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Josua 19

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1 Darnach fiel das zweite Los auf den Stamm der Kinder Simeon nach ihren Geschlechtern; und ihr Erbteil war unter dem Erbteil der Kinder Juda.

2 Und es ward ihnen zum Erbteil Beer-Seba, Seba, Molada,

3 Hazar-Sual, Bala, Ezem,

4 Eltholad, Bethul, Horma,

5 Ziklag, Beth-Markaboth, Hazar-Susa,

6 Beth-Lebaoth, Saruhen. Das sind dreizehn Städte und ihre Dörfer.

7 Ain, Rimmon, Ehter, Asan. Das sind vier Städte und ihre Dörfer.

8 Dazu alle Dörfer, die um diese Städte liegen, bis gen Baalath-Beer-Ramath gegen Mittag. Das ist das Erbteil des Stammes der Kinder Simeon nach ihren Geschlechtern.

9 Denn der Kinder Simeon Erbteil ist unter dem Erbteil der Kinder Juda. Weil das Erbteil der Kinder Juda ihnen zu groß war, darum erbten die Kinder Simeon unter ihrem Erbteil.

10 Das dritte Los fiel auf die Kinder Sebulon nach ihren Geschlechtern; und die Grenze ihres Erbteils war bis gen Sarid

11 und geht hinauf abendwärts gen Mareala und stößt an Dabbeseth und stößt an den Bach, der vor Jokneam fließt,

12 und wendet sich von Sarid gegen der Sonne Aufgang bis an die Grenze Kisloth-Thabor und kommt hinaus gen Dabrath und reicht hinauf gen Japhia,

13 und von da geht sie gegen Aufgang durch Gath-Hepher, Eth-Kazin und kommt hinaus gen Rimmon, Mithoar und Nea

14 und lenkt sich herum mitternachtwärts gen Hannathon und endet im Tal Jephthah-El,

15 und Kattath, Nahalal, Simron, Jedeala und Bethlehem. Das sind zwölf Städte und ihre Dörfer.

16 Das ist das Erbteil der Kinder Sebulon nach ihren Geschlechtern; das sind ihre Städte und Dörfer.

17 Das vierte Los fiel auf die Kinder Isaschar nach ihren Geschlechtern.

18 Und ihr Gebiet war Jesreel, Chesulloth, Sunem,

19 Hapharaim, Sion, Anaharath,

20 Rabbith, Kisjon, Ebez,

21 Remeth, En-Gannim, En-Hadda, Beth-Pazez,

22 und die Grenze stößt an Thabor, Sahazima, Beth-Semes, und ihr Ende ist am Jordan. Sechzehn Städte und ihre Dörfer.

23 Das ist das Erbteil des Stammes der Kinder Isaschar nach ihren Geschlechtern, die Städte und ihre Dörfer.

24 Das fünfte Los fiel auf den Stamm der Kinder Asser nach ihren Geschlechtern.

25 Und ihr Gebiet war Helkath, Hali, Beten, Achsaph,

26 Allammelech, Amead, Miseal, und die Grenze stößt an den Karmel am Meer und an Sihor-Libnath

27 und wendet sich gegen der Sonne Aufgang gen Beth-Dagon und stößt an Sebulon und an das Tal Jephthah-El mitternachtwärts, Beth-Emek, Negiel und kommt hinaus gen Kabul zur Linken,

28 Ebron, Rehob, Hammon, Kana bis an Groß-Sidon

29 und wendet sich gen Rama bis zu der festen Stadt Tyrus und wendet sich gen Hosa und endet am Meer in der Gegend von Achsib

30 und schließt ein Umma, Aphek, Rehob. Zweiundzwanzig Städte und ihre Dörfer.

31 Das ist das Erbteil des Stammes der Kinder Asser nach ihren Geschlechtern, die Städte und ihre Dörfer.

32 Das sechste Los fiel auf die Kinder Naphthali nach ihren Geschlechtern.

33 Und ihre Grenze war von Heleph, von den Eichen bei Zaanannim an, Adami-Nebek, Jabneel, bis gen Lakkum und endet am Jordan,

34 und die Grenze wendet sich zum Abend gen Asnoth-Thabor und kommt von da hinaus gen Hukkok und stößt an Sebulon gegen Mittag und an Asser gegen Abend und an Juda am Jordan gegen der Sonne Aufgang;

35 und feste Städte sind: Ziddim, Zer, Hammath, Rakkath, Kinnereth,

36 Adama, Rama, Hazor,

37 Kedes, Edrei, En-Hazor,

38 Jereon, Migdal-El, Horem, Beth-Anath, Beth-Semes. Neunzehn Städte und ihre Dörfer.

39 Das ist das Erbteil des Stammes der Kinder Naphthali nach ihren Geschlechtern, die Städte und ihre Dörfer.

40 Das siebente Los fiel auf den Stamm der Kinder Dan nach ihren Geschlechtern.

41 Und das Gebiet ihres Erbteils waren Zora, Esthaol, Ir-Semes,

42 Saalabbin, Ajalon, Jethla,

43 Elon, Thimnatha, Ekron,

44 Eltheke, Gibbethon, Baalath,

45 Jehud, Bne-Barak, Gath-Rimmon,

46 Me-Jarkon, Rakkon mit den Grenzen gegen Japho.

47 Und an demselben endet das Gebiet der Kinder Dan. Und die Kinder Dan zogen hinauf und stritten wider Lesem und gewannen und schlugen es mit der Schärfe des Schwerts und nahmen es ein und wohnten darin und nannten es Dan nach ihres Vaters Namen.

48 Das ist das Erbteil des Stammes der Kinder Dan nach ihren Geschlechtern, die Städte und ihre Dörfer.

49 Und da sie das Ganze Land ausgeteilt hatten nach seinen Grenzen, gaben die Kinder Israel Josua, dem Sohn Nuns, ein Erbteil unter ihnen

50 und gaben ihm nach dem Befehl des HERRN die Stadt, die er forderte, nämlich Thimnath-Serah auf dem Gebirge Ephraim. Da baute er die Stadt und wohnte darin.

51 Das sind die Erbteile, die Eleasar, der Priester, und Josua, der Sohn Nuns, und die Obersten der Vaterhäuser unter den Stämmen durchs Los den Kindern Israel austeilten zu Silo vor dem HERRN, vor der Tür der Hütte des Stifts; und vollendeten also das Austeilen des Landes.

   

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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.