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Genesis 41

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2 Inay əṣṣayat šitan əg̣ammadnat t'idu əhossaynat əddəratnat ənnaznat əḍḍannat daɣ taddalət.

3 Aṃaran əg̣madnat du šiyyad əṣṣayat Ənnil əbrarnen əlbaknat əkkanat šin n azzarnen əbdadnat dagma-nasnat daɣ təšəšwit n Ənnil.

4 Aṃaran šitan šin əbrarnen əlbaknen, ətšanat əṣṣayat šin hossaynen əddəratnen. Təzzar iṇkar du Firɣawna daɣ etəṣ.

5 Iqqal etəṣ ilas targət, inay: əṣṣayat təɣaɣanen əṭfasnen əhossaynat idkal tanat agabal iyyanda.

6 Dəffər adi šiyyaḍ əṣṣayat əṣṣumnen issiqqad-tanat əhud, ədwalnat du dəffər šin azzarnen.

7 Əlmaznat təɣaɣanen šin əṣṣumnen šin n əṣṣayat əṭfasnen zawwarnen. Iṇkar du Firɣawna, igr'in as awa targət.

8 As affaw da Firɣawna irriddad, isassaɣara ddu imaššaɣawan əd muṣanan kul ən Masar. Imməgrad asan əs tərgət-net. Mišan waliyyan a t'ikfan almaɣna nnet.

9 Təzzar ibdad du əmuzar ən maššaɣalan win tu šašwinen iṇṇa i Firɣawna: «Ad assakta azala alxatatan in win okaynen.

10 Əzəl iyyan iggaz kay alham in nak d əmuzar ən maššaɣalan win kay šatšinen, təgeɣ ana daɣ kasaw ɣur əmuzar ən mag̣azan nak.

11 Norga nak dər-əs ahad iyyanda əkkullu ən tərgət d almaɣna nnet.

12 Kasaw wen nənimah'ay d iyyan daɣ Kəl Ibri ašku wa n əmuzar ən mag̣azan nak. Nəmməgrad as əs tərgəten nana təzzar iffəssar anaq qanat s akk iyyan a wa təṇṇa tərgət-net.

13 Ənta əmmək wa as danaq-qanat iffəssar iṃos a wa: Nak issoɣal i əššəɣəl in, amaran ənta itawašalay.»

14 Firɣawna izammazal, ad itəwəɣru Yusəf. Itawakkas du daɣ kasaw, ilza, isaṃṃattay isəlsa. Təzzar ibdad du dat Firɣawna.

15 Iṇṇa Firɣawna i Yusəf: «Nak orge, amaran ab'i i di tanat iffəssaran, mišan əsləɣ as kay tətafassara targəten.

16 Ijjəwwab as Yusəf, iṇṇ'as: «Wərge nakku, kala kala ar Məššina a dak z'iməlan təkəbbert ta təge.»

17 Iṇṇa Firɣawna i Yusəf: «Daɣ tərgət in aṇay a əgeɣ as əbdada daɣ ṭama n Ənnil,

18 har din əṣwada daɣ əṣṣayat šitan əddəratnen əhossaynen as t'idd əg̣madnat. Ənaznat ənbarnat daɣ taddalət. Ənaya tolas šiyyaḍ əṣṣayat ənšašnen, əbrarnen wəllen, əlbaknat, as wər kala ad ənaya tulat nasnat daɣ Masar. Šitan šin, əlkamnat du i šin azzarnen əddəratnen ətšanat tanat.

21 Əɣradnat iguz ən tədusen nasnat mišan wər dasnat tanat təha təṇfa fəlas əglanat əbrarnat. Təzzar əṇkara du daɣ etəṣ.

22 Əlasa orgeɣ ənaya əṣṣayat təɣaɣanen əṭfasnen əhossaynat əwarnat agabal iyyanda.

23 Dəffər adi šiyyaḍ əṣṣayat əlliswaynen əṣṣumnen, issiqqad tanat əhud, ədwalnat du dəffər šin azzarnen.

24 Əṇkarnat təɣaɣanen šin əṣṣumnen əlmaznat šin əṭfasnen. targəten šin əmalaq qanat i maššaɣawan mišan wər tan iha i di imalan almaɣna nasnat.

25 Iṇṇa Yusəf i Firɣawna: Firɣawna targəten šin almaɣna nasnat iyyanda. Məššina a iran ad ak iməl arat w'as oṭas igi nnet.

26 Əṣṣayat šitan šin di əhossaynen adi əṣṣ'elan, aṃaran əṣṣayat təɣaɣanen šin əhoṣṣaynen əntanatay da əṣṣ'elan: targət iyyatda.

27 Əṣṣayat šitan šin d əg̣madnen agarew daɣ tilkamat əṃosnen šin əlbaknen, əbrarnen, adi əṣṣ'elan, aṃaran əṣṣayat təɣaɣanen šin əṣṣumnen issiqqad tanat əhud adi əṣṣ'elan ən laz.

28 A wa da a dak əṇṇeɣ ihogan as Məššina imal ak a wa z'agu.

29 Ad d'aṣin əṣṣ'elan ən tewant daɣ akal ən Masar kul.

30 Əlkəman asan əṣṣa ən laz har din aṭṭawin aytedan tewant ta ṇad, təg̣məd təṇfa akal.

31 A wa z'agu laz daɣ igi, ad in aṭṭawin aytedan tewant ta as kala ad təga.

32 Tišit ən tərgət ta ṣanatat ənta a isannafalalan as Məššina isigatakkat taṇat-net, aṃaran ad d issətrəb azzaman win.

33 Əmərədda ihor d ad təsənnəfrəna aləs n əməli ən tayttay a za təssənnəṭṭəfa əd taṇat n akal ən Masar ket-net.

34 Ihor tolas at tətkəla imaššaɣalan daɣ akal kul fəl a du tabazan təzunt ta n ṣəmmosat n a wa talayan aytedan daɣ təwəgas nasan daɣ elan win n əṣṣa ən tewant.

35 Əššidəwanet irawan ən sudar kul daɣ elan ən tewant win d əzaynen da, əššidəwanet alkama daɣ ɣərman win tizart ən Firɣawna, iqqəlet šiɣebəren, ag̣g̣əzanet tu.

36 Isudar win ad əqqəlan šiɣebəren y elan win n əṣṣa ən laz win z aginen daɣ akal ən Masar. As iga di akal wər tu z ihlək laz.

37 Təg̣raz batu ta i Firɣawna d aytedan-net.

38 Iṇṇa Firɣawna y aytedan-net: «Mənid za nəgrəw aləs olan əd wa, iha iṇfas ən Məššina?»

39 Iṇṇa Firɣawna i Yusəf: «Azzama issoṣan kay Məššina daɣ aratan win, wədi wər t illa awedan n əməli ən tayttay ar kay.

40 Kay a z izaran y aytedan in, iṭṭəf akal kul taṇat nak, nak taɣmar ɣas as kay z agəra.»

41 Iṇṇa Firɣawna i Yusəf: «Əmərədda əgeq qay əmuzar ən Masar.»

42 Ikkas du Firɣawna təsənḍərt daɣ aḍad-net ig'et daɣ wa n Yusəf. Ig'as telassay mallat təhossayat, iqqan as ṭakaza n urəɣ.

43 Issəwan tu taṃara-net ta n ṣanatat təṃosat amalankay ərkaban əggəsan, ta iggan ənəmmehəz-net, əsagɣaren dat əs meddan iyyad əṇṇan: «gərəffətat!» Təməwit ta da as issoḍaf Firɣawna Yusəf taṇat n akal ən Masar kul.

44 Iṇṇa Firɣawna tolas i Yusəf: «Nak Firɣawna a ṃosa aṃaran ətkalaɣ ak əlwaši n as wər t illa awedan wa za isəffərəkrəkan arat daɣ akal ən Masar kul ar əs turagat nak.»

45 Iga i Yusəf eṣəm Tsafnat-Fanex, təzzar izzəzlaf tu Asnat elles ən Foti-Fera əlfəqqi n əɣrəm wa n On. Təzzar iṇkar du Yusəf iššokal daɣ aṃṃas n akal ən Maṣar as iṭṭaf taṇat-net kul.

46 Yusəf ila karadat təṃərwen n awatay as d immeway i Firɣawna, əmənokal ən Masar. Ig̣mad du Yusəf dat Firɣawna iššokal daɣ aṃadal wa n Masar kul.

47 Daɣ elan win n əṣṣa ən tewant, šiwəgas əganat amaknaw olaɣan.

48 Ad išadaw Yusəf isudar kul daɣ elan win di n əṣṣa daɣ akal ən Masar. A tan iɣabbar daɣ ɣərman. Əkkullu n əɣrəm ad iššidəw daɣ təwəgas šin t'əhoznen.

49 A wa iga alkama wa iɣabbar daɣ igət ogda əd təblalen n aṃadal ən ṭama n agarew, wər ifreg əšiḍən-net fəl iba ən təla-net əket.

50 Dat azzaman win laz igraw Yusəf əššin bararan əd tənṭut-net Asnat, elles ən Foti-Fera əlfəqqi n əɣrəm wa n On.

51 Barar-net wa n aɣafadday ig'as eṣəm Mənašše fəlas iṇṇa: «Məššina di in isaṭṭawin tamaɣatirt in kul d aɣaywan nana kul.»

52 Wa n əššin ig'as eṣəm Efraym fəlas iṇṇa: «Ikf i Məššina aratan daɣ akal wa daɣ ənaya ark aṇay.»

53 Əɣradan əṣṣ'elan win tewant ɣas,

54 ənṭan win laz əs təməwit as tan imal Yusəf. laz daɣ kallan kul, wa n Masar ɣas a əhan sudar.

55 As iggaz laz akal wa n Masar kul ənta da, təzzar əkkan Kəl Masar Firɣawna, sakkarayan fall-as. Iṇṇ'asan: «Aglat, akkat Yusəf, tagim arat wa dawan z aṇṇu kul.»

56 As iɣrad laz ḍəgguz n akal kul olam Yusəf šiɣebəren ši ṇad iga da, ad in izanzu alkama i Kəl Masar. Ikna laz ḍəgguz n aytedan daɣ Masar kul.

57 A du gallan aytedan daɣ kallan kul əgammayan du alkama əs Masar əzanzin t in ɣur Yusəf, fəlas laz ikallan kul as tan iḍgaz.

   

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Arcana Coelestia # 5323

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5323. 'And they cried out before him, Abrek!' means acknowledgement coming through faith, and homage. This is clear from the meaning of 'crying out' as acknowledgement coming through faith, dealt with below, and from the meaning of 'Abrek!' as homage, because Abrek in the original language means 'bend your knees', and the bending of knees is homage. For every inward impulse of a person's will, thus of his love and affection, and consequently of his life, has corresponding outward actions and gestures. Those actions and gestures flow from the actual correspondence of exterior things with interior ones. Holy fear that leads to humility, and from this to homage, has corresponding actions or gestures, which are bending the knees, falling forward on the knees, and also prostration of the body flat on the ground. If in that state homage is a product of genuine humility, and if humility is the product of genuine holy fear, there is an absence of spirits, which leads to a falling downwards of the joints at the border or intermediate area where the spiritual is joined to the natural, and so where the knees are. For the parts below the knee correspond to natural things, while the parts above the knee correspond to spiritual ones. These are the reasons why bending the knees is a sign representative of homage. Among celestial people this action comes quite spontaneously, but in the case of spiritual people it is a deliberate act of their will.

[2] In former times people bent their knees before kings when they rode by in a chariot. They bent them because kings represented the Lord's Divine Truth, while 'a chariot' meant His Word. This customary act of homage came into being when people knew what was represented by it, at which time kings did not think that such homage was paid to themselves but to their kingly authority, which was distinct from yet invested in their own persons. That authority invested in them was the law, and because this law had its origin in Divine Truth, it was the law invested in the person of the king, inasmuch as he was the guardian of the law, to which homage had to be paid. Thus a king did not attribute any royal authority to himself other than guardianship of the law. Insofar as he relinquished that guardianship he relinquished his royal authority; for he knew that homage arising from any other source than the law, that is, any other homage than that paid to the law itself, was idolatry. By royal authority is meant Divine Truth - see 1672, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068 - and therefore that authority is the law, which essentially is truth reigning in that kingdom, in accordance with which its inhabitants conduct their lives. From all this it may be seen that 'Abrek!' or 'bend your knees' means homage.

[3] Since 'a cry' is in a similar way an action which corresponds to a living confession or an acknowledgement that is a product of faith, crying out was also the custom followed by the ancients when an outward sign of such confession or acknowledgement needed to be made. The expression 'crying out' is therefore used in various places in the Word when confession and acknowledgement that are the product of faith are referred to, as in the description involving John the Baptist in John,

He bore witness to Jesus and he cried out, saying, This was He of whom I spoke, He who, though coming after me, was before me, for He was before me. I am the voice of one crying in the wilderness, Make straight the way of the Lord. John 1:15, 23.

In the same gospel,

They took branches of palm trees, and went to meet Jesus, and cried, Hosanna! Blessed is He who comes in the name of the Lord, the King of Israel! John 12:13.

In Luke,

Jesus said to the Pharisees that if [the disciples] kept silent, the stones would cry out. Luke 19:40.

Because 'crying out' meant an acknowledgement that was the product of faith and consequently acceptance rising out of the acknowledgement, one therefore reads several times of the Lord's crying out, as in John 7:28, 37; 12:44-45. Also in Isaiah,

Jehovah will go forth as a Mighty Man, as a Man of Wars He will arouse zeal; He will shout aloud, and also will cry out. Isaiah 42:13.

In the contrary sense 'crying out' means lack of acknowledgement and so aversion, see 5016, 5018, 5027. This usage has reference to falsity, 2240.

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