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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 # 5365

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5365. 'And the people cried out to Pharaoh for bread' means the need of good which was felt by truth. This is clear from the meaning of 'crying out' as the expression of someone enduring pain and grief, and so of someone in need; from the meaning of 'people' as truth, dealt with in 1259, 1260, 3295, 3581; from the representation of 'Pharaoh' as the natural, dealt with in 5079, 5080, 5095, 5160; and from the meaning of 'bread' as the celestial element of love, and so good, dealt with in 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976. From these meanings it follows that 'the people cried out to Pharaoh for bread' means the need of good that was felt by truth in the natural. This meaning seems, it is true, to be remote from the historical sense of the letter. Nevertheless, since people acquainted with the internal sense understand 'crying out', 'the people', 'Pharaoh', and 'bread' in no other way than mentioned above, such is the meaning that emerges from those words.

[2] What is implied by the need of good which was felt by truth must be stated. Truth has a need of good, and good has a need of truth; also, when truth has a need of good, truth is joined to good, and when good has a need of truth, good is joined to truth. The reciprocal joining together of good and truth - that is to say, the joining of truth to good, and of good to truth - is the heavenly marriage. During the initial phases when a person is being regenerated truth is multiplied, but good less so. And because at these times truth has no good to which it is joined, truth is therefore drawn into and deposited within the interior parts of the natural, so that it may be called forth from there in the measure that good is increased. In this state truth stands in need of good, and in the measure that good enters the natural a joining of truth to good is effected. Even so, this joining together does not lead to any fruitfulness. But once the person has been regenerated good increases, and as it does so it stands in need of truth and also acquires truth to itself and becomes joined to it. This is a joining of good to truth, and when this takes place truth is made fruitful by good, and good by truth.

[3] This process is one about which people in the world are totally ignorant, whereas those in heaven have a very good knowledge of it. If people in the world however knew, and not only knew but also had a perception of what celestial love or love to the Lord was, and what spiritual love or charity towards the neighbour was, they would also know what good was; for all good is the object of those loves. Above all they would know that good had a desire for truth, and truth had a desire for good, and that this desire and the essential nature of it determine the extent to which the two are joined together. Such would be evident to them from the fact that whenever they are thinking about truth, good presents itself linked together with that truth; and when good is stimulated, truth presents itself linked together with that good. And whenever both present themselves together they are accompanied by affection, desire, delight. or sacred yearning, from which they would then know what the joining together was essentially like. But because no knowledge is acquired by them as a result of an inner awareness or perception of what good is, such matters do not begin to be recognized by them. For what people know nothing about is unintelligible to them even if it happens to them.

[4] Also, because people are ignorant of what spiritual good is - that it is charity towards the neighbour - controversy therefore exists in the world, especially among the learned, over what the highest good may be. Scarcely anyone says 1 it is the feeling of delight, bliss, blessedness, and happiness which flows from mutual love that does not have any selfish or worldly end in view attached to it and which constitutes heaven itself. From this it is also evident that the world at the present day knows nothing at all about what spiritual good is. Still less does it know that good and truth form themselves into a marriage, or that heaven consists in this marriage, or that those in whom the marriage exists possess wisdom and intelligence, or that they enjoy feelings of bliss and happiness in endless, indescribable variety. The world knows nothing about even a single one of those variations; consequently it neither acknowledges nor believes that any such thing exists, when in fact it is heaven itself or heavenly joy itself, about which the Church has so much to say.

Poznámky pod čarou:

1. Reading dicit (says), which Swedenborg has in his rough draft, for dixit (has said)

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