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Genesis 21

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3 Ig'Ibrahim i rur-es wa igraw əd Sarata da eṣəm Isxaq.

4 Isammaṇkad-tu əzəl wa d-iga əṭṭam aḍan əd təhut, təməwit t'as t'omar Məššina.

5 Iga Ibrahim ɣur təhut n Isxaq temeḍay n awatay.

6 Təṇṇa Sarata: «Məššina isisag-i taḍaza ən tədəwit. Aytedan kul win əslanen Isxaq ad-agin taḍaza ta əgeɣ.»

7 Təlas təṇṇa: «Ma iṃos wa z-issuḍəfan Ibrahim as Sarata ilkam daɣ-as əsəṇkəs ən bararan? Ənta əkfeq-qu barar daɣ tušaray-nnet.»

8 Idwal barar. Əzəl w'ad təmməzay Sarata d əsəṇkəs-net ig'Ibrahim ṣaksas zəwwəran ən tədəwit.

9 Tənay Sarata barar ən wələt Maṣar ta təgat Hajara, wa təla d Ibrahim, itajab daɣ barar-net Isxaq.

10 Təṇṇa y Ibrahim: «Əstəɣ taklit a da ənta əd rur-es. Wa da, wər z-inəməkusət əd barar-in Isxaq»

11 Awalan win əkman Ibrahim wəllen fəlas Ismaɣil ənta da rur-es.

12 Mišan iṇṇ-as Məššina: «A-kay-wər-takmu batu ən barar əd tawahayt-nak. Ardu s igi n a w'as dak təṇṇa Sarata. Id fəlas aganna wa n Isxaq a daɣ z-agu əzzurriya-nnak.

13 Amaran barar wa n tawahayt ad-iqqəl amaraw ən tamattay iyyat, id ənta da rur-ek.»

14 Aɣóra ṭufat inzay Ibrahim daɣ adakal ən təgəlla d əṇwar iḍnayan aṃan, ikf-en i Hajara, issəwar-tan əzir-net, ikf-et barar, issəgl-et. Təgla, teway əd taṇeray ən Ber-Šeba, təxrak.

15 As əɣradan aṃan daɣ əṇwar, toyya-ddu rur-es daw təfsəq.

16 Təzzar təkk-as əḍḍəkud ən taggor təqqim fəl-as təṇṇa: «Wər areɣ ad haṇṇaya barar-in itiba-tu.» Təqqim-in sen da ad təhallu.

17 Məššina isla i tala ən barar təzzar iɣra-ddu Angalos ən Məššina daɣ jənnawan Hajara iṣṣəstan-tat: «Ma kam igrawan, Hajara? Ad wər tərməɣa. Məššina isla i barar ihallu daɣ adag wa daq-q in toyye.

18 Əbdəd! Ədkəl barar-nam, əṣṣən daɣ-as, id ad-t-aga əmaraw ən tamattay tagget.

19 Olam Məššina šiṭṭawen ən Hajara təzzar togg'aṇu. Təgla təḍnay aṇwar təššəšwa barar-net. Daɣ təɣlift ən Məššina idwal barar, iqqal ənaṇḍab ən təganzay isaḍasan. Iɣsar daɣ taṇeray ən Faran. Təzzəzlaf-tu ṃa-s wələt Maṣar.

22 Daɣ azzaman win di Abimelek oṣa-ddu Ibrahim, iddew əd Fikol əmənokal ən nammagaran-net. Iṇṇa Abimelek y Ibrahim: «Məššina og̣az kay daɣ a wa tətagga kul.

23 Əmərədda əhəḍ-i əs Məššina as wər di-za-takkaddala nak wala bararan-in wala əzzurriya-nnin. Əmmək w'as dak-əmmozala s əlləllu, mazal-i sər-əs, nak d akal a daɣ təɣsara.»

24 «Əhaḍa sər-əs» iṇṇa Ibrahim.

25 Mišan išaššawad Ibrahim Abimelek təṇṇa ta təgat daɣ batu n aṇu wa əgdalan eklan-net.

26 Ijjəwwab-as Abimelek: «Wər əṣṣena wa igan a di. Kay iṃan-nak wər di-təṇṇeɣ araṭ, amaran wər əsleɣ i sər-əs immigradan har azalada.»

27 Idkal Ibrahim eharay wa ənḍərran əd šitan ikf-en y Abimelek, əsammarkaṣan taṣṣaq gar-essan.

28 Iṣkat Ibrahim šibəgag əṣṣayat daɣ aharay-nnet.

29 «Ma fəl ənṣanat, iṇṇ-as Abimelek, əṣṣayat təbəgag šin təṣkata da?»

30 «Əṣṣayat təbəgag a da a tanat təqbəla əg̣mədnat-in əfuṣ-in, əṃosnat təgəyya n as nak a iɣazan aṇu a da.»

31 A di da a fəl ig'adagg a da eṣəm Ber-Šeba: anu wa fəl əhaḍan ket-nasan.

32 Dəffər as saṃṃarkasan taṣṣaq daɣ Ber-Šeba iqqal Abimelek akal ən Kəl Filist, ənta əd Fikol wa n əmənokal ən nammagaran-net.

33 Ibrahim iṇbal ašək igan eṣəm ešel daɣ Ber-Šeba, amaran iɣbad Əməli, Məššina Amaɣlol daɣ adag wen.

34 Igla Ibrahim iɣsar daɣ akal ən Kəl Filist har iga tamert.

   

From Swedenborg's Works

 

Arcana Coelestia #2679

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2679. And she went and wandered in the wilderness of Beersheba. That this signifies a state of wandering at that time in the doctrinal things of faith, is evident from the signification of “going and wandering in the wilderness,” as being a wandering state; and from the signification of “Beersheba,” as being the doctrine of faith (treated of at the end of this chapter, where it is said that Abraham and Abimelech made a covenant in Beersheba, verse 32; and that Abraham planted a grove in Beersheba, verse 33). In this verse is described what the quality of the state of those who are reformed is in the beginning, namely, that they are carried away into various wanderings; for it is given them by the Lord to think much about eternal life, and thus much about the truths of faith; but because from what is their own (as just stated) they cannot do otherwise than wander hither and thither, both in doctrine and in life, seizing as truth that which has been inseminated from their infancy, or is impressed upon them by others, or is thought out by themselves-besides their being led away by various affections of which they are not conscious-they are like fruits as yet unripe, on which shape, beauty, and savor cannot be induced in a moment; or like tender blades which cannot in a moment grow up into bloom and ear. But the things which enter in at that time, though for the most part erroneous, are still such as are serviceable for promoting growth; and afterwards, when the men are being reformed, these are partly separated, and are partly conducive to introducing nourishment and as it were juices into the subsequent life-which again can afterwards be partly adapted to the implanting of goods and truths by the Lord, and partly to being serviceable to spiritual things as ultimate planes; and thus as continual means to reformation, which means follow on in perpetual connection and order; for all things even the least with man are foreseen by the Lord, and are provided for his future state to eternity; and this for his good insofar as is in any wise possible, and as he suffers himself to be led by the Lord.

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