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Genesis 35

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2 Iṇṇa Yaqub y aytedan-net əd win dər-əs əddewnen: «Əgərat-in aṣṣanaman win ɣur-wan əllanen, zəzdəgat, təsəṃṃəttəyam isəlsa!

3 Ad-nəfəl edagg a, ad-nakku Bet-El dad z-əkrəsa edagg ən təkutay i Məššina wa di-isannaflayan assaɣa wa ad əmaɣatara, iṣṣan daɣ-i edag oṣe.»

4 Təzzar əkfan Yaqub aṣṣanaman win əlan kul, əd təzabaten ən təməzzugen kul id əṃosnat addabaratan. Iṇbal-tan Yaqub daw ašək igan eṣəm ela illan dagma n əɣrəm ən Šəkem.

5 Dəffər a wen əṣṣəntan əšikəl. Ixrab Məššina kəl ɣərman win tan ɣalayɣalaynen a di da fəlas wər ilkem awedan i maddan-əs ən Yaqub.

6 Yaqub əd win dər iddew kul oṣan-in Luz igan eṣəm tolas Bet-El, ihan akal ən Kanan.

7 Əddi ikras edagg ən təkutay, ig-as eṣəm El-Betel (almaɣna-nnet Məššina ən Betel) id dada a das-d-inafalal Məššina as iḍḍəggag y amaqqar-net.

8 Aba Dəbora taklit ən Raqqiyyetu, tətawaṇbal daw ašək illan daw betel, igan eṣəm elon as har harwa eṣəm-net Elon wa n Tala.

9 Inafalal-du Məššina tolas i Yaqub ɣur tawaɣlay-nnet Mesofotami, iga fall-as albaraka,

10 iṇṇ-as: «Eṣəm-nak Yaqub mišan dəffər azala ad-tagaɣ eṣəm Israyel.» A di da fəl-as itawagga eṣəm Israyel.

11 Təzzar iṇṇ-as Məššina: «Nak Məššina di maqqaran zəddig. A fall-ak aga albaraka fəl ad ifələyləy əzzurriya-nnak. Əzzurriya-nnak di a daɣ-as tətəwəggu tamattay madeɣ tidawat ən təmattiwen. Agin mənokalan daɣ-as.

12 «Akal wa əkfeɣ Ibrahim d Isxaq, a-dak-akfa kay da, akfaq-qu y əzzurriya-nnak dəffər-ək.»

13 Təzzar ig̣mad Məššina edag wa daɣ iššewal i Yaqub.

14 Issəɣta Yaqub daɣ adag wa sər-əs iššewal Məššina təhunt təzzar inɣal fall-as esmad iṃosan takutay, issəlal-tat widi, təqqal təṃətirt ən Məššina.

15 Təzzar iga adagg-en wa sər-əs iššewal Məššina eṣəm Bet-El (almaɣna-nnet Ehan ən Məššina).

16 Yaqub əd tələqqawen-net əg̣madan Bet-El. Daɣ tarrayt n əɣrəm n Efrata, daq-qu əggugan, təggaz Raxil šin ig̣uz n əṃzur, das-wər-nələmmid.

17 Alwaq wa daɣ fall-as təṣṣas talɣa təṇṇ-as təṇtut ta n tənakbalt: «Dawat, barar iyyan tolas!»

18 Mišan s iga di da təlla ɣur-əs taṃattant, aṃaran dad zama təgraw tu daɣ amazay wa, təg-as eṣəm Benoni (almaɣna ag talawayt-in) mišan abba-nnet ig-as eṣəm Benyamin (almaɣna ag əɣil).

19 Aba Raxil. Tətawaṇbal daɣ tarrayt n Efrata, s əmərədda aɣrəm di itawagg-as eṣəm Betlehem.

20 Issəɣta Yaqub təhunt təqqal təṃətirt fəl tasaṣkawt-net.Təṃətirt-en təmmunn fəl tasaṣkawt ən Raxil har azalada.

21 Dəffər awen iggəlat, ikras ahaket dənnəg Migdal-Eder.

22 As iɣsar Israyel daɣ aṃadal wa, itinəməṇsu Ruben əd Bilha, tawahayt n abba-nnet. Isla Israyel a di wər t-ogem. Ila Yaqub ṃaraw bararan d əššin.

23 Ila əd Leyya: Ruben, aɣafadday, dəffər-əs Šimehon, Lefi, Yuda, Issakar əd Zəbulun

24 Ila əd Raxil: Yusəf əd Benyamin.

25 Ila əd Bilha, taklit ən Raxil: Dan əd Naftali.

26 Ila əd Zilfa, taklit ən Leyya: Gad d Aššer. Əntanay da da maddanəs ən Yaqub win das-d-əhunen daɣ Mesofotami.

27 Oṣ-in Yaqub aɣaywan n abba-nnet Isxaq daɣ Mamre, daɣ Kiryat-Arba, iṃos əmərədda Xebron, dad iga Ibrahim d Isxaq təməɣsurt ən magaran.

28 Iga Isxaq təməddurt ən ṭameday n awatay d əṭṭamat təṃərwen,

29 təzzar aba-tu. Dəffər təɣrəst zagret ilkam i win əglanen. Əṇbalan-tu bararan-net fəl əššin-essan Esaw əd Yaqub.

   

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Arcana Coelestia #4575

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4575. And kings shall go forth from thy loins. That this signifies truths from the Divine marriage, is evident from the signification of “kings,” as being truths (see n. 1672, 1728, 2015, 2069, 3009, 3670); and from the signification of “loins,” as being the things of conjugial love (n. 3021, 4277, 4280), consequently those of the heavenly marriage, and in the supreme sense of the Divine marriage. Truths from the Divine marriage are those which proceed from the Lord’s Divine Human, and are called holy, for the Lord’s Divine Human is the Divine marriage itself, and the things which proceed from it are holy, and are called celestial and spiritual, and effect the heavenly marriage, which is truth conjoined with good, and good conjoined with truth. This marriage exists in heaven, and in everyone who is in heaven, and also in everyone who is in the church, provided he is in good and at the same time in truth.

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

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Arcana Coelestia #3670

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3670. And He will give thee the blessing of Abraham. That this signifies the conjunction of the Divine Itself with the good and truth of the natural, is evident from the signification of a “blessing,” as being conjunction (n. 3660, 3667); and from the representation of Abraham, as being the Lord’s Divine Itself which is called the “Father” (concerning which see n. 2011, 3251, 3439). And inasmuch as these words are spoken to Jacob, by whom there would be represented the Lord’s Divine natural as to the Divine good and truth therein, therefore the conjunction of the Divine Itself with the good and truth of the natural is what is signified, in the internal sense, by “He will give thee the blessing of Abraham.” In the sense of the letter, it is the possession of the land of Canaan that is meant by the “blessing of Abraham,” and also by the words which follow: “to cause thee to inherit the land of thy sojournings, which God gave unto Abraham;” and according to this sense do all apprehend the words who believe that the historicals of the Word do not contain within them things more heavenly and secret: and especially so do the Jewish nation, who on the strength of these words claim for themselves privileges above every other nation and people. Their fathers understood the words in the same manner, and especially were they so understood by Jacob, whose quality is evident from what was said just above (n. 3667), in that he would not have known Jehovah, nor have been willing to acknowledge Him, unless He had given him corporeal and worldly blessings. But that neither Abraham, nor Isaac, nor Jacob was meant, and that by Jacob is represented the Lord as to the natural which He would make Divine, is abundantly manifest from the explications given above. That it is immaterial what is the quality of the man who represents, as to whether he is evil or good, and that evil men equally with good men can represent and have represented the Lord’s Divine, may be seen above (n. 665, 1097, 1361).

[2] The same may be seen from the representatives which exist even to this day; for all kings, whoever they may be, and of whatever quality, by the royalty itself that appertains to them represent the Lord; in like manner all priests, whoever and of whatever quality they may be, by the priestly office itself. The royal and the priestly office itself is holy, whatever be the quality of him who ministers therein; and this is the reason why the Word taught by an evil man is equally holy, and also the sacrament of baptism and the Holy Supper, and other such things. And from this it is also evident that no king can possibly claim for himself anything of the sanctity that belongs to his royalty; nor any priest anything of the sanctity that belongs to his priesthood. Insofar as either claims anything thereof to himself, or attributes it to himself, so far he brands himself with the character of a spiritual thief, or with the mark of spiritual theft; and also insofar as he does evil, that is, acts contrary to what is just and equitable, and contrary to what is good and true, so far a king puts off the representative of holy royalty, and a priest the representative of holy priesthood, and represents the opposite. For this reason in the representative Jewish Church there were so many laws enjoined concerning the holiness in which priests especially should be during their ministration-on which subject, of the Lord’s Divine mercy, more will be said in what follows.

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