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Genesis 22

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2 Iṇṇ-as Məššina: «Ədkəl barar-nak Isxaq, barar-nak ann iyyanda təknəɣ tara, takka dər-əs akal ən Moriyya, fəl adɣaɣ a kay z-assakna, amaran tagaɣ-i-tu takutay təkwayat.»

3 Tufat iga-ddu Ibrahim taṇakra tənzayat, isaffardat eškan, iggəgga ajaḍ-net, əbazan tarrayt ənta əd barar-net Isxaq d əššin daɣ eklan-net. Əkkan edag wa das imal Məššina.

4 As ṭufatt en ogga edag wa əkkan daɣ əsəṣwəd.

5 Iṇṇa y eklan: «Ɣamiwat da da tagəzam ajad, nak əd barar ad-nakku afalla ad-nəɣbəd Məššina, nəqqəl-kawan-du da da.»

6 Issəwar Ibrahim rur-es Isxaq eškan. Ənta iṃan-net eway šiṃakaten əddarnen d əlmoši. Əglan əššin-essan, əddəwan əjiwanken.

7 Iṇṇa Isxaq y abba-nnet Ibrahim: «Abba-nin!» Ikkəwan-as Ibrahim: «Nak da, barar-in! Ma igan?» Iṇṇ-as Isxaq: «Temsay d eškan da mišan ma təga teɣsay ta n təkutay təkayat?»

8 Ijjəwwab Ibrahim: «Məššina a du-z-igrəwan teɣsay ta n təkutay təkwayat, barar-in.» Əglan əššin-essan, əddəwan əjiwanken.

9 As din-oṣan edag wa das imal Məššina, ikras Ibrahim edagg ən təkutay, isammasaṇṣa fall-as eškan, təzzar ikrad Isxaq barar-net issəwar-tu edagg ən təkutay fəl əfalla n eškan.

10 Izzal Ibrahim əfus-net idkal-du əlmoši fəl ad igzəm rur-es.

11 Mišan Angalos n Əməli iɣr-ay daɣ jənnawan, iṇṇ-as: «Ibrahim! Ibrahim!» Ikkəwan-as: «Nak da!»

12 Iṇṇa tolas: «Ad-wər-təzzəla əfus nak əs barar! A-das-wər-təɣšəda arat! Id əmərədda əṣṣanaɣ as təksudaɣ Məššina. Wər di təgdela barar-nak ann iyyanda.»

13 Idkal Ibrahim aṣawad-net ogga ajaɣol iyyan daɣ təfəṣṣaɣ itiwaṭṭaf s əṣkawan. Təzzar ikk-ay Ibrahim ibaz-t-iddu, ig-ay takutay təkwayat daɣ adagg ən barar-net.

14 Ig'Ibrahim y adagg en den eṣəm: «Məššina a du-z-igrəwan.» A di da fəl itawaṇṇu azala: «Fəl adɣaɣ wa n Məššina, a-dd-itəwəgrəw.»

15 Angalos n Əməli ilas-du teɣaray n Ibrahim daɣ jənnawan,

16 iṇṇ-as: «Məššina iṇṇa: " Id zama təgeɣ a wa: as wər təgdela barar-nak, ann iyyanda,

17 illikan as a fall-ak aga albaraka əs tidət tolas əssəgətaɣ əzzurriya-nnak, šilat n eṭran ən jənnawan madeɣ aṃadal daɣ ṭama n agarew, amaran əzzurriya-nnak ad-arnu imagzaran-net.

18 Šimattiwen n əddənet kul ad-əgrəwnat albaraka fəl udəm n əzzurriya-nnak fəlas takawent a di təge."»

19 Iqqal Ibrahim eklan-net, əṇkaran-du, əddewan əs Ber-Šeba. Igla iɣsar Ibrahim daɣ Ber-Šeba.

20 Dəffər aratan win den, oṣan-du salan Ibrahim n as: «Milka ənta da təla bararan əd Naxor amaḍray-nnak.

21 Uts aɣafadday-nnet, Buz amaḍray-nnet, Kəmuhel ši-s n Aram,

22 Kesed, Xazo, Fildaš, Yidlaf əd Bətuhel.»

23 Bətuhel ši-s ən Raqqiyetu. Əntanay da da bararan ann əṭṭam ən Milka təgraw əd Naxor, amaḍray n Ibrahim.

24 Takna-nnet təgat eṣəm Rəhuma, təgraw dər-əs ənta da bararan: Tebax, Gaxam, Taxaš əd Mahaka.

   

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Arcana Coelestia # 2778

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2778. Which I will tell thee of. That this signifies as He should perceive, is evident from the signification of “saying,” as being to perceive (see above, n. 2769).

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

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Arcana Coelestia # 2258

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2258. Shall not the Judge of all the earth do judgment? That this signifies that the Divine good cannot do this after the manner of truth separated from good, is evident from the signification of the “Judge of all the earth,” as also from the signification of “judgment.” The “Judge of all the earth,” signifies in the internal sense the good itself from which comes truth; which also in the representative Church was represented by the priests who were at the same time judges; for as priests they represented the Divine good, and as judges the Divine truth; but the “Judge of all the earth” means both, and this from the signification of “earth,” as explained in several places in Part First. But to prove these things now from the representatives of that church would be too tedious. “Judgment,” however, signifies truth (as shown above,n. 2235). From these significations, and at the same time from the series of things in the internal sense, it is evident that “Shall not the Judge of all the earth do judgment?” signifies that the Divine good cannot do this after the manner of truth separated from good.

[2] In order to understand these things, be it known that there are two things which constitute the order of the universal heaven, and thence in the universe, namely, Good and Truth. Good is the essential of order, all the things of which are mercies. Truth is the secondary of order, all the things of which are truths. The Divine good adjudges all to heaven, but the Divine truth condemns all to hell; and therefore unless the Lord’s Mercy, which is of good, were eternal, all men, however many, would be condemned. This is what is signified by the statement that the Divine good cannot do this after the manner of truth separated from good. (See also (1728) what is said concerning this in Part First,n. 1728.)

[3] That the evil are nevertheless condemned to hell, is not because the Divine good is separated from the Divine truth, but because the man separates himself from the Divine good. For the Lord in no case sends anyone down into hell, but the man sends himself, as has been already stated a number of times. In the following respect also the Divine good is conjoined with the Divine truth: that unless the evil were separated from the good, the evil would do harm to the good, and would be continually endeavoring to destroy order: thus that the good may not be harmed, is of Mercy. This stands just as in the kingdoms of the earth. If evils were not punished, the whole kingdom would be infected with evils, and so would perish; for which reason kings and judges show more mercy in punishing evils and in expelling from society those guilty of them, than by exercising in their behalf an unseasonable clemency.

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