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Génesis 23

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1 Y fue la vida de Sara ciento veintisiete años; tantos fueron los años de la vida de Sara.

2 Y murió Sara en Quiriat-arba, que es Hebrón, en la tierra de Canaán; y vino Abraham a endechar a Sara, y a llorarla.

3 Y se levantó Abraham de delante de su muerta, y habló a los hijos de Het, diciendo:

4 Peregrino y advenedizo soy entre vosotros; dadme heredad de sepultura con vosotros, y sepultaré mi muerta de delante de mí.

5 Y respondieron los hijos de Het a Abraham, y le dijeron:

6 Oyenos, señor mío, eres un príncipe de Dios entre nosotros; en lo mejor de nuestras sepulturas sepulta a tu muerta; ninguno de nosotros te impedirá su sepultura, para que entierres tu muerta.

7 Y Abraham se levantó, y se inclinó al pueblo de aquella tierra, a los hijos de Het;

8 y habló con ellos, diciendo: Si tenéis voluntad que yo sepulte mi muerta de delante de mí, oídme, e interceded por mí con Efrón, hijo de Zohar,

9 para que me dé la cueva de Macpela, que tiene al cabo de su heredad; que por su justo precio me la dé, para heredad de sepultura en medio de vosotros.

10 Este Efrón habitaba entre los hijos de Het; y respondió Efrón heteo a Abraham, en oídos de los hijos de Het, de todos los que entraban por la puerta de su ciudad, diciendo:

11 No, señor mío, óyeme: te doy la heredad, y te doy también la cueva que está en ella; delante de los hijos de mi pueblo te la doy; sepulta tu muerta.

12 Y Abraham se inclinó delante del pueblo de la tierra.

13 Y respondió a Efrón en oídos del pueblo de la tierra, diciendo: Antes, si te place , te ruego que me oigas; yo daré el precio de la heredad, tómalo de mí, y sepultaré en ella mi muerta.

14 Y respondió Efrón a Abraham, diciéndole:

15 Señor mío, escúchame: la tierra vale cuatrocientos siclos de plata; ¿qué es esto entre mí y ti? Entierra pues tu muerta.

16 Entonces Abraham se convino con Efrón, y pesó Abraham a Efrón el dinero que dijo, oyéndolo los hijos de Het, cuatrocientos siclos de plata, corrientes por los mercaderes.

17 Y quedó la heredad de Efrón que estaba en Macpela enfrente de Mamre, la heredad y la cueva que estaba en ella, y todos los árboles que había en la heredad, y en todo su término al derredor,

18 de Abraham en posesión, a vista de los hijos de Het, y de todos los que entraban por la puerta de su ciudad.

19 Y después de esto sepultó Abraham a Sara su mujer en la cueva de la heredad de Macpela enfrente de Mamre, que es Hebrón en la tierra de Canaán.

20 Y quedó la heredad y la cueva que en ella había , de Abraham, en heredad de sepultura comprada de los hijos de Het.

   

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Arcana Coelestia #3470

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3470. 'And he took for a wife Judith the daughter of Beeri the Hittite, and also Basemath the daughter of Elon the Hittite' means the wedding to it of natural truth from a source other than genuine truth itself. This is clear from the meaning of 'a wife' as truth wedded to good, dealt with where Sarah and where Rebekah are the subject, 1468, 1901, 2063, 2065, 2172, 2173, 2198, 2507, 2904, 3012, 3013, 3077, here natural truth wedded to the natural good that is the subject here; and from the representation of 'Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite' as truth from a source other than genuine truth itself. The Hittites were one of the upright nations in the land of Canaan, among whom Abraham dwelt and from whom he bought as a grave the cave of Machpelah, Genesis 23:3-end. The Hittites also represent the spiritual Church among the nations in that land, see 2913, 2986. And because that Church does not possess truth that is from the Word the same persons mean truth not derived from genuine truth itself. For a nation which represents a Church also means truth and good, as these exist with that Church, since it is by virtue of truth and good that a Church is a Church. When therefore a Church is spoken of, its truth and good are meant, and vice versa.

[2] The implications of this are that natural good of truth is not spiritual good, that is, it is not the good of faith nor the good of charity until it has been reformed. Natural good comes from parents, as stated immediately above in 3469, but spiritual good comes from the Lord. To receive spiritual good therefore a person has to undergo regeneration. At first, while this is taking place truths from a source other than genuine truth itself are allied to him, such as do not remain permanently with him but merely serve as the means by which genuine truths are brought in. Once these have been brought in, truths that are not genuine are separated. It is akin to the stages through which children pass: At first they learn very many things, including those that are childish - games and so on - not to make them wise but to prepare the way for them to receive the useful things that lead to wisdom. Once they have received the latter the former things are separated, indeed they are put away. Or it is like fruit which at first is filled with sour juice before it is able to receive sweet. The sour juice, which is not the genuine, is the means by which the sweet is brought in. As the latter comes in the former is dispelled.

[3] So it is with the natural part of man's mind when this is being regenerated, for natural good is such that of itself it is unwilling to obey and serve the rational as a slave does his master but wishes to take command. To render it submissive and subservient however it is chastened by means of states of vastation and temptation to the point when its cravings die down. At that point it is moderated by means of an influx from the Lord, by way of the internal man, of the good of faith and charity, even to the point where good acquired by heredity is gradually rooted out and a new good implanted in place of it. Into this new good truths of faith are introduced, like new fibres into the human heart, along which fibres new fluid is borne in, until a new heart has slowly been developed. The truths that are borne in at first cannot come from the genuine fount of truth because evils and falsities exist within the good present previously, which is natural good. Instead they are the kind of seeming truths or appearances of truth that have some affinity with genuine truths, and through which little by little the opportunity and place for those genuine truths to insert themselves is provided. Genuine good is like the blood in blood vessels or the fluid in fibres, bringing truths along and giving them shape. The good which takes shape in this way in the natural or external man is general, structured or joined together so to speak from particular and individual facets of spiritual good coming by way of the rational or internal man from the Lord, who alone forms and creates things anew. This explains why so many times in the Word the Lord is called One who forms and Creator.

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