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Joshua 13

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1 Josue was old, and far advanced in years, and the Lord said to him: Thou art grown old, and advanced in age, and there is a very large country left, which is not yet divided by lot:

2 To wit, all Galilee, Philistia, and all Gessuri.

3 From the troubled river, that watereth Egypt, unto the borders of Accaron northward: the land of Chanaan, which is divided among the lords of the Philistines, the Gazites, the Azotians, the Ascalonites, the Gethites, and the Accronites.

4 And on the south side are the Hevites, all the land of Chanaan, and Maara of the Sidonians as far as Apheca, and the borders of the Amorrhite,

5 And his confines. The country also of Libanus towards the east from Baalgad under mount Hermon to the entering into Emath.

6 Of all that dwell in the mountains from Libanus, to the waters of Maserephoth, and all the Sidonians. I am he that will cut them off from before the face of the children of Israel. So let their land come in as a part of the inheritance of Israel, as I have commanded thee.

7 And now divide the land in possession to the nine tribes, and to the half tribe of Manasses,

8 With whom Ruben and Gad have possessed the land, which Moses the servant of the Lord delivered to them beyond the river Jordan, on the east side.

9 From Aroer, which is upon the bank of the torrent Amen, and in the midst of the valley and all the plains of Medaba, as far as Dibon:

10 And all the cities of Sehon, king of the Amorrhites, who reigned in Hesebon, unto the borders of the children of Ammon.

11 And Galaad, and the borders of Gessuri and Machati, and all mount Hermon, and all Basan as far as Salecha,

12 All the kingdom of Og in Basan, who reigned in Astaroth and Edrai, he was of the remains of the Raphaims: and Moses overthrew and destroyed them.

13 And the children of Israel would not destroy Gessuri and Machati: and they have dwelt in the midst of Israel, until this present day.

14 But to the tribe of Levi he gave no possession: but the sacrifices and victims of the Lord God of Israel, are his inheritance, as he spoke to him.

15 And Moses gave a possession to the children of Ruben according to their kindreds.

16 And their border was from Aroer, which is on the bank of the torrent Arnon, and in the midst of the valley of the same torrent: all the plain, that leadeth to Medaba,

17 And Hesebon, and all their villages, which are in the plains. Dibon also, and Bamothbaal, and the town of Baalmaon,

18 And Jassa, and Cidimoth, and Mephaath,

19 And Cariathaim, and Sabama, and Sarathasar in the mountain of the valley.

20 Bethphogor and Asedoth, Phasga and Bethiesimoth,

21 And all the cities of the plain, and all the kingdoms of Sehon king of the Amorrhites, that reigned in Hesebon, whom Moses slew with the princes of Madian: Hevi, and Recem, and Sur and Hur, and Rebe, dukes of Sehon inhabitants of the land.

22 Balaam also the son of Beer the soothsayer, the children of Israel slew with the sword among the rest that were slain.

23 And the river Jordan was the herder of the children of Ruben. This is the possession of the Rubenites, by their kindreds, of cities and villages.

24 And Moses gave to the tribe of Gad and to his children by their kindreds a possession, of which this is the division.

25 The border of Jaser, and all the cities of Galaad, and half the land of the children of Ammon: as far as Aroer which is over against Rabba:

26 And from Hesebon unto Ramoth, Masphe and Betonim: and from Manaim unto the borders of Dabir.

27 And in the valley Betharan and Bethnemra, and Socoth, and Saphon the other part of the kingdom of Sehon king of Hesebon: the limit of this also is the Jordan, as far as the uttermost part of the sea of Cenereth beyond the Jordan on the east side.

28 This is the possession of the children of Gad by their families, their cities, and villages.

29 He gave also to the half tribe of Manasses and his children possession according to their kindreds,

30 The beginning whereof is this: from Manaim all Basan, and all the kingdoms of Og king of Basan, and all the villages of Jair, which are in Basan, threescore towns.

31 And half Galaad, and Astaroth, and Edrai, cities of the kingdom of Og in Basan: to the children of Machir, the son of Manasses, to one? half of the children of Machir according to their kindreds.

32 This possession Moses divided in the plains of Moab, beyond the Jordan, over against Jericho on the east side.

33 But to the tribe of Levi he gave no possession: because the Lord the God of Israel himself is their possession, as he spoke to them.

   

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Apocalypse Explained #139

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139. Verse 14. But I have against thee a few things, signifies that heed should be taken, as is evident from what follows, where it is told of whom heed should be taken.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Arcana Coelestia #9051

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9051. 'Eye for eye' means if anything is injured by them in the inner part of the understanding. This is clear from the meaning of 'the eye' as the understanding, in this instance the inner part of it, the life of which is the life of faith. A person's understanding has an outer part and an inner part The outer part of his understanding is where thought that enters his awareness is, whereas the inner part is where thought that does not enter his awareness is, though it enters that of the angels. This part of the understanding is what the Lord enlightens when a person receives faith, for it exists in the light of heaven and holds within it a person's spiritual life. This is not made plainly evident to the person while in the world, but it is made so to that person in the next life when he becomes an angel among angels in heaven. In the meanwhile that life lies hidden within the thought belonging to the outer part of the understanding, producing there the holiness and reverence for the Lord, for love and faith in Him, for the Word, and for everything else that is the Church's. The reason why 'the eye' means the understanding is that the eye corresponds to the understanding; for the understanding sees in the light of heaven, but the eye sees in the light of the world. The things that the former eye, that is, the understanding, sees are spiritual, and its field of vision is the factual knowledge contained in the person's memory. But the things which the physical eye sees are earthly, and its field of vision consists in every object that appears in the world. Regarding 'the eye', that in the spiritual sense it means the understanding, and also faith since faith composes the life of the inner part of the understanding, see 2701, 4403-4421, 4523-4534.

[2] Anyone who does not know that 'the eye' is used in the Word to mean the understanding cannot know what the meaning is of the things which the Lord spoke concerning the eye in the Gospels, first of all these,

If your right eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God with one eye, than having two eyes, to be cast into the Gehenna of fire. Matthew 5:29; Mark 9:47.

Everyone recognizes that the eye should not be plucked out even if it does cause a person to stumble, and that no one enters the kingdom of God with only one eye. But 'the right eye' means falsity in a person's belief about the Lord; this is what must be plucked out. Then there are these things spoken by the Lord,

The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. If your eye is evil your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness! Matthew 6:22-23; Luke 11:34.

Nor is 'the eye' used here to mean the eye, but an understanding composed of the truth of faith. This is why the eye is called 'the lamp of the body' and why the Lord says, 'If the light that is in you is darkness, how great is the darkness!' For 'darkness' in the spiritual sense is falsities constituting faith, 1839, 1860, 4418, 4531, 7688, 7711.

[3] There are these words too spoken by Him,

Why do you notice the speck which is in your brother's eye, but do not consider the plank that is in your own eye? Matthew 7:3-5.

'Noticing a speck in a brother's eye' means seeing something erroneous in a person's understanding of truth; 'the plank in one's own eye' is huge evil of falsity, since 'wood' in the internal sense means good and in the contrary sense evil, 643, 2784, 2812, 3720, 8354. Good is also represented in the next life by a plank, which is why those who pretend to have good within themselves are seen carrying a plank, walking in safety as they do so. If 'eye' and 'plank' did not have these meanings, would 'seeing a plank in an eye' have any meaning at all? If it is not known that 'eye' in the Word means the understanding of truth, which is faith, neither can it be known what is implied by the Lord's action when He healed the blind man,

He spat on the ground and made clay with His saliva, and said to him, Go, wash in the pool of Siloam. John 9:6-7.

Since all the Lord's miracles, like all Divine miracles, had to do with those things that belong to the Lord's kingdom and the Church, 7337, 8364, so did this miracle too.

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