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Genesis 41

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2 Inay əṣṣayat šitan əg̣ammadnat t'idu əhossaynat əddəratnat ənnaznat əḍḍannat daɣ taddalət.

3 Aṃaran əg̣madnat du šiyyad əṣṣayat Ənnil əbrarnen əlbaknat əkkanat šin n azzarnen əbdadnat dagma-nasnat daɣ təšəšwit n Ənnil.

4 Aṃaran šitan šin əbrarnen əlbaknen, ətšanat əṣṣayat šin hossaynen əddəratnen. Təzzar iṇkar du Firɣawna daɣ etəṣ.

5 Iqqal etəṣ ilas targət, inay: əṣṣayat təɣaɣanen əṭfasnen əhossaynat idkal tanat agabal iyyanda.

6 Dəffər adi šiyyaḍ əṣṣayat əṣṣumnen issiqqad-tanat əhud, ədwalnat du dəffər šin azzarnen.

7 Əlmaznat təɣaɣanen šin əṣṣumnen šin n əṣṣayat əṭfasnen zawwarnen. Iṇkar du Firɣawna, igr'in as awa targət.

8 As affaw da Firɣawna irriddad, isassaɣara ddu imaššaɣawan əd muṣanan kul ən Masar. Imməgrad asan əs tərgət-net. Mišan waliyyan a t'ikfan almaɣna nnet.

9 Təzzar ibdad du əmuzar ən maššaɣalan win tu šašwinen iṇṇa i Firɣawna: «Ad assakta azala alxatatan in win okaynen.

10 Əzəl iyyan iggaz kay alham in nak d əmuzar ən maššaɣalan win kay šatšinen, təgeɣ ana daɣ kasaw ɣur əmuzar ən mag̣azan nak.

11 Norga nak dər-əs ahad iyyanda əkkullu ən tərgət d almaɣna nnet.

12 Kasaw wen nənimah'ay d iyyan daɣ Kəl Ibri ašku wa n əmuzar ən mag̣azan nak. Nəmməgrad as əs tərgəten nana təzzar iffəssar anaq qanat s akk iyyan a wa təṇṇa tərgət-net.

13 Ənta əmmək wa as danaq-qanat iffəssar iṃos a wa: Nak issoɣal i əššəɣəl in, amaran ənta itawašalay.»

14 Firɣawna izammazal, ad itəwəɣru Yusəf. Itawakkas du daɣ kasaw, ilza, isaṃṃattay isəlsa. Təzzar ibdad du dat Firɣawna.

15 Iṇṇa Firɣawna i Yusəf: «Nak orge, amaran ab'i i di tanat iffəssaran, mišan əsləɣ as kay tətafassara targəten.

16 Ijjəwwab as Yusəf, iṇṇ'as: «Wərge nakku, kala kala ar Məššina a dak z'iməlan təkəbbert ta təge.»

17 Iṇṇa Firɣawna i Yusəf: «Daɣ tərgət in aṇay a əgeɣ as əbdada daɣ ṭama n Ənnil,

18 har din əṣwada daɣ əṣṣayat šitan əddəratnen əhossaynen as t'idd əg̣madnat. Ənaznat ənbarnat daɣ taddalət. Ənaya tolas šiyyaḍ əṣṣayat ənšašnen, əbrarnen wəllen, əlbaknat, as wər kala ad ənaya tulat nasnat daɣ Masar. Šitan šin, əlkamnat du i šin azzarnen əddəratnen ətšanat tanat.

21 Əɣradnat iguz ən tədusen nasnat mišan wər dasnat tanat təha təṇfa fəlas əglanat əbrarnat. Təzzar əṇkara du daɣ etəṣ.

22 Əlasa orgeɣ ənaya əṣṣayat təɣaɣanen əṭfasnen əhossaynat əwarnat agabal iyyanda.

23 Dəffər adi šiyyaḍ əṣṣayat əlliswaynen əṣṣumnen, issiqqad tanat əhud, ədwalnat du dəffər šin azzarnen.

24 Əṇkarnat təɣaɣanen šin əṣṣumnen əlmaznat šin əṭfasnen. targəten šin əmalaq qanat i maššaɣawan mišan wər tan iha i di imalan almaɣna nasnat.

25 Iṇṇa Yusəf i Firɣawna: Firɣawna targəten šin almaɣna nasnat iyyanda. Məššina a iran ad ak iməl arat w'as oṭas igi nnet.

26 Əṣṣayat šitan šin di əhossaynen adi əṣṣ'elan, aṃaran əṣṣayat təɣaɣanen šin əhoṣṣaynen əntanatay da əṣṣ'elan: targət iyyatda.

27 Əṣṣayat šitan šin d əg̣madnen agarew daɣ tilkamat əṃosnen šin əlbaknen, əbrarnen, adi əṣṣ'elan, aṃaran əṣṣayat təɣaɣanen šin əṣṣumnen issiqqad tanat əhud adi əṣṣ'elan ən laz.

28 A wa da a dak əṇṇeɣ ihogan as Məššina imal ak a wa z'agu.

29 Ad d'aṣin əṣṣ'elan ən tewant daɣ akal ən Masar kul.

30 Əlkəman asan əṣṣa ən laz har din aṭṭawin aytedan tewant ta ṇad, təg̣məd təṇfa akal.

31 A wa z'agu laz daɣ igi, ad in aṭṭawin aytedan tewant ta as kala ad təga.

32 Tišit ən tərgət ta ṣanatat ənta a isannafalalan as Məššina isigatakkat taṇat-net, aṃaran ad d issətrəb azzaman win.

33 Əmərədda ihor d ad təsənnəfrəna aləs n əməli ən tayttay a za təssənnəṭṭəfa əd taṇat n akal ən Masar ket-net.

34 Ihor tolas at tətkəla imaššaɣalan daɣ akal kul fəl a du tabazan təzunt ta n ṣəmmosat n a wa talayan aytedan daɣ təwəgas nasan daɣ elan win n əṣṣa ən tewant.

35 Əššidəwanet irawan ən sudar kul daɣ elan ən tewant win d əzaynen da, əššidəwanet alkama daɣ ɣərman win tizart ən Firɣawna, iqqəlet šiɣebəren, ag̣g̣əzanet tu.

36 Isudar win ad əqqəlan šiɣebəren y elan win n əṣṣa ən laz win z aginen daɣ akal ən Masar. As iga di akal wər tu z ihlək laz.

37 Təg̣raz batu ta i Firɣawna d aytedan-net.

38 Iṇṇa Firɣawna y aytedan-net: «Mənid za nəgrəw aləs olan əd wa, iha iṇfas ən Məššina?»

39 Iṇṇa Firɣawna i Yusəf: «Azzama issoṣan kay Məššina daɣ aratan win, wədi wər t illa awedan n əməli ən tayttay ar kay.

40 Kay a z izaran y aytedan in, iṭṭəf akal kul taṇat nak, nak taɣmar ɣas as kay z agəra.»

41 Iṇṇa Firɣawna i Yusəf: «Əmərədda əgeq qay əmuzar ən Masar.»

42 Ikkas du Firɣawna təsənḍərt daɣ aḍad-net ig'et daɣ wa n Yusəf. Ig'as telassay mallat təhossayat, iqqan as ṭakaza n urəɣ.

43 Issəwan tu taṃara-net ta n ṣanatat təṃosat amalankay ərkaban əggəsan, ta iggan ənəmmehəz-net, əsagɣaren dat əs meddan iyyad əṇṇan: «gərəffətat!» Təməwit ta da as issoḍaf Firɣawna Yusəf taṇat n akal ən Masar kul.

44 Iṇṇa Firɣawna tolas i Yusəf: «Nak Firɣawna a ṃosa aṃaran ətkalaɣ ak əlwaši n as wər t illa awedan wa za isəffərəkrəkan arat daɣ akal ən Masar kul ar əs turagat nak.»

45 Iga i Yusəf eṣəm Tsafnat-Fanex, təzzar izzəzlaf tu Asnat elles ən Foti-Fera əlfəqqi n əɣrəm wa n On. Təzzar iṇkar du Yusəf iššokal daɣ aṃṃas n akal ən Maṣar as iṭṭaf taṇat-net kul.

46 Yusəf ila karadat təṃərwen n awatay as d immeway i Firɣawna, əmənokal ən Masar. Ig̣mad du Yusəf dat Firɣawna iššokal daɣ aṃadal wa n Masar kul.

47 Daɣ elan win n əṣṣa ən tewant, šiwəgas əganat amaknaw olaɣan.

48 Ad išadaw Yusəf isudar kul daɣ elan win di n əṣṣa daɣ akal ən Masar. A tan iɣabbar daɣ ɣərman. Əkkullu n əɣrəm ad iššidəw daɣ təwəgas šin t'əhoznen.

49 A wa iga alkama wa iɣabbar daɣ igət ogda əd təblalen n aṃadal ən ṭama n agarew, wər ifreg əšiḍən-net fəl iba ən təla-net əket.

50 Dat azzaman win laz igraw Yusəf əššin bararan əd tənṭut-net Asnat, elles ən Foti-Fera əlfəqqi n əɣrəm wa n On.

51 Barar-net wa n aɣafadday ig'as eṣəm Mənašše fəlas iṇṇa: «Məššina di in isaṭṭawin tamaɣatirt in kul d aɣaywan nana kul.»

52 Wa n əššin ig'as eṣəm Efraym fəlas iṇṇa: «Ikf i Məššina aratan daɣ akal wa daɣ ənaya ark aṇay.»

53 Əɣradan əṣṣ'elan win tewant ɣas,

54 ənṭan win laz əs təməwit as tan imal Yusəf. laz daɣ kallan kul, wa n Masar ɣas a əhan sudar.

55 As iggaz laz akal wa n Masar kul ənta da, təzzar əkkan Kəl Masar Firɣawna, sakkarayan fall-as. Iṇṇ'asan: «Aglat, akkat Yusəf, tagim arat wa dawan z aṇṇu kul.»

56 As iɣrad laz ḍəgguz n akal kul olam Yusəf šiɣebəren ši ṇad iga da, ad in izanzu alkama i Kəl Masar. Ikna laz ḍəgguz n aytedan daɣ Masar kul.

57 A du gallan aytedan daɣ kallan kul əgammayan du alkama əs Masar əzanzin t in ɣur Yusəf, fəlas laz ikallan kul as tan iḍgaz.

   

Van Swedenborgs Werken

 

Arcana Coelestia #5340

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5340. 'And he gathered all the food of the seven years' means the preservation of truth linked to good, multiplied in the initial phases. This is clear from the meaning of 'gathering' here as preserving (for it says that he gathered it and laid it up in the cities, in the midst of them, which means that he stored it in the interior parts and thereby preserved it; for it was put to use in the years of famine); from the meaning of 'the food' as everything by which the internal man is nourished, namely good and truth, as may be recognized from the correspondence of earthly food which nourishes the external man with spiritual food which nourishes the internal man. Here therefore truth linked to good is meant, because this is what is preserved and stored away in a person's interior parts. 'Seven years' means the initial phases, when truths become multiplied, 5339. From all this it is evident that 'he gathered all the food of the seven years' means the preservation of truth linked to good, multiplied in the initial phases.

[2] The expression 'the preservation of truth linked to good' is used, but because few are aware of what truth linked to good is, let alone of how and when truth becomes linked to good, let something therefore be said about this. Truth comes to be joined to good when a person finds joy in doing good to his neighbour for truth and goodness' own sake, and not for any selfish or worldly reason. When that affection moves a person the truths he hears or reads or thinks about become joined to good; and this can usually be seen in an affection for truth which has that end in view.

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

Van Swedenborgs Werken

 

Arcana Coelestia #3057

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3057. 'At the time that women go out to draw water' means a state of instruction. This is clear from the meaning of 'time' as state, dealt with immediately above in 3056, and from the meaning of 'a woman who draws' or a drawer of water, as receiving instruction, dealt with below. What has been stated so far from 3054 onwards presents the meaning in the internal sense of the details related in this verse as a historical event. What those details embody in a single sentence however is not readily apparent to anyone who has not been taught anything about the natural man, or about the facts and matters of doctrine belonging there, or indeed about the way in which truths are raised up from the natural man into the rational and become rational. They are even less apparent to him if he does not know the nature of the rational when compared with the natural, that is, the nature of the concepts present in the rational when compared with the images in the natural.

[2] Those concepts in the rational do not come immediately into a person's view while he is living in the body. For it is the things in the natural which enter his awareness, rarely those in the rational except when a certain kind of light falls on those images in the natural, as when some mental power enters into and arranges into order the contents of a person's thought, or as when one gains an insight into the matter on which the mind is dwelling. Unless these and many other considerations are known, scarcely any intelligible explanation of what occurs in this verse is at all possible; such as that a holy ordering of general facts is meant, and also a removal from matters of doctrine so as to receive the truths of faith, and that this ordering and this removal occur during a state of obscurity, and that a state such as this is one of instruction.

[3] Nevertheless let a brief description be given, insofar as the matter can be understood, of what goes on in a person when he is being reformed by the Lord, for man's reformation is to some extent an image of what happened to the Lord when He was in the world, as stated above in 3043. While a person is being reformed the things that are general within his natural man are being ordered by the Lord so that they correspond to things that are in heaven. What correspondence is, and the fact that it is a relationship between spiritual things and natural, see 2987, 2989-2991, 3002. The things which are general are first of all ordered in such a way that those which are particular can be gradually introduced into them by the Lord, and then those that are specific into these. For unless the general are ordered, no order can come to the particular, because the latter enter into and confirm the former. Still less can order come to the specific, for these enter into the particular (which act as general things for them) and give light to the particular. This is what is meant by a holy ordering of general facts, and what is meant in the internal sense by making the camels kneel down. In this way they submit themselves to receive influx.

[4] While these things are being ordered in this manner matters of doctrine are removed since they are conclusions drawn from facts. For so to speak a dictate flows in by way of the rational, declaring that one thing is true, another not true - true because it agrees with general things when ordered, or not true because it disagrees. No other type of influx as to truths exists. Matters of doctrine are indeed present already, yet they are not really matters of doctrine until they are believed, but merely facts. When they are thought about therefore, any conclusion that is drawn is not from them but from other things concerning them. This is what is meant by being removed from matters of doctrine, and what is meant in the internal sense here by 'outside the city'. But this state is what is called an obscure state and is meant by 'evening time'; but once matters of doctrine have been confirmed so that they are believed morning, or a state of light arrives. All else in this verse is evident from what has now been stated.

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