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Genesis 28

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2 Əbəz ṭarrayt, takka Mesofotami daɣ aɣaywan n abba n anna nnak Bətuhel, təzləfa iyyat daɣ təbararen n aŋŋatṃak Laban.

3 Məššina di maqqaran təssiwaraq qay albaraka, ikf'ik bararan, təzzar issəgat əzzurriya nnak, issuɣəl kay əmaraw ən giman ən təmattiwen.

4 Akf'ik albaraka kay d əzzurriya nnak wa ikfa Ibrahim fəl ad təqqəla məššis n akal wa daɣ təṃosa amagar s ənta a ikfa Məššina Ibrahim.» Dəffər a wen ig'as šiwaṭriwen.

5 Dəffər as t'issillam Isxaq, iṃatakway Yaqub ikka Mesofotami ɣur Laban iṃosan ag Bətuhel wa n aw Aram, iṃos tolas amaqqar ən Raqqiyetu, anna ən Yaqub d Esaw.

6 Igra Esaw as Isxaq issəwar Yaqub albaraka təzzar issok'ay Mesofotami a daɣ-as izləf, aṃaran ɣur əsəwər wa t'iga albaraka den omar tu s ad wər izlef iyyat daɣ təḍoden n akal wa n Kanan.

7 Igra tolas as Yaqub ikkiwan y abba-net d anna nnet, ikka Mesofotami.

8 Denda ad iṣṣan Esaw as šiḍoden ən Kanan wər tanat ira abba nnet.

9 Təzzar ikka Esaw Ismaɣil agg Ibrahim, izlaf ell-es Maxalat, tamaḍrayt ən Nəbayot, iššota sər-əs šiḍoden-net šin hadatnen.

10 Ig̣mad du Yaqub Ber-Šeba issəṇta əšikəl-net əs Xaran.

11 Oṣa dd'edagg iyyan izzəbbat ɣur ag̣adal ən ṭəfuk. Idkal du šihun ig'enat ifi y aɣaf-net den da.

12 Daɣ eṭəs orga inay šisəffəttan əɣtanen daɣ aṃadal har jənnawan. Inay tolas angalosan tanat faṭṭanen tazabben tanat du.

13 Əməli illa ɣur təzərəst nasnat s afalla. Iṇṇa: «Nak Əməli, Məššina ən wa kay isahayyawan Ibrahim d abba nnak Isxaq. Aṃadal wa fəl təṇseɣ əkfeɣ ak ku, kay d əzzurriya nnak.

14 Əzzurriya nnak ad iqqəl arat aggen har agdu əd təblalen n aṃadal, ilal akal-net daɣ təsədag kul: gər dənnəg d aṭaram wala gər tamasna d agala. Aytedan n əddənet kul ad əgrəwan albaraka fəl udəm nak d udəm n əzzurriya nnak.

15 Əmərədda əṣṣana daɣ-ak. Og̣azaq qay id təkkeɣ tolas əssuɣəlaq-qay-du aṃadal a, id fəlas wər kay z əfəla iket wər əssənda arkawal wa ədkala.»

16 Iṇkar du Yaqub, iṇṇa: «Zaɣnin! Əməli illa da, mišan nak wər əṣṣena!»

17 Daɣ tərəmmeq iṇṇa: «Wər ifreg awedan ar a tu təggəz ṭasa daɣ adagg a! Id wər t'illa a iqqal ar ehan ən Məššina, təsəhərt jənnawan!»

18 Tufat aɣora iga Yaqub taṇakra tənzayat idkal du təhunt ta iṣṣomat issəɣt'et sas təzzəgrət-net inɣal widi fəl afalla-net təqqal tasaktawt ən Məššina.

19 Iga y adagg en eṣəm Bet-El (almaɣna ehan ən Məššina) kuddeɣ as əstizarat eṣəm n aṃadal di Luz.

20 Təzzar idkal Yaqub taṇat təṃosat as iṇṇa: «Kud Əməli Məššina iṣṣan daɣ-i, kud og̣az i daɣ əšikəl a əge da, kud ikf'i a ətše d a əlse,

21 kud əqqala aɣaywan n abba nin alxer ad iqqəl Əməli Məššina nin.

22 Təhunt tədi əssəɣta əs təzzəgrat-net əgeq qat tasaktawt ən Məššina. Edag wa təha ad iqqəl edag n əlɣibada ən Məššina. Aṃaran das a di təkfə a kay akfa təzunt-net ta n marawat.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #1298

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1298. 'They had brick for stone' means that they had falsity in place of truth. This is clear from the meaning of 'brick' as falsity, dealt with just above, and also from the meaning of 'stone' in the broad sense as truth, dealt with already in 643. The reason 'stones' meant truth was that the most ancient people used to mark out boundaries by means of stones and raise up stones to testify that something was so, that is, was the truth. This is clear from the stone which Jacob set up as a pillar, Genesis 28:22; 35:14; from the pillar of stones placed between Laban and Jacob, Genesis 31:46-47, 52; and from the altar which the children of Reuben, Gad, and Manasseh erected beside the Jordan as an altar of witness, Joshua 22:10, 28, 34. Consequently 'stones' in the Word means truths, so much so that not only the stones of the altar but also the precious stones in the shoulder-pieces of Aaron's ephod and in the breastplate of judgement meant the holy truths of love.

[2] Regarding the altar, when sacrificial worship on altars was introduced, an altar in that case meant representative worship of the Lord in general. 'The stones' themselves however meant the holy truths belonging to that worship. This was why it was commanded that the altar had to be built of whole and not of hewn stones, and why it was forbidden to use any iron tool on them, Deuteronomy 27:5-7; Joshua 8:31. The reason was that hewn stones, and those on which an iron tool had been used, meant artificialities and thus fabrications in worship. That is to say, they meant things that derive from the proprium, or from the inventions of man's own thought and heart, which was to profane worship, as is clearly stated in Exodus 20:25. For the same reason no tool of iron was used on the stones of the Temple, 1 Kings 6:7.

[3] That the precious stones set in the shoulder-pieces of Aaron's ephod and in the breastplate of judgement in a similar way meant holy truths has been shown already in 114. This is clear also in Isaiah,

Behold, I will set your stones in carbuncle and lay your foundations in sapphires; and I will make your suns (windows) of ruby, and your gates into precious stones, and all your border into pleasant stones And all your sons will be taught by Jehovah, and great will be the peace of your sons. Isaiah 54:11-13

The stones mentioned here stand for holy truths, and this is why it is said that 'all your sons will be taught by Jehovah'. It is also the reason why it is said in John that the foundations of the wall of the city, holy Jerusalem, were adorned with every kind of precious stone, which are each mentioned by name, Revelation 21:19-20. 'The holy Jerusalem' stands for the Lord's kingdom in heaven and on earth, the foundations of which kingdom are holy truths. Holy truths were similarly meant by the tables of stone on which the commandments of the Law, or Ten Commandments, were written. This was why they were made of stone or had a stone base, concerning which see Exodus 24:12; 31:18; 34:1; Deuteronomy 5:22; 10:1; for the commandments themselves are nothing else than truths of faith.

[4] Now because stones in ancient times meant truths, and because later on when worship on pillars, on altars, and in the Temple began, pillars, altars, and the Temple meant holy truths, the Lord also is therefore called 'a Stone': In Moses,

The Mighty One of Jacob - from there is the Shepherd, the Stone of Israel. Genesis 49:24.

In Isaiah,

The Lord Jehovih said, I am laying in Zion for a foundation a Stone, a tested Corner-Stone, precious, of sure foundation. Isaiah 28:16.

In David,

The Stone which the builders rejected has become the head of the corner Psalms 118:22.

The same is meant in Daniel 2:34-35, 45, by the stone cut out of the rock which smashed Nebuchadnezzar's statue to pieces.

[5] That 'stones' means truths is clear in Isaiah,

By this the iniquity of Jacob will be expiated, and this will be the full fruit to remove his sin, when He makes all the stones of the altar like chalk-stones scattered about. Isaiah 27:9.

'The stones of the altar' stands for truths in worship that have been dissipated. In the same prophet,

Make level the way of the people; level out, level out the highway; gather out the stones. Isaiah 62:10.

'The way' and 'the stones' stand for truths. In Jeremiah,

I am against you, O destroying mountain. I will roll you down from the rocks and I will make you into a mountain of burning. And they will not take from you a stone for a corner, nor a stone for foundations. Jeremiah 51:25-26.

This refers to Babel. 'A mountain of burning' is self-love. 'Taking no stone from it' means that there is no truth from this source.

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