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Genesis 27

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2 Iṇṇ'as Isxaq: «Nak əmərədda waššara, wər əṣṣena da daɣ-i təlla taṃattant.

3 Daɣ adi əmərədda əgmaya daɣ-ak ad tətkəla təganzay nnak əd ṃarran-net təggəzaɣ əṣuf tanɣaɣ i du iṣan ən tawaqqast.

4 Tassaŋŋaɣ i aṃensay izodan s əmmək wa as tareɣ tawəyaɣ i t'id at t'atša fəl a fall- ak ag'albaraka nin dat taṃattant in.»

5 Wa iššewal Isxaq y Esaw təṣṣisam asan Raqqiyetu. Igla Esaw, ikka tagmərt.

6 Təṇṇa i rures Yaqub: «Əmərədda ad əsleɣ y abba nnak iššewal y amaqqar nak Esaw, iṇṇ'as:

7 "Awəy i du iṣan ən tawaqqast tagaɣ i aṃensay izodan az z'atša a fall-ak ag'albaraka nin dat Əməli harwa di wər aba"

8 Daɣ adi əmərədda barar in ṣəsəm i tagaɣ a w'as kay omara.

9 A daɣ-ak areɣ at tagla takka eharay wa ənḍərran tabəza du əššin sagayan fəl a daɣ-san akna ameṇsay izodan y abba nnak s əmmək w'as t'ira.

10 Aṃaran tawəyaɣ as tu atš'ay fəl a fall-ak ag'albaraka-net dat taṃattant-net.»

11 Mišan Yaqub iṇṇa y anna-net Raqqiyetu: «Nak əṣṣanaɣ as amaqqar in Esaw ibəndəlan, nak abo.

12 As di iḍas abba nin, iṣṣan as bahu a das əge, a di abəz daɣ təkaddilt issəwər i allaɣanat daɣ adag n albaraka nnet».

13 «Təwəret i allaɣanat», təṇṇ'as ṃas. «Səsəm i ɣas aglu, ag'awa as dak əṇṇeɣ.»

14 Igla ilway tan du y anna-net təkna daɣ san ameṇsay wa izodan əmmək w'as t'ira abba nnet.

15 Dəffər adi tədkal du Raqqiyetu isəlsa n Esaw win əhossaynen as kala da əhan ehan-net təssəls'en i Yaqub wa n amaḍray nnet.

16 Təssəlsa tawšeten-net d iri-net agašek ən sagayan.

17 Dəffər a wen təkfa Yaqub ameṇsay wa izodan əd təgəlla a du təkna da.

18 Eway tan y abba-net issəslam fall as. Ibaz as tu Isxaq iṇṇ'as: «Ma təṃosa daɣ bararan in?»

19 Iṇṇ'as Yaqub: «nak Esaw, wa n aɣafadday nnak. Əgeɣ aw'as di təṇṇeɣ. Əgmaya daɣ ak a du taqqama, tatša awa d əgrawa daɣ təgmərt in fəl a fall-i tag' albaraka nnak.»

20 Iṇṇ'as Isxaq: «Ma təge as du təgrawa awaqqas s ətrub?» Ijjəwwab iṇṇ'as: «Əməli Məššina nnak a di dər əs isaṃṃanayan.»

21 Iṇṇa Iškaq i Yaqub: «Ihaz i du barar in a kay əḍəsa ad əṣṣəna kud tidət as kay Esaw.

22 Ihoz t'idu, isallamamas tu iṇṇa: «əməsli in Yaqub mišan ifassan in Esaw».

23 Ig̣mad as tazdit fəlas ifassan-net əlsan tan aṇzadan šilat ən win Esaw. Isammatag'as, inniyat du a fall-as ag'albaraka nnet

24 mišan ilas tu əṣəstan: «Tidət da as kay Esaw?» Ijjəwwab as Yaqub: «Awalla»

25 Iṇṇ'as aṃaran: «Awəy du sər-i a wa du tənɣe daɣ təgmərt fəl ad tatša aga fall-ak albaraka nin.» Eway as du Yaqub ameṇsay, itš-ay, ikf-ay du esmad išw-ay.

26 Dəffər a di iṇṇ-as Isxaq: «Ihaz i du, təzələmmeɣ i barar in.»

27 Ihoz t id izalammat tu təzzar iwat Isxaq aḍu ən səlsa win izlag, iga fall-as albaraka s as iṇṇa: «Hay aḍu ən barar in ola d aḍu n səgyakan win daɣ igar Əməli albarakatan

28 Akfet kay Məššina ikonakan agu iṃədlan nak kul idəɣran akf ik tilwat n alkamatan d esmad təleq qu w'aynayan

29 Šimattiwen kul dak ikkəwanan Iɣərfan deɣ dak əssəjədan Iməḍrayan nak daw-ək ərəsan Ayt mak kul dak əssəjədan Ilɣan Əməli i kay imənzaɣan Itəwəbərrək i kay ibərrakan.

30 Zama ad iɣrad Isxaq tehakkay ən Yaqub albaraka-net iqqab, oṣa ddu Esaw wa n amaqqar-net ifal du tagmərt.

31 Ikna ddu əntada ameṇsay wa izodan eway tu y abba-net iṇṇ'as: «Qam abba nin tatša awa dd'ig̣madan tagmərt in, fəl a fall-i tag'albaraka nnak».

32 «Ma təṃosa?» iṣəstan t'Isxaq, abba nnet. «Nak Esaw wa n aɣafadday nnak.»

33 Irmaɣ Isxaq har iqqim issiwal əs taysəst, iṇṇa: «Ma iṃos za wa dd'inɣan awaqqas eway i t'id ətšeq qu dat aṣṣa nnak. Əgeɣ fall-as albaraka, əmərədda iwar tu.

34 As isla Esaw y awalan n abba-net ig̣mad tu əməsli labasan iḍnay atkər, ad itigunun abba nnet: «Səwər i albaraka nnak nak da, abba nin.»

35 Mišan iṇṇ'as Isxaq: «Amaḍray nnak a di ikkərrasan təzzar idkal albaraka nnak.»

36 Iṇṇ-as Esaw: «Adi da fəl iga eṣəm Yaqub ṣanatat təkkərrəs a di iga: əstizarat idkal fall-i alxaq wa n təla nin fall-as temsay dəffər adi idkal fall-i albaraka nnak.» Iṇṇ'as harwa: «Wər di təṣsənsa albaraka iyyan?»

37 Iṇṇ'as: «Əmərədda əgeq qu məšš-ik,əgeq qu məššis ən šəqqaɣan-net, əššilwaq qu s alkama d asmad w'aynayan. Daɣ adi mas tareɣ a dak k aga barar in?»

38 Iṇṇ'as Esaw: «Wər təleɣ ar albaraka iyyanda, abba? Səwər i tu nak da, abba nin.» Iḍbaɣ as ətkər.

39 Təzzar iṇṇ'as abba-net Isxaq: «Təməɣsurt nak akal wa n maṇṇa, Ikonakan dər-san təneməggəga.

40 Təməddurt nak takoba əd ṭarna. Əššəɣəl n amaḍray nnak kul tu takna Har taffalaga y a tu tarna Tasaddarfa iṃan-nak tala tat tarza.»

41 Igzar Esaw Yaqub fəl əddəlil n albaraka wa fall-as ig'abba nnet. Iṇṇa daɣ ṃan-net: «Daɣ a ihozan abba nnana ad t iba. Dəffər awen ad əfrəga ad anɣa Yaqub.

42 Təsla Raqqiyetu gezzar n Esaw Yaqub. Təssassaɣr'ay du, təṇṇ'as: «Amaqqar nak Esaw ira a daɣ-ak izzəzəl, s a kay anɣu.

43 Əmərədda barar in ṣəsəm i: «Taggar əs Xaran ɣur amaqqar in Laban.

44 Agu ɣur-əs tamert har tiṣmad taɣašašit n amaqqar nak,

45 har t'ig̣məd alham nak, aṭṭaw in a wa das təɣšada. Əddi a din assagla awedan dər-ək d'iglan. Fəlas wər areɣ a di tagim ag̣amad iyyanda ket-nawan fəl əššin-ewwan.

46 Təṇṇa y Isxaq wər əṃṃəndaya təməddurt fəl əddəlil ən təḍoden šinn aššet Xet. Ma əkkeɣ i təməddurt izlaf Yaqub iyyat daɣ Kəl Xet šilat ən šin, daɣ akal a.

   

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Arcana Coelestia # 3599

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3599. 'And Isaac his father answered, and said to him' means a perception that natural good would be made Divine. This is clear from the representation of 'Isaac' as the Lord's Divine Rational as regards the Divine Good there, dealt with in 3012, 3194, 3210, from the meaning, in historical descriptions in the Word, of 'laying' as perceiving, often dealt with already, and from the representation of 'Esau', to whom Isaac addressed these words, as Natural good, also dealt with many times above. That it would be made Divine is clear from the blessing which is the subject in what follows. It has been stated above that 'Esau' represents the Lord's Divine Natural as regards Divine Good, and 'Jacob' His Divine Natural as regards Divine Truth; but here 'Esau' represents Natural good that was to be made Divine, and in the verses prior to this 'Jacob' has represented Natural truth which too was to be made Divine. The implications of all this may become clear from what has been stated above in 3494, 3576. Yet to make the matter clearer still let a further brief statement be made about it here.

[2] Natural good, which Esau represents at first, is the Lord's Natural when He was a young child. This was Divine from the Father but human from the mother; and to the extent it was from the mother it was steeped in hereditary evil Its nature being such it was not able instantly to exist within that kind of order in which it could receive the Divine that was present inmostly, but it had first of all to be brought into order by the Lord. It is similar with the truth which Jacob represents; for where good is, so must truth be if it is to be anything at all. The whole area of thought, where truth resides, is joined to the area of will, where good resides. This is so even with young children. Once therefore the Lord had brought into order the Natural as regards Good and as regards Truth within Himself - into the kind of order in which the Natural received the Divine, so that He Himself was flowing in from His own Divine - and once He had gradually driven out everything human received from the mother, 'Esau' at that point represents the Lord's Divine Natural as regards Good, and 'Jacob' His Divine Natural as regards Truth.

[3] But Esau and Jacob represent the Divine Good and the Divine Truth of the Lord's Divine Natural when they have been joined together as brothers. Regarded in themselves Divine Good and Divine Truth are a single power working together to give form to and to receive good and truth that are put into practice. The latter, that is to say, good and truth put into practice, are dealt with later on. These considerations show how many are the arcana contained in the internal sense of the Word. Those arcana are such that not even the most general aspects of them are intelligible to man, as is the case perhaps with those that have just been referred to. How then [can he grasp] the countless specific details regarding them? But they are suited to the grasp and understanding of angels who gain from the Lord heavenly ideas concerning these things and others like them, which ideas are enlightened by representatives full of indescribable pleasantness and bliss. From this one can have an idea of what angelic wisdom is like, yet only a remote idea of it because such things remain in the unenlightened part of man's understanding.

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