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Genesis 17

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2 Ad-akna arkawal ən tassaqq-in dər-ək, akfaq-qay əzzurriya iknan igət.»

3 Issəjad Abram daɣ aṃadal, ilas Məššina iššewal:

4 «Ənta da arkawal ən tassaqq-in dər-ək: ad təqqəlaɣ əmaraw ən təmattiwen əknanen igət,

5 wər za-tələsa ətəwəɣra s Abram, eṣəm-nak ad-iqqəl Ibrahim fəlas əmaraw ən təmattiwen əknanen igət a kay z-aga.

6 A-kay-əkanna əsəssirəw, təqqəla šimattiwen a daɣ z-agin mənokalan.

7 Ad-ak-əṭṭəfaɣ arkawal iɣlalan ən tassaqq-in, əṭṭəfaq-qu y əzzurriya-nnak ihayawan əs hayawan dəffər-ək fəl ad-əqqəla Məššina-nnak kay d əzzurriya-nnak.

8 A-kay-akfa kay d əzzurriya-nnak akal wa daɣ tənnəftaɣa, akal kul wa n Kanan. Akal wa ad-iggəz təla n əzzurriya-nnak har faw, əqqəla Məššina-nnet.

9 Iṇṇa Məššina y Ibrahim: «Əmərədda, kay d əzzurriya-nnak ihayawan əs hayawan ad-təṭṭəfam arkawal ən tassaqq-in dər-wan.

10 Ənta da təməwit as za-təṭṭəfa arkawal ən tassaqq-in dər-wan, kay d əzzurriya-nnak: I daɣ-wan iṃosan yay ad-ammaṇkad.

11 Iṃos əməṇkəd en asannal n arkawal ən tassaqq-in dər-wan.

12 As daɣ-wan iga barar wa n yay əṭṭam aḍan əd təhut təsəmməṇkədam-tu gər za daɣ azzaman win wala win dəffər-san. Ad-təsamaṇkadam tolas bararan n eklan gər za win əhunen daɣ ṇan nawan wala win du-təzzənzam.

13 Daɣ a di əššil eklan-nak kul ad-ammaṇkadan win əhunen daɣ ṇan nawan əd win d-ənzanen. Ad-iggəz asannal n arkawal iɣlalan ən tassaqq-in elam-nawan.

14 Yay wa wər nəmməṇkad ad-izəmməzzəy d aytedan-net fəlas arkawal ən tassaqq-in a iɣtas.

15 Iṇṇa Məššina y Ibrahim: «Tanṭut-nak wər tat təllisa teɣaray əs Saray eṣəm-net ad-iqqəl Sarata.

16 A fall-as aga albaraka aṃaran akfaq-qay dər-əs barar. A fall-as aga albaraka təqqəl təmarawt ən təmattiwen šiyyaḍ n əddənet, əg̣mədan-tanat-du mənokalan.

17 Issəjad Ibrahim daɣ aṃadal, ad iḍazzu. Iṇṇa daɣ ṃan-net: «Mas du-z-arəw i igan ṭemeday n awatay? Aṃaran Sarata təgat ṭazayat təṃərwen n awatay ma zza-tassahu?»

18 Təzzar iṇṇa Ibrahim i Məššina: «Igd-i ad iddar Ismaɣil, təṣṣana daɣ-as.»

19 Məššina iṇṇa: «Kala kala, tanṭut-nak Sarata ad-təgrəw barar as za-tagaɣ eṣəm Isxaq. A das əṭṭəfaɣ arkawal iɣlalan ənta d əzzurriya-nnet.

20 Mišan ad-əqbəla maṇsay-nak y Ismaɣil: a fall-as aga albaraka, əsəssirəwaq-qu, agaq-qu a wər nəla əket. Ad-arəw ṃaraw mənokalan d əššin, agaq-qu əmaraw ən tamattay təknat igət.

21 Mišan ad-əṭṭəfa arkawal y Isxaq a za-təgrəwa əd Sarata azzaman a da azanen.»

22 As iɣrad Məššina awal y Ibrahim, ig̣mad-as ənəfilal.

23 Ibrahim idkal Ismaɣil d eklan-net kul win ɣur-əs əhunen əd win d-izzənza, xasil yayyan n ahan-net kul, isammaṇkad-tan əzəl wen da, əmmək wa as t-omar Məššina. Ibrahim iga ṭazayat təṃərwen n awatay əd ṭaza, Ismaɣil barar-net iga ṃaraw elan əd karad as əmməṇkadan. Əmməṇkadan əzəl wen da əntanay əd yayyan kul n ahan n Ibrahim, eklan-net win ɣur-əs əhunen əd win d-izzənza daɣ təsədag.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #2093

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2093. 'Whom Sarah will bear to you' means Divine Truth joined to Divine Good from which it will come forth into being. This is clear from the representation of 'Sarah' as Divine Truth, dealt with already in 2063, 2081, and from the representation of 'Abraham' as Divine Good, dealt with in 2063 and in various places elsewhere.

[2] The manner in which the Lord's first rational was conceived and born has been stated in the previous chapter where Ishmael, who represented that rational, was the subject. This chapter and the next deal with that Rational which was made Divine by the Lord, something He achieved through the marriage-like conjunction of Divine Good with Divine Truth. The only possible way the first rational can be conceived is by the influx of the Internal Man into the External Man's affection for knowledge. Nor can it be born from anything other than the affection for knowledge, an affection represented by 'Hagar, Sarai's servant-girl', as shown in the previous chapter, in 1896, 1902, 1910, and elsewhere in that chapter.

[3] But the second or Divine Rational is not conceived and born in the same way but by the conjunction of Truth in the Internal Man with Good in the same, and the resulting influx. In the Lord's case this was achieved by His own power derived from the Divine itself, that is, from Jehovah. As stated in various places already, His Internal Man was Jehovah. And Good itself, represented by 'Abraham', belonged to the Internal Man, as also did Truth itself, represented by 'Sarah'. Both were on that account Divine, and from them both the Lord's Divine Rational was conceived and born. Indeed it was conceived and born from the influx of good into truth, and so by means of truth, for the principal element in the rational is truth, as stated above in 2072. Hence the statement here 'whom Sarah will bear to you', which means Divine Truth joined to Good from which it will come into being, and at verse 17 above the statement 'Sarah a daughter of ninety years' means that Truth joined to Good will accomplish this.

[4] With all human beings, since each has been created in the likeness and image of God, something similar yet not comparable takes place, in that his first rational too is conceived and born through the influx of his internal man into the life of his external man's affection for knowledge, but his second rational results from the influx of good and truth from the Lord by way of his internal man. This second rational he receives from the Lord when he is being regenerated, for at that time he senses within his rational what the good and truth of faith are. The internal man with anyone is above his rational, and is the Lord's. This is dealt with in 1889, 1940.

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

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