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Genesis 8

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1 Ikta-ddu Məššina Nux əd mudaran kul win dər-əs ənamahanen attin. Təzzar issəgar-du Məššina aḍu fəl aṃadal, əggazan aṃan šin təlkit.

2 Əzzəkken aṃan win ṣarrutan n aṃadal əd win jənnawan. Iffəsta akonak.

3 Dəffər ṭameday n əzəl əd ṣəmmosat təṃərwen əggazan aṃan šin n afanaz. Ad ṣattakan aṃan s a ənḍərran a ənḍərran fəl aṃadal.

4 Immədgar attin gər ədɣaɣan win n Ararat əzəl wa n ṃaraw d əṣṣa daɣ təllit ta n əṣṣayat.

5 Ad əfannazan aṃan har təllit ta n ṃarawat. Əzəl w'azzaran ən təllit ta ənta ad-d-ənafalalan mawan n ədɣaɣan.

6 As əganat əkkozat təṃərwen n əzəl olam Nux təxərəbbet ta iga daɣ attin,

7 issəgla aɣrut, igallan itaqqal-du har əṣtakan aṃan fəl aṃadal.

8 Təzzar issəgla tadabert fəl ad-iṣṣən kud aṃan əfnazan fəl tasayt n aṃadal wala.

9 Mišan tadabert ta abas id təssənṣa aḍar-net, təqqal-du Nux daɣ attin fəlas aṃadal kul as t-əlsan aṃan. Izzal-in əfus-net ibaz-tat izzogaz-tat-du attin.

10 Iqqim as ilas igi n əṣṣa aḍan, ilas-tat ikus daɣ attin issəgl-et.

11 As təga ṭakəst gəzzulat təqqal-t-idu tədad ala ibdagan ən zaytun, iṣṣan Nux amaran as aṃan əfnazan fəl aṃadal.

12 Iqqim tolas as iga əṣṣa aḍan iyyaḍ ilas-du təyya ən tadabert. Mišan wər t-in-təles tewaɣlay.

13 Daɣ əzəl wa zzaran ən təllit ta n iyyat n awatay wa n ṣədisat ṭəmad d iyyan ən təməddurt ən Nux əɣradan aṃan aṣatak fəl əddənet. Təzzar olam Nux təxərəbbet ta n afalla n attin, iṣwad inay amaran as aṃadal iggaz šin taɣart.

14 As ig'əzəl wa n ṣanatat təṃərwen d əṣṣa daɣ təllit ta n ṣanatat iqqur aṃadal.

15 Təzzar iššewal Məššina i Nux iṇṇ-as:

16 «Əg̣məd attin kay əd tənṭut-nak əd bararan-nak əd təḍoden ən bararan-nak.

17 Təkkəsa-du imudaran kul win dər-ək ənamahanen attin, əganen daɣ əzzənəf kul ən g̣ədad əd hərwan əd tawaqqast əd lumət-lumət, əggəzanet šin n ara, fələyləyanet daɣ əddənet, wəšənkəlanet.»

18 Ig̣mad-du Nux ənta harkid bararan-net əd tənṭut-net əd təḍoden ən bararan-net.

19 Imudaran, lumət-lumət, ig̣ədad, d a wa illomen aṃadal kul, əntanay da əg̣madan-t-idu irawan əs rawan.

20 Ikras Nux edagg ən təkutay y Əməli, obaz-du daɣ mudaran kul win wər nəṃṃəḍas əd g̣ədad kul win wər nəṃṃədas, igzam-tan, ikway-tan fəl adag wa ikras da, ig-en takuṭay y Əməli.

21 Iwat Əməli aɣas wa, oggam-tu. Təzzar iṇṇa daɣ ṃan-net har faw wər z-ələsa əsəwər n aṃadal tulɣant fəl əddəlil n awedan fəlas tədag əṇṇiyat-net s arak-mazalam ɣur təmməḍrəyt har faw, amaran wər z-ələsa ahluk ən təxlək təddarat a təqqal šilat n a wa əge da.

22 Iket əddənet təllay ətaggin ṇabalan d allayan d aṣamed əd tukṣay d awelan əd təgrəst d ahad d azal.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #922

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922. And took of every clean beast and of every clean fowl. That this signifies the goods of charity and the truths of faith, has been shown above; that “beast” signifies the goods of charity n. 45-46vvv3, 142-143, 246); and that “fowl” signifies the truths of faith n. 40, 776). Burnt-offerings were made of oxen, of lambs and goats, and of turtledoves and young pigeons (Leviticus 1:3-17; Numbers 15:2-15; 28:1-31). These were clean beasts, and each one of them signified some special heavenly thing. And because they signified these things in the Ancient Church and represented them in the churches that followed, it is evident that burnt-offerings and sacrifices were nothing else than representatives of internal worship; and that when they were separated from internal worship they became idolatrous. This anyone of sound reason may see. For what is an altar but something of stone, and what is burnt-offering and sacrifice but the slaying of a beast? If there be Divine worship, it must represent something heavenly which they know and acknowledge, and from which they worship Him whom they represent.

[2] That these were representatives of the Lord no one can be ignorant, unless he is unwilling to understand anything about the Lord. It is by internal things, namely, charity and the faith therefrom, that He who is represented is to be seen and acknowledged and believed, as is clearly evident in the Prophets, for example, in Jeremiah:

Thus saith Jehovah of armies, the God of Israel, Add your burnt-offerings unto your sacrifices, and eat ye flesh for I spake not unto your fathers, and I commanded them not in the day that I brought them out of the land of Egypt, concerning burnt-offerings and sacrifices; but this thing I commanded them, saying, Hearken unto My voice, and I will be your God (Jeremiah 7:21-23).

To “hearken to” or obey, “the voice” is to obey the law, which all relates to the one command: to love God above all things, and the neighbor as one’s self; for in this is the Law and the Prophets (Matthew 22:35-40; 7:12).

In David:

O Jehovah, sacrifice and offering Thou hast not desired, burnt-offering and sin-offering hast Thou not required; I have desired to do Thy will, O my God; yea, Thy law is within my heart (Psalms 40:7, 9).

[3] In Samuel, who said to Saul,

Hath Jehovah as great pleasure in burnt-offerings and sacrifices as in hearkening to the voice of Jehovah? behold, to obey is better than sacrifice, and to hearken than the fat of rams (1 Samuel 15:22).

What is meant by “hearkening to the voice” may be seen in Micah:

Shall I come before Jehovah with burnt-offerings, with calves of a year old? will Jehovah be pleased with thousands of rams, with ten thousands of rivers of oil? He hath showed thee, O man, what is good; and what doth Jehovih require of thee, but to do judgment, and to love mercy; and to humble thyself in walking with thy God? (Micah 6:6-8).

This is what is signified by “burnt-offerings and sacrifices of clean beasts and birds.”

So in Amos:

Though you offer Me your burnt-offerings and gifts I will not accept them; neither will I regard the peace-offering of your fat ones; let judgment flow like waters, and righteousness like a mighty river (Amos 5:22, 24).

“Judgment” is truth, and “righteousness” is good, both from charity, and these are the “burnt-offerings and sacrifices” of the internal man.

In Hosea:

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

From these passages it is evident what sacrifices and burnt-offerings are where there is no charity and faith; and it is also evident that clean beasts and clean birds represented, because they signified, the goods of charity and of faith.

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