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Joshua 19

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1 And the second lot came out for Simeon, even for the tribe of the children of Simeon according to their families: and their inheritance was in the midst of the inheritance of the children of Judah.

2 And they had for their inheritance Beer-sheba, or sheba, and Moladah,

3 and Hazar-shual, and Balah, and Ezem,

4 and Eltolad, and Bethul, and Hormah,

5 and Ziklag, and Beth-marcaboth, and Hazar-susah,

6 and Beth-lebaoth, and Sharuhen; thirteen cities with their villages:

7 Ain, Rimmon, and Ether, and Ashan; four cities with their villages:

8 and all the villages that were round about these cities to Baalath-beer, Ramah of the South. This is the inheritance of the tribe of the children of Simeon according to their families.

9 Out of the part of the children of Judah was the inheritance of the children of Simeon; for the portion of the children of Judah was too much for them: therefore the children of Simeon had inheritance in the midst of their inheritance.

10 And the third lot came up for the children of Zebulun according to their families; and the border of their inheritance was unto Sarid;

11 and their border went up westward, even to Maralah, and reached to Dabbesheth; and it reached to the brook that is before Jokneam;

12 and it turned from Sarid eastward toward the sunrising unto the border of Chisloth-tabor; and it went out to Daberath, and went up to Japhia;

13 and from thence it passed along eastward to Gath-hepher, to Eth-kazin; and it went out at Rimmon which stretcheth unto Neah;

14 and the border turned about it on the north to Hannathon; and the goings out thereof were at the valley of Iphtah-el;

15 and Kattath, and Nahalal, and Shimron, and Idalah, and Bethlehem: twelve cities with their villages.

16 This is the inheritance of the children of Zebulun according to their families, these cities with their villages.

17 The fourth lot came out for Issachar, even for the children of Issachar according to their families.

18 And their border was unto Jezreel, and Chesulloth, and Shunem,

19 and Hapharaim, and Shion, and Anaharath,

20 and Rabbith, and Kishion, and Ebez,

21 and Remeth, and Engannim, and En-haddah, and Beth-pazzez,

22 and the border reached to Tabor, and Shahazumah, and Beth-shemesh; and the goings out of their border were at the Jordan: sixteen cities with their villages.

23 This is the inheritance of the tribe of the children of Issachar according to their families, the cities with their villages.

24 And the fifth lot came out for the tribe of the children of Asher according to their families.

25 And their border was Helkath, and Hali, and Beten, and Achshaph,

26 and Allammelech, and Amad, and Mishal; and it reached to Carmel westward, and to Shihor-libnath;

27 and it turned toward the sunrising to Beth-dagon, and reached to Zebulun, and to the valley of Iphtah-el northward to Beth-emek and Neiel; and it went out to Cabul on the left hand,

28 and Ebron, and Rehob, and Hammon, and Kanah, even unto great Sidon;

29 and the border turned to Ramah, and to the fortified city of Tyre; and the border turned to Hosah; and the goings out thereof were at the sea by the region of Achzib;

30 Ummah also, and Aphek, and Rehob: twenty and two cities with their villages.

31 This is the inheritance of the tribe of the children of Asher according to their families, these cities with their villages.

32 The sixth lot came out for the children of Naphtali, even for the children of Naphtali according to their families.

33 And their border was from Heleph, from the oak in Zaanannim, and Adaminekeb, and Jabneel, unto Lakkum; and the goings out thereof were at the Jordan;

34 and the border turned westward to Aznoth-tabor, and went out from thence to Hukkok; and it reached to Zebulun on the south, and reached to Asher on the west, and to Judah at the Jordan toward the sunrising.

35 And the fortified cities were Ziddim, Zer, and Hammath, Rakkath, and Chinnereth,

36 and Adamah, and Ramah, and Hazor,

37 and Kedesh, and Edrei, and En-hazor,

38 And Iron, and Migdal-el, Horem, and Beth-anath, and Beth-shemesh; nineteen cities with their villages.

39 This is the inheritance of the tribe of the children of Naphtali according to their families, the cities with their villages.

40 The seventh lot came out for the tribe of the children of Dan according to their families.

41 And the border of their inheritance was Zorah, and Eshtaol, and Ir-shemesh,

42 and Shaalabbin, and Aijalon, and Ithlah,

43 and Elon, and Timnah, and Ekron,

44 and Eltekeh, and Gibbethon, and Baalath,

45 and Jehud, and Bene-berak, and Gath-rimmon,

46 and Me-jarkon, and Rakkon, with the border over against Joppa.

47 And the border of the children of Dan went out beyond them; for the children of Dan went up and fought against Leshem, and took it, and smote it with the edge of the sword, and possessed it, and dwelt therein, and called Leshem, Dan, after the name of Dan their father.

48 This is the inheritance of the tribe of the children of Dan according to their families, these cities with their villages.

49 So they made an end of distributing the land for inheritance by the borders thereof; and the children of Israel gave an inheritance to Joshua the son of Nun in the midst of them:

50 according to the commandment of Jehovah they gave him the city which he asked, even Timnath-serah in the hill-country of Ephraim; and he built the city, and dwelt therein.

51 These are the inheritances, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers' [houses] of the tribes of the children of Israel, distributed for inheritance by lot in Shiloh before Jehovah, at the door of the tent of meeting. So they made an end of dividing the land.

   

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Arcana Coelestia # 3923

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3923. 'Therefore she called his name Dan' means the essential nature of it. This is clear from the meaning of 'name' and 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3421. The particular nature is contained in the name Dan, for he was so called from the verb 'to judge'. But although he was given this name from that verb, it nevertheless includes those things meant in the whole of Rachel's utterance 'God has judged me, and also has heard my voice'. That is, the name Dan holds within it the good of life and the holiness of faith, and also in the highest sense the Lord's righteousness and mercy. This general essential of the Church is meant by Dan and represented by the tribe named after Dan, and it is the first that has to be affirmed and acknowledged before a person can be regenerated or become the Church. Unless such goodness and holiness are affirmed and acknowledged, all the other qualities constituting faith and life cannot possibly be received, nor therefore affirmed, still less acknowledged. For anyone whose affirmation does not go beyond faith to the holiness of faith, which is charity - for charity is the holiness of faith - and does not affirm that holiness of faith through the good of life, that is, through charitable works, can no longer have any enthusiasm for the essence of faith since he rejects it. Acknowledgement as well as affirmation is the first general attainment in a person who is being regenerated but the last with one who has been regenerated. This explains why Dan comes first with one who is to be regenerated and Joseph last, for Joseph is the spiritual man himself, but why Joseph comes first with one who has been regenerated and Dan last. The reason for this is that one who is to be regenerated is at the point of beginning to affirm that these qualities - the holiness of faith and the good of life - are truly such. But one who is regenerate - a spiritual man - has arrived at spiritual good itself, and from here he sees the affirmation of those qualities as that which comes last, because the things that constitute the holiness of faith and the good of life have become firmly established in him.

[2] That 'Dan' means this affirmative attitude which must exist first when a person is being regenerated may also be seen from other places in the Word where Dan is mentioned, for example from the prophecy of Jacob, who by then was Israel, concerning his own sons, Dan will judge his people as one of the tribes of Israel. Dan will be a serpent on the road, an asp on the path, biting the horse's heels; and its rider falls backwards. I am awaiting Your salvation, O Jehovah. Genesis 49:16-18.

'Dan' in this case stands for an affirmative attitude to truth. This attitude is spoken of as a serpent which will be on the road and an asp on the path when someone reasoning about truth does so from sensory evidence. 'Biting the horse's heels' means when that person resorts to the lowest level of the understanding - namely factual knowledge - and bases his conclusions on this. And the fact that when he does so he is drawn away from the truth is meant by 'its rider falls backwards', as a consequence of which it is said that 'I am awaiting Your salvation, O Jehovah'. For 'a serpent' means one who reasons from sensory evidence and from factual knowledge about Divine arcana, see 195-197; 'road' and 'path' mean truth, 627, 2333; 'the horse's heels' means the lowest level of the understanding, which is factual knowledge, 259 - 'a horse' meaning the understanding, 2761, 2762, the lowest level of which is meant by 'the heel'.

[3] In Moses' prophecy regarding the twelve tribes,

To Dan he said, Dan is a lion's whelp; he leaps out from Bashan. Deuteronomy 33:22.

'A lion' in the internal sense of the Word means the truth of the Church, on account of its strength, truth being that which fights and overcomes. 'A lion's whelp' therefore stands for the first stage truth passes through, which is one of affirmation and acknowledgement. The phrase 'from Bashan' is used because these begin in the good of the natural. In Jeremiah,

Wash your heart from wickedness, O Jerusalem, that you may be saved. How long are you causing your iniquitous thoughts to lodge within you? For there is a voice of one declaring from Dan, and of one causing iniquity to be heard from Mount Ephraim. Jeremiah 4:14-15.

'From Dan' stands for truth that is to be affirmed, 'from Mount Ephraim' for this being done from the affection for it.

[4] In the same prophet,

Await peace, and no good comes; for a time of healing, and behold, terror! From Dan the snorting of his horses was heard; at the sound of the neighing of his strong ones the whole land quaked. And they came and devoured the land and the fulness of it, the city and those dwelling in it. For behold, I am sending into you poisonous serpents which do not respond to charming; and they will bite you. Jeremiah 8:15-17.

'From Dan the snorting of horses was heard' stands for reasoning about truth from an unaffirmative attitude. 'The land which quaked' and 'they devoured the fulness of it' stand for the Church and all things constituting the Church. For people who reason about truth from an unaffirmative or negative attitude destroy everything that is part of faith. 'Poisonous serpents' stands for reasonings, as above.

[5] In Ezekiel,

Dan and Javan came and exchanged wrought iron at your fairs, cassia and calamus were in your trading. Ezekiel 27:19.

This refers to Tyre, which means cognitions of truth and good, 1201. 'Dan' stands for the first truths that are affirmed, 'fairs and tradings' for acquisitions of truth and good, 2967, 'wrought iron' stands for natural truth, which is primary, 425, 426, 'cassia and calamus' for the same, but natural truth from which good flows.

[6] In Amos,

On that day the beautiful virgins and the young men will faint for thirst. Those swearing to the offence of Samaria, who say, Your God lives, O Dan, and the way of Beersheba lives, they will both fall and not rise again. Amos 8:13-14.

'Your God lives, O Dan, and the way of Beersheba lives' stands for their negative attitude towards everything that constitutes faith and its doctrine - 'way' meaning truth, 627, 2333, and 'Beersheba' doctrine, 2723, 2858, 2859, 3466. The reason a negative attitude towards everything constituting faith is meant is that Dan was the last boundary of the land of Canaan, and Beersheba the first; that is, it was situated in the middle or inmost part of the land. For the land of Canaan represented and meant the Lord's kingdom, and so the Church, 1607, 3038, 3481, and therefore every detail of love and faith, since these constitute the Lord's kingdom and Church. Consequently everything in the land of Canaan was representative, being determined by the distances, positions, and boundaries there, 1585, 1866, 3686.

[7] The first - that is, the central or inmost - point of reference to the land, before Jerusalem became such, was Beersheba; for this was where Abraham and also Isaac lived. But the outermost point of reference or the last boundary was Dan. Consequently when everything in its entirety was meant the phrase 'Dan even to Beersheba' was used, as in the second Book of Samuel,

To transfer the kingdom from the house of Saul and to set up the throne of David over Israel and over Judah, from Dan even to Beersheba. 2 Samuel 3:10:.

In the same book,

David said to Joab, Go through all the tribes of Israel from Dan even to Beersheba. 2 Samuel 24:2, 15.

In the first Book of Kings,

Judah and Israel dwelt safely, every one under his vine and under his fig tree, from Dan even to Beersheba. 1 Kings 4:25.

This phrase is used in the historical sense to mean every part of the land of Canaan, but in the internal sense everything constituting the Lord's kingdom, and also everything constituting the Church.

[8] Dan means the first boundary, and also - as stated above - the last boundary, for the reason that the affirmative attitude towards truth and good is the first requirement of all when faith and charity begin to be present in a person, but the last when charity and consequently faith are established in him. This is also why the last lot fell to Dan when the land of Canaan was divided up for inheritance, Joshua 19:40 and following verses; for the lot was cast before Jehovah, Joshua 18:6.

[9] That lot fell therefore according to what each tribe represented. And since the lot to Dan did not fall among the inheritances of all the other tribes but beyond their boundaries, Judges 18:1, that tribe was also left out of the description in John, in Revelation 7:5-8, concerning each twelve thousand who had been sealed. For those who merely affirm truth and also good, but go no further, are not within the Lord's kingdom, that is, among those who have been sealed. Even very wicked people may know truths and goods, and may also affirm them; but the true nature of their affirming is recognized from the life they lead.

[10] Dan is also referred to as a boundary in Genesis 14:14, in which verse it is said that Abraham pursued his enemies as far as there, and in which verse Dan has a similar meaning. The city called Dan, it is true, had yet to be built by Dan's descendants at a later time, Joshua 19:47; Judges 18:29; but even at that time it was referred to as the first boundary when one was entering the land of Canaan but the last when one was leaving it, the inmost part of the land being Hebron, and later on Beersheba, where Abraham and Isaac lived.

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