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Genesis 50

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2 Dəffər adi omar Yusəf ad əšširədan nasmagalan-net alzanazat ən ši-s, agin as aḍutan əzodnen.

3 Imutag win əkkozat təṃərwen n əzəl a dər du tagdin. Əgan kəl Masar əṣṣayat təṃərwen n əzəl əhallin tu.

4 As okayan aḍan win təweškent iššewal Yusəf y aytedan ən Firɣawna iṇṇ'asan: «Kud a təṇṇam taram i təšəššiwədam i əmazal in a dawan z aga əs Firɣawna, taṇṇim as:

5 " Abba nin as ədkala arkawal ɣur tilkamat ən təɣrəst-net as akal wa n Kanan a daq qu zəṇbəla daɣ əzəkka wa isammatag i ṃan-net." Taṇṇim as tolas: " Ad id'akfu turagat n ad agla a t in əṇbəla ad d əqqəla."»

6 Iṇṇ'as du Firɣawna: «Aglu tammazala abba nnak tassanda arkawal wa das təge.»

7 Ig̣g̣əzzay Yusəf ad in ammazal ši-s. Əddewan dər-əs maššaɣalan ən Firɣawna əd wəššaran ən nəqqima-net əd muzaran kul ən Masar,

8 d aɣaywan ən Yusəf kul əd məqqaran-net d aytedan n abba nnet, wər d'iqqim dəffər-san daɣ akal wa n Gošen ar bararan nasan əd herwan nasan win maḍrornen əd win zawwarnen.

9 Iddew Yusəf əd win əwannen əggəsan əd win əwannen malankaytan ərkaban əggəsan əntanay da. Iṃos šikkəlt təknat iget.

10 As din ewadan asabbakkaw wa n Atad dagma ən Yorden əgan as tamazala təknat təzzəwwərt a daɣ sakarayan. Iga Yusəf daɣ adag wen əṣṣa aḍan əṃosnen təweškent y abba nnet.

11 As ənayan Kəl Kanan əɣsarnen aṃadal a təfiyyawt ta daɣ asabbakkaw wa n Atad əṇṇan: «Iket ən təfiyyawt ən Kəl Masar!». Adi da a fəl itawagga y adag wa eṣəm Abel-Mitsərayim, edag illan dagma ən Yorden.

12 Əgan maddanəs ən Yaqub arat w'as tan omar.

13 Ewayan alzanazat-net s akal wa n Kanan əṇbalan t'in daɣ əɣəɣi wa ihan tawagost ta n Makfela, əɣəɣi wa izzənz' Ibrahim ənta əd tawagost ɣur Efron wa n aw Xet fəl ad iqqəl edagg ən zəkwan dagma n aṃadal ən Mamre.

14 Yusəf dəffər tamazala ən ši-s iqqal akal wa n Maṣar ənta əd məqqaran-net kul d aytedan kul win əmmozalnen ši-s a dər iddew.

15 As ənayan məqqaran ən Yusəf as abba nnasan za aba tu, ad ətinəməṇṇin: «Ma za nagu kud Yusəf iggaz t' alham nana, iru a daɣ-na izzəzal ark əmazal wa ṇad a das nəga da?»

16 Təzzar əzammazalan in sər-əs əṇṇan as in: «Abba nnana harwa wər t'aba omar ana iṇṇa:

17 " Aṇṇat as: «Yusəf əṣṣanaɣ as əgan ak məqqaran nak ark-əmazal labasan mišan əgmaya daɣ-ak ad asan təṣṣurəfa ark-aratan nasan əd bakkadan nasan.» " Əmərədda nəgmay daɣ-ak ad təṣṣurəfa y eklan ən Məššina n abba nnak.» As isla Yusəf i batu nnasan iggaz šin tala.

18 Oṣan t'idu məqqaran-net əssəjadan dat-əs əṇṇan as: «Nakkanay da nəṃos eklan nak.»

19 Mišan iṇṇ'asan Yusəf: «Ad wər tərməɣam! Nak wər əhe edagg ən Məššina.

20 Təgam əṇṇiyat n a d i tagim təkma mišan Məššina isaṃṃatay tat ig'et alxer fəl ad ag̣əz aytedan aggotnen, adi da a itamazalan daɣ azzaman win əmərədda.

21 Daɣ adi ad wər tərməɣam! Ad əṣṣəna daɣ-wan kawanay əd bararan nawan.» Isahhadarrat tan s awalan əzodnen əḍasnen iwallan nasan.

22 Iɣsar Yusəf daɣ Masar harkid aɣaywan n abba nnet. Taɣrəst-net har tewad ṭemeday n awatay əd ṃaraw as t'aba.

23 Yusəf iddar har inay maddanəs ən hayawan n Efraym rur-es, tolas inay maddanəs ən Makir ag Mənašše əhunen daɣ fassan-net.

24 Iṇṇa Yusəf i məqqaran-net: «Nak ad i iba mišan illikan as Məššina a daɣ-wan iṣṣən, ṃaran issuɣəl kawan akal w'as idkal arkawal n ad t'akfu y Ibrahim d Isxaq əd Yaqub.»

25 Təzzar issəhad Yusəf maddanəs n Israyil iṇṇ'asan: «Illikan as Məššina a daɣ-wan iṣṣən, tawəyam alzanazat in as təg̣madam akal a.» Dəffər adi aba Yusəf, tewad təɣrəst-net ṭemeday n awatay əd ṃaraw.

26 Tətawašarad alzanazat-net ətawaggan as aḍutan əzodnen tətawagga daɣ šifit tətawasanṣa daɣ əssənduq wa tətaggaz alzanazat daɣ Masar.

   

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2 Chronicles 16:14

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14 And they buried him in his own sepulchres, which he had made for himself in the city of David, and laid him in the bed which was filled with sweet odours and divers kinds of spices prepared by the apothecaries' art: and they made a very great burning for him.

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Arcana Coelestia # 2916

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2916. That 'give me possession of a grave among you' means that they were able to be regenerated is clear from the meaning of 'a grave'. In the internal sense of the Word 'a grave' means life, which is heaven, and in the contrary sense death, which is hell. The reason it means life or heaven is that angels, who possess the internal sense of the Word, have no other concept of a grave, because they have no other concept of death. Consequently instead of a grave they perceive nothing else than the continuation of life, and so resurrection. For man rises again as to the spirit and is buried as to the body, see 1854. Now because 'burial' means resurrection, it also means regeneration, since regeneration is the primary resurrection of man, for when regenerated he dies as regards his former self and rises again as regards the new. It is through regeneration that from being a dead man he becomes a living man, and it is from this that the meaning of 'a grave' is derived in the internal sense. When the idea of a grave presents itself the idea of regeneration comes to mind with angels, as is also evident from what has been told about young children in 2299.

[2] The reason 'a grave' in the contrary sense means death or hell is that the evil do not rise again to life but to death. When therefore the evil are referred to and a grave is mentioned, no other idea comes to mind with angels than that of hell; and this also is the reason why hell in the Word is called the grave.

[3] That 'a grave' means resurrection and also regeneration is evident in Ezekiel,

Therefore prophesy and say to them, Thus says the Lord Jehovih, Behold, I will open your graves, and cause you to come up out of your graves, O My people, and I will bring you to the land of Israel, and you will know that I am Jehovah when I open your graves and cause you to come up out of your graves, O My people. And I will put My spirit within you and you will live, and I will place you on your own land. Ezekiel 37:12-14.

Here the prophet refers to bones that have been made to live, and in the internal sense to regeneration. Its being a reference to regeneration is quite evident, for it is said, 'when I will put My spirit within you and you will live, and I will place you on your own land'. Here 'graves' stands for the former self and its evils and falsities, while the opening of them and the coming up from them means being regenerated. Thus the idea of a grave perishes and so to speak is discarded when the idea of regeneration or new life enters instead.

[4] The description in Matthew 27:52-53, about graves being opened and many bodies of the saints who were sleeping being raised, coming out of their graves after the Lord's resurrection, entering the holy city, and appearing to many, embodies the same idea, that is to say, a resurrection taking place as a result of the Lord's resurrection, and in the inner sense every individual resurrection. The Lord's raising of Lazarus from the dead, John 11:1 and following verses, likewise embodies the re-establishment of the Church from among gentiles; for all the miracles that the Lord performed, because they were Divine, embodied the states of His Church. Something similar is also meant by the man who, having been cast into the grave of Elisha, came to life again on touching the prophet's bones, 2 Kings 13:20-21, for Elisha represented the Lord.

[5] As 'burial' meant resurrection in general and every individual resurrection, the ancients were therefore particularly concerned about their burials and about the places where they were to be buried - Abraham, for example, was to be buried in Hebron in the land of Canaan, as were Isaac and Jacob, together with their wives, Genesis 47:29-31; 49:30-32; Joseph's bones were to be carried up out of Egypt into the land of Canaan, Genesis 50:25; Exodus 13:19; Joshua 24:32; David and subsequent kings were to be buried in Zion, 1 Kings 2:10; 11:43; 14:31; 15:8, 24; 22:50; 2 Kings 8:24; 12:21; 14:20; 15:7, 38; 16:20, the reason being that the land of Canaan and also Zion represented and meant the Lord's kingdom, while burial meant resurrection. But it may become clear to anyone that the place itself does not contribute anything towards resurrection.

[6] The truth that 'burial' means resurrection to life is also evident from other representatives, such as the requirement that the wicked were not to be lamented or buried, but cast aside, Jeremiah 8:2; 14:16; 16:4, 6; 20:6; 22:19; 25:33; 2 Kings 9:10; Revelation 11:9; and that the wicked buried already were to be cast out of their graves, Jeremiah 8:1-2; 2 Kings 23:16-18. But as regards 'a grave' in the contrary sense meaning death or hell, see Isaiah 14:19-21; Ezekiel 32:21-23, 25-26; Psalms 88:4-5, 10-11; Numbers 19:16, 18-19.

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