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Joshue第21章

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1 Accesseruntque principes familiarum Levi ad Eleazarum sacerdotem, et Josue filium Nun, et ad duces cognationum per singulas tribus filiorum Israël :

2 locutique sunt ad eos in Silo terræ Chanaan, atque dixerunt : Dominus præcepit per manum Moysi, ut darentur nobis urbes ad habitandum, et suburbana earum ad alenda jumenta.

3 Dederuntque filii Israël de possessionibus suis juxta imperium Domini, civitates et suburbana earum.

4 Egressaque est sors in familiam Caath filiorum Aaron sacerdotis, de tribubus Juda, et Simeon, et Benjamin, civitates tredecim :

5 et reliquis filiorum Caath, id est Levitis, qui superfuerant, de tribubus Ephraim, et Dan, et dimidia tribu Manasse, civitates decem.

6 Porro filii Gerson egressa est sors, ut acciperent de tribubus Issachar et Aser et Nephthali, dimidiaque tribu Manasse in Basan, civitates numero tredecim.

7 Et filiis Merari per cognationes suas de tribubus Ruben et Gad et Zabulon urbes duodecim.

8 Dederuntque filii Israël Levitis civitates et suburbana earum, sicut præcepit Dominus per manum Moysi, singulis sorte tribuentes.

9 De tribubus filiorum Juda et Simeon dedit Josue civitates : quarum ista sunt nomina,

10 filiis Aaron per familias Caath Levitici generis (prima enim sors illis egressa est).

11 Cariatharbe patris Enac, quæ vocatur Hebron, in monte Juda, et suburbana ejus per circuitum.

12 Agros vero et villas ejus dederat Caleb filio Jephone ad possidendum.

13 Dedit ergo filiis Aaron sacerdotis Hebron confugii civitatem, ac suburbana ejus : et Lobnam cum suburbanis suis :

14 et Jether, et Esthemo,

15 et Holon, et Dabir,

16 et Ain, et Jeta, et Bethsames, cum suburbanis suis : civitates novem de tribubus, ut dictum est, duabus.

17 De tribu autem filiorum Benjamin, Gabaon, et Gabæ,

18 et Anathoth et Almon, cum suburbanis suis : civitates quatuor.

19 Omnes simul civitates filiorum Aaron sacerdotis, tredecim cum suburbanis suis.

20 Reliquis vero per familias filiorum Caath Levitici generis, hæc est data possessio.

21 De tribu Ephraim urbes confugii, Sichem cum suburbanis suis in monte Ephraim, et Gazer

22 et Cibsaim et Beth-horon, cum suburbanis suis, civitates quatuor.

23 De tribu quoque Dan, Eltheco et Gabathon,

24 et Ajalon et Gethremmon, cum suburbanis suis, civitates quatuor.

25 Porro de dimidia tribu Manasse, Thanach et Gethremmon, cum suburbanis suis, civitates duæ.

26 Omnes civitates decem, et suburbana earum, datæ sunt filiis Caath inferioris gradus.

27 Filiis quoque Gerson Levitici generis dedit de dimidia tribu Manasse confugii civitates, Gaulon in Basan, et Bosram, cum suburbanis suis, civitates duas.

28 Porro de tribu Issachar, Cesion, et Dabereth,

29 et Jaramoth, et Engannim, cum suburbanis suis, civitates quatuor.

30 De tribu autem Aser, Masal et Abdon,

31 et Helcath, et Rohob, cum suburbanis suis, civitates quatuor.

32 De tribu quoque Nephthali civitates confugii, Cedes in Galilæa, et Hammoth Dor, et Carthan, cum suburbanis suis, civitates tres.

33 Omnes urbes familiarum Gerson, tredecim, cum suburbanis suis.

34 Filiis autem Merari Levitis inferioris gradus per familias suas data est de tribu Zabulon, Jecnam, et Cartha

35 et Damna et Naalol, civitates quatuor cum suburbanis suis.

36 De tribu Ruben ultra Jordanem contra Jericho civitates refugii, Bosor in solitudine, Misor et Jaser et Jethson et Mephaath, civitates quatuor cum suburbanis suis.

37 De tribu Gad civitates confugii, Ramoth in Galaad, et Manaim et Hesebon et Jazer, civitates quatuor cum suburbanis suis.

38 Omnes urbes filiorum Merari per familias et cognationes suas, duodecim.

39 Itaque civitates universæ Levitarum in medio possessionis filiorum Israël fuerunt quadraginta octo

40 cum suburbanis suis, singulæ per familias distributæ.

41 Deditque Dominus Deus Israëli omnem terram, quam traditurum se patribus eorum juraverat : et possederunt illam, atque habitaverunt in ea.

42 Dataque est ab eo pax in omnes per circuitum nationes : nullusque eis hostium resistere ausus est, sed cunti in eorum ditionem redacti sunt.

43 Ne unum quidem verbum, quod illis præstiturum se esse promiserat, irritum fuit, sed rebus expleta sunt omnia.

   

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探讨《约书亚记》第21章的意义

原作者: New Christian Bible Study Staff, Julian Duckworth (机器翻译成: 中文)

约书亚记21:利未人祭司的城市和定居点的结束。

在这一章中,定居点剩下的最后一部分已经完成:为以色列的祭司--利未人提供食物。这个部落被任命为祭司,因为只有他们回应了 "谁站在耶和华一边?"的呼唤,当时以色列人在旷野敬拜金牛犊(见 出埃及记32:26).

这一章的大部分时间都在列举被任命为大祭司的亚伦的三个儿子所得到的城市。亚伦的儿子们的每个大家庭都得到了大约16座城市。这些城市中有很多都是分给其他支派的城市,而且也是避难的城市,这似乎非常有意义。

利未的名字意味着 "加入",这对利未祭司来说非常合适,他们在每个部落的领土上都得到了城市。这意味着祭司的存在无处不在(见瑞典堡的作品。 天国的秘密342).

从灵性上讲,这种分配是一个美妙的说明,我们的精神活在我们整个身体里。我们的每一个部分都是活的!我们身体里的每一样东西,从一个血细胞到我们的心脏和肺,都是由我们的精神维持的,而我们的精神本身是由主的生命涌入维持的。我们身体里所有东西的功能都与天国完美对应。

因此,在精神上,利未人代表着主的存在,无处不在,无时不有。这就强调了一点,自然界的一切--甚至是《约书亚记》这一章中描述的城市和领土--都反映了一些关于上帝和天堂的东西(见瑞典堡的 破解啟示錄194).但是,祭司利未人在整个部落领土的城市中的分布还有另一个重要的意义:我们必须不断地承认一切都来自耶和华的祝福,我们所做的一切都为了上帝,只有耶和华做真正的好事(见瑞典堡的作品。 天命91).

在把城市分配给利未人之后,以色列就在迦南地完全建立起来。本章的其余部分是一个整合性的声明,值得全文收录。

v43."于是耶和华将他起誓赐给他们列祖的全地赐给以色列,他们就占了那地,住在其中。

v44.耶和华照着他向他们列祖所起的誓,使他们四围都得安息。他们一切的仇敌没有一个站立得住,耶和华将他们一切的仇敌交在他们手中。

v45.耶和华对以色列家所讲的一切善事,没有一句落空。一切都应验了。"

这些话是关于成就、高潮、保证和祝福的。这里的一切都可以追溯到主。耶和华与以色列人立约,赐给他们战胜敌人的胜利,并将迦南地赐给他们;耶和华说的是完全真实的。"一切都应验了"。

这最后一句话是对我们自己重生和灵性进步能力的承诺。我们能够克服自然的欲望和自私的状态;我们已经在生活中建立了理解和做善事的能力。在献身于主的过程中,我们找到了力量,看到他永远不会让我们失望,并且会使我们改变得更好。一切都实现了 "是我们的肯定,我们的生命总是在神的关怀和旨意之下(天国的秘密977).

来自斯威登堡的著作

 

Arcana Coelestia#9011

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9011. 'I will appoint for you a place to which he may flee' means a state of blamelessness and so of freedom from punishment. This is clear from the meaning of 'a place' as a state, dealt with in 2625, 2837, 3356, 3387, 3404, 4321, 4882, 5605, 7381; and from the meaning of refuge, or a place to which one who killed another without premeditation or by chance might flee, as a state of blamelessness and so of freedom from punishment. For those who struck another by chance, that is, not from set purpose, thus not because of any previous contemplation of the deed or of an evil desire in the will, were not at all culpable. Therefore when they came to the place of refuge they were freed from punishment. By them were represented those who injure, but not from set purpose, someone's truths and forms of the good of faith and as a result wipe out his spiritual life; for their state is one of blamelessness and freedom from punishment. This is true of those who have thorough trust in their religion, which however is full of falsity, and who use what it teaches to reason against the truth and good of faith, and to do this convincingly, as conscientious and consequently zealous heretics are sometimes accustomed to do.

[2] The fact that they were represented [by those] who fled to places of refuge is clear in Moses,

You shall select suitable cities, which are to be cities of refuge for yourselves, so that one who strikes and kills a soul accidentally may flee there. If without premeditation, without enmity, he pushes him; or throws at him some implement without forethought; or [strikes him] with any stone from which he may die, while not seeing him, so that he causes it to fall onto him and he dies, though he was not his enemy and did not seek to harm him ... Numbers 35:11-12, 22-23.

And in the same author,

This is the case 1 with one who kills, who shall flee there so that he may live, when he has struck his companion unwittingly, when he did not hate him previously 2 - as when he goes with his companion into a forest to cut down timber, but when his hand with the axe in it is swung to cut down wood, the iron flies off the handle and hits his companion so that he dies, 3 he shall flee to one of these cities so that he may live. Deuteronomy 19:4-5.

[3] This describes the state of one blameless and freed from punishment, who through the falsities of faith which he had believed to be truths, or through factual knowledge based on the illusions of the senses, has injured someone, and so has done harm to his internal or spiritual life. To convey this meaning such an accident or chance is described by an implement of some kind, and by a stone which he causes to fall onto his companion so that he dies, and also by the axe or iron coming off its handle, while both were cutting down timber in the forest. The reason why such details are used to describe the matter is that 'an implement' means some known fact, and 'a stone' a truth of faith or in the contrary sense a falsity; and in like manner 'the iron of an axe' and 'cutting down timber' means to argue about what is good, using what one's religion teaches.

[4] Anyone may see that but for some hidden reason a killing that occurred accidentally would not have been described by the iron of an axe coming off its handle in a forest, for such an accident happens rarely, scarcely once in many years. But that accident has been described in such a way for the sake of the internal sense, which describes the harm done to a soul by another through the falsities of faith which, because his religion teaches them, he has believed to be truths. For anyone who causes harm through falsities which he believes to be truths does not do harm from set purpose or in spite of knowing better, because he acts in accord with his religious faith and therefore out of zeal. So that these things might be meant in the internal sense they are described, as has been stated, by those who kill companions accidentally, and by 'a stone', by 'cutting down wood in a forest', and by 'the iron of the axe coming off its handle onto a companion during the process'. For 'a stone' is a truth of faith in the natural man, and in the contrary sense a falsity, see 643, 1298, 3720, 6426, 8609, 8941, and so is 'iron', 425, 426. 'The iron of the axe coming away from its handle' is truth separated from good, good being meant by 'handle' or 'wood', 643, 2812, 3720, 8354; 'cutting down wood' means placing merit in works, 1110, 4943, 8740; but 'cutting down timber in a forest' means discussing these and like matters, and also calling them into question; for 'a forest' means a religious system.

[5] Like matters are meant by 'cutting down timber in a forest with axes' in Jeremiah,

The mercenaries will go with strength, and they will come to her with axes, like those who cut down timber. They will cut down her forest, said Jehovah. Jeremiah 46:22-23.

Here 'cutting down timber in a forest' stands for acting in accord with false religious practices and destroying such things as constitute the Church. For the Church is called 'a forest', 'a garden', and 'a paradise'; it is called 'a forest' by virtue of its knowledge, 'a garden' by virtue of its intelligence, and 'a paradise' by virtue of its wisdom, 3220, 'trees' being perceptions of goodness and truth, and also cognitions or knowledge of them, 103, 2163, 2722, 2972, 4552, 7690, 7692. And since 'a forest' means the Church in respect of its knowledge, thus of its external aspects, it also means religious practices.

[6] The Church in respect of its knowledge or external aspects is also meant by 'a forest', or 'a wood', in David,

The field will be exultant and everything in it; then all the trees of the wood will sing. Psalms 96:12.

In the same author,

Behold, we heard of Him in Ephrathah; we found Him in the fields of the wood. Psalms 132:6.

These words refer to the Lord. In Isaiah,

The light of Israel will be a fire, and his Holy (One a flame. It will burn the glory of his forest, and his Carmel; it will consume from the soul even to the flesh. As a consequence the remaining trees of the wood will be [so small] a number that a child may write them down. He will cut down the entangled boughs of the forest with an axe, 4 and Lebanon will fall by a majestic one. Isaiah 10:17-20, 34.

'The forest' stands for the Church in respect of its cognitions of truth, and 'Carmel' for the Church in respect of its cognitions of good, in the same way as 'Lebanon' and 'Hermon' do. 'The trees of the wood' stands, as above, for cognitions, and 'being a number that a child may write down' stands for the fewness of them, 'entangled boughs of the forest' standing for factual knowledge, 2831.

[7] In the same prophet,

You said, By the multitude of my chariots I will go up [to] the height of the mountains, the sides of Lebanon, where I will cut down the tallness of its cedars, the choice of its fir trees, After that I will come to its remotest height, 5 the forest of its Carmel. Isaiah 37:24.

In Jeremiah,

I will visit on you according to the fruit of your works, and I will kindle a fire in its forest. Jeremiah 21:14.

In Ezekiel,

Prophesy against the forest of the field towards the south, and say to the forest of the south, Behold, I will kindle in you a fire, and it will devour every tree. Ezekiel 20:46-47.

In Micah,

Guide 6 Your people with Your staff, the flock of Your inheritance inhabiting alone a forest in the midst of Carmel. Micah 7:14.

Does anyone fail to see that in these places a forest is not meant by 'a forest', nor Lebanon and Carmel, which were forests, by 'Lebanon' and 'Carmel', but that some aspect of the Church is meant? What aspect of the Church it is however has lain hidden up to now because the internal sense has lain hidden. But how astonishing that in a world so learned as Europe - more learned than all the other continents - where the Word exists, in every detail of which the internal sense is present, there is no awareness of that sense! Yet it was known to the ancients in Chaldea, Assyria, Egypt, and Arabia, and from them in Greece, in whose books, symbols, and hieroglyphics such matters are still met with. The reason why awareness of that matter has perished is lack of belief that what is spiritual has any real existence.

脚注:

1. literally, word or matter

2. literally, when he was not a hater of him yesterday and three days ago

3. literally, the iron is struck off the wood and finds his companion so that he dies

4. literally, iron

5. literally, the height of its end

6. literally, Feed or Pasture

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