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Joshua 14

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1 και ουτοι οι κατακληρονομησαντες υιων ισραηλ εν τη γη χανααν οις κατεκληρονομησεν αυτοις ελεαζαρ ο ιερευς και ιησους ο του ναυη και οι αρχοντες πατριων φυλων των υιων ισραηλ

2 κατα κληρους εκληρονομησαν ον τροπον ενετειλατο κυριος εν χειρι ιησου ταις εννεα φυλαις και τω ημισει φυλης

3 απο του περαν του ιορδανου και τοις λευιταις ουκ εδωκεν κληρον εν αυτοις

4 οτι ησαν οι υιοι ιωσηφ δυο φυλαι μανασση και εφραιμ και ουκ εδοθη μερις εν τη γη τοις λευιταις αλλ' η πολεις κατοικειν και τα αφωρισμενα αυτων τοις κτηνεσιν και τα κτηνη αυτων

5 ον τροπον ενετειλατο κυριος τω μωυση ουτως εποιησαν οι υιοι ισραηλ και εμερισαν την γην

6 και προσηλθοσαν οι υιοι ιουδα προς ιησουν εν γαλγαλ και ειπεν προς αυτον χαλεβ ο του ιεφοννη ο κενεζαιος συ επιστη το ρημα ο ελαλησεν κυριος προς μωυσην ανθρωπον του θεου περι εμου και σου εν καδης βαρνη

7 τεσσαρακοντα γαρ ετων ημην οτε απεστειλεν με μωυσης ο παις του θεου εκ καδης βαρνη κατασκοπευσαι την γην και απεκριθην αυτω λογον κατα τον νουν αυτου

8 οι δε αδελφοι μου οι αναβαντες μετ' εμου μετεστησαν την καρδιαν του λαου εγω δε προσετεθην επακολουθησαι κυριω τω θεω μου

9 και ωμοσεν μωυσης εν εκεινη τη ημερα λεγων η γη εφ' ην επεβης σοι εσται εν κληρω και τοις τεκνοις σου εις τον αιωνα οτι προσετεθης επακολουθησαι οπισω κυριου του θεου ημων

10 και νυν διεθρεψεν με κυριος ον τροπον ειπεν τουτο τεσσαρακοστον και πεμπτον ετος αφ' ου ελαλησεν κυριος το ρημα τουτο προς μωυσην και επορευθη ισραηλ εν τη ερημω και νυν ιδου εγω σημερον ογδοηκοντα και πεντε ετων

11 ετι ειμι σημερον ισχυων ωσει οτε απεστειλεν με μωυσης ωσαυτως ισχυω νυν εξελθειν και εισελθειν εις τον πολεμον

12 και νυν αιτουμαι σε το ορος τουτο καθα ειπεν κυριος τη ημερα εκεινη οτι συ ακηκοας το ρημα τουτο τη ημερα εκεινη νυνι δε οι ενακιμ εκει εισιν πολεις οχυραι και μεγαλαι εαν ουν κυριος μετ' εμου η εξολεθρευσω αυτους ον τροπον ειπεν μοι κυριος

13 και ευλογησεν αυτον ιησους και εδωκεν την χεβρων τω χαλεβ υιω ιεφοννη υιου κενεζ εν κληρω

14 δια τουτο εγενηθη η χεβρων τω χαλεβ τω του ιεφοννη του κενεζαιου εν κληρω εως της ημερας ταυτης δια το αυτον επακολουθησαι τω προσταγματι κυριου θεου ισραηλ

15 το δε ονομα της χεβρων ην το προτερον πολις αρβοκ μητροπολις των ενακιμ αυτη και η γη εκοπασεν του πολεμου

   

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Exploring the Meaning of Joshua 14

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

Joshua 14: The territories west of the Jordan, and Caleb’s inheritance.

This chapter tells how the land of Canaan would be distributed among the remaining nine-and-a-half tribes, which would be determined by drawing lots. The tribe of Levi, the priests of Israel, would not receive their own territory, but would be given cities to live in across the land. The tribes of Ephraim and Manasseh, the sons of Joseph, were each recognized as a tribe of Israel to make the number of tribes receiving land equal twelve. Caleb and his people received Mount Hebron as a special inheritance, because he had fully and whole-heartedly followed the Lord God of Israel many years ago.

Casting lots was used in those days to decide many things, because people believed that the outcome showed the will of God. Lots were often sticks or stones, each marked with a symbol, which would be cast much like rolling dice. Then the result would be examined to make a decision. The spiritual meaning of casting lots is that we should allow the Lord to show us what is required, and believe that His providence extends over everything in our lives (see Swedenborg’s work, Arcana Caelestia 10773). “The lot is cast into the lap, but its every decision is from the Lord” (Proverbs 16:33).

The tribe of Levi, the third of the twelve sons of Jacob, had been set apart from the other tribes during their time in the wilderness; when the war cry “Who is on the Lord’s side?” was given before a battle, it was only the tribe of Levi who had responded. They were appointed as the priests of Israel for this dedication to God. Here, now, we are told that they are to live throughout the land (Arcana Caelestia 6998).

On a spiritual level, the Levites stand for the Lord’s presence throughout the whole of our life. Another way of putting this is that our spirit (and our life) is there throughout the whole of our body. And a third way of seeing this is that every part of our life should be guided by our love for the Lord. Other references to the Levites mention that all the people of Israel are to provide food and gifts for the Levites, reinforcing this same idea.

Caleb gets special treatment; he is given Mount Hebron as a new home for his people. Caleb and Joshua had been sent with 10 other men to spy out the land of Canaan 40 years earlier. They had given it a good report, and had - unsuccessfully - urged the Children of Israel to follow the Lord's leading and conquer the land at that time. Now, Caleb reminds Joshua about the Lord’s words to Moses regarding them, and Moses’ promise to give Caleb an inheritance. At the age of eighty-five, Caleb was still as strong as when spied out the land. He tells Joshua: “Now therefore, give me this mountain and the Lord will be with me to drive out the enemy” (Joshua 14:12). And it is given to him with a blessing from Joshua.

Mount Hebron is in the territory of Judah, west of the Dead Sea and south of what is now Jerusalem. Its name means ‘bound by a common bond’ or ‘accord’. Its spiritual meaning is that it brings diversity into unity, many into one, and for us, harmony in our spiritual life (Arcana Caelestia 3241[2]).

Caleb’s name means ‘bold, fearless, ferocious to enemies’. For us, Caleb is a picture of sureness and determination that to follow the Lord will always lead to success. Caleb never led Israel, but he acts as a right-hand-man to Joshua. Even though Joshua was the one to lead the children of Israel, there is still the need in each of us for Caleb’s enthusiasm, conviction and assurance to move forward with full confidence. His strength never left him, because he felt and lived the strength which the Lord gave him (see Swedenborg’s work, True Christian Religion 137[5]).

Ze Swedenborgových děl

 

Arcana Coelestia # 3241

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3241. 'And the sons of Dedan were Asshurim, and Letushim, and Leummim' means the derivatives from the second division. This becomes clear from the representation of 'Dedan' as those governed by the good of faith, or to be precise, those governed by the truth of faith derived from good, 3240 (end). The fact that they are derivatives from the second division is self-evident. These three sons mean in particular the truths of faith derived from good, though just what each one means can indeed be stated but not confirmed from elsewhere in the Word since they are not mentioned again.

[2] In the Lord's kingdom there are countless variations to goods and truths, yet all those countless variations make up one heaven. Indeed there are so many that one community is in no sense exactly like another, that is, governed by the same good and truth, see 684, 685, 690. One heaven there is made up of many varying parts arranged by the Lord in such a way that they all accord. This accordance or harmony of the many is effected by the Lord through the relationship which each of them has to Him, 551. It is like the organs, members, and viscera of the body. None is exactly like another. Yet although they are all different from one another they nevertheless make one, through the relatedness of them all to one soul, and through this soul to heaven and so to the Lord. For anything that has no connection with the Lord is in reality nothing. From this it may be seen that specific differences in truth and good are countless. But the kinds of these, indeed the most general kinds, which belong to the spiritual Church, are meant by these sons and grandsons of Abraham by Keturah.

[3] Because members of the spiritual Church do not have perception, as those of the celestial Church do, of what good and truth are, but instead acknowledge as truths things which they have had to learn, they are therefore constantly engaged in discussion about them and in reasoning whether they are true. Everybody adheres to the teaching which his own Church upholds and calls it the truth. This is what gives rise to so many differences. Furthermore the majority make their minds up about goods and truths from appearances and illusions - each one in a different way from another. But no one does so from any perception; indeed they do not know what perception is. Since their understanding is so darkened as regards goods and truths of faith, it is no wonder that disagreements exist about the most essential truth of all, that is to say, about the Lord's Divine, His Human, and His Holy proceeding from these. Those who are celestial perceive that these are not three but one, but in the case of those who are spiritual a mental image of three remains, though they are willing to think of them as one. Since therefore disagreements exist regarding this most essential truth, it may be seen that the variations and differences in matters of doctrine are countless. From this one may know the origin of the derivatives meant by the names of those mentioned at this point. But although there are so many variations and differences in matters of doctrine, or so many derivatives, nevertheless they all together form one Church when everyone acknowledges charity to be the essential thing of the Church, or what amounts to the same, when everyone regards life as the end in view of doctrine - that is, when everyone asks, How does a member of the Church live? rather than, What does he think? For in the next life everyone is allotted a place by the Lord that accords with the good constituting his life, not with the truth he knows from doctrine separated from that good.

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