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Genesis 30

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2 Iggaz t alham-net iṇṇ'as: «Nak wər əṃosa Məššina. Ənta a dam igdalan təla n aratan.»

3 Təṇṇ'as Raxil: «Əkfeq qay taklit in Bilha, tənəməṇsa dər-əs, tile dər-əs bararan, əssədwəlaq qan, agaqqan bararan in. Əddi nak da ad əqqəla anna.»

4 Iqbal Yaqub a wa das təṇṇa Raxil. Təkf'ay Bilha, isawwahay tat, inamaṇsa dər-əs aṃaran.

5 Təga Bilha tadist təgraw du barar i Yaqub.

6 Təzzar təṇṇa Raxil: «Məššina izazzalalaɣ i əššəriɣa, iqbal təwaṭray nin, aṃaran ikf'i barar». Adi da fəl das təg'eṣəm Dan.

7 Təga Bilha tadist tolas təgraw du barar wa n əššin i Yaqub.

8 Təṇṇa Raxil: «Əgeɣ əməgər iṣṣohen əd tamaqqart in, orne.» Təg-as eṣəm Naftali.

9 As din təgra Leyya as ənta təmməzzay d ara təkfa Yaqub taklit-net Zilfa a tat isəwwəhəy.

10 Təzzar təgraw du Zilfa, taklit ən Leyya, barar i Yaqub.

11 Təṇṇa Leyya aṃaran: «Aṇṇasara nin oṣa ddu!», təg as eṣəm Gad.

12 Dəffər a wen təgraw du Zilfa, taklit ən Leyya, barar wa n əššin i Yaqub.

13 Təṇṇa Leyya tolas: «Əkneɣ aṇṇasara wəllen! Ad əsəttəhəqqətnat təḍoden əs tədəwit in.» Təzzar təg'as eṣəm Ašer.

14 Əzəl iyyan daɣ azzaman n allay n alkama eway Ruben d əṣṣuf har d'igraw aratan n annabat wa išatan aššahwat immigal y əggəgru. Eway tan du y anna-nnet Leyya. Təzzar təṇṇa Raxil i Leyya: «Oṇsayaq qam a di tan takfa.»

15 Təṇṇas Leyya: «Awak wər dam igda as ɣur-əm təlla əṇṇiyat n aləs-in, təṣṣərtəyaɣ a wen d əmmud ən barar in?» Təjjəwwab as Raxil: «Ənəy! Aslu! Oyyeɣ Yaqub a ɣur əm aṇsu ahada, fəl ad idu takfa aratan n annabat win d omad barar nam.»

16 As d'edwa Yaqub alməz ifal du təməḍint təssəlkad-as Leyya, təṇṇ as: «Nak ɣur za taṇsa ahada, eṭəs nak əzzinzaq qu əmmud ən barar in.» Təzzar iṇsa ɣur-əs ahad wədi.

17 Iqbal Məššina təwaṭray ən Leyya. Təzzar təga tadist. Təgraw du i Yaqub barar wa n ṣəmmos.

18 Təlas təṇṇa: «Məššina ikf i alxaqq in fəlas əkfeɣ aləs in taklit in.» Təg'i barar eṣəm Issakar.

19 Təlas igi ən tədist, təgraw d'i Yaqub barar wa n ṣədis.

20 Aṃaran təṇṇa: «Məššina ikf i təhəkkut təqqitasat. Əmərədda aləs in ad i agu almaqam id əkfeq qu ṣədis bararan. Adi da fəl das təga eṣəm Zəbulun.

21 Dəffər a wen təgraw du tabarart, təg'as eṣəm Dina.

22 Məššina ikittəw Raxil. Iqbal təwaṭray-net, ikf et fərregat ən təla ən bararan.

23 Təga tadist təgraw barar təṇṇa: «Məššina ikkas i daɣ takarakit.»

24 Təg'as eṣəm Yusəf, təṇṇa: «Ya Əməli šit'i du iyyan barar!»

25 Ihu Yusəf ɣas, iṇṇa Yaqub i Laban: «Sallam i ad akkaɣ aytedan in daɣ akal nana.

26 Akf i šiḍoden in əd bararan in win a fəl ak əšɣala, ad agla, fəlas təṣṣana kay iṃan nak as əgəɣ ak aššəɣəl ihossayan.»

27 Iṇṇ as Laban: «Oṇsayaq qay a di təqbəla tara nin a: "qam harwa", id tənafləyt in əddəlil nak afəl tat əgrawa, if'ik Məššina albaraka.»

28 Iššewal harwa da, iṇṇ as: «Əfrəs i alxaq nak, ad ak k ərzəma.»

29 Iṇṇ as Yaqub: «Iṃan nak təṣṣana a wa dər ola aššəɣəl wa dak əge, d a wa dər tola təttit n aharay nnak ɣur-i.

30 «Aṃaran təṣṣanaɣ as dat aṣṣa nin təla nnak ši əṇdərrat. Mišan əmərədda təga təttit tagget, issiwar kay Məššina albaraka edagg oṣəɣ. Mišan əmərədda ewad alwaq n ad əšɣəla i tələqqawen in.»

31 Iṇṇ as Laban: «Ma kay z akfa?» Ijjəwwab as Yaqub: «Wər di za takfa wala. Aṃaran ad agla, og̣azaɣ ak eharay nnak as təqbala əššərəd wa dak z aga da.

32 «A di tayya, azalada, ərzəga eharay nnak a daɣ-as d əkkəsa ijamaran kul win šaɣarnen əd win bardaɣnen madeɣ win kawalnen daɣ ayfəd əd sagayan kul win šaɣarnen əd win bardaɣnen daɣ wəlli nnak. Ad əqqəlan alxaqq in.

33 «Dəffər a wa as təššəggaraɣ alxaqq in ad təṣṣənaɣ as nak aw tidət: as təgrawa daɣ aharay nin asagay wər nəšaɣar madeɣ wər nəbardaɣ, madeɣ əjemar wər nəkawal, təṣṣənaɣ as əmikər add əgan.

34 Iṇṇa Laban: «Ənta ddi da! Ardəɣ s a wa təṇṇe.»

35 Mišan əzəl wen da ad iṣkat daɣ aharay-net izulaɣ kul win golənditan əd win bardaɣnen, əd wəlli kul šin šaɣarnen əd šin bardaɣnen, kul a wa əhanat təməllawen daɣ aharay nnet. Iṣkat tolas ayfəd kul šin kawalnen. Ig'en daɣ fassan ən maddan əs.

36 Dəffər a wen issaggalat tan s igəg ən karad aḍan n əšikəl gər essan əd Yaqub. Inəṭṭaf Yaqub d a w a dd iqqiman daɣ aharay ən Laban.

37 Iɣtas-du Yaqub iləgwan win əbdagnen daɣ karad rawan n eškan əṃosnen libne, luz d ermon. Təzzar ig'asan izalwakan mallolnen s əzənzəf.

38 Təzzar iṣṣəns'en daɣ təšəšwit ən təjəngərert ta daɣ iṣṣasu aharay nnet.Amazay wen iṃos wan təməzik ən təntawen-net.

39 Ad əzzagnat əhaṇṇaynat iləgwan win issəṇsa Yaqub, a du tarawnat ikərwatan əganen igolənditan, əd win šaɣarnen əd win bardaɣnen.

40 Iššota Yaqub tolas as izammazay ayfəd, təzzar izzəzak kanat i karran dat šin Laban kawalnen əd šin mallolnen n əlkəzan. Idkal Yaqub maddanəs ən tazzog a, iga sər-san əsəgən.

41 Id əssəbdarnat taɣsiwen šin əngaynen ad assaṇsu dat-əsnat ɣur təšəšwit iləgwan win zalwakan mallolnen fəl ad əzəgnat əhaṇṇaynat tan.

42 Mišan wər tan isəṇsu dat šin ənšašnen əmmək en da as eharay wa inšašan kul iqqal in Laban, wa ingayan il'ay Yaqub

43 Adi da a iknan əsəggərgəs ən Yaqub wəllen, iga daɣ aharay wa ənḍərran isəgan zawwarnen,əd ṃənas dəzdan d eklan əd taklaten.

   

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Arcana Coelestia #4031

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4031. And to the flock that came together later he did not set them. That this signifies things that are compelled, is evident from the signification of “coming together later.” That “coming together first” signifies that which is spontaneous or free, has been shown above (n. 4029). That “coming together later” signifies that which is compulsory or not free, is thereby evident, and also from the connection of things in the internal sense; as well as from the fact that “growing warm” is not here spoken of, as it is of those that came together first; for by “growing warm” is signified affection, and there the ardor of affection. Whatever is not from affection is from what is not spontaneous, or not free, for everything spontaneous or free is of affection or love (n. 2870). The same is evident also from the derivation of the expression in the original language, as meaning deficiency; for when ardor of affection is deficient, then freedom ceases; and what is then done is said to be not free, and at last compulsory.

[2] That all the conjunction of truth and good is effected in freedom, or from what is spontaneous, and consequently all reformation and regeneration, may be seen from the passages cited above (n. 4029); and consequently that in the absence of freedom (that is, by compulsion) no conjunction, and thus no regeneration, can be effected. (What freedom is, and whence it is, may be seen above, n. 2870-2893, where man’s freedom is treated of.) He who while reasoning concerning the Lord’s Providence, man’s salvation, and the damnation of many, is not aware that no conjunction of truth and good, or appropriation, and thus no regeneration, can be effected except in man’s freedom, casts himself into mere shades, and consequently into grave errors. For he supposes that if the Lord wills, He can save everyone, and this by means innumerable-as by miracles, by the dead rising again, by immediate revelations, by the angels withholding men from evil and impelling them to good by an open strong force, and by means of many states, on being led into which a man performs repentance, and by many other means.

[3] But he does not know that all these means are compulsory, and that no man can possibly be reformed thereby. For whatever compels a man does not impart to him any affection; or if it is of such a nature as to do this, it allies itself with the affection of evil. For it appears to infuse something holy, and even does so; but when the man’s state is changed, he returns to his former affections, namely, evils and falsities, and then that holy thing conjoins itself with the evils and falsities, and becomes profane, and is then of such a nature as to lead into the most grievous hell of all. For the man first acknowledges and believes, and is also affected with what is holy, and then denies, and even holds it in aversion. (That they who once acknowledge at heart, and afterwards deny, are those who profane, but not they who have not acknowledged at heart, may be seen above, n. 301-303vvv2, 571, 582, 593, 1001, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3898.) For this reason open miracles are not wrought at the present day, but miracles not open, or not conspicuous; which are such as not to inspire a sense of holiness, or take away man’s freedom; and therefore the dead do not rise again, and man is not withheld from evils by immediate revelations, or by angels, or moved to good by open force.

[4] Man’s freedom is what the Lord works in, and by which he bends him; for all freedom is of his love or affection, and therefore of his will (n. 3158). If a man does not receive good and truth in freedom, it cannot be appropriated to him, or become his. For that to which anyone is compelled is not his, but belongs to him who compels, because although it is done by him, he does not do it of himself. It sometimes appears as if man were compelled to good, as in temptations and spiritual combats; but that he has then a stronger freedom than at other times, may be seen above (n. 1937, 1947, 2881). It also appears as if man were compelled to good, when he compels himself to it; but it is one thing to compel one’s self, and another to be compelled. When anyone compels himself, he does so from a freedom within; but to be compelled is not from freedom. This being the case, it is evident into what shades, and thus into what errors, those are able to cast themselves who reason concerning the Providence of the Lord, the salvation of man, and the damnation of many, and yet do not know that it is freedom by which the Lord works, and by no means compulsion; for compulsion in things of a holy nature is dangerous, unless it is received in freedom.

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