Nuevo Estudio Bíblico Cristiano

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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.»

   

De obras de Swedenborg

 

Arcana Coelestia #4447

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4447. And Hamor spoke with them, saying. That this signifies the good of the Church among the Ancients, is evident from the representation of Hamor, as being what is from the ancients (see n. 4431), that is, the good of the church which was among them. For the good of the church is father, and the derivative truth (“Shechem”) is son; and therefore by “father” in the Word is signified good, and by “son” truth. It is here said “the good of the Church among the Ancients,” but not “the good of the Ancient Church,” for the reason that by the “Church among the Ancients” is meant the church that was derived from the Most Ancient Church which existed before the flood, and by the “Ancient Church” is meant the church that existed after the flood. These two churches have sometimes been treated of in the preceding pages, and it has been shown that the Most Ancient Church which was before the flood was celestial, but the Ancient Church which was after the flood was spiritual, and the difference between them has often been treated of.

[2] The remains of the Most Ancient Church which was celestial still existed in the land of Canaan, especially among those called Hittites and Hivites. The reason why these remains did not exist anywhere else was that the Most Ancient Church called “Man” or “Adam” (n. 478, 479) was in the land of Canaan, and therefore the “garden of Eden,” by which was signified the intelligence and wisdom of the men of that church (n. 100, 1588), and by the trees in it their perception, (n. 103, 2163, 2722, 2972), was in that land. And because intelligence and wisdom were signified by this “garden” or paradise, the church itself was meant by it; and because the church was meant, so also was heaven; and because heaven, so also in the supreme sense, was the Lord; and therefore in this sense the “land of Canaan” itself signifies the Lord, in the relative sense heaven and also the church, and in the individual sense the man of the church (n. 1413, 1437, 1607, 3038, 3481, 3705); and therefore also the term “land” or “earth” when mentioned alone in the Word has a like signification (n. 566, 662, 1066, 1067, 1413, 1607, 3355); the “new heaven and new earth” being a new church in respect to its internal and its external (n. 1733, 1850, 2117, 2118, 3355). That the Most Ancient Church was in the land of Canaan may be seen in n. 567; and the result of this was that the places there became representative, and for this reason Abram was commanded to go there, and the land was given to his descendants the sons of Jacob in order that the representatives of the places in accordance with which the Word was to be written, might be retained. (See n. 3686 and that for the same reason all the places there, as well as the mountains and rivers, and all the borders round about, became representative, n. 1585, 1866, 4240.)

[3] All this shows what is here meant by the “Church among the Ancients,” namely, remains from the Most Ancient Church. And as these remains existed among the Hittites and Hivites, therefore Abraham, Isaac, and Jacob, together with their wives, obtained a place of burial with the Hittites in their land (Genesis 23:1-20; 49:29-32; 50:13); and Joseph with the Hivites (Josh. 24:32). Hamor the father of Shechem represented the remains of this Church, and therefore by him is signified the good of the Church among the Ancients, and consequently the origin of interior truth from a Divine stock (n. 4399). (What the distinction is between the Most Ancient Church which was before the flood, and the Ancient Church which was after the flood, may be seen above, n. 597, 607, 608, 640, 641, 765, 784, 895, 920, 1114-1128, 1238, 1327, 2896, 2897.)

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

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Genesis 9

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1 God blessed Noah and his sons, and said to them, "Be fruitful, and multiply, and replenish the earth.

2 The fear of you and the dread of you will be on every animal of the earth, and on every bird of the sky. Everything that the ground teems with, and all the fish of the sea are delivered into your hand.

3 Every moving thing that lives will be food for you. As the green herb, I have given everything to you.

4 But flesh with its life, its blood, you shall not eat.

5 I will surely require your blood of your lives. At the hand of every animal I will require it. At the hand of man, even at the hand of every man's brother, I will require the life of man.

6 Whoever sheds man's blood, his blood will be shed by man, for God made man in his own image.

7 Be fruitful and multiply. Bring forth abundantly in the earth, and multiply in it."

8 God spoke to Noah and to his sons with him, saying,

9 "As for me, behold, I establish my covenant with you, and with your offspring after you,

10 and with every living creature that is with you: the birds, the livestock, and every animal of the earth with you, of all that go out of the ship, even every animal of the earth.

11 I will establish my covenant with you: all flesh will not be cut off any more by the waters of the flood, neither will there ever again be a flood to destroy the earth."

12 God said, "This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations:

13 I set my rainbow in the cloud, and it will be for a sign of a covenant between me and the earth.

14 It will happen, when I bring a cloud over the earth, that the rainbow will be seen in the cloud,

15 and I will remember my covenant, which is between me and you and every living creature of all flesh, and the waters will no more become a flood to destroy all flesh.

16 The rainbow will be in the cloud. I will look at it, that I may remember the everlasting covenant between God and every living creature of all flesh that is on the earth."

17 God said to Noah, "This is the token of the covenant which I have established between me and all flesh that is on the earth."

18 The sons of Noah who went forth from the ship were Shem, Ham, and Japheth. Ham is the father of Canaan.

19 These three were the sons of Noah, and from these, the whole earth was populated.

20 Noah began to be a farmer, and planted a vineyard.

21 He drank of the wine and got drunk. He was uncovered within his tent.

22 Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers outside.

23 Shem and Japheth took a garment, and laid it on both their shoulders, went in backwards, and covered the nakedness of their father. Their faces were backwards, and they didn't see their father's nakedness.

24 Noah awoke from his wine, and knew what his youngest son had done to him.

25 He said, "Canaan is cursed. He will be servant of servants to his brothers."

26 He said, "Blessed be Yahweh, the God of Shem. Let Canaan be his servant.

27 May God enlarge Japheth. Let him dwell in the tents of Shem. Let Canaan be his servant."

28 Noah lived three hundred fifty years after the flood.

29 All the days of Noah were nine hundred fifty years, then he died.

   

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