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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 # 3712

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3712. And I will bring thee back to this ground. That this signifies conjunction with Divine doctrine, is evident from the signification of “bringing back,” as being to conjoin again; and from the signification of “ground,” as being the doctrine of good and truth in the natural man (see n. 268, 566, 990); in the present case Divine doctrine, because by the sojourning of Jacob with Laban are represented the intervening means by which the Lord made His natural Divine: and by the “bringing back” of Jacob, or his return to the land of Canaan, is represented the end of the intervening means; namely, that the Lord had now made His natural Divine: thus by the words “I will bring thee back to this ground,” is signified conjunction with Divine doctrine.

[2] Divine doctrine is Divine truth; and Divine truth is all the Word of the Lord; Divine doctrine itself is the Word in the supreme sense, in which the Lord alone is treated of; and from this, Divine doctrine is the Word in the internal sense, in which the Lord’s kingdom in the heavens and on earth is treated of. Divine doctrine is also the Word in the literal sense, in which the things that are in the world and upon earth are treated of. And whereas the literal sense contains within it the internal sense, and this the supreme sense, and as the literal sense altogether corresponds thereto by means of representatives and significatives, therefore also the doctrine therefrom is Divine. As Jacob represents the Lord’s Divine natural, he represents also the Word as to the literal sense; for it is well known that the Lord is the Word, that is, all Divine truth.

[3] The natural of the Word is circumstanced no otherwise than is its literal sense, for this is relatively a cloud (see the preface to chapter 18); whereas its rational-that is, the interior spiritual of the Word-is circumstanced as is the internal sense; and as the Lord is the Word, it may be said that the internal sense is represented by Isaac, but the supreme sense by Abraham. From this we can see what is meant by conjunction with Divine doctrine, when this is predicated of the Lord’s Divine natural which is represented by Jacob. Nevertheless these things are not so in the Lord, for all in Him is Divine good, and not Divine truth, and still less Divine natural truth; but Divine truth is the Divine good appearing in heaven before the angels, and on earth before men; and although it is an appearing, still it is Divine truth, because it is from the Divine good; just as light is of the sun, because from the sun (see n. 3704).

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