ബൈബിൾ

 

Joshua 21

പഠനം

   

1 And the heads of the fathers of the Levites approached Eleazar the priest, and to Joshua the son of Nun, and to the heads of the fathers of the tribes, to the sons of Israel;

2 and they spoke to them in Shiloh in the land of Canaan, saying, Jehovah commanded by the hand of Moses, to give to us cities to dwell·​·in, and the suburbs* thereof for our beasts.

3 And the sons of Israel gave to the Levites out of their inheritance at the mouth of Jehovah these cities and their suburbs;

4 and the lot came·​·out for the families of the Kohathites; and it was to the sons of Aaron the priest, of the Levites, out of the tribe of Judah, and out of the tribe of Simeonites, and out of the tribe of Benjamin, by the lot, thirteen cities.

5 And for the remaining sons of Kohath, by lot, ten cities, out·​·of the families of the tribe of Ephraim, and out·​·of the tribe of Dan, and out·​·of half the tribe of Manasseh.

6 And the sons of Gershon had by lot from the families of the tribe of Issachar, and from the tribe of Asher, and from the tribe of Naphtali, and from the half tribe of Manasseh in Bashan, thirteen cities.

7 The sons of Merari according to their families out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities.

8 And the sons of Israel gave unto the Levites by lot these cities and their suburbs, as Jehovah commanded by the hand of Moses.

9 And they gave out of the tribe of the sons of Judah, and out of the tribe of the sons of Simeon, these cities which are called by name.

10 And the sons of Aaron, from the families of the Kohathites of the sons of Levi had them; for theirs was the first lot.

11 And they gave to them the walled·​·city of Arba*, the father of the Anak, it is Hebron, in the mountain of Judah, and the suburbs thereof all around it.

12 And the field of the city and the villages thereof, gave they to Caleb the son of Jephunneh for his possession.

13 And they gave to the sons of Aaron the priest, Hebron and her suburbs, the city of refuge for the manslayer, and Libnah and her suburbs.

14 And Jattir and her suburbs, and Eshtemoa and her suburbs,

15 and Holon and her suburbs, and Debir and her suburbs,

16 and Ain and her suburbs, and Juttah and her suburbs, and Beth-shemesh and her suburbs; nine cities out of those two tribes.

17 And from the tribe of Benjamin, Gibeon and her suburbs, Gibea and her suburbs,

18 Anathoth and her suburbs, and Almon and her suburbs, four cities.

19 All the cities of the sons of Aaron, the priests, were thirteen cities and her suburbs.

20 And the families of the sons of Kohath, the Levites who remained of the sons of Kohath, had the cities of their lot out of the tribe of Ephraim.

21 And they gave to them the city of refuge for the manslayer, Shechem and her suburbs, in Mount Ephraim, and Gezer and her suburbs,

22 and Kibzaim and her suburbs, and Beth-choron and her suburbs; four cities.

23 And out of the tribe of Dan, Eltekeh and her suburbs, and Gibbethon and her suburbs,

24 Aijalon and her suburbs, and Gath-rimmon and her suburbs; four cities.

25 And from the half tribe of Manasseh, Taanach and her suburbs, and Gath-rimmon and her suburbs; two cities.

26 All the cities were ten and their suburbs for the families of the sons of Kohath that remained.

27 And to the sons of Gershon, the families of the Levites, from the half tribe of Manasseh, the city of refuge for the manslayer, Golan in Bashan, and her suburbs, and Beeshterah and her suburbs, two cities.

28 And out of the tribe of Issachar, Kishon and her suburbs, Dabareh and her suburbs,

29 Jarmuth and her suburbs, and En-gannim and her suburbs; four cities.

30 And out of the tribe of Asher, Mishal and her suburbs, Abdon and her suburbs,

31 Helkath and her suburbs, and Rehob and her suburbs; four cities.

32 And out of the tribe of Naphtali, the city of refuge for the manslayer, Kedesh in Galilee, and her suburbs, and Chammoth-dor and her suburbs, and Kartan and her suburbs; three cities.

33 All the cities of the Gershonite according to their families were thirteen cities and their suburbs.

34 And to the families of the sons of Merari, the remaining Levites, out of the tribe of Zebulun, Jokneam and her suburbs, and Kartah and her suburbs,

35 Dimnah and her suburbs, Nahalal and her suburbs; four cities.

36 And from the tribe of Reuben, Bezer and her suburbs, and Jahaz and her suburbs,

37 Kedemoth and her suburbs, and Mephaath and her suburbs; four cities.

38 And out of the tribe of Gad, the city of refuge for the manslayer, Ramoth in Gilead and her suburbs, and Mahanaim and her suburbs,

39 Heshbon and her suburbs, Jazer and her suburbs; four cities in all.

40 All the cities for the sons of Merari, according to their families, which were remaining of the families of the Levites, and their lot was twelve cities.

41 All the cities of the Levites in the midst of the possession of the sons of Israel were forty and eight cities and their suburbs.

42 These cities were city by city and their suburbs all around them; thus were all these cities.

43 And Jehovah gave unto Israel all the land which He promised to give unto their fathers; and they possessed it and dwelt therein.

44 And Jehovah gave them rest all around according to all He promised unto their fathers; and there stood not a man before them of all their enemies; Jehovah gave all their enemies into their hand.

45 Not a word fell from any good word which Jehovah had spoken to the house of Israel; all came to pass.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

വ്യാഖ്യാനം

 

Exploring the Meaning of Joshua 21

വഴി 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).

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #978

ഈ ഭാഗം പഠിക്കുക

  
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978. What the internal man is and what the external, few if any know nowadays. They imagine that these are one and the same, the chief reason being their belief that they do what is good and think what is true from their proprium; for the proprium carries such belief within itself. But the internal man is as different from the external as heaven from earth. When the learned as well as the unlearned reflect on the matter, they have no other concept of the internal man than of thought, seeing that it is something inward; and no other concept of the external man than of the body and its ability to perceive with the senses and to experience pleasure, seeing that it is something outward. But thought, which they imagine to belong to the internal man, does not in fact belong to the internal; for with the internal man resides nothing but goods and truths which are the Lord's, and in the interior man conscience has been implanted by the Lord. Even the evil, indeed the most evil, possess thought, and people who are devoid of conscience have it too. From this it is clear that man's thought belongs not to the internal man but to the external. And the fact that the body, and its ability to perceive with the senses and to experience pleasure, is not the external man is clear from the consideration that spirits likewise, who do not possess the [physical] body such as they had while living in the world, still have an external man.

[2] But what the internal man is and what the external nobody can possibly know unless he knows that in everyone there is a celestial and spiritual degree corresponding to the angelic heaven, a rational degree corresponding to the heaven of angelic spirits, and the interior sensory degree corresponding to the heaven of spirits. There are indeed three heavens, the same number as there are degrees with man. These heavens are quite distinct and separate from one another, which is why after death the person who has conscience is first of all in the heaven of spirits; after that he is raised by the Lord into the heaven of angelic spirits, and finally into the angelic heaven. This could not possibly take place if there were not the same number of heavens to which, and to the state of which, he is capable of corresponding. This has made clear to me what constitutes the internal man and what the external. Celestial and spiritual things form the internal man, rational things the inner or middle, and sensory things - not those of the body but those derived from bodily things - the external. And this applies not only to man but also to a spirit.

[3] Let me speak in terms used by the learned. These three are like end, cause, and effect. It is well known that no effect can possibly exist unless there is a cause, nor any cause unless there is an end. Effect, cause, and end are as distinct and separate from one another as exterior, interior, and inmost are. Strictly speaking the sensory man, that is, the one whose thought is based on sensory evidence, is the external man, while the spiritual and celestial man strictly speaking is the internal man. But the rational man comes in the middle between the two, and by way of this man - the rational - communication takes place between the internal man and the external. I know that few can grasp these ideas, the reason being that they live among, and think from, external things. This is why some equate themselves with animals and believe that when their bodies die they will be altogether dead. Yet it is when they die that they first start to live. In the next life people who are good lead first a sensory life in the world or heaven of spirits, then a more interior sensory life in the heaven of angelic spirits, and finally an inmostly sensory life in the angelic heaven. This latter or angelic life is the life of the internal man, about which hardly anything can be said that man is capable of grasping.

[4] The regenerate can know of the existence of that internal life only if they reflect on the nature of good and truth and of conflict. Actually that life is the Lord's life with man, for the Lord by way of the internal man works the good of charity and the truth of faith within the external man. That which from this is perceived in his thought and affection is something general, containing countless details which come from the internal man but which a person does not perceive at all before entering the angelic heaven. Concerning the nature of this general something, see what has been told from experience in 545. These matters that have been stated concerning the internal man however, since they lie beyond the grasp of most people, are not vital for their salvation provided they know of the existence of the internal man and of the external, and acknowledge and believe that everything good and true comes from the Lord.

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