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Genesis 49

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1 «Idawat du a dawan əməla a wa kawan z igrəwan daɣ azzaman win du zaynen.

2 Idawat du bararan in, ṣəsəmat y awal in:

3 Ruben kay aɣafadday nin, Kay aṣṣahat in, kay eɣaf ən təɣurad in, Kay a ogaran ətəwəsəɣmar daɣ bararan in, Kay a ogaran təla ən fərregaten.

4 Təṃosa angi n aṃan ozalnen Mišan a kay igməd almaqam nak, Wa n tizart y iməḍrayan nak Fəlas təsaffallasa abba nnak S ənəməṇsa wa təge d anna nnak.

5 Šimehon əd Lebi iməḍrayan olanen Šikabiwen nasan kayatan əkmanen.

6 Sənnəməggəgaɣet šiṃərkas nawan əd ṃan in Əqqamet ətəwəsaɣmar in Wər irtay dər-wan daɣ ahan in, Fəlas daɣ alham nawan, bararan in Ad tənɣam aytedan aggotnen daɣ tara ən ṃan təɣtasam agozan ən zəgran əddarnen.

7 Təwar tulɣant alham nawan ilan šiɣərden Fəlas təkmawen a t'əhanen. Təwar tulɣant aššar nawan ad d izzibben, Fəlas təhanint kawan wər nəha, əd ṃan mallolnen A kawan əzəmməzzəya əd temattay nin, Aṃaran əzəwwəziwəzaq qawan daɣ akal in.

8 Yuda kay a əflasan məḍrayan nak Ad tarna imagzaran nak, Maddanəs n abba nnak ad əssəjədan dat-ək.

9 Yuda, barar in, ahar ənḍərran a dər toleɣ iṃan-net, Wa dd iyyəwanan daɣ təgmərt, iqqal du edag-net. Ikram iḍaran-net, Israd: ma ihalan əsəbdəd-net?

10 Taɣmar wər za təfəl ehan-net, Əṭṭəbil illa ɣur əzzurriya nnet Har d'aṣu wa tt'ilan iṃan-net, Ənta as əṭṭafnat təmattiwen taṇat-net.

11 Ewad daɣ tənafləyt As iqqan ajad-net Daɣ təfṣəq n əzzəbib-net, Irabbaz isəlsa nnet Daɣ esmad d əzzəwi nnet.

12 Isaṣṣahat esmad təməllay ən šiṭṭawen-net, təssəmlal teṣṣay n əx išenan-net.

13 Zəbulun ad iɣsər fəl ṭama ən gərwan, Dad ətazakken əɣlalan win n aṃan. Akal-net igla har əɣrəm wa n Tsidon.

14 Issakar iṃos ajad iṣṣohen, Itallaman gər məssəgan, Iṣaggad y alxeran.

15 As tan inay ad idakkal əzuk fəl zeran Išɣəl ardu s i tt'ilan.

16 Dan ad aṣṣahen aytedan-net Šilat n iyyat tawšet daɣ šin n Israyil ket-net.

17 Dan šila n taššolt təhat tarrayt-net Təddad agozan n ays fəl ad d'uḍu aṃawan-net.

18 Əge daɣ-ak aṭṭama nin fəl efsan, ya Əməli!

19 Gad ad t'əgrəwan majjarakan Mišan a tan arnu istəq qan.

20 Ašer ila tagəlla təṇfat, Ənta z ihakkin isudar win əzodnen əmənokal.

21 Naftali tədəmit təggoragat Tətaraw awleɣan əhoṣṣaynen.

22 Yusəf šilan ənezər n ašək itarawan s igət Illan dagma n aṃan ən šaṭ, Əg̣g̣aran taɣərt iləlad-net.

23 Əgrawan tu kəl təganziwen s igət A tu naḍḍaban har əlan talilant, Əsaknin tu əzzəngu nnasan s igət.

24 Mišan ikna iḍuf ən təganzay nnet Ətawasaṣahen zayyan ən fassan-net S əfus n Əməqqar wa əɣbada d aṣṣahat-net, S ənta as əheɣ tag̣g̣azt-net, Iṃos wa s əsahhadda fəl təɣurad-net,

25 S əddəlil ən Məššina nin wa kay ikfan tadhəlt-net, S əddəlil n Əməqqar wa fall-ak itaggan albaraka-net, Daɣ təṇfa n akonak wa n jənnawan, D aṃan win d əg̣ammadnen eres ən ṃədlan. Ig'ak tolas albaraka daɣ ara ən ṭədoden əd hərwan.

26 Abba nnak ihakku albarakatan As win marawan in ogaran tan, Afalla n ədɣaɣan win ərunen okayan tan. Eɣaf ən Yusəf azzabbenet fall-as albarakatan, Fəl takannart ən win d iṇṇəfrannen daɣ məqqaran.

27 Benyamin uray a iṃos iɣišašen S aɣora ilammaz tagmərt-net Əs ṭakəst ad uzan agləz-net.

28 Əntanay da da awalan win dasan iga abba nasan as fall-asan itaggu albaraka nnet. Əkkulluk n iyyan iga fall-as albaraka ən ṃan-net. Əntanay a daɣ əganat tawšeten an marawat əd ṣanatat n Israyil. Dəffər a di omar maddan-əs, iṇṇ'asan: «Nak əmərədda tilkamat ən təɣrəst in a əhe. As di aba təṇbəlam i ɣur abbatan in daɣ əɣəɣi wa ihan tawagost ta n Efron wa n aw Xet, ta təhat Makfela dagma n aṃadal ən Mamre daɣ akal wa n Kanan. Tawagost en da a izzənza Ibrahim ɣur Efron wa n aw Xet fəl ad iqqəl əɣəɣi wa tat ihan edagg ən zəkwan.

31 Denda ad iṭawaṇbal Ibrahim əd tənṭut-net Sarata, denda ad iṭawaṇbal Isxaq əd tənṭut-net Raqqiyetu, denda tolas ad əṇbala Leyya.

32 Tawagost d əɣəɣi wa tat ihan ənzan du ɣur Kəl Xet.»

33 As iɣrad Yaqqub ammar ən maddan-əs iqqal serrad-net, təga talɣa nnet, ilkam i marawan-net win aba.

   

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Arcana Coelestia # 6333

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6333. THE INTERNAL SENSE

The statements made in this chapter by Jacob show plainly that the Word has a meaning in it which is different from that seen in the letter. For in verse 1 Jacob, who by now is Israel, says that he will tell what will happen to his sons at the end of days; yet nothing of what he tells and foretells in fact happened to them. He says for example that the descendants of Reuben, Simeon, and Levi, who are the subject in verses 3-7, will be cursed more than the rest, and that Simeon and Levi will be divided in Jacob and scattered in Israel. Yet the opposite happened to Levi - he was blessed, for the priesthood was invested in him.

[2] Nor did what is said about Judah happen to that tribe, apart from the fact [implied in verse 10] that the representative of the Church remained longer with it than with the rest. And in addition to that, things are stated about it, the nature of which no one can know except from the different meaning concealed inwardly, such as the statements in verses 9, 11-12, that he crouched and lay down like a lion; bound his young ass to the vine, the foal of his she-ass to an outstanding vine; washed his clothing in wine, his garment in the blood of grapes; or the statement that his eyes were red from wine, and his teeth white from milk. All these statements are of such a nature that anyone may see that they hold something which is well known in heaven but cannot become plain to man except from heaven.

[3] The same applies to what Israel said about the rest of his sons, for example, regarding Zebulun, that he will dwell at the haven of the seas and of ships, with his side towards Sidon; regarding Issachar, that being a bony ass lying down between burdens he will bend his shoulder to bear burdens; regarding Dan, that he will be a serpent on the road, a darting serpent on the path, biting the horse's heels, and its rider will fall backwards; and so on regarding the rest of his sons. All this, as has been stated, plainly demonstrates the existence of an internal sense. The Word is given so that it may unite heaven and earth, that is, angels with men, and for that reason it has been written in such a way that angels may understand it in a spiritual manner while a person understands it in a natural one. And this brings a holy influence by way of the angels that causes the two to be united.

[4] Such is the nature of the Word both in the historical sections and in the prophetical parts. Yet the internal sense is less apparent in the historical sections than the prophetical parts because the historical narratives have been written in a different style, though that style nevertheless employs meaningful signs. Those narratives have been provided so that children, younger or older, may be introduced through them into reading the Word, for they give children delight and stay in their minds. Through those narratives they are brought in contact with the heavens, a contact that is pleasing because children live in a state of innocence and charity for one another. This is the reason for the existence of the historical part of the Word. And the reason why there is a prophetical part is so that a person may have no more than a vague understanding of it when he reads it; yet when the kind of person alive today gleans a vague understanding, the angels have a clear perception. This I have been allowed to know from much experience, which in the Lord's Divine mercy will be presented elsewhere.

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