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Genesis 22

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2 Iṇṇ-as Məššina: «Ədkəl barar-nak Isxaq, barar-nak ann iyyanda təknəɣ tara, takka dər-əs akal ən Moriyya, fəl adɣaɣ a kay z-assakna, amaran tagaɣ-i-tu takutay təkwayat.»

3 Tufat iga-ddu Ibrahim taṇakra tənzayat, isaffardat eškan, iggəgga ajaḍ-net, əbazan tarrayt ənta əd barar-net Isxaq d əššin daɣ eklan-net. Əkkan edag wa das imal Məššina.

4 As ṭufatt en ogga edag wa əkkan daɣ əsəṣwəd.

5 Iṇṇa y eklan: «Ɣamiwat da da tagəzam ajad, nak əd barar ad-nakku afalla ad-nəɣbəd Məššina, nəqqəl-kawan-du da da.»

6 Issəwar Ibrahim rur-es Isxaq eškan. Ənta iṃan-net eway šiṃakaten əddarnen d əlmoši. Əglan əššin-essan, əddəwan əjiwanken.

7 Iṇṇa Isxaq y abba-nnet Ibrahim: «Abba-nin!» Ikkəwan-as Ibrahim: «Nak da, barar-in! Ma igan?» Iṇṇ-as Isxaq: «Temsay d eškan da mišan ma təga teɣsay ta n təkutay təkayat?»

8 Ijjəwwab Ibrahim: «Məššina a du-z-igrəwan teɣsay ta n təkutay təkwayat, barar-in.» Əglan əššin-essan, əddəwan əjiwanken.

9 As din-oṣan edag wa das imal Məššina, ikras Ibrahim edagg ən təkutay, isammasaṇṣa fall-as eškan, təzzar ikrad Isxaq barar-net issəwar-tu edagg ən təkutay fəl əfalla n eškan.

10 Izzal Ibrahim əfus-net idkal-du əlmoši fəl ad igzəm rur-es.

11 Mišan Angalos n Əməli iɣr-ay daɣ jənnawan, iṇṇ-as: «Ibrahim! Ibrahim!» Ikkəwan-as: «Nak da!»

12 Iṇṇa tolas: «Ad-wər-təzzəla əfus nak əs barar! A-das-wər-təɣšəda arat! Id əmərədda əṣṣanaɣ as təksudaɣ Məššina. Wər di təgdela barar-nak ann iyyanda.»

13 Idkal Ibrahim aṣawad-net ogga ajaɣol iyyan daɣ təfəṣṣaɣ itiwaṭṭaf s əṣkawan. Təzzar ikk-ay Ibrahim ibaz-t-iddu, ig-ay takutay təkwayat daɣ adagg ən barar-net.

14 Ig'Ibrahim y adagg en den eṣəm: «Məššina a du-z-igrəwan.» A di da fəl itawaṇṇu azala: «Fəl adɣaɣ wa n Məššina, a-dd-itəwəgrəw.»

15 Angalos n Əməli ilas-du teɣaray n Ibrahim daɣ jənnawan,

16 iṇṇ-as: «Məššina iṇṇa: " Id zama təgeɣ a wa: as wər təgdela barar-nak, ann iyyanda,

17 illikan as a fall-ak aga albaraka əs tidət tolas əssəgətaɣ əzzurriya-nnak, šilat n eṭran ən jənnawan madeɣ aṃadal daɣ ṭama n agarew, amaran əzzurriya-nnak ad-arnu imagzaran-net.

18 Šimattiwen n əddənet kul ad-əgrəwnat albaraka fəl udəm n əzzurriya-nnak fəlas takawent a di təge."»

19 Iqqal Ibrahim eklan-net, əṇkaran-du, əddewan əs Ber-Šeba. Igla iɣsar Ibrahim daɣ Ber-Šeba.

20 Dəffər aratan win den, oṣan-du salan Ibrahim n as: «Milka ənta da təla bararan əd Naxor amaḍray-nnak.

21 Uts aɣafadday-nnet, Buz amaḍray-nnet, Kəmuhel ši-s n Aram,

22 Kesed, Xazo, Fildaš, Yidlaf əd Bətuhel.»

23 Bətuhel ši-s ən Raqqiyetu. Əntanay da da bararan ann əṭṭam ən Milka təgraw əd Naxor, amaḍray n Ibrahim.

24 Takna-nnet təgat eṣəm Rəhuma, təgraw dər-əs ənta da bararan: Tebax, Gaxam, Taxaš əd Mahaka.

   

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Arcana Coelestia #2863

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2863. Behold, Milcah, she also hath borne children unto Nahor thy brother. That this signifies those out of the church who are in brotherhood from good, is also evident from what was said before respecting Milcah and Nahor (n. 1363, 1369, 1370). For Terah had three sons, Abraham, Nahor, and Haran; and that they worshiped other gods may be seen above (n. 1356). Milcah was the daughter of Haran, who became Nahor’s wife (n. 2369). And Haran died upon the faces of Terah in Ur of the Chaldees (n. 1365-1368). Hence it is evident what is signified by “Milcah” and “Nahor,” namely, by “Milcah” the truth of those nations, and by “Nahor” their good.

[2] That there were truths among the Gentiles is evident from many things, for it is known that formerly there was wisdom and intelligence among the nations, as that they acknowledged one God, and wrote concerning Him in a holy manner; also that they acknowledged the immortality of the soul, and the life after death, and also the happiness of the good and the unhappiness of the evil; and further that they had for their law the precepts of the Decalogue, namely, that God is to be worshiped, that parents are to be honored, that men must not kill, steal, commit adultery, nor covet the property of others; nor were they content to be of this character in externals, but were so in internals.

[3] It is the same at this day; the better behaved Gentiles from all parts of the earth sometimes speak better on such subjects than Christians do; nor do they merely speak better things, but also live according to them. These and many other truths are among the Gentiles, and conjoin themselves with the good which they have from the Lord, from the conjunction of which they are in a state to receive still more truths, because one truth recognizes another, and truths easily consociate themselves together, for they are connected with and related to each other. Hence it is that they who have been in good in the world easily receive the truths of faith in the other life. The falsities that are with them do not conjoin themselves with their good, but only apply themselves to it in such manner as to be separable from it. The falsities which have been conjoined remain, but those which have been merely applied are separated; and they are separated at the time when the men learn the truths of faith and imbue themselves with them. Every truth of faith removes and separates what is false, so that at length the man is averse to it and shuns it. From all this we can see what kind of persons are signified by the sons whom Milcah bare to Nahor, Abraham’s brother, namely, those out of the church who are in brotherhood from good.

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