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Genesis 28

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2 Əbəz ṭarrayt, takka Mesofotami daɣ aɣaywan n abba n anna nnak Bətuhel, təzləfa iyyat daɣ təbararen n aŋŋatṃak Laban.

3 Məššina di maqqaran təssiwaraq qay albaraka, ikf'ik bararan, təzzar issəgat əzzurriya nnak, issuɣəl kay əmaraw ən giman ən təmattiwen.

4 Akf'ik albaraka kay d əzzurriya nnak wa ikfa Ibrahim fəl ad təqqəla məššis n akal wa daɣ təṃosa amagar s ənta a ikfa Məššina Ibrahim.» Dəffər a wen ig'as šiwaṭriwen.

5 Dəffər as t'issillam Isxaq, iṃatakway Yaqub ikka Mesofotami ɣur Laban iṃosan ag Bətuhel wa n aw Aram, iṃos tolas amaqqar ən Raqqiyetu, anna ən Yaqub d Esaw.

6 Igra Esaw as Isxaq issəwar Yaqub albaraka təzzar issok'ay Mesofotami a daɣ-as izləf, aṃaran ɣur əsəwər wa t'iga albaraka den omar tu s ad wər izlef iyyat daɣ təḍoden n akal wa n Kanan.

7 Igra tolas as Yaqub ikkiwan y abba-net d anna nnet, ikka Mesofotami.

8 Denda ad iṣṣan Esaw as šiḍoden ən Kanan wər tanat ira abba nnet.

9 Təzzar ikka Esaw Ismaɣil agg Ibrahim, izlaf ell-es Maxalat, tamaḍrayt ən Nəbayot, iššota sər-əs šiḍoden-net šin hadatnen.

10 Ig̣mad du Yaqub Ber-Šeba issəṇta əšikəl-net əs Xaran.

11 Oṣa dd'edagg iyyan izzəbbat ɣur ag̣adal ən ṭəfuk. Idkal du šihun ig'enat ifi y aɣaf-net den da.

12 Daɣ eṭəs orga inay šisəffəttan əɣtanen daɣ aṃadal har jənnawan. Inay tolas angalosan tanat faṭṭanen tazabben tanat du.

13 Əməli illa ɣur təzərəst nasnat s afalla. Iṇṇa: «Nak Əməli, Məššina ən wa kay isahayyawan Ibrahim d abba nnak Isxaq. Aṃadal wa fəl təṇseɣ əkfeɣ ak ku, kay d əzzurriya nnak.

14 Əzzurriya nnak ad iqqəl arat aggen har agdu əd təblalen n aṃadal, ilal akal-net daɣ təsədag kul: gər dənnəg d aṭaram wala gər tamasna d agala. Aytedan n əddənet kul ad əgrəwan albaraka fəl udəm nak d udəm n əzzurriya nnak.

15 Əmərədda əṣṣana daɣ-ak. Og̣azaq qay id təkkeɣ tolas əssuɣəlaq-qay-du aṃadal a, id fəlas wər kay z əfəla iket wər əssənda arkawal wa ədkala.»

16 Iṇkar du Yaqub, iṇṇa: «Zaɣnin! Əməli illa da, mišan nak wər əṣṣena!»

17 Daɣ tərəmmeq iṇṇa: «Wər ifreg awedan ar a tu təggəz ṭasa daɣ adagg a! Id wər t'illa a iqqal ar ehan ən Məššina, təsəhərt jənnawan!»

18 Tufat aɣora iga Yaqub taṇakra tənzayat idkal du təhunt ta iṣṣomat issəɣt'et sas təzzəgrət-net inɣal widi fəl afalla-net təqqal tasaktawt ən Məššina.

19 Iga y adagg en eṣəm Bet-El (almaɣna ehan ən Məššina) kuddeɣ as əstizarat eṣəm n aṃadal di Luz.

20 Təzzar idkal Yaqub taṇat təṃosat as iṇṇa: «Kud Əməli Məššina iṣṣan daɣ-i, kud og̣az i daɣ əšikəl a əge da, kud ikf'i a ətše d a əlse,

21 kud əqqala aɣaywan n abba nin alxer ad iqqəl Əməli Məššina nin.

22 Təhunt tədi əssəɣta əs təzzəgrat-net əgeq qat tasaktawt ən Məššina. Edag wa təha ad iqqəl edag n əlɣibada ən Məššina. Aṃaran das a di təkfə a kay akfa təzunt-net ta n marawat.

   

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Arcana Coelestia # 3670

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3670. And He will give thee the blessing of Abraham. That this signifies the conjunction of the Divine Itself with the good and truth of the natural, is evident from the signification of a “blessing,” as being conjunction (n. 3660, 3667); and from the representation of Abraham, as being the Lord’s Divine Itself which is called the “Father” (concerning which see n. 2011, 3251, 3439). And inasmuch as these words are spoken to Jacob, by whom there would be represented the Lord’s Divine natural as to the Divine good and truth therein, therefore the conjunction of the Divine Itself with the good and truth of the natural is what is signified, in the internal sense, by “He will give thee the blessing of Abraham.” In the sense of the letter, it is the possession of the land of Canaan that is meant by the “blessing of Abraham,” and also by the words which follow: “to cause thee to inherit the land of thy sojournings, which God gave unto Abraham;” and according to this sense do all apprehend the words who believe that the historicals of the Word do not contain within them things more heavenly and secret: and especially so do the Jewish nation, who on the strength of these words claim for themselves privileges above every other nation and people. Their fathers understood the words in the same manner, and especially were they so understood by Jacob, whose quality is evident from what was said just above (n. 3667), in that he would not have known Jehovah, nor have been willing to acknowledge Him, unless He had given him corporeal and worldly blessings. But that neither Abraham, nor Isaac, nor Jacob was meant, and that by Jacob is represented the Lord as to the natural which He would make Divine, is abundantly manifest from the explications given above. That it is immaterial what is the quality of the man who represents, as to whether he is evil or good, and that evil men equally with good men can represent and have represented the Lord’s Divine, may be seen above (n. 665, 1097, 1361).

[2] The same may be seen from the representatives which exist even to this day; for all kings, whoever they may be, and of whatever quality, by the royalty itself that appertains to them represent the Lord; in like manner all priests, whoever and of whatever quality they may be, by the priestly office itself. The royal and the priestly office itself is holy, whatever be the quality of him who ministers therein; and this is the reason why the Word taught by an evil man is equally holy, and also the sacrament of baptism and the Holy Supper, and other such things. And from this it is also evident that no king can possibly claim for himself anything of the sanctity that belongs to his royalty; nor any priest anything of the sanctity that belongs to his priesthood. Insofar as either claims anything thereof to himself, or attributes it to himself, so far he brands himself with the character of a spiritual thief, or with the mark of spiritual theft; and also insofar as he does evil, that is, acts contrary to what is just and equitable, and contrary to what is good and true, so far a king puts off the representative of holy royalty, and a priest the representative of holy priesthood, and represents the opposite. For this reason in the representative Jewish Church there were so many laws enjoined concerning the holiness in which priests especially should be during their ministration-on which subject, of the Lord’s Divine mercy, more will be said in what follows.

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