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Joshua 11

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1 And it was, when Jabin king of Hazor heard, that he sent to Jobab king of Madon, and to the king of Shimron, and to the king of Achshaph;

2 and to the kings that were from the north on the mountain, and in the desert, south of Chinnereth, and in the lowland, and in Naphoth Dor from the sea;

3 the Canaanite from the sunrise and from the sea, and the Amorite and the Hittite, and the Perizzite, and the Jebusite on the mountain, and the Hivite under Hermon, in the land of Mizpah.

4 And they went·​·out, they and all their camps with them, much people, as the sand which is by the lip of the sea for multitude, and horses and chariots exceedingly many.

5 And all these kings congregated, and they came and encamped together at the waters of Merom, to fight with Israel.

6 And Jehovah said unto Joshua, Fear not on·​·account·​·of them; for tomorrow about this time will I give· them all ·over slain before Israel; thou shalt hamstring their horses, and burn·​·up their chariots with fire.

7 And Joshua and all the people of war with him came upon them by the waters of Merom suddenly, and they fell upon them.

8 And Jehovah gave them into the hand of Israel, and they smote them, and pursued them to Zidon the great, to Misrephoth-maim, and to the vale of Mizpeh toward the sunrise; and they smote them until they left them none surviving.

9 And Joshua did unto them as Jehovah said unto him; he hamstrung their horses, and burned·​·up their chariots with fire.

10 And Joshua turned·​·back at that time and captured Hazor, and smote the king of it with the sword, for Hazor before this was the head of all these kingdoms.

11 And they smote every soul who was in it with the mouth of the sword, dooming it; there remained not any who had breath; and Hazor he burned·​·up with the fire.

12 And all the cities of those kings, and all the kings of them, did Joshua capture, and he smote them with the mouth of the sword, dooming them, as Moses the servant of Jehovah commanded.

13 Only all the cities that stood on their mounds, them Israel did not burn·​·up; except Hazor alone did Joshua burn·​·up.

14 And all the spoil of these cities, and the beasts, the sons of Israel plundered for themselves; only they smote every human with the mouth of the sword until they blotted· them ·out; they left not any who had breath.

15 As Jehovah commanded Moses His servant, so did Moses command Joshua: and so did Joshua; he turned· not ·aside from any thing that Jehovah commanded Moses.

16 And Joshua took all this land, the mountain and all the south and all the land of Goshen, and the lowland, and the desert, and the mountain of Israel and its lowland,

17 from Mount Halak that goes·​·up to Seir*, and even·​·to Baal-gad, in the vale of Lebanon under Mount Hermon; and all their kings he captured, and smote them, and put· them ·to·​·death.

18 Many days did Joshua make war with all these kings.

19 There was not a city that made·​·peace with the sons of Israel, except the Hivite dwelling·​·in Gibeon; they took all of them in battle.

20 For it was of Jehovah to make· their hearts ·firm to meet Israel in battle, so·​·that He might doom them; that they might have no grace, but that he might blot· them ·out, as Jehovah commanded Moses.

21 And Joshua came at that time and cut·​·off the Anakim from the mountain, from Hebron, from Debir, from Anab, and from every mountain of Judah, and from every mountain of Israel, with their cities Joshua doomed them.

22 There were no Anakim remaining in the land of the sons of Israel; only in Gaza, in Gath, and in Ashdod were· they ·left.

23 And Joshua took all the land, according to all that Jehovah spoke to Moses; and Joshua gave it for an inheritance unto Israel, according to their parts by their tribes. And the land was quiet from war.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia # 2912

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2912. 'Abraham rose up' means a raising up. This is clear from the meaning of 'rising up' as implying some kind of raising up, dealt with in 2401, 2785, here a raising up from grief, for a new Church was about to be established in place of the previous one that perished.

[2912a] 'From before his dead' means in that [state of] night. This is clear from the meaning of 'dying', 'death', and 'one who has died' as night as regards the state of the Church, dealt with above in 2908.

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

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Arcana Coelestia # 1799

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1799. 'Behold, a son of my house is my heir' means that in the Lord's kingdom there would be only that which is external. This is clear from the meaning in the internal sense of 'an heir' and of 'inheriting'. 'Becoming an heir' or inheriting means eternal life in the Lord's kingdom. All who are in the Lord's kingdom are heirs, for the source of the life in them is the Lord's life, which is the life of mutual love, and for that reason they are called 'sons'. The Lord's sons or heirs consist of all who have His life in them, for it is from Him that their life comes, and it is from Him that they have been born, that is, regenerated. Those born of another are that other's heirs; and so it is with all who are being regenerated by the Lord, for in that case they are receiving the life that is the Lord's.

[2] In the Lord's kingdom there are those who are external, those who are more interior, and those who are internal. Good spirits who dwell in the first heaven are external, angelic spirits who dwell in the second heaven are more interior, and angels who dwell in the third heaven are internal. Those who are external are not as close to or near the Lord as those who are more interior, and these in turn are not so close or near as those who are internal. Out of Divine love, or mercy, the Lord wills to have everyone near to Himself, so that they do not stand outside, that is, in the first heaven. His will is that they should dwell in the third heaven, and if possible not merely with Him but abiding in Him. Such is the nature of Divine or the Lord's love. But since at that time none but external things existed with the Church, He complained of this in the words that occur here - 'Behold, a son of my house is my heir' - by which is meant that in His kingdom there would thus be only that which is external. But comfort followed, and a promise of internal things, as described in the verses that follow next. What the external aspect of the Church is has been stated already in 1083, 1098, 1100, 1151, 1153.

[3] By itself doctrine does not constitute the external aspect of the Church, still less the internal, as stated above. Nor on the Lord's part is it its teachings that make one Church distinct and separate from another, but its life in accordance with those teachings, all of which, as long as they present what is true, regard charity as their basic principle. What else does doctrine do but teach men the kind of people they ought to be?

[4] In the Christian world it is their doctrines that cause Churches to be distinct and separate, and because of these they call themselves Roman Catholics, Lutherans, Calvinists or the Reformed, and Evangelicals, among other names. It is solely by reason of their doctrines that they are called by these names. This situation would never exist if they were to make love to the Lord and charity towards the neighbour the chief thing of faith. In this case their doctrinal differences would be no more than shades of opinion concerning the mysteries of faith which truly Christian people would leave to individual conscience, and in their hearts would say that a person is truly a Christian when he lives as a Christian, that is, as the Lord teaches. If this were so all the different Churches would become one, and all the disagreements which stem from doctrine alone would disappear. Indeed the hatred one man holds against another would be dispelled in an instant, and the Lord's kingdom on earth would come.

[5] The Ancient Church which existed immediately after the Flood, though scattered among many kingdoms, was of this nature. That is to say, people differed much from one another in matters of doctrine, but for all that, they made charity the chief thing. Also they regarded worship, not from the standpoint of doctrinal teachings which are matters of faith, but from that of charity which is a matter of life. This is what is meant by 'they all had one lip and their words were one', Genesis 11:1, regarding which see 1285.

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