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Genesis 34

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2 Inay-tat Šəkem, ahaya ən Xiwi, iṃos rures ən Xamor wa n əmənokal n akal, ibaz-tat issəxram daɣ-as. iṃan-net, Dina ta n elles ən Yaqub, ig-as tara n iblis ir-et wəllen aṃaran ad-igammay d a wa as tu-za-tirəw.

4 Iṇṇa Šəken y abba-nnet Xamor: «Agu arat kul wa fəl z-əzləfa tabarart a.»

5 Isla Yaqub as tabarart-net tətiwajajargan, mišan id zama as maddan-əs əhan əṣuf d aharay iffəsta, wər iṇṇa arat har d-əqqalan.

6 Xamor, šis ən Šəkem, ikka Yaqub dər-əs ammagrad

7 As d-əfalan maddanəs ən Yaqub əṣuf əgrawan isalan n a wa igan. Əɣšadan ṃan nasan, iggaz-tan alhan səksədan fəl as əmazal wa tan iṣṣəkna Šəkem iṃosan əsəxrəm daɣ Dina, elles ən Yaqub, isifallas Kəl Israyel.Əmazal wa iṃos arat wər nəmməkkan.

8 Iṇṇ-asan Xamor: «Barar-in, Šəkem təbaz-tu tarramt ən tabarart-nawan, areɣ daɣ-wan das-tat takfim y azalaf.

9 «Nazlafatana, akfat-ana ašše-kawan, təkəlam šin nana.

10 Təham əlxəyyar n ad-təɣsəram ɣur-naar-ena. Əgeɣ akal daɣ fassan nawan, əggəzat-tu, təssəɣləyam daɣ as tilem daɣ as ərrəzəɣan.»

11 Šəkem iṃan -net iṇṇa y abba ən Dina əd məqqaran-net: «Əqbəlat maṇsay-nin, a kawan-akfa a wa dər təṣṣəstanam kul.

12 «Əgməyat daɣ-i taggalt zəwwərat əd təṇafuten aggotnen ad awan-ərzəma a wa dər təṣṣəstanam kul mišan akfat-i tabarart a-tat-əzləfa!»

13 Maddan-əs ən Yaqub iḍgaz ətəwəjəjərgan ən tamaḍrayt nasan Dina as əjjəwwaban i Šəkem əd šis Xamor əkkrrasan tan.

14 Əṇṇan-asan: «Wər nəfreg ad-nakfu tamaḍrayt-nana aləs wər nəmməṇkad izləf-tat, id a di issiras-ana.

15 «Wər kawan-za-nakfu tərəddat-nana, ar s-ad-təsəmməṇkədam yayyan kul win əzdaɣnen aɣrəm a.

16 «Assaɣa di a-kawan-nakfu aššek-ana, nəzləf šin nawan, nəɣsər daɣ-wan, nəkrəs aɣrəf iyyan-da.

17 «Mišan as wər təqbelam ad-tammaṇkadam ad nətkəl tabarart-nana, naglu.»

18 Əljəmat ten ogaman-tat id Xamor əd rures Šəkem.

19 Daɣ əḍḍəguz ən tara ən tabarart ən Yaqub issətrab Šəkem əlqəbulat n a wa daɣ-san itawagmayan. Ənta iṃos wa itawaṣofan daɣ ahan-nasan.

20 Ikka Xamor əd rures Šəkem edag wa n əṃənəy daɣ əmi n əɣrəm, əmməgradan i meddan n əɣrəm, əṇṇan:

21 «Meddan en ənniyen-ana alxer, ayyatanaq-qan ad-əɣsəran daɣ akal,əssəɣləyan daɣ-as.Akal elwa fall-ana nakkanay dər-san! Nəfrəg azalaf n ašš-essan, nakf-en šin nana.

22 «Mišan dər əššərəd n as meddan en wər z-əqbəlan tartit dər-na, nəqqəl aɣrəf iyyan-da ar s ad-əmmiṇkadan yayyan-nana kul šilat-nasan.

23 «Ardatana s ad-nəqbəl əššərəd-di, aṃaran as əɣsaran daɣ-na, əddi ihərwan-nasan d ərrəzaɣan nasan ad-əqqəlan in nana.»

24 Əqbalan aytedan kul winn əɣrəm a wa dasan-iṇṇa Xamor əd rures Šəkem, aṃaran əmməṇkadan yayyan n əɣrəm.

25 Mišan əzəl wa n karad, daɣ əknan yayyan win əṃṃənkadnen təzzurt, ənkaran du maddanəs ən Yaqub əššin, iməqqaran ən Dina, Šimehon əd Lefi, ətkalan šikabiwen-nasan, əggazan aɣrəm wər nənked ad ənaqqan yayyan kul win t-əhanen.

26 Ənɣan Xamor iṃan-net əd rures Šəkem əs takoba, əbazan-du Dina daɣ ahan ən Šəkem, əglan dər-əs.

27 Maddanəs ən Yaqub saffaykan šiməɣsa, oɣan aɣrəm wa ijajjarganan tamaḍrayt-nasan.

28 Ətkalan eharay wa ənḍərran əd wa zuwwaran, d əzdan, d a wa ihan aɣrəm kul d əṣuf.

29 Oɣan, ewayan təgərgist-nasan kul, əd maddan-əsan əd təḍoden-nasan, d a wa ihan iṇan-nasan kul.

30 Iṇṇa Yaqub i Šimehon əd Lefi: «Təgam-i daɣ aššawaša, təgam-i ark aḍu dat Kəl-Kanan əd Kəl-Fəriz. Nak wər əleɣ ar təkəbəzzet ən meddan s iga adi əntanay as namannakan fall-i, əṣrayan-i, a-di-əhləkan nak d aɣaywan-in.»

31 Mišan əṇṇan-as: «Wər nəfreg ad-nayyu aləs wa išaššalan tamaḍrayt-nana əd tənəssexrəmt.»

   

Aus Swedenborgs Werken

 

Arcana Coelestia #4447

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4447. 'Hamor spoke to them, saying' means the good of the Church among the Ancients. This is clear from the representation of 'Hamor' as that which was received from the Ancients, dealt with in 4431, namely the good of the Church received from them, for the good of the Church is 'a father', and the truth derived from that good, meant here by 'Shechem', is 'a son' - which also is why 'father' in the Word means good, and 'son' truth. The expression 'the good of the Church among the Ancients' is used here, not the good of the Ancient Church, for the reason that the phrase 'the Church among the Ancients' is used to mean the Church that descended from the Most Ancient Church which existed before the Flood, whereas the Ancient Church is used to mean the Church which came into existence after the Flood. Those two Churches have been dealt with several times previous to this, when it has been shown that the Most Ancient Church which existed before the Flood was celestial whereas the Ancient Church which came into existence after the Flood was spiritual. The difference between the two has also been dealt with often.

[2] Remnants of the Most Ancient Church which was celestial were still in existence in the land of Canaan, especially among those in that land who were called Hittites and Hivites. The reason why such remnants did not exist anywhere else was that the Most Ancient Church, which was called Man or Adam, 478, 479, existed in the land of Canaan, where the garden of Eden, which meant the intelligence and wisdom of the members of that Church, 100, 1588, and the trees in it their perception, 103, 2163, 2722, 2972, was therefore situated. And because intelligence and wisdom were meant by that garden or paradise the Church itself is also meant by it. And because the Church is meant, so also is heaven; and because heaven is meant, so also in the highest sense is the Lord. So it is that in the highest sense the land of Canaan also means the Lord, in the relative sense heaven and also the Church, and in the personal sense the member of the Church, 1413, 1437, 1607, 3038, 3481, 3705. So it is too that the word 'land' standing by itself in the Word has a similar meaning, 566, 662, 1066, 1067, 1413, 1607, 3355; while a new heaven and a new earth mean a new Church, internally and externally, 1733, 1850, 2117, 2118 (end), 3355 (end). The Most Ancient Church was situated in the land of Canaan, see 567, and it was from this that places there became representative. It explains why Abram was commanded to go there, and also why the land was given to his descendants from Jacob, namely that the representatives connected with the places which were to be used in the composition of the Word might be perpetuated, 3686. This was why every place in that land, including mountains and rivers, and also all the borders surrounding it, became representative, 1585, 1866, 4240.

[3] From all these considerations one may see what the expression 'Church among the Ancients' is used to mean, namely remnants of the Most Ancient Church. And because those remnants existed among the Hittites and Hivites, Abraham, Isaac, and Jacob, with their wives, acquired a burial-place among the Hittites in their land, Genesis 23:1-end; Genesis 49:29-32; 50:13; and Joseph among the Hivites, Joshua 24:32. Hamor, Shechem's father, represented the remnants of that Church, and as a consequence means the good of the Church among the Ancients and therefore the origin of interior truth from a Divine stock, 4399. What the difference is between the Most Ancient Church which existed before the Flood and the Ancient Church which came into existence after the Flood, see 597, 607, 608, 640, 641, 765, 784, 895, 920, 1114-1128, 1238, 1327, 2896, 2897.

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

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