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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 # 5962

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5962. 'And he sent his brothers away, and they went' means a concealment from view. This is clear from the meaning of 'sending away as removing them from himself, consequently his ceasing for that reason to be present with them any longer; and from the meaning of 'going' or going away as living, also living further away from, and abandoning too, dealt with in 3335, 3416, 3690, 4882, 5493, 5696, thus becoming concealed from view. The fact that a removal from the internal celestial and so a concealment of it is referred to now is clear from what follows in the internal sense.

[2] Anyone who does not know the nature of the state of life experienced by spirits and angels in heaven cannot know why a concealment of truth and good is referred to now, when immediately before this they had had the light of truth and good shining on them. The heavenly state is such that spirits and angels pass through morning, midday, and evening, also twilight and morning again, and so on. For them it is morning when the Lord is present, blessing them with evident happiness; and at this time they enjoy a perception of good. Midday has come when they dwell in the light of truths; and it is evening when they are removed from them, in which case the Lord seems to them to be more remote and to be concealed from them. All in heaven undergo and pass through these alternating states; without them they cannot be led to ever greater perfection. For those alternating states establish contrasts for them, and from those contrasts they gain more perfect perception, for from those contrasts they know what does not constitute happiness since they know from them what is not good and what is not true.

[3] It is astonishing, and rightly so, that one state never is or ever will be exactly like another, also that one spirit or angel does not pass through changes of state that are the same as those of another, for the reason that with respect to good and truth one spirit or angel is not exactly like another, even as no one person's face is identical to another's. Even so the Lord makes a unified whole out of those varying individuals. It is a general rule that every whole which has any specific character is made up of varying parts which are brought, as if through agreement and harmony with one another, into such a state of unanimity that they all present themselves as a unified whole. In heaven the unified whole which results or rather the process of being unified is effected by means of love and charity; see also 3241, 3267, 3744, 3745, 3986, 4005, 4149, 5598. In the Word the concealment meant by 'Joseph sent away his brothers, and they went' is called evening, which among the angels has come when they do not perceive that the Lord is present. For heaven possesses a constant perception of the Lord's presence; but when angels pass through a state in which they lack that perception they do not, as before, feel an affection for good or see truth. This causes them distress, but shortly after that, twilight comes, and so morning.

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