Bible

 

Genesis 29

Studie

   

2 Daɣ əšikəl-net inay Yaqub aṇu daɣ əṣuf təhar təhunt zəwwərat, igan ɣur-əs aharay wa ənḍərran iṃosan karad səgan, əṣassinen den da faw.

3 Maran a wa ətaggan ṃadanan as d əddəwan hərwan nasan kul ad əntəgan təhunt ta təharat imi n aṇu, as əššəšwan əssuɣəlan tat edag-net.

4 As din ewad Yaqub aṇu iṣṣəstan iṃadanan: «Ma iṃos aɣaywan nawan, išəqqaɣan in?» «Nakkanay in Xaran», əṇṇan as.

5 Iṣṣəstan tan tolas: «Təzdayam Laban, ahaya ən Naxor?» «Awalla, nəzday tu,» əṇṇan as.

6 Iṇṇ'asan Yaqub: «Ma ixlak?», əṇṇan as: «Əlxar ɣas, aṃaran elles den Raxil təlkamat y aharay nnasan den.

7 Iṇṇ'asan: «Mas təqqalam da? Əzəl izagren, wər iga alwaq n əsəgən n aharay, šašwat tu təwətam tu əs təməḍint.»

8 Əjjəwwaban as ṃadanan: «wər nəfreg əšəšwəy-net iket wər d oṣen midawan nana kul, nəntəg təhunt ta təharat imi n aṇu.

9 Immigrad dər-san den da as du tewad Raxil, təlkam y əharay n abba nnet, id ənta a təṃosat tamaḍant-net.

10 Ogga Yaqub Raxil ɣas ta n elles ən Laban wa n aŋŋatṃas, təlkam y aharay nnet, ikk'aṇu intag təhunt ta təharat imi nnet, iššəšwa eharay n aŋŋatṃas Laban.

11 Təzzar izalammat Raxil, təkkas du daɣ-as tədəwit iṃəttawan.

12 Iṇṇa Yaqub i Raxil: «Nak tegazay nn-abba-nnam, id əṃosa rures ən Raqqiyetu.» Tozal təg'isalan y abba nnet.

13 Təga Raxil isalan n aṣṣa ən Yaqub i Laban ɣas, ozal, issəlkad as, izalammat tu. Təzzar ilway tu s aṃṃas n ahan-net. Imməgrad Yaqub sa wa fall-as igan. Iṇṇ'as Laban: «Illikan as kay iɣasan nin d əzni nin a təṃosa.» Iqqim ɣur-əs Yaqub har iga tallit.

15 Dəffər a wen iṇṇ'as Laban: «Wərge a wa as təṃosa tegazay nin a fəl di za təšɣəla bannan. Əməl i a wa iṃos alxaq nak.»

16 Ənta Laban ila šibararen ṣanatat, ta waššarat Leyya, ta ənḍərrat Raxil.

17 Leyya šiwinəɣat, mišan Raxil təhossay azzat-net, ihossay udəm-net.

18 Yaqub ira Raxil. Iṇṇa i Laban: «A dak aga əššəɣəl n əṣṣa elan iqqəl taggalt ən tabarart nak ta əṇḍərrat Raxil.

19 Iṇṇ'as Laban: «Əṣṣofa əkfeɣ ak kat, əkfeq qat y iyyan. Qam ɣur-i da da.»

20 Əmmək en da as iga Yaqub əššəɣəl n əṣṣa elan fəl əddəlil ən Raxil mišan a wa das iga daɣ tara əqqalan sər-əs arat n aḍan.

21 Dəffər adi iṇṇa Yaqub i Laban; «Təmastant tənda. Əmərədda akf'i taṇtut t'as ərzama taggalt-net.»

22 Daɣ a di iššedaw du Laban aytedan kul win n əɣrəm wa, issəkras as.

23 Mišan as iga ahad issok'ay Leyya.

24 Iššedaw tat əd təklit-net Zilfa fəl ad as təšɣəl. Inamaṇsa Yaqub əd Leyya.

25 Tufat aɣora iqqan aɣaf ən Yaqub fəl as Leyya a t id itwakfan. Igla, ikka Laban, iṇṇ'as: «Awak ma di təge da? Nak wərgeɣ əddəlil ən Raxil fəl dak əšɣala? Ma fel tətakaddalaɣ i?»

26 Iṇṇ'as Laban: «Adi wər itəwəggu daɣ-na əzəzləf ən tamaḍrayt dat tamaqqart.

27 Səkkəsəw takrəst ən Leyya dəffər a wen a kay nakfu Raxil təzləfaq qat. Eges a di taga əṣṣa elan wiyyad n əššəɣəl.»

28 Iga Yaqub adi da. As əɣradan əṣṣa aḍan ən təkrəst ən Leyya, ikf'ay Laban Raxil, izlaf tat.

29 Raxil iššedaw tat abba-net əd təklit-net Bilha fəl ad as təšɣəl.

30 Inamaṇsa Yaqub əd Raxil, ir'et, iṣṣof ənta Leyya. Išɣal i Laban har ig' əṣṣ' elan.

31 Inay Əməli as Ləyya wər tətawara ikf'et fərregat ən təla ən bararan, aṃaran Rahkil ənta təggəgra.

32 Təga Ləyya tadist, təgraw barar, tag'as eṣəm Ruben. «Fəlas, təṇṇa, Əməli ogga arkaṇay nin d as əmərədda aləs in ad i iru.»

33 Təlas igi ən tədist, təgraw barar, təṇṇa: «Fəlas Əməli isla as wər ətawara adi da fəl-i ilas tehakkay ən barar.» Təg'as eṣəm Šimehon.

34 Təga tadist tolas, təgraw barar. Təṇṇa: «Daɣ a ilkaman aləs in ad i aknu iḍuf, id əmərədda karad bararan ad t əkfe.» A wen da fəl das təga eṣəm Lafi.

35 Təlas igi ən tədist, təgraw barar, təṇṇa: «Əmərədda ad əɣbəda Əməli.» Adi da fəl das təg' eṣəm Yuda. Təmməzzay d ara.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 3819

Prostudujte si tuto pasáž

  
/ 10837  
  

3819. 'The name of the elder was Leah' means the nature of the affection for external truth; 'and the name of the younger Rachel' means the nature of the affection for internal truth. This is clear from the representation of 'Leah' as the affection for external truth, and of 'Rachel' as the affection for internal truth, both dealt with in 3793; and from the meaning of 'the name' as the nature of, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3006. Leah is called 'the elder' because external truth is learned first, and Rachel 'the younger' because internal truth is learned from then on after that; or what amounts to the same, a person first of all feels an affection for external truths, and from then on after that an affection for internal truths. external truths provide the basic outline for internal truths, for they are the general outlines into which particular details are added. Unless a person has a general outline of the idea of a thing he does not make sense of any particular aspect of it. This explains why the literal sense of the Word contains general truths but the internal sense particular truths. General truths are called external, but particular truths internal. And because truths devoid of affection are not truths because there is no life to them, the affections for them are therefore meant when external and internal truths are referred to.

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 5893

Prostudujte si tuto pasáž

  
/ 10837  
  

5893. 'There have been two years of famine in the midst of the land' means states 1 when there is a lack of good in the natural mind. This is clear from the meaning of 'years' as states, dealt with in 487, 488, 493, 893; from the meaning of 'famine' as a lack of good (for 'bread' in the spiritual sense is the good of love, and 'food' is the good of truth, so that 'famine' or 'hunger' is a lack of good, while 'thirst' is a lack of truth); and from the meaning of 'in the midst of the land' - the land of Egypt - as the natural mind, dealt with in 5276, 5278, 5280, 5288, 5301. The expression 'in the midst' is used because the midst or middle is the inmost part, 1074, 2940, 2973. Where good resides. 'Two years' are states when good and truth exist joined together, since 'two' means a joining together, 5194; but in the present use of the expression a joining together that has not yet been effected is meant since they are 'two years of famine'.

[2] The implications of this are as follows: Truths must be present in the natural mind if good is to do its work, and those truths must be brought into it through an affection belonging to genuine love. Everything without exception in a person's memory has been brought into it through some love, and having become joined to that love remains in the memory. This also applies to the truths of faith; if they have been brought in through a love of truth, those truths become joined to and remain there with that love. Once they have become joined to it the following is then the situation: If the affection is evoked again, the truths that have been joined to it reappear at the same time; and if the truths are evoked again, the affection to which they have been joined reappears at the same time. This being so, when a person is being regenerated - which happens in adult life because he is unable before this to think for himself about the truths of faith - he is governed by angels sent by the Lord. They govern him by maintaining in him the truths which he has become convinced are truths, and by maintaining in him through those truths the affection to which they have been joined. And because that affection - an affection for truth - has its origin in good, he is then led step by step towards good.

[3] A considerable amount of experience has proved the truth of this to me. For I have noticed that when evil spirits have thrust evils and falsities at me, the angels from the Lord present at the time have maintained in me the truths implanted in me previously and have thereby withheld me from those evils and falsities. From this it has also been evident that the truths of faith which, through an affection for truth, have become rooted in me serve as a level into which angels can operate, so that people who do not have this level laid down in them cannot be led by angels but allow themselves to be led by hell. For without it the operation of the angels cannot become established anywhere and so passes away from them. That level for angels to operate into cannot however be acquired unless the truths of faith have been put into service and thus have been implanted in the person's will and through this in his life. It is also worth mentioning that when the operation of the angels into the truths of faith present with a person takes place, it is rarely plain to see, that is to say, so plain that thought about the truth operated into is aroused. Rather, a general notion of things in keeping with that truth, and the affection that goes with it, is produced. For that operation by the angels is effected by means of an imperceptible inflowing which, when a visual presentation of it is made, looks like an inflowing beam of light. That light is made up of countless truths present within good which focus on one particular truth known by a person and which, while they sustain the truth in him, also sustain the love that belongs to that truth. This is the way the angels raise a person's mind above falsities and protect it from evils. Yet the person is totally unaware of any of this.

Poznámky pod čarou:

1. a state is probably intended here, cp 5891

  
/ 10837  
  

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