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Genesis 42

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2 «Nak əsleɣ as Masar ih'et alkama, ərəsat tat, zanzat ana du daɣ-as a dana wər anɣu laz.»

3 Ərasan ṃaraw məqqaran ən Yusəf sas Masar ad d azzanzin daɣ-as alkama.

4 Yaqub wər dər-san iššedaw Benyamin wa n amaḍray ən Yusəf fəlas iṇṇa iksud a tu təgrəw təkma iyyat əntada.

5 Əglan maddanəs n Israyil əddewan d aytedan wiyyaḍ əntanay da əgmaynen alkama fəlas akal ən Kanan əntada ewad t'in laz.

6 Yusəf ənta azzaran y akal, ənta a innəṭṭafan əd taɣawšay ta n nazzan n alkama y aytedan kul win n akal. Iməqqaran-net as t'in oṣan əssəjadan dat-əs daɣ aṃadal.

7 Inay Yusəf iməqqaran-net ɣas izday tan mišan iṣṣəkn'en as wər tan izday, iharaššat tan iṇṇ'aṣan: «Məni du təfalam?» Əjjəwwaban as, əṇṇan as: «Akal wa n Kanan a du nəfal fəl a du nəzzanzu isudar.»

8 Yusəf izday iməqqaran-net mišan əntanay wər t'əzdayan.

9 Iktad du Yusəf targəten ši ṇad itag sər-san, təzzar iṇṇ'aṣan: «Kawanay inaṣṣasaman a təṃosam, toṣam du fəl ad tənəyam idaggan win ərkamnen daɣ akal.»

10 Əṇṇan as: «Kala kala əmizwar, eklan nak nakkanay, aṣṣa ɣas a du nəga ad nazzanzu isudar.

11 Nakkanay ket nana abba nnana iyyanda, nakkanay aytedan ən təfləst a nəṃos, wər nəṃos inaṣṣasaman.»

12 «Kala, kala, iṇṇ-asan, toṣam du fəl ad tənəyam idaggan win ərkamnen daɣ akal!»

13 Əjjəwwaban as: «Nakkanay eklan nak ṃaraw-ena d əššin eraw ana aləs iyyanda ən Kanan. Amaḍray nnana wa ənḍərran noyyay in ɣur abba nnana, aṃaran wa das waššaran aba tu.»

14 Iṇṇ-assan Yusəf: «Nak adi da a dawan əṇṇe kawanay inaṣṣasaman a təṃosam.

15 Aṃaran a kawan ajjarraba: " Əhadaɣ awan s eṣəm ən Firɣawna kud təfalam da iket wər di d oṣa amaḍray nnawan.

16 Saglat iyyan daɣ wan a t'id'awəy, kawanay aṃaran at takkim kasaw, a kawan ajjarraba har əṣṣəna kud a wa di təgannam tidət wala bahu, as wər iga di əhada s eṣəm ən Firɣawna as kawanay inaṣṣasaman.»

17 Ig'en daɣ kasaw har əgan karad aḍan.

18 As ig'əzəl wa n karad, iṇṇ'asan Yusəf: «Agat a wa dawan z aṇṇa, a kawan ayya təddaram, fəlas Məššina a əksuda.

19 Kud tidət as təṃosam aytedan ən təfləst ayyaq qawan, aqqam du iyyan daɣ wan daɣ kasaw, kawanay taglim tawəyam alkama y aɣaywan nawan iha laz.

20 Təzzar tawəyam i du amaḍray nnawan ad əṣṣənaɣ as tidət a di təgam aṃaran wər za taṃṃatim.» Ərdan s a wen da.

21 Ad ətinəməṇṇin gar-essan, tidət as nətawaddab fəl əddəlil n amaḍray nnana. Tərəmmeq ta iga as daɣ-na igammay a tu nayyu mišan wər das nəṣṣəsam, tərəmmeq tədi da a nəga azal a.

22 Iššewal Ruben iṇṇ-asan: «Wərge əmalaɣ awan as dawan əṇṇeɣ ad wər tagim abakkaḍ iṃosan təkma ən barar di? Mišan wər di təṣṣəsamam. Əmərədda azni-net a daɣ-na itawaran.»

23 Iməqqaran-net wər əṣṣenan as Yusəf igra a wa əgannan, fəlas əməššewəl a illan gar-es dər-san.

24 Igguk kan in ad ihallu. adi iqqal du fəl ad asan iššiwəl, obaz daɣ-san Šimehon issəɣfal tu dat šiṭṭawen nasan.

25 Omar Yusəf y a dasan təwəṭkəran sumad nasan alkama, itəwəssuɣəl tan əzrəf nasan, akk iyyan itəwəgget as əzrəf-net daɣ əsaməd-net. Omar tolas a tan itəwəkfu allaw. Itawagg'asan a wen da.

26 Əṭṭərken isumad nasan fəl əzdan nasan, əglan.

27 As oṣan edag iyyan a daɣ z aṇsin ora iyyan daɣ-san əsaməd wa-net fəl ad d'ikkəs y ajad-net a itša təzzar inay azrəf-net daɣ əmi n əsaməd.

28 Iṇṇa i midawan-net: «Ənəyat azrəf in itawasaɣal i du, ənta da ihan əsaməd in da,» təzzar təggaz tan ṭasa, təṇdaw tan taysəst, ad ətinəməṇṇin gar-essan: «Ma dana itag Məššina da?»

29 As din oṣan abba nnasan Yaqub daɣ Kanan əmalan as arat wa tan igrawan kul, əṇṇan as:

30 «Aləs wa iṃosan əmizwar ən Masar as din noṣa iharaššat ana, iṇṇa:" Kawanay inaṣṣasaman a təṃosam. "

31 Nəṇṇ'as nakkanay aytedan ən təfləst, wər nəṃos inaṣṣasaman.

32 Nakkanay ṃaraw-ena d əššin nədraw abba, iyyan daɣ-na aba tu, wa daɣ-na ənḍarran iqqim in ɣur abba nnana daɣ akal ən Kanan. Təzzar iṇṇ-ana əmizwar ən Masar: " Arat w'as z əṣṣəna kud aytedan ən təfləst a təṃosam,

33 wədi a du tayyim ɣur-i iyyan daɣ-wan tətkəlam alkama tawəyam tu y iɣawnatan nawan a əlluznen.

34 As din toṣam tawəyam i du aṃadray nnawan wa n alallawa ad əṣṣənaɣ as wər təṃosam inaṣṣasaman mišan aytedan ən təfləst, amaran əssuɣəlaq qawan amaḍray nnawan, akfaq qawan turagat ad təssəɣləyam i təɣawšiwen nawan daɣ akal."»

35 As əggazan šin n ikus n alkama akk iyyan oṣ'in daɣ əsaməd-net əsəkməs n əzrəf-net. As ənnayan isəkmas n əzrəf nasan təggaz tan ṭasa əntanay əd ši-ssan.

36 Iṇṇ'asan abba nnaṣan Yaqub: «Bararan in a dər-i təzammazzayam, Yusəf abas t'illa, ilkam as Šimehon, amaran taram ad tawəyam Benyamin. Adi kul nak ad d iqqal.»

37 Iṇṇ'as Ruben: «As dak du wər ewaya Benyamin tanɣa bararan in ann əššin. Əfləs i sər-əs, a dak k'id'əssuɣəla.»

38 Iṇṇ'as Yaqub: «Barar in wər dər-wan iddew, fəlas amaqqar-net aba tu iqqim du ɣas-net. As tu təgraw təkma daɣ əšikəl nawan nak a waššaran a a di tawəyam s alaxirat fəl tayyant-net.»

   

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Genesis 43:12

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12 Awəyat əṇətfus n əzrəf, təssuɣəlam iṃan nawan a wa dd itawaggan daɣ sumad nawan, mijas təɣilt ɣas adi.

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Arcana Coelestia # 5477

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5477. 'And they did not know that Joseph was hearing' means that the natural light in which those truths dwell does not engender any belief that spiritual light renders all things visible. This is clear from the representation of 'the sons of Jacob who did not know' as the truths which the external Church possesses, and so are present in the natural, often dealt with already - from which comes the meaning that the natural light in which those truths dwell does not engender any belief; and from the representation of 'Joseph' as the celestial of the spiritual, which dwells in spiritual light. But this spiritual light renders truths in the natural visible, and this is meant by 'Joseph was hearing'; for 'hearing' means both obeying and discerning, 5017. Thus spiritual light renders truths in the natural visible; but natural light cannot do the same for truths in the spiritual.

[2] The situation with natural light and spiritual light is as follows. Natural light flows from the sun in the world, and spiritual light flows from the Sun in heaven, which is the Lord. All the truths of faith that a person has learned since early childhood come to be understood by him with the help of the kinds of objects, and the ideas formed from these, that originate in the light of the world. Thus every single thing is seen in a natural way; for as long as he lives in the world all the ideas constituting a person's thought are based on the kinds of things that exist in the world. If therefore these things are taken away from him his thought is totally destroyed. One who has not been regenerated has no knowledge at all of the existence of spiritual light, not even of the existence in heaven of a light that has nothing in common with the light of the world. Still less does that person know that spiritual light is what lights up ideas and objects that originate in the light of the world and is what enables a person to think, draw conclusions, and reflect on them. The reason such spiritual light enables him to do this is that that light is wisdom itself which goes forth from the Lord; and that wisdom manifests itself as the light which the angels in heaven see before them. That light renders visible every single thing beneath it, that is, every single thing present with a person which is a product of natural light. But the reverse does not happen unless the person has been regenerated, in which case the things that belong to heaven, that is, forms of goodness and truth, are lit up by spiritual light and become visible in the natural as if in a representative mirror.

[3] From this it is evident that the Lord, who is Light itself, sees every single thing present in a person's thought and will, and present indeed in the whole natural creation; nothing at all escapes His notice. From all this one may now recognize what is involved here - that natural light in which those truths dwell does not engender any belief that spiritual light renders all things visible, meant by the words 'they did not know that Joseph was hearing'. Much the same is implied by the statement above in verse 8, 'Joseph recognized his brothers and they did not recognize him'. For these words mean that the truths of the Church were seen by the celestial of the spiritual by the light it possessed, and that truth from the Divine was not seen in natural light that was not yet brightened with heavenly light; see 5427, 5428.

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