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Josué 15

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1 Y fue la suerte de la tribu de los hijos de Judá, por sus familias, junto al término de Edom, del desierto de Zin al mediodía, al lado del sur.

2 Y su término de la parte del mediodía fue desde la costa del mar Salado, desde la lengua que mira hacia el mediodía;

3 y salía hacia el mediodía a la subida de Acrabim, pasando hasta Zin; y subiendo por el mediodía hasta Cades-barnea, pasaba a Hezrón, y subiendo por Adar daba vuelta a Carca;

4 de allí pasaba a Asmón, y salía al arroyo de Egipto; y sale este término al occidente. Este pues os será el término del mediodía.

5 El término del oriente es el mar Salado hasta el fin del Jordán. Y el término de la parte del norte, desde la lengua del mar, desde el fin del Jordán;

6 y sube este término por Bet-hogla, y pasa del norte a Bet-arabá, y de aquí sube este término a la piedra de Bohán, hijo de Rubén.

7 Y torna a subir este término a Debir desde el valle de Acor; y al norte mira sobre Gilgal, que está delante de la subida de Adumín, la cual está al mediodía del arroyo; y pasa este término a las aguas de En-semes, y sale a la fuente de Rogel;

8 y sube este término por el valle del hijo de Hinom al lado del jebuseo al mediodía; ésta es Jerusalén. Luego sube este término por la cumbre del monte que está delante del valle de Hinom hacia el occidente, el cual está al cabo del valle de los gigantes al norte;

9 y rodea este término desde la cumbre del monte hasta la fuente de las aguas de Neftoa, y sale a la ciudades del monte de Efrón, rodeando luego el mismo término a Baala, la cual es Quiriat-jearim.

10 Después torna este término desde Baala hacia el occidente al monte de Seir; y pasa al lado del monte de Jearim hacia el norte, ésta es Quesalón, y desciende a Bet-semes, y pasa a Timna.

11 Sale luego este término al lado de Ecrón hacia el norte; y rodea el mismo término a Sicrón, y pasa por el monte de Baala, y sale a Jabneel; y sale este término al mar.

12 El término del occidente es el mar grande. Este pues , es el término de los hijos de Judá en derredor, por sus familias.

13 Mas a Caleb, hijo de Jefone, dio parte entre los hijos de Judá, conforme al mandamiento del SEÑOR a Josué; esto es , a Quiriat-arba, del padre de Anac, que es Hebrón.

14 Y Caleb echó de allí tres hijos de Anac, a Sesai, Ahimán, y Talmai, hijos de Anac.

15 De aquí subió a los que moraban en Debir; y el nombre de Debir era antes Quiriat-sefer.

16 Y dijo Caleb: Al que hiriere a Quiriat-sefer, y la tomare, yo le daré a mi hija Acsa por mujer.

17 Y la tomó Otoniel, hijo de Cenaz, hermano de Caleb; y él le dio por mujer a su hija Acsa.

18 Y aconteció que cuando la llevaba, él la persuadió que pidiese a su padre tierras para labrar. Ella entonces se apeó del asno. Y Caleb le dijo: ¿Qué tienes?

19 Y ella respondió: Dame una bendición; pues que me has dado tierra de secadal, dame también fuentes de aguas. El entonces le dio las fuentes de arriba, y las de abajo.

20 Esta pues es la herencia de la tribu de los hijos de Judá por sus familias.

21 Y fueron las ciudades del término de la tribu de los hijos de Judá hacia el término de Edom al mediodía: Cabseel, y Edar, y Jagur,

22 y Cina, y Dimona, y Adada,

23 y Cedes, y Hazor, e Itnán,

24 Zif, y Telem, Bealot,

25 y Hazor-hadata, y Queriot-hezrón, que es Hazor,

26 Amam, y Sema, y Molada,

27 y Hazar-gada, y Hesmón, y Bet-pelet,

28 y Hazar-sual, Beerseba, y Bizotia,

29 Baala, e Iim, y Esem,

30 y Eltolad, y Quesil, y Horma,

31 y Siclag, y Madmana, Sansana,

32 y Lebaot, Silhim, y Aín, y Rimón; en todas veintinueve ciudades con sus aldeas.

33 En las llanuras, Estaol, y Zora, y Asena,

34 y Zanoa, y En-ganim, Tapúa, y Enam,

35 Jarmut, y Adulam, Soco, y Azeca,

36 y Saaraim, y Aditaim, y Gedera, y Gederotaim; catorce ciudades con sus aldeas.

37 Zenán, y Hadasa, y Migdal-gad,

38 y Dileán, y Mizpa, y Jocteel,

39 Laquis, y Boscat, y Eglón,

40 y Cabón, y Lahmam, y Quitlis,

41 y Gederot, Bet-dagón, y Naama, y Maceda; dieciséis ciudades con sus aldeas.

42 Libna, y Eter, y Asán,

43 y Jifta, y Asena, y Nezib,

44 y Keila, y Aczib, y Maresa; nueve ciudades con sus aldeas.

45 Ecrón con sus villas y sus aldeas.

46 Desde Ecrón hasta el mar, todas las que están a la costa de Asdod con sus aldeas.

47 Asdod con sus villas y sus aldeas; Gaza con sus villas y sus aldeas hasta el río de Egipto, y la gran mar con sus términos.

48 Y en las montañas, Samir, y Jatir, y Soco,

49 y Dana, y Quiriat-sana, que es Debir,

50 y Anab, y Estemoa, y Anim,

51 y Gosén, y Holón, y Gilo; once ciudades con sus aldeas.

52 Arab, y Duma, y Esán,

53 y Janum, y Bet-tapúa, y Afeca,

54 y Humta, y Quiriat-arba, que es Hebrón, y Sior; nueve ciudades con sus aldeas.

55 Maón, Carmel, y Zif, y Juta,

56 Jezreel, Jocdeam, y Zanoa,

57 Caín, Gabaa, y Timna; diez ciudades con sus aldeas.

58 Halhul, y Bet-sur, y Gedor,

59 y Maarat, y Bet-anot, y Eltecón; seis ciudades con sus aldeas.

60 Quiriat-baal, que es Quiriat-jearim, y Rabá; dos ciudades con sus aldeas.

61 En el desierto, Bet-arabá, Midín, y Secaca,

62 y Nibsán, y la Ciudad de la Sal, y Engadi; seis ciudades con sus aldeas.

63 Mas a los jebuseos que habitaban en Jerusalén, los hijos de Judá no los pudieron desarraigar; antes quedó el jebuseo en Jerusalén con los hijos de Judá, hasta hoy.

   

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Exploring the Meaning of Joshua 15

От New Christian Bible Study Staff, Julian Duckworth

Joshua 15: Judah’s territory and more about Caleb.

This chapter describes the territory given to the tribe of Judah, and lists many of its cities and borders. Judah received a major portion of the land of Canaan; its eastern border was the Salt Sea (the Dead Sea), and the western border was the Great Sea (the Mediterranean).

Although Judah was the fourth son of Jacob, he played a more significant role in many of the Old Testament stories than his older brothers did. So, it is not surprising that the tribe of Judah received extensive territory in the south of Canaan, which in later time became the nation of Judah, along with the tribe of Benjamin’s small territory. The name ‘Judah’ also eventually led to the name ‘Jewish’, coming from the Roman province of Judaea. The name ‘Judah’ also means “praise”, specifically praise of God (see Swedenborg’s work, Arcana Caelestia 456).

Praise itself is a commendation of a person’s good qualities. To give praise is part of our love for our neighbour; to receive praise underscores our sense of our own value. To praise the Lord is to give thanks to Him, and to affirm the difference that the Lord makes in our life. Ultimately, praise is part of our faith in the Lord to lead us through this life and for eternity.

This uplifting, positive spiritual meaning of Judah does not mean that Judah (the man in the Old Testament) was without faults. He had his flaws, as everyone does, but at times Judah changed the course of events for a better outcome. It was Judah who persuaded his brothers to sell Joseph rather than kill him, and he also offered himself as a hostage for the sake of his brothers (Arcana Caelestia 4815[2]).

Chapter 15 lists very many locations in Judah’s territory. Here are just a few of the places listed, along with their meaning and spiritual significance:

Judah = “praise”

Spiritually = our worship of God

Which includes these, and many more aspects…

Zin = “flat, level ground”

Spiritually = life under God’s guidance

Kadesh Barnea = “holy wanderings”

Spiritually = becoming purified

Beth Hoglah = “house of the partridge”

Spiritually = bringing to birth

En Rogel = “water spring of the foot”

Spiritually = life in everyday activities

Jerusalem = “dwelling place of peace; wholeness”

Spiritually = our highest spiritual state

Nephtoah = “to be open”

Spiritually = to be part of all life

Timnah = “allotted portion”

Spiritually = what the Lord has created me for

Mount Hebron, which was in the territory of Judah, was given to Caleb as an inheritance because of his faithfulness to God. We read in this chapter that he conquers the giants living there, and drives them away from Mount Hebron. Caleb makes a promise that whoever takes the nearby city of Kirjath-sepher will have his daughter, Achsah, for a wife. Caleb’s brother’s son, Othniel, captures the city and marries Achsah. Caleb blesses Achsah and gives her springs of water upon her request, and he also gives Othniel a field.

The spiritual meaning of this touching story is that our spiritual life is intended to come together to be like a family (Arcana Caelestia 3020), just as Caleb, Achsah and Othniel are all close members of a family. Spiritual life is about bringing together our beliefs, our loves and affections, our intentions, and our actions. These different aspects of spiritual life become like one family where everyone – or everything – is interwoven together.

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Arcana Coelestia #1164

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1164. That 'Cush' or Ethiopia means interior cognitions of the Word by which people confirm false assumptions is clear in Jeremiah,

Egypt comes up like the river, and like the rivers the waters are tossed about; and he said, I will go up, I will cover the earth, I will destroy the city and those who dwell in it. Go up, O horses, and rage, O chariots, and let the mighty men go forth, Cush and Put that handle the shield. Jeremiah 46:8-9.

In this case 'Egypt' stands for people who believe nothing they do not grasp through facts. As a result everything is subject to doubt, denial and falsification, meant by 'rising up, covering the earth, and destroying the city'. Here 'Cush' stands for the more universal and interior cognitions of the Word by which they confirm accepted false assumptions. 'Put' stands for cognitions drawn from the literal sense of the Word which are based on sensory appearances.

[2] In Ezekiel,

A sword will come upon Egypt, and there will be grief in Cush when the slain 1 falls in Egypt; and they will take her multitude, and her foundations will be destroyed. Cush and Put and Lud and all of Ereb 2 and Kub, and the sons of the land of the covenant will fall with them by the sword. Ezekiel 30:4-6.

Except from the internal sense nobody could possibly know what these statements mean. And if the names did not mean real things, these verses would have practically no meaning at all. In this case however 'Egypt' means the knowledge by means of which they wish to enter into the mysteries of faith. 'Cush and Put' are called 'her foundations' because they are cognitions drawn from the Word.

[3] In the same prophet,

On that day messengers will go forth from before Me in ships to terrify overconfident Cush, and there will be grief among them as in the day of Egypt. Ezekiel 30:9.

'Cush' stands for cognitions drawn from the Word which confirm falsities hatched out of facts. In the same prophet,

I will make the land of Egypt into waste places, an utter desolation, from the tower of Seveneh as far as the border of Cush. Ezekiel 29:10.

In this case 'Egypt' stands for facts, 'Cush' for cognitions of the interior things of the Word, which are 'the borders' beyond which knowledge does not go.

[4] In Isaiah,

The king of Asshur will lead away the captives of Egypt and the captives of Cush, boys and old men, naked and barefoot, and with buttocks uncovered, the nakedness of Egypt. And they will be dismayed and ashamed because of Cush their hope, and because of Egypt their glory. Isaiah 20:4-5.

Here 'Cush' stands for cognitions drawn from the Word by which falsities obtained through facts are confirmed. 'Asshur' is reasoning which carries away those who are captive. In Nahum,

Cush was her strength, Egypt too, and that without limit; Put and the Libyans were your help. Nahum 3:9.

This refers to a vastated Church where in a similar way 'Egypt' stands for facts and 'Cush' for cognitions.

[5] 'Cush' and 'Egypt' stand simply for cognitions and knowledge which are truths useful to people whose faith is grounded in charity. 'Cush and Egypt' is used in this good sense in Isaiah,

Jehovah said, The labour of Egypt, and the wares of Cush and of the Sabeans, men of stature, will come over to you and will be yours. They will follow after you in fetters, they will come over and bow down to you. To you they will make the supplication, God is with you only, and there is no other besides God. Isaiah 45:14.

'The labour of Egypt' stands for knowledge, 'the wares of Cush and the Sabeans' for cognitions of spiritual things which serve those who acknowledge the Lord, for all knowledge and every cognition are theirs.

[6] In Daniel,

The king of the north will have dominion over the secret hoards of gold and silver, and over all the precious things of Egypt; and the Libyans (Put) and the Cushites will follow in his 3 steps. Daniel 11:3.

'Put and Cush' here stands for cognitions drawn from the Word, 'Egypt' for facts. In Zephaniah,

From beyond the rivers of Cush are those who adore Me. Zephaniah 3:10.

This stands for those who are beyond the range of cognitions, and so for gentiles. In David,

Noblemen will come out of Egypt, Cush will hasten [to stretch out] her hands to God. Psalms 68:31.

Here 'Egypt' stands for knowledge, and 'Cush' for cognitions.

[7] In the same author,

I will mention Rahab and Babel among those who know Me; behold, Philistia and Tyre, with Cush. The latter was born here (in the city of God). Psalms 87:4.

'Cush' stands for cognitions drawn from the Word, hence the statement that he was 'born in the city of God'. Since 'Cush' means interior cognitions of the Word and intelligence acquired from these, it is therefore said that the second river going out of the garden of Eden encompassed the whole land of Cush. On this see what has appeared already in 117.

Бележки под линия:

1. literally, the pierced

2. the Hebrew word rendered Ereb here is usually regarded not as a proper but as a common noun which means a mixed company.

3. The Latin means your but the Hebrew means his, which Swedenborg has in another place where he quotes this verse.

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