约书亚记 17

Studovat vnitřní smysl

           

1 玛拿西是约瑟的长子,他的支派拈阄所得之地记在下面。至於玛拿西长子基列之父(父或作:主)玛吉,因为是勇士就得了基列和巴珊。

2 玛拿西其馀的子孙,按着宗族拈阄分地,就是亚比以谢子孙,希勒子孙,亚斯列子孙,示剑子孙,希弗子孙,示米大子孙;这些按着宗族,都是约瑟儿子玛拿西子孙的男丁。

3 玛拿西的元孙,玛吉的曾孙,基列的孙子,希弗的儿子西罗非哈没有儿子,只有女儿。他的女儿名叫玛拉、挪阿、曷拉、密迦、得撒;

4 他们来到祭司以利亚撒和嫩的儿子约书亚并众首领面前,说:耶和华曾吩咐摩西我们弟兄中分我们产业。於是约书亚照耶和华所吩咐的,在他们伯叔中,把产业分他们。

5 除了约但河东的基列和巴珊地之外,还有分地归玛拿西

6 因为玛拿西的孙女们在玛拿西的孙子中得了产业。基列地是属玛拿西其馀的子孙。

7 玛拿西的境界:从亚设起,到示剑前的密米他,往北到隐他普亚居民之地。

8 他普亚地归玛拿西,只是玛拿西境界上的他普亚城归以法莲子孙。

9 其界到加拿边。在玛拿西城邑中的这些城邑都归以法莲玛拿西的地界是在直通到为止;

10 以法莲玛拿西,以为界;边到亚设,东边到以萨迦。

11 玛拿西在以萨迦和亚设境内,有伯善和属伯善的镇市,以伯莲和属以伯莲的镇市,多珥的居民和属多珥的镇市;又有处山冈,就是隐多珥和属隐多珥的镇市;他纳的居民和属他纳的镇市,米吉多的居民和属米吉多的镇市。

12 只是玛拿西子孙不能赶出这些城的居民,迦南人偏要在那地。

13 以色列人强盛了,就使迦南人做苦工,没有把他们全然赶出。

14 约瑟的子孙约书亚耶和华到如今既然赐福与我们,我们也族大人多,你为甚麽仅将段之地分我们为业呢?

15 约书亚:你们如果族大人多,嫌以法莲地窄小,就可以上比利洗人、利乏音人之地,在树林中砍伐树木

16 约瑟的子孙:那地容不下我们,并且平原的迦南人,就是伯善和属伯善的镇市,并耶斯列平原的人,都有车。

17 约书亚对约瑟家,就是以法莲玛拿西人,:你是族人多,并且强盛,不可仅有阄之地,

18 地也要归你,虽是树林,你也可以砍伐;靠近之地必归你。迦南人虽有车,虽是强盛,你也能把他们赶出去。


Exploring the Meaning of 约书亚记 17      

Napsal(a) Rev. Julian Duckworth

Joshua 17: The tribe of Manasseh receives the western half of its territory.

The previous chapter (Joshua 16) dealt with the territory given to Ephraim, Manasseh’s younger brother; this one covers the western half of Manasseh (the other half tribe of Manasseh was bound to live across the Jordan).

Interestingly, this chapter mentions many people by name, instead of only describing locations as we’ve seen before. Verses 1 and 2 list all seven of Manasseh’s sons and their families. Then verse 3 mentions Zelophehad, the great-grandson of Manasseh, who had had five daughters, but no sons. When Zelophehad died on the journey through the wilderness, his daughters came to Joshua to claim the inheritance Moses had promised them (see Numbers 27). So, both the sons and daughters of Manasseh’s family received land.

After the area given to Manasseh was outlined, the people of Ephraim and Manasseh came to Joshua and complained that they deserved more land, because of their important standing among the tribes of Israel (verse 14). They claimed that they had been specially blessed, and should receive much more.

Joshua told them that if they were such a great people, they should go to the forest country and seize land from the Perrizites and the giants living there. The people were not pleased, and told Joshua that the Canaanites who still roamed there were strong, and had chariots of iron. Even so, Joshua told them again to cut down the wood and use it, because they would eventually be able to drive out the Canaanites.

The spiritual meaning of this story is all about the relationship between good and truth. Again, there are many names to indicate the geography of the area of “West Manasseh”, and the meaning of these names very often links in with the spiritual meaning of the tribe. Beyond that, the specific area in Canaan given to a tribe is spiritually important. Ephraim and Manasseh are right in the middle of the land because they stand for truth and good, for truth leading to good, for good coming from truth.

The story about Zelophehad’s five daughters also relates to the place of truth and good. This is because sons stand for truths, often for truths which fight for us during our temptations, while daughters stand for the good in our spiritual life which bears ‘children’ (see Swedenborg’s work, Arcana Caelestia 8993 [3,4]).

Verses 5 and 6 describe this union of good and truth very beautifully: “Ten portions were given to Manasseh because the daughters of Manasseh received an inheritance among his sons; and the rest of Manasseh’s sons had the land of Gilead.” It is worth noting here that the spiritual meaning of the number ‘ten’ has to do with wholeness, and also ‘remains,’ or memories, which the Lord imparts to us when we are very young (Arcana Caelestia 4638).

When the people of Ephraim and Manasseh complained to Joshua, it is much like us wanting our spiritual life to be easy. We want it to be something given to us, and not something which we will need to work on and even fight for in ourselves.

Finally, the meaning of using wooden chariots to fight the Canaanites means to fight from our love of what is good. This is because wood corresponds to good, since it is alive and has grown. ‘Iron’ here stands for the harshness of truth without any good, which appears invincible, but in reality is weaker than the power of goodness and love (Arcana Caelestia 426[3]).

   Studovat vnitřní smysl

Přeložit: