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Genesis 37

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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.

   

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Arcana Coelestia # 4730

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4730. And we shall see what his dreams will be. That this signifies that the preachings concerning it would thus be false and would appear so, is evident from the signification of “dreams,” as being preachings (n. 4682); and as in their eyes these appeared as falsities (n. 4726, 4729), therefore by “dreams” here are signified preachings concerning Divine truth, especially that the Lord’s Human is Divine, which preachings in their opinion were false. That they also appeared to them as falsities, is signified by their saying, “We shall see what his dreams will be.” That the preachings concerning the Lord’s Divine Human appeared and still appear as falsities to those who are in faith alone, may be seen from what was said just above (n. 4729 at the end); for what is confirmed from a life of cupidities has no other appearance.

[2] That falsities are confirmed from a life of cupidities is also from this cause, that they do not know what heaven is, nor hell, neither what love toward the neighbor is, nor the love of self and the world. If they knew these things, and even if they were but willing to know them, they would think very differently. Who at this day knows otherwise than that love toward the neighbor is to give what one has to the poor, and to assist every man with one’s wealth, and to benefit him in every way, without distinction as to whether he is good or evil? And because by these means one would be stripped of his wealth, and would himself become poor and wretched, he therefore rejects the doctrine of charity, and embraces that of faith; and then he confirms himself against charity by many things, as by thinking that he was born in sins and hence can do no good of himself, and that if he does the works of charity or piety, he cannot but place merit in them. And when he thinks thus on the one hand, and from a life of cupidities on the other, he betakes himself to the side of those who say that faith alone saves. And when he is there, he confirms himself still more, until he believes that the works of charity are not necessary to salvation; and when these are excluded, he falls into this new notion-that because such is the nature of man, a means of salvation has been provided by the Lord, which is called faith; and at last into this, that he may be saved if even at the very hour of death he says with confidence or trust that God has mercy upon him through looking to the Son as having suffered for him, making nothing of what the Lord has said in John (1:12-13), and many other places. It is for this reason that faith alone has been acknowledged in the churches as the essential; but that it has not been everywhere acknowledged in this manner, is because the parsons cannot gain anything by preaching faith alone, but only by the preaching of works.

[3] But had these men known what charity toward the neighbor is, they would never have fallen into this falsity of doctrine. The fundamental of charity is to act rightly and justly in everything which belongs to one’s duty or employment-as for example, if one who is a judge punishes an evil doer according to the laws, and does so from zeal, he is then in charity toward the neighbor; for he desires his amendment, thus his good, and also wills well to society and his country, that it receive no further injury from the evildoer; thus he can love him if he amends, as a father the son whom he chastises; and thus he loves societies and his country, which are to him the neighbor in general. It is similar in all other instances. But of the Lord’s Divine Mercy this will be shown more fully elsewhere.

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