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1 Mose 23

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1 Und das Leben Saras war hundertsiebenundzwanzig Jahre; das waren die Lebensjahre Saras.

2 Und Sara starb zu Kirjath-Arba, das ist Hebron, im Lande Kanaan. Und Abraham kam, um über Sara zu klagen und sie zu beweinen.

3 Und Abraham erhob sich weg von seiner Toten und redete zu den Kindern Heth und sprach:

4 Ich bin ein Fremdling und Beisasse bei euch; gebet mir ein Erbbegräbnis bei euch, daß ich meine Tote begrabe vor meinem Angesicht hinweg.

5 Und die Kinder Heth antworteten dem Abraham und sprachen zu ihm:

6 Höre uns, mein Herr! Du bist ein Fürst Gottes unter uns, begrabe deine Tote in dem auserlesensten unserer Gräber; keiner von uns wird dir sein Grab verwehren, um deine Tote zu begraben.

7 Da stand Abraham auf und verneigte sich vor dem Volke des Landes, vor den Kindern Heth,

8 und redete mit ihnen und sprach: Wenn es euer Wille ist, daß ich meine Tote begrabe vor meinem Angesicht hinweg, so höret mich und leget Fürsprache für mich ein bei Ephron, dem Sohne Zohars,

9 daß er mir die Höhle von Machpela gebe, die ihm gehört, die am Ende seines Feldes ist; um das volle Geld gebe er sie mir zu einem Erbbegräbnis in eurer Mitte.

10 Ephron aber saß inmitten der Kinder Heth; und Ephron, der Hethiter, antwortete dem Abraham vor den Ohren der Kinder Heth, vor allen, die zum Tore seiner Stadt eingingen, und sprach:

11 Nein, mein Herr, höre mich! Das Feld gebe ich dir; und die Höhle, die darin ist, dir gebe ich sie; vor den Augen der Kinder meines Volkes gebe ich sie dir; begrabe deine Tote.

12 Da verneigte sich Abraham vor dem Volke des Landes;

13 und er redete zu Ephron vor den Ohren des Volkes des Landes und sprach: Doch, wenn du nur auf mich hören wolltest! Ich gebe den Preis des Feldes, nimm ihn von mir; und ich will meine Tote daselbst begraben.

14 Und Ephron antwortete dem Abraham und sprach zu ihm:

15 Mein Herr, höre mich! Ein Land von vierhundert Sekel Silber, was ist das zwischen mir und dir? So begrabe deine Tote.

16 Und Abraham hörte auf Ephron; und Abraham wog dem Ephron das Geld dar, wovon er vor den Ohren der Kinder Heth geredet hatte, vierhundert Sekel Silber, gangbar beim Kaufmann.

17 So wurde das Feld Ephrons, welches bei Machpela, vor Mamre, lag, das Feld und die Höhle, die darin war, und alle Bäume, die auf dem Felde innerhalb seiner ganzen Grenze ringsum standen,

18 dem Abraham zum Besitztum bestätigt vor den Augen der Kinder Heth, vor allen, die zum Tore seiner Stadt eingingen.

19 Und danach begrub Abraham Sara, sein Weib, in der Höhle des Feldes von Machpela, vor Mamre, das ist Hebron, im Lande Kanaan.

20 So wurde das Feld und die Höhle, welche darin war, dem Abraham zum Erbbegräbnis bestätigt von seiten der Kinder Heth.

   

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Arcana Coelestia #2909

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2909. 'In Kiriath Arba, which is Hebron in the land of Canaan' means within the Church. This becomes clear from the meaning of 'Kiriath Arba' as the Church as regards truth, and from the meaning of 'Hebron in the land of Canaan' as the Church as regards good. In the Word, especially the prophetical part, whenever truth is the subject, good also is included, on account of the heavenly marriage that exists in every detail of the Word, see 683, 793, 801, 2173, 2516, 2712. Here therefore when Kiriath Arba is mentioned, so also is 'Hebron in the land of Canaan'. The land of Canaan is the Lord's kingdom, 1413, 1437, 1607, and locations in that land were in varying ways representative, 1585, 1866.

[2] As regards 'Kiriath Arba, which is Hebron', this was a region where Abraham, Isaac and Jacob dwelt. Abraham's dwelling there is evident from what has gone before,

Abraham came and dwelt in [the oak-groves of] Mamre, which are in Hebron. Genesis 13:18.

And Isaac and Jacob's dwelling there too is evident from what comes further on, Jacob came to Isaac his father in Mamre, to Kiriath Arba, which is Hebron, where Abraham and Isaac sojourned. Genesis 35:27.

Joseph was sent by Jacob his father to his brothers, from the Valley of Hebron. Genesis 37:14.

From the representation dealt with already of those three personages it is clear that 'Kiriath Arba, which is Hebron' represented the Church before Jerusalem did so.

[3] In the course of time every Church deteriorates until it ceases to possess any faith or charity at all, at which point it is destroyed. This too was represented by 'Kiriath Arba, which is Hebron', that is to say, when this place was occupied by the Anakim, by whom dreadful false persuasions were meant, 581, 1673, regarding which occupation by the Anakim, see Numbers 13:21-22; Joshua 11:21; 14:15; 15:13-14; Judges 1:10. As regards the end or close of the Church and its destruction, this was represented by Joshua's utterly destroying everything in that place, Joshua 10:36-37; 11:21, and by Judah and Caleb's smiting the Anakim, Judges 1:10; Joshua 14:13-15; 15:13-14. The establishment again of a new Church was represented by the allotment of its fields and villages to Caleb as his inheritance, Joshua 21:12. The city itself however became a city of refuge, Joshua 20:7; 21:13, and a city for priests, for the sons of Aaron, Joshua 21:10-11, within the inheritance of Judah, Joshua 15:54.

[4] From this it is evident that Hebron represented the Lord's spiritual Church in the land of Canaan. For the same reason also David was ordered by Jehovah's command to go to Hebron and was there anointed king over the house of Judah; and after he had reigned there for seven years and six months he went to Jerusalem and took possession of Zion, see 2 Samuel 2:1-11; 5:5; 1 Kings 2:11, at which point the Lord's spiritual Church now began to be represented by Jerusalem, and His celestial Church by Zion.

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

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Arcana Coelestia #1585

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1585. 'And he saw all the plain of Jordan' means the goods and truths that resided with the external man. This is clear from the meaning of 'a plain' and of 'the Jordan'. In the internal sense 'the plain surrounding the Jordan' means the external man as regards all his goods and truths. The reason the plain of Jordan has this meaning is that the Jordan was a boundary of the land of Canaan. 'The land of Canaan', as stated and shown already, means the Lord's kingdom and Church, and in particular its celestial and spiritual things; this also explains why it was called the Holy Land, and the heavenly Canaan. And because it means the Lord's kingdom and Church, it means in the highest sense the Lord Himself, who is the All in all of His kingdom and of His Church.

[2] For this reason all things in the land of Canaan were representative. Those in the midst of the land, or that were inmost, represented His internal Man - Mount Zion and Jerusalem, for example, representing respectively celestial things and spiritual things. More outlying districts represented things more remote from internals. And the most outlying districts, or those which formed the boundaries, represented the external man. There were several boundaries to the land of Canaan, but in general they were the two rivers Euphrates and Jordan, and also the Sea, 1 for which reason the Euphrates and the Jordan represented external things. Here therefore 'the plain of Jordan' means, as it also represents, all things residing in the external man. The meaning of the land of Canaan is similar when used in reference to the Lord's kingdom in heaven, to the Lord's Church on earth, to the member of that kingdom or Church, or abstractly to the celestial things of love, and so on.

[3] Almost all the cities therefore, and indeed all the mountains, hills, valleys, rivers, and other features in the land of Canaan, were representative. The river Euphrates, being a boundary, represented, as shown already in 120, sensory evidence and facts that belong to the external man, and so too did the Jordan and the plain of Jordan, as becomes clear from the following places: In David,

O my God, my soul bows itself down within me; 2 therefore I remember You from the land of Jordan, and the Hermons from the little mountain. Psalms 42:6.

Here 'the land of Jordan' stands for that which is lowly and so is distant from the celestial, as a person's externals are from his internals.

[4] The crossing of the Jordan when the children of Israel entered the land of Canaan and the dividing of its waters at that time also represented the approach to the internal man by way of the external, as well as a person's entry into the Lord's kingdom, and much more besides, Joshua 3:14 on to the end of Chapter 4. And because the external man is constantly hostile towards the internal and strives for domination over it, the arrogance or the pride of the Jordan came to be phrases used by the Prophets, as in Jeremiah,

How will you compete with horses? And confident in a land of peace how do you deal with the pride of the Jordan? Jeremiah 12:5.

'The pride of the Jordan' stands for those things belonging to the external man which rear up and wish to have dominion over the internal, such as reasonings, meant here by 'horses', and 'the confidence' they give.

[5] In the same prophet,

Edom will become a desolation. Behold, like a lion it will come up from the arrogance of the Jordan against the habitation of Ethan. Jeremiah 49:17, 19.

'The arrogance of the Jordan' stands for the pride of the external man against the goods and truths of the internal. In Zechariah,

Howl, O fir tree, for the cedar is fallen, for the magnificent ones have been laid waste! Howl, O oaks of Bashan, for the impenetrable forest has come down. The sound of the howling of shepherds [is heard], for their magnificence has been laid waste; the sound of the roaring of young lions, that the pride of the Jordan has been laid waste. Zechariah 11:2-3.

The fact that the Jordan was a boundary of the land of Canaan is clear from Numbers 34:12, and the eastern boundary of the land of Judah, in Joshua 15:5.

Примітки:

1. i.e. the Great or Mediterranean Sea

2. literally, upon me

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