Die Bibel

 

Genesis 31

Lernen

   

2 Iay Yaqub əṃəttəy daɣ mazalan ən Laban fəl win n anin.

3 Iṇṇa Əməli i Yaqub: «Əqqəl akal ən marawan nak, ɣur aɣaywan n abba nnak, əṣṣana daɣ ak.»

4 Iɣra ddu Yaqub Raxil əd Leyya s əṣuf wa iha ənta d aharay-net wa ənḍərran.

5 Iṇṇ asnat: «Əgrəɣ in as šiṃətəkwəyen n abba nnakmat wər di əṇfenat šilat n anin, mišan Məššina n abba nin illa ɣur-i.

6 Təṣṣanmat iṃan nakmat as wər din əglema daɣ təɣurad in wala, y əššəɣəl n abba nnakmat.

7 Mišan iyyəwan i təkaddilt, iyyəwan əsəṃṃəttəy n alxaqq in. Mišan wər t'ikfa Məššina turagat n a di agu əššur.

8 S əmmək en da kud a iṇṇa win šaɣarnen a əṃosnen alxaqq in, ket-nasnat təntawen erawnat du ikərwatan šaɣarnen, kudeɣ iṇṇa win golənditan a iṃosan alxaqq in ənta da təntawen erawnat du ikərwatan əganen igolənditan.

9 Məššina iṃan-net as di ikfa daɣ aharay n abba nnakmat

10 Daɣ tamert ta n sabdar ən təmenesen ad ənaya daɣ tərgət isawalan əganen əgolənditan əd wiyyad šaɣarnen əd wiyyad farfoznen, as əzagan təntawen n aharay a.

11 Iṇṇ'i angalos ən Məššina daɣ tərgət "Yaqub" Əṇṇeɣ-as "hun".

12 Iṇṇ'i: "Ədkəl aṣawad nak, ad tagga isawalan win əzagnen təntawen n aharay əgan əgolənditan, šaɣera madeɣ farfoza. Adi wər t id'eway ar as ənaya a wa dak iga Laban.

13 Nak Məššina ən Betel wa dak d'inafalalan ɣur Betel edag wa daɣ tənɣala widi fəl təhunt, edag wa daɣ i tədkala arkawal. Əmərədda, əṇkər,əg̣məd akal a, əqqəl akal ən marwan nak.»

14 Təṇṇa Raxil əd Leyya i Yaqub: «Wər nəla tadagart ən təkasit daɣ abba nnana.

15 Idkal ana šilat ən təmagaren id inazzan danaɣ in iga, inɣa azrəf wa din nənza, awalla za ar inɣ ay, azrəf wa as imməkkan a tu nilu.

16 Daɣ adi təgərgist kul ta dd'ibaz Məššina daɣ abba nnana šin maddan-nəna. Əmərədda agu a w'as dak iṇṇa Məššina.»

17 Isammatag Yaqub i təzrek, issəwan maddan-əs əd təḍoden-net olaman,

18 izzərgaz ihərwan-net, eway ərrəzəɣan kul win sər-əs əggaznen daɣ Mesofotami, ikk' akal wa n Kanan ɣur Isxaq abba nnet.

19 Ikka Laban edagg ən talazay ən təḍuft n aharay nnet, tokar du Raxil aṣṣənaṃan-net dəffər-əs.

20 Ikkərras Yaqub Laban wa n aw Aram s as iḍḍəggag dəffər-əs wər das imel.

21 Iḍḍəggag d a wa ila kul, iɣras agarew wa n Fərat, innəmad ikallan n ədɣaɣan win Gilhad.

22 Əzəl wa n karad igraw Laban isalan n əḍəggəg ən Yaqub.

23 Ilkam as ənta əd meddan ən šəqqaɣan-net ewadan tu dəffər əṣṣ' aḍan n əšikəl daɣ ədɣaɣan win Gilhad.

24 As ig' ahad inafalal Məššina i Laban daɣ tərgət iṇṇ'as: «Ənkəd y ad taga arat i Yaqub gər olaɣ wala ibrar.»

25 As ewad Laban Yaqub ikras ahaket-net daɣ akal wa n ədɣaɣan ən Gilhad. Iga Laban əd meddan-net a wen da.

26 Iṇṇa Laban i Yaqub: «Ma təge da? Təkkərrasaɣ i, tewaya šibararen in as taṇṇa šiməskasa n əməgər?

27 Ma fəl du təḍəggaga daɣ əssir? Mas di təkkərrasa sas di wər təmela? Ənnar di təmala ayyaq qay tagla du daɣ tədəwit d aṣak daw maslan ən tandiwen d əṇzadan.

28 Wər di toyyeɣ ad əzələmmeɣ ihayawan in əd təbararen in, agaɣ asan šiwaṭriwen. Təgeɣ təṃətəkwəyt n əmeskəl!

29 Əleɣ fərregat n ad awan əɣšada. Mišan ənḍod imməgrad sər-i Məššina n abba nnak, iṇṇ'i: "Ənkəd y ad tagaɣ arat i Yaqub gər olaɣ wala ibrar."

30 Əgreɣ teklay nak fəlas əṣuf a kay iggazan n aɣaywan nawan mišan ma fəl tokara du aṣṣanaman in?»

31 Iṇṇa Yaqub i Laban: «Awalla, təksəda a əgeɣ as a daɣ i tabəza ašš-ek əs təɣurad.

32 Daɣ batu n aṣṣanaman nak i ɣur tan du təgrawa ad aṃṃat! Səffətəktək a wa əle tədkəla a wa təle dat təgiyyawen n aytedan nana!» Wər iṣṣen Yaqub as Raxil a du tokarat aṣṣanaman.

33 Igla Laban isaffataktak ehan wa n Yaqub d ahan wa n Leyya əd wa n təwahayen-net an ṣanatat, wər igrew wala. Ɣur ag̣amad-net ehan wa n Leyya iggaz wa n Raxil. Ənta Raxil a tədkalat aṣṣanaman təɣbar tan daɣ təxawit-net, təqqim daɣ-as. Adi da fəl təṇṇa y abba-net assaɣa wa d'iggaz šin əsəffətəktək n ahaket-net: «Ad wər təššəka abba nin as wər əbdeda ɣur iguz nak fəlas alɣadat a di təgrawat.» Isaffataktak Laban ahaket-net kul mišan wər igrew aṣṣanaman-net.

36 Iggaz alham Yaqub təzzar imməṣtan əd Laban iṇṇa: «Məni a wa əɣšada? Ma iṃos abakkad in as di təhhore?

37 Daɣ adi əmərədda ad təsaffataktaka ilalan nin kul ma du təgrawa təleq qu? Sakn'ay y aytedan in əd win nak ad aggayen fəl a wa illan gar-ena!

38 Əmərədda ṣanatat təṃərwen n awatay a əge əlle ɣur-ək. Wər kala əgarnat ayfəd nak wala wəlli nnak, wər kala ətšeɣ ijəɣal n əsəgən nak.

39 Teɣsay nak ətšan wəxsan wər dak du tiwəya iləzgan-net, nak tat irazzaman daɣ təɣurad in id təḍgazaɣ i gər təmmitša ehad wala ezal.

40 Nak a təkaggay təfuk s azal, inɣ'i asamed s ahad, aṃaran faw iṃṃokar eṭəs in.

41 Əmmək en da as daɣ ṣanatat təṃərwen n awatay šin əge ɣur-ək: Maraw elan d əkkoz taggalt ən təbararen nak ṣanatat, ṣədis elan fəl aharay-nnak, təyyəwanaɣ əsəṃṃəttəy n alxaqq in.

42 Kundab' as Məššina n abba nin Ibrahin, wa iksud abba nin Isxaq as əheɣ taɣlift-net, illikan as əmərədda təstaɣaɣ i da əqquran fassan nin. Mišan Məššina ogga arkaṇay nin d iket n əššəɣəl iṣṣohen wa dak əge, adi da fəlas əṇdod, immigrad daɣ batu nin.»

43 Iṇṇa Laban i Yaqub: «Šibararen a ši nnu, bararan a i nnu, eharay a i nnu, a wa təhaṇṇaya da kul i nnu. Mišan, əmərədda, wər əle batu fəl təbararen in əd bararan nasnat.

44 «Daɣ a di əmərədda nənəmətkəlet arkawal ən tassaq ad iqqal təgiyya gar-i dər-ək.

45 Təzzar itkal Yaqub təhunt issəɣt-et əs təzzəgrət-net, təqqal təṃətirt.

46 Təzzar iṇṇa Yaqub y aytedan-net: «Amədat-du šihun!» Əgan-tanat sakfaw, ətšan fall-as.

47 Iga Laban i sakfaw wen eṣəm Yəgar-Sahaduta (almaɣna sakfaw wa n təgiyya), daɣ awal-net, ig-as Yaqub eṣəm əntada Galed (almaɣna sakfaw wa n təgiyya).

48 Iṇṇa Laban i Yaqub: «Sakfaw a ən təhun a da ənta iṃosan təgiyya gar-i dər-ək azalada», a di da fəl iga eṣəm Galed.

49 Iga eṣəm tolas Mitsfa (almaɣna edag n ag̣g̣az), id Laban iṇṇa tolas: «Aglet Əməli išišawalana a nəga daɣ ənəməggag.

50 «As təjajjargana šibararen-in madeɣ təzlafa šiyyad šiḍoden, aktəw iṃan-nak as kud ɣur-na wər illa awedan da Məššina a iṃosan təgiyya n arkawal wa nənamatkal!» Təzzar iṇṇa Laban i Yaqub: «Təhunt ta əssəɣta da əs təzzəgrət-net əd sakfaw wa,əssəbdadaq-qan gar-i dər-ək, ad aggayyen as wər ana z-iggəz i tan z-akəyan əhan tu arak ṃan.

53 «Məššina n Ibrahim d Əməli ən Naxor ələkanet-ana!» Dəffər a wen ihad Yaqub əs Məššina wa iksud abba-nnet Isxaq ar ad-iṭṭəf arkawal.

54 Təzzar iga Yaqub takutay fəl adɣaɣ, iššedaw du sər-əs iššəqqaɣan-net. Ədrawan-tat, ənamaṇsan ahad wə di fəl adɣaɣ.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #1298

studieren Sie diesen Abschnitt

  
/ 10837  
  

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.

  
/ 10837  
  

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