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Genesis 24

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2 Əzəl iyyan iṇṇa Ibrahim y əkli-nnet wa n asahaw-net, wa inəṭṭafan əd təla-nnet kul: «Ag'əfus nak daw taɣma-nin,

3 amaran təhədaɣ-i s Əməli, Məššina ən jənnawan əd ṃədlan, as du-wər-za-tədkəla i barar-in tanṭut daɣ təbararen ən Kəl Kanan win ɣur əɣsara,

4 mišan ad-takka akal-in daɣ marwan-in tədkəla-du tanṭut i barar-in Isxaq.»

5 Ijjəwwab-as əkli: «Mijas tanṭut wər za-tardu s a-di-du-təlkəm əs kallan a da. Awak ad-awəya barar-nak s akal wa du-təg̣mada?»

6 Iṇṇ-as Ibrahim: «Kaššeday fəl ad-tewaya barar-in s akal en!

7 Əməli, Məššina wa n jənnawan, a di-du-ikkaṣan daɣ ahan n abba-nin əd marwan-in, iššewal-i təzzar idkal-i arkawal, iṇṇ-i: " Akal a da ad-t-akfa y əzzurriya-nnak", ənta iṃan-net ad-assaglu angalos-net dat-ək, amaran den da a-du-za-tədkəla tanṭut i barar-in.

8 As tugay tənṭut s a-dak-du-təlkəm təfal-kay təhuday ta d-i təge da. Mišan ad-wər-tawəya barar-in s akal en.»

9 Iga əkli əfus-net daw taɣma n Ibrahim, məšš-is, ihad as ad-ammazal a w'as das-iṇṇa.

10 Isannafran-du ṃaraw olaman daɣ ṃənas ən məšš-is, issəwər-tan aratan n Ibrahim win əlanen əlqimat. Iga anamod ən fallatan ən Mesofotami, ikka aɣrəm wa iha ahan ən Naxor, amaḍray n Ibrahim.

11 Issəgan olaman dagma n aṇu ihan ṭama n əɣrəm, ṭakəst, alwaq wa daɣ du-kattarnat təḍoden.

12 Iṭṭar s a wa: «Əməli, Məššina ən məšš-i Ibrahim, təṇsaraɣ-i azalada. Səṃṃətəkwəy əlluɣ-nak i məšš-i Ibrahim sa das-taga tara-nnet.

13 Nak da ɣur šaṭ a amaran šibararen n əɣrəm a-dd-əzrəgnat.

14 Ad-aṇsəya iyyat daɣ-asnat ad-i-du-takfu ətəkin-net ad-aššwa, as d-i-təṇṇa: " Yay ašəw, amaran ad-əššašwa olaman-nak tolas.", ad-əṣṣənaɣ as ənta a təfrana y əkli-nnak Isxaq. S asaway di ad-əṣṣəna as təsiṃatakwaya əlluɣ-nak i məšš-i.»

15 Wər iɣred d awal, as ogga Raqqiyetu təzay-du təssiwar ətəkin-net əzir-net, elles ən Bətuhel, rur-es ən Milka əd Naxor, amaḍray n Ibrahim.

16 Təmawat təgat šihussay šin əqqitasnen, wər təzday meddan. Təraṣ-du šaṭ, təḍnay ətəkin-net, təg̣g̣əzzay.

17 Ozal əkli issəlkad-as, iṇṇa: «Oṇsayaq-qam ad-i-taššašwa daɣ ətəkin-nam.»

18 Təṇṇ-as: «Ašəw, məšš-i!» Tərrorad əsəggətti n ətəkin y as ad-ašəw.

19 As išwa, təṇṇ-as: «Ad-əjjijəla y olaman-nak har ašwin kul.»

20 Tərrorad tanaɣla n ətəkin-net daɣ əɣlal, tozal təḍnay-t-idu har təššəšwa olaman kul.

21 A tat-izagaz-du aləs s əməkəyad da, wər iṇṇa arat fəl ad-inəy kud əməli a iṇsaran əšikəl-net wala.

22 As əšwan olaman, idkal-du aləs təzəbit n urəɣ təgat əzuk n ədinar ig-et daɣ tanjart-net. Idkal-du tolas ilkəzan əššin n urəɣ s akk-iyyan iga ṃaraw dinaran əd ṣəmmos, iqqan-as-tan.

23 «Ma kam erawan? Are daɣ-am ad-i-tu-təməla. Ill-ay adag daɣ ahan n abba-nnam daɣ ənṣeɣ ahad a nak əd win dər əddewa?»

24 Təjjəwwab-as: «Nak tabarart ən Bətuhel, rures ən Milka əd Naxor.»

25 Təṇṇ-as harwa: «Ehan-nana ih-ay əlmmuz d amassaḍon aggen d adag a daɣ tənṣeɣ.»

26 Issəjad aləs y Əməli, ig̣g̣oday-as.

27 Iṇṇa: «Əg̣g̣odayaɣ-ak ya Əməli, Məššina ən məšš-i Ibrahim! Təsannafalala harwa əlluɣ əd takawent-nak i məšš-i. Daɣ əšikəl a da, Əməli təzazzalalaɣaɣ-i əs marwan ən məšš-i.»

28 Tozal tabarart ad-tagu isalan y anna-nnet. Ənta Raqqiyetu təla amaqqar igan eṣəm Laban. As inay təzəbit d əlkəzan daɣ əfus ən tamaḍrayt-net, tolas isallu y awalan ən Raqqiyetu, təgannu: «A wa a di-iṇṇa aləs.» Iqqab-du, ozal, ikka-ddu aləs, ibdad illa ɣur olaman-net dagma ən šaṭ.

31 Təzzar iṇṇ-as: «Iyyaw məšš-is n albaraka n Əməli, mas din-təmala dəffər ahan? Nak əfradaɣ-ak ehan təggaza, d adag y ṃənas-nak?»

32 Ewaḍ-du aləs ehan, izazzabbat Laban ilalan fəl olaman, təzzar ikf-en ələmmuz, amaran d aṃan as iššorad aləs iḍaran-net əd ḍaran ən win dər iddew.

33 Dəffər a wen əkfan-tu teṭṭay. Mišan iṇṇa: «Nak wər z-atša iket wər əmelaɣ arat wa di-d-ewayan.» «Šiwəl!» iṇṇ-as Laban.

34 Təzzar iṇṇa: «Nak akli n Ibrahim.

35 Əməli ikfa məšš-i albaraka, iqqal amassehay ikf-ay ayfəḍ əd wəlli əd šitan, d əzrəf d urəɣ, d eklan əd taklaten, əd ṃənas d əzdan.

36 Sarata tanṭut ən məšš-i, təssaha-ddu barar daɣ tušaray-nnet i məšš-i; təzzar ikf-ay a wa ila kul.

37 Məšš-i issəhad-i as wər du-z-ədkəla i barar-net tanṭut daɣ təmawaḍen ən Kəl Kanan, daɣ akal wa təha təməɣsurt-net.

38 Mišan ad-akka ehan n abba-nnet əd marwan-net awəya-du i barar-net tanṭut.

39 Əṇṇeɣ i məšš-i: Mijas ad-tugəy tənṭut s ad-i-du-təlkəm.»

40 Ijjəwwab-i: «Əməli dat əjawanke, add-assaglu angalos-net idaw dər-ək. Təzzar iṇsər əšikəl-nak tədkəla-du i barar-in tanṭut ən marwan-in n aɣaywan n abba-nin.

41 A-kay-təfal təhuday ta di təge as din-toṣeɣ imarwan-in, kud tat-təgrawa wala.»

42 As d-oṣeɣ dagma ən šaṭ azalada, əgeɣ təwaṭray a da: «Əməli, Məššina ən məšš-i Ibrahim, təṇsaraɣ əšikəl a əgeɣ da.

43 Əmərədda ad əlle ɣur šaṭ ad aṇsəya təmawat ta du-təzragat a-di-tašašu daɣ ətəkin-net.

44 As di-təjjəwwab as:" Ašəw! amaran a-dak-əššašwa iṃənas-nak," ad-əṣṣənaɣ as ənta tanṭut ta təfrana i barar ən məšš-i.»

45 Harwa da wər əɣreda təwaṭray daɣ ṃan-in, as du-təraz Raqqiyetu, təssiwar ətəkin-net əzir-net toṣ-in šaṭ təjjojal. Oṇsayaq-qat: «Šašw-i-du, kud tarḍe.»

46 Tərrorad as di-du-təzzəl ətəkin-net, təṇṇ-i: «Ašəw, dəffər as təšwe ad-ak-aššašwa olaman-nak.» As əšwe, təššəšw-i olaman-in.

47 Assaɣa wa tat-əṣṣəstana əd wa tat-erawan, təjjəwwab-i: «Nak tabarart ən Bətuhel, rur-es ən Naxor, teraw Milka. Assaɣa di ad əge təzəbit daɣ tanjart-net, əgeɣ ilkəzan daɣ fassan-net.

48 Əssəjada y Əməli, əg̣g̣odayaɣ-as, Məššina ən məšš-i Ibrahim, a di-izazzalalaɣan s adag wa daɣ du-z-ədkəla i rur-es tabarart ən tagazay ən məšš-i.

49 Əmərədda əməlat-i kud təqbalam əs ṃan arḍanen a wa ira məšš-i. As wər ig'a di təməlam-i ad-səssəggəla s adagg iyyan.»

50 Ijjəwwab-as Laban əd Bətuhel: «A wa igi n Əməli iṃan-net daɣ a di wər nəfreg taṇṇa daɣ-as arat.

51 Raqqiyetu da, dat-ək da, idaw dər-əs. Təqqəlet tanṭut ən rures ən məšš-ik, s əmmək wa as t-iṇṇa Əməli.

52 As isla əkli n Ibrahim y awal wen, issəjad har aṃadal, ig̣g̣oday y Əməli.

53 Dəffər a wen ikkas-du daɣ lalan-net uɣənan n əzrəf d urəɣ əd təbəddaɣ ikf-en y Raqqiyetu. Ikfa amaqqar-net d anna-net šiṇufa əlanen əlqimat.

54 Itš'əkli n Ibrahim ənta əd win dər iddew, əšwan, ənṣan. As ṭufat aɣora ɣur taṇakra-nnasan iṇṇa əkli n Ibrahim y amaqqar d anna ən Raqqiyetu: «Sallamat-i ad əqqəla aɣaywan ən məšš-i.»

55 «Ad taqqam tabarart ɣur-na har tagu tamert iyyat, əḍḍəkud ən maraw aḍan, amaran taglu,» əṇṇan-as.

56 Iṇṇ-asan əkli tolas: «A di wər təsəllulem əmərədda ad iṇsar Əməli əšikəl-in. Ayyat-i ad-akka aɣaywan ən məšš-i.»

57 «Aɣratana tabarart ad-nəṣṣən a wa təṇṇa.»

58 Əɣran-du Raqqiyetu, əṣṣəstanan-tat: «Tareɣ tidawt n aləs a da?» Təṇṇa: «Awalla.»

59 Oyyan Raqqiyetu amaran əd təklit-net təddew d əkli n Ibrahim əd meddan-net.

60 Əgan albaraka-nnasan i Raqqiyetu, əṇṇan-as: «Əqqəl, kam tamaḍrayt-nana, maṣ ən giman ən giman ən meddan. Arnet əzzurriya-nnam iɣərəman win magzaran-net.»

61 Raqqiyetu əd taklaten-net əwaṇṇat olaman, əlkamnat y əkli. Təməwit a da as d-iddew əkli əd Raqqiyetu.

62 Ifal-du Isxaq aṇu ən Laxay-Roy, ihozan edag wa daɣ iɣsar daɣ aṃadal ən Negab.

63 Takəst iqqab iwilallag daɣ əṣuf, as ogga iṃənas a t-idu-zaynen.

64 Assaɣa w'ad togga Raqqiyetu Isxaq, tətaraggat-du fəl alam,

65 amaran təṣṣəstan akli: «Ma iṃos aləs wa dər za-naṃṃanay daɣ əṣuf?» «A wen məšš-i,» iṇṇ-as əkli. Amazay wen da ad təssəlsa udəm-net s əfər-net.

66 Issoɣal əkli y Isxaq a wa iga kul.

67 Dəffər a wen eway Isxaq Raqqiyetu s ahaket w'as kala tu-təha anna-nnet Sarata, təzzar izlaf-tat təqqal tanṭut-net, ir-et. Əknan ṃan-net dəffər iba n anna-nnet.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #2959

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2959. 'The land [is worth] four hundred shekels of silver' means the price of redemption by means of truth. This is clear from the meaning of 'four hundred shekels', dealt with below, and from the meaning of 'silver' as truth, dealt with in 1551, 2048, 2937. The reason 'four hundred shekels' means the price of redemption is that 'four hundred' means vastation and 'a shekel' price. What vastation is, see 2455 (end), 2682, 2694, 2699, 2702, 2704, where it is shown that there are two types of vastation. The first takes place when the Church altogether ceases to exist, that is, when there is no longer any charity or faith. At that point the Church is said to be vastated or laid waste. The second takes place when those who belong to the Church are reduced to a state of ignorance and also of temptation, for the reason that the evils and falsities residing with them are to be set apart and so to speak dissipated. Those who emerge from this vastation are those who are specifically called the redeemed, for at that point they are taught the goods and truths of faith, and are reformed and regenerated by the Lord, as shown in the paragraphs quoted. Now since the number four hundred, when used to specify a period of time - such as four hundred years - means the duration and also the state of vastation, so that same number, when used to specify the number of shekels, means the price of redemption; and when the word 'silver' is mentioned together with this number, the price of redemption by means of truth is meant.

[2] That 'four hundred years' means the duration and the state of vastation becomes clear also from what Abraham was told,

Jehovah said to Abraham, 1 Know for sure that your seed will be strangers in a land not theirs. And they will serve them, and these will afflict them for four hundred years. Genesis 15:13.

There it may be seen that 'four hundred years' is used to mean the duration of the stay of the children of Israel in Egypt. Yet it is not the duration of their stay in Egypt that is meant but something that is not evident to anyone except from the internal sense. This becomes clear from the fact that the duration of the stay of the children of Israel in Egypt was no more than half the stated period, as becomes quite clear from the descendants of Jacob down to Moses. For the facts are that Levi was descended from Jacob, Kohath from Levi, Amram from Kohath, and Aaron and Moses from Amram, Exodus 6:16-20; Levi and his son Kohath went down to Egypt together with Jacob, Genesis 46:11; and Moses came two generations later, and was eighty years old when he spoke to Pharaoh, Exodus 7:7. These facts show that the period of time from Jacob's entry into Egypt until his sons' departure from that land was approximately two hundred and fifteen years.

[3] That 'four hundred' is used in the Word to mean something other than its numerical value in the historical sense is clearer still from its being said that

The length of time that the children of Israel dwelt in Egypt was four hundred and thirty years, and at the end of the four hundred and thirty years, it happened on that same day, that all the armies of Jehovah went out of the land of Egypt. Exodus 12:40-41.

The duration of the stay of the children of Israel in that land was in fact only half that number of years; but it was from Abraham's entry into Egypt that the four hundred and thirty years were measured. Consequently what is said at this point in Exodus is for the sake of the internal sense Lying within those words. In the internal sense the sojourn of the sons of Jacob in Egypt represents and means the vastation of the Church, the state and duration of which are described by the number four hundred and thirty years. Thirty describes the state of vastation of the sons of Jacob as being no vastation at all, for they were such as could not be reformed through any state of vastation (for the meaning of the number thirty, see 2276); and 'four hundred years' represents the general state of vastation of those who belonged to the Church.

[4] Those therefore who come out of that vastation are referred to as the redeemed, as is also evident from the words addressed to Moses,

Therefore say to the children of Israel, I am Jehovah, and I will bring you out from beneath the burdens of Egypt, and I will rescue you from their slavery, and I will redeem you with an outstretched arm, and with great judgements. Exodus 6:6.

And elsewhere,

Jehovah has brought you out by means of a mighty hand, and redeemed you from the house of slaves, from the hand of Pharaoh king of Egypt. Deuteronomy 7:8; 13:5.

And elsewhere,

You shall remember that you were a slave in the land of Egypt, but Jehovah your God redeemed you. Deuteronomy 15:15; 24:18.

In Samuel,

Your people whom You redeemed for Yourself from Egypt. 2 Samuel 7:23.

Since those who emerge from the state of vastation are referred to as the redeemed, 'four hundred shekels' therefore means the price of redemption.

[5] As regards 'a shekel' meaning the price or valuation, this is clear from the following places in the Word: In Moses,

All your valuations shall be according to the shekel of holiness. Leviticus 27:25.

And elsewhere,

If a soul commits a trespass and has sinned inadvertently in the holy things of Jehovah, he shall bring his guilt offering to Jehovah, a ram without blemish out of the flock, according to your valuation in silver shekels, according to the shekel of holiness. Leviticus 5:15.

From this it is evident that 'a shekel' means the price or valuation. It is called 'the shekel of holiness' because the price or valuation has regard to truth and good from the Lord - truth and good from the Lord being, within the Church, holiness itself. Consequently it is called 'the shekel of holiness' many times elsewhere, as in Exodus 30:24; Leviticus 27:3; Numbers 3:47, 50; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73; 18:16.

[6] That 'a shekel' is the price of what is holy is quite evident in Ezekiel when the holy land and the holy city are the subject. There the shekel is referred to as follows,

The shekel there shall be twenty gerahs; twenty shekels, twenty-five shekels, fifteen shekels, shall be your maneh (pound). Ezekiel 45:12.

Anyone may see that here 'shekel', 'pound', and the numbers mentioned mean holy things, that is, good and truth, for the holy land and the holy city or new Jerusalem, which are the subject there, mean nothing else than the Lord's kingdom where neither shekel, nor gerahs, nor pound, nor the numbering of them occurs. But the number itself, from the meaning it has in the internal sense, determines the valuation or price of good and truth.

[7] In Moses it is said that every man (vir) should give a ransom for his soul, so that there would be no plague. He had to give half a shekel, according to the shekel of holiness, a shekel being twenty gerahs. Half a shekel was to be the thruma (offering) to Jehovah, Exodus 30:12-13. Here ten gerahs, which make half a shekel, are remnants which are received from the Lord. Remnants are goods and truths stored away with a person - such remnants, being meant by 'ten', see 576, 1738, 1906, 2284. That remnants are goods and truths from the Lord that are stored away with a person, see 1906, 2284. Consequently they are also called 'the thruma (or offering) to Jehovah', and it is said that by means of this a soul will be redeemed. The reason it is stated several times that a shekel was twenty gerahs, as in these verses from Exodus, and also in Leviticus 27:25; Numbers 3:47; 18:16; and elsewhere, is that the shekel of twenty gerahs means the valuation of the good preserved in remnants - twenty meaning the good preserved in remnants, see 2280. Also therefore a shekel was a weight according to which the price of both gold and silver was determined, Genesis 24:22; Exodus 38:24; Ezekiel 4:10; 45:12 - the price of gold because 'gold' means good, 113, 1551, 1552, and the price of silver because 'silver' means truth, 1551, 2048. From this it is now evident that 'the land [is worth] four hundred shekels of silver' means the price of redemption by means of truth. The reason it is called 'the land' is that the spiritual Church is the subject, which is reformed and regenerated by means of truth received from the Lord, 2954. That 'the land' means the Church, see 662, 1066, 1068, 1262, 1733, 1850, 2117, 2118 (end).

Fußnoten:

1. In Genesis 15 the patriarch's name is still Abram.

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