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Genesis 18

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2 As idkal Ibrahim aṣawad-net ogga karad meddan əbdadan dat-əs. Ozal-in dat ahaket-net har dər-san iṃṃənay, issəjad har aṃadal.

3 Aṃaran iṇṇa: «Əməli-nin kud əgrawa ɣur-ək arraxmat ad wər takəya daɣ igəg n əkli-nnak.

4 Ammawayanet-awan-du arat n aṃan as təššoradam iḍaran-nawan. Dəffər a di taṣṣanfim daw ašəkk a.

5 A-kawan-akfa arat ən ṭattay a-kawan-du-təssuɣəl šiɣurad-nawan, aṃaran takəyam daɣ tarrayt-nawan. S ig'a di wər z-iqqəl as du-təllamam dagma n ahan-in bannan.» Əjjəwwaban-as magaran: «Agu a w'as təṇṇe!»

6 Iqqal Ibrahim ahaket-net irrorad, iṇṇa i Sarata: «Tarmad, ədkəl-du iyyat n əɣlal n agel-nam w'ofan taga šigəlwen.

7 Dəffər a wen ozal Ibrahim s aharay-nnet isaṇṇafran d abarkaw wa ləmmidan iddəren, ikf-ay y amaššaɣal-net, issətrab amaknaw-net.

8 Aṃaran idkal-du ṭawna d əx d abarkaw wa iŋŋan, issəṇs-en dat-san. Igla ibdad ɣur-san daw ašək, əṭattan.

9 Təzzar əṇṇan-as: «Ma təga Sarata ta n tənṭut-nak?» Ijjəwwab-asan: «Təlla da, təha aṃṃas n ahaket.»

10 Iṇṇa iyyan daɣ-san: «Illikan as a-kay-d-əqqəla aḍan a da azanen, ad-tilu tənṭut-nak Sarata barar.» Sarata təṣṣisam daɣ aṃṃas n ahaket-net illan dəffər Ibrahim.

11 Ibrahim əd Sarata əglan daɣ elan, amaran Sarata təsiɣaraggat.

12 Ad-təḍazzu daɣ ṃan-net. Təgannu: «Əmərədda ad waššera ad-ileɣ əṇṇiyat n ənəməṇsa? Aləs-in deɣ waššar.»

13 Iṇṇa Əməli y Ibrahim: «Mas təḍazzu Sarata, təgannu:" Immikkan as ad əgrəwa barar, nak igan tušaray a da?"

14 Illa-ttu a iṃosan muxal fəl Əməli? Daɣ tamert a dak-əssəbdada a-kay-d-aṣa, aṃaran daɣ tamert di Sarata təla barar.»

15 Təga Sarata bahu as təṇṇa: «Wər əḍze», ənta tərəmmeq a təga. Mišan iṇṇ-as Əməli: «Awalla təḍzə!»

16 Əggazan meddan tarrayt, əgan anamod ən Sədom har oggan aɣrəm-net, intak-kan Ibrahim.

17 «Awak, iṇṇa Əməli, ad-əɣbəra y Ibrahim a wa z-aga?

18 Illikan as Ibrahim ad-iqqəl əmaraw ən tamattay təknat igət, təkna aṣṣahat, amaran a sər-əs əgrəwnat təmattiwen kul n əddənet albaraka,

19 fəlas əsinafranaq-qu fəl ad-amər əzzurriya-nnet s iḍuf ən tarrayen-nin s əṇṇiyat togdat toɣad fəl a-das-assanda a wa das ərkawala.

20 Iṇṇa Əməli y Ibrahim: «Šiɣəttas ən Sədom əd Gamora šilabasnen, ibakkadan-nasan izawwarnen,

21 a-tan-awəda aššaggara a wa sər-san itawaṇṇan. Kud əgan aššar wədi, ad-əṣṣəna.»

22 Əššin daɣ magaran əg̣madan edag di, əgan anamod ən Sədom, s iga a di Əməli illa ɣur Ibrahim.

23 Ihoz-t-id Ibrahim, iṇṇa: «Əməli, awak ad-təhləka aytedan win n alɣadilan əd win tan wər nəṃos?

24 Mijas əllanat-tu ṣəmmosat təṃərwen n alɣadil daɣ əɣrəm a-tan-təhləka? Wər za-təṣṣurəfa y əɣrəm fəl udəm ən ṣəmmosat təṃərwen as immikkan as t-əhanat?

25 Kala kala wər imməkkan ad-tagaɣ a di, ad-tanɣa aytedan əɣdalnen təssərtəyaq-qan əd win aššarnen, əšəššili ən win əɣdalnen əd win aššarnen! Iguk-kay əṃedran di! Əmašraɣ n əddənet ad-ammazal s əššəriɣa di?»

26 Iṇṇa Əməli: «As əgrawa daɣ Sədom ṣəmmosat təṃərwen n alɣadil, ad-əṣṣurəfa y əɣrəm kul fəl udəm-nasan.»

27 Iṇṇa Ibrahim tolas: «Əhala awal s Əməli, ənta nak wər əṃosa ar əg̣odrar d ezəd.

28 Kud iqqəddar as aba ṣəmmos daɣ ṣəmmosat təṃərwen n alɣadil ad-təhləka aɣrəm kul fəl ṣəmmos aytedan di?» «Wər tu-z-əhləka, ijjəwwab Əməli, as daɣ-as əgrawa əkkozat təṃərwen n alɣadil əd ṣəmmos.»

29 Iḍgaz Ibrahim tolas iṇṇa: «Mijas tu wər iha ar əkkozat təṃərwen n alɣadil!» «Wər z-əhləka aɣrəm fəl udəm n əkkozat təṃərwen.»

30 Iṇṇa Ibrahim tolas: «Əməli-nin ardu s a kay wər iggez alham, ad-ak-ammagrada tolas! Mijas tu wər iha ar karadat təṃərwen.» «As daɣ-as əgrawa karadat təṃərwen, ijjawwab Əməli, wər tu-z-aga.»

31 Igla Ibrahim iṣṣəstan: «Əhala awal s Əməli. Mijas wər t-iha ar ṣanatat təṃərwen!» «Fəl udəm ən ṣanatat təṃərwen di wər tu-z-əhləka.»

32 Iṇṇa Ibrahim tolas: «Are daɣ Əməli a tu wər iggez alham as əge awal-in wa ilkaman! Mijas tu wər iha ar ṃaraw.» Amaran ijjəwwab Məššina: «Fəl udəm ən ṃaraw alɣadilan wər z-əhləka aɣrəm di.»

33 As təɣrad əljəmat fəl a wa, igl'Əməli, aṃaran Ibrahim iqqal aɣaywan-net.

   

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Arcana Coelestia # 2228

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2228. All the nations of the earth shall be blessed in him. That this signifies that all who are in charity will be saved by Him, is evident from the signification of being “blessed,” as being to be endowed with all goods which are from a heavenly origin (as explained n. 981, 1096, 1420, 1422). They who are endowed with goods from a heavenly origin, that is, with both celestial and spiritual goods (concerning which just above, n. 2177), are also endowed with eternal salvation, that is, are saved. By “all the nations of the earth” are meant in the internal sense those who are in the good of love and of charity, as is evident from the signification of a “nation,” as being good (n. 1159, 1258-1260, 1416, 1849). That all men in the whole globe are not meant by “all the nations of the earth,” is evident to everyone, because there are very many among them who are not saved, but only those who are in charity, that is, who have attained the life of charity.

[2] That none may be unaware how the case is with the salvation of men after their decease, it shall be briefly stated. There are many who say that man is saved by faith, or, in their words, if he only has faith; but for the most part they are those who do not know what faith is. Some suppose that it is mere thought; some that it is an acknowledgment of something to be believed; some that it is the whole doctrine of faith, which is to be believed; and others otherwise. Thus in the bare knowledge of what faith is they wander in error; consequently in the knowledge of what that is by which man is saved. Faith, however, is not mere thought, nor is it an acknowledgment of something to be believed, nor a knowledge of all things which belong to the doctrine of faith. By these no one can be saved; for they can take root no deeper than in the thought, and thought saves no one, but the life which the man has procured for himself in the world by means of the knowledges of faith. This life remains; whereas all thought which does not accord with the life perishes, even so as to become none at all. The heavenly consociations are according to lives, and by no means according to thoughts which are not of the life. Thoughts which are not of the life are counterfeit, and such are altogether rejected.

[3] In general, life is twofold, being on the one hand infernal, on the other heavenly. Infernal life is acquired from all those ends, thoughts, and works which flow from the love of self, consequently from hatred against the neighbor; heavenly life, from all those ends, thoughts, and works which are of love toward the neighbor. The latter is the life to which all things that are called faith have regard, and which is procured by all things of faith. All this shows what faith is, namely, that it is charity, for to charity all things lead which are said to be of the doctrine of faith; in it they are all contained, and from it they are all derived. The soul, after the life of the body, is such as its love is.

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