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Józsué 13

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1 Mikor Józsué megvénhedett és igen megidõsödött vala, monda az Úr néki: Te megvénhedtél, igen megidõsödtél, pedig még igen sok föld maradt elfoglalni való.

2 Ez az a föld, a mi fennmaradt: A Filiszteusoknak minden tartománya és az egész Gesur.

3 A Sikhórtól fogva, a mely Égyiptom felett [foly], egészen Ekronnak határáig északra, [mely] a Kananeushoz számíttatik; a Filiszteusok öt fejedelemsége: a Gázáé, Asdódé, Askelóné, Gáthé, Ekroné és az Avveusoké.

4 Délrõl a Kananeusnak egész földe és Meára, a mely a Sídonbelieké, Afékáig, az Emoreusok határáig.

5 Továbbá a Gibli földe és az egész Libanon napkelet felé, Baál-Gádtól fogva, a mely a Hermon hegy alatt van, egészen addig, a hol Hamáthba mennek.

6 A hegységnek minden lakosát a Libanontól Miszrefóth-Majimig, a Sídoniakat mind, magam ûzöm ki õket Izráel fiai elõl, csak sorsold ki Izráelnek örökségül, a mint megparancsoltam néked.

7 Mostan azért oszd el ezt a földet örökségül kilencz nemzetségnek, és a Manassé nemzetség felének.

8 Õ vele együtt a Rúben és Gád [nemzetségek] elvették örökségöket, a melyet adott vala nékik Mózes, túl a Jordánon, napkelet felé, a miképen adta vala nékik Mózes, az Úrnak szolgája.

9 Aróertõl fogva, a mely az Arnon patak partján van, úgy a várost, a mely a völgynek közepette van, mint Medebának minden sík földét Dibonig.

10 És minden városát Szíhonnak, az Emoreusok királyának, a ki uralkodik vala Hesbonban, az Ammon fiainak határáig.

11 És Gileádot és Gesurnak és Maakátnak határát, az egész Hermon hegyet és az egész Básánt Szalkáig.

12 Básánban Ógnak egész országát, a ki uralkodik vala Astarótban és Edreiben. Ez maradt vala meg a Refaim maradékai közül, de leveré és kiûzé õket Mózes.

13 De Izráel fiai nem ûzék ki a Gesurit és a Maakhátit, és ott is lakik a Gesuri és Maakháti az Izráel között mind e mai napig.

14 Csak Lévi nemzetségének nem adott örökséget; az Úrnak, Izráel Istenének tüzes áldozatai az õ öröksége, a mint szólott vala néki.

15 Adott vala pedig Mózes [örökséget] a Rúben fiai nemzetségének az õ családjaik szerint.

16 És lõn az õ határuk Aróertõl fogva, a mely az Arnon folyó partján van, úgy a város, a mely a völgy közepette van, mint az egész sík föld Medeba mellett;

17 Hesbon és annak minden városa, a melyek a sík földön vannak; Dibon, Bámoth-Baal és Béth-Baál-Meon;

18 És Jahcza, Kedemót és Méfaát;

19 És Kirjáthaim, Szibma és Czeret-Sáhár a völgy mellett való hegyen:

20 És Béth-Peór, a Piszga hegyoldalai, és Béth-Jesimóth.

21 És a sík föld minden városa és Szíhonnak, az Emoreusok királyának egész országa, a ki uralkodik vala Hesbonban, a kit megvert vala Mózes, õt és a Midiánnak fejedelmeit: Evit és Rékemet, Czúrt és Húrt és Rébát, Szíhonnak fejedelmeit, a kik e földön laktak vala.

22 A jövendõmondó Bálámot is, Beórnak fiát, megölék Izráel fiai fegyverrel, azokkal együtt, a kiket levágtak vala.

23 Vala tehát a Rúben fiainak határa a Jordán és melléke. Ez a Rúben fiainak öröksége az õ családjaik szerint, a városok és azoknak falui.

24 A Gád nemzetségének, a Gád fiainak is adott vala [örökséget] Mózes, az õ családjaik szerint.

25 És lõn az õ határuk Jaázer és Gileádnak minden városa és az Ammon fiai földjének fele Aróerig, a mely Rabba felett van.

26 És Hesbontól fogva Ramath-Miczpéig és Betónimig, meg Mahanáimtól Debir határáig.

27 A völgyben pedig Béth-Harám, Béth-Nimra, Szukkóth és Czáfon, Szíhonnak, Hesbon királyának maradék országa, a Jordán és melléke, a Kinnereth tenger széléig a Jordánon túl napkelet felé.

28 Ez a Gád fiainak örökségök, az õ családjaik szerint, a városok és azoknak falui.

29 A Manassé nemzetség felének is adott vala Mózes [örökséget]. És lõn a Manassé fiainak félágáé, az õ családjaik szerint;

30 És lõn az õ határuk: Mahanáimtól fogva az egész Básán, Ógnak, Básán királyának egész országa és Jairnak minden faluja, a melyek Básánban vannak, hatvan város.

31 És pedig Gileádnak fele és Astarót és Edrei, Óg országának városai Básánban, a Manassé fiának, Mákirnak fiaié, Mákir feléé, az õ családjaik szerint.

32 Ezek azok, a miket örökségül adott vala Mózes a Moáb mezõségén, a Jordánon túl Jérikhótól napkelet felé.

33 A Lévi nemzetségének pedig nem adott vala Mózes örökséget. Az Úr, Izráelnek Istene az õ örökségök, a mint szólott vala nékik.

   

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Exploring the Meaning of Joshua 13

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

Joshua 13: The start of the tribal territory allocations.

Now that Israel had conquered the land of Canaan, the Lord commanded Joshua to divide the land between the twelve tribes. The next seven chapters tell how the the land of Canaan was divided (see Swedenborg’s work, Arcana Caelestia 1413, to read more about the spiritual meaning).

Chapter 13 deals with the territories given to the tribes of Reuben, Gad and one half of Manasseh, all of which are on the other side of the river Jordan. Reuben was given the southern lands; Gad was given the extensive middle region, much of which is an area called Gilead; and half the tribe of Manasseh received the northern land which is on the other side of the Jordan.

It is also worth noting that the first few verses say much of the land remained to be conquered. However, at the end of chapter 11, we read that Joshua took the whole land as the Lord had commanded Moses.

This may seem contradictory, but spiritually it fits very well. In our regeneration, we aim to conquer our self-centred nature, and allow the Lord to rule us with his truth. This is spiritually ‘conquering the whole land’. But even so, our natural thoughts and desires sometimes rise up to trouble us, and these times are like the parts of the land that remain to be conquered. This is why we must recognize our complete dependence on the Lord (Arcana Caelestia 8326).

The Lord giving land as inheritance to each of the twelve tribes represents the way that He gives us our spiritual life. As we do the work of spiritual ‘conquering’ - living by our purpose to serve the Lord - we feel more and more that we can use our understanding of God and His Word in our actions every day.

The twelve tribes stand for the whole spectrum of what spiritual life involves, and each tribe relates to a specific quality of our spiritual living (Arcana Caelestia 3858). For example, we need to be discerning, positive, respectful of others, and so on. Each tribe has a sizeable area of the land, and is part of the integrity of the whole nation.

The territories given to Reuben, Gad and half of Manasseh are not part of Canaan, but they are linked to it. These areas represent our outward life: the way we work, live, rest, and relate with other people. This is the ‘casing’ of our spiritual life, and it is essential.

The tribe of Reuben – the eldest son of Jacob – stands for our initial need to see the truths from the Lord in the Word. By ‘seeing’ we mean meeting them, looking carefully, being attentive, coming to understand what they ask of us, and realising how important they are. It is not a vague impression that the Lord’s teachings are important, but a real first step for us (Arcana Caelestia 3866).

The tribe of Gad stands for our ability to see that knowledge and truth need to be used to perform good works. Gad’s name means ‘a troop,’ calling to mind soldiers marching in formation to go and sort things out properly. This is something we can apply to ourselves and to the world around us. We just need to watch that it doesn’t get too heavy-handed (See Swedenborg’s work, Apocalypse Explained 435[7]).

The tribe of Manasseh represents the spiritual good which supports our will to live a life which is just, fair and honourable because it is based on God. In fact, Manasseh – which means ‘forgetfulness’ – stands for our need to remember that ‘my will’ is really ‘the Lord’s will for me’. Our will needs to be focused on outward life and also inwardly open to the Lord, which is why half of Manasseh has land beyond the Jordan and half has land within Canaan (Arcana Caelestia 5353).

Ze Swedenborgových děl

 

Arcana Coelestia # 1925

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1925. 'The angel of Jehovah found her' means thought in the interior man, that is to say, thought residing with the Lord. This becomes clear from the representation and meaning of 'the angel of Jehovah'. Mention is made several times in the Word of 'the angel of Jehovah', and in every case when used in the good sense it represents and means some essential quality with the Lord and from the Lord. Which one it represents and means however becomes clear from the train of thought. They were indeed angels who were sent to men and women, and who also spoke through the prophets. Yet what they spoke did not originate in those angels but was something imparted through them. In fact their state at the time was such that they knew no other than that they were Jehovah, that is, the Lord. But as soon as they had finished speaking they returned to their previous state and spoke as they normally did from themselves.

[2] This was the case with the angels who uttered the Word of the Lord, as I have been given to know from much similar experience in the next life, experience that will be presented in the Lord's Divine mercy further on. This is the reason why angels were sometimes called Jehovah, as is quite clear from the angel that appeared in the bramble-bush to Moses, concerning whom the following is recorded,

The angel of Jehovah appeared to Moses in a flame of fire from the middle of the bramble-bush. Jehovah saw that he turned aside to see, and God called to him from the middle of the bramble-bush God said to Moses, I am who I am. And God said again to Moses, Thus shall you say to the children of Israel, Jehovah the God of your fathers has sent me to you. Exodus 3:2, 4, 14-15.

From these verses it is evident that it was an angel who appeared to Moses as a flame in the bramble-bush and that he spoke as Jehovah, because the Lord or Jehovah was speaking through him.

[3] So that man may be spoken to by means of articulated sounds heard in the natural world, the Lord employs angels as His ministers by filling them with the Divine and by rendering unconscious all that is their own, so that for the time being they know no other than that they themselves are Jehovah. In this way the Divine of Jehovah which belongs in highest things comes down into the lowest constituting the natural world in which man sees and hears. It was similar in the case of the angel who spoke to Gideon, of whom the following is said in the Book of Judges,

The angel of Jehovah appeared to Gideon and said to him, Jehovah is with you, O mighty man of strength. And Gideon said to him, Forgive me for asking, 1 O my Lord; why has all this befallen us? And Jehovah looked on him and said, Go in this might of yours. And Jehovah said to him, Surely I will be with you. Judges 6:12-14, 16.

And further on,

Gideon saw that he was the angel of Jehovah, and Gideon said, Alas, Lord Jehovih! Inasmuch as I have seen the angel of Jehovah face to face. 2 And Jehovah said to him, Peace be to you; do not fear. Judges 6:22-23.

Here similarly it was an angel, but his state was such at that time that he knew no other than that he was Jehovah, or the Lord. Elsewhere in the Book of Judges,

The angel of Jehovah went up from Gilgal to Bochim, and he said, I brought you up out of Egypt and led you into the land which I swore to give to your fathers. I said, I will not break my covenant with you, even for ever. Judges 2:1.

Here similarly the angel speaks in the name of Jehovah, declaring that he brought them out of the land of Egypt, though in fact it was not the angel who led them out but Jehovah, as is stated many times elsewhere.

[4] From this it may become clear how angels spoke through the prophets - that it was the Lord Himself who spoke, yet through angels, and that the angels spoke nothing at all from themselves. That the Word comes from the Lord is clear from many places, as also in Matthew,

To fulfill what the Lord had spoken through the prophet, saying, Behold, a virgin will be with child and give birth to a son. Matthew 1:22-23.

And there are other places besides this. It is because the Lord speaks through angels when He speaks to man that the Lord is also called an angel in various places in the Word. In these instances 'angel' means, as stated, some essential quality residing with the Lord and deriving from Him, as is the case here where it is the Lord's interior thought. This also is the reason why in this chapter the angel is named Jehovah and also God, as in verse 13, 'And Hagar called the name of Jehovah who was speaking to her, You are a God who sees me'.

[5] In other places 'angels' is used in a similar way to mean some specific attribute that is the Lord's, as in John,

The seven stars are the angels of the seven Churches. Revelation 1:20.

There are no angels of Churches, but by 'angels' is meant that which constitutes the Church, and thus which is the Lord's in regard to the Churches. In the same book,

I saw the wall of the Holy Jerusalem, great and high, having twelve gates, and above the gates twelve angels, and names written which are those of the twelve tribes of the sons of Israel. Revelation 21:12.

Here 'twelve angels' has the same meaning as 'the twelve tribes', namely all things of faith, and so the Lord from whom faith and all that belongs to it is derived. In the same book,

I saw an angel flying in mid-heaven, having an eternal gospel. Revelation 14:6.

Here 'an angel' means the gospel that is the Lord's alone.

[6] In Isaiah,

The angel of His presence 3 saved them; 4 in His love and in His pity He redeemed them, and lifted them up and carried them all the days of eternity. Isaiah 63:9.

Here 'the angel of His presence" is used to mean the Lord's mercy towards the entire human race in redeeming it. Similarly in Jacob's blessing of the sons of Joseph,

May the angel who has redeemed me from every evil bless the boys. Genesis 48:16.

Here also the redemption, which is the Lord's, is meant by 'the angel'. In Malachi,

Suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Malachi 3:1.

Here it is plainly evident that the Lord is meant by 'the angel'. The expression 'the angel of the covenant' is used here because of His Coming into the world. In Exodus it is plainer still that 'an angel' means the Lord,

Behold, I send an angel before you to guard you on the way, and to bring you to the place which I have prepared. He will not tolerate your transgression, for My name is within him. Exodus 23:20-21.

From this it is now clear that 'an angel' in the Word is used to mean the Lord; but just what aspect of the Lord is evident from the train of thought in the internal sense.

Poznámky pod čarou:

1. literally, In me or On me

2. literally, faces to faces

3. literally, faces

4. The Latin means us but the Hebrew means them which Swedenborg has in other places where he quotes this verse.

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