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Josué 19

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1 Saiu a segunda sorte a Simeão, isto é, à tribo dos filhos de Simeão, segundo as suas famílias; e foi a sua herança no meio da herança dos filhos de Judá.

2 Tiveram, pois, na sua herança: Berseba, Seba, Molada,

3 Hazar-Sual, Balá, Ezem,

4 Eltolade, Betul, Horma,

5 Ziclague, Bete-Marcabote, Hazar-Susa,

6 Bete-Lebaote e Saruém; treze cidades e as suas aldeias.

7 Aim, Rimom, Eter e Asã; quatro cidades e as suas aldeias;

8 e todas as aldeias que havia em redor dessas cidades, até Baalate-Ber, que é Ramá do sul. Essa é a herança da tribo dos filhos de Simeão, segundo as suas famílias.

9 Ora, do quinhão dos filhos de Judá tirou-se a herança dos filhos de Simeão, porquanto a porção dos filhos de Judá era demasiadamente grande para eles; pelo que os filhos de Simeão receberam herança no meio da herança deles.

10 Surgiu a terceira sorte aos filhos de Zebulom, segundo as suas familias. Vai o termo da sua herança até Saride;

11 sobe para o ocidente até Marala, estende-se até Dabesete, e chega até o ribeiro que está defronte de Jocneão;

12 de Saride vira para o oriente, para o nascente do sol, até o termo de Quislote-Tabor, estende-se a Daberate, e vai subindo a Jafia;

13 dali passa para o oriente a Gate-Hefer, a Ete-Cazim, chegando a Rimom-Metoar e virando-se para Neá;

14 vira ao norte para Hanatom, e chega ao vale de Iftael;

15 e Catate, Naalal, Sinrom, Idala e Belém; doze cidades e as suas aldeias.

16 Essa é a herança dos filhos de Zebulom, segundo as suas famílias, essas cidades e as suas aldeias.

17 A quarta sorte saiu aos filhos de Issacar, segundo as suas famílias.

18 Vai o seu termo até Jizreel, Quesulote, Suném.

19 Hafaraim, Siom, Anaarate,

20 Rabite, Quisiom, Abes,

21 Remete, En-Ganim, En-Hada e Bete-Pazez,

22 estendendo-se este termo até Tabor, Saazima e Bete-Semes; e vai terminar no Jordão; dezesseis cidades e as suas aldeias.

23 Essa é a herança da tribo dos filhos de Issacar, segundo as suas famílias, essas cidades e as suas aldeias.

24 Saiu a quinta sorte à tribo dos filhos de Aser, segundo as suas famílias.

25 O seu termo inclui Helcate, Hali, Bétem, Acsafe,

26 Alameleque, Amade e Misal; estende-se para o ocidente até Carmelo e Sior-Libnate;

27 vira para o nascente do sol a Bete-Dagom; chega a Zebulom e ao vale de Iftael para o norte, até Bete-Emeque e Neiel; estende-se pela esquerda até Cabul,

28 Ebrom, Reobe, Hamom e Caná, até a grande Sidom;

29 vira para Ramá, e para a cidade fortificada de Tiro, desviando-se então para Hosa, donde vai até o mar; Maalabe, Aczibe,

30 Umá, Afeca e Reobe; ao todo, vinte e duas cidades e as suas aldeias.

31 Essa é a herança da tribo dos filhos de Aser, segundo as suas famílias, essas cidades e as suas aldeias.

32 Saiu a sexta sorte aos filhos de Naftali, segundo as suas famílias.

33 Vai o seu termo desde Helefe e desde o carvalho em Zaananim, e Adâmi-Nequebe e Jabneel, até Lacum, terminando no Jordão;

34 vira para o ocidente até Aznote-Tabor, e dali passa a Hucoque; chega a Zebulom, da banda do sul, e a Aser, da banda do ocidente, e a Judá, à margem do Jordão, para o oriente.

35 E são as cidades fortificadas: Zidim, Zer, Hamate, Racate, Quinerete,

36 Adama, Ramá, Hazor,

37 Quedes, Edrei, En-Hazor,

38 Irom, Migdal-El, Horem, Bete-Anate e Bete-Semes; dezenove cidades e as suas aldeias.

39 Essa é a herança da tribo dos filhos de Naftali, segundo as suas famílias, essas cidades e as suas aldeias.

40 A sétima sorte saiu à tribo dos filhos de , segundo as suas famílias.

41 O termo da sua herança inclui: Zorá, Estaol, Ir-Semes,

42 Saalabim, Aijalom, Itla,

43 Elom, Timnate, Ecrom,

44 Elteque, Gibetom, Baalate,

45 Jeúde, Bene-Beraque, Gate-Rimom,

46 Me-Jarcom e Racom, com o território defronte de Jope.

47 Saiu, porém, pequena o território dos filhos de ; pelo que os filhos de subiram, pelejaram contra Lesem e a tomaram; feriram-na ao fio da espada, tomaram posse dela e habitaram-na; e a Lesem chamaram , conforme o nome de , seu pai.

48 Essa é a herança da tribo dos filhos de , segundo as suas famílias, essas cidades e as suas aldeias.

49 Tendo os filhos de Israel acabado de repartir a terra em herança segundo os seus termos, deram a Josué, filho de Num, herança no meio deles.

50 Segundo a ordem do Senhor lhe deram a cidade que pediu, Timnate-Sera, na região montanhosa de Efraim; e ele reedificou a cidade, e habitou nela.

51 Essas são as heranças que Eleazar, o sacerdote, e Josué, filho de Num, e os cabeças das casas paternas nas tribos dos filhos de Israel repartiram em herança por sorte em Siló, perante o Senhor, à porta da tenda da revelação. E assim acabaram de repartir a terra.

   

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Arcana Coelestia # 1616

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1616. That 'Abram moved his tent, and came and dwelt in the oak groves of Mamre which are in Hebron' means that the Lord arrived at a perception more interior still is clear from the meaning of 'moving one's tent', that is, moving it and pitching it once again, as the process of being joined together; for 'a tent' is the holiness of worship, as shown already in 414, 1452, by which the external man is joined to the internal. It is also clear from the meaning of 'an oak-grove' as perception, dealt with already in 1442, 1443, where the phrase that occurred was 'the oak-grove of Moreh', meaning a first perception, whereas here the plural 'the oak-groves of Mamre' is used, which means a fuller, that is, more interior perception. This perception is called 'the oak-groves of Mamre which are in Hebron'. Mamre is also mentioned elsewhere in the Word, as in Genesis 14:13; 18:1; 23:17-19; 35:27; and Hebron too, in Genesis 35:27; 37:14; Joshua 10:36, 39; 14:13-15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and elsewhere. But what Mamre and Hebron mean where they are so mentioned will in the Lord's Divine mercy be seen when these other parts of the Word are explained.

[2] The implications of 'the oak-groves of Mamre which are in Hebron' meaning perception more interior still are as follows: To the extent that those things belonging to the external man are joined to celestial things belonging to the internal man perception grows and becomes more interior. Conjunction with celestial things confers perception, for within the celestial things that belong to love to Jehovah dwells the life itself of the internal man, or what amounts to the same, within celestial things which belong to love, that is, within celestial love, Jehovah is present. This presence is not perceived in the external man however until the conjunction has taken place. All perception is the result of conjunction.

[3] From the internal sense here it is clear what the situation was in the Lord's case: His External Man, or Human Essence, was joined step by step to the Divine Essence as cognitions multiplied and became fruitful. No one can ever, insofar as he is human, be joined to Jehovah, or the Lord, except by means of cognitions, for it is by means of cognitions that a person is made human. This applied to the Lord too since He was born as any other is born, and received instruction as any other does. Yet in the cognitions He had as receptacles celestial things were being instilled continually, with the result that His cognitions were constantly being made into the recipient vessels of celestial things; and these vessels also were themselves made celestial.

[4] Constantly the Lord advanced in this manner towards the celestial things of infancy, for, as stated already, the celestial things which belong to love are being instilled in a person from earliest infancy to childhood and on into adolescence as well. Since he is a human being, at that time and later on he is endowed with knowledge and cognitions. If a person is such that he can be regenerated, that knowledge and those cognitions are filled with celestial things that belong to love and charity, and are accordingly implanted within the celestial things he was endowed with from infancy through to childhood and adolescence, and in this way his external man is joined to his internal. First of all they are implanted in the celestial things he was endowed with in adolescence, then in those he was endowed with in childhood, and finally in those he was endowed with in infancy. At that point he is 'the little child' regarding whom the Lord said 'of such is the kingdom of God'. This implanting is done by the Lord alone, and therefore nothing celestial with man either does or can exist with man that does not come from, and belong to, the Lord.

[5] The Lord however from His own power joined His External Man to His Internal Man and filled His cognitions with celestial things, and He implanted them in celestial things, doing so according to Divine Order. First of all He implanted them in the celestial things of childhood, then in the celestial things of the age of childhood and back to infancy, and finally in the celestial things of His infancy. In this way He at the same time became as regards the Human Essence Innocence itself and Love itself, from which derive all innocence and all love in heaven and on earth. Such Innocence is true Infancy because it is simultaneously Wisdom. But the innocence of infancy is of no use at all unless by means of cognitions it becomes the innocence of wisdom, and this is why little children in the next life are endowed with cognitions. As the Lord implanted cognitions in celestial things, so He had perception, for, as stated, all perception is the result of conjunction. He had His first perception when He implanted the facts acquired in childhood, a perception meant by 'the oak-grove of Moreh'; and He had His second, which is the subject here, and which is more interior, when He implanted cognitions, a perception meant by 'the oak-groves of Mamre which are in Hebron'.

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