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Genesis 9

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1 Iga Məššina albaraka fəl Nux əd maddan-əs amaran iṇṇ-asan: «Əggəzat šin n ara təfələyləyam təḍkəram amaḍal.

2 Tawaqqast əd hərwan əd g̣ədad əd lumət-lumət, əd kifitan əntanay kul a tan təggəz ṭasa-nnawan, iksadan-kawan, təggəz taṇat-nasan ifassan-nawan.

3 A wa iddaran itiməṭəkwəy kul ad-awan-iqqəl išətša. Əkfeɣ-awan-tan kul zun d əmmək as kawan əkfeɣ ilattan ən təwəgas.

4 Mišan ad wər təṭattim iṣan iha əzni a əṃosnen iṣan wər əg̣medan ṃan.

5 Azzama azni-nnawan ənta təməddurt-nawan wədi əṣṣənat as a-dər-əs-əṣṣəstana a iqqal wa igan iṃan-nawan, gər z-iqqal əmudar wala awedan. Ad-əssəṣtəna awedan iqqal əd ṃan n əmidi-nnet win iga.

6 I inɣalan azni n awedan, ad-inɣəl awedan azni-nnet fəlas awedan šaššela ən Məššina as du-itawaxlak.

7 Amaran əggəzat šin n ara, təfələyləyam, təwəšənkəlam fəl aṃadal, təwəziwəzam fall-as.»

8 Iṇṇa Məššina tolas i Nux əd maddan-əs:

9 «Ad-awan-əssəbdəda arkawal ən taṣṣaqq-in dər-wan kawanay d əzzurriya-nnawan

10 əd mudaran kul win dər-wan əddəwnen: ig̣ədad, ihərwan, tawaqqast əd lumet-lumet, əṃosnen imudaran kul win dər du-tənnəg̣madam attin əṃosnen win tu z-əməlnen daɣ əddənet.

11 A-dawan-əssəbdəda arkawal ən taṣṣaqq-in dər-wan: wər za tələs təxlək a təqqal ahluk s aṃan n əlwabil. Wər du-z-iləs əlwabil ihlakan əddənet aṣṣa.»

12 Ilas iṇṇa: «Ənta da asannal n arkawal ən taṣṣaq ta dər-wan z-aga kawanay əd təxəllak kul šin əddarnen a ɣur-wan əllanen daɣ azzaman kul win d-əzaynen.

13 Ad aga təzzəladar daɣ jənnawan ad təqqəl asannal n arkawal ən taṣṣaqq-in d əddənet.

14 Id d-əšammašadawa šignawen fəl afalla n əddənet tənafalal-du təzzəladar daɣ-asnat

15 ad-d-aktaɣ arkawal ən taṣṣaqq-in dər-wan, kawanay əd təxəllak kul šin əddarnen, amaran har faw wər tu-z-iləs əlwabil ihlakan šixəllak kul emel.

16 I du-tənafalal təzzəladar daɣ təgnawen a daɣ-as əṣwəda fəl ad-d-aktaɣ arkawal iɣlalan ən taṣṣaqq-in nak əd təxəllak kul daɣ əddənet.»

17 Iṇṇa Məššina tolas i Nux: «Ənta da asannal n arkawal ən taṣṣaqq-in əd təxlək kul təddarat daɣ əddənet.»

18 Bararan ən Nux win d əg̣madnen attin əṃosan Šem, Xam əd Yafet. Xam ənta erawan Kanan.

19 Bararan a ən karad a ən Nux əntanay imarwan n aytedan kul daɣ əddənet.

20 Nux əmagayak a iṃos, iggaz šin n aṇabal n eškan win as itagg esmad daɣ aratan-nasan.

21 Išwa esmad, imməswad, əfalan-tu səlsa-nnet, izalallat izzaf daɣ ahaket-net.

22 Xam, a erawan Kanan, as inay šis izzaf igla imal i məqqaran-net win n əššin.

23 Təzzar idkal Šem əd Yafet afər əssəwaran-tu izeran-nasan ad zankazan dəffər-san har əssəlsan izuf ən ši-ssan, mišan wər t-ənayan fəlas əssidagan aṣawad-nasan s as wər illa.

24 As d-ila Nux iggi dəffər əməswəd iṣṣan daɣ arat wa das iga barar-net wa ənḍərran, Xam.

25 Təzzar iṇṇa Nux: «Təwar allaɣanat Kanan, ad-iqqəl akli wa irasan daɣ eklan ən məqqaran-net.»

26 Iṇṇa tolas: «Idkal Əməli, Məššina wa n Šem! Amaran iqqəlet Kanan akli ən Šem.»

27 Isənnəfləyet Məššina Yafet, ahharaget əd Šem, amaran iqqəlet Kanan akli ən Yafet.»

28 Dəffər əlwabil iga Nux karadat ṭəmad n awatay əd ṣəmmosat təṃərwen iddar.

29 Nux aba-tu dəffər as iga tazayat ṭəmad n awatay əd ṣəmmosat təṃərwen.

   

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Arcana Coelestia # 986

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986. The fear of you and the terror of you. That this signifies the dominion of the internal man, “fear” having reference to evils, and “terror” to falsities, is evident from the state of the regenerate man. The state of man before regeneration is such that cupidities and falsities, which are of the external man, continually predominate, and hence arises a combat; but after regeneration the internal man has dominion over the external, that is, over its cupidities and falsities, and then the man is in fear of evils and in terror of falsities, both of which are contrary to conscience, and to act in opposition to this affects him with horror. Howbeit, it is not the internal but the external man that fears evils and dreads falsities, wherefore it is here said “let the fear of you and the terror of you be upon every beast of the earth, and upon every bird of the heaven” that is, upon all cupidities, here signified by “beasts” and upon all falsities, here meant by the “bird of heaven.” This “fear” and this “terror” appear as if they were the man’s own, but they arise from the following cause. As has been previously stated, there are with every man at least two angels, through whom he has communication with heaven, and two evil spirits, through whom he has communication with hell. When the angels rule—as is the case with the regenerate man—then the attendant evil spirits dare not attempt to do anything contrary to what is good and true, because they are in bonds; for, on their attempting to do anything evil, or to speak what is false—that is, to excite it—they are instantly seized with a kind of infernal fear and terror. This fear and terror are what are perceived in the man as a fear and terror for what is contrary to conscience; and therefore as soon as he does or speaks anything contrary to conscience, he comes into temptation, and into the pangs of conscience, that is, into a kind of infernal torment. As to “fear” being predicated of evils, and “terror” of falsities, the case is this: the spirits with a man do not so much fear to do evils as they do to speak falsities, because man is born again and receives conscience through the truths of faith, and therefore the spirits are not allowed to excite false things. With everyone of them there is nothing but evil, so that they are in evil; their very nature, and all their effort therefrom is evil; and since they are in evil, and their proper life consists in evil, they are pardoned for doing evil when they are serving any use. But it is not permitted them to speak anything false, and this in order that they may learn what is true, and thus so far as possible be amended, so that they may serve some low use; but concerning this subject, of the Lord’s Divine mercy, more hereafter. Similar is the case with the regenerate man, for his conscience is formed of the truths of faith, and therefore his conscience is a conscience of what is right, what is false being to him the very evil of life, because it is contrary to the truth of faith. It was otherwise with the man of the Most Ancient Church, who had perception. He perceived evil of life as evil, and falsity of faith as falsity.

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

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