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Judges 1

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1 And it came to pass after the death of Joshua, that the children of Israel asked of Jehovah, saying, Who shall go up for us first against the Canaanites, to fight against them?

2 And Jehovah said, Judah shall go up: behold, I have delivered the land into his hand.

3 And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him.

4 And Judah went up; and Jehovah delivered the Canaanites and the Perizzites into their hand: and they smote of them in Bezek ten thousand men.

5 And they found Adoni-bezek in Bezek; and they fought against him, and they smote the Canaanites and the Perizzites.

6 But Adoni-bezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.

7 And Adoni-bezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered [their food] under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and he died there.

8 And the children of Judah fought against Jerusalem, and took it, and smote it with the edge of the sword, and set the city on fire.

9 And afterward the children of Judah went down to fight against the Canaanites that dwelt in the hill-country, and in the South, and in the lowland.

10 And Judah went against the Canaanites that dwelt in Hebron (now the name of Hebron beforetime was Kiriath-arba); and they smote Sheshai, and Ahiman, and Talmai.

11 And from thence he went against the inhabitants of Debir. (Now the name of Debir beforetime was Kiriath-sepher.)

12 And Caleb said, He that smiteth Kiriath-sepher, and taketh it, to him will I give Achsah my daughter to wife.

13 And Othniel the son of Kenaz, Caleb's younger brother, took it: and he gave him Achsah his daughter to wife.

14 And it came to pass, when she came [unto him], that she moved him to ask of her father a field: and she alighted from off her ass; and Caleb said unto her, What wouldest thou?

15 And she said unto him, Give me a blessing; for that thou hast set me in the land of the South, Give me also springs of water. And Caleb gave her the upper springs and the nether springs.

16 And the children of the Kenite, Moses' brother-in-law, went up out of the city of palm-trees with the children of Judah into the wilderness of Judah, which is in the south of Arad; and they went and dwelt with the people.

17 And Judah went with Simeon his brother, and they smote the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah.

18 Also Judah took Gaza with the border thereof, and Ashkelon with the border thereof, and Ekron with the border thereof.

19 And Jehovah was with Judah; and drove out [the inhabitants of] the hill-country; for he could not drive out the inhabitants of the valley, because they had chariots of iron.

20 And they gave Hebron unto Caleb, as Moses had spoken: and he drove out thence the three sons of Anak.

21 And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day.

22 And the house of Joseph, they also went up against Beth-el; and Jehovah was with them.

23 And the house of Joseph sent to spy out Beth-el. (Now the name of the city beforetime was Luz.)

24 And the watchers saw a man come forth out of the city, and they said unto him, Show us, we pray thee, the entrance into the city, and we will deal kindly with thee.

25 And he showed them the entrance into the city; and they smote the city with the edge of the sword; but they let the man go and all his family.

26 And the man went into the land of the Hittites, and built a city, and called the name thereof Luz, which is the name thereof unto this day.

27 And Manasseh did not drive out [the inhabitants of] Beth-shean and its towns, nor [of] Taanach and its towns, nor the inhabitants of Dor and its towns, nor the inhabitants of Ibleam and its towns, nor the inhabitants of Megiddo and its towns; but the Canaanites would dwell in that land.

28 And it came to pass, when Israel was waxed strong, that they put the Canaanites to taskwork, and did not utterly drive them out.

29 And Ephraim drove not out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them.

30 Zebulun drove not out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became subject to taskwork.

31 Asher drove not out the inhabitants of Acco, nor the inhabitants of Sidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob;

32 but the Asherites dwelt among the Canaanites, the inhabitants of the land; for they did not drive them out.

33 Naphtali drove not out the inhabitants of Beth-shemesh, nor the inhabitants of Beth-anath; but he dwelt among the Canaanites, the inhabitants of the land: nevertheless the inhabitants of Beth-shemesh and of Beth-anath became subject to taskwork.

34 And the Amorites forced the children of Dan into the hill-country; for they would not suffer them to come down to the valley;

35 but the Amorites would dwell in mount Heres, in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became subject to taskwork.

36 And the border of the Amorites was from the ascent of Akrabbim, from the rock, and upward.

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Arcana Coelestia #2909

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2909. 'In Kiriath Arba, which is Hebron in the land of Canaan' means within the Church. This becomes clear from the meaning of 'Kiriath Arba' as the Church as regards truth, and from the meaning of 'Hebron in the land of Canaan' as the Church as regards good. In the Word, especially the prophetical part, whenever truth is the subject, good also is included, on account of the heavenly marriage that exists in every detail of the Word, see 683, 793, 801, 2173, 2516, 2712. Here therefore when Kiriath Arba is mentioned, so also is 'Hebron in the land of Canaan'. The land of Canaan is the Lord's kingdom, 1413, 1437, 1607, and locations in that land were in varying ways representative, 1585, 1866.

[2] As regards 'Kiriath Arba, which is Hebron', this was a region where Abraham, Isaac and Jacob dwelt. Abraham's dwelling there is evident from what has gone before,

Abraham came and dwelt in [the oak-groves of] Mamre, which are in Hebron. Genesis 13:18.

And Isaac and Jacob's dwelling there too is evident from what comes further on, Jacob came to Isaac his father in Mamre, to Kiriath Arba, which is Hebron, where Abraham and Isaac sojourned. Genesis 35:27.

Joseph was sent by Jacob his father to his brothers, from the Valley of Hebron. Genesis 37:14.

From the representation dealt with already of those three personages it is clear that 'Kiriath Arba, which is Hebron' represented the Church before Jerusalem did so.

[3] In the course of time every Church deteriorates until it ceases to possess any faith or charity at all, at which point it is destroyed. This too was represented by 'Kiriath Arba, which is Hebron', that is to say, when this place was occupied by the Anakim, by whom dreadful false persuasions were meant, 581, 1673, regarding which occupation by the Anakim, see Numbers 13:21-22; Joshua 11:21; 14:15; 15:13-14; Judges 1:10. As regards the end or close of the Church and its destruction, this was represented by Joshua's utterly destroying everything in that place, Joshua 10:36-37; 11:21, and by Judah and Caleb's smiting the Anakim, Judges 1:10; Joshua 14:13-15; 15:13-14. The establishment again of a new Church was represented by the allotment of its fields and villages to Caleb as his inheritance, Joshua 21:12. The city itself however became a city of refuge, Joshua 20:7; 21:13, and a city for priests, for the sons of Aaron, Joshua 21:10-11, within the inheritance of Judah, Joshua 15:54.

[4] From this it is evident that Hebron represented the Lord's spiritual Church in the land of Canaan. For the same reason also David was ordered by Jehovah's command to go to Hebron and was there anointed king over the house of Judah; and after he had reigned there for seven years and six months he went to Jerusalem and took possession of Zion, see 2 Samuel 2:1-11; 5:5; 1 Kings 2:11, at which point the Lord's spiritual Church now began to be represented by Jerusalem, and His celestial Church by Zion.

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

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Arcana Coelestia #801

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801. This description of these people before the Flood shows the nature of the style used by the most ancient people, and consequently of the prophetical style. From here down to the end of this chapter these people are described, in the present verses as regards their persuasions, and in verse 23 that follows as regards their desires. That is, they are described as regards the state of the things of their understanding, and after that as regards the state of those of their will. Although the proper things of the understanding and of the will did not exist in them, the things in them that were the reverse of these must nevertheless be called things of the understanding and will. Though in no sense things of the understanding, persuasions of falsity must be called such because they are matters of thought and reasoning; and the same applies to desires which are in no sense things of the will. Those people are described, as I say, first of all as regards their persuasions of falsity, and after that as regards their desires. This is the reason why verse 23 which follows repeats, though in a different order, the things referred to in this verse 21.

[2] Such also is the prophetical style, the reason being that there are two kinds of life with man - the first belonging to things of the understanding, the second to those of the will - which are very distinct and separate from each other. Man is composed of both, and although they are separated in man nowadays, they still flow one into the other and for the most part unite. The fact that they unite, and how they do so, could be established and illustrated in many ways. Since man is therefore composed of these two parts - understanding and will - and one flows into the other, the Word when describing man describes each part separately, which is the reason for repetitions; otherwise the description would be defective. As with the will and understanding here, so with everything else. It is their subjects that make things exactly what they are. Being the product of their subjects, they are attributes of those subjects. Things separated from their subject, that is, from their substance, are not anything. This is the reason why when the Word describes something it does so as regards both areas. In this way the description of everything is made complete.

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