The Bible

 

Genezo 23

Study

   

1 Kaj la vivo de Sara estis cent dudek sep jaroj; tiom estis la jaroj de la vivo de Sara.

2 Kaj Sara mortis en Kirjat-Arba, kiu estas HXebron, en la lando Kanaana. Kaj Abraham venis, por funebri pri Sara kaj plori pri sxi.

3 Kaj Abraham levigxis for de sia mortintino, kaj diris al la filoj de HXet jene:

4 Fremdulo kaj paslogxanto mi estas cxe vi; donu al mi posedotan lokon por tombo inter vi, por ke mi enterigu mian mortintinon, kiu estas antaux mi.

5 Kaj la filoj de HXet respondis al Abraham, dirante al li:

6 Auxskultu nin, nia sinjoro! vi estas princo de Dio inter ni; en la plej elektitaj niaj tomboj enterigu vian mortintinon; neniu el ni rifuzos al vi sian tomblokon, por enterigi vian mortintinon.

7 Kaj Abraham levigxis, kaj profunde klinigxis antaux la popolo de la lando, antaux la filoj de HXet.

8 Kaj li diris al ili jene: Se placxas al vi, ke mi enterigu mian mortintinon, kiu estas antaux mi, tiam auxskultu min kaj petu por mi Efronon, la filon de Cohxar,

9 ke li donu al mi la duoblan kavernon, kiun li havas en la fino de sia kampo; por plena sumo da mono li donu gxin al mi inter vi por tomba posedajxo.

10 Kaj Efron sidis inter la filoj de HXet, kaj respondis Efron la HXetido al Abraham auxdeble por la filoj de HXet, antaux cxiuj, kiuj venis en la pordegon de lia urbo, dirante:

11 Ne, mia sinjoro, auxskultu min! la kampon mi donas al vi, kaj la kavernon, kiu estas sur gxi, al vi mi donas, antaux la okuloj de la filoj de mia popolo mi donas gxin al vi; enterigu vian mortintinon.

12 Kaj Abraham profunde klinigxis antaux la popolo de la lando.

13 Kaj li diris al Efron auxdeble por la popolo de la lando jene: Mi petas, auxskultu min: mi donas monon por la kampo; prenu de mi, kaj mi enterigos tie mian mortintinon.

14 Kaj Efron respondis al Abraham, dirante al li:

15 Mia sinjoro, auxskultu min: la tero valoras kvarcent siklojn; sed kio gxi estas inter mi kaj vi? enterigu vian mortintinon.

16 Kaj Abraham auxskultis Efronon, kaj Abraham pesis al Efron la monon, pri kiu li parolis auxdeble por la filoj de HXet, kvarcent siklojn da argxento, uzata en la komerco.

17 Kaj la kampo de Efron kun la duobla kaverno, kiu estis antaux Mamre, la kampo kaj la kaverno sur gxi kaj cxiuj arboj sur la kampo, inter cxiuj gxiaj limoj cxirkauxe, farigxis

18 posedajxo de Abraham antaux la okuloj de la filoj de HXet, de cxiuj, kiuj venis en la pordegon de lia urbo.

19 Kaj post tio Abraham enterigis sian edzinon Sara en la duobla kaverno de la kampo, antaux Mamre, kiu estas HXebron, en la lando Kanaana.

20 Kaj la kampo kaj la kaverno sur gxi farigxis tomba posedajxo de Abraham, kiun li akiris de la filoj de HXet.

   

From Swedenborg's Works

 

Arcana Coelestia #8003

Study this Passage

  
/ 10837  
  

8003. 'It shall be eaten in one house' means compatible forms of good grouped together to compose a single body of good. This is clear from the considerations that the Passover supper represented groups of angels living in association with one another in heaven, and that each household of the children of Israel represented an individual community, see 7836, 7891, 7996, 7997. Angelic communities are all distinct from one another, separated according to varieties of good at general, specific, and individual levels, 3241, 4625. Those governed by a like good live in association with one another. The reason why they compose a single body of good is that every complete whole is a product not of one but of a number of constituent parts. For a number of parts that are varying but nevertheless compatible produce a form which constitutes a single whole because of the harmony among the parts. That harmony in heaven is a spiritual harmony, which forms of the good of love possess, see 3241, 3167, 3744-3746, 3986, 4005, 4149, 5598, 7236, 7837, 7836. From these considerations it is evident that 'it shall be eaten in one house' means associations of forms of good so suited to one another that together they compose a single body of good. As regards 'eating' - eating the Passover - that it means being integrated among or being together with them, see above in 8001.

  
/ 10837  
  

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

From Swedenborg's Works

 

Arcana Coelestia #4988

Study this Passage

  
/ 10837  
  

4988. 'That his lord's wife lifted up her eyes towards Joseph' means unspiritual natural truth wedded to natural good, and its perception. This is clear from the meaning of 'wife' as truth wedded to good, dealt with in 1468, 2517, 3236, 4510, 4823, and in this case as unspiritual natural truth wedded to natural good since that kind of truth and this kind of good are described - the good to which that truth is joined being meant here by 'lord', 4973; and from the meaning of 'lifting up the eyes' as thought, attention, and also perception, dealt with in 2789, 2829, 3198, 3202, 4339.

[2] 'Wife' in this instance means natural truth, but not natural truth that is spiritual, while her husband, to whom 'lord' refers here, means natural good, but not natural good that is spiritual. But some explanation is needed to show what is meant by natural good and truth that are not spiritual and what is meant by natural good and truth that are spiritual. With the human being, good has two different origins - one being heredity and consequently that which is adventitious, the other being the doctrine of faith and charity or, in the case of gentiles, their religious belief. Good arising from the first origin is unspiritual natural good, whereas good arising from the second is spiritual natural good. Truth too comes from a like origin, for all good has its own truth wedded to it.

[3] Natural good arising from the first origin, which is hereditary and consequently adventitious, bears many similarities to natural good arising from the second origin, which is the doctrine of faith and charity or some other set of religious beliefs. But those similarities are confined to outward appearances; inwardly the two are completely different. Natural good arising from the first origin may be compared to the good that is also present among living creatures of a gentle nature, whereas natural good arising from the second is peculiar to the human being who uses his reason when he acts, and who consequently knows how to administer what is good in different ways, in keeping with useful purposes that need to be served. These different ways in which good has to be administered are what the doctrine regarding what is right and fair teaches, and in a higher degree what the doctrine regarding faith and charity teaches; and in the case of people who are truly rational, reason also serves in many instances to corroborate what doctrine teaches.

[4] Those whose performance of good arises from the first origin are moved as if by blind instinct in their exercise of charity, whereas those whose performance of good arises from the second origin are moved by an inner sense of duty and so with their eyes so to speak fully open to what they are doing. In short, those whose performance of good arises from the first origin are not led by any conscientious regard for what is right and fair, still less by any such regard for spiritual truth and good; but those whose performance of good arises from the second origin are led by conscience. See what has been stated already on these matters in 3040, 3470, 3471, 3518, and what is said below in 4992. But what is involved in all this cannot possibly be explained intelligibly; for anyone who is not spiritual, that is, not regenerate, sees good from the point of view of the outward form it takes. He does this because he does not know what is meant by charity or by the neighbour; and the reason why he does not know this is that no doctrinal teachings regarding charity exist. Such matters can be seen very clearly in the light of heaven, and they can consequently be seen clearly by spiritual or regenerate persons because they dwell in the light of heaven.

  
/ 10837  
  

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