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1 Mose 23

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1 Sara war hundertsiebenundzwanzig Jahre alt

2 und starb in der Hauptstadt, die heißt Hebron, im Lande Kanaan. Da kam Abraham, daß er sie klagete und beweinete.

3 Danach stund er auf von seiner Leiche und redete mit den Kindern Heths und sprach:

4 Ich bin ein Fremder und Einwohner bei euch; gebet mir ein Erbbegräbnis bei euch, daß ich meinen Toten begrabe, der vor mir liegt.

5 Da antworteten Abraham die Kinder Heths und sprachen zu ihm:

6 Höre uns, lieber HERR! Du bist ein Fürst Gottes unter uns; begrabe deinen Toten in unsern ehrlichsten Gräbern; kein Mensch soll dir unter uns wehren, daß du in seinem Grabe nicht begrabest deinen Toten.

7 Da stund Abraham auf und bückte sich vor dem Volk des Landes, nämlich vor den Kindern Heths.

8 Und er redete mit ihnen und sprach: Gefällt es euch, daß ich meinen Toten, der vor mir liegt, begrabe, so höret mich und bittet für mich gegen Ephron, dem Sohn Zoars,

9 daß er mir gebe seine zwiefache Höhle, die er hat am Ende seines Ackers; er gebe mir sie um Geld, soviel sie wert ist, unter euch zum Erbbegräbnis.

10 Denn Ephron wohnete unter den Kindern Heths. Da antwortete Ephron, der Hethiter, Abraham, daß zuhöreten die Kinder Heths, vor allen, die zu seiner Stadt Tor aus und ein gingen, und sprach:

11 Nein, mein HERR, sondern höre mir zu. Ich schenke dir den Acker, und die Höhle drinnen dazu, und übergebe dir's vor den Augen der Kinder meines Volks, zu begraben deinen Toten.

12 Da bückte sich Abraham vor dem Volk des Landes

13 und redete mit Ephron, daß zuhörete das Volk des Landes, und sprach: Willst du mir ihn lassen, so bitte ich, nimm von mir das Geld für den Acker, das ich dir gebe, so will ich meinen Toten daselbst begraben.

14 Ephron antwortete Abraham und sprach zu ihm:

15 Mein HERR, höre doch mich! Das Feld ist vierhundert Sekel Silbers wert; was ist das aber zwischen mir und dir? Begrabe nur deinen Toten.

16 Abraham gehorchte Ephron und wog ihm das Geld dar, das er gesagt hatte, daß zuhöreten die Kinder Heths nämlich vierhundert Sekel Silbers, das im Kauf gang und gäbe war.

17 Also ward Ephrons Acker, darin die zwiefache Höhle ist, gegen Mamre über, Abraham zum eigenen Gut bestätiget, mit der Höhle darinnen und mit allen Bäumen auf dem Acker umher,

18 daß die Kinder Heths zusahen und alle, die zu seiner Stadt Tor aus und ein gingen.

19 Danach begrub Abraham Sara, sein Weib, in der Höhle des Ackers, die zwiefach ist, gegen Mamre über, das ist, Hebron, im Lande Kanaan.

20 Also ward bestätiget der Acker und die Höhle darinnen Abraham zum Erbbegräbnis von den Kindern Heths.

   

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Arcana Coelestia #3201

इस मार्ग का अध्ययन करें

  
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3201. Verses 64-65 And Rebekah lifted up her eyes and saw Isaac, and dropped down from upon the camel. And she said to the servant, Who is that man there walking in the field to meet us? And the servant said, He is my master. And she took a veil and covered herself.

'Rebekah lifted up her eyes and saw Isaac' means a reciprocal directing by the affection for truth. 'And dropped down from upon the camel' means the separation of this affection from facts within the natural man, at the point when rational good was seen. 'And she said to the servant' means investigation from the Divine Natural. 'Who is that man there walking in the field to meet us?' means regarding the Rational immersed in good alone. 'And the servant said, He is my master' means acknowledgement. 'And she took a veil and covered herself' means appearances of truth.

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

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Arcana Coelestia #414

इस मार्ग का अध्ययन करें

  
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414. 'Dwelling in a tent' means the holiness of love. This is clear from the meaning of 'tents' in the Word, as in David,

O Jehovah, who will sojourn in Your tent? Who will dwell on Your holy mountain! He who walks blameless and performs righteousness, and speaks the truth in his heart. Psalms 15:1-2.

Here the holy things of love, which are 'walking blameless and performing righteousness' are described by 'dwelling in a tent' or 'on the holy mountain'. In the same author,

Their line has gone out into all the earth, and their speech to the end of the world. In them He has set a tent for the sun. Psalms 19:4.

Here 'sun' stands for love. In the same author,

I will dwell in Your tent for ever, I will put my trust in the shelter of Your wings. Psalms 61:4

Here 'tent' stands for what is celestial, and 'shelter of Your wings' for what is spiritual deriving from it. In Isaiah,

In compassion a throne was established, and on it there sat in truthfulness in the tent of David, one who judges and who seeks judgement, and hastens in righteousness. Isaiah 16:5

Here again 'tent' stands for the holiness of love, which the phrases judging judgement' and 'hastening in righteousness' are used to describe. In the same prophet,

Look upon Zion, the city of our appointed feast. May your eyes see Jerusalem, a quiet habitation, a tent which is not moved. Isaiah 33:10.

This refers to the heavenly Jerusalem.

[2] In Jeremiah,

Thus said Jehovah, Behold, I will bring back the captivity of the tents of Jacob and have compassion on his dwellings. And the city will be built upon its mound. Jeremiah 30:18.

'The captivity of the tents' stands for the vastation of celestial things, that is, of holy things of love. In Amos,

On that day I will raise up the tabernacle of David that is fallen down, and I will close up their breaches, and I will raise up its ruins, and I will build it as in the days of old. Amos 9:11.

Here similarly 'a tabernacle' stands for celestial things and the holy things that go with them. In Jeremiah,

The whole land has been laid waste. Swiftly My tents have been laid waste, suddenly My curtains. Jeremiah 4:20.

And elsewhere in Jeremiah,

My tent has been laid waste, and all My cords torn away. My sons have gone away from Me, and they are not. There is no one stretching out My tent any more, and setting up My curtains. Jeremiah 10:20.

Here 'tent' stands for celestial things, 'curtains' and 'cords' for spiritual things deriving from them. In the same prophet,

They will seize their tents and flocks, their curtains and all their vessels, and take away the camels for themselves. Jeremiah 49:29

This refers to Arabia and the sons of the east, who represent people who are in possession of celestial things, that is, things that are holy. In the same prophet,

The Lord has poured out His fierce anger like fire on the tent of the daughter of Zion. Lamentations 2:4.

This stands for the vastation of the celestial or holy things of faith.

[3] The reason 'a tent' stands in the Word for the celestial or holy things of love is that in ancient times people carried out holy worship, each within his own tent. When however they started to render their tents unholy by profane acts of worship the Tabernacle was built, and later on the Temple. Consequently that which 'the Tabernacle' meant, and later on 'the Temple', was also what 'tents' meant. And someone who was holy was therefore called a tent, also a tabernacle, and the Lord's temple as well. That 'tent', 'tabernacle', and 'temple' all have the same meaning is clear in David,

One thing have I sought from Jehovah, that will I ask for, that I may remain in the house of Jehovah all the days of my life, to behold Jehovah in His beauty, and visit Him every morning in His temple. For He will shelter me in His tabernacle on the day of evil. He will hide me in the hiding-place of His tent, He will lift me up upon a rock and now my head will be lifted up against my enemies round about me, and I will sacrifice in His tent the sacrifices of shouts of joy. Psalms 27:4-6.

[4] In the highest sense it is the Lord as regards His Human Essence who is the Tent, the Tabernacle, and the Temple. And every one who is celestial is consequently referred to in the same way, as well as every thing which is celestial and holy. Now because the Most Ancient Church was the Lord's beloved more than the Churches that followed, and because in those times people used to live independently, that is, each within his own family, celebrating holy worship each in his own tent, tents were consequently considered to be more holy than the temple which had been profaned. To remind people of this point the Feast of Tabernacles was therefore instituted when they had to gather in the produce of the earth. During this feast they were required to live in tabernacles as the most ancient people had done, Leviticus 23:39-44; Deuteronomy 16:13; Hosea 12:9.

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