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Josué 21

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1 Então os cabeças das casas paternas dos levitas chegaram a Eleazar, o sacerdote, e a Josué, filho de Num, e aos cabeças das casas paternas nas tribos dos filhos de Israel,

2 em Siló, na terra de Canaã, e lhes falaram, dizendo: O Senhor ordenou, por intermédio de Moisés, que se nos dessem cidades em que habitássemos, e os seus arrabaldes para os nossos animais.

3 Pelo que os filhos de Israel deram aos levitas, da sua herança, conforme a ordem do Senhor, as seguintes cidades e seus arrabaldes.

4 Saiu, pois, a sorte às famílias dos coatitas; e aos filhos de Arão, o sacerdote, que eram dos levitas, caíram por sorte, da tribo de Judá, da tribo de Simeão e da tribo de Benjamim, treze cidades;

5 aos outros filhos de Coate caíram por sorte, das famílias da tribo de Efraim, da tribo de e da meia tribo de Manassés, dez cidades;

6 aos filhos de Gérson caíram por sorte, das famílias da tribo de Issacar, da tribo de Aser, da tribo de Naftali e da meia tribo de Manassés em Basã, treze cidades;

7 e aos filhos de Merári, segundo as suas familias, da tribo de Rúben, da tribo de Gade e da tribo de Zebulom, doze cidades.

8 Assim deram os filhos de Israel aos levitas estas cidades e seus arrabaldes por sorte, como o Senhor ordenara por intermédio de Moisés.

9 Ora, deram, da tribo dos filhos de Judá e da tribo dos filhos de Simeão, estas cidades que por nome vão aqui mencionadas,

10 as quais passaram a pertencer aos filhos de Arão, sendo estes das famílias dos coatitas e estes, por sua vez, dos filhos de Levi; porquanto lhes caiu a primeira sorte.

11 Assim lhes deram Quiriate-Arba, que é Hebrom, na região montanhosa de Judá, e seus arrabaldes em redor (Arba era o pai de Anaque).

12 Mas deram o campo da cidade e suas aldeias a Calebe, filho de Jefoné, por sua possessão.

13 Aos filhos de Arão, o sacerdote, deram Hebrom, cidade de refúgio do homicida, e seus arrabaldes, Libna e seus arrabaldes,

14 Jatir e seus arrabaldes, Estemoa e seus arrabaldes,

15 Holom e seus arrabaldes, Debir e seus arrabaldes,

16 Aim e seus arrabaldes, Jutá e seus arrabaldes, Bete-Semes e seus arrabaldes; nove cidades dessas duas tribos.

17 E da tribo de Benjamim, Gibeão e seus arrabaldes, Geba e seus arrabaldes,

18 Anatote e seus arrabaldes, Almom e seus arrabaldes; quatro cidades.

19 Todas as cidades dos sacerdotes, filhos de Arão, foram treze cidades e seus arrabaldes.

20 As famílias dos filhos de Coate, levitas, isto é, os demais filhos de Coate, receberam as cidades da sua sorte; da tribo de Efraim

21 deram-lhes Siquém, cidade de refúgio do homicida, e seus arrabaldes, na região montanhosa de Efraim, Gezer e seus arrabaldes,

22 Quibzaim e seus arrabaldes, Bete-Horom e seus arrabaldes; quatro cidades.

23 E da tribo de , Elteque e seus arrabaldes, Gibetom e seus arrabaldes,

24 Aijalom e seus arrabaldes, Gate-Rimon e seus arrabaldes; quatro cidades.

25 E da meia tribo de Manassés, Taanaque e seus arrabaldes, e Gate-Rimon e seus arrabaldes; duas cidades.

26 As famílias dos demais filhos de Coate tiveram ao todo dez cidades e seus arrabaldes.

27 Aos filhos de Gérsom das famílias dos levitas, deram, da meia tribo de Manassés, Golã, cidade de refúgio do homicida, em Basã, e seus arrabaldes, e Beesterá e seus arrabaldes; duas cidades.

28 E da tribo de Issacar, Quisiom e seus arrabaldes, Daberate e seus arrabaldes,

29 Jarmute e seus arrabaldes, En-Ganim e seus arrabaldes; quatro cidades.

30 E da tribo de Aser, Misal e seus arrabaldes, Abdom e seus arrabaldes,

31 Helcate e seus arrabaldes, Reobe e seus arrabaldes; quatro cidades.

32 E da tribo de Naftali, Quedes, cidade de refúgio do homicida, na Galiléia, e seus arrabaldes, Hamote-Dor e seus arrabaldes, Cartã e seus arrabaldes; três cidades.

33 Todas as cidades dos gersonitas, segundo as suas famílias, foram treze cidades e seus arrabaldes.

34 Âs famílias dos filhos de Merári, aos demais levitas, deram da tribo de Zebulom, Jocneão e seus arrabaldes, Cartá e seus arrabaldes,

35 Dimna e seus arrabaldes, Naalal e seus arrabaldes; quatro cidades.

36 E da tribo de Rúben, Bezer e seus arrabaldes, Jaza e seus arrabaldes,

37 Quedemote e seus arrabaldes, Mefaate e seus arrabaldes; quatro cidades.

38 E da tribo de Gade, Ramote, cidade de refúgio do homicida, em Gileade, e seus arrabaldes, Maanaim e seus arrabaldes,

39 Hesbom e seus arrabaldes, Jazer e seus arrabaldes; ao todo, quatro cidades.

40 Todas essas cidades couberam por sorte aos filhos de Merári, segundo as suas famílias, o restante das familias dos levitas; foram, ao todo, doze cidades.

41 Todas as cidades dos levitas, no meio da herança dos filhos de Israel, foram quarenta e oito cidades e seus arrabaldes.

42 Cada uma dessas cidades tinha os seus arrabaldes em redor; assim foi com todas elas.

43 Desta maneira deu o Senhor a Israel toda a terra que, com juramento, prometera dar a seus pais; e eles a possuíram e habitaram nela.

44 E o Senhor lhes deu repouso de todos os lados, conforme tudo quanto jurara a seus pais; nenhum de todos os seus inimigos pôde ficar de pé diante deles, mas a todos o Senhor lhes entregou nas mãos.

45 Palavra alguma falhou de todas as boas coisas que o Senhor prometera à casa de Israel; tudo se cumpriu.

   

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Exploring the Meaning of Joshua 21

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

Joshua 21: The cities of the Levite priests and the end of the settlement.

In this chapter, the last remaining part of the settlement was completed: the provision for the Levites, the priests of Israel. This tribe had been appointed priests because only they had answered the call, “Who is on the side of the Lord?” when the Israelites had been worshipping the golden calf in the wilderness (see Exodus 32:26).

Much of the chapter is spent listing the cities given to the three sons of Aaron, who was appointed high priest. Each extended family of Aaron’s sons was given about sixteen cities. It seems very significant that a lot of these cities were the same ones given to the other tribes, and were also the cities of refuge.

Levi’s name means ‘joined’, which is very suitable for the Levite priests, who received cities in every tribal territory. This meant that the presence of priests was everywhere (see Swedenborg’s work, Arcana Caelestia 342).

Spiritually speaking, this distribution is a wonderful illustration that our spirit lives throughout our whole body. Every part of us is alive! Every single thing in our body, from one blood cell to our heart and lungs, is maintained by our spirit, which itself is maintained by the influx of the Lord’s life. The function of everything in our body is in a perfect correspondence with the kingdom of heaven.

So, spiritually, the Levites stand for the presence of the Lord everywhere, in everything. This underlines the point that everything in the natural world - even the cities and territories described in this chapter of Joshua - reflect something about God and heaven (see Swedenborg’s Apocalypse Revealed 194). But there is another important meaning for the distribution of the priestly Levites in cities all through the tribal territories: we must keep on acknowledging that everything is a blessing from the Lord, that everything we do is for God, and that the Lord alone does what is truly good (see Swedenborg’s work, Divine Providence 91).

After the distribution of cities to the Levites, Israel was fully established in the land of Canaan. The rest of this chapter is a consolidating statement which is worth including in full:

v43. “So the Lord gave to Israel all the land of which He had sworn to give to their fathers, and they took possession of it and dwelt in it.

v44. The Lord gave them rest all around, according to all that he had sworn to their fathers. And not a man of all their enemies stood against them; the Lord delivered all their enemies into their hand.

v45. Not a word failed of any good thing which the Lord had spoken to the house of Israel. All came to pass.”

These are words of fulfillment, culmination, assurance and blessing. Everything here traces back to the Lord. The Lord made a covenant with the children of Israel, granted them victory over their enemies, and gave them the Land of Canaan; the Lord had spoken in complete truth. “All came to pass.”

This final statement is a promise of our own capacity for regeneration and spiritual progress. We are able to overcome our natural desires and selfish states; we have been established in our life with the ability to understand and do what is good. In devoting ourselves to the Lord, we find strength to see that He will never fail us, and will change us for the better. ‘All came to pass’ is our affirmation that our life is always under God’s care and providence (Arcana Caelestia 977).

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Arcana Coelestia # 977

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977. THE INTERNAL SENSE

The subject here being the regenerate person, let a brief discussion follow of the nature of a person who is regenerate in contrast to someone who is not. From this contrast the nature of each one may be known. With the regenerate person there is a conscience concerning what is good and true. From conscience he does what is good and from conscience thinks what is true. The good he does is the good of charity, and the truth he thinks is the truth of faith. With one who is not regenerate there is no conscience. If there is any it is not a conscience about doing good stemming from charity or for thinking truth deriving from faith. Instead it derives from some love involving self or the world, and is therefore a conscience that is false, or not genuine. With the regenerate person there is joy in performing anything according to conscience but anxiety when compelled to perform or think anything contrary to it, which is not the case with someone who is not regenerate. Most people do not know what conscience is, still less what performing anything according to conscience or contrary to conscience is. They know only of performing it in accordance with things favouring their own loves, which for them is the source of joy, while acting contrary to those things brings them anxiety.

[2] With the regenerate person there is a new will and a new understanding. This new will and new understanding are his conscience - that is, they comprise his conscience, by means of which the Lord works the good that stems from charity, and the truth of faith. With someone who is not regenerate there is no will but instead evil desire, and a resulting inclination towards all that is evil. Nor is there any understanding, only reasoning and a resulting decline into all that is false. With the regenerate person there is celestial and spiritual life, but with someone who is not regenerate only bodily and worldly life. Man's ability to think and to understand what good and truth are comes from the Lord's life by way of remnants, mentioned previously. And this also gives him the ability to reflect.

[3] With the regenerate person the internal man is master and the external the servant, but with someone who is not regenerate the external man is master, and the internal remains quiescent as though non-existent. The regenerate person knows, or is capable of knowing if he reflects on the matter, what the internal man is and what the external, whereas someone who is not regenerate is totally ignorant on the subject. Nor is he capable of knowing even if he did reflect on the matter, for he does not know what the good and truth of faith deriving from charity are. These contrasts show the nature of a person who is regenerate and of someone who is not, and that the difference between them is like that of summer and winter, or of bright light and thick darkness. Consequently the regenerate is a living man, while the unregenerate is a dead man.

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