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Genesis 35

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2 Iṇṇa Yaqub y aytedan-net əd win dər-əs əddewnen: «Əgərat-in aṣṣanaman win ɣur-wan əllanen, zəzdəgat, təsəṃṃəttəyam isəlsa!

3 Ad-nəfəl edagg a, ad-nakku Bet-El dad z-əkrəsa edagg ən təkutay i Məššina wa di-isannaflayan assaɣa wa ad əmaɣatara, iṣṣan daɣ-i edag oṣe.»

4 Təzzar əkfan Yaqub aṣṣanaman win əlan kul, əd təzabaten ən təməzzugen kul id əṃosnat addabaratan. Iṇbal-tan Yaqub daw ašək igan eṣəm ela illan dagma n əɣrəm ən Šəkem.

5 Dəffər a wen əṣṣəntan əšikəl. Ixrab Məššina kəl ɣərman win tan ɣalayɣalaynen a di da fəlas wər ilkem awedan i maddan-əs ən Yaqub.

6 Yaqub əd win dər iddew kul oṣan-in Luz igan eṣəm tolas Bet-El, ihan akal ən Kanan.

7 Əddi ikras edagg ən təkutay, ig-as eṣəm El-Betel (almaɣna-nnet Məššina ən Betel) id dada a das-d-inafalal Məššina as iḍḍəggag y amaqqar-net.

8 Aba Dəbora taklit ən Raqqiyyetu, tətawaṇbal daw ašək illan daw betel, igan eṣəm elon as har harwa eṣəm-net Elon wa n Tala.

9 Inafalal-du Məššina tolas i Yaqub ɣur tawaɣlay-nnet Mesofotami, iga fall-as albaraka,

10 iṇṇ-as: «Eṣəm-nak Yaqub mišan dəffər azala ad-tagaɣ eṣəm Israyel.» A di da fəl-as itawagga eṣəm Israyel.

11 Təzzar iṇṇ-as Məššina: «Nak Məššina di maqqaran zəddig. A fall-ak aga albaraka fəl ad ifələyləy əzzurriya-nnak. Əzzurriya-nnak di a daɣ-as tətəwəggu tamattay madeɣ tidawat ən təmattiwen. Agin mənokalan daɣ-as.

12 «Akal wa əkfeɣ Ibrahim d Isxaq, a-dak-akfa kay da, akfaq-qu y əzzurriya-nnak dəffər-ək.»

13 Təzzar ig̣mad Məššina edag wa daɣ iššewal i Yaqub.

14 Issəɣta Yaqub daɣ adag wa sər-əs iššewal Məššina təhunt təzzar inɣal fall-as esmad iṃosan takutay, issəlal-tat widi, təqqal təṃətirt ən Məššina.

15 Təzzar iga adagg-en wa sər-əs iššewal Məššina eṣəm Bet-El (almaɣna-nnet Ehan ən Məššina).

16 Yaqub əd tələqqawen-net əg̣madan Bet-El. Daɣ tarrayt n əɣrəm n Efrata, daq-qu əggugan, təggaz Raxil šin ig̣uz n əṃzur, das-wər-nələmmid.

17 Alwaq wa daɣ fall-as təṣṣas talɣa təṇṇ-as təṇtut ta n tənakbalt: «Dawat, barar iyyan tolas!»

18 Mišan s iga di da təlla ɣur-əs taṃattant, aṃaran dad zama təgraw tu daɣ amazay wa, təg-as eṣəm Benoni (almaɣna ag talawayt-in) mišan abba-nnet ig-as eṣəm Benyamin (almaɣna ag əɣil).

19 Aba Raxil. Tətawaṇbal daɣ tarrayt n Efrata, s əmərədda aɣrəm di itawagg-as eṣəm Betlehem.

20 Issəɣta Yaqub təhunt təqqal təṃətirt fəl tasaṣkawt-net.Təṃətirt-en təmmunn fəl tasaṣkawt ən Raxil har azalada.

21 Dəffər awen iggəlat, ikras ahaket dənnəg Migdal-Eder.

22 As iɣsar Israyel daɣ aṃadal wa, itinəməṇsu Ruben əd Bilha, tawahayt n abba-nnet. Isla Israyel a di wər t-ogem. Ila Yaqub ṃaraw bararan d əššin.

23 Ila əd Leyya: Ruben, aɣafadday, dəffər-əs Šimehon, Lefi, Yuda, Issakar əd Zəbulun

24 Ila əd Raxil: Yusəf əd Benyamin.

25 Ila əd Bilha, taklit ən Raxil: Dan əd Naftali.

26 Ila əd Zilfa, taklit ən Leyya: Gad d Aššer. Əntanay da da maddanəs ən Yaqub win das-d-əhunen daɣ Mesofotami.

27 Oṣ-in Yaqub aɣaywan n abba-nnet Isxaq daɣ Mamre, daɣ Kiryat-Arba, iṃos əmərədda Xebron, dad iga Ibrahim d Isxaq təməɣsurt ən magaran.

28 Iga Isxaq təməddurt ən ṭameday n awatay d əṭṭamat təṃərwen,

29 təzzar aba-tu. Dəffər təɣrəst zagret ilkam i win əglanen. Əṇbalan-tu bararan-net fəl əššin-essan Esaw əd Yaqub.

   

From Swedenborg's Works

 

Arcana Coelestia #3255

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3255. 'He was gathered to his peoples' means that these things involving Abraham [were completed]. This is clear from the meaning of 'being gathered to his peoples' as his ceasing to be the subject any longer. In fact being gathered to his peoples means taking leave of those among whom he had been until then, passing over to his own, and so here ceasing to represent. Among the ancients it was customary when somebody was dying to speak of his being gathered to his fathers or to his peoples. By this they meant that he was in the process of going to his parents, blood relatives, and relatives by marriage in the next life. This saying had come down to them from the most ancient people who were celestial, for while they were living on earth they were simultaneously present with angels in heaven and so knew all about this. That is to say, they knew that all who are governed by the same good meet and remain together in the next life, as do all who are governed by the same truth. They spoke of the former as being 'gathered to their fathers', but of the latter as being 'gathered to their peoples'; for with them 'fathers' meant goods, 2803, and 'peoples' truths, 1259, 1260. Furthermore because a like good was present in those who belonged to the Most Ancient Church they now live together in heaven, 1115; and so too do many of those live together who belonged to the Ancient Church and in whom a like truth dwelt, 1125, 1127.

[2] What is more, while he lives in the body a person's soul is always present in some community of spirits in the next life, 1277, 2379 - one who is evil in a community of hellish spirits, one who is good in a community of angels. Accordingly, everyone is present in a community consisting of the kind of people with whom he agrees so far as good and truth, or evil and falsity, are concerned. And into that same community a person comes when he dies, 687. These are the things that were meant among the ancients by their being gathered to their fathers, or gathered to their peoples, as is said here of Abraham when he breathed his last, and of Ishmael in verse 17 of this same chapter, of Isaac in Genesis 35:29, of Jacob in Genesis 49:29, 33, of Aaron in Numbers 20:24, 26, of Moses in Numbers 27:13; 31:2; Deuteronomy 32:50, and of the first generation which entered the land of Canaan, Judges 2:10. But in the internal sense of the Word when the subject has to do with anyone's life being representative, 'being gathered to his peoples', as stated above, in that case means that he ceases to be dealt with any longer.

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

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