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Genesis 4

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1 Inamanṣa Adəm əd Xawa taɣur-əs, təga tadist, teraw-du Kayin. Təṇṇa: «Əgrawa aləs əs tədhəlt n Əməli.»

2 Dəffər a di teraw-du amaḍray-net Habila. Iqqal Habila amaḍan ən taɣsiwen, amaran Kayin ənta əmagyak a iṃos.

3 As təga dəffər tamert eway-du Kayin y Əməli daɣ aratan ən tawagost-net, iṃos a wen təṇafut.

4 Iṇkar Habila ənta da igzam maddanəs ən taɣsiwen-net win azzarnen əs təhut. Təzzar ikkas-as-du daɣ-san šiblalen šin əddəratnen eway-as-tanat-du. Iqbal Əməli Habila əd təṇafut-net,

5 mišan wər iqbel Kayin əd təṇafut ta nnet. Iggaz alham Kayin wəllen. Təddew-du təkenzert gər aṇaran-net.

6 Iṇṇa Əməli i Kayin: «Wər təleɣ əddəlil s alham wala təkenzert.

7 As tətaggaɣ əmazal olaɣan illikan ətəwəqbal-nak mišan as tu-wər-tətəgga wədi abakkad iha dər-ək isəlsa, ira a sər-ək d-iggəd fəl a kay ihlək. Eges kay arn-ay.»

8 Təzzar iṇṇa Kayin y amaḍray-nnet Habila ad-akkin šiwəgas. As tanat-in oṣan iggad-du Kayin əs Habila, inɣ-ay.

9 Iṇṇa Əməli i Kayin: «Ma ig'amaḍray-nnak Habila?» Təzzar iṇṇa: «Wər əṣṣena, wərgeɣ əmag̣az-net a əṃosa.»

10 Iṇṇ-as Əməli: «Ma fəl təgeɣ əmazal a? Ənəy! Tarawrawt n əzni n amaḍray-nnak təga-ddu daɣ aṃadal har di du-tewad.

11 Əmərədda təwar kay allaɣanat, tətiwastaɣa daɣ aṃadal wa fəl inɣal əzni n amaḍray-nnak wa tənɣeɣ əs fassan-nak.

12 Kud təgyakaɣ aṃadal da wər kay z-iləs tehakkay ən təṇfa-nnet. Ad təqqəla amajjawankay n ənəbbennən daɣ əddənet.»

13 Iṇṇa Kayin y Əməli: «Wər əfrega y əzuk a fall-i iṃos ərruzmatan n əmazal wa əge.

14 Təstaɣaɣ-i azala fəl tasayt n aṃadal amaran ənamaggaga dər-ək, aba as daɣ-i təṣaggada. Ad əqqəla amajjawankay n ənəbbennən daɣ əddənet amaran i di igrawan ad-i-anɣu.»

15 Iṇṇ-as Əməli: «Kala kala ar i inɣan Kayin ad-tətəwəkkəs taṇṇət-net s əṣṣa ərruzmatan.» Təzzar ig'Əməli asannal fəl Kayin fəl i dər-əs imməṇayan wər tu-z-anɣu.

16 Təzzar inamaggag Kayin d Əməli iɣsar daɣ akal wa n Nod daɣ dənnəg n Edan.

17 Inamanṣa Kayin əd taɣur-əs, təga tadist, teraw-du Xenok. Təzzar ikras Kayin aɣrəm ig-as eṣəm ən rur-es Xenok.

18 Xenok igraw barar, ig-as eṣəm Ɣirad, Ɣirad eraw Məxuyal, Məxuyal eraw Mətušal amaran Mətušal eraw Lamek.

19 Lamek iga ṣanatat təḍoden əganen iṣmawan, iyyat Ɣada, tahadat Tsilla.

20 Ɣada teraw Yabal, ənta a iṃosan əmaraw ən maḍanan a əɣassarnen daɣ həktan.

21 Eṣəm n amaḍray-net Yubal, ənta əmaraw ən məzzəla win əggatnen aṇzad əd təsənsəq.

22 Tsilla ənta da teraw Tubal-Kayin əmaraw ən ṇadan win əggatnen daruɣ əd ṭəzoli. Tamaḍrayt ən Tubal-Kayin eṣəm-net Naɣama.

23 Iṇṇa Lamek i təḍoden-net: «Kamatay, šiḍoden-in, ṣəsəmmat y əməsli-nin, təsəddərgənmat y awal-in, fəlas tenaɣay a əgeɣ aləs wa di isabbasan d əbi wa di iwatan.

24 Kud Kayin tətawakkas-as taṇṇət s əṣṣayat təməzal, nak a di tətəwəkkəs s əṣṣayat təṃərwen d əṣṣa.»

25 Inamanṣa Adəm əd taɣur-əs, teraw-du barar ən yay, təg-as eṣəm Set «fəlas, a təṇṇa, Məššina a di ikfan əzzurriya daɣ adagg ən Habila wa inɣa Kayin.»

26 Set ənta da igraw barar, ig-as eṣəm Enoš. Den da ad itawaggaz Əməli šin n ətəwəɣbad.

   

Iz Swedenborgovih djela

 

Arcana Coelestia #303

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303. Man makes a life for himself out of all his convictions, that is, out of what he acknowledges and believes. The things of which he is not convinced, that is, which he does not acknowledge and believe, have no influence at all on his mind. Consequently nobody is capable of profaning holy things except him who has been convinced of them and so acknowledges them and yet denies them. People who do not acknowledge are capable of knowing, but they are in the same position as those who do not know. They are like people who know things which are nothing at all. Of such a nature were the Jews around the time of the Lord's Coming. And when people are such they are in the Word called 'vastated', that is, faith no longer exists. That being so, no harm is done if the inner contents of the Word are disclosed to them, for they are in that case like the people who seeing do not see, and like the people who hearing do not hear and who have a heart made fat, to whom the Lord referred through Isaiah,

Go and say to this people, Hearing hear, but do not understand; and seeing see, but do not comprehend. Make the heart of this people fat and their ears heavy, and plaster over their eyes, lest they see with their eyes and hear with their ears, and their heart understands, and they turn again to be healed. Isaiah 6:9-10.

[2] Furthermore mysteries of faith are not disclosed until people reach this point, that is to say, have been so vastated that they no longer believe, the purpose of the vastation being, as has been stated, to make them incapable of profaning. This too the Lord states plainly in Isaiah in the verses immediately following those quoted above,

I said, How long, O Lord? And He said, Until cities are made so desolate that they have no inhabitant, and houses have no man; and the land will be made utterly desolate, and Jehovah will remove man far away. Isaiah 6:11-12.

'Man' refers to the person who is wise, that is, who acknowledges and believes. Such was the condition of the Jews, as has been stated, around the time of the Lord's Coming. And they are for the same reason still kept by means of their desires, in particular by their avarice, in such a state of vastation that if they heard a thousand times over about the Lord and heard that in every detail the representatives of the Church with them mean the Lord, they would still acknowledge and believe nothing. This then was the reason why the people before the Flood were expelled from the garden of Eden and were vastated, even to the point of their being incapable of acknowledging anything that was true.

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

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