2916、“求你们在你们中间给我一个坟墓作产业”表示好使他们能重生。这从“坟墓”的含义清楚可知，在圣言的内义中，“坟墓”表示生命或天堂，在反面意义上表示死亡或地狱。“坟墓”之所以表示生命或天堂，是因为拥有圣言内义的天使对死亡没有任何概念，故对坟墓也没有任何概念。因此，他们只感知到生命的延续，因而感知到复活，而不是坟墓。人的灵会复活，肉体则被埋葬（参看1854节）。“埋葬”表示复活，故也表示重生。重生是人的第一次复活，因为当他重生时，他的旧我就死了，新我则复活。人通过重生从一个死人变成一个活人，“坟墓”在内义上的含义由此而来。前面（2299节）关于小孩子的内容清楚表明，当坟墓的概念或形像出现时，重生的概念就会出现在天使的脑海中。
“坟墓”在反面意义上之所以表示死亡或地狱，是因为恶人不会复活得生命，而是得死亡。因此，当论述恶人并提到坟墓时，进入天使脑海的，只有地狱的概念；这就是为何在圣言中，地狱也被称为坟墓。
“坟墓”表示复活，也表示重生，这一点明显可见于以西结书：
所以你要发预言，对他们说，主耶和华（LordJehovih）如此说，我的民哪，看吧，我必开你们的坟墓，使你们从坟墓中出来，领你们进入以色列地。我的民哪，我开你们的坟墓，使你们从坟墓中出来的时候，你们就知道我是耶和华。我必将我的灵放在你们里面，你们就要活过来，我将你们安置在本地。（以西结书37:12-14）
此处先知论述的是要活过来的骨头，在内义上论述的是重生。很明显，他论述的是重生，因为经上说：“我必将我的灵放在你们里面，你们就要活过来，我将你们安置在本地。”“坟墓”在此表示旧我及其邪恶和虚假，而“开坟墓”并“从坟墓中出来”是指重生。因此，当重生或新生命的概念进入时，坟墓的概念就消失了，仿佛被剥去了。
马太福音（27:52-53）说，坟墓也开了，已睡圣徒的身体，多有起来的。到主复活以后，他们从坟墓里出来，进了圣城，向许多人显现；这段描述体现了同样的概念，即总体的复活由于主的复活而发生，在更内在的意义上则体现了每个个体的复活。主使拉撒路从死里复活（约翰福音11:1和接下来几节）同样体现了一个新教会从外邦人当中兴起。主所行的一切神迹都与祂教会的状态有关，因为它们都是神性。被抛在以利沙坟墓里，一碰到以利沙的骸骨就复活的那人（列王纪下13:20-21）也表示类似的事，因为以利沙代表主。
由于“埋葬”表示总体上的复活和每个个体的复活，所以古人非常关心他们的葬礼和被埋葬的地方。例如，亚伯拉罕要被葬在迦南地的希伯仑；以撒和雅各，以及他们的妻子也是（创世记47:29-31；49:30-32）；约瑟的骸骨要从埃及被带到迦南地（创世记50:25；出埃及记13:19；约书亚记24:32）；大卫和他以后的列王要葬在锡安（列王纪上2:10；11:43；14:31；15:8， 24；22:50；列王纪下8:24；12:21；14:20；15:7， 38；16:20）。其原因在于，迦南地和锡安代表并表示主的国度，埋葬代表并表示复活。但谁都能清楚看出，埋葬地本身对复活没有任何作用。
“埋葬”表示复活得生命，这一点也可从其它代表明显看出来，如不得为恶人哀哭，也不得葬埋他们，而是把他们抛散出去（耶利米书8:2；14:16；16:4， 6；20:6；22:19；25:33；列王纪下9:10；启示录11:9）；已葬埋的恶人要从坟墓中取出来（耶利米书8:1-2；列王纪下23:16-18）。然而，在反面意义上，“坟墓”表示死亡或地狱（参看以赛亚书14:19-21；以西结书32:21-23， 25， 27；诗篇88:5， 6， 11， 12；民数记19:16， 18， 19）。
Potts(1905-1910) 2916
2916. Give me a possession of a sepulcher with you. That this signifies that they can be regenerated, is evident from the signification of a "sepulcher," which in the internal sense of the Word signifies life or heaven, and in the opposite sense death or hell. That it signifies life or heaven, is because the angels, who are in the internal sense of the Word, have no idea of a sepulcher because they have none of death; and therefore instead of a sepulcher they perceive nothing else than continuation of life, and thus resurrection-for man rises again as to his spirit, and is buried as to his body (see n. 1854). And because burial" signifies resurrection, it also signifies regeneration, for regeneration is man's first resurrection, as he then dies in respect to the former man, and rises again as to the new. By regeneration a man from being dead becomes alive; hence comes the signification of a "sepulcher" in the internal sense. That the idea of regeneration occurs to the angels when the idea of a sepulcher is presented is plain also from what was said above about little children (n. 2299). [2] That in the opposite sense a "sepulcher" signifies death or hell is because the evil do not rise again into life; and therefore when the evil are treated of and a sepulcher is mentioned, no other idea then occurs to the angels than that of hell; this is the reason why hell in the Word is also called a "sepulcher." [3] That a "sepulcher" signifies resurrection, and also regeneration is plain in Ezekiel:
Therefore prophesy, and say unto them, Thus saith the Lord Jehovih, Behold I will open your sepulchers, and cause you to come up out of your sepulchers, O My people; and I will bring you to the ground of Israel. And ye shall know that I am Jehovah, when I have opened your sepulchers, and caused you to come up out of your sepulchers, O My people; and shall put My spirit in you, and ye shall live, and I shall place you on your own ground (Ezek. 37:12-14);
where the Prophet treats of the bones that were made to live, and in the internal sense of regeneration. That he treats of regeneration is plainly evident, for it is said, "when I shall put My spirit in you and ye shall live, and I shall place you on your own ground." "Sepulchers" here denote the former man and his evils and falsities, to "open," and to "come up out of" which is to be regenerated. Thus the idea of a sepulcher perishes and is as it were put off, when the idea of regeneration or of the new life comes in. [4] That the sepulchers were opened, and many bodies of the saints that were sleeping arose and went forth out of their sepulchers after the Lord's resurrection, and entered into the holy city, and appeared unto many (Matt. 27:52, 53), involves what is similar, namely resurrection because of the Lord's resurrection, and in a more interior sense every resurrection. That the Lord raised Lazarus from the dead (John 11:1 and the following verses) also involves the raising up of a new church from the Gentiles; for all the miracles wrought by the Lord, because they were Divine, involved states of His church. The signification also is similar where it is said that the man who was cast into the sepulcher of Elisha, when he touched his bones, revived (2 Kings 13:20, 21); for by Elisha was represented the Lord. [5] As "burial" signified resurrection in general, and every resurrection, therefore the ancients were very solicitous about their burials and the places where they should be buried-as Abraham, that he should be buried in Hebron in the land of Canaan; also Isaac and Jacob, with their wives (Gen. 47:29-31; 49:30-32); and Joseph, that his bones should be carried from Egypt into the land of Canaan (Gen. 50:25; Exod. 13:19; Josh. 24:32); David, and the kings who came after him, that they should be buried in Zion (1 Kings 2:10; 11:43; 14:31; 15:8, 24; 22:50; 2 Kings 8:24; 12:21; 14:20; 15:7, 38; 16:20). The reason of this was that the land of Canaan and Zion represented and signified the Lord's kingdom, and burial represented and signified resurrection; but that the place effects nothing in regard to resurrection must be evident to everyone. [6] That "burial" signifies resurrection to life is also plain from other representatives as that there should be no wailing for the wicked, and that they should not be buried but cast out (Jer. 8:2; 14:16; 16:4, 6; 20:6; 22:19; 25:33; 2 Kings 9:10; Rev. 11:9); and that wicked persons who had been buried should be cast forth from their sepulchers (Jer. 8:1, 2; 2 Kings 23:16-18). In the opposite sense however, a "sepulcher" signifies death or hell (see Isa. 14:19-21; Ezek. 32:21-23, 25, 27; Ps. 88:5, 6, 11, 12; Num. 19:16, 18, 19).
Elliott(1983-1999) 2916
2916. That 'give me possession of a grave among you' means that they were able to be regenerated is clear from the meaning of 'a grave'. In the internal sense of the Word 'a grave' means life, which is heaven, and in the contrary sense death, which is hell. The reason it means life or heaven is that angels, who possess the internal sense of the Word, have no other concept of a grave, because they have no other concept of death. Consequently instead of a grave they perceive nothing else than the continuation of life, and so resurrection. For man rises again as to the spirit and is buried as to the body, see 1854. Now because 'burial' means resurrection, it also means regeneration, since regeneration is the primary resurrection of man, for when regenerated he dies as regards his former self and rises again as regards the new. It is through regeneration that from being a dead man he becomes a living man, and it is from this that the meaning of 'a grave' is derived in the internal sense. When the idea of a grave presents itself the idea of regeneration comes to mind with angels, as is also evident from what has been told about young children in 2299.
[2] The reason 'a grave' in the contrary sense means death or hell is that the evil do not rise again to life but to death. When therefore the evil are referred to and a grave is mentioned, no other idea comes to mind with angels than that of hell; and this also is the reason why hell in the Word is called the grave.
[3] That 'a grave' means resurrection and also regeneration is evident in Ezekiel,
Therefore prophesy and say to them, Thus says the Lord Jehovih, Behold, I will open your graves, and cause you to come up out of your graves, O My people, and I will bring you to the land of Israel, and you will know that I am Jehovah when I open your graves and cause you to come up out of your graves, O My people. And I will put My spirit within you and you will live, and I will place you on your own land. Ezek 37:12-14.
Here the prophet refers to bones that have been made to live, and in the internal sense to regeneration. Its being a reference to regeneration is quite evident, for it is said, 'when I will put My spirit within you and you will live, and I will place you on your own land'. Here 'graves' stands for the former self and its evils and falsities, while the opening of them and the coming up from them means being regenerated. Thus the idea of a grave perishes and so to speak is discarded when the idea of regeneration or new life enters instead.
[4] The description in Matt 27:52, 53, about graves being opened and many bodies of the saints who were sleeping being raised, coming out of their graves after the Lord's resurrection, entering the holy city, and appearing to many, embodies the same idea, that is to say, a resurrection taking place as a result of the Lord's resurrection, and in the inner sense every individual resurrection. The Lord's raising of Lazarus from the dead, John 11:1 and following verses, likewise embodies the re-establishment of the Church from among gentiles; for all the miracles that the Lord performed, because they were Divine, embodied the states of His Church. Something similar is also meant by the man who, having been cast into the grave of Elisha, came to life again on touching the prophet's bones, 2 Kings 13:20, 21, for Elisha represented the Lord.
[5] As 'burial' meant resurrection in general and every individual resurrection, the ancients were therefore particularly concerned about their burials and about the places where they were to be buried - Abraham, for example, was to be buried in Hebron in the land of Canaan, as were Isaac and Jacob, together with their wives, Gen. 47:29-31; 49:30-32; Joseph's bones were to be carried up out of Egypt into the land of Canaan, Gen. 50:25; Exod. 13:19; Josh. 24:32; David and subsequent kings were to be buried in Zion, 1 Kings 2:10; 11:43; 14:31; 15:8, 24; 22:50; 2 Kings 8:24; 12:21; 14:20; 15:7, 38; 16:20, the reason being that the land of Canaan and also Zion represented and meant the Lord's kingdom, while burial meant resurrection. But it may become clear to anyone that the place itself does not contribute anything towards resurrection.
[6] The truth that 'burial' means resurrection to life is also evident from other representatives, such as the requirement that the wicked were not to be lamented or buried, but cast aside, Jer. 8:2; 14:16; 16:4, 6; 20:6; 22:19; 25:33; 2 Kings 9:10; Rev. 11:9; and that the wicked buried already were to be cast out of their graves, Jer. 8:1, 2; 2 Kings 23:16-18. But as regards 'a grave' in the contrary sense meaning death or hell, see Isa. 14:19-21; Ezek. 32:21-23, 25-26; Ps. 88:4, 5,10,11; Num. 19:16, 18, 19.
Latin(1748-1756) 2916
2916. Quod `date mihi possessionem sepulcri vobiscum' significet quod regenerari possint, constat a significatione `sepulcri'; sepulcrum in sensu interno Verbi significat vitam seu caelum, et in opposito sensu mortem seu infernum; quod vitam seu caelum, causa est quia angeli, qui in sensu interno Verbi sunt, nullam ideam sepulcri habeant, quia nullam mortis, quare loco sepulcri non aliud percipiunt quam continuationem vitae, ita resurrectionem; resurgit enim homo quoad spiritum, et sepelitur quoad corpus, videatur n. 1854; et quia `sepultura' significat resurrectionem, etiam significat regenerationem, {1}nam regeneratio est prima hominis resurrectio, moritur enim tunc quoad priorem hominem, et resurgit quoad novum; per regenerationem fit homo a mortuo vivus; inde significatio sepulcri in sensu interno; cum idea sepulcri sistitur, quod obveniat angelis idea regenerationis, patet quoque ab illis quae de infantibus, n. 2299, relata sunt. [2] Quod `sepulcrum' in opposito sensu significet mortem seu infernum, inde est quia mali resurgunt non ad vitam{2}; ideo cum agitur de malis, et memoratur sepulcrum, tunc non alia idea angelis obvenit quam inferni; ea causa est quod etiam infernum in Verbo dicatur sepulcrum. [3] Quod `sepulcrum' significet resurrectionem, tum regenerationem, patet apud Ezechielem, Propterea propheta, et dicas ad eos, Ita dicit Dominus Jehovih, Ecce Ego aperiam sepulcra vestra, et ascendere faciam vos e sepulcris vestris, popule mi, et adducam vos ad humum Israelis, et cognoscetis quod Ego Jehovah, in aperiendo Me sepulcra vestra, et ascendere faciendo e sepulcris vestris, popule mi; et dedero spiritum Meum in vos et vivetis, et collocavero vos super humo vestra, xxxvii 12-14;ubi propheta agit de ossibus vivificatis, ac in sensu interno de regeneratione; quod de regeneratione, manifeste patet, dicitur enim `cum dedero spiritum Meum in vos et vivetis, et collocavero vos super humo vestra'; `sepulcra' hic pro priore homine, ac ejus malis et falsis, quae aperire et a quibus ascendere, est regenerari; ita perit et quasi exuitur idea sepulcri, cum subit idea regenerationis seu novae vitae:
[4] Quod sepulcra aperta sint, et, multa corpora dormientium sanctorum resurrexerint, et exiverint e sepulcris suis post resurrectionem Domini, et ingressi in sanctam urbem, et apparuerint multis, Matth. xxvii 52, 53, simile involvit, nempe resurrectionem ex resurrectione Domini, et in sensu interiore quamlibet resurrectionem. Quod `Dominus {3}exsuscitaverit Lazarum e mortuis,' Joh. xi I seq. etiam involvit novae Ecclesiae a gentibus resuscitationem; omnia enim miracula quae a Domino facta sunt, quia Divina, status Ecclesiae Ipsius involvebant. Etiam simile, quod `vir qui conjectus in sepulcrum Elisaei, cum tangeret ossa illius, revixerit,' 2 Reg. xiii 20, 21; per `Elisaeum' enim repraesentatus est Dominus. [5] Quia sepultura significabat resurrectionem in communi et quamcumque, ideo antiqui de sepulturis suis, et de locis ubi sepelirentur, maximopere solliciti fuerunt, ut Abrahamus quod sepeliretur in Hebrone in terra Canaan, tum Isacus et Jacobus, cum uxoribus eorum, Gen. xlvii 29-31; xlix 30-32; Josephus, quod ossa ejus ab Aegypto in terram Canaanem transferrentur, Gen. l 25; Exod. xiii 19; Jos. xxiv 32; David et reges post illum, quod sepelirentur in Zione, I Reg. ii 10; xi 43; xiv 31; xv 8, 24; xxii 51 [A.V. 50]; 2 Reg. viii 24, xii 22; xiv 20; xv 7, 38; xvi 20; causa erat quia `terra Canaan, tum Zion, repraesentabant et significabant regnum Domini, et `sepultura' resurrectionem; {4}at quod locus nihil faciat ad resurrectionem, cuivis constare potest. [6] Quod `sepultura' significet resurrectionem ad vitam, etiam patet ab aliis repraesentativis, ut quod impii non plangerentur, nec sepelirentur, sed projicerentur, Jer. viii 2; xiv 16; xvi 4, 6; xx 6; xxii 19; xxv 33; 2 Reg. ix 10; Apoc. xi 9; et quod impii, qui sepulti, e sepulcris ejicerentur, Jer. viii 1, 2; 2 Reg. xxiii 16-18. Quod autem `sepulcrum' in opposito sensu significet mortem seu infernum, videatur Esai. xiv 19-21; Ezech. xxxii 21-23, 25-26; Ps. lxxxviii 5, 6, 11, 12 [A.V. 4, 5, 10, 11]; Num. xix 16, 18, 19. @1 This passage in A reads: nam regeneratio est prima hominis resurrectio, moritur enim tunc quoad priorem hominem, 'hoc est quoad ejus amores et concupiscentias,' et resurgit quoad novum `et hujus amores et affectiones'; per regenerationem fit homo a mortuo vivus; inde significatio sepulchri in sensu interno; `cum apud hominem legentem Verbum idea est sepulchri, apud angelos apud eum est idea novae vitae; perit enim ex idea hominis, quae transit ad angelos, omne id quod mere corporeum, terrestre et mundanum est, et solum manet, aut loco ejus succedit, id quod caeleste est, caeleste quod illis, est resurrectio et regeneratio;' quod sepulchrum sit regeneratio The three passages in inverted commas are lightly deleted.$ @2 i sed ad mortem$ @3 excitaverit$ @4 sed$