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Deuteronomy 3

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1 Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, to battle at Edrei.

2 Yahweh said to me, "Don't fear him; for I have delivered him, and all his people, and his land, into your hand; and you shall do to him as you did to Sihon king of the Amorites, who lived at Heshbon."

3 So Yahweh our God delivered into our hand Og also, the king of Bashan, and all his people: and we struck him until none was left to him remaining.

4 We took all his cities at that time; there was not a city which we didn't take from them; sixty cities, all the region of Argob, the kingdom of Og in Bashan.

5 All these were cities fortified with high walls, gates, and bars; besides the unwalled towns a great many.

6 We utterly destroyed them, as we did to Sihon king of Heshbon, utterly destroying every inhabited city, with the women and the little ones.

7 But all the livestock, and the spoil of the cities, we took for a prey to ourselves.

8 We took the land at that time out of the hand of the two kings of the Amorites who were beyond the Jordan, from the valley of the Arnon to Mount Hermon;

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

10 all the cities of the plain, and all Gilead, and all Bashan, to Salecah and Edrei, cities of the kingdom of Og in Bashan.

11 (For only Og king of Bashan remained of the remnant of the Rephaim; behold, his bedstead was a bedstead of iron; isn't it in Rabbah of the children of Ammon? nine cubits was its length, and four cubits its breadth, after the cubit of a man.)

12 This land we took in possession at that time: from Aroer, which is by the valley of the Arnon, and half the hill country of Gilead, and its cities, gave I to the Reubenites and to the Gadites:

13 and the rest of Gilead, and all Bashan, the kingdom of Og, gave I to the half-tribe of Manasseh; all the region of Argob, even all Bashan. (The same is called the land of Rephaim.

14 Jair the son of Manasseh took all the region of Argob, to the border of the Geshurites and the Maacathites, and called them, even Bashan, after his own name, Havvoth Jair, to this day.)

15 I gave Gilead to Machir.

16 To the Reubenites and to the Gadites I gave from Gilead even to the valley of the Arnon, the middle of the valley, and the border [of it], even to the river Jabbok, which is the border of the children of Ammon;

17 the Arabah also, and the Jordan and the border [of it], from Chinnereth even to the sea of the Arabah, the Salt sea, under the slopes of Pisgah eastward.

18 I commanded you at that time, saying, "Yahweh your God has given you this land to possess it: you shall pass over armed before your brothers the children of Israel, all the men of valor.

19 But your wives, and your little ones, and your livestock, (I know that you have much livestock), shall live in your cities which I have given you,

20 until Yahweh gives rest to your brothers, as to you, and they also possess the land which Yahweh your God gives them beyond the Jordan: then you shall return every man to his possession, which I have given you."

21 I commanded Joshua at that time, saying, "Your eyes have seen all that Yahweh your God has done to these two kings: so shall Yahweh do to all the kingdoms where you go over.

22 You shall not fear them; for Yahweh your God, he it is who fights for you."

23 I begged Yahweh at that time, saying,

24 "Lord Yahweh, you have begun to show your servant your greatness, and your strong hand: for what god is there in heaven or in earth, that can do according to your works, and according to your mighty acts?

25 Please let me go over and see the good land that is beyond the Jordan, that goodly mountain, and Lebanon."

26 But Yahweh was angry with me for your sakes, and didn't listen to me; and Yahweh said to me, "Let it suffice you; speak no more to me of this matter.

27 Go up to the top of Pisgah, and lift up your eyes westward, and northward, and southward, and eastward, and see with your eyes: for you shall not go over this Jordan.

28 But commission Joshua, and encourage him, and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which you shall see."

29 So we stayed in the valley over against Beth Peor.

   

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Arcana Coelestia #8080

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8080. 'And all the firstborn of man among your sons you shall redeem, means that the truths of faith are not to be ascribed to the Lord, but forms of the good of faith. This is clear from the meaning of 'the firstborn' as faith, dealt with in 352, 2435, 6344, 7035, 8042; from the meaning of 'sons' as truths, dealt with in 489, 491, 533, 1147, 2623, 3373; and from the meaning of 'redeeming' as giving something else instead, as above in 8078, 8079. The fact that those truths of faith are not to be ascribed follows from the full message that is implied by these words, And all the firstborn of man among your sons you shall not make over, that is, you shall not sacrifice, but you shall redeem', 'not making over' being not ascribing, as above in 8074, 8078. From this it is evident that 'all the firstborn of man among your sons you shall redeem' means that the truths of faith are not to be ascribed to the Lord, but something else instead. Proof that this something else is the good of faith is provided by the consideration that generally 'the firstborn' means the good of faith, as above in 8042, 8043. But since it speaks here about 'the firstborn of man among his sons', the truth of faith is meant; for there is the truth of faith and there is the good of faith.

[2] Further proof that the good of faith, which is charity, is this something else which is to be ascribed to the Lord instead of the truths of faith is provided by the fact that the firstborn of the children of Israel were not accepted but the Levites instead; and the reason for this was that 'Levi' represented the good of faith, or charity, 3875, 4497, 4502, 4503. With regard to the acceptance of the tribe of Levi instead of all the firstborn, see Numbers 3:12-13, 40-end; 8:16-18. Even more proof that the good of faith is the something else to be ascribed to the Lord is provided by the consideration that faith without charity is not faith, 654, 724, 1162, 1176, 2231, 2343, 2349, 2429, 2839, 2982, 3146, 3325, 3849, 3865, 4368, 5351, 7039, 7082-7084, 7342 (end), 7950, and also by the consideration that the good of faith in actual fact occupies first place, while the truth of faith merely appears to do so, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6272, 6273, so that charity is the firstborn, 3325, 3494, 4925, 4926, 4928, 4930.

[3] The reason why the truth of faith regarded in itself without the good of faith is not to be ascribed to the Lord, that is, not to be given to Him or acknowledged to come from Him, is that no truth of faith has any life within it until it becomes the good of faith; and the truth of faith becomes the good of faith through the willing and doing of it, 7835. When therefore it becomes the good of faith it is acknowledged by the Lord as being His, for the Lord imparts faith indirectly through the good of faith. Every truth of faith too that a member of the spiritual Church possesses becomes the good of faith when he is regenerated. Not till then does it become the Lord's.

[4] The law regarding the redemption of the firstborn of man was laid down to prevent them from sacrificing their sons, a practice that had come into use among gentiles with whom statutes of the Ancient Church - which was a representative Church - remained in force, but in a form that had been completely adulterated in the course of time. The consecration of the firstborn to God was one of those statutes of the Ancient Church; but by consecration they began to understand sacrifice. The descendants of Jacob leaned likewise towards the same practice, and therefore that law of redemption was marked out for them. And to prevent them from following that practice the Levites were adopted instead of the firstborn, as has been stated. The law was marked out in keeping with its corresponding meaning in the spiritual world, which is that the truths of faith are not holy, thus that these are not to be consecrated or ascribed to the Lord but forms of the good of faith. Later on that consecration to Him was taken to mean that they were to give or present the firstborn to Jehovah, and to offer a sacrifice for him, as the following stated in Luke shows,

When the days of their purification according to the law of Moses were completed, they brought Jesus to Jerusalem to present Him to the Lord (as it has been written in the Law of the Lord, that every male opening the womb should be called holy to the Lord) and to offer a sacrifice. Luke 2:22-24.

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