Bible

 

Genesis 37

Studie

   

2 Ənta da əttarix ən maddanəs ən Yaqub. Yusəf iṃos abi ilan ṃaraw elan d əṣṣa, faw itakku təməḍint ən hərwan nasan iddew əd məqqaran-net maddanəs ən Bilha əd Zilfa, šiḍoden n abba nnet. Faw itaway du i ši-s isalan n arak təṇṇawen šin əgannin.

3 Israyil(eṣəm wahaḍan ən Yaqub) iṣṣof Yusəf bararan-net kul win haḍatnen fəlas tušaray-net a daq q igraw. Ig'as takatkat təknat šihussay.

4 Ənayan məqqaran-net as əntanay iṣṣof tan ši-ssan Yusəf, təzzar əgzaran tu har as abas əfragan dər-əs ələsan takkayt.

5 Iga Yusəf targət, imal asan tat, təzzar əsannahalan tu gezzar.

6 Iṇṇ'asan: «Səsəmat i ad awan əməla targət ta əgeɣ,

7 iṃan nana a nayaɣ nəha šiwəgas nətaqqan šibolasen n alkaman, as din əgreɣ təbolast ta nnu təbdad, əkkanat tat du šin nawan əɣalayɣalaynat tat, əssəjadnat as.»

8 Əṇṇan as məqqaran-net: «Əngəm kay a z iqqəlan əmənokal nana, təxkəmaɣ ana?» Əsannahalan tu məqqaran-net gezzar wəllen fəl tərgət ta sər-san iga da, d amel wa dasan tat iga.

9 Ilas Yusəf igi ən tərgət iyyat imal tat i məqqaran-net. Iṇṇa: «Əgeɣ targət iyyat tolas təṃosat as ənaya təfuk əd təllit d eṭran əṃosnen maraw d iyyan, a di sajadnen.»

10 Targət ta imal i məqqaran-net da, imal tat i ši-s ənta da. Iharaššat tu ši-s iṇṇ'as: «Ma iṃos almaɣna ən tərgət ta? Mərda nnak ad ak nəssəjəd nak, d anna nak əd məqqaran nak?»

11 Təzzar əmmənzaɣan tu məqqaran-net mišan ši-s imməɣras in ikiṭṭəw targət ta.

12 As əzəl iyyan əglan məqqaran-net əḍanan eharay ən ši-ssan daɣ aṃadal ən Šəkem.

13 Iṇṇa Israyil i Yusəf: «Iməqqaran nak wərgeɣ əkkan təməḍint əs Šəkem, ayaw a kay zəmmizəla sər-san.» Ikkəwan as Yusəf, iṇṇ'as: «Nak da.»

14 Iṇṇ'as: «Aglu əṣṣən iməqqaran nak əɣlasan, əntanay d aharay nasan, təqqəla du təməlaɣ i. Təzzar immozal Yusəf, ifal aɣlal wa n Xebron ikka Šəkem.

15 Ijiwankat as t igraw aləs iyyan, ixrak daɣ əṣuf. Iṇṇ'as: «M'as təṣaggada?»

16 Iṇṇ'as Yusəf: «Iməqqaran nin as əṣaggada, təfraga ad i təməla edag wa daɣ əssəḍanan.»

17 Iṇṇ-as aləs: «Əg̣madan edag wa fəlas əsallaɣ asan as əṇṇan:" Əndawatana aṃadal wa n Dotan!"» Iggaz Yusəf ədəriz ən məqqaran-net har tan in oṣa daɣ Dotan.

18 As t ənayan daɣ igəg, izay tan in, əgan eɣaf fəl at t anɣin.

19 Ənamaṇṇan gar-essan: «Əməggi ən tərgəten den ad d izayan den.

20 Anɣiwatanaq qu a tu nəgər daɣ iyyat daɣ təgaziwen a, ad naṇṇu əmudar at t itšan, ad nəṣṣən a wa z'əqqəlnat tərgəten-net.»

21 Isl asan Ruben, igmay d efsan-net iṇṇ'asan: «Ad wər tagim iṃan-net.»

22 Ilas iṇṇ'asan: «Ad wər tənɣəlam azni nnet, əgərat t in ɣas daɣ tagaza a təhat əṣuf da, da wər das təɣšedam arat.» Ruben ira at t assafsu har t issuɣəl i ši-s.

23 As d ewad Yusəf iməqqaran-net əzzafan tu əkkaṣan daɣ-as takatkat-net ta təknat šihussay izlag.

24 Təzzar ədkalan tu əgaran tu daɣ tagaza wər əhen aṃan.

25 Dəffər adi əqqiman ad əṭattin as d ətkalan aṣawad nasan, ənayan taɣlamt ən Kəl Ismaɣil a du təfalat aṃadal ən Gilad. Olaman nasan əggiggan ilalan əganen daɣ məglan d aḍutan əzodnen, əgan anamod ən Masar.

26 Təzzar iṇṇa Yuda i məqqaran-net: «Ma dana z'aknu ad nanɣu amaḍray nnana nəɣbər azni nnet?

27 Əndawat a t in nazzanzu i Kəl Ismaɣil, da wər das nəɣšed arat, fəlas amaḍray nnana a iṃos, nəṃos dər-əs arat iyyanda.» Təzzar əṭṭafan məqqaran-net batu ta, ənamarḍan dər-əs fall-as.

28 As d okoyan mazanzan wiyyaḍ ən Kəl Midyan, əkkasan du Yusəf daɣ tagaza, əzzənzan t in i Kəl Ismaɣil ṣanatat təmərwen ən tamma n əzrəf. Ewayan tu Kəl Ismaɣil win əs Masar.

29 Iqqal du Ruben tagaza inay as Yusəf wər tat iha. Təzzar irmaɣ ad izazarrat isəlsa nnet.

30 Iqqal iməḍrayan-net, iṇṇ'asan: «Barar wər t'illa! Əmərədda, nak ma z'aga?»

31 Təzzar əgzaman əzolaɣ ədkalan takatkat ən Yusəf, əssəlmaɣan tat daɣ əzni nnet.

32 Əsassawayan takatkat ta təknat šihussay əs ši-ssan, əṇṇan as in: «A wa da a din nog̣az əṣṣən kud takatkat ən barar nak adi wala.»

33 Izday tat iṇṇa: «Takatkat ən barar in a wa! Əmudar n əmətši at t'itšan! Yusəf barar in iqqal idesan immətša!

34 Ad izazarrat Yaqub telassay-net fəl tərəmmeq, iggaz afartay ən rur-es har ig'azzaman aggotnen.

35 Ad gammayan bararan-net əd təbararen-net ket nasan ad t'əsəssikəyan tərəmmeq mišan ugay, iṇṇa: «Kala kala, har faw əheɣ afartay iket wər əlkema i barar in s alaxirat.» Imməɣras in ihallu fall-as.

36 Siga wen Yusəf əzzənzan t'in Kəl Midyan daɣ akal wa n Masar y aləs igan eṣəm Fotifar illan ɣur Firɣawna, iṃos əmuzar ən mag̣azan-net ən nammagaran.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 4766

Prostudujte si tuto pasáž

  
/ 10837  
  

4766. 'And I, where do I go?' means, Where now is the Church? This is clear from the representation of 'Reuben' as the Church's faith in general, dealt with in 4731, 4734, 4761. And because Reuben says of himself, 'And I, where do I go?' the meaning is, Where now is the Church's faith? or what amounts to the same, Where now is the Church? For the Church does not exist where no heavenly Joseph - that is, no Lord as regards Divine Truth - does so. In particular it has no existence where the Divine Truth that the Lord's Human is Divine and the Truth that charity, and therefore the works of charity, is the essential element of the Church have no existence, as may be seen from what has been shown in this chapter about these two Truths.

[2] If there is no acceptance of this Divine Truth, that the Lord's Human is Divine, then of necessity it follows that a triad and not a single entity should be worshipped, and only half the Lord, that is, His Divine but not His Human (for is there anyone who worships that which is not Divine?) Is the Church anything when a triad is worshipped, each of the three separately from another, or what amounts to the same, when equal homage is paid to each of them? For although the three are called one, thought still keeps them separate and makes them three, the declaration 'a single entity' being no more than a saying spoken with the lips. Let anyone ask himself, when he says that he acknowledges and believes in one God, whether or not he has thoughts of three. Or when he says that the Father is God, the Son is God, and the Holy Spirit is God, and that these are distinct and separate both in their persons and as to their functions, whether he can think that there is one God, except in the way that three who are distinct from one another make one through unanimity and also through deference insofar as one goes forth from another. When therefore three gods are worshipped, where then is the Church?

[3] But if the Lord alone is worshipped, in whom the perfect Triad dwells, and in whom is the Father and the Father in Him, as He Himself says in the following places -

Even though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in the Father. John 10:38.

He who has seen Me has seen the Father. Do you not believe, Philip, that I am in the Father, and the Father in Me? Believe Me that I am in the Father, and the Father in Me. John 14:9-11.

He who sees Me sees Him who sent Me. John 12:45.

All Mine are Yours, and Yours are Mine. John 17:10.

- then it is a Christian Church, as it is when it keeps to the following spoken by the Lord,

The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord; therefore you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. This is the first commandment. The second is like it, You shall love your neighbour as yourself. There Is no other commandment greater than these. Mark 12:29-31.

'The Lord our God' is the Lord, see Matthew 4:7, 10; 22:43-44; Luke 1:16-17; John 20:28, 'Jehovah' in the Old Testament being called 'the Lord' in the New, see 2921.

[4] If this Divine Truth too goes unaccepted both in doctrine and in life - the Truth that love towards the neighbour, that is, charity, and therefore the works of charity, is the essential element of the Church - then of necessity it follows that thinking what is true exists in the Church but not thinking what is good. That being so, the thought of one who belongs to the Church may consist of elements that contradict and stand opposed to each other; that is to say, thinking what is evil and thinking what is true may be present simultaneously. In thinking what is evil he lives with the devil and in thinking what is true he does so with the Lord. But truth and evil cannot possibly be in accord,

No one can serve two masters, either he will hate the one and love the other . . . Luke 16:13.

When faith separated from charity advocates this, and endorses it in life, then no matter how much it talks about the fruits of faith, where indeed is the Church?

  
/ 10837  
  

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