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Genesis 26

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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.

   

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Arcana Coelestia #3443

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3443. And called upon the name of Jehovah. That this signifies worship thence, is evident from the signification of “calling on the name of Jehovah,” as being worship (n. 440, 2724); and that the “name of Jehovah” is everything in one complex whereby the Lord is worshiped (n. 2628, 2724, 3006).

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

From Swedenborg's Works

 

Arcana Coelestia #2724

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2724. And called there on the name of the God of eternity. That this signifies worship therefrom, is evident from the signification of “calling upon the name of God,” as being worship (see n. 440). They who were of the Ancient Church did not by a name understand the name, but all the quality (see n. 144-145, 440, 768, 1754, 1896, 2009); and thus by the “name of God” all that in one complex by which God was worshiped, consequently everything of love and faith; but when the internal of worship perished, and only the external remained, they then began to understand by the name of God nothing else than the name, so much so that they worshiped the name itself, feeling no care about the love and the faith from which they worshiped. On this account the nations began to distinguish themselves by the names of their gods; and the Jews and Israelites set themselves up above the rest, because they worshiped Jehovah, placing the essential of worship in uttering the name and invoking it, when in truth the worship of a name only is no worship, and may also be found among the worst of men, who thereby profane the more.

[2] But as by the “name of God” everything of worship is signified, that is, everything of love and faith from which He is worshiped, it is therefore evident what is meant by “hallowed be Thy Name,” in the Lord’s Prayer (Matthew 6:9); also by what the Lord said:

Ye shall be hated for My name’s sake (Matthew 10:22).

If two shall agree on earth as touching anything that they shall ask, it shall be done for them by My Father who is in the heavens; for where two or three are gathered together in My name, there am I in the midst of them (Matthew 18:19-20).

Everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My name’s sake, shall receive a hundredfold, and shall inherit eternal life (Matthew 19:29).

Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord (Matthew 21:9).

Jesus said, Ye shall not see Me henceforth till ye shall say, Blessed is He that cometh in the name of the Lord (Matthew 23:39).

Ye shall be hated of all nations for My name’s sake; and then shall many be offended, and shall betray one another, and shall hate one another (Matthew 24:9-10).

As many as received Him, to them gave He power to become the sons of God, to them that believe on His name (John 1:12).

He that believeth not is judged already, because he hath not believed on the name of the only begotten Son of God (John 3:18).

Jesus said, Whatsoever ye shall ask in My name, that will I do (John 14:14-15; 15:16; 16:23-24, 26-27).

Jesus said, I have manifested Thy name unto the men (John 17:6).

Holy Father, keep them in Thy name whom Thou hast given Me, that they may be one, as We are (John 17:11-12).

I have made known unto them Thy name, and will make it known; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:26).

That ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name (John 20:31).

Besides very many passages in the Old Testament, in which by the “name” of Jehovah and of God the name is not meant, but everything of love and faith from which is worship.

[3] But they who worship a name only, without love and faith, are thus spoken of in Matthew:

Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name have cast out demons, and in Thy name done many mighty works? But I will confess unto them, I know you not; depart from Me ye that work iniquity (Matthew 7:22-23).

When as before said the men of the church became external, from being internal, and began to place worship in a name alone, they then no longer acknowledged one God, but many. For it was a common thing for the ancients to add something to the name of Jehovah, and thereby call to mind some benefit or attribute of His, as in the passage before us, “he called upon the name of the God of eternity;” and in the following chapter (22), “Abraham called the name of that place, Jehovah-jireh,” that is, “Jehovah shall see” (verse 14). “Moses built an altar, and called the name of it Jehovah-nissi,” that is, “Jehovah my banner” (Exodus 17:15); “Gideon built an altar there unto Jehovah, and called it Jehovah-shalom” that is, “Jehovah of peace” (Judges 6:24); besides other places. From this it came to pass that they who placed worship in a name only, acknowledged so many gods; and also that among the Gentiles, especially in Greece and at Rome, so many gods were acknowledged and worshiped; whereas the Ancient Church, from which the epithets emanated, never worshiped but one God, reverenced under so many names, because by the “name” they understood the quality.

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