Die Bibel

 

Josuo 19

Lernen

   

1 Kaj la dua loto eliris por Simeon, por la tribo de la Simeonidoj, laux iliaj familioj. Kaj ilia posedajxo estis meze de la posedajxo de la Jehudaidoj.

2 Apartenis al ili en ilia posedajxo:Beer-SXeba (kun SXeba) kaj Molada

3 kaj HXacar-SXual kaj Bala kaj Ecem

4 kaj Eltolad kaj Betul kaj HXorma

5 kaj Ciklag kaj Bet-Markabot kaj HXacar-Susa

6 kaj Bet-Lebaot kaj SXaruhxen:dek tri urboj kaj iliaj vilagxoj.

7 Ain, Rimon kaj Eter kaj Asxan:kvar urboj kaj iliaj vilagxoj.

8 Kaj cxiuj vilagxoj, kiuj estas cxirkaux tiuj urboj, gxis Baalat-Beer, Ramat sude. Tio estas la posedajxo de la tribo de la Simeonidoj, laux iliaj familioj.

9 El la landpeco de la Jehudaidoj estis la posedajxo de la Simeonidoj; cxar la parto de la Jehudaidoj estis tro granda por ili, tial la Simeonidoj ricevis posedajxon meze de ilia posedajxo.

10 Kaj la tria loto eliris por la Zebulunidoj, laux iliaj familioj; kaj la limo de ilia posedajxo estis gxis Sarid.

11 Kaj ilia limo iras gxis la maro kaj Marala, kaj kuntusxigxas kun Dabesxet, kaj kuntusxigxas kun la torento, kiu estas antaux Jokneam.

12 Kaj gxi iras returne de Sarid orienten, al la flanko de sunlevigxo, gxis la limo de Kislot-Tabor; kaj gxi iras al Dabrat, kaj levigxas al Jafia.

13 Kaj de tie gxi iras orienten, al la flanko de sunlevigxo, tra Gat- HXefer kaj Et-Kacin, kaj eliras al Rimon-Metoar kaj Nea.

14 Kaj la limo turnigxas de nordo al HXanaton, kaj finigxas en la valo Jiftahx-El.

15 Kaj Katat, kaj Nahalal kaj SXimron kaj Jidala kaj Bet-Lehxem:dek du urboj kaj iliaj vilagxoj.

16 Tio estas la posedajxo de la Zebulunidoj, laux iliaj familioj, tiuj urboj kaj iliaj vilagxoj.

17 Por Isahxar eliris la kvara loto, por la Isahxaridoj, laux iliaj familioj.

18 Kaj ilia limo estis:Jizreel kaj Kesulot kaj SXunem

19 kaj HXafaraim kaj SXion kaj Anahxarat

20 kaj Rabit kaj Kisxjon kaj Abec

21 kaj Remet kaj En-Ganim kaj En-HXada kaj Bet-Pacec.

22 Kaj la limo kuntusxigxas al Tabor kaj SXahxacima kaj Bet-SXemesx; kaj ilia limo finigxas cxe Jordan:dek ses urboj kaj iliaj vilagxoj.

23 Tio estas la posedajxo de la tribo de la Isahxaridoj, laux iliaj familioj, la urboj kaj iliaj vilagxoj.

24 Kaj la kvina loto eliris por la tribo de la Asxeridoj, laux iliaj familioj.

25 Kaj ilia limo estis:HXelkat kaj HXali kaj Beten kaj Ahxsxaf

26 kaj Alamelehx kaj Amad kaj Misxal. Kaj gxi kuntusxigxas al Karmel okcidente, kaj al SXihxor-Libnat.

27 Kaj gxi returnigxas oriente al Bet-Dagon, kaj kuntusxigxas al Zebulun kaj al la valo Jiftahx-El norde, al Bet-Emek kaj Neiel, kaj eliras al Kabul maldekstre.

28 Kaj Ebron kaj Rehxob kaj HXamon kaj Kana gxis Granda Cidon.

29 Kaj la limo returnigxas al Rama kaj al la fortikigita urbo Tiro; kaj la limo returnigxas al HXosa, kaj finigxas cxe la maro, de HXebel gxis Ahxzib;

30 kaj Uma kaj Afek kaj Rehxob:dudek du urboj kaj iliaj vilagxoj.

31 Tio estas la posedajxo de la tribo de la Asxeridoj, laux iliaj familioj, tiuj urboj kaj iliaj vilagxoj.

32 Por la Naftaliidoj eliris la sesa loto, por la Naftaliidoj, laux iliaj familioj.

33 Kaj ilia limo estis de HXelef, de la kverkaro cxe Caananim, Adami- Nekeb, kaj Jabneel, gxis Lakum; kaj gxi finigxas cxe Jordan.

34 Kaj la limo turnigxas okcidenten al Aznot-Tabor, kaj eliras de tie al HXukok, kaj kuntusxigxas al Zebulun sude, kaj al Asxer gxi kuntusxigxas okcidente, kaj al Jehuda cxe Jordan oriente.

35 Kaj fortikigitaj urboj:Cidim, Cer kaj HXamat, Rakat kaj Kineret

36 kaj Adama kaj Rama kaj HXacor

37 kaj Kedesx kaj Edrei kaj En-HXacor

38 kaj Jiron kaj Migdal-El, HXorem kaj Bet-Anat kaj Bet-SXemesx:dek naux urboj kaj iliaj vilagxoj.

39 Tio estas la posedajxo de la tribo de la Naftaliidoj, laux iliaj familioj, la urboj kaj iliaj vilagxoj.

40 Por la tribo de la Danidoj, laux iliaj familioj, eliris la sepa loto.

41 Kaj la limo de ilia posedajxo estis:Corea kaj Esxtaol kaj Ir-SXemesx

42 kaj SXaalabin kaj Ajalon kaj Jitla

43 kaj Elon kaj Timna kaj Ekron

44 kaj Elteke kaj Gibeton kaj Baalat

45 kaj Jehud kaj Bene-Berak kaj Gat-Rimon

46 kaj Me-Jarkon kaj Rakon, kun la limo apud Jafo.

47 Kaj tie finigxas la limo de la Danidoj. Kaj la Danidoj iris kaj militis kontraux Lesxem, kaj prenis gxin kaj batis gxin per glavo, kaj ekposedis gxin kaj enlogxigxis en gxi, kaj donis al Lesxem la nomon Dan, laux la nomo de Dan, ilia patro.

48 Tio estas la posedajxo de la tribo de la Danidoj, laux iliaj familioj, tiuj urboj kaj iliaj vilagxoj.

49 Kaj ili finis la dividadon de la lando laux gxiaj limoj; kaj la Izraelidoj donis al Josuo, filo de Nun, heredan posedajxon inter si.

50 Laux la ordono de la Eternulo ili donis al li la urbon, kiun li petis, Timnat-Serahx sur la monto de Efraim; kaj li konstruis la urbon kaj logxis en gxi.

51 Tio estas la posedajxoj, kiujn la pastro Eleazar, kaj Josuo, filo de Nun, kaj la familiestroj disdividis al la triboj de la Izraelidoj laux loto, en SXilo, antaux la Eternulo, antaux la pordo de la tabernaklo de kunveno. Kaj ili finis la dividadon de la lando.

   

Kommentar

 

Exploring the Meaning of Joshua 19

Durch 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.

Aus Swedenborgs Werken

 

Arcana Coelestia #3923

studieren Sie diesen Abschnitt

  
/ 10837  
  

3923. 'Therefore she called his name Dan' means the essential nature of it. This is clear from the meaning of 'name' and 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3421. The particular nature is contained in the name Dan, for he was so called from the verb 'to judge'. But although he was given this name from that verb, it nevertheless includes those things meant in the whole of Rachel's utterance 'God has judged me, and also has heard my voice'. That is, the name Dan holds within it the good of life and the holiness of faith, and also in the highest sense the Lord's righteousness and mercy. This general essential of the Church is meant by Dan and represented by the tribe named after Dan, and it is the first that has to be affirmed and acknowledged before a person can be regenerated or become the Church. Unless such goodness and holiness are affirmed and acknowledged, all the other qualities constituting faith and life cannot possibly be received, nor therefore affirmed, still less acknowledged. For anyone whose affirmation does not go beyond faith to the holiness of faith, which is charity - for charity is the holiness of faith - and does not affirm that holiness of faith through the good of life, that is, through charitable works, can no longer have any enthusiasm for the essence of faith since he rejects it. Acknowledgement as well as affirmation is the first general attainment in a person who is being regenerated but the last with one who has been regenerated. This explains why Dan comes first with one who is to be regenerated and Joseph last, for Joseph is the spiritual man himself, but why Joseph comes first with one who has been regenerated and Dan last. The reason for this is that one who is to be regenerated is at the point of beginning to affirm that these qualities - the holiness of faith and the good of life - are truly such. But one who is regenerate - a spiritual man - has arrived at spiritual good itself, and from here he sees the affirmation of those qualities as that which comes last, because the things that constitute the holiness of faith and the good of life have become firmly established in him.

[2] That 'Dan' means this affirmative attitude which must exist first when a person is being regenerated may also be seen from other places in the Word where Dan is mentioned, for example from the prophecy of Jacob, who by then was Israel, concerning his own sons, Dan will judge his people as one of the tribes of Israel. Dan will be a serpent on the road, an asp on the path, biting the horse's heels; and its rider falls backwards. I am awaiting Your salvation, O Jehovah. Genesis 49:16-18.

'Dan' in this case stands for an affirmative attitude to truth. This attitude is spoken of as a serpent which will be on the road and an asp on the path when someone reasoning about truth does so from sensory evidence. 'Biting the horse's heels' means when that person resorts to the lowest level of the understanding - namely factual knowledge - and bases his conclusions on this. And the fact that when he does so he is drawn away from the truth is meant by 'its rider falls backwards', as a consequence of which it is said that 'I am awaiting Your salvation, O Jehovah'. For 'a serpent' means one who reasons from sensory evidence and from factual knowledge about Divine arcana, see 195-197; 'road' and 'path' mean truth, 627, 2333; 'the horse's heels' means the lowest level of the understanding, which is factual knowledge, 259 - 'a horse' meaning the understanding, 2761, 2762, the lowest level of which is meant by 'the heel'.

[3] In Moses' prophecy regarding the twelve tribes,

To Dan he said, Dan is a lion's whelp; he leaps out from Bashan. Deuteronomy 33:22.

'A lion' in the internal sense of the Word means the truth of the Church, on account of its strength, truth being that which fights and overcomes. 'A lion's whelp' therefore stands for the first stage truth passes through, which is one of affirmation and acknowledgement. The phrase 'from Bashan' is used because these begin in the good of the natural. In Jeremiah,

Wash your heart from wickedness, O Jerusalem, that you may be saved. How long are you causing your iniquitous thoughts to lodge within you? For there is a voice of one declaring from Dan, and of one causing iniquity to be heard from Mount Ephraim. Jeremiah 4:14-15.

'From Dan' stands for truth that is to be affirmed, 'from Mount Ephraim' for this being done from the affection for it.

[4] In the same prophet,

Await peace, and no good comes; for a time of healing, and behold, terror! From Dan the snorting of his horses was heard; at the sound of the neighing of his strong ones the whole land quaked. And they came and devoured the land and the fulness of it, the city and those dwelling in it. For behold, I am sending into you poisonous serpents which do not respond to charming; and they will bite you. Jeremiah 8:15-17.

'From Dan the snorting of horses was heard' stands for reasoning about truth from an unaffirmative attitude. 'The land which quaked' and 'they devoured the fulness of it' stand for the Church and all things constituting the Church. For people who reason about truth from an unaffirmative or negative attitude destroy everything that is part of faith. 'Poisonous serpents' stands for reasonings, as above.

[5] In Ezekiel,

Dan and Javan came and exchanged wrought iron at your fairs, cassia and calamus were in your trading. Ezekiel 27:19.

This refers to Tyre, which means cognitions of truth and good, 1201. 'Dan' stands for the first truths that are affirmed, 'fairs and tradings' for acquisitions of truth and good, 2967, 'wrought iron' stands for natural truth, which is primary, 425, 426, 'cassia and calamus' for the same, but natural truth from which good flows.

[6] In Amos,

On that day the beautiful virgins and the young men will faint for thirst. Those swearing to the offence of Samaria, who say, Your God lives, O Dan, and the way of Beersheba lives, they will both fall and not rise again. Amos 8:13-14.

'Your God lives, O Dan, and the way of Beersheba lives' stands for their negative attitude towards everything that constitutes faith and its doctrine - 'way' meaning truth, 627, 2333, and 'Beersheba' doctrine, 2723, 2858, 2859, 3466. The reason a negative attitude towards everything constituting faith is meant is that Dan was the last boundary of the land of Canaan, and Beersheba the first; that is, it was situated in the middle or inmost part of the land. For the land of Canaan represented and meant the Lord's kingdom, and so the Church, 1607, 3038, 3481, and therefore every detail of love and faith, since these constitute the Lord's kingdom and Church. Consequently everything in the land of Canaan was representative, being determined by the distances, positions, and boundaries there, 1585, 1866, 3686.

[7] The first - that is, the central or inmost - point of reference to the land, before Jerusalem became such, was Beersheba; for this was where Abraham and also Isaac lived. But the outermost point of reference or the last boundary was Dan. Consequently when everything in its entirety was meant the phrase 'Dan even to Beersheba' was used, as in the second Book of Samuel,

To transfer the kingdom from the house of Saul and to set up the throne of David over Israel and over Judah, from Dan even to Beersheba. 2 Samuel 3:10:.

In the same book,

David said to Joab, Go through all the tribes of Israel from Dan even to Beersheba. 2 Samuel 24:2, 15.

In the first Book of Kings,

Judah and Israel dwelt safely, every one under his vine and under his fig tree, from Dan even to Beersheba. 1 Kings 4:25.

This phrase is used in the historical sense to mean every part of the land of Canaan, but in the internal sense everything constituting the Lord's kingdom, and also everything constituting the Church.

[8] Dan means the first boundary, and also - as stated above - the last boundary, for the reason that the affirmative attitude towards truth and good is the first requirement of all when faith and charity begin to be present in a person, but the last when charity and consequently faith are established in him. This is also why the last lot fell to Dan when the land of Canaan was divided up for inheritance, Joshua 19:40 and following verses; for the lot was cast before Jehovah, Joshua 18:6.

[9] That lot fell therefore according to what each tribe represented. And since the lot to Dan did not fall among the inheritances of all the other tribes but beyond their boundaries, Judges 18:1, that tribe was also left out of the description in John, in Revelation 7:5-8, concerning each twelve thousand who had been sealed. For those who merely affirm truth and also good, but go no further, are not within the Lord's kingdom, that is, among those who have been sealed. Even very wicked people may know truths and goods, and may also affirm them; but the true nature of their affirming is recognized from the life they lead.

[10] Dan is also referred to as a boundary in Genesis 14:14, in which verse it is said that Abraham pursued his enemies as far as there, and in which verse Dan has a similar meaning. The city called Dan, it is true, had yet to be built by Dan's descendants at a later time, Joshua 19:47; Judges 18:29; but even at that time it was referred to as the first boundary when one was entering the land of Canaan but the last when one was leaving it, the inmost part of the land being Hebron, and later on Beersheba, where Abraham and Isaac lived.

  
/ 10837  
  

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