Isus Navin 17

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1 I dopade deo plemenu Manasijinom, a on beše prvenac Josifov; Mahiru prvencu Manasijinom ocu Galadovom, jer beše čovek junak, zato mu dopade Galad i Vasan;

2 Dobiše deo i ostali sinovi Manasijini po porodicama svojim, sinovi Avijezerovi, i sinovi Helekovi, i sinovi Azrilovi, i sinovi Sihemovi, i sinovi Eferovi, i sinovi Semidini. To su sinovi Manasije sina Josifovog; ljudi po porodicama svojim.

3 A Salpad sin Efera sina Galada sina Mahira sina Manasijinog nije imao sinova nego kćeri; i ovo su imena kćerima njegovim: Mala i Nuja, Egla, Melha i Tersa.

4 I one dođoše pred Eleazara sveštenika i pred Isusa sina Navinog i pred knezove, i rekoše: Gospod je zapovedio Mojsiju da nam se da nasledstvo među braćom našom. I dade im Isus, po zapovesti Gospodnjoj, nasledstvo među braćom oca njihovog.

5 I dopade Manasiji deset delova, osim zemlje galadske i vasanske, koje su s one strane Jordana.

6 Jer kćeri Manasijine dobiše nasledstvo među sinovima njegovim, a zemlja galadska dopade drugim sinovima Manasijinim.

7 A međa Manasijina beše od Asira k Mihmeti, koja je prema Sihemu, potom ide ta međa nadesno k stanovnicima en-tafujskim.

8 A Manasijina je zemlja tafujska, ali Tafuja na međi Manasijinoj pripada sinovima Jefremovim.

9 Odatle silazi međa na potok Kanu, s južne strane tog potoka; i gradovi su Jefremovi među gradovima Manasijinim; a međa je Manasijina sa severne strane potoka i izlazi na more.

10 S juga je Jefremovo, a sa severa Manasijino, a more im je međa; a s Asirom graniče na severu a s Isaharom na istoku.

11 Jer je Manasijino u plemenu Isaharovom i Asirovom: Vet-San sa selima svojim, i Ivleam sa selima svojim, i Dorani sa selima svojim, i En-Dorani sa selima svojim, i Tanašani sa selima svojim, i Megiđani sa selima svojim; ta tri kraja.

12 Ali sinovi Manasijini ne mogoše izagnati Hananeje iz tih gradova, nego Hananeji stadoše živeti u toj zemlji.

13 Ali kad ojačaše sinovi Izrailjevi, udariše danak na Hananeje, ali ih ne izagnaše.

14 A sinovi Josifovi rekoše Isusu govoreći: Zašto si nam dao u nasledstvo jedan deo i jedno uže, kad je nas množina i Gospod nas je blagoslovio dovde?

15 A Isus im reče: Kad vas je množina, idite u šumu, i onde okrčite sebi, u zemlji ferezejskoj i rafajskoj, ako vam je tesna gora Jefremova.

16 A sinovi Josifovi rekoše: Neće nam biti dosta ova gora; a svi Hananeji koji žive u dolini imaju gvozdena kola; i oni koji su u Vet-Sanu i u selima njegovim i oni koji su u dolini jezraelskoj.

17 A Isus reče domu Josifovom, Jefremu i Manasiji, govoreći: Velik si narod i silan si, nećeš imati jednog dela.

18 Nego gora neka bude tvoja; ako je šuma, iseci je, pa ćeš imati međe njene; jer ćeš izagnati Hananeje, ako i imaju gvozdena kola, ako i jesu jaki.


Exploring the Meaning of Isus Navin 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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