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Genesis 29

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2 Daɣ əšikəl-net inay Yaqub aṇu daɣ əṣuf təhar təhunt zəwwərat, igan ɣur-əs aharay wa ənḍərran iṃosan karad səgan, əṣassinen den da faw.

3 Maran a wa ətaggan ṃadanan as d əddəwan hərwan nasan kul ad əntəgan təhunt ta təharat imi n aṇu, as əššəšwan əssuɣəlan tat edag-net.

4 As din ewad Yaqub aṇu iṣṣəstan iṃadanan: «Ma iṃos aɣaywan nawan, išəqqaɣan in?» «Nakkanay in Xaran», əṇṇan as.

5 Iṣṣəstan tan tolas: «Təzdayam Laban, ahaya ən Naxor?» «Awalla, nəzday tu,» əṇṇan as.

6 Iṇṇ'asan Yaqub: «Ma ixlak?», əṇṇan as: «Əlxar ɣas, aṃaran elles den Raxil təlkamat y aharay nnasan den.

7 Iṇṇ'asan: «Mas təqqalam da? Əzəl izagren, wər iga alwaq n əsəgən n aharay, šašwat tu təwətam tu əs təməḍint.»

8 Əjjəwwaban as ṃadanan: «wər nəfreg əšəšwəy-net iket wər d oṣen midawan nana kul, nəntəg təhunt ta təharat imi n aṇu.

9 Immigrad dər-san den da as du tewad Raxil, təlkam y əharay n abba nnet, id ənta a təṃosat tamaḍant-net.

10 Ogga Yaqub Raxil ɣas ta n elles ən Laban wa n aŋŋatṃas, təlkam y aharay nnet, ikk'aṇu intag təhunt ta təharat imi nnet, iššəšwa eharay n aŋŋatṃas Laban.

11 Təzzar izalammat Raxil, təkkas du daɣ-as tədəwit iṃəttawan.

12 Iṇṇa Yaqub i Raxil: «Nak tegazay nn-abba-nnam, id əṃosa rures ən Raqqiyetu.» Tozal təg'isalan y abba nnet.

13 Təga Raxil isalan n aṣṣa ən Yaqub i Laban ɣas, ozal, issəlkad as, izalammat tu. Təzzar ilway tu s aṃṃas n ahan-net. Imməgrad Yaqub sa wa fall-as igan. Iṇṇ'as Laban: «Illikan as kay iɣasan nin d əzni nin a təṃosa.» Iqqim ɣur-əs Yaqub har iga tallit.

15 Dəffər a wen iṇṇ'as Laban: «Wərge a wa as təṃosa tegazay nin a fəl di za təšɣəla bannan. Əməl i a wa iṃos alxaq nak.»

16 Ənta Laban ila šibararen ṣanatat, ta waššarat Leyya, ta ənḍərrat Raxil.

17 Leyya šiwinəɣat, mišan Raxil təhossay azzat-net, ihossay udəm-net.

18 Yaqub ira Raxil. Iṇṇa i Laban: «A dak aga əššəɣəl n əṣṣa elan iqqəl taggalt ən tabarart nak ta əṇḍərrat Raxil.

19 Iṇṇ'as Laban: «Əṣṣofa əkfeɣ ak kat, əkfeq qat y iyyan. Qam ɣur-i da da.»

20 Əmmək en da as iga Yaqub əššəɣəl n əṣṣa elan fəl əddəlil ən Raxil mišan a wa das iga daɣ tara əqqalan sər-əs arat n aḍan.

21 Dəffər adi iṇṇa Yaqub i Laban; «Təmastant tənda. Əmərədda akf'i taṇtut t'as ərzama taggalt-net.»

22 Daɣ a di iššedaw du Laban aytedan kul win n əɣrəm wa, issəkras as.

23 Mišan as iga ahad issok'ay Leyya.

24 Iššedaw tat əd təklit-net Zilfa fəl ad as təšɣəl. Inamaṇsa Yaqub əd Leyya.

25 Tufat aɣora iqqan aɣaf ən Yaqub fəl as Leyya a t id itwakfan. Igla, ikka Laban, iṇṇ'as: «Awak ma di təge da? Nak wərgeɣ əddəlil ən Raxil fəl dak əšɣala? Ma fel tətakaddalaɣ i?»

26 Iṇṇ'as Laban: «Adi wər itəwəggu daɣ-na əzəzləf ən tamaḍrayt dat tamaqqart.

27 Səkkəsəw takrəst ən Leyya dəffər a wen a kay nakfu Raxil təzləfaq qat. Eges a di taga əṣṣa elan wiyyad n əššəɣəl.»

28 Iga Yaqub adi da. As əɣradan əṣṣa aḍan ən təkrəst ən Leyya, ikf'ay Laban Raxil, izlaf tat.

29 Raxil iššedaw tat abba-net əd təklit-net Bilha fəl ad as təšɣəl.

30 Inamaṇsa Yaqub əd Raxil, ir'et, iṣṣof ənta Leyya. Išɣal i Laban har ig' əṣṣ' elan.

31 Inay Əməli as Ləyya wər tətawara ikf'et fərregat ən təla ən bararan, aṃaran Rahkil ənta təggəgra.

32 Təga Ləyya tadist, təgraw barar, tag'as eṣəm Ruben. «Fəlas, təṇṇa, Əməli ogga arkaṇay nin d as əmərədda aləs in ad i iru.»

33 Təlas igi ən tədist, təgraw barar, təṇṇa: «Fəlas Əməli isla as wər ətawara adi da fəl-i ilas tehakkay ən barar.» Təg'as eṣəm Šimehon.

34 Təga tadist tolas, təgraw barar. Təṇṇa: «Daɣ a ilkaman aləs in ad i aknu iḍuf, id əmərədda karad bararan ad t əkfe.» A wen da fəl das təga eṣəm Lafi.

35 Təlas igi ən tədist, təgraw barar, təṇṇa: «Əmərədda ad əɣbəda Əməli.» Adi da fəl das təg' eṣəm Yuda. Təmməzzay d ara.

   

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Arcana Coelestia # 3818

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3818. 'Laban had two daughters' means affections for truth from the good which springs from a common stock. This is clear from the representation of 'Laban' as good springing from a common stock but belonging to a parallel branch, dealt with in 3612, 3665, 3778, and from the meaning of 'daughters' as affections, dealt with in 2362, in this case affections for truth which stem from the good represented by 'Laban', see 3793.

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

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Arcana Coelestia # 2349

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2349. 'All the people from furthest away' means every single one of them. This is clear from what is said immediately above, that there 'boys and old men' means falsities and evils, recent as well as confirmed, so that at this point 'people from furthest away' means every single one of them. Also, the word 'people' in general means falsities, see 1259, 1260.

[2] The description at this point then is of the initial state of those inside the Church who are opposed to the good of charity and who are as a consequence opposed to the Lord, for one entails the other. Indeed nobody can be joined to the Lord except by means of love and charity. Love is spiritual conjunction itself, as may become clear from the essence of love, and anybody who is unable to be joined to Him is unable to acknowledge Him either. That those with whom good does not exist cannot acknowledge the Lord, that is, cannot have faith in Him, is clear in John,

Light has come into the world, but men preferred darkness rather than light, because their deeds were evil. He who performs evil deeds hates the light and does not come to the light lest his deeds should be exposed. He however who does the truth comes to the light, so that his deeds may be clearly seen, because they have been wrought in God. John 3:19-21.

From these words it is evident that people who are opposed to the good of charity are opposed to the Lord, or what amounts to the same, people immersed in evil hate the light and do not come to the light. That 'the light' is faith in the Lord, and is the Lord Himself, is evident in John 1:9-10; 12:35-36, 46.

[3] The same point is made in another part of the same gospel,

The world cannot hate you, but it hates Me because I testify of it that its works are evil. John 7:7.

And it is said more plainly still in Matthew,

He will say to those On His left hand, Depart from Me, you cursed; for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me. Truly I say to you, Insofar as you did not do it to one of the least of these you did not do it to Me. Matthew 25:41-43, 45.

[4] This shows in what way they are opposed to the Lord who are opposed to the good of charity. It also shows that everyone is judged according to good that flows from charity, not according to the truth of faith when the latter has been separated from good, as is also shown elsewhere in Matthew,

The Son of Man will come in the glory of His Father together with His angels, and at that time He will repay everyone according to his deeds. Matthew 16:27.

'Deeds' stands for the good actions which flow from charity. The deeds of charity are also called the fruits of faith.

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