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Genesis 23

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1 Now the years of Sarah's life were a hundred and twenty-seven.

2 And Sarah's death took place in Kiriath-arba, that is, Hebron, in the land of Canaan: and Abraham went into his house, weeping and sorrowing for Sarah.

3 And Abraham came from his dead and said to the children of Heth,

4 I am living among you as one from a strange country: give me some land here as my property, so that I may put my dead to rest.

5 And in answer the children of Heth said to Abraham,

6 My lord, truly you are a great chief among us; take the best of our resting-places for your dead; not one of us will keep back from you a place where you may put your dead to rest.

7 And Abraham got up and gave honour to the children of Heth, the people of that land.

8 And he said to them, If you will let me put my dead to rest here, make a request for me to Ephron, the son of Zohar,

9 That he will give me the hollow in the rock named Machpelah, which is his property at the end of his field; let him give it to me for its full price as a resting-place for my dead among you.

10 Now Ephron was seated among the children of Heth: and Ephron the Hittite gave Abraham his answer in the hearing of the children of Heth, and of all those who came into his town, saying,

11 No, my lord, I will give you the field with the hollow in the rock; before all the children of my people will I give it to you for a resting-place for your dead.

12 And Abraham went down on his face before the people of the land.

13 And Abraham said to Ephron, in the hearing of the people of the land, If only you will give ear to me, I will give you the price of the field; take it, and let me put my dead to rest there.

14 So Ephron said to Abraham,

15 My lord, give ear to me: the value of the land is four hundred shekels; what is that between me and you? so put your dead to rest there.

16 And Abraham took note of the price fixed by Ephron in the hearing of the children of Heth, and gave him four hundred shekels in current money.

17 So Ephron's field at Machpelah near Mamre, with the hollow in the rock and all the trees in the field and round it,

18 Became the property of Abraham before the eyes of the children of Heth and of all who came into the town.

19 Then Abraham put Sarah his wife to rest in the hollow rock in the field of Machpelah near Mamre, that is, Hebron in the land of Canaan.

20 And the field and the hollow rock were handed over to Abraham as his property by the children of Heth.

   

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #2921

Studere hoc loco

  
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2921. 'My lord, you are a prince of God in the midst of us' means the Lord as regards Divine good and truth with them. This is clear from the meaning of 'a lord' and of 'a prince of God', and from the meaning of 'in the midst of us'. The fact that the expression 'lord' is used when good is the subject is clear from the Old Testament Word, for there Jehovah is sometimes called Jehovah, sometimes God, sometimes Lord, sometimes Jehovah God, sometimes Lord Jehovih, sometimes Jehovah Zebaoth, and always for a hidden reason which cannot be known except from the internal sense. In general when the celestial things of love, that is, when good, are dealt with, the name Jehovah is used, but when the spiritual things of faith are dealt with, the name God is used. And when both together are dealt with, the names Jehovah God are used. When however the Divine power of good, that is, when omnipotence is the subject, Jehovah Zebaoth (or Jehovah of Hosts), and also the Lord, are used; so that the names Jehovah Zebaoth and the name the Lord have the same sense and meaning. From this also, that is to say, from the power of good, men and angels are called 'lords', and in the contrary sense those are called servants or slaves who have no power at all or else have a power received from their lords. From these considerations it becomes clear that here 'my lord' in the internal sense means the Lord as regards good, which in what follows below will be illustrated from the Word. 'A prince of God' however means the Lord as regards the power of truth, that is, as regards truth, as becomes clear from the meaning of 'a prince' or 'princes' as first and foremost truths, dealt with in 1482, 2089, and from the fact that the phrase 'a prince of God' is used, for the name God is used when truth is dealt with but the name Jehovah when good is dealt with, 2586, 2769, 2807, 2822. As regards 'in the midst of us' meaning among them or present with them, this is clear without explanation.

[2] That in the Old Testament Word the names Jehovah Zebaoth and the name Lord have the same sense and meaning is clear in Isaiah,

The zeal of Jehovah Zebaoth will do this; the Lord has sent a word into Jacob, and it has fallen on Israel. Isaiah 9:7-8.

Elsewhere in the same prophet,

A mighty king will have dominion over them, said the Lord, Jehovah Zebaoth. Isaiah 19:4.

In Malachi,

Behold, suddenly there will come to His temple the Lord whom you are seeking and the angel of the covenant in whom you delight. Behold, He is coming, says Jehovah Zebaoth. Malachi 3:1.

More plainly, in Isaiah,

I saw the Lord sitting upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Woe is me! For I am cut off; for my eyes have seen the King, Jehovah Zebaoth. And I heard the voice of the Lord. Isaiah 6:1-3, 5, 8.

From these places it is evident that Jehovah Zebaoth and the Lord have the same meaning.

[3] But 'the Lord Jehovih' is used more particularly when the help of omnipotence is sought and prayed for, as in Isaiah,

Say to the cities of Judah, Behold your God! Behold, the Lord Jehovih will come with might, and His arm will exercise dominion for Him; behold, His reward is with Him, and His work before Him. He will pasture His flock like a shepherd. Isaiah 40:9-11.

For further examples of this use of 'the Lord Jehovih', see Isaiah 25:8; 40:10; 48:16; 50:4-5, 7, 9; 61:1; Jeremiah 2:22; Ezekiel 8:1; 11:13, 17, 21; 12:10, 19, 28; 13:8, 13, 16, 18, 20; 14:4, 6, 11, 18, 20-21; Micah 1:2; Psalms 71:5, 16; and many other places.

[4] What is more, in the Old Testament Word 'the Lord' entails the same as 'Jehovah', that is to say, 'the Lord' is used when good is dealt with, and therefore also the Lord is distinguished from God in the same way as Jehovah is from God; as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In David,

Confess the God of gods, for His mercy is for ever; confess the Lord of lords, for His mercy is for ever. Psalms 136:1-3.

[5] But nowhere in the New Testament Word, neither in the Gospels nor in the Book of Revelation, is Jehovah used. Instead of Jehovah the name the Lord occurs - for hidden reasons to be dealt with below. The fact that in the New Testament Word the Lord is used instead of Jehovah is quite clear in Mark,

Jesus said, The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord. Therefore you shall love the Lord your God with all your heart, and with all your soul, and with all your thought, and with all your strength. Mark 12:29-30.

The same is expressed in Moses as follows,

Hear, O Israel, Jehovah our God is one Jehovah; and you shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. Deuteronomy 6:4-5.

Here it is evident that the name 'the Lord' is used instead of Jehovah. Likewise in John,

I looked, and behold, a throne had been set in heaven, with one seated upon the throne. Around the throne were four living creatures, full of eyes in front and behind. Each had for himself six wings round about him, and was full of eyes within. They were saying, Holy, holy, holy is the Lord God omnipotent. Revelation 4:2, 6, 8.

This is described in Isaiah as follows,

I saw the Lord seated upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Isaiah 6:1-3, 5, 8.

In this case 'the Lord' is used instead of 'Jehovah', that is, 'the Lord God omnipotent' instead of 'Jehovah Zebaoth'. The fact that the four living creatures are the seraphim or cherubs is evident in Ezekiel 1:5, 13-15, 19 and following verses; 10:15. That in the New Testament 'the Lord' is Jehovah is also clear from many other places, as in Luke,

An angel of the Lord appeared to Zechariah. Luke 1:11.

'An angel of the Lord' is used instead of 'an angel of Jehovah'. In the same chapter the angel told Zechariah regarding his son,

He will turn many of the children of Israel to the Lord their God. Luke 1:16.

'To the Lord their God' is used instead of 'to Jehovah their God'. Also in the same chapter, the angel told Mary regarding Jesus,

He will be great, and will be called the Son of the Most High; and the Lord God will give to Him the throne of David. Luke 1:32.

'The Lord God' is used instead of 'Jehovah God'. Still in the same chapter,

Mary said, My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour. Luke 1:46-47.

Here also 'the Lord' is used instead of 'Jehovah'. And again in the same chapter, Zechariah prophesied, saying,

Blessed is the Lord God of Israel. Luke 1:68.

'The Lord God' is used instead of 'Jehovah God'. In the same gospel,

An angel of the Lord stood before the shepherds, and the glory of the Lord shone around them. Luke 2:9.

'An angel of the Lord' and 'the glory of the Lord' are used instead of 'an angel of Jehovah' and 'the glory of Jehovah'. In Matthew,

Blessed is He coming in the name of the Lord. Matthew 21:9; 23:39; Luke 13:35; John 12:13.

'In the name of the Lord' is used instead of 'in the name of Jehovah'. There are many other places besides all these, such as Luke 1:28; 2:15, 22-24, 29, 38-39; 5:17; Mark 12:10-11.

[6] Among the hidden reasons why people called Jehovah the Lord were the following: If when the Lord was in the world they had been told that He was the Jehovah mentioned so many times in the Old Testament, see 1736, they would not have accepted it because they would not have believed it. And there is the further reason that as regards the Human the Lord did not become Jehovah until He had in every respect united the Divine Essence to the Human Essence, and the Human Essence to the Divine Essence, see 1725, 1729, 1733, 1745, 1815, 2156, 2751. These became fully united after the final temptation, which was that of the Cross; and it was for this reason that after the Resurrection the disciples always called Him Lord, John 20:2, 13, 15, 18, 20, 25; 21:7, 12, 15-17, 20; Mark 16:19-20; and Thomas said,

My Lord and my God. John 20:28.

And as the Lord was the Jehovah mentioned so many times in the Old Testament, therefore He also told the disciples,

You call Me Master and Lord, and you are right, for so I am. If therefore I your Lord and Master have washed your feet, you also ought to wash one anothers' feet. John 13:13-14, 16.

These words mean that He was Jehovah God, for in this instance He is called 'Lord' as regards good, but 'Master' as regards truth. That the Lord was Jehovah is also meant by the angel's words to the shepherds,

To you is born this day a Saviour, who is Christ the Lord. Luke 2:11.

'Christ' is used instead of 'Messiah', 'Anointed One', and 'King', 'the Lord, instead of 'Jehovah' - 'Christ' having regard to truth, 'the Lord' to good. Anyone who does not examine the Word carefully cannot know this, for he believes that our Saviour was called Lord because this was an everyday expression that was used to offer respect to Him, as to others, when in reality He was so called by virtue of His being Jehovah.

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

Bibliorum

 

Matthew 23

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1 Then Jesus spoke to the multitudes and to his disciples,

2 saying, "The scribes and the Pharisees sat on Moses' seat.

3 All things therefore whatever they tell you to observe, observe and do, but don't do their works; for they say, and don't do.

4 For they bind heavy burdens that are grievous to be borne, and lay them on men's shoulders; but they themselves will not lift a finger to help them.

5 But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments,

6 and love the place of honor at feasts, the best seats in the synagogues,

7 the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men.

8 But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers.

9 Call no man on the earth your father, for one is your Father, he who is in heaven.

10 Neither be called masters, for one is your master, the Christ.

11 But he who is greatest among you will be your servant.

12 Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

13 "Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation.

14 "But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter.

15 Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves.

16 "Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.'

17 You blind fools! For which is greater, the gold, or the temple that sanctifies the gold?

18 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated?'

19 You blind fools! For which is greater, the gift, or the altar that sanctifies the gift?

20 He therefore who swears by the altar, swears by it, and by everything on it.

21 He who swears by the temple, swears by it, and by him who was living in it.

22 He who swears by heaven, swears by the throne of God, and by him who sits on it.

23 "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone.

24 You blind guides, who strain out a gnat, and swallow a camel!

25 "Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness.

26 You blind Pharisee, first clean the inside of the cup and of the platter, that its outside may become clean also.

27 "Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness.

28 Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity.

29 "Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous,

30 and say, 'If we had lived in the days of our fathers, we wouldn't have been partakers with them in the blood of the prophets.'

31 Therefore you testify to yourselves that you are children of those who killed the prophets.

32 Fill up, then, the measure of your fathers.

33 You serpents, you offspring of vipers, how will you escape the judgment of Gehenna?

34 Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city;

35 that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar.

36 Most certainly I tell you, all these things will come upon this generation.

37 "Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often I would have gathered your children together, even as a hen gathers her chicks under her wings, and you would not!

38 Behold, your house is left to you desolate.

39 For I tell you, you will not see me from now on, until you say, 'Blessed is he who comes in the name of the Lord!'"

   

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