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Joshua 19

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1 Teine liisk langes Siimeonile, siimeonlaste suguharule nende suguvõsade kaupa; ja nende pärisosa tuli juudalaste pärisosa keskele.

2 Neile said pärisosaks: Beer-Seba, Seba, Moolada,

3 Hasar-Suual, Baala, Esem,

4 Eltolad, Betuul, Horma,

5 Siklag, Beet-Markabot, Hasar-Suusa,

6 Beet-Lebaot ja Saaruhen - kolmteist linna ja nende külad;

7 Ain, Rimmon, Eter ja Aasan - neli linna ja nende külad;

8 siis kõik need külad, mis olid nende linnade ümber kuni Baalat-Beerini, Lõunamaa Raamani. See oli siimeonlaste suguharu pärisosa nende suguvõsade kaupa.

9 Siimeonlased said pärisosa juudalastele mõõdetud osast, sest juudalaste osa oli liiga suur; nii said siimeonlased oma pärisosa nende pärisosa keskel.

10 Kolmas liisk langes sebulonlastele nende suguvõsade kaupa, ja nende pärisosa maa-ala ulatus kuni Saaridini.

11 Nende piir tõuseb lääne suunas Maralasse, riivab Dabbesetti ja jõge, mis on ida pool Jokneami.

12 Ida suunas, päikesetõusu poole, pöördub piir Saaridist Kislot-Taabori maa-alale ja jätkub Daberatti ja tõuseb Jaafiasse.

13 Sealt kulgeb see ida suunas, päikesetõusu poole, Gat-Heeferisse, Eet-Kaasinisse, ja suundudes Rimmonisse, pöördub Neasse.

14 Siis läheb piir põhja poolt Hannatoni ja ta lõpp on Jiftah-Eeli orus.

15 Kattat, Nahalal, Simron, Jidala ja Beet-Lehem - kaksteist linna ja nende külad.

16 See oli sebulonlaste pärisosa nende suguvõsade kaupa, need linnad ja nende külad.

17 Neljas liisk langes Issaskarile, issaskarlastele nende suguvõsade kaupa:

18 nende maa-alal olid: Jisreel, Kesullot, Suunem,

19 Hafaraim, Siion, Anaharat,

20 Daaberat, Kisjon, Ebes,

21 Remet, Een-Gannim, Een-Hadda ja Beet-Passes.

22 Ja piir riivab Taaborit, Sahasimat ja Beet-Semesit, ja nende maa-ala lõpp on Jordani ääres - kuusteist linna ja nende külad.

23 See oli issaskarlaste suguharu pärisosa nende suguvõsade kaupa, linnad ja nende külad.

24 Viies liisk langes aaserlaste suguharule nende suguvõsade kaupa:

25 nende maa-alal olid: Helkat, Hali, Beten, Aksaf,

26 Alammelek, Amad ja Misal; ja lääne pool riivab piir Karmelit ja Siihor-Libnatit,

27 pöördub siis päikesetõusu poole Beet-Daagonisse ja riivab Sebuloni ja Jiftah-Eeli orgu põhjas, Beet-Eemekit ja Neielit, ja jätkub Kaabulisse põhja pool;

28 Ebron, Rehob, Hammon ja Kaana kuni suure Siidonini;

29 siis kulgeb piir Raamasse ja kindlustatud Tüürose linnani; siis pöördub piir Hosasse ja selle lõpp on mere ääres, Aksiba maaribal;

30 Umma, Afek ja Rehob - kakskümmend kaks linna ja nende külad.

31 See oli aaserlaste suguharu pärisosa nende suguvõsade kaupa, need linnad ja nende külad.

32 Kuues liisk langes naftalilastele, naftalilastele nende suguvõsade kaupa:

33 nende maa-ala algab Heelefist; Saanannimi tammest üle Adami-Nekebi ja Jabneeli kuni Lakkumini, ja selle lõpp on Jordani ääres;

34 siis pöördub piir lääne poole Asnot-Taaborisse, läheb sealt Hukkokasse ja riivab lõunas Sebuloni, läänes Aaserit ja päikesetõusu pool Juudat Jordani ääres;

35 kindlustatud linnad on: Siddim, Seer, Hammat, Rakkat, Kinneret,

36 Adama, Raama, Haasor,

37 Kedes, Edrei, Een-Haasor,

38 Jireon, Migdal-Eel, Horem, Beet-Anat ja Beet-Semes - üheksateist linna ja nende külad.

39 See oli naftalilaste suguharu pärisosa nende suguvõsade kaupa, linnad ja nende külad.

40 Seitsmes liisk langes daanlaste suguharule nende suguvõsade kaupa:

41 nende pärisosa maa-alal olid: Sora, Estaol, Iir-Semes,

42 Saalabbin, Ajjalon, Jitla,

43 Eelon, Timna, Ekron,

44 Elteke, Gibbeton, Baalat,

45 Jehud, Bene-Berak, Gat-Rimmon,

46 Mee-Jarkoni veed ja Rakkon koos maa-alaga Jaafo kohal.

47 Aga kui daanlaste maa-ala läks nende käest ära, siis läksid daanlased ja sõdisid Lesemi vastu, vallutasid selle ja lõid seda mõõgateraga; ja nad pärisid selle ning elasid seal ja nimetasid Lesemi Daaniks, oma esiisa Daani nime järgi.

48 See oli daanlaste suguharu pärisosa nende suguvõsade kaupa, need linnad ja nende külad.

49 Ja kui Iisraeli lapsed olid võtnud maa selle piiride järgi täiesti oma valdusesse, siis andsid nad Joosuale, Nuuni pojale, pärisosa eneste keskel.

50 Issanda käsul andsid nad temale selle linna, mida ta oli nõudnud - Timnat-Serahi Efraimi mäestikus. Ja tema ehitas linna üles ning elas seal.

51 Need olid pärisosad, mis preester Eleasar, Joosua, Nuuni poeg, ja Iisraeli laste suguharude perekondade peamehed andsid pärisosaks liisu läbi Issanda ees Siilos, kogudusetelgi ukse ees. Nõnda lõpetati maa jaotamine.

   

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Exploring the Meaning of Joshua 19

Napsal(a) New Christian Bible Study Staff, Julian Duckworth

Joshua 19: The last six tribes receive their territories, and Joshua his inheritance.

This chapter is the last of seven chapters detailing the division of the land of Canaan among the tribes. In this chapter, the remaining six tribes receive their portions.

Simeon received land very much in the south, below that of Judah, and Simeon’s territory was made a part of Judah. Simeon means ‘to hear’. To hear the Lord, and to hear the truth, means wanting to live in obedience with what the Lord teaches. Simeon was important in earlier biblical events, but is rarely mentioned later on; obeying the Lord can and should be a quiet affair (see Swedenborg’s work, Apocalypse Revealed 87).

The area given to Zebulun was modest and towards the north, between the Sea of Galilee and the coast. Zebulun’s name means ‘place of exaltation and honor’, and its spiritual meaning is just as glorious: it refers to honoring the Lord through the way we live our lives, both inwardly and outwardly (see Swedenborg’s Heaven and Hell 390).

Issachar’s territory was a small, fertile area in the north, next to the Jordan. The name “Issachar” means ‘a man of hire’ or ‘a hired man’. Spiritually, this is about wanting to serve the Lord, and dedicating our lives to this. Then we are ‘employed’ as servants of the Lord, and we are rewarded with spiritual strength, joy, and blessings (see Swedenborg’s Arcana Caelestia 6388).

Asher means ‘happy’ - a delightful name - and its territory was along the northern coastline, extending inland. It included Mount Carmel and the Plain of Sharon, which were both beautiful places. Spiritual happiness is quite deep, and is really a feeling of joy, contentment, and well-being. When we are spiritually happy, we feel glad to be alive, to know the Lord, and to do what is good because of God (Arcana Caelestia 6408).

Naphtali had territory going up from the Sea of Galilee to the northern border. Naphtali means ‘crafty and cunning’, which does not sound very heavenly. However, the idea is that we use our intelligence to bring heavenly results from the countless decisions we make each and every day. Earlier in the Bible, Naphtali is blessed and called ‘a deer let loose’, which would then be free to bound away (see Genesis 49:21, Arcana Caelestia 3928).

Dan had two small territories: one in the centre on the coast, and one in the far north near the source of the River Jordan. Dan means ‘to judge well’, and it stands for our need to treat people fairly because of our relationship with the Lord. Perhaps there are two territories because one is our mind (north), and the other is in life (center) (Arcana Caelestia 3923).

Finally, Joshua himself is given his inheritance, a place in Ephraim called Timnath Serah. The name means ‘an extra portion’, and this suggests that beyond everything Joshua has done, he is to be given something further. Spiritually, this could be the unexpected delight we get when we devote ourselves to serving the Lord (Arcana Caelestia 995[3]).

The spiritual meaning of receiving a portion of land is that we are able to experience blessings and goodness from the Lord, but only after we have ‘conquered the land’. This means working through our temptations and overcoming weaknesses during our natural life.

Since the land of Canaan stands for heaven – and also for the growth of heaven in us – each of the twelve tribes represent a part of heavenly life that needs to be active in us. We must learn hear the word of the Lord, judge well in our daily actions, and honor His name by the way we live.

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Arcana Coelestia # 995

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995. 'Will be food for you' means the accompanying delight which people were to enjoy. This becomes clear from the fact that any pleasure not only stirs a person's emotion but also sustains him, like food. Pleasure without delight is not pleasure but something lifeless. It is from the delight that a pleasure has its being and gets its name. The nature of the delight however determines that of the pleasure. In themselves things of the body and of the senses are wholly material, lifeless and dead; but from the delights that spring from interior things ranged in order they receive life. From this it is clear that the nature of the life of interior things determines the nature of the delight inherent in pleasures, for delight has life within it. No other kind of delight has life except that which contains good from the Lord, for in that case it does so from the life of good itself. Hence the wording here - 'every creeping thing that is living will be food for you', that is, will be an enjoyment. Some people are of the opinion that anyone who wishes to be happy in the next life ought never to indulge in bodily and sensory pleasures, but ought to renounce all such things. They say that such bodily and worldly pursuits are what deter and withhold men from spiritual and heavenly life. But people who think in this way and who willingly reduce themselves during their lifetime to a miserable standard of living are ill-informed of the truth of the matter.

[2] Nobody is in any way forbidden to enjoy bodily and sensory pleasures, namely the pleasures of possessing land and wealth; the pleasures of positions of honour and of service to the state; the pleasures of conjugial love, and of love of infants and children; the pleasures of friendship and of social intercourse; the pleasures of the ear - the sweet sounds of music and song; the pleasures of seeing - things of beauty, which are manifold, such as nice clothes, attractive homes together with their furniture, beautiful gardens, and things of a like nature which as they blend together give delight; pleasures of smell - the pleasant odours; pleasures of taste - all the delicious and nourishing qualities of food and drink; and the pleasures of touch. Indeed, as stated, all of these are most external or bodily affections having their origin in interior affections.

[3] Interior affections, which are living, all derive their delight from good and truth, while good and truth derive theirs from charity and faith, and these in turn do so from the Lord, and so from Life itself. This is why affections and pleasures from this source are living. And because that is where genuine pleasures have their origins they are in no way denied to anybody. Indeed when this is their source, the delight that accompanies them is immeasurably greater than delight that is not from that source. The latter delight in comparison is filthy. Take for example the pleasure that goes with conjugial love; when its origins lie in truly conjugial love it is immeasurably greater than the pleasure that is not from that source - indeed, so much greater that people who dwell in truly conjugial love dwell in delight and happiness such as is heavenly, since it comes down from heaven. People also who belonged to the Most Ancient Church declared the same. The delight which adulterers gain from acts of adultery was to those people so detestable that even the thought of it filled them with horror. This makes clear the nature of any delight that does not come down from the true fount of life, which is the Lord.

[4] That the pleasures mentioned above are in no way denied anyone - indeed, far from being denied they are for the first time pleasures when they flow from their true origin - is also made clear by the fact that very many people who during their lifetime had power, position, and wealth, and enjoyed in abundance all pleasures of the body and the senses, are now in heaven among the blessed and happy. And with them now interior delights and happiness are living because they have had their origin in goods that stem from charity and in truths of faith in the Lord. And since these have originated in charity and faith in the Lord, they have looked upon all their pleasures from the point of view of use, which has been their end in view. To them the use itself has been exceedingly delightful, and from this has come the delight inherent in their pleasures. See what has been stated from experience in 945.

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