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Genesis 46

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2 Iššewal Məššina y Israyil daɣ aṇay daɣ eṭəs iṇṇ'as: «Yaqub! Yaqub!» Ikkəwan as: «Nak da»

3 Təzzar iṇṇ'as: «Nak Məššina, məššina n abba nnak. A kay wər təggəz ṭasa n iki ən Masar fəlas den da a kay z'aga tamattay tagget.

4 Nak iṃan in a dər-ək iddəwan əs Masar aṃaran illikan as nak a kay du z'issuɣəlan. As kay z'iba illa ɣur-ək Yusəf.»

5 Ifal Yaqub Ber-Šeba. Əssəwanan bararan n Israyil abba nnasan Yaqub ənta əd bararan nasan əd təḍoden nasan šiṃariwen šin dasan d'issəgla Firɣawna fəl a tan in awəynat. Əwatan ihərwan nasan, ewayan təla nnasan kul ta əkrazan daɣ akal ən Kanan, ikka Yaqub Masar. əs Masar bararan-net, əd hayawan-net, əd təbararen-net əd təhayawen-net. Əzzurriya-net kul as dər-əs iddew.

8 Əntanay da iṣmawan ən maddanəs n Israyil (eṣəm-net wahadan Yaqub ) win oṣanen Masar: Aɣafadday-net eṣəm-net Ruben.

9 Maddanəs ən Ruben əṃosan Xenok, Falu, Xetsron əd Karmi.

10 Maddanəs ən Šimehon əṃosan Yəmul, Yamin, Ohad, Yakin, Isoxas əd Šul eššes ən wələt Kanan.

11 Maddanəs ən Lebi əṃosan Geršon, Kəhat əd Mərari.

12 Maddanəs ən Yuda əṃosan Er, Onan, Šela, Ferets əd Zarax. Mišan Er d Onan aba tan daɣ akal wa n Kanan. Maddanəs ən Ferets əmoṣan Hetsran əd Xamul.

13 Maddanəs n Issakar əṃosan Tola, Fuhax, Yašub əd Šimron.

14 Maddanəs ən Zəbulun əṃosan Sered, Elon əd Yaxlel.

15 Əntanay da da bararan win teraw Leyya əd Yaqub daɣ Faddan-Aram, dəffər adi teraw tabarart-net Dina. Iqqal əket ən bararan-net əd təbararen-net karadat təṃərwen əd karad.

16 Maddanəs ən Gad əmoṣan Isifyon, Xaggi, Šuni, Etsbon, Eri, Arodi, d Areli.

17 Maddanəs n Ašer əṃosan Yimna, Yišfi, Bərya əd Serax tamaḍrayt nasan. Maddanəs ən Bərya əṃosan Xeber əd Malkyel.

18 Əntanay da da bararan ən Zilfa tamaššaɣalt ən Laban ta ikfa ell-es Leyya. Teraw tan du əd Yaqub iṃos əket nasan maraw əd ṣədis.

19 Maddanəs ən Raxil tanṭut ən Yaqub: Yusəf əd Benyamin.

20 Yusəf igraw bararan-net daɣ akal ən Masar Manašše d Efraym, teraw as tan du Asnat ell-es ən Foti-Fera əlfəqqi n əɣrəm wa n On.

21 Maddanəs ən Benyamin əṃosan Bela, Beker, Ašbel, Gera, Naman, Exi, Roš, Muffim, Xuffin d Ard.

22 Əntanay da da bararan ən Raxil win du teraw i Yaqub, iṃos əket nasan ṃaraw d əkkoz.

23 Rures ən Dan iṃos Rušim.

24 Maddanəs ən Naftali əṃosan Yaxtsel, Guni, Yetser əd Šilem.

25 Əntanay da da bararan ən Bilha tamaššaɣalt ən Laban ta ikfa ell-es Raxil. Teraw tan du əd Yaqub imoṣ əket nasan əṣṣa.

26 Əket n aytedan win d əg̣madnen Yaqub oṣan du Masar əddəwan dər-əs as wər əhenat təḍoden ən maddan-əs, iṃos ṣədisat təṃərwen əd ṣədis.

27 Əket wen əwaran t'in əššin bararan ən Yusəf əhunen daɣ Masar. Iqqal əket n aytedan kul ən Yaqub win d'oṣanen Masar əṣṣayat təṃərwen.

28 Izzozar in Yaqub Yuda əs Yusəf fəl a das iməl as əntanay əzayan in Gošen. As d'in oṣan akal ən Gošen,

29 isammatag Yusəf taṃara-net ikka akal wen fəl ad ilkəd y abba-net Israyil. Da da ad t'inay a sər-əs in iggad igabarrat iri-net har iga tamert ihallu fəl əzir-net.

30 Iṇṇa Yaqub i Yusəf: «Əmərədda kud ira ib'i azzama ənayaq qay təddara harwa.»

31 Iṇṇa Yusəf i məqqaran-net d aɣaywan n abba nnet: «Ad agla ad əməla i Firɣawna as iməqqaran in d aɣaywan n abba nin win əhanen akal ən Kanan oṣan'i du,

32 əməlaɣ as as imaḍanan a əṃosan fəlas ihərwan a əlan gər za win maḍrornen wala win zawwarnen ewayan tan du əntanay d a wa əlan kul.

33 As kawan in isassaɣra Firɣawna iṣṣəstan kawan d əššəɣəl nawan, taṇṇim as: «Eklan nak imaḍanan as faw əṃosan tan ɣur təmməḍrəyt nasan har əmərədda, nakkanay əd marwan nana», adi da a fəl za təfrəgam təməɣsurt daɣ aṃadal wa n Gošen fəlas Kəl Masar mušəkat a əgan iṃadanan.»

   

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Arcana Coelestia # 6032

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6032. 'And was seen towards him' means perception. This is clear from the meaning of 'seeing' as understanding and discerning, dealt with in 2150, 3764, 4567, 4723, 5400, and as having faith, 1315, 1807, 3863, 3869, 4403-4421, 5400. As regards the meaning of 'seeing' as understanding and therefore perceiving, and also as having faith, it should be recognized that a person has two components constituting his life - SPIRITUAL LIGHT and SPIRITUAL HEAT. Spiritual light constitutes the life of his understanding, and spiritual heat the life of his will. By virtue of its very own origin spiritual light is Divine Truth flowing from the Lord's Divine Good and is therefore the truth of faith flowing from the good of charity, while spiritual heat by virtue of its very own origin is the Divine Good of the Lord's Divine Love and is therefore the good of celestial love or love to the Lord and the good of spiritual love or love towards the neighbour. As has been stated, these two constitute the entire life in a person.

[2] As regards spiritual light, this is related to a person's understanding in the way that natural light is related to his external sight. That is to say, so that the eye can function, light must exist which enables it to do so. When it exists the eye beholds in that light everything all round outside itself. The same is true of the intellectual power of the mind, which is a person's inner eye. So that this eye can function the light of heaven flowing from the Lord must exist, enabling it to do so. And when this eye functions with the aid of that light it too beholds things all round outside itself. But the objects it sees are spiritual ones - facts and truths. When however it does not have the aid of that light, a person's intellectual power of the mind or inner eye is like his external or physical eye when this is in darkness and cannot see anything. That is, it does not from factual knowledge behold any truth, or from truth behold any good. The light which enables the intellectual power of the mind to function is light indeed, a kind of light which is a thousand times brighter than midday light in the world, as I can testify since I have beheld it. In that light all the angels in heaven see things all round outside themselves, and in that same light they also behold and perceive the truths of faith and the essential nature of them. This now explains why in the spiritual sense 'seeing' means not only the understanding but also any of its activities, such as cogitation, reflection, observation, circumspection, and many others, as well as meaning not only faith but also anything constituting faith, such as truth, teaching drawn from the Word, and the like.

[3] As regards spiritual heat however, this is related to a person's will in the way natural heat is related to his body, in that the one imparts life to the other. But by virtue of its very origin - an origin that can be traced back to the Lord - spiritual heat is nothing other than Divine Love towards the entire human race and the reciprocation of that love by man, to Him and also towards the neighbour. And that heat is heat indeed; it blesses angels' bodies with warmth and at the same time blesses their inmost beings with love. This is the reason why 'heat', 'flame', and 'fire', when used in the genuine sense in the Word, mean things connected with love, such as affections for goodness and truth, and also goodness itself.

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