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Genesis 22

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2 Iṇṇ-as Məššina: «Ədkəl barar-nak Isxaq, barar-nak ann iyyanda təknəɣ tara, takka dər-əs akal ən Moriyya, fəl adɣaɣ a kay z-assakna, amaran tagaɣ-i-tu takutay təkwayat.»

3 Tufat iga-ddu Ibrahim taṇakra tənzayat, isaffardat eškan, iggəgga ajaḍ-net, əbazan tarrayt ənta əd barar-net Isxaq d əššin daɣ eklan-net. Əkkan edag wa das imal Məššina.

4 As ṭufatt en ogga edag wa əkkan daɣ əsəṣwəd.

5 Iṇṇa y eklan: «Ɣamiwat da da tagəzam ajad, nak əd barar ad-nakku afalla ad-nəɣbəd Məššina, nəqqəl-kawan-du da da.»

6 Issəwar Ibrahim rur-es Isxaq eškan. Ənta iṃan-net eway šiṃakaten əddarnen d əlmoši. Əglan əššin-essan, əddəwan əjiwanken.

7 Iṇṇa Isxaq y abba-nnet Ibrahim: «Abba-nin!» Ikkəwan-as Ibrahim: «Nak da, barar-in! Ma igan?» Iṇṇ-as Isxaq: «Temsay d eškan da mišan ma təga teɣsay ta n təkutay təkayat?»

8 Ijjəwwab Ibrahim: «Məššina a du-z-igrəwan teɣsay ta n təkutay təkwayat, barar-in.» Əglan əššin-essan, əddəwan əjiwanken.

9 As din-oṣan edag wa das imal Məššina, ikras Ibrahim edagg ən təkutay, isammasaṇṣa fall-as eškan, təzzar ikrad Isxaq barar-net issəwar-tu edagg ən təkutay fəl əfalla n eškan.

10 Izzal Ibrahim əfus-net idkal-du əlmoši fəl ad igzəm rur-es.

11 Mišan Angalos n Əməli iɣr-ay daɣ jənnawan, iṇṇ-as: «Ibrahim! Ibrahim!» Ikkəwan-as: «Nak da!»

12 Iṇṇa tolas: «Ad-wər-təzzəla əfus nak əs barar! A-das-wər-təɣšəda arat! Id əmərədda əṣṣanaɣ as təksudaɣ Məššina. Wər di təgdela barar-nak ann iyyanda.»

13 Idkal Ibrahim aṣawad-net ogga ajaɣol iyyan daɣ təfəṣṣaɣ itiwaṭṭaf s əṣkawan. Təzzar ikk-ay Ibrahim ibaz-t-iddu, ig-ay takutay təkwayat daɣ adagg ən barar-net.

14 Ig'Ibrahim y adagg en den eṣəm: «Məššina a du-z-igrəwan.» A di da fəl itawaṇṇu azala: «Fəl adɣaɣ wa n Məššina, a-dd-itəwəgrəw.»

15 Angalos n Əməli ilas-du teɣaray n Ibrahim daɣ jənnawan,

16 iṇṇ-as: «Məššina iṇṇa: " Id zama təgeɣ a wa: as wər təgdela barar-nak, ann iyyanda,

17 illikan as a fall-ak aga albaraka əs tidət tolas əssəgətaɣ əzzurriya-nnak, šilat n eṭran ən jənnawan madeɣ aṃadal daɣ ṭama n agarew, amaran əzzurriya-nnak ad-arnu imagzaran-net.

18 Šimattiwen n əddənet kul ad-əgrəwnat albaraka fəl udəm n əzzurriya-nnak fəlas takawent a di təge."»

19 Iqqal Ibrahim eklan-net, əṇkaran-du, əddewan əs Ber-Šeba. Igla iɣsar Ibrahim daɣ Ber-Šeba.

20 Dəffər aratan win den, oṣan-du salan Ibrahim n as: «Milka ənta da təla bararan əd Naxor amaḍray-nnak.

21 Uts aɣafadday-nnet, Buz amaḍray-nnet, Kəmuhel ši-s n Aram,

22 Kesed, Xazo, Fildaš, Yidlaf əd Bətuhel.»

23 Bətuhel ši-s ən Raqqiyetu. Əntanay da da bararan ann əṭṭam ən Milka təgraw əd Naxor, amaḍray n Ibrahim.

24 Takna-nnet təgat eṣəm Rəhuma, təgraw dər-əs ənta da bararan: Tebax, Gaxam, Taxaš əd Mahaka.

   

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Arcana Coelestia #922

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922. 'He took from every clean beast, and from every clean bird' means goods that stem from charity, and the truths of faith. This has been shown already; 'beast' means goods that stem from charity, 45, 46, 142, 143, 246, 'bird' the truths of faith, 40, 776. Burnt offerings were made from cattle, from lambs and goats, and from turtle doves and young pigeons, Leviticus 1:2-17; Numbers 15:2-15; 28:1-end. These were clean beasts, each one of them meaning some particular heavenly quality. And because they meant these things in the Ancient Church, and in subsequent Churches represented them, it is clear that burnt offerings and sacrifices were nothing else than representatives that go with internal worship, and that when they had been divorced from internal worship they became idolatrous. This any mentally normal person can see, for what is an altar but merely something made of stone? And what is a burnt offering and a sacrifice but the slaughtering of an animal? For worship to be Divine it has to represent some heavenly quality which the worshippers know and acknowledge and from which they worship the One they are representing.

[2] Nobody except the person who does not wish to understand anything at all about the Lord can be ignorant of the fact that these things were representatives of the Lord. It is the internal things, namely charity and faith deriving from charity, through which the One who is being represented has to be seen, acknowledged, and believed, as is quite clear in the Prophets, for example in Jeremiah,

Thus said Jehovah Zebaoth, the God of Israel, Add your burnt offerings on to your sacrifices, and eat the flesh. I did not speak with your fathers and I did not command them on the day I brought them out of the land of Egypt on the matters of burnt offering and sacrifice. But this matter I commanded them, saying, Obey My voice, and I will be your God. Jeremiah 7:21-23.

Hearing or obeying His voice is obeying the law, the whole of which focuses on the one command that men should love God above everything else and their neighbour as themselves, for on these depend the Law and the Prophets, Matthew 22:37-40; 7:12. In David,

O Jehovah, sacrifice and offering You have not desired; burnt offering and sin-sacrifice You host not sought. I have delighted to do Your will, O my God, and Your law is within my heart. 1 Psalms 40:6, 8.

[3] In Samuel, who said to Saul,

Has Jehovah as great delight in burnt offerings and sacrifices as in obeying the voice of Jehovah? Behold, to obey is better than sacrifice, to hearken than the fat of rams. 1 Samuel 15:22.

What obeying His voice involves is apparent in Micah,

Shall I come before Jehovah with burnt offerings, with calves a year old? Will Jehovah be pleased with thousands of rams, with tens of thousands of rivers of oil? He has shown you, O man, what is good; and what does Jehovah require of you but to carry out judgement and the love of mercy, and to humble yourself by walking with your God. Micah 6:6-8.

These are the things that burnt offerings and sacrifices of clean beasts and birds mean. In Amos,

Though you offer Me your burnt offerings and gifts, I will not accept them, and the peace offering of your fatted ones I will not look upon. Let judgement flow like waters, and righteousness like a mighty stream. Amos 5:22, 24.

'Judgement' means truth, and 'righteousness' good. Both stem from charity and are the burnt offerings and sacrifices of the internal man. In Hosea,

I desire mercy and not sacrifice, and the knowledge of God rather than burnt offerings. Hosea 6:6.

From all these quotations the nature of sacrifices and burnt offerings when charity and faith are not present is clear. It is also clear from them that because 'clean beasts and clean birds' meant the goods that stem from charity and faith they also represented them.

Fußnoten:

1. literally, in the midst of my viscera

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