Joshua 17

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1 Liisuosa tuli ka Manasse suguharule, sest ta oli Joosepi esmasündinu; Maakirile, Manasse esmasündinule, Gileadi isale, sai Gilead ja Baasan, sest ta oli sõjamees.

2 Teisedki Manasse lapsed said osa oma suguvõsade kaupa: Abieseri lapsed, Heeleki lapsed, Asrieli lapsed, Sekemi lapsed, Heeferi lapsed ja Semida lapsed; need olid Joosepi poja Manasse lapsed, mehed nende suguvõsade kaupa.

3 Aga Selofhadil, kes oli Manasse poja Maakiri poja Gileadi poja Heeferi poeg, ei olnud poegi, vaid olid ainult tütred; ja need olid tema tütarde nimed: Mahla, Noa, Hogla, Milka ja Tirsa.

4 Ja need astusid preester Eleasari, Joosua, Nuuni poja, ja vürstide ette, öeldes: 'Issand käskis Moosest anda meile pärisosa meie vendade keskel!' Siis anti neile Issanda käsu järgi pärisosa nende isa vendade keskel.

5 Nõnda langes Manassele kümme mõõduosa peale Gileadimaa ja Baasani, mis on teisel pool Jordanit,

6 sest Manasse tütred said oma pärisosa tema poegade keskel ja Gileadimaa oli Manasse ülejäänud poegade päralt.

7 Ja Manasse maa-ala oli Aaserist Mikmetati suunas, mis on ida pool Sekemit: siis läheb piir paremat kätt Een-Tappuahi elanike juurde.

8 Tappuahi maa sai Manassele, aga Tappuah Manasse maa-alal efraimlastele.

9 Siis laskub piir Kaanaojale; need linnad, mis on lõuna pool oja, kuuluvad Efraimile Manasse linnade keskel; Manasse maa-ala on põhja pool oja. piir lõpeb meres:

10 sellest lõunapoolne maa kuulub Efraimile ja põhjapoolne Manassele, ja selle piiriks on meri; põhjas puudutavad need Aaserit ja idas Issaskari.

11 Issaskarist ja Aaserist kuulusid Manassele: Beet-Sean ja selle tütarlinnad, Jibleam ja selle tütarlinnad, Een-Doori elanikud ja selle tütarlinnad, Taanaki elanikud ja selle tütarlinnad ja Megiddo elanikud ja selle tütarlinnad, kolm kõrgendikku.

12 Aga manasselased ei suutnud vallutada neid linnu ja kaananlased jäid elama sinna maale.

13 Kui Iisraeli lapsed said tugevamaks, siis panid nad kaananlaste peale töökohustuse ega ajanud neid hoopiski mitte ära.

14 Ja jooseplased rääkisid Joosuaga ning ütlesid: 'Mispärast sa oled mulle andnud pärisosaks ühe liisuosa ja ühe mõõduosa? Ma olen ju arvurikas rahvas, sest senini on Issand mind õnnistanud.'

15 Ja Joosua vastas neile: 'Kui sa oled nii arvurikas rahvas, siis mine metsa ja laasta enesele sealt, perislaste ja refalaste maalt, kui Efraimi mäestik on sulle kitsas!'

16 Aga jooseplased vastasid: 'Mäestikust ei jätku meile; ja kõigil kaananlastel, kes elavad tasasel maal, on raudsõjavankrid, nii neil, kes on Beet-Seanis ja selle tütarlinnades, kui ka neil, kes on Jisreeli orus.'

17 Siis ütles Joosua Joosepi soole, Efraimile ja Manassele, nõnda: 'Sina oled arvurikas rahvas ja sinul on suur jõud, sul ärgu olgu üksainus liisuosa,

18 vaid sulle saagu mäestik; see on küll metsane, aga raiu seda, siis saavad sulle ka selle ääremaad. Sest sa pead kaananlased ära ajama, kuigi neil on raudsõjavankrid ja kuigi nad on tugevad!'

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Exploring the Meaning of Joshua 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]).


Hlavní výklad ze Swedenborgových prací:

Apocalypse Revealed 349

Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 1574, 3708, 3858, 3862, 9338

Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 431, 440

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Like other common verbs, the meaning of "fall" is highly dependent on context in regular language, and is highly dependent on context in a spiritual...

Most places in Swedenborg identify “ten” as representing “all,” or in some cases “many” or “much.” The Ten Commandments represent all the guidance we get...

Marriages among people – both in the Bible and in life – represent spiritual marriage. Women represent the desire to be good and to do...

In Leviticus 6:16, 'Aaron and his sons eating the remainder' signifies a person’s reciprocation and making something one's own. This represents conjunction by means of...

"Earth" in the Bible can mean a person or a group of like-minded people as in a church. But it refers specifically to the external...

A border as in Isaiah 54:12 signifies the scientific and sensual principle. "And thou shalt make unto it a border of an hand-breath round about."...

A 'stream' signifies aspects of intelligence.

In the ancient world cities were very nearly nations unto themselves – they existed within walls, with their own laws and customs, generally centered on...

'Middle' denotes what is primary, principal, or inmost.

'South' denotes truth in light.

Water generally represents what Swedenborg calls “natural truth,” or true concepts about day-to-day matters and physical things. Since all water ultimately flows into the seas,...

Inhabitants,' in Isaiah 26:9, signify the men of the church who are in good of doctrine, and thence in the good of life.

'Megiddo,' as in 2 Chronicles 3, signifies the same as Armageddon.

The Writings talk about many aspects of life using the philosophical terms "end," "cause" and "effect." The "end" is someone’s goal or purpose, the ultimate...

Many people were nomadic in Biblical times, especially the times of the Old Testament, and lived in tents that could be struck, moved and re-raised...

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Like "say," the word "speak" refers to thoughts and feelings moving from our more internal spiritual levels to our more external ones – and ultimately...

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