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Józsué 17

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1 Lõn sors által való része Manassé nemzetségének is, mert õ vala elsõszülötte Józsefnek, Mákirnak, a Manassé elsõszülöttének, Gileád atyjának, mivelhogy hadakozó férfiú vala, juta néki Gileád és Básán.

2 Manassé többi fiainak is juta az õ családjaik szerint: Abiézer fiainak, Hélek fiainak, Aszriél fiainak, Sekem fiainak, Héfer fiainak és Sémida fiainak. Ezek Manassénak a József fiának fiúgyermekei, az õ családjaik szerint.

3 De Czélofhádnak, Héfer fiának (ez Gileád fia, [ez] Mákir fia, [ez] Manassé fia) nem valának fiai, hanem csak leányai. Ezek valának pedig leányainak nevei: Makhla, Nóa, Khogla, Milkha és Thircza.

4 Ezek odajárulának Eleázár pap elé, Józsuénak, a Nún fiának eleibe és a fejedelmek elé, mondván: Az Úr megparancsolta Mózesnek, hogy örökséget adjon nékünk a mi atyánkfiai között. Adott vala azért nékik örökséget az Úr beszéde szerint, az õ atyjoknak bátyjai között.

5 Tíz rész esék azért Manassénak, Gileád és Básán földén kívül, a melyek túl vannak a Jordánon.

6 Mert a Manassé leányai örökséget kaptak az õ fiai között; Gileád földe pedig a Manassé többi fiaié lõn.

7 A Manassé határa pedig Ásertõl Mikmetháth felé vala, a mely Sikem elõtt van. És méne a határ jobbkéz felé, Én-Tappuahnak lakói felé.

8 Manasséé volt Tappuah földe, de Tappuah a Manassé határa felé az Efraim fiaié vala.

9 És alámegy a határ a Kána patakjára, a pataknak déli részére. Ezek a városok Efraiméi a Manassé városai között. Manassé határa pedig a pataktól észak felé és a széle a tengernél vala.

10 Délrõl Efraimé, északról pedig Manasséé, és ennek határa a tenger vala. De észak felõl Áserbe ütköznek, napkelet felõl pedig Issakhárba.

11 És a Manasséé vala Issakhárban és Áserben: Béth-Seán és mezõvárosai, Jibleám és mezõvárosai, Dórnak lakosai és mezõvárosai, Én-Dórnak lakosai és mezõvárosai, Thaanaknak lakosai és mezõvárosai, és Megiddó lakosai és mezõvárosai, három hegyi tartomány.

12 De nem bírták elfoglalni Manassénak fiai ezeket a városokat, és sikerült a Kananeusnak ott maradni azon a földön.

13 De mihelyt megerõsödtek vala Izráel fiai, robot alá veték a Kananeust, de teljességgel nem ûzék ki õket.

14 József fiai pedig szóltak vala Józsuéval, mondván: Miért adtál nékem egy sors szerint való örökséget és egy osztályrészt, holott én sok nép vagyok, mivelhogy ez ideig megáldott engem az Úr?!

15 Józsué pedig monda nékik: Ha sok nép vagy te, menj fel az erdõre, és írts ott magadnak a Perizzeusoknak és Refaimnak földén, ha szoros néked az Efraim hegye.

16 És mondának a József fiai: Nem elegendõ nékünk ez a hegy, a Kananeusoknak pedig, a kik a völgyi síkon laknak, mindnek vas-szekerök van ; úgy azoknak, a kik Béth-Seanban és mezõvárosaiban, mint azoknak, a kik a Jezréel völgyében vannak.

17 Szóla pedig Józsué a József házának, Efraimnak és Manassénak, mondván: Sok nép vagy te és nagy erõd van néked, nem lesz néked [csak] egy sors szerint való részed;

18 Mert hegyed lesz néked. Ha erdõ az, úgy írtsd ki azt, és annak szélei is a tieid lésznek; mert kiûzöd a Kananeust, noha vas-szekere van néki, [s] noha erõs az.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #1298

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1298. 'They had brick for stone' means that they had falsity in place of truth. This is clear from the meaning of 'brick' as falsity, dealt with just above, and also from the meaning of 'stone' in the broad sense as truth, dealt with already in 643. The reason 'stones' meant truth was that the most ancient people used to mark out boundaries by means of stones and raise up stones to testify that something was so, that is, was the truth. This is clear from the stone which Jacob set up as a pillar, Genesis 28:22; 35:14; from the pillar of stones placed between Laban and Jacob, Genesis 31:46-47, 52; and from the altar which the children of Reuben, Gad, and Manasseh erected beside the Jordan as an altar of witness, Joshua 22:10, 28, 34. Consequently 'stones' in the Word means truths, so much so that not only the stones of the altar but also the precious stones in the shoulder-pieces of Aaron's ephod and in the breastplate of judgement meant the holy truths of love.

[2] Regarding the altar, when sacrificial worship on altars was introduced, an altar in that case meant representative worship of the Lord in general. 'The stones' themselves however meant the holy truths belonging to that worship. This was why it was commanded that the altar had to be built of whole and not of hewn stones, and why it was forbidden to use any iron tool on them, Deuteronomy 27:5-7; Joshua 8:31. The reason was that hewn stones, and those on which an iron tool had been used, meant artificialities and thus fabrications in worship. That is to say, they meant things that derive from the proprium, or from the inventions of man's own thought and heart, which was to profane worship, as is clearly stated in Exodus 20:25. For the same reason no tool of iron was used on the stones of the Temple, 1 Kings 6:7.

[3] That the precious stones set in the shoulder-pieces of Aaron's ephod and in the breastplate of judgement in a similar way meant holy truths has been shown already in 114. This is clear also in Isaiah,

Behold, I will set your stones in carbuncle and lay your foundations in sapphires; and I will make your suns (windows) of ruby, and your gates into precious stones, and all your border into pleasant stones And all your sons will be taught by Jehovah, and great will be the peace of your sons. Isaiah 54:11-13

The stones mentioned here stand for holy truths, and this is why it is said that 'all your sons will be taught by Jehovah'. It is also the reason why it is said in John that the foundations of the wall of the city, holy Jerusalem, were adorned with every kind of precious stone, which are each mentioned by name, Revelation 21:19-20. 'The holy Jerusalem' stands for the Lord's kingdom in heaven and on earth, the foundations of which kingdom are holy truths. Holy truths were similarly meant by the tables of stone on which the commandments of the Law, or Ten Commandments, were written. This was why they were made of stone or had a stone base, concerning which see Exodus 24:12; 31:18; 34:1; Deuteronomy 5:22; 10:1; for the commandments themselves are nothing else than truths of faith.

[4] Now because stones in ancient times meant truths, and because later on when worship on pillars, on altars, and in the Temple began, pillars, altars, and the Temple meant holy truths, the Lord also is therefore called 'a Stone': In Moses,

The Mighty One of Jacob - from there is the Shepherd, the Stone of Israel. Genesis 49:24.

In Isaiah,

The Lord Jehovih said, I am laying in Zion for a foundation a Stone, a tested Corner-Stone, precious, of sure foundation. Isaiah 28:16.

In David,

The Stone which the builders rejected has become the head of the corner Psalms 118:22.

The same is meant in Daniel 2:34-35, 45, by the stone cut out of the rock which smashed Nebuchadnezzar's statue to pieces.

[5] That 'stones' means truths is clear in Isaiah,

By this the iniquity of Jacob will be expiated, and this will be the full fruit to remove his sin, when He makes all the stones of the altar like chalk-stones scattered about. Isaiah 27:9.

'The stones of the altar' stands for truths in worship that have been dissipated. In the same prophet,

Make level the way of the people; level out, level out the highway; gather out the stones. Isaiah 62:10.

'The way' and 'the stones' stand for truths. In Jeremiah,

I am against you, O destroying mountain. I will roll you down from the rocks and I will make you into a mountain of burning. And they will not take from you a stone for a corner, nor a stone for foundations. Jeremiah 51:25-26.

This refers to Babel. 'A mountain of burning' is self-love. 'Taking no stone from it' means that there is no truth from this source.

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

Die Bibel

 

Isaiah 27:9

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9 Therefore, by this the iniquity of Jacob will be forgiven, and this is all the fruit of taking away his sin: that he makes all the stones of the altar as chalk stones that are beaten in pieces, so that the Asherim and the incense altars shall rise no more.