The Bible

 

Genesis 26

Study

   

2 Inafalal as du Əməli, iṇṇ'as: «Ad wər tərəsa Masar, əɣsər daɣ akal wa dak z əməla.

3 Qam daɣ akal wa da, fəl a daɣ-ak əṣṣəna aga fall-ak albaraka fəlas kay d əzzurriya nnak a z akfaɣ akal a, fəl ad ag̣əzaɣ arkawal wa əgəɣ y abba nnak Ibrahim.

4 Ad əsəffələyləyaɣ əzzurriya nnak šilat n eṭran ən jənnawan, akfaq qu iṃədlan a kul. Šimattiwen n əddənet kul ad əgrəwnat albaraka s əddəlil n əzzurriya nnak.

5 Fəlas Ibrahim iṣṣisam y awal in, iṭṭaf amar in əd tərɣəmt in d əlqanun in.»

6 Iqqim Isxaq daɣ Gərar.

7 As t əggazan meddan n akal šin əṣṣəstan əd təṇtut-net Raqqiyetu iṇṇ'asan: «Tamaḍrayt in a təṃos». Iksud as as iṇṇa taṇtut-net ad t anɣin meddan n akal fəl əddəlil-net, ənta təkna šihussay.

8 Dəffər as iga Isxaq tamert tagget daɣ Gərar, iṣwad du amənokal ən Kəl Filist, əs fənetr inay tu itaggu šeɣat əd taɣurəs Raqqiyetu.

9 Isassaɣr'ay du Abimelek iṇṇ'as: «Zaɣnin taṇtut nak a wa! Mas teṇṇəɣ tamaḍrayt nak a təṃos?» Ijjəwwab as Isxaq: «Təṇṇa a əgeɣ adi fəl təksəda n ad ətəwənɣa fəl əddəlil-net».

10 Iṇṇ'as Abimelek: «Ma dana təgeɣ da?» Azzama inamanṣa iyyan daɣ meddan nana əd təṇtut nak iməl ɣur-ək as nakkanay inasbakkadan».

11 Omar Abimelek tamattay kul iṇṇa: «Wa iḍasan aləs a əd təṇtut-net a das tətəwəxkəm taṃattant».

12 Igyak Isxaq daɣ akal wa təzzar olay du awatay wədi ṭemeday n əṇətfus n a wa igyak fəlas Əməli a fall-as igan albaraka.

13 Iqqal Isxaq aləs ilan təkarzay tagget har ikna təgərgist wəllen.

14 Ila eharay wa ənḍarran əd wa zəwwaran d eklan aggotnen.Təzzar əmmənzaɣan tu Kəl Filist.

15 Adi da fəl əṇbalan eṇwan kul win əɣazan eklan n Ibrahim, daɣ azzaman-net, əṭkaran tan aṃadal.

16 Təzzar iṇkar Abimelek iṇṇa y Isxaq: «Əbdəd ugag ana fəlas šigrat a dana təge».

17 Iggəlat Isxaq izzəbbat daɣ əɣlal wa n Gərar denda ad iɣsar.

18 Ibrahim daɣ azzaman-net iɣaz eṇwan. Dəffər iba-net əṇbalan tan Kəl Filist. Ilas Isxaq iɣaz eṇwan win, ig'asan iṣmawan win da a dasan iga abba nnet.

19 Əɣazan eklan n Isxaq aṇu daɣ əɣlal tolas, əgrawan daɣ-as ṣhat n aṃan təddarat.

20 Ad əgammayan maḍanan ən Gərar əkənnas daɣ win Isxaq, əṇnan asan: «Aṇu nnana a wa» Adi da fəl iga Isxaq y aṇu eṣəm Eseq(əkənnas) fəlas əkənnas a fall-as əgan.

21 Əɣazan eklan-net aṇu iyyan as ənta da iga fall-as əkənnas təzzar ig'as eṣəm Sitna (gezzar).

22 Iggəlat Isxaq əddi iɣaz aṇu iyyan wa fəl wər z' ag'əkənnas maran ig'as eṣəm Rəxobot (tənaflit) fəlas iṇṇa: «Əməli əmərədda isannaflay ana ikf'ana təkarzay daɣ akal a.»

23 Den da ad ikka Ber-Šeba.

24 Ahad wen da a das d'inafalal Əməli iṇṇ'as: «Nak Məššina n abba nnak Ibrahim. A kay wər təggəz ṭasa fəlas nak əṣṣana daɣ-ak. A fall-ak ag'albaraka, əsəffələyləya əzzurriya nnak fəlas əgəɣ arkawal y əkli nin Ibrahim».

25 Den da ad ikras Isxaq edag ən təkutay ad iɣabbad Əməli. Ikras daɣ akal wen ahaket-net. Əɣazan daɣ-as eklan-net aṇu.

26 Əzəl iyyan Abimelek ifal du Gərar iggədaz d Isxaq iddəw d Axuzzut, əməššewwər-net, əd Fikol əmuzar ən nammagaran-net.

27 Iṇṇ'asan Isxaq: «Ma sər-i du tədagam təgzaram i, təstaɣam i du ɣur-wan?»

28 Əjjəwwaban as: «Aššak a nəkkas as iṣṣan daɣ-ak Əməli. Adi da a fəl nənamaṇṇa; Təməlet tu tassaq gar-ena dər-ək, nənəməgget arkawal dər-ək.

29 Daɣ əddəlil n ad tətkəlaɣ əlwaši n as wər dana za təɣšəda arat əmmək as wər dak nəɣšed arat, nəg'ak iḍuf olaɣan nəssoɣal kay akal nak s alxer. Illikan as iga fall-ak Əməli əmərədda albaraka nnet.

30 Ig'asan Isxaq əsəmməguri olaɣan ətšan əšwan.

31 Əgan du taṇakra tənzayat ənamasaḍafan arkawal. Intak kan Isxaq əglan əfalan tu s alxer.

32 Əzəl wen da oṣan t'idu eklan-net Isxaq ewayan as du isalan n aṇu wa əɣzan əṇṇan as: «Nəgraw daɣ-as aṃan».

33 Ig'as Isxaq eṣəm Šiba (tassaq). Adi da a fəl itawagga y əɣrəm wa eṣəm Ber-Šeba(aṇu ən tassaq) har azala.

34 Esaw iga əkkozat təṃərwen n awatay as izlaf ṣanatat təḍoden daɣ Kəl Xiti əṃosnen Yudit elles ən Beri əd Basmat elles n Elon.

35 Šiḍoden šin əssiknanat Isxaq əd Raqqiyetu arkaṇay.

   

From Swedenborg's Works

 

Arcana Coelestia #3498

Study this Passage

  
/ 10837  
  

3498. 'I do not know the day of my death' means the life within the natural. This is clear from the meaning of 'day' as state, dealt with in 23, 487, 488, 493, 893, 2788, and from the meaning of 'death' as rising again or awakening into life, dealt with in 3326. 'The day of death' accordingly means a state of awakening to life, or what amounts to the same, it means life - the life within the natural, it is evident, being meant in particular here, because that life is the subject here. What is implied in all this does not become clear unless one knows about the life of the rational, and the life of the natural, or what amounts to the same, about the life of the internal man and the life of the external man. The life of the rational or internal man is distinct and separate from that of the natural or external man, so distinct indeed that the life of the rational or internal man may exist quite independently of the life of the natural or external man; but the life of the natural or external man cannot exist apart from that of the rational or internal man. For the external man lives from the internal man, so much so that if the life of the internal man ceased to be, the life of the external man would instantly be no more. Exterior things are accordingly dependent on interior in the way that things which are posterior exist from those that are prior, or as an effect exists from its efficient cause. For if the efficient cause ceased to be, the effect would instantly be no more. The same is also so with the life of the external man in relation to the life of the internal man.

[2] This may be seen even more clearly in the human being, for while a person is in the world, that is, while he lives in the body, his rational is distinct and separate from the natural, so much so that he can be raised above the level of external sensory perceptions which belong to the body, and even to a certain extent above the level of inner sensory perceptions which belong to his natural man, and to be aware on the level of his rational, and so of spiritual thought. This is even more evident from the fact that when a person dies he leaves behind him altogether the external sensory perceptions that belong to the body, retaining at the same time the life of his interior man. Indeed he brings with him even the facts that exist in the external or natural memory, though he does not have the use of them, see 2475-2477, 2479-2483, 2485, 2486. From this it is evident that the rational or internal man is distinct and separate from the external man. But while a person is living in the body his rational does not seem to be distinct and separate from the natural, the reason being that he is living in the world or the natural order. That being so the life of the rational manifests itself within the natural, so much so that the rational does not seem to have any life at all if the natural does not at the same time have any. The amount of life that the rational seems to have in this case depends on how far the natural corresponds to it - see above in 3493. From this it may be seen that there is a corresponding life in the natural, which life is meant by the words which Isaac addressed to Esau, 'I do not know the day of my death'. For 'Isaac' represents the rational, and 'Esau' the natural, in both cases as regards good.

  
/ 10837  
  

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