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Genesis 33

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2 Iga šiwahayen-net əd maddan-əsnat daɣ aɣaf, issəlkam-asnat Leyya əd maddan-əs, aṃaran Raxil əd Yusəf ig-en daɣ ələqqam.

3 Ənta iṃan-net azzar-asan. As din-ihoz amaqqar-net ig-in sər-əs as əṣṣa səjudan.

4 Ozal Esaw, issəlkad-as, izalammat-tu igabarrat iri-nnet Aṃaran ad hallan fəl tədəwit n əṃənəy.

5 As inay Esaw šiḍoden əd bararan iṣəstan Yaqub: «Ma ṃosan win dər təddewa?» Ijjəwwab-as: «A wa bararan win ikfa Məššina s əlxurma-nnet akli-nnak.»

6 Ewadnat-du təwahayen əd maddan-əsnat əssəjadan y Esaw.

7 Dəffər a di Leyya əd maddan-əs, əs tilkamat Yusəf əd Raxil.

8 Iṣṣəstan-t Esaw: «Mas təleɣ əṇṇiyat n a tu-taga əs səgan win dər əṃṃənaya?» Iṇṇ-as Yaqub: «Areɣ a-dak-kan aga ṣusay Məšš-i fəl a ɣur-ək ile əlxurma»

9 «Ələ ərrəzəɣ aggen amaḍray-nin, əṭṭəf a wa təle,» iṇṇ-as Esaw.

10 Eges iṇṇ-as Yaqub: «Uhun, oṇsayaq-qay kud kay wər iha arat sər-i, əqbəl ṣusay-nin əmərədda. Ənayaq-qay šišalaɣ a wen d aṇay ən Məššina iṃan-net id ələ ɣur-ək əlxurma.

11 Əqbəl, a daɣ-ak are, ṣusay wa dak-d-immewayan id Məššina iga fall-i əlləllu-nnet d as ələɣ arat kul wa as əḍḍərara.» Iḍgaz-tu Yaqub wəllen har iqbal Esaw ṣusay-nnet.

12 Iṇṇa Esaw: «Əndawat! Əddewa dər-ək.»

13 Iṇṇ-as Yaqub: «Təṣṣana məšš-i as bararan ərkaman, as eharay wa ənḍərran əd šitan saṇkasnen ihhiššal-iənaṭṭaf dər-san id as itawazargaz s ətrub ad-iḍḍəz daɣ əzəl iyyan-da, iggəz-t aṃṃat.»

14 «Oṇsayaq-qay, məšš-i, ad-i tizara, əlkəmaɣ-ak-in əd təzrek sollan əs təɣəllət ən hərwan win dat-i əd təɣəllət ən bararan har din awəda aɣaywan nak daɣ Sehir.»

15 Iṇṇ-as Esaw: «Oṇsayaq-qay ad-i təqbəla a ɣur-ək d-ayya iyyad daɣ meddan-in.» Iṇṇ-as Yaqub: «Wər əḍḍərara sər-san.» Igd-i ad əgrawa ɣur-ək əlxurma.»

16 Əzəl wen da ibaz Esaw tarrayt ta n Sehir iqqal.

17 Təzzar ikka Yaqub Sukkot (almaɣna ifərgan) ikras ehan y iṃan-net, iga ifərgan y aharay-nnet a di da fəl itawaga y adgg-en eṣəm Sukkot.

18 Ɣur afel-net Mesofotami, Yaqub oṣa-ddu Šalem, aɣrəm wa n Šəkem, daɣ aṃadal ən Kanan, izzəbbat dat əɣrəm.

19 Izzənza ɣur maddan-əs ən Xamor, šis ən Šəkem, akarammu n aṃadal wa daɣ ikras ahaket-net s əlqimat ən taṃeday ən tafelt n əzrəf.

20 Ikras daɣ-as edagg ən ṭəkutay, ig-as eṣəm El-Elohe-Israyel (almaɣna-nnet Məššina ənta Məššina n Israyel).

   

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Arcana Coelestia # 4430

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4430. 'And Shechem saw her' means truth. This is clear from the representation of 'Shechem' as truth, in this case the truth received by the Church from ancient times. The reason why 'Shechem' has this representation is that remnants of the Church still existed with the nation to which Shechem belonged. The fact that his nation was one of the upright nations is evident from the genuineness behind the things that Hamor and Shechem said to Jacob and his sons, verses 8-12, and from the deference that was shown by them in order that Shechem might marry Dinah, verses 18-24, on account of which they represented the truth of the Church. Furthermore the city of Shechem was Abram's first stopping-place when he came from Syria into the land of Canaan, Genesis 12:6, and was now also Jacob's first stopping-place when he too came from Syria, where he stretched his tent, made booths, and set up an altar, Genesis 33:17-20. It has been shown frequently that the journeys or wanderings of Abraham and Jacob represented advances into the truths of faith and the goods of love - in the highest sense, the Lord's own advances, and in the relative sense those made by the person who is being regenerated by the Lord. Hence 'Shechem' meant the first degree of light, 1440, 1441, and therefore interior truth since this is the first degree of light.

[2] But in the present chapter the subject in the internal sense is the way in which the descendants of Jacob annihilated this first degree of light or interior truth residing with them. In this sense, which is the internal historical sense, 'the sons of Jacob' means all his descendants, for the internal sense of the Word deals solely with the things that belong to the Lord's kingdom, and so those that belong to His Church. Jacob's actual sons did not constitute any Church but their descendants did, though not until after they had come out of Egypt, and in actual fact not until they entered the land of Canaan.

[3] Furthermore regarding this city named after Shechem, it was called Salem in ancient times, as is clear in the previous chapter,

Jacob came to Salem, the city of Shechem, which is in the land of Canaan. Genesis 32:18.

'Salem' means serenity, and 'the city of Shechem' the interior truths of faith; and a person comes into a state of serenity when he arrives at those truths, see 4393. But later on the same city was called Shechem, as may be seen in Joshua,

The bones of Joseph which the children of Israel caused to be brought up out of Egypt they buried in Shechem, in the part of the field which Jacob bought from the sons of Hamor, the father of Shechem, for a hundred kesitahs. Joshua 24:32.

And in the Book of Judges,

Gaal the son of Ebed said to the citizens of Shechem, Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal. and Zebul is his commander? Serve the men of Hamor the father of Shechem; and why shall we serve him? Judges 9:28.

[4] The same city after that was called 'Sychar', as is evident in John,

Jesus came into a city of Samaria, called Sychar, near the field that Jacob gave to Joseph his son; Jacob's well was there. John 4:5-6.

From these places, as well as from others where it is mentioned, it is evident that this city means interior truth. It is also clear in Hosea,

Gilead is a city of those who work iniquity; it is stained with blood; and as troops wait for a man so the company of priests murder on the way to Shechem, for they have committed villainy. In the house of Israel I have seen a foul thing. Hosea 6:8-10.

Here 'they murder on the way to Shechem' means that they annihilate truths, including interior ones, and so annihilate all truths. The annihilation of interior truth is also meant by the reference to Abimelech's destruction of that city and sowing it with salt, Judges 9:45.

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