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Joshua 15

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1 And the lot for the tribe of the sons of Judah, for their families, is unto the border of Edom; the wilderness of Zin southward, at the extremity of the south;

2 and to them the south border is at the extremity of the salt sea, from the bay which is looking southward;

3 and it hath gone out unto the south to Maaleh-Akrabbim, and passed over to Zin, and gone up on the south to Kadesh-Barnea, and passed over [to] Hezron, and gone up to Adar, and turned round to Karkaa,

4 and passed over [to] Azmon, and gone out [at] the brook of Egypt, and the outgoings of the border have been at the sea; this is to you the south border.

5 And the east border [is] the salt sea, unto the extremity of the Jordan, and the border at the north quarter [is] from the bay of the sea, at the extremity of the Jordan;

6 and the border hath gone up [to] Beth-Hoglah, and passed over on the north of Beth-Arabah, and the border hath gone up [to] the stone of Bohan son of Reuben:

7 and the border hath gone up towards Debir from the valley of Achor, and northward looking unto Gilgal, which [is] over-against the ascent of Adummim, which [is] on the south of the brook, and the border hath passed over unto the waters of En-Shemesh, and its outgoings have been unto En-Rogel;

8 and the border hath gone up the valley of the son of Hinnom, unto the side of the Jebusite on the south (it [is] Jerusalem), and the border hath gone up unto the top of the hill-country which [is] on the front of the valley of Hinnom westward, which [is] in the extremity of the valley of the Rephaim northward;

9 and the border hath been marked out, from the top of the hill-country unto the fountain of the waters of Nephtoah, and hath gone out unto the cities of mount Ephron, and the border hath been marked out [to] Baalah, (it [is] Kirjath-Jearim);

10 and the border hath gone round from Baalah westward, unto mount Seir, and passed over unto the side of mount Jearim (it [is] Chesalon), on the north, and gone down [to] Beth-Shemesh, and passed over to Timnah;

11 and the border hath gone out unto the side of Ekron northward, and the border hath been marked out [to] Shicron, and hath passed over to mount Baalah, and gone out [to] Jabneel; and the outgoings of the border have been at the sea.

12 And the west border [is] to the great sea, and [its] border; this [is] the border of the sons of Judah round about for their families.

13 And to Caleb son of Jephunneh hath he given a portion in the midst of the sons of Judah, according to the command of Jehovah to Joshua, [even] the city of Arba, father of Anak -- it [is] Hebron.

14 And Caleb is dispossessing thence the three sons of Anak, Sheshai, and Ahiman, and Talmai, children of Anak,

15 and he goeth up thence unto the inhabitants of Debir; and the name of Debir formerly is Kirjath-Sepher.

16 And Caleb saith, `He who smiteth Kirjath-Sephar, and hath captured it -- I have given to him Achsah my daughter for a wife.'

17 And Othniel son of Kenaz, brother of Caleb, doth capture it, and he giveth to him Achsah his daughter for a wife.

18 And it cometh to pass, in her coming in, that she persuadeth him to ask from her father a field, and she lighteth from off the ass, and Caleb saith to her, `What -- to thee?'

19 And she saith, `Give to me a blessing; when the land of the south thou hast given me, then thou hast given to me springs of waters;' and he giveth to her the upper springs and the lower springs.

20 This [is] the inheritance of the tribe of the sons of Judah, for their families.

21 And the cities at the extremity of the tribe of the sons of Judah are unto the border of Edom in the south, Kabzeel, and Eder, and Jagur,

22 and Kinah, and Dimonah, and Adadah,

23 and Kedesh, and Hazor, and Ithnan,

24 Ziph, and Telem, and Bealoth,

25 and Hazor, Hadattah, and Kerioth, Hezron, (it [is] Hazor,)

26 Amam, and Shema, and Moladah,

27 and Hazar-Gaddah, and Heshmon, and Beth-Palet,

28 and Hazar-Shual, and Beer-Sheba, and Bizjothjah,

29 Baalah, and Iim, and Azem,

30 And Eltolad, and Chesil, and Hormah,

31 and Ziklag, and Madmannah, and Sansannah,

32 and Lebaoth, and Shilhim, and Ain, and Rimmon; all the cities [are] twenty and nine, and their villages.

33 In the low country: Eshtaol, and Zoreah, and Ashnah,

34 and Zanoah, and En-Gannim, Tappuah, and Enam,

35 Jarmuth, and Adullam, Socoh, and Azekah,

36 and Sharaim, and Adithaim, and Gederah, and Gederothaim; fourteen cities and their villages.

37 Zenan, and Hadashah, and Migdal-Gad,

38 and Dilean, and Mizpeh, and Joktheel,

39 Lachish, and Bozkath, and Eglon,

40 and Cabbon, and Lahmam, and Kithlish,

41 and Gederoth, Beth-Dagon, and Naamah, and Makkedah; sixteen cities and their villages.

42 Libnah, and Ether, and Ashan,

43 and Jiphtah, and Ashnah, and Nezib,

44 and Keilah, and Achzib, and Mareshah; nine cities and their villages.

45 Ekron and its towns and its villages,

46 from Ekron and westward, all that [are] by the side of Ashdod, and their villages.

47 Ashdod, its towns and its villages, Gaza, its towns and its villages, unto the brook of Egypt, and the great sea, and [its] border.

48 And in the hill-country: Shamir, and Jattir, and Socoh,

49 and Dannah, and Kirjath-Sannah (it [is] Debir)

50 and Anab, and Eshtemoh, and Anim,

51 and Goshen, and Holon, and Giloh; eleven cities and their villages.

52 Arab, and Dumah, and Eshean,

53 and Janum, and Beth-Tappuah, and Aphekah,

54 and Humtah, and Kirjath-Arba (it [is] Hebron), and Zior; nine cities and their villages.

55 Maon, Carmel, and Ziph, and Juttah,

56 and Jezreel, and Jokdeam, and Zanoah,

57 Cain, Gibeah, and Timnah; ten cities and their villages.

58 Halhul, Beth-Zur, and Gedor,

59 and Maarath, and Beth-Anoth, and Eltekon; six cities and their villages.

60 Kirjath-Baal (it [is] Kirjath-Jearim), and Rabbah; two cities and their villages.

61 In the wilderness: Beth-Arabah, Middin, and Secacah,

62 and Nibshan, and the city of Salt, and En-Gedi; six cities and their villages.

63 As to the Jebusites, inhabitants of Jerusalem, the sons of Judah have not been able to dispossess them, and the Jebusite dwelleth with the sons of Judah in Jerusalem unto this day.

   

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Arcana Coelestia # 1616

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1616. That 'Abram moved his tent, and came and dwelt in the oak groves of Mamre which are in Hebron' means that the Lord arrived at a perception more interior still is clear from the meaning of 'moving one's tent', that is, moving it and pitching it once again, as the process of being joined together; for 'a tent' is the holiness of worship, as shown already in 414, 1452, by which the external man is joined to the internal. It is also clear from the meaning of 'an oak-grove' as perception, dealt with already in 1442, 1443, where the phrase that occurred was 'the oak-grove of Moreh', meaning a first perception, whereas here the plural 'the oak-groves of Mamre' is used, which means a fuller, that is, more interior perception. This perception is called 'the oak-groves of Mamre which are in Hebron'. Mamre is also mentioned elsewhere in the Word, as in Genesis 14:13; 18:1; 23:17-19; 35:27; and Hebron too, in Genesis 35:27; 37:14; Joshua 10:36, 39; 14:13-15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and elsewhere. But what Mamre and Hebron mean where they are so mentioned will in the Lord's Divine mercy be seen when these other parts of the Word are explained.

[2] The implications of 'the oak-groves of Mamre which are in Hebron' meaning perception more interior still are as follows: To the extent that those things belonging to the external man are joined to celestial things belonging to the internal man perception grows and becomes more interior. Conjunction with celestial things confers perception, for within the celestial things that belong to love to Jehovah dwells the life itself of the internal man, or what amounts to the same, within celestial things which belong to love, that is, within celestial love, Jehovah is present. This presence is not perceived in the external man however until the conjunction has taken place. All perception is the result of conjunction.

[3] From the internal sense here it is clear what the situation was in the Lord's case: His External Man, or Human Essence, was joined step by step to the Divine Essence as cognitions multiplied and became fruitful. No one can ever, insofar as he is human, be joined to Jehovah, or the Lord, except by means of cognitions, for it is by means of cognitions that a person is made human. This applied to the Lord too since He was born as any other is born, and received instruction as any other does. Yet in the cognitions He had as receptacles celestial things were being instilled continually, with the result that His cognitions were constantly being made into the recipient vessels of celestial things; and these vessels also were themselves made celestial.

[4] Constantly the Lord advanced in this manner towards the celestial things of infancy, for, as stated already, the celestial things which belong to love are being instilled in a person from earliest infancy to childhood and on into adolescence as well. Since he is a human being, at that time and later on he is endowed with knowledge and cognitions. If a person is such that he can be regenerated, that knowledge and those cognitions are filled with celestial things that belong to love and charity, and are accordingly implanted within the celestial things he was endowed with from infancy through to childhood and adolescence, and in this way his external man is joined to his internal. First of all they are implanted in the celestial things he was endowed with in adolescence, then in those he was endowed with in childhood, and finally in those he was endowed with in infancy. At that point he is 'the little child' regarding whom the Lord said 'of such is the kingdom of God'. This implanting is done by the Lord alone, and therefore nothing celestial with man either does or can exist with man that does not come from, and belong to, the Lord.

[5] The Lord however from His own power joined His External Man to His Internal Man and filled His cognitions with celestial things, and He implanted them in celestial things, doing so according to Divine Order. First of all He implanted them in the celestial things of childhood, then in the celestial things of the age of childhood and back to infancy, and finally in the celestial things of His infancy. In this way He at the same time became as regards the Human Essence Innocence itself and Love itself, from which derive all innocence and all love in heaven and on earth. Such Innocence is true Infancy because it is simultaneously Wisdom. But the innocence of infancy is of no use at all unless by means of cognitions it becomes the innocence of wisdom, and this is why little children in the next life are endowed with cognitions. As the Lord implanted cognitions in celestial things, so He had perception, for, as stated, all perception is the result of conjunction. He had His first perception when He implanted the facts acquired in childhood, a perception meant by 'the oak-grove of Moreh'; and He had His second, which is the subject here, and which is more interior, when He implanted cognitions, a perception meant by 'the oak-groves of Mamre which are in Hebron'.

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