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Deuteronomy 3

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1 `And we turn, and go up the way to Bashan, and Og king of Bashan cometh out to meet us, he and all his people, to battle, [to] Edrei.

2 `And Jehovah saith unto me, Fear him not, for into thy hand I have given him, and all his people, and his land, and thou hast done to him as thou hast done to Sihon king of the Amorite who is dwelling in Heshbon.

3 `And Jehovah our God giveth into our hands also Og king of Bashan, and all his people, and we smite him till there hath not been left to him a remnant;

4 and we capture all his cities at that time, there hath not been a city which we have not taken from them, sixty cities, all the region of Argob, the kingdom of Og in Bashan.

5 All these [are] cities fenced with high walls, two-leaved doors and bar, apart from cities of villages very many;

6 and we devote them, as we have done to Sihon king of Heshbon, devoting every city, men, the women, and the infants;

7 and all the cattle, and the spoil of the cities, we have spoiled for ourselves.

8 `And we take, at that time, the land out of the hand of the two kings of the Amorite, which is beyond the Jordan, from the brook Arnon unto mount Hermon;

9 (Sidonians call Hermon, Sirion; and the Amorites call it Senir,)

10 all the cities of the plain, and all Gilead, and all Bashan, unto Salchah and Edrei, cities of the kingdom of Og in Bashan,

11 for only Og king of Bashan had been left of the remnant of the Rephaim; lo, his bedstead [is] a bedstead of iron; is it not in Rabbath of the sons of Ammon? nine cubits its length, and four cubits its breadth, by the cubit of a man.

12 `And this land we have possessed, at that time; from Aroer, which [is] by the brook Arnon, and the half of mount Gilead, and its cities, I have given to the Reubenite, and to the Gadite;

13 and the rest of Gilead and all Bashan, the kingdom of Og, I have given to the half tribe of Manasseh; all the region of Argob, to all that Bashan, called the land of Rephaim.

14 `Jair son of Manasseh hath taken all the region of Argob, unto the border of Geshuri, and Maachathi, and calleth them by his own name, Bashan-Havoth-Jair, unto this day.

15 And to Machir I have given Gilead.

16 `And to the Reubenite and to the Gadite I have given from Gilead even unto the brook Arnon, the middle of the valley and the border, even unto Jabbok the brook, the border of the sons of Ammon,

17 and the plain, and the Jordan, and the border, from Chinnereth even unto the sea of the plain, the salt sea, under the springs of Pisgah, at the [sun]-rising.

18 `And I command you, at that time, saying, Jehovah your God hath given to you this land to possess it; armed ye pass over before your brethren the sons of Israel, all the sons of might.

19 Only, your wives, and your infants, and your cattle -- I have known that ye have much cattle -- do dwell in your cities which I have given to you,

20 till that Jehovah give rest to your brethren like yourselves, and they also have possessed the land which Jehovah your God is giving to them beyond the Jordan, then ye have turned back each to his possession, which I have given to you.

21 `And Jehoshua I have commanded at that time, saying, Thine eyes are seeing all that which Jehovah your God hath done to these two kings -- so doth Jehovah to all the kingdoms whither thou are passing over;

22 fear them not, for Jehovah your God, He is fighting for you.

23 `And I entreat for grace unto Jehovah, at that time, saying,

24 Lord Jehovah, Thou -- Thou hast begun to shew Thy servant Thy greatness, and Thy strong hand; for who [is] a God in the heavens or in earth who doth according to Thy works, and according to Thy might?

25 Let me pass over, I pray Thee, and see the good land which [is] beyond the Jordan, this good hill-country, and Lebanon.

26 `And Jehovah sheweth himself wroth with me, for your sake, and hath not hearkened unto me, and Jehovah saith unto me, Enough for thee; add not to speak unto Me any more about this thing:

27 go up [to] the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and see with thine eyes -- for thou dost not pass over this Jordan;

28 and charge Jehoshua, and strengthen him, and harden him, for he doth pass over before this people, and he doth cause them to inherit the land which thou seest.

29 `And we dwell in a valley over-against Beth-Peor.

   

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Explanation of Deuteronomy 3

Napsal(a) Alexander Payne

Verses 1-17. The subjugation of the love of the world in the external mind.

Verses 18-20. The principles acquired in the regeneration of the external mind must assist in the perfecting of the internal domain of motives and thoughts.

Verses 21-29. After the conquest of evil in externals the soul desires at once to attain heavenly happiness; but this is not yet possible.

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Arcana Coelestia # 4280

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4280. In that lower sense the words 'he touched the hollow of Jacob's thigh' mean where conjugial love is joined to natural good. This is clear from the meaning of 'the hollow of the thigh' as the place where conjugial love is linked to it, see above in 4277. The reason why the place where it is linked to natural good is meant is that it is the place where the thigh is joined to the feet. 'The feet' in the internal sense means natural good, see 2162, 3147, 3761, 3986.

[2] As regards 'the thigh' meaning conjugial love and 'the feet' natural good, that is one of those realities known in the past which have grown old and died. The Ancient Church, which existed in an age of representatives and meaningful signs, was extremely well acquainted with these meanings, such knowledge of them constituting their intelligence and wisdom. Indeed it constituted the intelligence and wisdom not only of those who belonged to the Church but also of those outside the Church, as becomes clear from the oldest books written by gentiles and from the stories in them which are nowadays called myths - for meaningful signs and representatives spread from the Ancient Church to those gentiles. With these also 'the thighs and loins' meant that which belonged to marriage, and 'the feet' things that were natural. The origin of this meaning of 'the thighs and the feet' lies in the correspondences of all the members, organs, and viscera of the human being with the Grand Man, which - that is to say, such correspondences - are being dealt with now at the ends of chapters. The correspondences with the thigh and the feet will be discussed again further on, where actual experience will be used to corroborate that their meaning is as indicated above.

[3] These things are bound to seem like enigmas at the present day because, as has been stated, that knowledge has grown very old indeed and died. Yet how far that knowledge excels other types of knowledge becomes clear from the consideration that the internal sense of the Word cannot possibly be known without that knowledge, as well as for the reason that the angels present with man perceive the Word according to that sense. It becomes clear also from the consideration that by means of that knowledge man is provided with communication with heaven. And what is unbelievable, the internal man himself does not think in any other way; for when the external man understands the Word according to the letter the internal man does so according to the internal sense, though while living in the body a person is not at all conscious of doing so. This becomes particularly clear from the fact that when anyone enters the next life and becomes an angel he has no need to learn the internal sense but knows it instinctively, so to speak.

[4] What conjugial love is which is meant by 'the thighs' and also by 'the loins', see 995, 1123, 2727-2759; and conjugial love is the basic love of all loves, 686, 3021. Consequently people who have genuine conjugial love in them also have celestial love, which is love to the Lord, and spiritual love, which is charity towards the neighbour. For this reason the expression 'conjugial love' is used to mean not only that love itself but also all celestial and spiritual love. These kinds of love are said to be joined to natural good when the internal man is joined to the external, that is, the spiritual man to the natural - that joining together of them being meant by 'the hollow of the thigh'. The fact that with Jacob and his descendants in general no such conjunction existed will be evident from what follows, for this is the subject dealt with here in the internal historical sense.

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