Jošua 17

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1 Ždrijebom je dopao i dio plemenu Manašeovu, jer je Manaše bio prvenac Josipov. Makiru, prvencu Manašeovu, ocu Gileadovu - bijaše on ratnik bez premca - pripade Gilead i Bašan.

2 Dobili su svoj dio i ostali sinovi Manašeovi po svojim porodicama: sinovi Abiezerovi, sinovi Helekovi, sinovi Asrielovi; sinovi Šekemovi, sinovi Heferovi i sinovi Šemidini. To su muški potomci Manašea, sina Josipova, po svojim porodicama.

3 A Selofhad, sin Hefera, sina Gileada, sina Makira, sina Manašeova, nije imao sinova nego samo kćeri. Evo im imena: Mahla, Noa, Hogla, Milka i Tirsa.

4 One dođoše pred svećenika Eleazara i pred Jošuu, sina Nunova, i pred glavare govoreći: "Jahve je zapovjedio Mojsiju da se i nama dade baština među našom braćom." I dadoše im po Jahvinoj zapovijedi baštinu među braćom njihova oca.

5 Tako je dopalo Manašeu deset dijelova, povrh gileadske i bašanske zemlje, koje su s onu stranu Jordana.

6 Kćeri Manašeove dobiše baštinu među njegovim sinovima, a zemlja gileadska pripala je drugim sinovima Manašeovim.

7 Međa je Manašeova išla od Ašera do Mikmetata, koji leži nasuprot Šekemu, a zatim zavijala desno prema Jašibu na izvoru Tapuahu.

8 Pokrajina Tapuah pripadaše Manašeu, ali sam Tapuah na međi Manašeovoj pripadaše sinovima Efrajimovim.

9 Međa je silazila do potoka Kane. Južno od potoka bili su i ovi gradovi što su Efrajimovim sinovima pripadali između Manašeovih gradova; a zemlja se Manašeova nalazila na sjeveru i izbijala na more.

10 Područje s juga pripadalo je Efrajimu, na sjeveru Manašeu, a more im bi međa; na sjeveru su graničili s Ašerom, a s Jisakarom na istoku.

11 Manašeu pripadahu u Jisakaru i Ašeru: Bet-Šean sa svojim selima, Jibleam sa svojim selima, stanovnici Dora sa svojim selima, stanovnici En-Dora sa svojim selima, stanovnici Taanaka sa svojim selima, stanovnici Megida sa svojim selima; dakle: tri područja.

12 Ali Manašeovi sinovi nisu mogli osvojiti te gradove i zato su Kanaanci ostali u tom kraju.

13 Ali kad su ojačali sinovi Izraelovi, nametnuše Kanaancima tlaku, ali ih nisu uspjeli protjerati.

14 Obrate se tada Josipovi sinovi Jošui i upitaju: "Zašto si nam dao u baštinu prema jednom ždrijebu, samo jedan dio, kad smo mnogobrojni i Jahve nas dosad blagoslivljao?"

15 Jošua im odgovori: "Kad ste narod mnogobrojan, pođite u šumu i krčite ondje sebi zemlje u periškoj i refaimskoj krajini, ako vam je pretijesna gora Efrajimova."

16 A sinovi Josipovi rekoše: "Gora nam ova neće biti dosta, a svi Kanaanci koji žive u ravnici imaju željezna kola, oni što su u Bet-Šeanu i selima njegovim i oni koji su u dolini jizreelskoj."

17 Tada odgovori Jošua domu Josipovu, i Efrajimu i Manašeu: "Vi ste brojan narod i imate silnu snagu. Zato nećeš dobiti samo jedan ždrijeb:

18 neka gora bude tvoja. Ako je šumovita, iskrči je pa će obronci biti posjed doma tvoga. Istjerat ćeš sigurno Kanaance ako i imaju željezna kola, ako i jesu jaki."


Exploring the Meaning of Jošua 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]).

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