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Genesis 24

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2 Əzəl iyyan iṇṇa Ibrahim y əkli-nnet wa n asahaw-net, wa inəṭṭafan əd təla-nnet kul: «Ag'əfus nak daw taɣma-nin,

3 amaran təhədaɣ-i s Əməli, Məššina ən jənnawan əd ṃədlan, as du-wər-za-tədkəla i barar-in tanṭut daɣ təbararen ən Kəl Kanan win ɣur əɣsara,

4 mišan ad-takka akal-in daɣ marwan-in tədkəla-du tanṭut i barar-in Isxaq.»

5 Ijjəwwab-as əkli: «Mijas tanṭut wər za-tardu s a-di-du-təlkəm əs kallan a da. Awak ad-awəya barar-nak s akal wa du-təg̣mada?»

6 Iṇṇ-as Ibrahim: «Kaššeday fəl ad-tewaya barar-in s akal en!

7 Əməli, Məššina wa n jənnawan, a di-du-ikkaṣan daɣ ahan n abba-nin əd marwan-in, iššewal-i təzzar idkal-i arkawal, iṇṇ-i: " Akal a da ad-t-akfa y əzzurriya-nnak", ənta iṃan-net ad-assaglu angalos-net dat-ək, amaran den da a-du-za-tədkəla tanṭut i barar-in.

8 As tugay tənṭut s a-dak-du-təlkəm təfal-kay təhuday ta d-i təge da. Mišan ad-wər-tawəya barar-in s akal en.»

9 Iga əkli əfus-net daw taɣma n Ibrahim, məšš-is, ihad as ad-ammazal a w'as das-iṇṇa.

10 Isannafran-du ṃaraw olaman daɣ ṃənas ən məšš-is, issəwər-tan aratan n Ibrahim win əlanen əlqimat. Iga anamod ən fallatan ən Mesofotami, ikka aɣrəm wa iha ahan ən Naxor, amaḍray n Ibrahim.

11 Issəgan olaman dagma n aṇu ihan ṭama n əɣrəm, ṭakəst, alwaq wa daɣ du-kattarnat təḍoden.

12 Iṭṭar s a wa: «Əməli, Məššina ən məšš-i Ibrahim, təṇsaraɣ-i azalada. Səṃṃətəkwəy əlluɣ-nak i məšš-i Ibrahim sa das-taga tara-nnet.

13 Nak da ɣur šaṭ a amaran šibararen n əɣrəm a-dd-əzrəgnat.

14 Ad-aṇsəya iyyat daɣ-asnat ad-i-du-takfu ətəkin-net ad-aššwa, as d-i-təṇṇa: " Yay ašəw, amaran ad-əššašwa olaman-nak tolas.", ad-əṣṣənaɣ as ənta a təfrana y əkli-nnak Isxaq. S asaway di ad-əṣṣəna as təsiṃatakwaya əlluɣ-nak i məšš-i.»

15 Wər iɣred d awal, as ogga Raqqiyetu təzay-du təssiwar ətəkin-net əzir-net, elles ən Bətuhel, rur-es ən Milka əd Naxor, amaḍray n Ibrahim.

16 Təmawat təgat šihussay šin əqqitasnen, wər təzday meddan. Təraṣ-du šaṭ, təḍnay ətəkin-net, təg̣g̣əzzay.

17 Ozal əkli issəlkad-as, iṇṇa: «Oṇsayaq-qam ad-i-taššašwa daɣ ətəkin-nam.»

18 Təṇṇ-as: «Ašəw, məšš-i!» Tərrorad əsəggətti n ətəkin y as ad-ašəw.

19 As išwa, təṇṇ-as: «Ad-əjjijəla y olaman-nak har ašwin kul.»

20 Tərrorad tanaɣla n ətəkin-net daɣ əɣlal, tozal təḍnay-t-idu har təššəšwa olaman kul.

21 A tat-izagaz-du aləs s əməkəyad da, wər iṇṇa arat fəl ad-inəy kud əməli a iṇsaran əšikəl-net wala.

22 As əšwan olaman, idkal-du aləs təzəbit n urəɣ təgat əzuk n ədinar ig-et daɣ tanjart-net. Idkal-du tolas ilkəzan əššin n urəɣ s akk-iyyan iga ṃaraw dinaran əd ṣəmmos, iqqan-as-tan.

23 «Ma kam erawan? Are daɣ-am ad-i-tu-təməla. Ill-ay adag daɣ ahan n abba-nnam daɣ ənṣeɣ ahad a nak əd win dər əddewa?»

24 Təjjəwwab-as: «Nak tabarart ən Bətuhel, rures ən Milka əd Naxor.»

25 Təṇṇ-as harwa: «Ehan-nana ih-ay əlmmuz d amassaḍon aggen d adag a daɣ tənṣeɣ.»

26 Issəjad aləs y Əməli, ig̣g̣oday-as.

27 Iṇṇa: «Əg̣g̣odayaɣ-ak ya Əməli, Məššina ən məšš-i Ibrahim! Təsannafalala harwa əlluɣ əd takawent-nak i məšš-i. Daɣ əšikəl a da, Əməli təzazzalalaɣaɣ-i əs marwan ən məšš-i.»

28 Tozal tabarart ad-tagu isalan y anna-nnet. Ənta Raqqiyetu təla amaqqar igan eṣəm Laban. As inay təzəbit d əlkəzan daɣ əfus ən tamaḍrayt-net, tolas isallu y awalan ən Raqqiyetu, təgannu: «A wa a di-iṇṇa aləs.» Iqqab-du, ozal, ikka-ddu aləs, ibdad illa ɣur olaman-net dagma ən šaṭ.

31 Təzzar iṇṇ-as: «Iyyaw məšš-is n albaraka n Əməli, mas din-təmala dəffər ahan? Nak əfradaɣ-ak ehan təggaza, d adag y ṃənas-nak?»

32 Ewaḍ-du aləs ehan, izazzabbat Laban ilalan fəl olaman, təzzar ikf-en ələmmuz, amaran d aṃan as iššorad aləs iḍaran-net əd ḍaran ən win dər iddew.

33 Dəffər a wen əkfan-tu teṭṭay. Mišan iṇṇa: «Nak wər z-atša iket wər əmelaɣ arat wa di-d-ewayan.» «Šiwəl!» iṇṇ-as Laban.

34 Təzzar iṇṇa: «Nak akli n Ibrahim.

35 Əməli ikfa məšš-i albaraka, iqqal amassehay ikf-ay ayfəḍ əd wəlli əd šitan, d əzrəf d urəɣ, d eklan əd taklaten, əd ṃənas d əzdan.

36 Sarata tanṭut ən məšš-i, təssaha-ddu barar daɣ tušaray-nnet i məšš-i; təzzar ikf-ay a wa ila kul.

37 Məšš-i issəhad-i as wər du-z-ədkəla i barar-net tanṭut daɣ təmawaḍen ən Kəl Kanan, daɣ akal wa təha təməɣsurt-net.

38 Mišan ad-akka ehan n abba-nnet əd marwan-net awəya-du i barar-net tanṭut.

39 Əṇṇeɣ i məšš-i: Mijas ad-tugəy tənṭut s ad-i-du-təlkəm.»

40 Ijjəwwab-i: «Əməli dat əjawanke, add-assaglu angalos-net idaw dər-ək. Təzzar iṇsər əšikəl-nak tədkəla-du i barar-in tanṭut ən marwan-in n aɣaywan n abba-nin.

41 A-kay-təfal təhuday ta di təge as din-toṣeɣ imarwan-in, kud tat-təgrawa wala.»

42 As d-oṣeɣ dagma ən šaṭ azalada, əgeɣ təwaṭray a da: «Əməli, Məššina ən məšš-i Ibrahim, təṇsaraɣ əšikəl a əgeɣ da.

43 Əmərədda ad əlle ɣur šaṭ ad aṇsəya təmawat ta du-təzragat a-di-tašašu daɣ ətəkin-net.

44 As di-təjjəwwab as:" Ašəw! amaran a-dak-əššašwa iṃənas-nak," ad-əṣṣənaɣ as ənta tanṭut ta təfrana i barar ən məšš-i.»

45 Harwa da wər əɣreda təwaṭray daɣ ṃan-in, as du-təraz Raqqiyetu, təssiwar ətəkin-net əzir-net toṣ-in šaṭ təjjojal. Oṇsayaq-qat: «Šašw-i-du, kud tarḍe.»

46 Tərrorad as di-du-təzzəl ətəkin-net, təṇṇ-i: «Ašəw, dəffər as təšwe ad-ak-aššašwa olaman-nak.» As əšwe, təššəšw-i olaman-in.

47 Assaɣa wa tat-əṣṣəstana əd wa tat-erawan, təjjəwwab-i: «Nak tabarart ən Bətuhel, rur-es ən Naxor, teraw Milka. Assaɣa di ad əge təzəbit daɣ tanjart-net, əgeɣ ilkəzan daɣ fassan-net.

48 Əssəjada y Əməli, əg̣g̣odayaɣ-as, Məššina ən məšš-i Ibrahim, a di-izazzalalaɣan s adag wa daɣ du-z-ədkəla i rur-es tabarart ən tagazay ən məšš-i.

49 Əmərədda əməlat-i kud təqbalam əs ṃan arḍanen a wa ira məšš-i. As wər ig'a di təməlam-i ad-səssəggəla s adagg iyyan.»

50 Ijjəwwab-as Laban əd Bətuhel: «A wa igi n Əməli iṃan-net daɣ a di wər nəfreg taṇṇa daɣ-as arat.

51 Raqqiyetu da, dat-ək da, idaw dər-əs. Təqqəlet tanṭut ən rures ən məšš-ik, s əmmək wa as t-iṇṇa Əməli.

52 As isla əkli n Ibrahim y awal wen, issəjad har aṃadal, ig̣g̣oday y Əməli.

53 Dəffər a wen ikkas-du daɣ lalan-net uɣənan n əzrəf d urəɣ əd təbəddaɣ ikf-en y Raqqiyetu. Ikfa amaqqar-net d anna-net šiṇufa əlanen əlqimat.

54 Itš'əkli n Ibrahim ənta əd win dər iddew, əšwan, ənṣan. As ṭufat aɣora ɣur taṇakra-nnasan iṇṇa əkli n Ibrahim y amaqqar d anna ən Raqqiyetu: «Sallamat-i ad əqqəla aɣaywan ən məšš-i.»

55 «Ad taqqam tabarart ɣur-na har tagu tamert iyyat, əḍḍəkud ən maraw aḍan, amaran taglu,» əṇṇan-as.

56 Iṇṇ-asan əkli tolas: «A di wər təsəllulem əmərədda ad iṇsar Əməli əšikəl-in. Ayyat-i ad-akka aɣaywan ən məšš-i.»

57 «Aɣratana tabarart ad-nəṣṣən a wa təṇṇa.»

58 Əɣran-du Raqqiyetu, əṣṣəstanan-tat: «Tareɣ tidawt n aləs a da?» Təṇṇa: «Awalla.»

59 Oyyan Raqqiyetu amaran əd təklit-net təddew d əkli n Ibrahim əd meddan-net.

60 Əgan albaraka-nnasan i Raqqiyetu, əṇṇan-as: «Əqqəl, kam tamaḍrayt-nana, maṣ ən giman ən giman ən meddan. Arnet əzzurriya-nnam iɣərəman win magzaran-net.»

61 Raqqiyetu əd taklaten-net əwaṇṇat olaman, əlkamnat y əkli. Təməwit a da as d-iddew əkli əd Raqqiyetu.

62 Ifal-du Isxaq aṇu ən Laxay-Roy, ihozan edag wa daɣ iɣsar daɣ aṃadal ən Negab.

63 Takəst iqqab iwilallag daɣ əṣuf, as ogga iṃənas a t-idu-zaynen.

64 Assaɣa w'ad togga Raqqiyetu Isxaq, tətaraggat-du fəl alam,

65 amaran təṣṣəstan akli: «Ma iṃos aləs wa dər za-naṃṃanay daɣ əṣuf?» «A wen məšš-i,» iṇṇ-as əkli. Amazay wen da ad təssəlsa udəm-net s əfər-net.

66 Issoɣal əkli y Isxaq a wa iga kul.

67 Dəffər a wen eway Isxaq Raqqiyetu s ahaket w'as kala tu-təha anna-nnet Sarata, təzzar izlaf-tat təqqal tanṭut-net, ir-et. Əknan ṃan-net dəffər iba n anna-nnet.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3175

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3175. 'Let the girl stay with us' means being kept back by them. This is clear from the meaning of 'staying' as being kept back, as is also evident from the train of thought in the internal sense. For the fact of the matter is that nobody is ever born into any truth at all, not even into any natural truth, such as the commandments not to steal, nor to kill, nor to commit adultery, and so on. Still less is he born into any spiritual truth, such as the truth that there is a God, that he has an inner being which will live after death; and so of himself such a person does not know anything whatever of that which has to do with eternal life. Every commandment and truth has to be learned by him, and if he did not learn them he would be far worse than any animal; for because of his heredity he is inclined to love himself above everybody else and to crave possession of everything that exists in the world. Consequently unless the laws of society, and the fear of losing position, gain, reputation, and life restrained him he would without any sense of conscience steal, kill, or commit adultery. The truth of this is absolutely plain, for even a person who has been taught nevertheless acts in such ways without conscience. Indeed he defends his actions and finds many arguments to support the lawfulness of them. What would he be like if he were not given any teaching at all? It is similar in spiritual things, in that among those who have been born within the Church, who possess the Word, and who are constantly receiving teaching, there are nevertheless very many who ascribe little, or scarcely anything, to God but every single thing to natural causes. They are accordingly people who in their hearts do not believe in the existence of any God, nor thus that they will live after death. Consequently they are people who do not wish to know anything at all about things to do with eternal life.

[2] From these considerations it is evident that no one is born into any truth but that everything has to be learned - learned by an external way, namely that of hearing and sight. By this way truth has to be introduced into and implanted in a person's memory; but so long as truth is confined to the memory it is merely knowledge. So that truth may suffuse a person it has to be summoned from the memory and taken more towards the interior parts of his mind; for he is a human being by virtue of what is interiorly in him, which is the rational part of his mind. For without the faculty of reason no one is a human being. The character of a person's rationality, and the amount he has, therefore determine what kind of a human being and how much of a human being he is. No one can possibly be rational unless good exists in him. The good which sets the human being above other living beings consists in loving God and loving the neighbour. All human good comes from that source, to which good truth has to be introduced and joined, within the rational. Truth is introduced and joined to good when a person loves God and loves the neighbour, for in that case truth enters into good, since good and truth mutually acknowledge each other. Indeed good is the source of all truth, and truth regards good as its own end in view and as its own soul - thus the source of its life.

[3] But it is not easy for truth to be separated from the natural man and to be raised up from there into the rational, for present in the natural man there are delusions, there are evil desires, and there are false persuasions. During the time these are present there and are linking themselves to truth the natural man holds on to such truth and does not allow it to be raised up into the rational. This is what is meant in the internal sense by these words, 'Let the girl stay with us for a week or ten days; after that you will go'. The reason for this is that it doubts the truth and it reasons whether it really is the truth. But as soon as the evil desires and false persuasions, with their resulting delusions, are separated by the Lord, and that person - from good - begins to reject his reasonings against truth, and to treat his doubts with disdain, truth is in a condition to depart from the natural, to be raised up into the rational and to assume a state of good. For in this case truth comes to be truth rooted in good, and possesses life.

[4] To make these matters more intelligible let some examples be taken: It is a spiritual truth that all good comes from the Lord and all evil from hell. This truth has to be firmly established and elucidated in many ways before it can be raised up from the natural man into the rational. Nor can it possibly be raised up in that direction until the love of God abides in a person. For previously that truth is not acknowledged and so not believed. It is similar with other truths, such as with the truth that Divine providence exists in the most individual aspects of everything, and if it did not exist in these it would not exist in the whole. Or with the truth that a person first starts to live when that which in the world he believes to constitute the whole of life perishes and that the life which he now receives is in comparison with the life he had previously beyond words and boundless, and that no one has any knowledge at all of this life as long as he is under the influence of evil. These truths and others like them cannot be believed unless the person is governed by good. Good is what comprehends them, for the Lord flows in with wisdom by way of good.

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