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Genesis 47

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2 Isaṇṇafran daɣ məqqaran-net ṣəmmos, issəkn'en i Firɣawna.

3 Iṇṇa Firɣawna i məqqaran ən Yusəf: «Ma iṃos əššəɣəl nawan?» Əṇṇan as: «Eklan nak təməḍint əššəɣəl nasan, og̣azan tat du ɣur marwan nasan.»

4 Əṇṇan as tolas: «Nakkanay təzrek a du nəga s akal wa fəlas amassaḍon as abas iha akal wa n Kanan, ikn'ay ṃanna iguz. Adi da fəlas eklan nak əgmayan daɣ-ak turagat n ad azzabben aṃadal wa n Gošen.»

5 Iṇṇa Firɣawna i Yusəf: «Abba nnak əd məqqaran nak oṣan kay du.

6 Akal wa n Maṣar ih'ak əfus zəzzəbbət tan daɣ aganna w' ofan n akal. Əggəzanet aṃadal wa n Gošen. Kud tordeɣ as əhan tan wiyyaḍ ən təfləst əṣṣannen əššəɣəl ən təməḍint wəllen, taga taṇat n aharay nin daɣ fassan nasan.

7 Iddew du Yusəf əd Yaqub abba nnet, issəkn'ay i Firɣawna, ig'as Yaqub assalam n əzzəbun.

8 Iṇṇ'as Firɣawna: «Mənəket elan nak?»

9 Ijjəwwab as Yaqub, iṇṇ'as: «Elan ən təməddurt in ṭemeday n awatay əd karadat təṃərwen a əṃosan. Taɣrəst in šigəzzulat ənaya daɣ-as ark-aṇay, aṃaran wər togda əd ta n marwan in.»

10 Iga Yaqub i Firɣawna šiwaṭriwen əmməzzayan.

11 Issəɣsar Yusəf abba-net əd məqqaran-net, ikf'en edagg ən təməɣsurt iggaz təla nnasan. Edag w' ofan daɣ akal ən Masar ihan aṃadal ən Ramses, əmmək w'as t omar Firɣawna.

12 Iṭṭaf Yusəf təməddurt n abba-net əd məqqaran-net d aɣaywan n abba-net s əket ən bararan-net.

13 Abas t illa a itamatšin daɣ akal ket-net fəl a wa iga laz daɣ igi, əṃṃutan kallan win Masar əd wa n Kanan.

14 Iššedaw du Yusəf azrəf kul wa ihan akal wa n Masar əd wa n Kanan, iṃos inazzan n alkama. Eway tu s ahan ən Firɣawna.

15 As iɣrad əzrəf kul wa ihan akal wa n Masar əd wa n Kanan əkkan du Kəl Maṣar ket nasan Yusəf, əṇṇan as: «Əngəm ɣas wər za naṃṃat dat-ək akf'ana a nətša!»

16 Iṇṇ'asan Yusəf: «Awəyat i du eharay nnawan azzama abas təlam azrəf, a kawan akfa daɣ adag-net a tətšam.»

17 Təzzar ewayan du iherwan nasan kul i Yusəf daɣ awatay wa, ikf'en išətša. A dasan isamaskal išətša əggəsan əd wəlli d ayfəd əd zəgran d əzdan.

18 Okay awatay wa. As ig' awatay wahadan əqqalan t'idu əṇṇan as: «Abas nəfrag ad ak nəɣbər məšš-i as abas nəla azrəf, ihərwan nana aṃaran təɣradam tan təla məšš-i, abas nəla a kawan nəkfa məšš-i ar ilamawan nana əd təwəgas nana.

19 Ənnar əddəlil nəhallak nakkanay əd təwəgas nana? Zanz'ana an nəggəz təla ən Firɣawna nakkanay əd təwəgas nana, takfaɣ ana a nətša. Akf'ana aṃasa a du nərəg aqqam aṃadal wər iṃṃut.

20 Izzənza Yusəf aṃadal kul ən Masar i Firɣawna fəlas aw Masar kul izzinz'as in tawagost-net id laz a tan iḍgazan. Iqqal akal kul in Firɣawna.

21 Əggazan aytedan kul təla ən Firɣawna daɣ Masar kul.

22 Iṃədlan win n əlfəqqitan ɣas a wər izzənza fəlas ihakk'en Firɣawna adagar iskatan wa daɣ ətattin, iṃos əlqanun, adi da fəlas din wər əzzənzan iṃədlan win nasan.

23 Iṇṇa Yusəf i tamattay: «Əmərədda a kawan əzzənza i Firɣawna kawanay əd ṃədlan nawan wədi aṃasa da təṇbəlam tan.

24 As təga ɣarat tolayam takfim Firɣawna təzunt tan ṣəmmosat tilem əkkozat təzunen šin d əqqimnen əṃosnen aṃasa ən təwəgas nawan əd sudar nawan kawanay əd bararan nawan d aytedan win əhanen iɣawnatan nawan.»

25 Əṇṇan as: «Taṃattant a daɣ-ana du təraga. Nəgrəwet saɣmar ɣur məšš-i ad nəqqəl eklan ən Firɣawna.»

26 Iga Yusəf a wen əlqanun iktaban ən təwəgas n akal ən Masar kul a tt'illan har azalada iga sər-əs əššəɣəl: təzunt ta n ṣəmmosat a igarraw Firɣawna. Iṃədlan win n əlfəqqitan ɣas a wər nəha təla ən Firɣawna.

27 Izdaɣ Israyil (eṣəm wahadan ən Yaqub) daɣ Masar daɣ edagg ihan aṃadal ən Gošen, əlan tu. Ad ətarawan əkannin əfələyləy.

28 Iga Yaqub ṃaraw elan d əṣṣa iɣsar daɣ Masar əqqalan elan ən təɣrəst-net kul ṭemeday n awatay d əkkozat təṃərwen d əṣṣa.

29 As du təhoz təmaṣtant-net iɣra ddu rur-es Yusəf iṇṇ'as: «kud əgrawa ɣur-ək saɣmar əgmaya daɣ-ak a du taga əfus nak daw taɣma nin tədkəlaɣ i arkawal n as wər i za tammazala daɣ Masar, as təgeɣ adi, a di tassakna tara əd təfləst.

30 As di aba təkkəssaɣ i daɣ Masar tawəyaɣ i əs zəkwan ən marawan in.» Iṇṇ'as Yusəf: «Ad ak agaɣ arat wa di təṇṇe.»

31 Iṇṇ'as Yaqub: «Əhəd i.» Ihad as Yusəf. Təzzar issəjad Yaqub daɣ gərmuz ən teṣṣat-net.

   

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Apocalypse Revealed # 137

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137. Behold, I will cast her into a bed, and those who commit adultery with her into great tribulation. (2:22) This symbolically means that therefore they must be left to their doctrine with its falsifications and be sorely infested by falsities.

A bed symbolizes doctrine, as we will see momentarily. Those committing adultery mean, symbolically, falsifications of truth (see nos. 134 and 136 above). And tribulation symbolizes an infestation by falsities (nos. 33, 95, 101), thus a great tribulation a severe infestation.

A bed symbolizes doctrine because of its correspondence; for as the body rests in its bed, so the mind rests in its doctrine. The doctrine symbolized by a bed, however, is the kind that each person acquires for himself, either from the Word or from his own intelligence. For it is in this that his mind finds repose and, so to speak, sleeps.

The beds that people rest in in the spiritual world come from just such an origin. For everyone there has a bed in keeping with the character of his knowledge and intelligence - the wise having magnificent beds, those without wisdom having humble beds, and falsifiers having squalid beds.

[2] This is the symbolic meaning of a bed in Luke:

I tell you, in that night there will be two men in one bed: the one will be taken and the other will be left. (Luke 17:34)

The subject is the Last Judgment. The two men in one bed are two who share the same doctrine, but not the same life.

In John:

Jesus said to (the sick man), "Rise, take up your bed and walk." And... he took up his bed, and walked. (John 5:8-12)

And in Mark:

...(Jesus) said to the paralytic, "Son, your sins are forgiven you." (And to the scribes He said,) "Which is easier, to say..., 'Your sins are forgiven you,' or to say, '...take up your bed and walk'?..." (Then He said,) "Rise, take up your bed (and walk.)" And... he took up the bed and went out (from their presence). (Mark 2:5, 9, 11-12)

It is apparent that a bed has some symbolic meaning here, because Jesus said, "Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Take up your bed and walk'?" To carry one's bed and walk means, symbolically, to meditate on doctrine. That is how it is understood in heaven.

[3] A bed symbolizes doctrine also in Amos:

As a shepherd rescues from the mouth of a lion..., so shall the children of Israel be rescued who dwell in Samaria at the corner of a bed and on the edge of a couch. (Amos 3:12)

At the corner of a bed and on the edge of a couch means relatively removed from the truths and goods of doctrine.

A bed or a couch has the same symbolic meaning elsewhere, as in Isaiah 28:20; 57:2, 7-8.

Because Jacob in the prophecies of the Word symbolizes the church in respect to its doctrine, therefore it is said of him that "he bowed himself on the head of the bed" (Genesis 47:31), that when Joseph came, "he sat up on the bed" (Genesis 48:2), and that "he drew his feet up into the bed and breathed his last" (Genesis 49:33).

Since Jacob symbolizes the church's doctrine, therefore at times, when thinking of Jacob, I have seen at a height before me a man lying on a bed.

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.