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Genesis 38

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2 Aɣrəm wen da a daɣ inay Yuda tabarart n iyyan daɣ Kəl Kanan igan eṣəm Šuwa, təzzar izlaf tat, inamaṇsa dər-əs.

3 Təga tadist, təggaz aṃzur ən barar, ig'as eṣəm Er.

4 Təga tadist tolas, təggaz aṃzur ən barar təg'as eṣəm Onan.

5 Təlas igi ən tədist, ihu du barar təg'as eṣəm Šela. Barar wa as ihu Yuda iha aɣrəm ən Kəzib.

6 Izzəzlaf Yuda aɣafadday-net Er tanṭut təgat eṣəm Tamar.

7 Mišan Er, aɣafadday ən Yuda, itagg' arak mazalan wər oggem Məššina, təzzar eway du sər-əs taṃattant.

8 Təzzar iṇṇa Yuda y Onan: «Aglu, nəməṇsu əd tənṭut n amaqqar nak, ad tagaɣ əzzəbun n ələggus, tagaɣ əzzurriya y amaqqar nak.»

9 Onan iṣṣanan as əzzurriya wa wərgeɣ i nnet, id inamaṇsa əd tənṭut n amaqqar-net ad issənɣəl daɣ aṃadal fəl ma d'iga əzzurriya y amaqqar-net.

10 Arat wa wər t oggem Məššina, təzzar eway du sər-əs taṃattant ənta da.

11 Iṇṇa Yuda i təḍaggalt-net Tamar: «Əggəz afartay daɣ ahan n abba nnam har idwəl barar in Šela.» Fəlas iksud ad agu barar-net wa da taṃattant a əgan məqqaran-net. Təgla Tamar, təɣsar ɣur ši-s.

12 As təga tamert tagget aba tabarart ən Šuwa, tanṭut ən Yuda. As tu tokay tərəmmeq ən taṃattant ən taɣur-əs, igla ənta Yuda, iddew d əmidi-net Xira wa n Adulam, əkkan Timna, edag wa daɣ du tətawakkas təḍuft n ayfəḍ-net.

13 Ittəmal adi i Tamar, itawaṇṇ as əḍaggal-net iha tarrayt idag sas Timna, fəl ikus ən təḍuft n ayfəḍ-net.

14 Təzzar təkkas isəlsa-nnet win n afartay, təssəwar afər fəl at təg̣məd tazdit, təqqim dagma n əṣihar ən tarrayen n Enayim, aɣrəm ihan tarrayt ta n Timna, fəlas togga as Šela idwal, mišan harwa da wər tat itawazazlaf.

15 As tat inay Yuda iɣil tənəssexrəmt fəlas udəm-net a təssəlsa.

16 Ikk'et fəl afay ən tarrayt iṇṇ'as: «Əndam a dər-əm nəməṇsa,» fəlas wər iṣṣen as a wa təḍaggalt-net. Təṇṇ'as: «Ma di za takfa tənəməṇsa dər-i.»

17 Iṇṇ-as: «Ad am in əssəwəta aynəs daɣ aharay nin.» Təṇṇ-as: «Ardeɣ mišan dər əššərəd n a di takfa təməṭirt har i t'idu təssəwəta.»

18 Iṇṇ'as: «Ma təṃos təməṭirt ta dam z'aga?» Təṇṇ-as: «Ad i takfa əjajwəl nak əd təzarkaten-net, əd təburək a təṭṭafa da.» Ikf-as-tan. Təzzar inamaṇsa dər-əs, təga tadist.

19 Təbdad, təgla, təkkas afər wa təssəwar, təqqal isəlsa-net win afartay.

20 Issəwat Yuda aynəs əmidi-net wa n Adulam fəl ad d'awəy ɣur tənṭut kayatan win təṭṭaf əṃosnen təməṭirt. Mišan wər tat in og̣ez.

21 Iṣṣəstan dər-əs aytedan win əɣsarnen Enayim. Iṇṇ-asan: «Ma təga tənəssexrəmt as kala təwar efay ən tarrayt ta?» Əṇṇan'as: «Wər kala a tu təmal tənəssexrəmt da.»

22 Iqqal Yuda imal as as wər tat igrew, amaran aytedan da əṇṇan wər təha tənəssexrəmt akal en.

23 Iṇṇa Yuda: «Təṭṭəfet aratan win ɣur-əs, fəlas wər areɣ ad əggəzan aytedan ši nnu. Aynəs za əssəwataɣ as t'in mišan wər tətawagraw.»

24 As əganat karadat təlil dəffər adi ittəmal i Yuda as təḍaggalt-net Tamar təssəxram, təga tadist. Iṇṇa Yuda: «Tətəwəkkəset du, tətəwəsəqqədet.»

25 Amazay wa din tətawakkas təzammazal s əḍaggal-net təṇṇ'as in: «Awedan wa ilan aratan a ənta a di igan tadist, əgmaya daɣ-ak ad təṣṣəna kud təzdayaɣ ejajwəl a əd təzarkaten-net əd təburək a, təməlaɣ i du məšši-ssan.»

26 Izday tan, Yuda iṇṇa: «Tanṭut ta təla fall-i tidət fəlas nak a tat wər nəzzəzlaf i barar in Šela.» A iga adi wər kala a dər-əs ilas ənəməṇsa.

27 As tənamahaz d iguz n əṃzur itawaṣṣan as eknewan a za tilu.

28 Amazay wa ad tətaggaz aṃzur ig̣mad du əfus ən barar iyyan təqqan tənṭut ta n tənakbalt tawšet ən barar a əs tanallay zaggaɣat fəl at təssuṣən as ənta ad d'azzaran.

29 Mišan issoɣal in əfus-net, azzar as du əmidi-net təhut. Təzzar təṇṇ'as tənakbalt: «Kay tərzeɣ du tarrayt iṃan nak!» Adi da fəlas itawagg'eṣəm Fares.

30 Ihu du əmidi nnet, w'as təqqan tanallay zaggaɣat daɣ tawšet-net, itawagg'as eṣəm Zarax.

   

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Arcana Coelestia # 4110

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4110. 'Laban had gone to shear his flock' means a state of use and an end in view involving the good meant by 'Laban's flock'. This is clear from the meaning of 'shearing' as use, and so the end in view, for the use that is served is the end in view, dealt with below; and from the meaning of 'flock' as good, dealt with in 343, 2566. From this it is evident that the state of use and an end in view is meant by 'going to shear'. The subject now is the separation of intermediate good meant by 'Laban' from the good meant by 'Jacob' which was acquired from that intermediate good. But the nature of this separation cannot be known except from those communities of spirits who are governed by that good and from whom it comes to man. But let some facts be given on this matter which I have learned from my experiences.

[2] There are good spirits, there are spirits of an intermediate kind, and there are evil spirits. These are linked to a person when he is being regenerated, to the end that through them he may be introduced into genuine goods and truths - which the Lord effects by means of angels. But they are the kinds of spirits or communities of spirits who do not accord, except for a time, with the one to be regenerated, and therefore when they have performed their use they are separated. The separation of them is effected in differing ways - the separation of the good spirits in one way, that of the spirits of the intermediate kind in another, and that of the evil spirits in yet another. The separation of the good spirits is effected without their being directly conscious of it, for they know from the Lord's good pleasure that all is well with them wherever they are or to wherever the Lord takes them. But the separation of the spirits of the intermediate kind is effected by many means until they depart in freedom. They are returned to the state of their own good, and consequently to the state of the use they serve and of the end they therefore have in view, so that in that state they may experience the delight and blessing that are their own. But because they have derived pleasure out of their previous connection with the one who is being regenerated they are several times returned to and then released from that connection until they no longer take any delight in staying with him and so depart in freedom. Evil spirits too are indeed removed in freedom, but in a kind of freedom which appears to them to be freedom. They are linked to the person who is being regenerated so that they may introduce negative ideas which have to be dispelled, the intention being that this person may be strengthened all the more in truths and goods. And when he starts to be strengthened in these, those spirits take no delight in staying with him, only in separation from him. In this way they are separated by a feeling of freedom that accompanies their delight. This is how the separation takes place of spirits present with a person when he is being regenerated, and how as a consequence changes of his state as regards good and truth are brought about.

[3] As regards 'sheering a flock' meaning performing a use, this is evident from the consideration that the shearing of a flock in the internal sense means nothing else than a use that is served, for wool is obtained in this way. That the shearing of a flock means a use that is served is also evident from the following in Moses,

Every firstborn that is born among your herds and among your flocks you shall sanctify to Jehovah your God; you shall do no work by means of the firstborn of your oxen, and you shall not shear the first born of your flock. But before Jehovah your God you shall eat it year by year in the place which Jehovah will choose. Deuteronomy 15:19, 10.

Here 'not shearing the firstborn of the flock' is a command not to put it to a domestic use. Because 'the shearing of a flock' meant a use that is served, 'shearing the flock' and 'being present at shearings' are included among important duties and functions, as becomes clear from the reference in Genesis 38:12-13, to Judah shearing his flock, and from that to the sons of David in 2 Samuel,

So it was after two full years, that Absalom had shearers in Baalhazor, which is in Ephraim; and Absalom called all the king's sons. And Absalom came to the king and said, Behold, I beg you, your servant has shearers; let the king go, I beg you, and his servants, with your servant. 2 Samuel 13:23-24.

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