Yoshuwa 17

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1 Saba neqashiso naso isizwe sakwaManase; ngokuba ngowamazibulo kuYosefu. Laba noMakire, owamazibulo kuManase, laba noyise kaGiliyadi; laba naye elaseGiliyadi nelaseBhashan,

2 kuba ebeyindoda yokulwa; laba nabanye oonyana bakaManase ngokwemizalwane yabo; laba noonyana baka-Abhihezere, noonyana bakaHeleki, noonyana baka-Aseriyeli, noonyana bakaShekem, noonyana bakaHefere, noonyana bakaShemida; ngabo abo abantwana abangamadoda bakaManase, unyana kaYosefu, ngokwemizalwane yabo.

3 Ke uTselofehade, unyana kaHefere, unyana kaGiliyadi, unyana kaMakire, unyana kaManase, ebengenanyana; ebeneentombi zodwa. Ngawo la amagama eentombi zakhe: uMala, noNoha, noHogela, neMilka, noTirtsa.

4 Zasondela phambi koElazare umbingeleli, naphambi koYoshuwa unyana kaNun, naphambi kwezikhulu, zathi, UYehova wamwisela umthetho uMoses, ukuba asinike ilifa phakathi kwabazalwana bethu. Wazinika ke ngokomlomo kaYehova ilifa phakathi kwabazalwana bakayise.

5 Zaba lishumi ke izabelo kuManase, ngaphandle kwelizwe laseGiliyadi, neBhashan ephesheya kweYordan;

6 ngokuba iintombi zikaManase zabelwa ilifa phakathi koonyana bakhe; lathi nelizwe laseGiliyadi laba lelabanye oonyana bakaManase.

7 Umda kaManase wathabathela kwa-Ashere, waya eMikemetati ephambi kowakwaShekem; wahamba Umda ngasekunene, waya kubemi base-En-tapuwa.

8 UManase waba nelizwe laseTapuwa; ke iTapuwa, ngasemdeni wakwaManase, yaba yeyonyana bakaEfrayim.

9 Wehla umda waya eMlanjaneni weeNgcongolo, ezantsi komlanjana. Le mizi ilunge kuEfrayim yaba phakathi kwemizi kaManase: nommandla wakwaManase wawungasentla komlanjana; ukuma kwawo waya wema ngolwandle.

10 Ngasezantsi laba lelikaEfrayim, ngasentla laba lelikaManase; ulwandle lwaba ngumda wakhe. Baqubisana noAshere ngasentla, baqubisana noIsakare ngasempumalanga.

11 KwaIsakare nakwa-Ashere uManase waba neBhete-shehan namagxamesi ayo, neIbleyam namagxamesi ayo, nabemi baseDore namagxamesi ayo, nabemi base-Endore namagxamesi ayo, nabemi baseTahanaki namagxamesi ayo, nabemi baseMegido namagxamesi ayo, ummandla onduli zintathu.

12 Babengenako oonyana bakaManase akuyihlutha loo mizi; amaKanan akuphikela ukuma lwelo zwe.

13 Kwathi, bakomelela oonyana bakaSirayeli, bawafaka uviko amaKanan, abawagqogqa kuphele.

14 Bathetha oonyana bakaYosefu noYoshuwa, besithi, Yini na ukuba usinike ilifa laqashiso linye, nasabelo sinye, singabantu abaninzi nje, esisikelele nje uYehova kangakanana unangoku?

15 Wathi uYoshuwa kubo, Ukuba ningabantu abaninzi, nyukani niye emahlathini, nizihlahlele ezweni lamaPerizi nelamaRafa, xa kuxineneyo kuni ezintabeni zakwaEfrayim.

16 Bathi oonyana bakaYosefu, Ilizwe eli leentaba alisilingene; ke ziinqwelo zesinyithi kumaKanan onke amiyo ezweni lamathafa aseBhete-shehan namagxamesi ayo, kwanasemathafeni aseYizereli.

17 Wathi uYoshuwa kwindlu kaYosefu, kuEfrayim nakuManase, Ningabantu abaninzi, ninamandla amakhulu; aliyi kuba linye iqashiso lenu;

18 kuba eleentaba liya kuba lelenu, ngokuba lingamahlathi. Nowa hlahla, iinyele zawo zibe zezenu; kuba niya kuwagqogqa amaKanan, nakuba eneenqwelo zesinyithi, nakuba omelele.


Exploring the Meaning of Yoshuwa 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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