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Genesis 40

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2 Təzzar iggaz t'alham nasan.

3 Ig'en Firɣawna ɣur əmuzar ən mag̣azan, daɣ kasaw, wa iha Yusəf.

4 Issəɣlaf tan əmuzar ən mag̣azan i Yusəf innəṭṭaf dər-san, har əgan azzaman daɣ kasaw.

5 Daɣ ahaḍ iyyanda imuzaran win den əgan targət daɣ kasaw s akk iyyat d almaɣna-net.

6 As ig'aɣora oṣ'en du Yusəf, inay tan əzikanzaran.

7 Təzzar iṣṣəstan tan: «Ma fel təzikanzaram azalada?»

8 Əjjəwwaban-as: «Akk iyyan daɣ-na əd tərgət-net amaran wər t'illa awedan wa ifragan emel nasnat. Iṇṇ'asan Yusəf: «Ifrag Məššina a dawan t akfu. Magaradat i əs tərgəten nawan.»

9 Imməgarad as əmuzar ən maššaɣalan win šašwinen Firɣawna əs tərgət-net: «Ənaya dat-i ašək n əzzəbib.

10 ašək en ila karad zəlan. Da da ad inzar a tu təlsa təjigay, d əzzəbiban əŋŋanen.

11 Takabart ən Firɣawna təha əfus in, əṇkada du əzzəbiban win, əzmeq qan daɣ takabart, əzzalaɣ as tat in.»

12 «Ənta almaɣna ən tərget-nak, iṇṇa Yusəf, izəlan win karad n ašək əhan edagg ən karad aḍan.

13 Daɣ karad aḍan Firɣawna a kay akfu atkul n almaqqam nak, issuɣəl kay əššəɣəl nak, təfrəga a das tələsa izul ən takabart, s əmmək w'as das tat tətazzala anin.

14 Amaran a di in wər taṭṭawa as təkna taɣra nnak, zəzəd amagarad sər-i i Firɣawna, təkkəsaɣ i in daɣ kasaw a.

15 Fəlas əmətkəla du s əššil daɣ akal ən Kəl Ibri, aṃaran edag wa ənta da wər əmmozala a di igan daɣ kasaw.»

16 Assaɣa w'ad iṇay əmuzar ən maššaɣalan win šatšinen Firɣawna Yusəf as ikfa almaɣna ihossayan targət, iṇṇ'as: «Nak da orge. Daɣ tərgət in tawaya fəl aɣaf in karadat təsayyen əhanat təgəlwen šin əzodnen.

17 Daɣ tasayt ta n afalla əhan tat i Firɣawna ənnuɣan kul ən təgəlwen šin əzodnen, mišan taṣin du g̣ədad, ətaṭṭin tanat daɣ tasayt təwarat eɣaf in.»

18 «Ənta da, iṇṇ'as Yusəf, almaɣna n adi: šisayyen šin karadat adi karad aḍan.

19 Daɣ karad aḍan ad ikkəs Firɣawna eɣaf nak, iššiləy kay daɣ ašək, atšin g̣ədad iṣan nak.»

20 Əzəl wa n karad iṃos amud ən təhut ən Firɣawna, iɣra ddu imaššaɣalan-net iga ddu daɣ-san əmuzar ən win tu šašwinen d əmuzar ən win tu šatšinen, win əhanen kasaw.

21 Issoɣal əmuzar ən win tu šašwinen əššəɣəl-net, ənta deɣ izzal takabart i Firɣawna,

22 Amaran əmuzar ən win tu šatšinen iššolay tu, iɣsal du a wa dasan iṇṇa Yusəf.

23 Mišan əmuzar ən win tu šašwinen wər d'ikta Yusəf, iṭṭəw t'in.

   

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Arcana Coelestia # 5095

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5095. 'To the king of Egypt' means which were subordinate to the interior natural. This is clear from the representation of Pharaoh or 'the king of Egypt' in this chapter as a new state of the natural man, dealt with in 5079, 5080, consequently as the interior natural since this had been made new. As to what the interior natural is, and the exterior natural, see immediately above in 5094. The nature of the internal sense of the Word in the historical sections and in the prophetical parts must be stated briefly. When the historical sense mentions a number of persons - as when Joseph, Pharaoh, the chief of the attendants, the cupbearer, and the baker are mentioned here - various things are indeed meant by them in the internal sense, yet only as all these exist in one person. The reason for this is that names mean different spiritual things, as they do here: 'Joseph' represents the Lord as regards the celestial-spiritual from the rational and also within the natural, 'Pharaoh' represents Him as regards the new state of the natural man, that is, as regards the interior natural, 'the cupbearer and the baker' as regards the things that belong to the external natural. Such is the nature of the internal sense. The same is so in other places, for example when Abraham, Isaac, and Jacob are mentioned; in the sense of the letter they are three different persons, but in the highest sense all three represent the Lord - 'Abraham' the Divine itself, 'Isaac' His Divine Intellectual, 1 and 'Jacob' His Divine Natural. The same may be seen in the Prophets where sometimes the text consists of mere names, either of persons or of kingdoms or of cities; yet all of them together present and describe a single entity in the internal sense. Anyone unaware of this may be easily misled by the sense of the letter into visualizing a variety of things, with the result that the idea of a single entity disappears.

Poznámky pod čarou:

1. previously the expression Divine Rational has been used to describe Isaac's representation; cp 5998.

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