IBhayibheli

 

Genezo 23

Funda

   

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.

   

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #2909

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

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.

  
Yiya esigabeni / 10837  
  

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

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #801

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

801. This description of these people before the Flood shows the nature of the style used by the most ancient people, and consequently of the prophetical style. From here down to the end of this chapter these people are described, in the present verses as regards their persuasions, and in verse 23 that follows as regards their desires. That is, they are described as regards the state of the things of their understanding, and after that as regards the state of those of their will. Although the proper things of the understanding and of the will did not exist in them, the things in them that were the reverse of these must nevertheless be called things of the understanding and will. Though in no sense things of the understanding, persuasions of falsity must be called such because they are matters of thought and reasoning; and the same applies to desires which are in no sense things of the will. Those people are described, as I say, first of all as regards their persuasions of falsity, and after that as regards their desires. This is the reason why verse 23 which follows repeats, though in a different order, the things referred to in this verse 21.

[2] Such also is the prophetical style, the reason being that there are two kinds of life with man - the first belonging to things of the understanding, the second to those of the will - which are very distinct and separate from each other. Man is composed of both, and although they are separated in man nowadays, they still flow one into the other and for the most part unite. The fact that they unite, and how they do so, could be established and illustrated in many ways. Since man is therefore composed of these two parts - understanding and will - and one flows into the other, the Word when describing man describes each part separately, which is the reason for repetitions; otherwise the description would be defective. As with the will and understanding here, so with everything else. It is their subjects that make things exactly what they are. Being the product of their subjects, they are attributes of those subjects. Things separated from their subject, that is, from their substance, are not anything. This is the reason why when the Word describes something it does so as regards both areas. In this way the description of everything is made complete.

  
Yiya esigabeni / 10837  
  

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