Bible

 

Jošua 19

Studie

   

1 Drugi ždrijeb izađe za Šimuna, za pleme sinova Šimunovih po porodicama njihovim: njihova je baština bila usred sinova Judinih.

2 Dodijeljena im je kao baština: Beer Šeba, Šeba, Molada;

3 Hasar Šual, Bala, Esem;

4 Eltolad, Betul, Horma,

5 Siklag, Bet-Hamarkabot, Hasar Susa,

6 Bet-Lebaot i Šaruhen: trinaest gradova i njihova sela.

7 Ajin, Rimon, Eter i Ašan: četiri grada s njihovim selima.

8 I sva naselja što su oko tih gradova, do Baalat Beera, Ramat Negeba. To je baština plemena sinova Šimunovih po porodicama njihovim.

9 Baština je sinova Šimunovih bila od dijela sinova Judinih, jer dio dodijeljen sinovima Judinim bijaše za njih prevelik. Zato su sinovi Šimunovi dobili svoju baštinu usred njihova područja.

10 Treći ždrijeb izađe za sinove Zebulunove po porodicama njihovim: njihovo je područje sezalo do Sarida,

11 odakle im se međa na zapadu penjala do Marale, doticala Dabešet i dopirala do potoka koji je nasuprot Jokneamu.

12 Od Sarida je međa okretala prema istoku, sve do međe Kislot Tabora, odakle je izlazila do Dabrata i uspinjala se do Jafije.

13 A odatle je išla opet prema istoku, na Git Hefer i na Ita Kasin, izlazila na Rimon i vraćala se do Nee.

14 Onda je okretala sa sjevera oko Hanatona i završavala se u dolini Jiftah-Elu.

15 Pa Katat, Nahalal, Šimron, Jidalu i Betlehem: dvanaest gradova s njihovim selima.

16 To je bila baština sinova Zebulunovih po porodicama njihovim: ti gradovi s njihovim selima.

17 Četvrti je ždrijeb izašao za Jisakara, za sinove Jisakarove po njihovim porodicama.

18 A posjed im je bio: Jizreel, Hakesulot, Šunem;

19 Hafarajim, Šion, Anaharat;

20 Harabit, Kišjon, Ebes;

21 Remet i En-Ganim, En-Hada i Bet-Pases.

22 Potom međa dotiče Tabor, Šahasimu i Bet-Šemeš i izlazi na Jordan: šesnaest gradova s njihovim selima.

23 To je baština plemena sinova Jisakarovih po porodicama njihovim: ti gradovi s njihovim selima.

24 Peti ždrijeb iziđe za pleme sinova Ašerovih po njihovim porodicama.

25 Njihova je zemlja bila: Helkat, Hali, Beten, Akšaf,

26 Alamelek, Amad, Mišal. Na zapadu je međa doticala Karmel i Šihor Libnat.

27 Zatim je okretala prema sunčanom istoku do Bet-Dagona i doticala se Zebuluna i doline Jiftahela sa sjevera; protezala se dalje Bet-Haemekom i Neielom i dosezala slijeva Kabul,

28 pa Abdon, Rehob, Hamon i Kanu sve do Velikog Sidona.

29 Međa je tada zavijala prema Rami i do tvrdoga grada Tira te je okretala prema Hosi i izlazila na more. Obuhvaćala je Mehaleb, Akzib,

30 Ako, Afek i Rehob: dvadeset i dva grada s njihovim selima.

31 To je baština plemena sinova Ašerovih po porodicama njihovim: ti gradovi i njihova sela.

32 Šesti ždrijeb izađe za sinove Naftalijeve po njihovim porodicama.

33 Njihova međa ide od Helefa i od Hrasta u Saananimu, od Adami Hanekeba i Jabneela do Lakuma i izbija na Jordan.

34 Potom međa okreće na zapad k Aznot Taboru i pruža se odande prema Hukoku; na jugu se dotiče Zebuluna, na zapadu Ašera, na istoku Jordana.

35 Utvrđeni gradovi bijahu Hasidim, Ser, Hamat, Rakat, Kineret;

36 Adama, Rama, Hasor,

37 Kedeš, Edrej, En-Hasor;

38 Jiron, Migdal-El, Horem, Bet-Anat, Bet-Šemeš: devetnaest gradova s njihovim selima.

39 To je baština plemena Naftalijevih sinova po porodicama njihovim: ti gradovi i njihova sela.

40 Izađe sedmi ždrijeb za pleme sinova Danovih po porodicama njihovim.

41 Područje baštine njihove bilo je: Sora, Eštaol, Ir Šemeš,

42 Šaalabin, Ajalon, Jitla,

43 Elon, Timna, Ekron,

44 Elteke, Gibeton, Baalat,

45 Jehud, Bene-Berak, Gat-Rimon,

46 Me-Hajarkon i Harakon s područjem prema Jafi.

47 Ali područje sinova Danovih bilo je za njih pretijesno; zato udare Danovi sinovi na Lešem, osvoje ga i sve pobiju oštricom mača; zaposjednu grad, nastane se u njemu i Lešem prozovu Dan, po imenu Dana, oca svoga.

48 To je baština plemena sinova Danovih po porodicama njihovim: ti im gradovi i sela njihova.

49 Kada završe diobu zemlje ždrijebom i utvrde njezine međe, dadu Izraelci Jošui, sinu Nunovu, baštinu u svojoj sredini.

50 Po zapovijedi Jahvinoj dali su mu grad koji je sebi želio: Timnat-Serah u Efrajimovoj gori; on utvrdi taj grad i nastani se u njemu.

51 To su baštine koje su svećenik Eleazar i Jošua, sin Nunov, i glavari izraelskih plemena podijelili ždrijebom među plemena izraelska u Šilu, pred Jahvom, na vratima Šatora sastanka. Tako je zavšena razdioba zemlje.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 2723

Prostudujte si tuto pasáž

  
/ 10837  
  

2723. But in regard to Beersheba—“Beersheba” signifies the state and quality of the doctrine, namely, that it is Divine and it is that to which what is of human reason is adjoined-as is evident from the series of things treated of from verse 22 this verse (see n. 2613, 2614); and also from the signification of the word itself in the original language, which is “the well of the oath,” and “of seven.” That a “well” is the doctrine of faith may be seen above (n. 2702, 2720); that an “oath” is conjunction (n. 2720); and that a “covenant made by an oath,” has the same meaning (n. 1996, 2003, 2021, 2037); and that “seven” denotes what is holy and thus Divine (n. 395, 433, 716, 881); from all which it is evident that “Beersheba” signifies doctrine which is in itself Divine together with things of human reason or appearances adjoined.

[2] That the name Beersheba comes from all this is manifest from Abraham’s words:

Because these seven ewe lambs shalt thou take from my hand, that it may be a witness unto me that I have digged this well; therefore he called that place Beersheba, because there they sware both of them; and they struck a covenant in Beersheba (Genesis 21:30-32).

In like manner from Isaac’s words in chapter 26:

It came to pass on that day that Isaac’s servants came and told him concerning the well which they had digged, and said unto him, We have found water; and he called it Shibah (an “oath” and “seven”); therefore the name of the city is Beersheba unto this day (Genesis 26:32-33).

There also wells are spoken of about which there was contention with Abimelech, and a covenant with him is treated of; and by “Beersheba” are signified the things of human reason again adjoined to the doctrine of faith; and because they are again adjoined, and the doctrine thus became adapted to human comprehension, it is called a “city” (that a “city” signifies doctrine in its complex may be seen above, n. 402, 2268, 2450, 2451). Moreover Beersheba is mentioned with a similar signification as to the internal sense in other places (Genesis 22:19; 26:22-23; 28:10; 46:1, 5; Josh. 15:28; 19:1-2; 1 Samuel 8:2; 1 Kings 19:3; and also in the opposite sense, Amos 5:5; 8:13-14).

[3] The extension of the celestial and spiritual things belonging to doctrine is signified in the internal sense, where the extent of the land of Canaan is described by the expression “from Dan even to Beersheba;” for by the land of Canaan is signified the Lord’s kingdom, and also His church, consequently the celestial and spiritual things of doctrine; as in the book of Judges:

All the sons of Israel went out, and the congregation was assembled as one man from Dan even to Beersheba (Judg. 20:1).

In the book of Samuel:

All Israel from Dan even to Beersheba (1 Samuel 3:20).

And again:

To transfer the kingdom from the house of Saul, and to set up the throne of David over Israel and over Judah, from Dan even to Beersheba (2 Samuel 3:10).

And again:

Hushai said to Absalom, Let all Israel be gathered together, from Dan even unto Beersheba (2 Samuel 17:11).

And again:

David told Joab to go through all the tribes of Israel from Dan even to Beersheba (2 Samuel 24:2, 7).

And again:

There died of the people from Dan even to Beersheba seventy thousand men (2 Samuel 24:15).

In the book of Kings:

Judah dwelt under his vine and under his fig-tree, from Dan even to Beersheba, all the days of Solomon (1 Kings 4:25).

  
/ 10837  
  

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