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Genesis 23

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1 And the life of Sarah is a hundred and twenty and seven years -- years of the life of Sarah;

2 and Sarah dieth in Kirjath-Arba, which [is] Hebron, in the land of Caanan, and Abraham goeth in to mourn for Sarah, and to bewail her.

3 And Abraham riseth up from the presence of his dead, and speaketh unto the sons of Heth, saying,

4 `A sojourner and a settler I [am] with you; give to me a possession of a burying-place with you, and I bury my dead from before me.'

5 And the sons of Heth answer Abraham, saying to him,

6 `Hear us, my lord; a prince of God [art] thou in our midst; in the choice of our burying-places bury thy dead: none of us his burying-place doth withhold from thee, from burying thy dead.'

7 And Abraham riseth and boweth himself to the people of the land, to the sons of Heth,

8 and he speaketh with them, saying, `If it is your desire to bury my dead from before me, hear me, and meet for me with Ephron, son of Zoar;

9 and he giveth to me the cave of Machpelah, which he hath, which [is] in the extremity of his field; for full money doth he give it to me, in your midst, for a possession of a burying-place.'

10 And Ephron is sitting in the midst of the sons of Heth, and Ephron the Hittite answereth Abraham in the ears of the sons of Heth, of all those entering the gate of his city, saying,

11 `Nay, my lord, hear me: the field I have given to thee, and the cave that [is] in it, to thee I have given it; before the eyes of the sons of my people I have given it to thee -- bury thy dead.'

12 And Abraham boweth himself before the people of the land,

13 and speaketh unto Ephron in the ears of the people of the land, saying, `Only -- if thou wouldst hear me -- I have given the money of the field -- accept from me, and I bury my dead there.'

14 And Ephron answereth Abraham, saying to him,

15 `My lord, hear me: the land -- four hundred shekels of silver; between me and thee, what [is] it? -- thy dead bury.'

16 And Abraham hearkeneth unto Ephron, and Abraham weigheth to Ephron the silver which he hath spoken of in the ears of the sons of Heth, four hundred silver shekels, passing with the merchant.

17 And established are the field of Ephron, which [is] in Machpelah, which [is] before Mamre, the field and the cave which [is] in it, and all the trees which [are] in the field, which [are] in all its border round about,

18 to Abraham by purchase, before the eyes of the sons of Heth, among all entering the gate of his city.

19 And after this hath Abraham buried Sarah his wife at the cave of the field of Machpelah before Mamre (which [is] Hebron), in the land of Canaan;

20 and established are the field, and the cave which [is] in it, to Abraham for a possession of a burying-place, from the sons of Heth.

   

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Arcana Coelestia #2935

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2935. 'Let him give me the cave of Machpelah [which is his]' means the obscurity of faith [that was theirs]. This is clear from the meaning of 'a cave' as obscurity, dealt with in 2463, and from the meaning of 'Machpelah' as faith which is enveloped in obscurity. The reason 'a cave' means obscurity is that it is a place filled with darkness. When reference is made to a mountain cave - as in Genesis 19:30, where it is said that Lot lived in a mountain cave - obscurity as regards good is meant, but when reference is made to the cave in the field of Machpelah obscurity as regards truth is meant. Here, because the expression 'the cave of Machpelah' is used - Machpelah being the field at the end of which the cave was situated - an obscurity as regards truth, or what amounts to the same, as regards faith is meant. From this it is also evident that Machpelah is faith which is enveloped in obscurity.

[2] Those who are being regenerated and becoming spiritual are very much in obscurity as regards truth. With them good from the Lord is indeed flowing in, but truth less so. Consequently a parallelism and correspondence exists with man between the Lord and good, but not between Him and truth, see 1832. The chief reason for this is that men do not know what good is, and if they did know they would still not believe it at heart. And as long as their good is enveloped in obscurity, so too is their truth, for it is from good that all truth springs. Or to be more explicit, the idea that the Lord is Good itself, and that everything which in itself is a manifestation of love to Him and of charity towards the neighbour is good, and that everything which declares and confirms this is truth, they do not know except in an extremely obscure way. Indeed they even entertain doubts, and allow reasonings to enter in against those considerations. And as long as their state is such, the light of truth from the Lord cannot flow in. Indeed they think of the Lord as they do of another human being and not of Him as God; and they model their idea of love to Him on some worldly kind of love. What genuine affection that stems from charity towards the neighbour is they scarcely know at all, or even what charity is and what the neighbour is. Yet these are essentials. From this one may recognize the great obscurity in which spiritual people are and which is all the greater before regeneration has taken place, which state is the subject here.

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