The Bible

 

Genesis 12

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1 Iṇṇa Əməli y Abram: «Əg̣məd akal-nak təfəla imarwan-nak d aɣaywan n abba-nnak takka akal wa kay z-assakna.

2 A daɣ-ak aga tamattay tagget, aga fall-ak albaraka, əzzəzwəra eṣəm-nak, tileɣ albaraka.

3 Ad-agaɣ albaraka i win dak-k-əganen, əlɣəna win dak-əsaddarannen aššar. Ad əgrəwnat tawšeten kul n əddənet albaraka fəl udəm-nak.»

4 Igla Abram ig'a wa das iṇṇa Əməli, iddew dər-əs Lot. Abram iga əṣṣayat təṃərwen n awatay əd ṣəmmos as ig̣mad Xaran.

5 Abram iddew əd tənṭut-net Saray əd tagazay-nnet Lot, ewayan təla-nnasan kul harkid eklan win əggaznen təla-nnasan daɣ Xaran. Əglan əkkan akal ən Kanan. As t-in oṣan,

6 ad itagalat Abram daɣ akal har d-oṣa aɣrəm w'as itawaṇṇu Šəkem, edagg ih'ašək zagren wa n More. Azzaman win di Kəl Kanan əɣsaran daɣ aṃadal wen.

7 Inafalal Əməli y Abram iṇṇ-as: «Ad-akfa akal a əzzurriya-nnak.» Ikras Abram edagg ən təkutay y Əməli a das inafalalan da.

8 Dəffər a di iggəlat s ədɣaɣ iddinnagan y əɣrəm wa n Bet-El, izzəbbat, ikras ahaket-net iṭram-as Bet-El, iddənnag-as əɣrəm wa n Ay. Təzzar ikras edagg ən təkutay y Əməli, iɣbad-tu.

9 Igla Abram itagalat, innimad teṇeray ən Negab.

10 Iga laz daɣ akal wen. As iḍgaz laz akal ikka Abram Maṣar a daɣ-as agu tamert.

11 As ibuk y iguz ən Maṣar iṇṇa i tənṭut-net Saray: «Tanṭut təhossayat a təṃosa,

12 as kam ənayan Kəl Maṣar ad-aṇṇin taɣur-i a təṃosa, təzzar agin iṃan-in, kam, a-kam-ayyin təddara.

13 Daɣ a di aṇṇu kam tamaḍraytt-in fəl ad-təwəsəɣməra fəl əddəlil-nam, afsa.»

14 As din-oṣa Abram Maṣar ənayan Kəl Maṣar tanṭut-net təkna šihussay.

15 Ənayan-tat mizwaran ən Firɣawna, a das tat əmmalan. Təzzar təmmeway tənṭut s aɣaywan-net.

16 Amaran Abram ənta ig-as iḍuf olaɣan fəl əddəlil-net. Igraw Abram eharay wa ənḍərran əd zəgran, əd təzden d əzdan, d eklan əd taklaten, əd ṃənas.

17 Mišan izazzabbat-du Əməli fəl Firɣawna təkmawen labasnen fəl əddəlil ən tənṭut n Abram Saray.

18 Təzzar isassaɣra-ddu Firɣawna Abram iṇṇ-as: «Ma di təge da? Ma fəl di wər təmela as tanṭut-nak a wa?

19 Ma fel təgannaɣ-i tamaḍrayt-nak a wa har dər-əs namaṇsa? Əmərədda tanṭut-nak da əlwəy-tat idaw dər-əs tugagaɣ-i.»

20 Iṇṇa Firɣawna y aytedan-net ad idawan d Abram har t-əkkəsan daɣ akal-net, ənta əd tənṭut-net d a wa ila kul.

   

From Swedenborg's Works

 

Arcana Coelestia #1444

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1444. And the Canaanite was then in the land. That this signifies the evil heredity from the mother, in His external man, is evident from what has been already said concerning that which was inherited by the Lord; for He was born as are other men, and inherited evils from the mother, against which He fought, and which He overcame. It is well known that the Lord underwent and endured the most grievous temptations (concerning which, of the Lord’s Divine mercy hereafter), temptations so great that He fought alone and by His own power against the whole of hell. No one can undergo temptation unless evil adheres to him; he who has no evil cannot have the least temptation; evil is what the infernal spirits excite.

[2] In the Lord there was not any evil that was actual, or His own, as there is in all men, but there was hereditary evil from the mother, which is here called “the Canaanite then in the land.” Concerning this, see what was said above, at verse 1 n. 1414), namely, that there are two hereditary natures connate in man, one from the father, the other from the mother; that which is from the father remains to eternity, but that which is from the mother is dispersed by the Lord while the man is being regenerated. The Lord’s hereditary nature from His Father, however, was the Divine. His heredity from the mother was evil, and this is treated of here, and is that through which He underwent temptations (see Mark 1:12-13; Matthew 4:1; Luke 4:1-2). But, as already said, He had no evil that was actual, or His own, nor had He any hereditary evil from the mother after He had overcome hell by means of temptations; on which account it is here said that there was such evil at that time, that is, that the “Canaanite was then in the land.”

[3] The Canaanites were those who dwelt by the sea and by the coast of Jordan, as is evident in Moses. The spies on their return said:

We came unto the land whither thou sentest us, and surely it floweth with milk and honey, and this is the fruit of it. Howbeit the people that dwelleth in the land is strong, and the cities are fenced, very great; and moreover we saw the children of Anak there; Amalek dwelleth in the south; and the Hittite and the Jebusite and the Amorite dwell in the mountains; and the Canaanite dwelleth by the sea, and by the coast of Jordan (Numbers 13:27-29).

That the Canaanites dwelt by the sea and by the coast of Jordan, signified evil thence in the external man, such as is the heredity from the mother; for the sea and the Jordan were boundaries.

[4] That such evil is signified by “the Canaanite,” is also evident in Zechariah:

In that day there shall be no more a Canaanite in the house of Jehovah Zebaoth (Zechariah 14:21); where the Lord’s kingdom is treated of, and it is signified that the Lord will conquer the evil meant by the Canaanite and will expel it from His kingdom. All kinds of evils are signified by the idolatrous nations in the land of Canaan, among which were the Canaanites (see Genesis 15:15, 19, 21; Exodus 3:8; 3:17; 23:23; 23:28; 33:2; 34:11; Deuteronomy 7:1; 20:17; Joshua 3:10; 24:11; Judges 3:5). What evil is signified by each nation specifically, shall of the Lord’s Divine mercy be told elsewhere.

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