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Genesis 38

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2 Aɣrəm wen da a daɣ inay Yuda tabarart n iyyan daɣ Kəl Kanan igan eṣəm Šuwa, təzzar izlaf tat, inamaṇsa dər-əs.

3 Təga tadist, təggaz aṃzur ən barar, ig'as eṣəm Er.

4 Təga tadist tolas, təggaz aṃzur ən barar təg'as eṣəm Onan.

5 Təlas igi ən tədist, ihu du barar təg'as eṣəm Šela. Barar wa as ihu Yuda iha aɣrəm ən Kəzib.

6 Izzəzlaf Yuda aɣafadday-net Er tanṭut təgat eṣəm Tamar.

7 Mišan Er, aɣafadday ən Yuda, itagg' arak mazalan wər oggem Məššina, təzzar eway du sər-əs taṃattant.

8 Təzzar iṇṇa Yuda y Onan: «Aglu, nəməṇsu əd tənṭut n amaqqar nak, ad tagaɣ əzzəbun n ələggus, tagaɣ əzzurriya y amaqqar nak.»

9 Onan iṣṣanan as əzzurriya wa wərgeɣ i nnet, id inamaṇsa əd tənṭut n amaqqar-net ad issənɣəl daɣ aṃadal fəl ma d'iga əzzurriya y amaqqar-net.

10 Arat wa wər t oggem Məššina, təzzar eway du sər-əs taṃattant ənta da.

11 Iṇṇa Yuda i təḍaggalt-net Tamar: «Əggəz afartay daɣ ahan n abba nnam har idwəl barar in Šela.» Fəlas iksud ad agu barar-net wa da taṃattant a əgan məqqaran-net. Təgla Tamar, təɣsar ɣur ši-s.

12 As təga tamert tagget aba tabarart ən Šuwa, tanṭut ən Yuda. As tu tokay tərəmmeq ən taṃattant ən taɣur-əs, igla ənta Yuda, iddew d əmidi-net Xira wa n Adulam, əkkan Timna, edag wa daɣ du tətawakkas təḍuft n ayfəḍ-net.

13 Ittəmal adi i Tamar, itawaṇṇ as əḍaggal-net iha tarrayt idag sas Timna, fəl ikus ən təḍuft n ayfəḍ-net.

14 Təzzar təkkas isəlsa-nnet win n afartay, təssəwar afər fəl at təg̣məd tazdit, təqqim dagma n əṣihar ən tarrayen n Enayim, aɣrəm ihan tarrayt ta n Timna, fəlas togga as Šela idwal, mišan harwa da wər tat itawazazlaf.

15 As tat inay Yuda iɣil tənəssexrəmt fəlas udəm-net a təssəlsa.

16 Ikk'et fəl afay ən tarrayt iṇṇ'as: «Əndam a dər-əm nəməṇsa,» fəlas wər iṣṣen as a wa təḍaggalt-net. Təṇṇ'as: «Ma di za takfa tənəməṇsa dər-i.»

17 Iṇṇ-as: «Ad am in əssəwəta aynəs daɣ aharay nin.» Təṇṇ-as: «Ardeɣ mišan dər əššərəd n a di takfa təməṭirt har i t'idu təssəwəta.»

18 Iṇṇ'as: «Ma təṃos təməṭirt ta dam z'aga?» Təṇṇ-as: «Ad i takfa əjajwəl nak əd təzarkaten-net, əd təburək a təṭṭafa da.» Ikf-as-tan. Təzzar inamaṇsa dər-əs, təga tadist.

19 Təbdad, təgla, təkkas afər wa təssəwar, təqqal isəlsa-net win afartay.

20 Issəwat Yuda aynəs əmidi-net wa n Adulam fəl ad d'awəy ɣur tənṭut kayatan win təṭṭaf əṃosnen təməṭirt. Mišan wər tat in og̣ez.

21 Iṣṣəstan dər-əs aytedan win əɣsarnen Enayim. Iṇṇ-asan: «Ma təga tənəssexrəmt as kala təwar efay ən tarrayt ta?» Əṇṇan'as: «Wər kala a tu təmal tənəssexrəmt da.»

22 Iqqal Yuda imal as as wər tat igrew, amaran aytedan da əṇṇan wər təha tənəssexrəmt akal en.

23 Iṇṇa Yuda: «Təṭṭəfet aratan win ɣur-əs, fəlas wər areɣ ad əggəzan aytedan ši nnu. Aynəs za əssəwataɣ as t'in mišan wər tətawagraw.»

24 As əganat karadat təlil dəffər adi ittəmal i Yuda as təḍaggalt-net Tamar təssəxram, təga tadist. Iṇṇa Yuda: «Tətəwəkkəset du, tətəwəsəqqədet.»

25 Amazay wa din tətawakkas təzammazal s əḍaggal-net təṇṇ'as in: «Awedan wa ilan aratan a ənta a di igan tadist, əgmaya daɣ-ak ad təṣṣəna kud təzdayaɣ ejajwəl a əd təzarkaten-net əd təburək a, təməlaɣ i du məšši-ssan.»

26 Izday tan, Yuda iṇṇa: «Tanṭut ta təla fall-i tidət fəlas nak a tat wər nəzzəzlaf i barar in Šela.» A iga adi wər kala a dər-əs ilas ənəməṇsa.

27 As tənamahaz d iguz n əṃzur itawaṣṣan as eknewan a za tilu.

28 Amazay wa ad tətaggaz aṃzur ig̣mad du əfus ən barar iyyan təqqan tənṭut ta n tənakbalt tawšet ən barar a əs tanallay zaggaɣat fəl at təssuṣən as ənta ad d'azzaran.

29 Mišan issoɣal in əfus-net, azzar as du əmidi-net təhut. Təzzar təṇṇ'as tənakbalt: «Kay tərzeɣ du tarrayt iṃan nak!» Adi da fəlas itawagg'eṣəm Fares.

30 Ihu du əmidi nnet, w'as təqqan tanallay zaggaɣat daɣ tawšet-net, itawagg'as eṣəm Zarax.

   

Iz Swedenborgovih djela

 

Arcana Coelestia #4916

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4916. And it came to pass in the time. That this signifies a following state, is evident from the signification of “time,” as being state (n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3827, 4882, 4901). That its “coming to pass in the time” signifies a following state is evident, because what came to pass now follows (see also n. 4814).

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

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Arcana Coelestia #4882

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4882. And went. That this signifies life, is evident from the signification of “going,” as being to live (n. 3335, 3690). That in the internal sense “to go” is to live does indeed appear rather remote or abstracted from the ideas of thought in which man is, and this because man is in space and in time, and has formed the ideas of his thought therefrom, as for instance his idea of going, advancing, journeying, traveling, and moving. As these actions exist in space, and also in time, and as space and time are therefore inwoven in his ideas concerning them, it is difficult for man to apprehend that states of life are signified by them. But when the idea from space and time concerning them is separated or put off, there results the spiritual thing which is signified. For in the spiritual world or in heaven nothing of space or time enters the ideas, but instead what belongs to the state of life (n. 1274, 1382, 2625, 2788, 2837, 3356, 3404, 3827, 4814). It does indeed appear to spirits and angels that they advance and move from place to place, just as it appears to men; but still it is changes of the state of life that produce this appearance; just as it appears to them, as well as to men, that they live from themselves, when yet they do not live from themselves, but from the Divine of the Lord from whom is the all of life. These appearances with the angels are called real, because they appear as if they really were.

[2] I have sometimes spoken with spirits about these appearances; and those who are not in good, and consequently not in truth, are unwilling to hear that it is an appearance that they live of themselves, for they wish to live of themselves. But besides their being shown by living experience that they do not live of themselves, and that progressions from place to place are changes and progressions of the state of life, they were also told that they might be satisfied in not knowing but that they have life from themselves, as they could have no more even if the life in them were really from themselves; but that still it is better to know how the case really is, because then they are in the truth, and if in the truth, they are also in the light of heaven, for the light of heaven is the truth itself which is from the Divine of the Lord; and thus they would neither claim good for themselves, nor would evil adhere to them. The angels are in this truth, not only by knowledge, but also by perception.

[3] That times and spaces in the spiritual world are states of life, and that the all of life is from the Lord, may be seen from the following experience. Every spirit and angel sees the good at the right, and the evil at the left, and this to whatever quarter he turns; the good and the evil so appear to him if he looks toward the east, and so if he looks to the west, or to the south, or the north. This is true of every spirit and angel; so that if two were looking, one toward the east, and the other toward the west, still to both the good would appear on the right, and the evil on the left. The appearance is the same to those who are remote from the spirits who are seen, even though these should be behind them. From this it may be clearly inferred that the all of life is from the Lord, or that the Lord is in the life of everyone; for the Lord appears there as the sun, and on His right are the good, or the sheep, and on his left are the evil, or the goats. Hence it is similar with everyone, because as already said the Lord is the all of life. This cannot but seem a paradox to man, because so long as he is in the world he has ideas from worldly things, and consequently from space and time; whereas in the spiritual world, as said above, the ideas are not from space and time, but from the state of the affections and of the derivative thoughts. From this also it is that spaces and times in the Word signify states.

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