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Genesis 25

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2 Igraw dər-əs bararan əṃosnen Zimran, Yokšan, Mədan, Midiyan, Išbak əd Šuhax,

3 Yokšan iqqal abba ən Šəba əd Dədan. Əzzurriya ən Dədan iṃos Kəl Aššur, Kəl Lətuš əd Kəl Ləhum.

4 Maddanəs ən Midiyan əṃosan Efa, Efer, Xanok, Abida d Elda. Kul win da əṃosan əzzurriya ən Kətura.

5 Ibrahim oyya y Isxaq a wa ila kul.

6 Iga šihəkkuten i bararan-net win taknaten. Təzzar issəgag-tan, harwa iddar, barar-net Isxaq s akal ən dənnəg.

7 Ibrahim iga teṃeday n awaṭay d əṣṣayat təṃərwen əd ṣəmmos,

8 as t-aba. Daɣ a di dəffər təməddurt zagrət əd tušaray daɣ issiday, ig̣maḍ aytedan, ilkam i marawan-net.

9 Bararan-net Isxaq d Ismaɣil a t-iṇbalan daɣ əɣəɣi wa n Makfela, ihan tawagost n Efron, rures ən Tsoxar aw Xet, dagma ən Mamre.

10 Tawagost ta izzənza Ibrahim ɣur maddanəs ən Xet, itawaṇbal daɣ-as ənta əd tənṭut-net Sarata.

11 Dəffər iba n Ibrahim iga Məššina albaraka daɣ barar-net Isxaq. Iɣsar Isxaq dagma n aṇu ən Laxay-Roy. ƏZZURRIYA n ISMAƔIL

12 Ənta da əzzurriya n Ismaɣil rur-es n Ibrahim, wa igraw əd Hajara wələt Maṣar təṃosat taklit ən Sarata.

13 Əntanay da iṣmawan ən maddanəs n Ismaɣil s əməzuzar ən təhut-nasan: Aɣaffaday-nnet eṣəm-net Nebayot, Kedar, Adəbel, Mibsam,

14 Mišma, Duma, Massa,

15 Hadad, Tema, Yetur, Nafiš, Kedma.

16 Əntanay əddi iṣmawan ən ṃaraw bararan d əššin n Ismaɣil. Akk iyyan iṃos əmənokal ən tawšet, ila šiɣarmaten əd ɣawnatan.

17 Ismaɣil iga ṭemeday n awatay əd karadat təṃərwen d əṣṣa as t-aba, ilkam i marawan-net.

18 Əzzurriya n Ismaɣil iɣsar gər Xabila əd Šur. Šur təddinnag i Maṣar daɣ tarrayt n Aššur. Iwar aganna daɣ əzzurriya wahadan n Ibrahim.

19 Əntada əttarix n Isxaq agg Ibrahim.

20 Isxaq iga əkkozat təṃərwen n awatay as izlaf Raqqiyetu elles ən Bətuhel wa n aw Aram ən Mesofotami, təṃos tamaḍrayt ən Laban.

21 Isxaq oṇsay Əməli fəlas ṭantut-net a təggəgrat. Təzzar təqbal təwaṭray-net, təga taɣurəs Raqqiyetu tadist n eknewan.

22 Ad ətanazmaman bararan daɣ tədist-net, təzzar təṇṇa: «Ənnar əddəlil igraw i awa?» Təgla təṣṣəstan Əməli.

23 Iṇṇ'as Əməli: «ṣanatat təmattiwen a əhanen tadist nam ṣanatat tawšeten əṃosnen bararan win z ammazzaynen da da a kam d əg̣madan. Barar wa issəlkaman ad ixkəm wa dd azzaran.»

24 As təggaz aṃzur itawaṣṣan as eknewan a əhanen tadist-net.

25 Wa dd'azzaran təhut ig̣mad du ijigalgal alam-net s aṇzadan zaggaɣnen a di da fəl as itawagga eṣəm Esaw.

26 Dəffər adi ig̣mad du amaḍray-net as əfus-net iṭtaf erəz n amaqqar-net Esaw adi da fəl as itawagga eṣəm Yaqub. Isxaq iga ṣədisat təṃərwen n awatay as əhuwan.

27 Ədwalan bararan a. Esaw iqqal ənagmar isaḍasan, iṃos awedan n əṣuf. Mišan Yaqub iqqal amaḍan iɣassaran daɣ həktan.

28 Iṣṣof Isxaq Esaw fəlas tara a iga iṣan ən tawaqqast ṃaran Raqqiyetu təṣṣof Yaqub.

29 Əzəl iyyan ad issəŋŋa Yaqub ameṇsay, Esaw ifal d' əṣuf ikn' iḍuz.

30 Iṇṇa Esaw i Yaqub: «Ayy'i əgmaya daɣ-ak ad atša daɣ ameṇsay di zaggaɣan di». Adi da fəl itawagga y Esaw eṣəm Edom.

31 Iṇṇ'as Yaqub: «Kundab' a di təzzənza təla nnak fall-i temsay.»

32 Ijjəwwab Esaw «Nak əmərədda taṃattant as əbuka ma di z aknu təla nin fall-ak temsay?»

33 Təzzar iṇṇ'as: «Əhəd i as wər fall-i təle temsay əmərədda».Ihad as Esaw. Əmmək wa da as din izzənza təla-net temsay fəl Yaqub i Yaqub.

34 Təzzar ikfa Yaqub Esaw taggəlla əd tanzant. Itša išwa, ibdad, igla. Əmmək wa da as wər issəfrar təla-net temsay fəl Yaqub.

   

From Swedenborg's Works

 

Arcana Coelestia #3438

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3438. And Jehovah appeared to him in that night, and said. That this signifies the Lord’s perception concerning that obscurity, is evident from the signification of “Jehovah appearing and saying,” when predicated of the Lord, as being to perceive from the Divine (that by “Jehovah appearing to him” is signified from the Divine, may be seen above, n. 3367; and that “saying” denotes perceiving, n. 2862, 3395); for Jehovah was in Him; thus so long as the human was not yet glorified, the appearing of Jehovah was Divine perception, or perception from the Divine; and therefore by “Jehovah appearing to him and saying” this is signified; and from the signification of “night,” as being a state of shade or obscurity (n. 1712). By this obscurity is signified the literal sense of the Word, for relatively to the internal sense this is as shade to light.

[2] A few words shall be said in order that it may be further known how the case is with the literal sense of the Word. Relatively to the literal sense, the internal sense is like the interior or celestial and spiritual things of a man relatively to his exterior or natural and bodily things, his interiors being in the light of heaven, and his exteriors in the light of the world. What the difference is between the light of heaven and the light of the world, consequently between what is of the light of heaven and what is of the light of the world, may be seen above (n. 1521-1533, 1619-1632, 1783, 1880, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3337, 3339, 3341, 3413), namely, that it is like the difference between the light of day and the shade of night.

Man, being in this shade, and not being willing to know that in truth from the Lord there is light, cannot believe otherwise than that his shade is light, and also on the other hand that the light is shade; for he is like a bird of night, which as it flies in the shade of night thinks that it is in the light but when in the light of day, that it is in the shade. For with such a person the internal eye (that is, the understanding), by which man sees interiorly, has been formed no differently than this, because he has not formed it differently; for he opens it when he looks downward, that is, to worldly and bodily things, and shuts it when he should look upward, that is, to spiritual and heavenly things. With such persons the case is the same in respect to the Word-that which appears in its literal sense they believe to be of light; but that which appears in the internal sense they believe to be of shade (for the Word appears to everyone in accordance with his quality); the fact being that relatively to its literal sense the internal sense of the Word is as the light of heaven to the light of the world (n. 3086, 3108); that is, as the light of day to the light of night.

[3] In the internal sense there are singulars, myriads of which together make one particular that is presented in the literal sense; or what is the same, in the internal sense there are particulars, myriads of which together make in the literal sense one general; and it is this general that is seen by man, but not the particulars which are in it and which constitute it. Nevertheless the order of the particulars in the general is apparent to man, but in accordance with his quality; and this order is the holiness that affects him.

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