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Isus Navin 21

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1 Tada dođoše glavari otačkih porodica levitskih k Eleazaru svešteniku i k Isusu sinu Navinom i glavarima porodica otačkih i plemenima sinova Izrailjevih.

2 I rekoše im u Silomu u zemlji hananskoj govoreći: Gospod je zapovedio preko Mojsija da nam se daju gradovi gde ćemo živeti i podgrađa njihova za stoku našu.

3 I dadoše sinovi Izrailjevi Levitima od nasledstva svog po zapovesti Gospodnjoj ove gradove i podgrađa njihova:

4 Izađe žreb za porodice Katove; i dopade sinovima Arona sveštenika između Levita žrebom trinaest gradova od plemena Judinog i od plemena Simeunovog i od plemena Venijaminovog.

5 A ostalim sinovima Katovim dopade žrebom deset gradova od porodica plemena Jefremovog i od plemena Danovog i od polovine plemena Manasijinog.

6 A sinovima Girsonovim dopade žrebom od porodica plemena Isaharovog i od plemena Asirovog i od plemena Neftalimovog i od polovine plemena Manasijinog u Vasanu trinaest gradova;

7 Sinovima Merarijevim po porodicama njihovim od plemena Ruvimovog i od plemena Gadovog i od plemena Zavulonovog dvanaest gradova.

8 Daše dakle sinovi Izrailjevi Levitima te gradove i podgrađa njihova žrebom, kao što beše zapovedio Gospod preko Mojsija.

9 I daše od plemena sinova Judinih i od plemena sinova Simeunovih ove gradove koji se kazuju po imenima:

10 I dopade sinovima Aronovim od porodica Katovih između sinova Levijevih, za koje pade prvi žreb,

11 Njima dopade: Kirijat-Arva, a Arva je otac Enakov, a taj je grad Hevron u gori Judinoj, s podgrađem svojim unaokolo.

12 A polje oko tog grada i sela njegova daše Halevu sinu Jefonijinom u nasledstvo.

13 Daše dakle sinovima Arona sveštenika grad za utočište krvniku Hevron s podgrađem i Livnu s podgrađem.

14 I Jatir s podgrađem i Estemoju s podgrađem,

15 I Olon s podgrađem i Davir s podgrađem,

16 I Ajin s podgrađem, i Jutu s podgrađem, i Vet-Semes s podgrađem: devet gradova od ta dva plemena.

17 A od plemena Venijaminovog Gavaon s podgrađem, i Gavaju s podgrađem,

18 Anatot s podgrađem, i Almon s podgrađem: četiri grada.

19 Svega gradova sinova Arona sveštenika trinaest gradova s podgrađima.

20 A porodicama sinova Katovih, Levitima, što ih još beše od sinova Katovih, dopadoše na njihov žreb gradovi od plemena Jefremovog;

21 Dopade im grad za utočište krvniku Sihem s podgrađem u gori Jefremovoj, i Gezer s podgrađem,

22 I Kivsajim s podgrađem, i Vet-Oron s podgrađem: četiri grada;

23 A od plemena Danovog: Eltekon s podgrađem, Giveton s podgrađem,

24 Ajalon s podgrađem, Gat-Rimon s podgrađem: četiri grada.

25 A od polovine plemena Manasijinog: Tanah s podgrađem i Gat-Rimon s podgrađem: dva grada.

26 Svega deset gradova s podgrađima dadoše porodicama sinova Katovih ostalima.

27 A sinovima Girsonovim između porodica levitskih dadoše od polovine plemena Manasijinog grad za utočište krvniku Golan u Vasanu s podgrađem, i Vester s podgrađem: dva grada;

28 A od plemena Isaharovog: Kison s podgrađem, Davrot s podgrađem.

29 Jarmut s podgrađem, En-Ganim s podgrađem: četiri grada;

30 A od plemena Asirovog: Misal s podgrađem, Avdon s podgrađem,

31 Helkat s podgrađem, i Reov s podgrađem: četiri grada;

32 A od plemena Neftalimovog grad za utočište krvniku Kedes u Galileji s podgrađem, i Amot-Dor s podgrađem, i Kartan s podgrađem: tri grada.

33 Svega gradova sinova Girsonovih po porodicama njihovim trinaest gradova s podgrađima.

34 A porodicama sinova Merarijevih, ostalim Levitima, daše od plemena Zavulonovog Jokneam s podgrađem, Kartu s podgrađem,

35 Dimnu s podgrađem, Nalol s podgrađem: četiri grada;

36 A od plemena Ruvimovog: Vosor s podgrađem, i Jazu s podgrađem,

37 Kedimot s podgrađem, i Mifat s podgrađem: četiri grada;

38 A od plemena Gadovog: grad za utočište krvniku Ramot u Galadu s podgrađem, i Mahanajim s podgrađem.

39 Esevon s podgrađem, Jazir s podgrađem; svega četiri grada.

40 Sve ove gradove daše sinovima Merarijevim po porodicama njihovim, što još behu između porodica levitskih; i dođe na žreb njihov dvanaest gradova.

41 Svega gradova levitskih u nasledstvu sinova Izrailjevih beše četrdeset osam gradova s podgrađima.

42 A svi gradovi imaju svoja podgrađa unaokolo; tako je u svakom gradu.

43 Tako dade Gospod Izrailju svu zemlju, za koju se zakle ocima njihovim da će im je dati, i naslediše je i naseliše se u njoj.

44 I umiri ih Gospod od svuda unaokolo, kao što se zakleo ocima njihovim; i niko se ne održa pred njima od svih neprijatelja njihovih; sve neprijatelje njihove predade im Gospod u ruke.

45 Ništa ne izosta od sveg dobra što beše obećao Gospod domu Izrailjevom; sve se zbi.

   

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Jacob or Israel (the man)

  

Jacob is told twice that his name will now be Israel. The first time is when he wrestles with an angel on his journey to meet Esau, and the angel tells him that his name will be changed. After he is reconciled with Esau, they go their separate ways. Jacob moves to Shechem and then on to Bethel, where he builds an altar to the Lord. The Lord appears to him there, renews the covenant He first made with Abraham and again tells him that his name will be Israel (Genesis 35). The story goes on to tell of Benjamin's birth and Rachel's death in bearing him, and then of Jacob's return to Isaac and Isaac's death and burial. But at that point the main thread of the story leaves Israel and turns to Joseph, and Israel is hardly mentioned until after Joseph has risen to power in Egypt, has revealed himself to his brothers and tells them to bring all of their father's household down to Egypt. There, before Israel dies, he blesses Joseph's sons, plus all his own sons. After his death he is returned to the land of Canaan for burial in Abraham's tomb. In the story of Jacob and Esau, Jacob represents truth, and Esau good. Jacob's stay in Padan-Aram, and the wealth he acquired there, represent learning the truths of scripture, just as we learn when we read the Ten Commandments or the Sermon on the Mount. The change of name from Jacob to Israel represents the realization that what we learn should not simply be knowledge, but should be the rules of our life, to be followed by action. This action is the good that Esau has represented in the story up to that time, but after the reconciliation between Jacob and Esau, Jacob as Israel now represents the truth and the good, together. It is interesting that even after his name change Jacob is rarely called Israel. Sometimes he is called one and sometimes the other, and sometimes he is called both Jacob and Israel in the same verse (Genesis 46:2, 5, & 8 also Psalm 14:7). This is because Jacob represents the external person and Israel the internal person, and even after the internal person comes into being, we spend much of our lives living on the external level.

(Referencat: Arcana Coelestia 4274, 4292, 4570, 5595, 6225, 6256, Genesis 2:5, 46:8)

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Arcana Coelestia #4256

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4256. 'Deliver me, I pray, from the hand of my brother, from the hand of Esau; for I fear him' means the state of truth in relation to good, in which truth has made itself first. This becomes clear from what has been stated in various places above, especially from those which deal with the birthright which Jacob acquired to himself by means of the lentil pottage and with the blessing which he took from Esau by the use of deceit. What is represented and meant by those two incidents may be seen in the places dealing with them, where it is shown that truth seems to occupy the first position when a person is being regenerated and good the second, but that in reality good occupies the first and truth the second, as is plainly so once he has been regenerated. These matters are dealt with in 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247. When therefore order is being turned around and good plainly takes up the first position, that is, when it starts to have dominion over truth, the natural man experiences fear and distress, 4249, and also enters into temptations.

[2] The reason for this is that when truth occupied the first position, that is, when it seemed to itself to have dominion over good, falsities intermingled themselves. For truth is not able to see from itself whether it is the truth, but has to do so from good; and where falsities exist so does fear when good draws near. Furthermore all who are governed by good start to experience fear when falsities are seen in the light received from good, for they fear falsities and want to have them rooted out. But they cannot be rooted out if they are well established, except by Divine means provided by the Lord. This explains why, following the experience of fear and distress, those who are to be regenerated enter into temptations too; for temptations are the Divine means by which falsities are removed. And this reason why a person who is being regenerated undergoes spiritual temptations is a most profound one. Yet it is not seen at all by the person himself because it lies beyond his range of discernment, as does everything which stirs, pricks, and torments his conscience.

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