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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 #3652

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3652. The internal sense of these words is as follows:

When therefore you see the abomination of desolation means when the Church has undergone vastation, which is the situation when the Lord is acknowledged no longer, and therefore when there is no love of Him nor any belief in Him; also when there is no longer any charity towards the neighbour nor consequently any belief in what is good and true. When these conditions exist in the Church, or rather in the area where the Word is, that is to say, in the thoughts of the heart though not in the doctrine on the lips, it is a case of desolation, and the circumstances that have just been mentioned constitute 'the abomination of that desolation'. Consequently 'when you see the abomination of desolation' means when anyone witnesses such conditions. And what he is to do when he does witness them follows in verses 16-18.

[2] Spoken of by the prophet Daniel means, in the internal sense, spoken of by the Prophets, for when any prophet is mentioned by name in the Word it is not simply that prophet who is meant but the whole prophetical part of the Word, the reason being that names do not ever come through into heaven, 1876, 1888. Even so, one prophet does not have the same meaning as another. For what Moses, Elijah and Elisha mean, see the Preface to Chapter 18, and 2762. By 'Daniel' however is meant every prophetical statement concerning the Lord's coming and the state of the Church, in this case its final state. Much reference is made in the Prophets to vastation, and by the reference to it here in Daniel is meant in the sense of the letter the vastation of the Jewish and Israelitish Church, but in the internal sense the vastation of the Church in general, and thus also the vastation of it which is now at hand.

[3] Standing in the holy place means a vastation involving everything that forms part of what is good and true. 'The holy place' is a state of love and faith, for by 'a place' in the internal sense is meant a state, see 2625, 2837, 3356, 3387. The 'holy' element of that state consists in the good of love and in the truth of faith grounded in this. Nothing else is meant in the Word by the expression 'holy', for goodness and truth originate in the Lord, who is Holiness itself or the Sanctuary.

Let him who is reading this take note means that these matters are to be thoroughly understood by those within the Church, especially by those who have love and faith, to whom the present words refer.

[4] Then let those who are in Judea flee into the mountains means that members of the Church are to fix their attention solely on the Lord and so on love to Him and on charity towards the neighbour. For 'Judea' means the Church, as will be shown below, while 'a mountain' means the Lord Himself but 'the mountains' love to Him and charity towards the neighbour, see 795, 796, 1430, 2722. According to the sense of the letter when Jerusalem was besieged, as was done by the Romans, they were not to resort to that city but to go onto the mountains, according to the following in Luke,

When you see Jerusalem surrounded by armies, then know that its devastation is near. Then let those who are in Judea flee onto the mountains, and let those who are in the midst of it 1 depart, but those who are out in the country let them not enter it. Luke 21:20-21.

[5] The same applies to this reference to Jerusalem; that is to say, in the sense of the letter it is the city of Jerusalem that is meant, but in the internal sense the Lord's Church, see 402, 2117. For every single thing mentioned in the Word concerning the Jewish and Israelitish people is representative of the Lord's kingdom in heaven and of the Lord's kingdom on earth, which is the Church, as has been shown often. Consequently nowhere in the internal sense is 'Jerusalem' used to mean Jerusalem, or 'Judea' to mean Judea. But every single thing so mentioned was such that by means of it the celestial and spiritual things of the Lord's kingdom were able to be represented. It was for the sake of what they represented that the events which have been recorded took place. Thus the Word was able to be written in such a way that it lay both within the mental grasp of people reading it, and within the understanding of angels who were present with them. This was also the reason why the Lord spoke in a similar way. Indeed if He had spoken in any other way it would not have come within the mental grasp of those reading it, especially at that time, nor simultaneously within the angels' power of understanding. Thus it would not have been accepted by man, nor understood by angels.

[6] Let him who is on the roof of the house not go down to take anything out of his house means that those in whom the good of charity is present should not therefore resort to matters of doctrine concerning faith. 'The roof of the house' in the Word means a person's higher state, and so his state as regards good, whereas what is below means a person's lower state, and so his state as regards truth. For what 'house' is, see 710, 1708, 2233, 2331, 3142, 3538. With regard to the state of a member of the Church, while he is undergoing regeneration he is at that time learning truth for the sake of good; for he possesses an affection for truth for the sake of that good. But once he has been regenerated truth and good are the basis of his actions. Once he has reached this state he ought not to go back to the previous state, for if he did he would then reason from truth about the good which is present with him and in so doing would pervert his present state. For all reasoning does and must come to an end when a person's state is one in which he wills what is true and good, for in that case the will and therefore conscience are the source of his thought and action, and not the understanding, as it had been previously. If he went back to the understanding as the source of his thought and action he would encounter temptations in which he would go under. These are the considerations meant by the statement 'let him who is on the roof of the house not go down to take anything out of his house'.

[7] And let him who is in the field not turn back to get his clothing (or tunic) means that neither should those in whom good that resides in truth is present forsake such good and resort to doctrine concerning truth. 'The field' in the Word means this state of man as regards good; for what 'field' means, see 368, 2971, 3196, 3310, 3317, 3500, 3508. And 'clothing' or tunic means that which clothes good, namely doctrine concerning truth, such being like clothing for good; for 'clothing' has that meaning, see 297, 1073, 2576, 3301. Anyone may see that deeper things lie concealed in these words than are visible in the letter; for the Lord Himself spoke them.

Бележки под линия:

1. i.e. Jerusalem

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