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Józsué 19

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1 A sors által való második rész juta Simeonnak, a Simeon fiai nemzetségének az õ családjaik szerint, és lõn az õ örökségök a Júda fiainak öröksége között.

2 És lõn az övék az õ örökségökül: Beer-Seba, Seba és Móláda;

3 Haczar-Sual, Bála és Eczem;

4 Eltolád, Bethul és Horma;

5 Cziklág, Béth-Markaboth és Haczar-Szusza;

6 Béth-Lebaoth és Sarúhen. Tizenhárom város és ezeknek falui.

7 Ain, Rimmon, Ether és Asán. Négy város és ezeknek falui;

8 És mindazok a faluk, a melyek e városok körül valának Baalath-Beérig, délen Rámatig. Ez a Simeon fiai nemzetségének öröksége az õ családjaik szerint.

9 A Júda fiainak osztályrészébõl lõn a Simeon fiainak örökségök, mert a Júda fiainak osztályrésze nagyobb vala mint illett volna nékik; ezért öröklének Simeon fiai azoknak öröksége között.

10 A sors által való harmadik rész juta a Zebulon fiainak az õ családjaik szerint, és lõn az õ örökségöknek határa Száridig.

11 És felmegy az õ határuk nyugotnak, Mareala felé, és éri Dabbasethet, és éri a folyóvizet is, a mely átellenben van Jokneámmal.

12 Száridtól pedig napkelet felé fordul Kiszloth-Tábor határára, és tova megy Daberáthnak, és felmegy Jafiának.

13 Innen pedig átmegy kelet felé Gittha-Héfernek és Ittha-Kaczinnak, és tova megy Rimmonnak, kerülvén Néa felé:

14 És ennél kerül a határ északról Hannathonnak; a széle pedig a Jiftah-Él völgye.

15 Továbbá Kattáth, Nahalál, Simron, Jidealá és Bethlehem. Tizenkét város és azoknak falui.

16 Ez a Zebulon fiainak öröksége az õ családjaik szerint; ezek a városok és ezeknek falui.

17 A sors által való negyedik rész Issakhárnak, az Issakhár fiainak juta, az õ családjaik szerint.

18 És lõn az õ határuk: Jezréel, Keszuloth és Súnem:

19 Hafaráim, Sion és Anaharath;

20 Rabbith, Kisjon és Ébecz;

21 Remeth, Én-Gannim, Én-Hadda és Béth-Paczczécz.

22 És éri a határ Tábort, Sahaczimát és Béth-Semest, a határuknak széle pedig a Jordán. Tizenhat város és ezeknek falui.

23 Ez az Izsakhár fiai nemzetségének öröksége, az õ családjaik szerint: a városok és ezeknek falui.

24 A sors által való ötödik rész pedig juta az Áser fiai nemzetségének az õ családjaik szerint.

25 És lõn az õ határuk: Helkath, Háli, Beten és Aksáf;

26 Alammelek, Ameád és Misál, és éri Karmelt nyugot felé és Sihór- Libnáthot.

27 Azután visszafordul napkelet felé Béth-Dágonnak, és éri Zebulont és a Jiftah-Él völgyét észak felõl, Béth-Émeket és Neiélt, és tovamegy Kabulnak balkéz felõl;

28 És Ebronnak, Rehobnak, Hammonnak és Kánának a nagy Czidonig.

29 Azután visszafordul a határ Rámának, Tyrusnak erõs városáig; és újra fordul a határ Hósznak, a szélei pedig a tengernél vannak Akzib oldala felõl;

30 És Umma, Afék és Rehób. Huszonkét város és ezeknek falui.

31 Ez az Áser fiai nemzetségének öröksége az õ családjaik szerint: ezek a városok és ezeknek falui.

32 A sors által való hatodik rész juta a Nafthali fiainak, a Nafthali fiainak az õ családjaik szerint.

33 Lõn pedig a határuk: Heleftõl, Elontól fogva Czaanannimnál Adámi-Nekebig és Jabneél-Lakkumig; a széle pedig a Jordán vala.

34 Azután fordul a határ nyugot felé Aznoth-Tábornak; innen pedig tovamegy Hukkóknak, és éri Zebulont dél felõl, Ásert pedig éri nyugot felõl, és a Júdát is; a Jordán napkelet felé vala.

35 Erõsített városok [ezek]: Cziddim, Czér, Hammath, Rakkath és Kinnereth;

36 Adáma, Ráma és Hásor;

37 Kedes, Edrei és Én-Hásor;

38 Jireon, Migdal-Él, Horem, Béth-Anath és Béth-Semes. Tizenkilencz város és ezeknek falui.

39 Ez a Nafthali fiai nemzetségének öröksége az õ családjaik szerint: a városok és ezeknek falui.

40 A sors által való hetedik rész juta a Dán fiai nemzetségének az õ családjaik szerint.

41 És lõn az õ örökségüknek határa: Czóra, Estháol és Ir-Semes;

42 Saalabbin, Ajjálon és Jithla;

43 Élon, Timnatha és Ekrón;

44 Eltheké, Gibbethon és Baaláth;

45 Jehud, Bené-Bárak és Gath-Rimmon;

46 Mé-Jarkon és Rakkon, a Jáfó átellenében levõ határral.

47 De tovább méne ezeknél a Dán fiainak határa. Felmenének ugyanis a Dán fiai, és hadakozának Lesem ellen, és el is foglalák azt, és veték azt fegyver élére, és birtokba vevék azt, és lakozának benne, és nevezék Lesemet Dánnak, az õ atyjoknak Dánnak nevére.

48 Ez a Dán fiai nemzetségének öröksége az õ családjaik szerint: ezek a városok és ezeknek falui.

49 Mikor pedig elvégezték vala a földnek örökbe vételét annak határai szerint, akkor adának Izráel fiai örökséget Józsuénak, a Nún fiának õ közöttök.

50 Az Úr rendelése szerint adák néki azt a várost, a melyet kért vala: Timnath-Szeráhot az Efraim hegyén, és megépíté azt a várost, és abban lakozék.

51 Ezek azok az örökségek, a melyeket örökül adának Eleázár, a pap és Józsué, a Nún fia és az atyáknak fejei az Izráel fiai nemzetségeinek sors szerint, Silóban, az Úr elõtt, a gyülekezet sátorának nyílásánál. Így végezék el a földnek felosztását.

   

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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.

Ze Swedenborgových děl

 

Arcana Coelestia # 3928

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3928. 'And she called his name Naphtali' means the essential nature of it, that is to say, of the temptation in which one overcomes and also of the resistance offered by the natural man. This is clear from the meaning of 'name' and of 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3421. The particular nature is that which is meant by 'Naphtali', for the name Naphtali is derived from the word 'wrestlings'. And for the same reason 'Naphtali' represents this second general truth of the Church. Temptation is the means by which the internal man is joined to the external, for they are at variance with each other but are made to agree and to correspond by means of temptations. The external man is indeed such that of itself it does not desire anything except bodily and worldly things; these are the delights of the natural man's life. But the internal man - when opened towards heaven and desiring the things of heaven, as is the case with those who are able to be regenerated - takes delight in heavenly things. And when a person undergoes temptations these two types of delight conflict with each other. The person is not directly aware of the conflict, because he is not aware of what heavenly delight is and of what hellish delight is, let alone that they are so utterly contrary to each other. But celestial angels cannot be present at all with a person in his bodily and worldly delight until this has been made subservient, that is to say, until bodily and worldly delight is no longer regarded as an end in itself but something which is meant to be subservient to heavenly delight, as shown above in 3913. Once this has been achieved the angels are able to reside with that person in both; but in this case his delight becomes blessedness, and at length happiness in the next life.

[2] Anyone who believes that the delight of the natural man prior to regeneration is not hell-like, and that devilish spirits are not in possession there, is much mistaken. He is unaware of what the situation is with man - that prior to regeneration genii and spirits from hell have possession of his natural man, no matter how much he seems to himself to be like any other person, and also that he is able to participate with everybody else in what is holy and to reason about the truths and goods of faith, indeed is able to believe that he has become strong in these. If this person does not feel within himself some measure of affection for what is right and fair in his daily work, and for what is good and true in society and in life, let him recognize that his kind of delight in things is the kind that exists with those in hell, for his delight entails no other love than self-love and love of the world. And when these constitute his delight no charity or any faith is present within it. The only means that will weaken and dispel this delight once it has become predominant is the affirmation and acknowledgement of the holiness of faith and of the good of life, which is the first means meant, as shown above, by Dan, and after this by temptation, which is the second means and is meant by Naphtali; for this second means follows the other. Indeed people who do not affirm and acknowledge the goodness and the truth which constitute faith and charity are unable to enter any conflict brought about by temptation as there is nothing within to oppose the evil and falsity towards which natural delight gravitates.

[3] In other places in the Word where Naphtali is mentioned he means a person's state following temptations, as in the prophecy of Jacob, who by then was Israel,

Naphtali is a hind let loose, giving beautiful words. Genesis 49:21.

'A hind let loose' stands for the affection for natural truth in a state that is free, which arises following temptation. This state is also what is at stake within temptations, which are meant by 'Naphtali', for the battle fought in temptations is a struggle for freedom. Likewise in Moses' prophecy,

To Naphtali he said, Naphtali, satisfied with favour, and full with the blessing of Jehovah, will possess the west and the south. Deuteronomy 33:23.

For the representations of Jacob's sons, and of the tribes, depend on the order in which they are mentioned, 3862. And in the prophecy of Deborah and Barak,

Zebulun is a people that consigned its soul to die, as did Naphtali, on the heights of the field. Judges 5:18.

This too refers in the internal sense to the conflicts brought about by temptations, and to a person's presence among those who do not fear anything evil because they are rooted in forms of truth and good, meant by 'being on the heights of the field'.

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