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Genesis 44

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2 Tagaɣ takabart in ta n əzrəf daɣ əmi n əsaməd ən wa ənḍərran təssərṭəyaɣ as tat d əzrəf-net wa daɣ izzənza alkama.» Ig' amaššaɣal wa innəṭṭafan d ahan a wa das iṇṇa Yusəf.

3 As affaw ṭufat ətawašašakalan meddan, əzdan san əggigan.

4 Əg̣madan aɣrəm mišan wər əggugan as iṇṇa Yusəf y amaššaɣal wa innəṭṭafan d ahan-net: «Aglu, əlkəm i meddan a n ahogan as tan tewada taṇṇaɣ asan: «Ma fəl tərazzamam alxer əs təkma?

5 Wər təṣṣenam as takabart a ənta a daɣ isaṣṣu məšš-i, innay du sər-əs igitan win əkkəntalnen? Wər təgem arat olaɣan.»

6 Ewat tan, iṇṇ'asan a wen da.

7 Əṇṇan as: «Ma fəl məšš-ik igannu adi? Eklan-net idag daɣ-san igi n əmazal olan d adi.

8 Təhaṇṇayaɣ as wala azrəf wa nəgraw daɣ mawan ən sumad nana daɣ akal ən Kanan, da neway awan t'idu, məni za a w'az za nakər azrəf wala urəɣ daɣ ahan ən məšš-ik?

9 Iyyan daɣ-na wa ɣur du təgrawa takabart ibatet, amaran win d əqqimnen əqqəlanet eklan ən məšš-ik.»

10 Iṇṇ-asan: «Ardeɣ s a wa təṇṇam, mišan wa ɣur du təgraw takabart ɣas az z'abəza iqqəl akli, amaran kawanay ərsəbaɣ awan.

11 Kullu n iyyan izizabbat tarmad əsaməd-net, olam tu.

12 A tan itaggaz amaššaɣal innay tan, issəṇta ddu ɣur wa waššaran har wa ənḍərran. Tətawagraw du daɣ əsaməd wa n Benyamin.

13 Ərmaɣan ad əzazarren isəlsa nnasan, kullu n iyyan iggigga ajad-net, əqqalan aɣrəm.

14 As din oṣa Yuda əd maḍrayan-net, əggazan ehan wa n Yusəf. As t'in oṣan harwa da ih'ay, əssəjadan dat-əs.

15 Iṇṇ'asan Yusəf: «Ma iṃos əmazal wa təgam da? Wər təṣṣenam as aləs ən šilat in ila fərregat ən maṣnat n arat ikkintalan?»

16 Iṇṇ'as Yuda: «Ma dak za naṇṇu məšš-i? Ma dak za najjawwab? Maz za nəkkəs iṃan nana? Məššina a isaffaggan abakkad n eklan nak. Nakkanay da əmərədda ad nəqqəl eklan nak, nakkanay harkid wa ɣur du tətawagraw takabart.»

17 Iṇṇa Yusəf: «Ənimaggaga d adi, igi n ark əmazal, aləs wa ɣur du tətawagraw takabart in ɣas a z'iqqəlan akli nin, kawanay amaran taglim təggəzam alxer, təqqəlam abba nnawan.»

18 Təzzar ihoz t'id Yuda iṇṇ'as: «Əgmaya daɣ-ak məšš-i turagat n a dak əššiwəla da wər kay iggez alham fəlas šilat ən Firɣawna a təṃosa.

19 Kay iṃan nak məšši as dana təṣṣəstana kud nəla abba wala, təṣṣəstanaɣ ana kud nəla amaḍray əntada wala.

20 Nəjjəwwab ak as nəla abba nnana waššaran əd barar-net ənḍərran igraw daɣ tušaray nnet, w'as amaqqar neṭ wa dər wər ig' afandes, aba tu. Azzama ənta ɣas ad d'iqqiman isannahal tu abba nnana tara.

21 Təṇṇeɣ y eklan nak: " Awəyat i t'idu har t ənəyaɣ əs šiṭṭawen in. "

22 Nəjjəwwab ak nəṇṇ'ak:" Barar wa wər ifreg abba-net a t'id'ifəl, as t'id'ifal at t'iba. "

23 Mišan təṇṇeɣ y eklan nak: " As du wər təddewam d amaḍray nnawan wər za tələsam agraw ən turagat n a dat-i tazzakkem. "

24 As nəqqal akli nnak abba nnana nəg'as batu ta dana təge.

25 Aṃaran as dana iṇṇa abba nnana: " Əqqəlat zanzat ana du arat ən sudar, "

26 nəṇṇ-as: " Wər nəfreg tewaɣlay ar s an nəddəw d amaḍray nnana. As dər-əs wər nəddew wər za nəgrəw turagat n an nazzakkat dat aləs wen. "

27 Ijjəwwab akli-nnak abba nnana iṇṇ'ana: " Təṣṣanam as tanṭut in Raxil əššin bararan a di du teraw.

28 Iyyan ifal i, ṃaran əkkasaɣ aššak as əmətši a iga fəlas har əmərədda wər t'ənaya.

29 As ɣur-i təkkasam wa ənta da, təgraw tu təkma, wədi nak a waššaran a ad i tawəyam s alaxirat fəl tərəmmeq-net. "

30 Əmərədda as nəqqal akli nnak, abba nnana, wər nəddew əd barar, azzama təməddurt-net təqqan daɣ-as,

31 wədi at t'iba, nawəy akli nnak abba nnana a waššaran s alaxirat fəl tərəmmeq ən rur-es.

32 Fəlas nak akli nnak a ilmanan barar a, ənneɣ y abba nnana: " As dak k'idu wər əṣṣoɣala əhan i iṃan-net har faw."

33 Əmərədda əgmaya daɣ-ak ad aqqama nak, ad əqqəla akli nnak əggəzaɣ edagg ən barar a, idaw ənta əd məqqaran-net, əqqəlanet ket nasan.

34 Man əmmək a wa zz'əqqəla abba nin wər əddewa əd barar a? Kala kala wər əfrega aṇay n abba nin har tu tanɣu tərəmmeq!»

   

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Arcana Coelestia # 5749

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5749. 'You have done evil in what you have done' means that it is contrary to Divine law to claim that truth as their own. This is clear from the meaning of a theft, implied here by 'the evil which they had done', as claiming as one's own what is the Lord's, namely the truth meant by 'Joseph's cup made of silver', dealt with in 5747. The fact that making such a claim is contrary to Divine law is self-evident; see 2609. A person ought not to claim as his own anything that comes from the Lord, thus not anything that is true or good, so that he may dwell in the sphere of truth; and to the extent that he dwells in the sphere of truth he dwells in the light that the angels in heaven dwell in. Also to the extent that he dwells in that light intelligence and wisdom are present in him; and to the extent that intelligence and wisdom are present in him happiness is his. For this reason a person ought to have faith in his heart and acknowledge that nothing true or good at all originates in himself but that he receives everything good and true from the Lord; and this he ought to acknowledge because it is so.

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

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Arcana Coelestia # 5747

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5747. 'Is not this what my lord drinks from?' means that present with them there was interior truth received from the celestial. This is clear from the meaning of the cup, implied by 'what my lord drinks from', as interior truth, dealt with in 5736; and from the representation of Joseph, to whom 'my lord' refers here, as the celestial of the spiritual, dealt with in 5307, 5331, 5332, but here as the celestial, because reference is being made to interior truth and interior truth is spiritual yet comes forth from the celestial. The reception of it is meant by the cup's having been planted at Joseph's command in the mouth of Benjamin's pouch.

[2] The men are accused of having supposedly taken the cup. The reason why they were accused of having taken it, when in fact the cup had been planted there, is evident from the inner meaning, which is this: Truth imparted by the Lord is not accepted initially as a gift; for prior to regeneration a person supposes that he himself acquires the truth he knows, and as long as he makes this supposition he is guilty of spiritual theft. Claiming good and truth as his own and attributing them to his own righteousness and merit is taking away from the Lord what is His, see 2609, 4174, 5135. In order that this theft might be represented Joseph acted in the way he did; even so, the men were accused of theft so that a joining together might be effected. Before he has been regenerated a person's belief about how he acquires truth cannot be any different. He may, it is true, say with his lips, because of what he has been taught, that the truth of faith and the good of charity come entirely from the Lord; nevertheless he does not believe it until faith has become implanted in good. Only then does he begin to acknowledge it in his heart.

[3] Professing something because one has been taught it is altogether different from professing it because one believes it. Many people - even those who are not governed by good - can profess something because they have been taught it; for to them the teaching they receive is no more than factual knowledge. But only those who are governed by spiritual good, that is, by charity towards the neighbour, can profess something because they believe it. Further evidence that the men were accused of theft so that a joining together might be effected lies in the fact that by that means Joseph brought them back to himself and kept them thinking for some time about that deed, after which he revealed who he was, that is, he joined himself to them.

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