to be moved by love to put good into practice; and from the meaning of 'putting wisdom in the heart' as being moved by the Lord, and so by the good of love, to do those things, for the good of love originates in the Lord. All such people will and do what is good and true for goodness and truth's sake, because good and the truth that goes with good are the Lord as He exists with them; for those things which originate in Him, and so which are His, are also He Himself.

[2] This is the reason for saying that the Lord is Goodness itself and Truth itself. It is clear from the Lord's own words that He is Goodness itself,

Why do you call Me Good? Nobody is Good except the one God. Matthew 19:16-17; Luke 18:18-19.

And where the good deeds of love and charity are listed,

Insofar as you did it to one of the least of these My brothers you did it to Me. Matthew 25:40.

The word 'brothers' describes those who are governed by good, and so describes varieties of good, see 2360, 3803, 3815, 4121, 5409; thus 'the Lord's brothers' are those who are governed by good that originates in Him, 4191, 5686, 5692, 6756. It is likewise clear from the Lord's words that He is Truth itself,

Jesus said, I am the way, the truth, and the life. John 14:6.

And elsewhere,

When the Spirit of truth comes, He will guide you into all truth; He will not speak from Himself. He will take from what is Mine and declare it to you. John 16:13-15.

From all this it is evident what 'putting wisdom in the heart' means.

[3] 'Writing the law on the heart' in Jeremiah is also used to mean much the same thing,

I will put My law in the midst of them, and will write it on their heart. No more will every man teach his companion, or every man his brother 1 , saying, Know Jehovah. For they all will know Me. Jeremiah 31:33-34.

'Writing the law on the heart' means entering Divine Truth into the will, thus in a person's love. When this is done the person no longer has to draw Divine Truth out of store in his memory; instead the good itself belonging to love causes him to perceive intuitively. This is why it says, 'No more will every man teach his companion, or every man his brother, saying, Know Jehovah. For they all will know Me'. This is what celestial angels inhabiting the inmost heaven are like, see in the places referred to in 9277.

[4] What it is to will and do what is good and true for goodness and truth's sake, meant here by 'putting wisdom in the heart of everyone wise in heart', must be stated briefly. All who love the Lord above all things and their neighbour as themselves do what is good and true for goodness and truth's sake. For as has been stated above, goodness and truth are the Lord Himself; therefore since they love what is good and true, that is, since they are moved by love to will and do it, they love the Lord. Those too who love their neighbour as themselves will and love what is good and true for goodness and truth's sake, for in the universal sense that which is good and true constitutes the neighbour. The neighbour is one's fellow citizen, the [local] community, one's country, the Church, and the Lord's kingdom; and loving the neighbour consists in goodwill towards these, that is, in desiring their good, and therefore their good is what must be loved. And when this is loved the Lord is loved, since He is the source of this good.

[5] From all this it is evident that love towards the neighbour, which is called charity, holds love to the Lord within itself. If this love is not held within it, fellow citizens, community, country, Church, and the Lord's kingdom are loved for selfish reasons, and so not from a desire that is good but from one that is bad; for whatever a person does for the sake of self as the end in view springs from a desire that is bad. Loving the neighbour for the sake of self consists in loving him for the sake of gain and important positions as the ends in view. The end in view is what determines whether something springs from a desire that is good or one that is bad. The end in view is identical with the love; for what the person loves, that he has as his end. The end in view is also identical with the will; for what a person wills, that he loves. Consequently the end for the sake of which someone acts, or his intentions, constitutes the real person; for a person's character is determined by the character of his will and of his love.

Бележки под линия:

1. literally, Nor will they teach any longer a man (vir) his companion, or a man (vir) his brother

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