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 # 4691

Prostudujte si tuto pasáž

  
/ 10837  
  

4691. Shalt thou indeed reign over us? Or shalt thou indeed have dominion over us? That this signifies were they to be subject as to the things of the understanding and of the will, is evident from the signification of “reigning,” as being to be subject as to the things of the understanding; and from the signification of “having dominion,” as being to be subject as to the things of the will. That “to reign over them and to have dominion over them” denotes that they were to be made subject is evident, but the reason why the two expressions are here used is that one refers to the things of the understanding, and the other to the things of the will. It is common in the Word, especially the prophetic, for one thing to be expressed in two ways; and he who does not know the mystery in this, cannot but think it a mere repetition for the sake of emphasis. But this is not so, for in every particular of the Word there is the heavenly marriage, namely, the marriage of truth with good and of good with truth; just as there is a marriage of the understanding and the will in man. One expression has reference to truth, the other to good; thus one has reference to the intellect, for to this belongs truth, and the other to the will, for to this belongs good. Moreover, the expressions in the Word consist of terms that constantly have such a signification. This is the secret which lies concealed in two expressions being used for one thing (see n. 683, 793, 801, 2173, 2516, 2712, 4138). So also here in regard to “reigning over them” and “having dominion over them”—“reigning” refers to truth which is of the understanding, and “having dominion” to good which is of the will. “Kingdom” is also predicated of truth (n. 1672, 2547), and “dominion” of good, as in Daniel, in which passage also the subject is the Lord’s Divine Human:

There was given Him dominion and glory and a kingdom, that all people, nations, and languages should worship Him; His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not perish (Daniel 7:14);

and in David:

Thy kingdom is a kingdom of all eternities, and Thy dominion is into all generation and generation (Psalms 145:13).

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 801

Prostudujte si tuto pasáž

  
/ 10837  
  

801. From the description of these antediluvians as here given, it is evident what was the style of writing among the most ancient people, and thus what the prophetic style was. They are described here and up to the end of this chapter; in these verses they are described in respect to their persuasions, and in verse 23 in respect to their cupidities; that is, they are first described in respect to the state of the things of their understanding, and then in respect to the state of the things of their will. And although with them there were in reality no things of understanding or of will, still the things contrary to them are so to be called; that is to say, such things as persuasions of falsity, which are by no means things of understanding, and yet are things of thought and reason; and also such things as cupidities, which are by no means things of will. The antediluvians are described, I say, first as to their false persuasions, and then as to their cupidities, which is the reason why the things contained in verse 21 are repeated in verse 23, but in a different order. Such also is the prophetic style.

[2] The reason is that with man there are two lives: one, of the things of the understanding; the other, of the things of the will, and these lives are most distinct from each other. Man consists of both, and although at this day they are separated in man, nevertheless they flow one into the other, and for the most part unite. That they unite, and how they unite, can be established and made clear by many illustrations. Since man therefore consists of these two parts (the understanding and the will, of which the one flows into the other), when man is described in the Word, he is described with distinctiveness as to the one part and as to the other. This is the reason of the repetitions, and without them the description would be defective. And the case is the same with every other thing as it is here with the will and the understanding, for things are circumstanced exactly as are their subjects, seeing that they belong to their subjects because they come forth from their subjects; a thing separated from its subject, that is, from its substance, is no thing. And this is the reason why things are described in the Word in a similar way in respect to each constituent part, for in this way the description of each thing is full.

  
/ 10837  
  

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