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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 # 3739

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3739. Shall be God’s house. That this signifies the Lord’s kingdom in the ultimate of order, in which higher things are as in their house, is evident also from what was said above (n. 3720), where the same words occur, and further from what was said in n. 3721. As regards higher things being in the ultimate of order as in their house, the case is this: Such an order has been instituted by the Lord that higher things inflow into lower ones, and therein present an image of themselves in general, and consequently are together therein in a certain general form, and thus are in order from the Highest, that is, from the Lord; from this it is that the proximate image of the Lord is the inmost heaven, which is the heaven of innocence and peace, where those who are celestial dwell; which heaven, because nearest to the Lord, is called His “likeness.” The next heaven, namely, that which succeeds and is in a lower degree, is an “image” of the Lord, because in this heaven, as in something general, there are simultaneously presented the things which are in the higher heaven. The ultimate heaven, which succeeds this again, is similarly circumstanced, for the particulars and singulars of the heaven next higher inflow into this heaven, and are therein presented in general, and in a correspondent form.

[2] The case is similar with man, for he has been created and formed to be an image of the three heavens. In man that which is inmost inflows in like manner into that which is lower; and this in like manner into that which is lowest or last. The natural and corporeal consists of such an influx and concourse into those things which are beneath, and finally into those which are last. In this way there is a connection of the last or ultimate things with the first, without which connection that which is last in order would not subsist a single moment. Thus it is manifest what is meant by higher things being in the ultimate of order as in their house. Whether we speak of things higher and lower, or interior and exterior, it is the same; for to man’s view things interior appear as higher; and for this reason man places heaven on high, when yet it is in what is internal.

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