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Josuo 19

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1 Kaj la dua loto eliris por Simeon, por la tribo de la Simeonidoj, laux iliaj familioj. Kaj ilia posedajxo estis meze de la posedajxo de la Jehudaidoj.

2 Apartenis al ili en ilia posedajxo:Beer-SXeba (kun SXeba) kaj Molada

3 kaj HXacar-SXual kaj Bala kaj Ecem

4 kaj Eltolad kaj Betul kaj HXorma

5 kaj Ciklag kaj Bet-Markabot kaj HXacar-Susa

6 kaj Bet-Lebaot kaj SXaruhxen:dek tri urboj kaj iliaj vilagxoj.

7 Ain, Rimon kaj Eter kaj Asxan:kvar urboj kaj iliaj vilagxoj.

8 Kaj cxiuj vilagxoj, kiuj estas cxirkaux tiuj urboj, gxis Baalat-Beer, Ramat sude. Tio estas la posedajxo de la tribo de la Simeonidoj, laux iliaj familioj.

9 El la landpeco de la Jehudaidoj estis la posedajxo de la Simeonidoj; cxar la parto de la Jehudaidoj estis tro granda por ili, tial la Simeonidoj ricevis posedajxon meze de ilia posedajxo.

10 Kaj la tria loto eliris por la Zebulunidoj, laux iliaj familioj; kaj la limo de ilia posedajxo estis gxis Sarid.

11 Kaj ilia limo iras gxis la maro kaj Marala, kaj kuntusxigxas kun Dabesxet, kaj kuntusxigxas kun la torento, kiu estas antaux Jokneam.

12 Kaj gxi iras returne de Sarid orienten, al la flanko de sunlevigxo, gxis la limo de Kislot-Tabor; kaj gxi iras al Dabrat, kaj levigxas al Jafia.

13 Kaj de tie gxi iras orienten, al la flanko de sunlevigxo, tra Gat- HXefer kaj Et-Kacin, kaj eliras al Rimon-Metoar kaj Nea.

14 Kaj la limo turnigxas de nordo al HXanaton, kaj finigxas en la valo Jiftahx-El.

15 Kaj Katat, kaj Nahalal kaj SXimron kaj Jidala kaj Bet-Lehxem:dek du urboj kaj iliaj vilagxoj.

16 Tio estas la posedajxo de la Zebulunidoj, laux iliaj familioj, tiuj urboj kaj iliaj vilagxoj.

17 Por Isahxar eliris la kvara loto, por la Isahxaridoj, laux iliaj familioj.

18 Kaj ilia limo estis:Jizreel kaj Kesulot kaj SXunem

19 kaj HXafaraim kaj SXion kaj Anahxarat

20 kaj Rabit kaj Kisxjon kaj Abec

21 kaj Remet kaj En-Ganim kaj En-HXada kaj Bet-Pacec.

22 Kaj la limo kuntusxigxas al Tabor kaj SXahxacima kaj Bet-SXemesx; kaj ilia limo finigxas cxe Jordan:dek ses urboj kaj iliaj vilagxoj.

23 Tio estas la posedajxo de la tribo de la Isahxaridoj, laux iliaj familioj, la urboj kaj iliaj vilagxoj.

24 Kaj la kvina loto eliris por la tribo de la Asxeridoj, laux iliaj familioj.

25 Kaj ilia limo estis:HXelkat kaj HXali kaj Beten kaj Ahxsxaf

26 kaj Alamelehx kaj Amad kaj Misxal. Kaj gxi kuntusxigxas al Karmel okcidente, kaj al SXihxor-Libnat.

27 Kaj gxi returnigxas oriente al Bet-Dagon, kaj kuntusxigxas al Zebulun kaj al la valo Jiftahx-El norde, al Bet-Emek kaj Neiel, kaj eliras al Kabul maldekstre.

28 Kaj Ebron kaj Rehxob kaj HXamon kaj Kana gxis Granda Cidon.

29 Kaj la limo returnigxas al Rama kaj al la fortikigita urbo Tiro; kaj la limo returnigxas al HXosa, kaj finigxas cxe la maro, de HXebel gxis Ahxzib;

30 kaj Uma kaj Afek kaj Rehxob:dudek du urboj kaj iliaj vilagxoj.

31 Tio estas la posedajxo de la tribo de la Asxeridoj, laux iliaj familioj, tiuj urboj kaj iliaj vilagxoj.

32 Por la Naftaliidoj eliris la sesa loto, por la Naftaliidoj, laux iliaj familioj.

33 Kaj ilia limo estis de HXelef, de la kverkaro cxe Caananim, Adami- Nekeb, kaj Jabneel, gxis Lakum; kaj gxi finigxas cxe Jordan.

34 Kaj la limo turnigxas okcidenten al Aznot-Tabor, kaj eliras de tie al HXukok, kaj kuntusxigxas al Zebulun sude, kaj al Asxer gxi kuntusxigxas okcidente, kaj al Jehuda cxe Jordan oriente.

35 Kaj fortikigitaj urboj:Cidim, Cer kaj HXamat, Rakat kaj Kineret

36 kaj Adama kaj Rama kaj HXacor

37 kaj Kedesx kaj Edrei kaj En-HXacor

38 kaj Jiron kaj Migdal-El, HXorem kaj Bet-Anat kaj Bet-SXemesx:dek naux urboj kaj iliaj vilagxoj.

39 Tio estas la posedajxo de la tribo de la Naftaliidoj, laux iliaj familioj, la urboj kaj iliaj vilagxoj.

40 Por la tribo de la Danidoj, laux iliaj familioj, eliris la sepa loto.

41 Kaj la limo de ilia posedajxo estis:Corea kaj Esxtaol kaj Ir-SXemesx

42 kaj SXaalabin kaj Ajalon kaj Jitla

43 kaj Elon kaj Timna kaj Ekron

44 kaj Elteke kaj Gibeton kaj Baalat

45 kaj Jehud kaj Bene-Berak kaj Gat-Rimon

46 kaj Me-Jarkon kaj Rakon, kun la limo apud Jafo.

47 Kaj tie finigxas la limo de la Danidoj. Kaj la Danidoj iris kaj militis kontraux Lesxem, kaj prenis gxin kaj batis gxin per glavo, kaj ekposedis gxin kaj enlogxigxis en gxi, kaj donis al Lesxem la nomon Dan, laux la nomo de Dan, ilia patro.

48 Tio estas la posedajxo de la tribo de la Danidoj, laux iliaj familioj, tiuj urboj kaj iliaj vilagxoj.

49 Kaj ili finis la dividadon de la lando laux gxiaj limoj; kaj la Izraelidoj donis al Josuo, filo de Nun, heredan posedajxon inter si.

50 Laux la ordono de la Eternulo ili donis al li la urbon, kiun li petis, Timnat-Serahx sur la monto de Efraim; kaj li konstruis la urbon kaj logxis en gxi.

51 Tio estas la posedajxoj, kiujn la pastro Eleazar, kaj Josuo, filo de Nun, kaj la familiestroj disdividis al la triboj de la Izraelidoj laux loto, en SXilo, antaux la Eternulo, antaux la pordo de la tabernaklo de kunveno. Kaj ili finis la dividadon de la lando.

   

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Arcana Coelestia # 9338

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9338. And inherit the land. That this signifies until in good, and thus regenerate, is evident from the signification of “inheriting,” as being to receive as an heir (of which in what follows); and from the signification of “the land,” here the land of Canaan, as being the kingdom of the Lord, thus heaven (see n. 1413, 1437, 1607, 1866, 3038, 3481, 3686, 3705, 4240, 4447). Therefore by “inheriting the land” is signified receiving heaven as an heir. By “an heir,” when said of heaven, is especially meant a man who has the Lord’s life (n. 2658, 2851, 3672, 7212), thus one who is in good from the Lord, and consequently who is regenerate. (That when a man is in good from the Lord, he is in heaven, thus regenerate, see n. 9274, and the passages there cited.)

[2] That this is signified by “inheriting,” when said of heaven, is plain in Matthew:

Then shall the King say to those on His right hand, Come ye blessed of My Father, possess as an inheritance the kingdom prepared for you from the foundation of the world; for I was hungry, and ye gave Me to eat; I was thirsty, and ye gave Me to drink. Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me (Matthew 25:34-35, 40);

here “to possess as an inheritance the kingdom of the Lord,” that is, heaven, is said of those who are in good; the very goods of charity are also enumerated in their order; and finally it is said, “inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me.” Those are called the Lord’s “brethren” who are in good (n. 6756); thus also those who do what is good, for good is the Lord with man. Therefore it is said, “inasmuch as ye did it unto one of [the least] of these brethren;” but not “to one of the brethren.”

[3] In Revelation:

He that overcometh shall receive by inheritance all things; and I will be his God, and be shall be My son (Revelation 21:7);

speaking of those who overcome it is said they “shall receive by inheritance all things,” and they are called “sons,” because heirs; “to overcome” denotes to fight from good and truth; for evil is overcome by means of good; and falsity by means of truth.

[4] In David:

God will save Zion, and build the cities of Judah; and they shall dwell there, and possess it by inheritance. The seed also of His servants shall inherit it; and they that love His name shall dwell therein (Psalms 69:35-36); where “to possess by inheritance” is predicated of those who are in celestial good; and “to inherit” of those who are in spiritual good. Celestial good is the good of love to the Lord, and spiritual good is the good of charity toward the neighbor (n. 9277).

In Isaiah:

He that confideth in Me shall inherit the land, and shall possess by inheritance the mountain of My holiness (Isaiah 57:13).

[5] From all this it is evident what is signified by the land of Canaan being distributed into twelve inheritances for the twelve tribes of Israel (Josh. 14 to 19; and Ezekiel 47:13-22; also Ezekiel 48); for by “the land of Canaan” was signified the kingdom of the Lord, or heaven (n. 1413, 1437, 1607, 1866, 3038, 3481, 3686, 3705, 4240, 4447); by the “twelve tribes” were signified all goods and truths in general and in particular (n. 3858, 3862, 3926, 3939, 4060, 6335, 6337, 6397, 6640); thus by the twelve inheritances was signified heaven with all the heavens and the societies therein, distinct in respect to the goods of love and the derivative truths of faith (n. 7836, 7891, 7996); thus in the abstract sense the goods themselves which are from the Lord, consequently which are the Lord in heaven.

[6] For heaven is nothing else than the Divine truth which proceeds from the Lord’s Divine good. The angels of heaven are recipients of truth in good; and insofar as they receive this, so far they make heaven. And-this is a secret-the Lord does not dwell with an angel except in His own with him. In like manner He dwells with a man; for the Divine must be in what is Divine, and not in what belongs to any man. This is meant by the words of the Lord concerning the union of Himself with those who are in the good of love, in John:

In that day ye shall know that I am in the Father, and ye in Me, and I in you. He that loveth Me keepeth My word, and We will come unto him, and make our abode with him (John 14:20, 23).

The glory which Thou hast given Me I have given them; that they may be one; as We are one; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:22, 26).

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

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Arcana Coelestia # 2657

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2657. Cast out this handmaid and her son. That this signifies that the things of the merely human rational should be banished, is evident from the signification of “casting out,” as being to banish; from the signification of a “handmaid,” as being the affection of rational things and memory-knowledges, thus as being the good of them (see n. 2567); and from the signification of her “son,” as being the truth of that rational (see n. 264, 489, 533, 1147). But it is apparent good and truth which are predicated of this first or merely human rational. Hence it is that “cast out this handmaid and her son,” signifies that the things of the merely human rational were to be banished. How this is, namely, that the first rational was banished when the Divine rational took its place, has been stated and shown several times before; but as it is here treated of specifically, it must be still further explained in a few words.

[2] With every man who is being regenerated there are two rationals, one before regeneration, the other after regeneration. The first, which is before regeneration, is procured through the experience of the senses, by reflections upon things of civic life and of moral life, and by means of the sciences and the reasonings derived from them and by means of them, also by means of the knowledges of spiritual things from the doctrine of faith or from the Word. But these go no further at that time than a little above the ideas of the corporeal memory, which comparatively are quite material. Whatever therefore it then thinks is from such things; or, in order that what it thinks may be comprehended at the same time by interior or intellectual sight, the semblances of such things are presented by comparison, or analogically. Of this kind is the first rational, or that which is before regeneration.

[3] But the rational after regeneration is formed by the Lord through the affections of spiritual truth and good, which affections are implanted by the Lord in a wonderful manner in the truths of the former rational; and those things in it which are in agreement and which favor are thus vivified; but the rest are separated from it as of no use; until at length spiritual goods and truths are collected together as it were into bundles, the incongruous things which cannot be vivified being rejected to the circumference, and this by successive steps, as spiritual goods and truths grow, together with the life of the affections of them. From this it appears what the second rational is.

[4] How the case is with these things may be illustrated by comparison with the fruit of trees. The first rational, in the beginning, is like unripe fruit, which gradually matures till it forms seeds within itself, and when it is of such age as to begin to separate itself from the tree, its state is then full (see above, (2636) n. 2636). But the second rational, with which one is gifted by the Lord when he is being regenerated, is like the same fruit in good ground, in which those things which are round about the seeds decay, and the seeds push forth from their inmost parts, and send out a root, and then a shoot above the ground, which grows into a new tree, and unfolds itself at length even into new fruits, and then into gardens and paradises, according to the affections of good and truth which it receives (see Matthew 13:31-32; John 12:24).

[5] But as examples aid conviction, take as an example that which is man’s own before regeneration, and that which is his own after it. From the first rational, which he has procured to himself by the means described above, the man believes that he thinks truth and does good from himself, and thus from what is his own. This first rational cannot apprehend otherwise, even if it has been instructed that all the good of love and all the truth of faith are from the Lord. But when man is being regenerated, which takes place in adult age, then from the other rational with which he is gifted by the Lord he begins to think that the good and truth are not from himself, or from what is his own, but from the Lord (but that nevertheless he does good and thinks truth as from himself, may be seen above, n. 1937, 1947). The more he is then confirmed in this, the more is he led into the light of truth respecting these things, till at last he believes that all good and all truth are from the Lord. The Own that belongs to the former rational is then successively separated, and the man is gifted by the Lord with a heavenly Own, which becomes that of his new rational.

[6] Take another example. The first rational, in the beginning, knows no other love than that of self and the world; and although it hears that heavenly love is altogether of another character, it nevertheless does not comprehend it. But then, when the man does any good, he perceives no other delight from it than that he may seem to himself to merit the favor of another, or may hear himself called a Christian, or may obtain from it the joy of eternal life. The second rational, however, with which he is gifted by the Lord through regeneration, begins to feel some delight in good and truth itself, and to be affected by this, not for the sake of anything of his own, but for the sake of the good and truth; and when he is led by this delight, he disclaims merit, till at length he rejects it as an enormity. This delight grows with him step by step, and becomes blessed; and in the other life it becomes happiness, and is itself his heaven. Hence it is now evident how it is with each rational in the man who is being regenerated.

[7] But be it known that although a man is being regenerated, still each and all things of the first rational remain with him, and are merely separated from the second rational, and this in a most wonderful manner by the Lord. But the Lord wholly banished His first rational, so that nothing of it remained; for what is merely human cannot be together with the Divine. Hence He was no longer the son of Mary, but was Jehovah as to each essence.

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