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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.

   

From Swedenborg's Works

 

Arcana Coelestia #3463

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3463. That the servants of Isaac came. That this signifies rational things, is evident from the signification of “servants,” as being rational things and memory-knowledges (n. 2567) and from the representation of Isaac, as being the Lord as to the Divine rational (n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210). From what goes before it is evident what of the Lord is here represented by Isaac, namely, the Word as to its internal sense; for by “Abimelech, Ahuzzath, and Phicol” are signified the doctrinal things of faith which are from the literal sense of the Word, such as are the doctrinal things of those who are called “Philistines” in a good sense, that is, those who are solely in the doctrinal things of faith, and as to life are in good, but in the good of truth, which doctrinal things have some conjunction with the internal sense, thus with the Lord.

[2] For they who are solely in the doctrinal things of faith, and in a life according to them, are in a certain conjunction, but a remote one, for the reason that they do not know from any affection what charity toward the neighbor is, and still less what love to the Lord is, but only from a certain idea of faith; thus neither are they in any perception of good, but in a species of persuasion that what their doctrinal things dictate is true and thus good, and when they are confirmed in these doctrinal things, they may be in what is false equally as in what is true; for nothing but good confirms a man in regard to what is truth. Truth indeed teaches what good is, but without perception; whereas good teaches what truth is from perception.

[3] Everyone may know how this is, and also what is the nature and quality of the difference, merely from this common precept of charity:

All things whatsoever ye would that men should do unto you, do ye even so to them (Matthew 7:12).

He who acts from this precept does indeed do what is good to others, but because it is so commanded, thus not from the affection of the heart; and whenever he does it, he begins from himself, and also in doing good thinks of merit; whereas he who does not act from precept, but from charity, that is, from affection, acts from the heart, and thus from freedom; and whenever he acts, he begins from really willing what is good, thus for the reason that it is delightful to him; and as he has recompense in the delight, he does not think of merit.

[4] From this then can be seen what the difference is between doing good from faith, and doing good from charity; and that those who do good from faith are more remote from good itself which is the Lord than those who do it from charity; neither can the former be easily introduced into the good of charity so far as to have a perception of it, because they are but little in truths; for no one can be introduced into this good unless things not true are first eradicated, which is impossible while such things are inrooted even to persuasion.

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