The Bible

 

Genesis 13

Study

   

1 A di da fəl ig̣mad Abram Maṣar, innəmad teṇeray ən Negab, ənta əd tənṭut-net d a wa ila kul, iddew dər-əs Lot.

2 Abram ikna təgərgist daɣ hərwan d əzrəf d urəɣ.

3 Iṇkar Abram ad itagalat gər Negab d əɣrəm ən Bet-El, har oṣa edag wa daɣ izzəbbat əs tizarat, gər Bet-El d Ay,

4 edag wa daɣ ikras edagg ən təkutay dat a wen. Iɣbad Əməli.

5 Lot a dər-əs iddewan ənta da ila eharay wa ənḍərran əd wa zəwwaran iṃos aɣaywan aggen.

6 A wa əgan hərwan-nasan daɣ igət abas tan-eway akal, wər əfregan aharog.

7 Təggaz-tu tamazaq šin n amel gər maḍanan n Abram əd win Lot. As itagg'a wen Kəl Kanan əd Kəl Fəriz əntanay da əɣsaran daɣ akal wen.

8 Iṇṇ'Abram i Lot: «Ma tu təmal tamazaq gar-i dər-ək wala gər maḍanan-in əd win-nak fəlas iməḍrayan a nəṃos.

9 Akal ket-net illa dat-ək. Mazzay dər-i: As ṭətrama nak ad-ak adannaga as tədənnaga nak ad-ak əṭrəma.

10 Idkal Lot aṣawad-net inay as aṃadal kul n agarew wa n Yorden ket-net išwa, šilan aljannat, madeɣ aɣlal n agarew wa n Ənnil, har əɣrəm ən Tsohar, harwa wər ihlek Əməli Sədom əd Gamora.

11 Isaṇṇafran Lot i ṃan-net tatawla kul wa n Yorden, iggəlat iddənnag. Esaway wa da as əmməzzayan məḍrayan.

12 Abram iɣsar daɣ akal wa n Kanan.Mišan Lot ənta iɣsar daɣ ɣələyɣəlayan ən ɣərman ən tatawla ən Yorden. Ikras ihəktan-net har Sodom.

13 Kəl Sədom əṃosan ark-aytedan əknanen tišit ən nasbakkadan dat udəm n Əməli.

14 Iṇṇa Əməli y Abram, dəffər as immizzay əd Lot: «Ədkəl aṣawad-nak əṣwəd daɣ ṭamasna d agala əd dənnəg d aṭaram,

15 fəlas akal kul wa togge da ad-ak-k-akfa kay d əzzurriya-nnak har faw.

16 Ad-agaɣ əzzurriya-nnak šilat ən təblalen n aṃadal as kundaba awedan wa ifragan a tanat iššiḍən a-tu-z-iššiḍənan.

17 Əbdəd awəy d akal sas agawer-net əd təzzəgrət-net fəlas tehakkay a dak-ku-z-aga.»

18 Iggəlat Abram ikras ihəktan-net daɣ eškan zagrotnen əhanen edag wa daɣ iɣsar Mamre dagma n əɣrəm wa n Xebron. Iɣsar den da. Ikras edagg ən təkutay y Əməli.

   

From Swedenborg's Works

 

Arcana Coelestia #1577

Study this Passage

  
/ 10837  
  

1577. Let there be no contention, I pray, between me and thee. That this signifies that there ought to be no disagreement between the two, is evident from what has already been said. The arcana relating to the agreement or union of the internal man with the external are more than can ever be told. With no man have the internal man and the external ever been united; nor could they be united, nor can they be, but with the Lord only, for which cause also He came into the world. With men who have been regenerated, it appears as if they were united; but these belong to the Lord; for the things which agree are the Lord’s, but those which disagree are man’s.

[2] There are two things in the internal man, namely, the celestial and the spiritual, which two constitute a one when the spiritual is from the celestial; or what is the same, there are two things in the internal man, good and truth; these two constitute a one when the truth is from good; or what is also the same, there are two things in the internal man, love and faith; these two constitute a one when the faith is from love; or what is again the same, there are in the internal man two things, the will and the understanding; and these two constitute a one when the understanding is from the will. This may be apprehended still more clearly by considering the sun, from which is light. If in the light from the sun there are both heat and illuminating power, as in the springtime, all things are thereby made to vegetate and to live; but if there is not heat from the sun in the light, as in the time of winter, then all things become torpid and die.

[3] From all this it is evident what constitutes the internal man; and what constitutes the external thence appears. In the external man all is natural; for the external man itself is the same as the natural man. The internal man is said to be united to the external when the celestial spiritual of the internal man flows into the natural of the external, and makes them act as a one. As a consequence of this the natural also becomes celestial and spiritual, but a lower celestial and spiritual; or what is the same, the external man becomes celestial and spiritual, but a more external celestial and spiritual.

[4] The internal man and the external are altogether distinct, because celestial and spiritual things are what affect the internal man, but natural things are what affect the external. But though distinct, they are still united, namely, when the celestial spiritual of the internal man flows into the natural of the external, and disposes it as its own. In the Lord alone the internal man was united to the external; this is not the case in any other man, except so far as the Lord has united and does unite them. Love and charity only, or good, is what unites; and there is never any love and charity, that is, any good, except from the Lord. Such is the union that is intended in these words of Abram: “Let there be no contention between me and thee, and between my herdmen and thy herdmen.”

[5] It is said, “Between me and thee, and between my herdmen and thy herdmen,” for the case is thus: as there are two things in the internal man, namely, the celestial and the spiritual, which as before said make a one, so also are there in the external man, its celestial being called natural good, and its spiritual natural truth. “Let there be no contention between me and thee,” has reference to good, meaning that the good of the internal man should not disagree with the good of the external man; and “Let there be no contention between my herdmen and thy herdmen,” has reference to truth, meaning that the truth of the internal man should not disagree with the truth of the external man.

  
/ 10837  
  

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