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Genesis第23章

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1 En het leven van Sara was honderd zeven en twintig jaren; dit waren de jaren des levens van Sara.

2 En Sara stierf te Kiriath-Arba, dat is Hebron, in het land Kanaan; en Abraham kwam om Sara te beklagen, en haar te bewenen.

3 Daarna stond Abraham op van het aangezicht van zijner dode, en hij sprak tot de zonen Heths, zeggende:

4 Ik ben een vreemdeling en inwoner bij u; geef mij een erfbegrafenis bij u, opdat ik mijn dode van voor mijn aangezicht begrave.

5 En de zonen Heths antwoordden Abraham, zeggende tot hem:

6 Hoor ons, mijn heer! gij zijt een vorst Gods in het midden van ons; begraaf uw dode in de keure onzer graven; niemand van ons zal zijn graf voor u weren, dat gij uw dode niet zoudt begraven.

7 Toen stond Abraham op, en boog zich neder voor het volk des lands, voor de zonen Heths;

8 En hij sprak met hen, zeggende: Is het met uw wil, dat ik mijn dode begrave van voor mijn aangezicht; zo hoort mij, en spreekt voor mij bij Efron, den zoon van Zohar,

9 Dat hij mij geve de spelonk van Machpela, die hij heeft, die in het einde van zijn akker is, dat hij dezelve mij om het volle geld geve, tot een erfbegrafenis in het midden van u.

10 Efron nu zat in het midden van de zonen Heths; en Efron de Hethiet antwoordde Abraham, voor de oren van de zonen Heths, van al degenen, die ter poorte zijner stad ingingen, zeggende:

11 Neen, mijn heer! hoor mij; den akker geef ik u; ook de spelonk, die daarin is, die geef ik u; voor de ogen van de zonen mijns volks geef ik u die; begraaf uw dode.

12 Toen boog zich Abraham neder voor het aangezicht van het volk des lands;

13 En hij sprak tot Efron, voor de oren van het volk des lands, zeggende: Trouwens, zijt gij het? lieve, hoor mij; ik zal het geld des akkers geven; neem het van mij, zo zal ik mijn dode aldaar begraven.

14 En Efron antwoordde Abraham, zeggende tot hem:

15 Mijn heer! hoor mij; een land van vierhonderd sikkelen zilvers, wat is dat tussen mij en tussen u? begraaf slechts uw dode.

16 En Abraham luisterde naar Efron; en Abraham woog Efron het geld, waarvan hij gesproken had voor de oren van de zonen Heths, vierhonderd sikkelen zilvers, onder den koopman gangbaar.

17 Alzo werd de akker van Efron, die in Machpela was, dat tegenover Mamre lag, de akker en de spelonk, die daarin was, en al het geboomte, dat op den akker stond, dat rondom in zijn ganse landpale was gevestigd,

18 Aan Abraham tot een bezitting, voor de ogen van de zonen Heths, bij allen, die tot zijn stadspoort ingingen.

19 En daarna begroef Abraham zijn huisvrouw Sara in de spelonk des akkers van Machpela, tegenover Mamre, hetwelk is Hebron, in het land Kanaan.

20 Alzo werd die akker, en de spelonk die daarin was, aan Abraham gevestigd tot een erfbegrafenis van de zonen Heths.

   

来自斯威登堡的著作

 

Arcana Coelestia#1616

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1616. That 'Abram moved his tent, and came and dwelt in the oak groves of Mamre which are in Hebron' means that the Lord arrived at a perception more interior still is clear from the meaning of 'moving one's tent', that is, moving it and pitching it once again, as the process of being joined together; for 'a tent' is the holiness of worship, as shown already in 414, 1452, by which the external man is joined to the internal. It is also clear from the meaning of 'an oak-grove' as perception, dealt with already in 1442, 1443, where the phrase that occurred was 'the oak-grove of Moreh', meaning a first perception, whereas here the plural 'the oak-groves of Mamre' is used, which means a fuller, that is, more interior perception. This perception is called 'the oak-groves of Mamre which are in Hebron'. Mamre is also mentioned elsewhere in the Word, as in Genesis 14:13; 18:1; 23:17-19; 35:27; and Hebron too, in Genesis 35:27; 37:14; Joshua 10:36, 39; 14:13-15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and elsewhere. But what Mamre and Hebron mean where they are so mentioned will in the Lord's Divine mercy be seen when these other parts of the Word are explained.

[2] The implications of 'the oak-groves of Mamre which are in Hebron' meaning perception more interior still are as follows: To the extent that those things belonging to the external man are joined to celestial things belonging to the internal man perception grows and becomes more interior. Conjunction with celestial things confers perception, for within the celestial things that belong to love to Jehovah dwells the life itself of the internal man, or what amounts to the same, within celestial things which belong to love, that is, within celestial love, Jehovah is present. This presence is not perceived in the external man however until the conjunction has taken place. All perception is the result of conjunction.

[3] From the internal sense here it is clear what the situation was in the Lord's case: His External Man, or Human Essence, was joined step by step to the Divine Essence as cognitions multiplied and became fruitful. No one can ever, insofar as he is human, be joined to Jehovah, or the Lord, except by means of cognitions, for it is by means of cognitions that a person is made human. This applied to the Lord too since He was born as any other is born, and received instruction as any other does. Yet in the cognitions He had as receptacles celestial things were being instilled continually, with the result that His cognitions were constantly being made into the recipient vessels of celestial things; and these vessels also were themselves made celestial.

[4] Constantly the Lord advanced in this manner towards the celestial things of infancy, for, as stated already, the celestial things which belong to love are being instilled in a person from earliest infancy to childhood and on into adolescence as well. Since he is a human being, at that time and later on he is endowed with knowledge and cognitions. If a person is such that he can be regenerated, that knowledge and those cognitions are filled with celestial things that belong to love and charity, and are accordingly implanted within the celestial things he was endowed with from infancy through to childhood and adolescence, and in this way his external man is joined to his internal. First of all they are implanted in the celestial things he was endowed with in adolescence, then in those he was endowed with in childhood, and finally in those he was endowed with in infancy. At that point he is 'the little child' regarding whom the Lord said 'of such is the kingdom of God'. This implanting is done by the Lord alone, and therefore nothing celestial with man either does or can exist with man that does not come from, and belong to, the Lord.

[5] The Lord however from His own power joined His External Man to His Internal Man and filled His cognitions with celestial things, and He implanted them in celestial things, doing so according to Divine Order. First of all He implanted them in the celestial things of childhood, then in the celestial things of the age of childhood and back to infancy, and finally in the celestial things of His infancy. In this way He at the same time became as regards the Human Essence Innocence itself and Love itself, from which derive all innocence and all love in heaven and on earth. Such Innocence is true Infancy because it is simultaneously Wisdom. But the innocence of infancy is of no use at all unless by means of cognitions it becomes the innocence of wisdom, and this is why little children in the next life are endowed with cognitions. As the Lord implanted cognitions in celestial things, so He had perception, for, as stated, all perception is the result of conjunction. He had His first perception when He implanted the facts acquired in childhood, a perception meant by 'the oak-grove of Moreh'; and He had His second, which is the subject here, and which is more interior, when He implanted cognitions, a perception meant by 'the oak-groves of Mamre which are in Hebron'.

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