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Genesis 1

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2 Aṃadal wər iga təməwit waliyyat, əlsan-tu aṃan əknanen igət, wər t-illa ar šiyyay əwarnen afalla n aṃan win, amaran Iṇfas ən Məššina ənta ollay fəl aṃan win.

3 Iṇṇa Məššina: «Əṇṇur, əməl-t.» Təzzar imal-t əṇṇur.

4 Inay Məššina as əṇṇur iṃos arat olaɣan, təzzar izammazzay Məššina əṇṇur əd šiyyay.

5 Iga Məššina y əṇṇur eṣəm ezal amaran šiyyay ig-asnat eṣəm ehad, ig'ahad təga tifawt, ig'əzəl w'azzaran.

6 Iṇṇa Məššina: «Iməlet-tu aɣarɣar az z-izəmməzzəyan aṃan.»

7 Təzzar iga-ddu Məššina aɣarɣar izammazzay aṃan win əllanen daw aɣarɣar a əd win əwarnen afalla-nnet. Ig'a wen da.

8 Iga Məššina y aɣarɣar a eṣəm ijənnawan. Ig'ahad təga tifawt, ig'əzəl wa n əššin.

9 Iṇṇa Məššina: «Aṃan win daw jənnawan iddawanet, əggəzan edagg iyyanda fəl ad-d-inəfiləl edag wa iqquran.» Iga a wen da.

10 Iga Məššina y adag wa iqquran eṣəm aṃadal, iga y adag wa daɣ əddewan aṃan eṣəm igərwan. Inay Məššina as araṭ wa olaɣ.

11 Təzzar iṇṇa: «Aṃadal təwəret-tu taddalət təgat daɣ yel ilan aṃasa əd rawan n eškan ətarawnen aratan əlanen aṃasa nasan.» Təzzar ig'a wen da.

12 Issəg̣mad-du aṃadal taddalət təgat daɣ yel ilan aṃasa əkkulluk n iyyan d iri- nnet, əd rawan n eškan ətarawnen aratan əlanen aṃasa-nnasan. Inay Məššina as arat wa olaɣ.

13 Ig'ahad təga tifawt, ig'əzəl wa n karad.

14 Iṇṇa Məššina: «Əməlanet-tu əṇṇuran daɣ jənnawan az za-zəmməzzinen ehad d azal, əqqəlanet asannal az z-izləyan šimeren d aḍan d elan.

15 Əqqəlanet tolas əṇṇuran daɣ jənnawan az z-əsəmmələwləwnen aṃadal.» Təzzar iga a wen da.

16 Iga Məššina əṇṇuran win n əššin zawwarnen. Əṇṇur wa ogaran, ənta ṭəfuk, ad-isəmmələwləw ezal, wa ənḍərran, tallit, ad-isəmmələwləw ehad. Iga-ddu eṭran əntanay da.

17 Ig-en daɣ jənnawan fəl ad-səmmələwləwan aṃadal,

18 fəl ad-əzənnəməzləyan ezal d ahad, zəmməzzəyyan əṇṇur əd šiyyay. Inay Məššina as arat wa olaɣ.

19 Ig'ahad təga tifawt, ig'əzəl wa n əkkoz.

20 Iṇṇa Məššina: «Wəšənkəlnatet təxəllak əddarnen daɣ aṃan, əggədanet g̣ədad əntanay da daɣ jənnawan fəl afalla n aṃadal.»

21 Ixlak-du Məššina šixəllak əknanen təzzəwwərt əddarnen daɣ aṃan əd mudaran kul win daɣ-san wašankalnen əkkulluk n iyyan d iri-nnet, ixlak-du tolas ig̣ədad kul əkkulluk n iyyan d iri-nnet. Inay Məššina as arat wa olaɣ.

22 Iga fall-assan albaraka-nnet, iṇṇa i mudaran win n aṃan: «Əggəzat šin n ara təfələyləyam, tədkəram aṃan ən gərwan.» Iṇṇa i g̣ədad əntanay da: «Fələyləyat fəl aṃadal.»

23 Ig'ahad təga tifawt, ig'əzəl wa n ṣəmmos.

24 Iṇṇa Məššina: «Issəg̣mədet-du aṃadal šixəllak əddarnen əkkulluk n iyyat d iri-nnet, əṃosnen ihərwan əd lumət-lumət əd wəxsan əkkulluk n iyyan d iri-nnet.» Təzzar iga a wen da.

25 Iga-ddu Məššina iwəxsan əd hərwan əd lumət-lumət ket-nasan akk-iyyan d iri-nnet. Inay as arat wa olaɣ.

26 Iṇṇa Məššina: agatana aggadəm əs šaššela-nnana. Ixkəmet kifitan əd g̣ədad əd hərwan əd wəxsan əd lumət-lumət kul win əllomatnen aṃadal.»

27 Məššina ixlak-du aggadəm əs šaššela-nnet yay əd təntay ket-nasan ixlak-kan-du.

28 Iga fall-assan albaraka-nnet. Iṇṇ-asan: «Əggəzat šin n ara təfələyləyam, təḍkəram aṃadal, təxkəmam-tu, təxkəmam kifitan əd g̣ədad əd mudaran kul win ozalnen fəl aṃadal.»

29 Təzzar iṇṇa Məššina: «Ənəyat əkfeq-qawan yel kul itarawan fəl tasayt n aṃadal d ašək kul itarawan. A-dawan-əqqəlan aratan-nasan isudar.

30 Y əkkulluk n əmudar fəl aṃadal d əkkulluk n əg̣ədid d əkkulluk n a wa illómen aṃadal əhan-tu ṃan, əkfeq-qu yel ad-as-iqqəl isudar.» Ig'a wen da.

31 Təzzar inay Məššina as arat wa iga da, kul ikna əlluɣ. Ig'ahad təga tifawt, ig'əzəl wa n ṣədis.

From Swedenborg's Works

 

Arcana Coelestia #4234

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4234. 'Jacob went on his way' means the progression of truth so that it might be joined to spiritual and celestial good. This is clear from the representation of 'Jacob' at this point as the truth of the natural. What 'Jacob' represented has been stated already, namely the Lord's Natural. And because the subject in the internal sense where the historical narrative has to do with Jacob is the Lord and how He made His Natural Divine, Jacob therefore first represented truth within that Natural and then truth to which the parallel good meant by Laban had been allied. And once this good had been allied to it Jacob represented that kind of good. That kind of good is not however Divine good within the Natural but intermediate good by means of which He was able to receive Divine good. Jacob represented such intermediate good when he departed from Laban, though essentially that good is truth, which by virtue of being intermediate has the capacity to join itself to Divine good within the Natural. It is that kind of truth that Jacob represents now.

[2] The good however to which that truth was to be joined is represented by 'Esau' - 'Esau' being the Divine Good of the Lord's Divine Natural, see 3300, 3302, 3494, 3504, 3527, 3576, 3599, 3669, 3677. It is the actual joining together of the two - the joining of the Divine truth to the Divine good of the Lord's Divine Natural - that is the subject now in the highest sense. For once Jacob has departed from Laban and come to the Jordan, and so to the place of entry into the land of Canaan, he comes to represent that conjunction; for in the internal sense the land of Canaan means heaven, and in the highest sense the Lord's Divine Human, 3038, 3705. This explains why the words 'And Jacob went on his way' mean the progression of truth so that it might be joined to spiritual and celestial good.

[3] But these matters are such that a full and intelligible explanation of them cannot be given at all, for the reason that not even the learned in the Christian world possess the vaguest notions on the subject. For scarcely any knowledge exists of what man's natural is, or of what his rational is, or of the fact that the two are altogether distinct and separate from each other. Nor is there much knowledge of what spiritual truth is or of the good which goes with that truth, or of the fact that these likewise are distinct and separate. Still less is it known that when a person is being regenerated truth is joined to good, in one distinct and separate way in the natural, in another in the rational, and by means that are countless. In fact it is not even known that the Lord made His Human Divine according to the same order as that by which He regenerates man.

[4] Since therefore not even the vaguest notions exist about these matters, any statements made about them are bound to seem obscure. Nevertheless such statements must be made because the internal sense of the Word cannot be explained in any other way. If nothing else they will show what angelic wisdom is and the nature of it, for the internal sense of the Word is primarily for angels.

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