Bible

 

Joshua 19

Studie

   

1 POI la seconda sorte fu tratta per Simeone, per la tribù de’ figliuoli di Simeone, secondo le lor nazioni; e la loro eredità fu per mezzo l’eredità dei figliuoli di Giuda.

2 Ed ebbero nella loro eredità Beer-seba, e Seba e Molada; e Hasar-sual,

3 e Bala, ed Esem; ed Eltolad, e Betul,

4 e Horma; e Siclag,

5 e Bet-marcabot, e Hasar-susa;

6 e Bet-lebaot, e Saruhem; tredici città, con le lor villate;

7 poi Ain, e Rimmon, ed Eter, e Asan; quattro città, con le lor villate;

8 e tutte le villate ch’erano d’intorno a queste città, fino a Baalat-beer, che è Rama meridionale. Questa fu l’eredità della tribù de’ figliuoli di Simeone, secondo le lor nazioni.

9 L’eredità de’ figliuoli di Simeone fu tolta della parte de’ figliuoli di Giuda; perciocchè la parte de’ figliuoli di Giuda era troppo grande per loro; perciò i figliuoli di Simeone ebbero la loro eredità per mezzo L’eredità di essi.

10 POI la terza sorte fu tratta per li figliuoli di Zabulon, secondo le lor nazioni; e il confine della loro eredità fu infino a Sarid.

11 E il lor confine saliva verso il mare, fino a Mareala; e si scontrava in Dabbeset, e giungeva al torrente, che è dirincontro a Iocneam.

12 E da Sarid si volgeva verso il Levante, a’ confini di Chislot-tabor; e si stendeva verso Dabrat, e saliva in Iafia;

13 e di là passava verso il Levante in Ghitta-hefer, e Itta-casin; poi, girando verso Nea, si stendeva fino a Rimmon;

14 poi quel confine si volgeva dal Settentrione verso Hannaton, e faceva capo alla valle d’Iftael;

15 e comprendeva Cattat, e Nahalal, e Simron, e Ideala, e Betlehem; dodici città, con le lor villate.

16 Questa fu l’eredità de’ figliuoli di Zabulon, secondo le lor nazioni, cioè: queste città, con le lor villate.

17 LA quarta sorte fu tratta per Issacar, per li figliuoli d’Issacar, secondo le lor nazioni.

18 E della lor contrada fu Izreel, e Chesullot, e Sunem;

19 e Hafaraim, e Sion, e Anaharat;

20 e Rabbit, e Chision, ed Ebes;

21 e Remet, ed Ed-gannim, ed En-hadda, e Bet-passes.

22 E il lor confine si scontrava in Tabor, e in Sahasim, e in Bet-semes; e faceva capo al Giordano: e v’erano sedici città, con le lor villate.

23 Questa fu l’eredità della tribù de’ figliuoli d’Issacar, secondo le lor nazioni, cioè: queste città, con le lor villate.

24 POI la quinta sorte fu tratta per la tribù de’ figliuoli di Aser, secondo le lor nazioni.

25 E della lor contrada fu Helcat, e Hali, e Beten,

26 e Acsaf; e Alammelec, e Amead, e Miseal; e il lor confine si scontrava in Carmel, verso il mare e in Sihor-libnat.

27 Poi ritornava verso il Levante in Bet-dagon, e si scontrava in Zabulon, e nella valle d’Iftael, verso il Settentrione, e in Bet-emec, e in Neiel, e faceva capo a Cabul, dalla man sinistra;

28 e comprendeva Ebron, e Rehob, e Hammon, e Cana, fino a Sidon, la gran città.

29 Poi questo confine si volgeva verso Rama infino a Tiro, città forte; e di là si rivolgeva verso Hosa, e faceva capo al mare, dalla costa di Aczib;

30 e comprendeva Umma, e Afec, e Rehob; ventidue città, con le lor villate.

31 Questa fu l’eredità della tribù de’ figliuoli di Aser, secondo le lor nazioni, cioè: queste città con le lor villate.

32 LA sesta sorte fu tratta per li figliuoli di Neftali, secondo le lor nazioni.

33 E il lor confine fu da Helef, e da Allon fino in Saanannim; e da Adaminecheb, e Iabneel, fino a Laccum; e faceva capo al Giordano.

34 E questo confine si volgeva dall’Occidente verso Asnot-tabor, e di là procedeva fino a Huccoc; e dal Mezzodì si scontrava in Zabulon, e dall’Occidente in Aser; e da Giuda il Giordano era dal Levante.

35 E le città forti erano Siddim, e Ser, e Hammat, e Raccat, e Chinneret; e Adama, e Rama, e Hasor;

36 e Chedes, ed Edrei,

37 ed En-hasor; e Ireon, e Migda-el,

38 e Horem, e Bet-anat, e Bet-semes; diciannove città, con le lor villate.

39 Questa fu l’eredità della tribù de’ figliuoli di Neftali, secondo le lor nazioni, cioè: queste città, con le lor villate.

40 LA settima sorte fu tratta per la tribù de’ figliuoli di Dan, secondo le lor nazioni.

41 E della contrada della loro eredità fu Sorea, ed Estaol, e Irsemes;

42 e Saalabbim, e Aialon, e Itla; ed Elon,

43 e Timnata, ed Ecron;

44 ed Elteche, e Ghibbeton, e Baalat;

45 e Iud, e Bene-berac, e Gat-rimmon;

46 e Meiarcon, e Raccon, con la contrada che è dirimpetto a Iafo.

47 Ora, a’ figliuoli di Dan scaddero i confini troppo piccoli per loro; e però salirono, e combatterono Lesem, e la presero, e la misero a fil di spada, e la possedettero, e abitarono in essa, e le posero nome Dan, del nome di Dan, lor padre.

48 Questa fu l’eredità della tribù de’ figliuoli di Dan, secondo le lor nazioni, cioè: queste città, con le lor villate.

49 ORA, dopo che i figliuoli d’Israele ebber finito di prender la possessione del paese, secondo i suoi confini, diedero eredità a Giosuè, figliuolo di Nun, per mezzo loro.

50 Secondo il comandamento del Signore, gli diedero la città ch’egli chiese, cioè: Timnat-sera, nel monte di Efraim; ed egli riedificò la città, e abitò in essa.

51 Queste sono le eredità, le quali il Sacerdote Eleazaro, e Giosuè, figliuolo di Nun, e i capi delle nazioni paterne delle tribù de’ figliuoli d’Israele, spartirono a sorte, in Silo, davanti al Signore, all’entrata del Tabernacolo della convenenza; e così finirono di spartire il paese.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

Komentář

 

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 # 6388

Prostudujte si tuto pasáž

  
/ 10837  
  

6388. 'Issachar' means recompense gained from works. This is clear from the representation of 'Issachar' as mutual love which is earned as a reward or recompense, dealt with in 3956, 3957. Here recompense gained from works is meant, as is evident in the internal sense from every detail mentioned in this prophetic utterance concerning Issachar, in addition to which Issachar in the original language means reward. The reason why 'Issachar' here means recompense gained from works, whereas previously he meant mutual love, is that here one has to understand by Issachar people with whom some kind and appearance of mutual love, that is, of charity towards the neighbour, is present. But they wish to receive recompense for the good deeds they do; thus genuine mutual love or charity is not merely tainted by them but actually perverted. For people with whom genuine mutual love resides enter into the delight and blessedness that is theirs when they. perform good deeds to their neighbour; there is nothing they desire more. That delight and blessedness is what is meant in the Word by 'reward', for delight or blessedness is the reward, and in the next life it becomes the joy and happiness that is experienced in heaven, and so becomes for those people heaven itself. For when those in heaven with whom that love resides perform useful services and good deeds for others, they feel so full of joy and happiness that they seem to themselves to be in heaven for the first time then. This feeling is granted them by the Lord; and He grants it to each one according to the nature of the service he performs.

[2] But that happiness departs the moment they think of recompense, for thought of recompense, even though they already have the true recompense, renders that love impure and corrupts it. The reason for this is that they are now thinking about themselves, not about their neighbour, that is, how they themselves can be made happy, not how others can be unless they themselves benefit from it. Thus they turn love towards the neighbour into love towards themselves; and to the extent that they do so they prevent joy and happiness from being communicated to them out of heaven, since they channel the flow of happiness from heaven into themselves and do not pass it on to others. They are like objects which do not reflect rays of light but absorb them. Objects that do reflect them are lit up and shining, whereas those that absorb them are dull and not at all shining. People who are like this are therefore separated from angelic society, like those who have nothing in common with heaven; and these are the ones who are described here by 'Issachar'.

  
/ 10837  
  

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