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Jošua 15

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1 Dio što je pripao plemenu sinova Judinih, po njihovim porodicama, bijaše prema granici edomskoj, na jug do Sinske pustinje, na krajnjem jugu.

2 A južna im međa išla od kraja Slanoga mora od zaljeva što je na jugu;

3 izlazila je onda južno od Akrabimskog uspona, pružala se preko Sina i uzlazila južno od Kadeš Barnee, prelazila Hesron, penjala se k Adari i odatle okretala prema Karkai,

4 potom prelazila Asmon i dopirala do Potoka egipatskog i najposlije izbijala na more. To vam je južna međa.

5 Na istoku je međa bila: Slano more do ušća Jordana. Sjeverna je međa počinjala od Slanog mora kod ušća Jordana.

6 Odatle je međa uzlazila u Bet-Hoglu, tekla sjeverno uz Bet-Arabu, išla gore na Kamen Bohana, sina Rubenova.

7 Međa se zatim dizala od Akorske doline prema Debiru, okretala na sjever prema Gelilotu, koji leži naprama Adumimskom usponu, južno od Potoka; dalje je međa prolazila prema vodama En-Šemeša te izlazila kod En-Rogela.

8 Odatle se preko doline Ben-Hinom s juga dizala k Jebusejskom obronku, to jest k Jeruzalemu. Potom se uspinjala na vrh gore koja prema zapadu gleda na dolinu Hinon i leži na sjevernom kraju doline Refaima.

9 S vrha te gore zavijala je međa na izvor Neftoah te izlazila prema gradovima u gori Efronu da zatim okrene k Baali, to jest Kirjat Jearimu.

10 Od Baale međa je okretala na zapad prema gori Seiru i onda, prolazeći sjeverno od gore Jearima, to jest Kesalona, spuštala se u Bet-Šemeš te išla k Timni.

11 Dalje je međa tekla k sjevernom obronku Ekrona, okretala prema Šikronu, prelazila visove Baale, pružala se do Jabneela da konačno izbije na more.

12 Zapadna je međa Veliko more s obalom. To su bile zemlje sinova Judinih, unaokolo, po porodicama njihovim.

13 Kaleb, sin Jefuneov, primi dio među sinovima Judinim, kako je Jahve naredio Jošui. Dao mu je Kirjat Arbu, glavni grad sinova Anakovih - Hebron.

14 Kaleb protjera odatle tri sina Anakova: Šešaja, Ahimana i Talmaja, potomke Anakove.

15 Odatle krenu na stanovnike Debira, koji se nekoć zvao Kirjat Sefer.

16 Tada reče Kaleb: "Tko pokori i zauzme Kirjat Sefer, dat ću mu svoju kćer Aksu za ženu."

17 Zauze ga Otniel, sin Kenaza, brata Kalebova; i dade mu Kaleb svoju kćer Aksu za ženu.

18 Kad je prišla mužu, on je nagovori da u svoga oca zatraži polje. Ona siđe s magarca, a Kaleb je upita: "Šta hoćeš?"

19 Ona odgovori: "Daj mi blagoslov! Kad si mi dao kraj u Negebu, daj mi i koji izvor vode." I on joj dade Gornje i Donje izvore.

20 To je bila baština plemena sinova Judinih po porodicama njihovim.

21 Međašni su gradovi plemena sinova Judinih, duž edomske međe prema jugu, bili: Kabseel, Eder, Jagur;

22 Kina, Dimona, Adada;

23 Kedeš, Hasor Jitnan;

24 Zif, Telem, Bealot;

25 Novi Hasor, Kirjat Hesron (to jest Hasor);

26 Amam, Šema, Molada;

27 Hasar Gada, Hešmon, Bet-Pelet;

28 Hasar Šual, Beer Šeba s pripadnim područjima;

29 Baala, Ijim, Esem;

30 Eltolad, Kesil, Horma;

31 Siklag, Madmana, Sansana;

32 Lebaot, Šelhim, En Rimon: svega dvadeset i devet gradova s njihovim selima.

33 U Dolini: Eštaol, Sora, Ašna;

34 Zanoah, En Ganim, Tapuah, Haenam;

35 Jarmut, Adulam, Soko, Azeka;

36 Šaarajim, Aditajim, Hagedera i Gederotajim: četrnaest gradova s njihovim selima.

37 Senan, Hadaša, Migdal-Gad;

38 Dilean, Hamispe, Jokteel;

39 Lakiš, Boskat, Eglon;

40 Kabon, Lahmas, Kitliš;

41 Gederot, Bet-Dagon, Naama, Makeda: šesnaest gradova s njihovim selima.

42 Libna, Eter, Ašan;

43 Jiftah, Ašna, Nesib;

44 Keila, Akzib i Mareša: devet gradova s njihovim selima.

45 Ekron s naseljima i selima njegovim;

46 od Ekrona pa do Mora, sve što se nalazi pokraj Ašdoda, s njihovim selima;

47 Ašdod s naseljima i selima njegovim, Gaza s naseljima i selima njegovim do Egipatskog potoka i Velikog mora, koje je međa.

48 A u Gori: Šamir, Jatir, Soko;

49 Dana, Kirjat Sefer (to je Debir);

50 Anab, Eštemoa, Anim;

51 Gošen, Holon, Gilo: jedanaest gradova s njihovim selima.

52 Arab, Duma, Ešean;

53 Janum, Bet-Tapuah, Afeka,

54 Humta, Kirjat Arba (to jest Hebron), Sior: devet gradova s njihovim selima.

55 Maon, Karmel, Zif, Juta;

56 Jizreel, Jokdeam, Zanoah;

57 Hakajin, Gibea, Timna: deset gradova s njihovim selima.

58 Halhul, Bet-Sur, Gedor;

59 Maarat, Bet-Anot, Eltekon: šest gradova s njihovim selima. Tekoa, Efrata (to jest Betlehem), Peor, Etan, Kulon, Tatam, Sores, Karem, Galim, Beter, Manah: jedanaest gradova s njihovim selima.

60 Kirjat Baal (to jest Kirjat Jearim) i Haraba: dva grada s njihovim selima.

61 U pustinji: Bet Haaraba, Midin, Sekaka;

62 Hanibšan, Slani grad i En-Gedi: šest gradova s njihovim selima.

63 A Jebusejce koji su živjeli u Jeruzalemu nisu mogli protjerati sinovi Judini. Tako su ostali sa sinovima Judinim u Jeruzalemu sve do danas.

   

Ze Swedenborgových děl

 

True Christian Religion # 614

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614. What has been said can serve to establish that the forgiveness of sins is not their rooting out or wiping away, but their removal and so separation. All the evil remains that a person has by his deeds made his own. Since the forgiveness of sins is their removal and separation, it follows that a person is held back from evil and kept in good by the Lord. This is the gift he receives by regeneration.

I once heard someone in the lowest heaven say that he was free from sins because they had been wiped away, 'by the blood of Christ' he added. But since he was inside heaven, and made this mistake through ignorance, he was plunged into his own sins, and as they recurred to him, he acknowledged them. This led him to accept a new belief, that everyone, man as well as angel, is held back from evils and kept in good by the Lord.

[2] This makes it plain what the forgiveness of sins is, not an instantaneous event, but the consequence of regeneration, advancing in step with it. The removal of sins, what is called their being forgiven, can be compared with the casting out of filth from the Children of Israel's camp in the desert, which lay all around them; for their camp represented heaven, the desert hell. It can also be compared with the removal of the nations in the land of Canaan by the Children of Israel, and the removal of the Jebusites from Jerusalem; they were not cast out, but separated. It can also be compared with the fate of Dagon, the god of the Philistines; when the Ark was brought in, it first of all lay face down on the ground, and afterwards lay on the threshold with its head and the palms of its hands cut off; so it was not cast out, but removed.

[3] It can be compared with the demons the Lord sent into the swine, which afterwards drowned themselves in the sea; here and elsewhere in the Word the sea stands for hell. It can also be compared with the dragon's crowd, which when separated from heaven first invaded the earth, and afterwards was cast down into hell. Another comparison can be made with a wood full of wild beasts of many kinds; if it is cut down, the beasts take refuge in the surrounding thickets, and then when the ground has been levelled, the area contained within it is cultivated to make agricultural land.

  
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Thanks to the Swedenborg Society for the permission to use this translation.