圣经文本

 

Exodus第4章

学习

   

1 Inn-as Musa: «Kud za wər di əzzəgzanan za wər di əssəsaman, annin i "Bahu as dak inifalal Amaɣlol"?»

2 Inn-as Amaɣlol: «Ma ihan əfus nak?» Inn-as Musa : «tallaq».

3 Inn-as Amaɣlol: «Sərtək-tat daɣ aṃadal!» As issərtak Musa tallaq ten, təbbəday təqqal məlul. Iggad fall as Musa.

4 Inn-as Amaɣlol: «Əzzəl əfus nak, təbəzaq qu-əs tasbat!» Ihoz in Musa itkal məlul s əfus-net iqqal tallaq ta nad daɣ əfus-net.

5 Inn-as Amaɣlol: «Ag-a di da fəl ad əzzəgzənan Kəl-Israyil as Amaɣlol, Əməli n aljadan-nasan, Əməli n Ibrahim, Əməli n Isahaq, Əməli ən Yaqub, inifalal-ak.»

6 Ilas Amaɣlol inn-as: «Adəd əfus nak daɣ ədmaran nak.» Təzzar issəwar Musa əfus-net idmaran-net. As d-ikkas əfus-net ikna əkəršəššən-əs təwərna iyyat.

7 Ilas Amaɣlol inn-as: «Suɣəl əfus nak idmaran nak.» Issoɣal əfus-net. As t-id-ikkas wər ila malad.

8 Ilas Amaɣlol inn-as : «As dak wər əzzəgzanan Kəl-Israyil ɣur təlməɣjujat ta tazzarat, ad əzzəgzənan ɣur ta n sanatat.

9 «As ənayan təlməɣjujaten šin sanatat en əglan wər dak əzzəgzanan, za wər dak-əssəsaman, takkaɣ agarew wa n Ənnil təlkəwa d-aman-net tənɣəlaq qan daɣ aṃadal iqquran. Igda ad ədəsan aṃadal ad əqqəlan azni.»

10 Inna Musa y Amaɣlol : «Ya Əməli! Nak izzuwat fall i awal. Amaran a wen wər t ila əndazəl wala əndazəl nad wala ɣur-əsənti wa təgeɣ awal y əkli nak. Imi nin d iləs in odadan, izzuwat fall i awal.»

11 Inn-as Amaɣlol : «Ma ikfan awedan imi? Ma isamadadan izamazag? Ma isadarɣalan, isaswad? Wərgeɣ nak da, a imosan Amaɣlol?

12 «Əmərədda aglu, nak a z-anattafan d əmi nak, a kay əssusənaɣ a wa za tanna.»

13 Mišan ilas Musa inn-as : «Ya Əməli! Onsayaq-qay ad təzəmmizəlaɣ awedan iyyan fəl ad agu əmazal wədi.»

14 Iggaz alham ən Musa Amaɣlol wəllen inn-as : «Əngəm ill-ay əməqqar-nak Harun wa n iyyan daɣ Kəl-Lebi. Əssanaɣ as rəɣis fall-as awal. Amaran izay-kay du əmərədda. As dər ək immənay ad fəliwəsan man-net.

15 «Əməl-as batuten in s əmmək nasnat, əddi nak dawan ilala fəl əššin ewwan daɣ a wa za tannim, assaknaq-qawan a wa as kawan iwar igi-net.

16 «A dak iqqəl əməššewəl gar ek əd tamattay n Israyil, kay amaran təqqəlaɣ as zun Məššina išawalan y ənnəbi-net.

17 «Ədkəl tallaq ta, ənta as za tətagga alɣalamaten-in.»

18 Iqqal Musa ədaggal-net Yitro, inn-as : «Areɣ a di tayya ad akkaɣ aytedan in win ahanen Masar ad-əssənaɣ əddaran.» Inn-as Yitro : «Aglu, ikf-ik Məššina alxer».

19 Inna Amaɣlol i Musa harwa ad iha Midyan : «Abəz tarrayt, təqqəla Masar, fəl as win əranen tenaɣay-nak kul aba-tan.»

20 Den daɣ ad eway Musa tantut-net əd bararan-net issəwan-tan ajad təzzar ikka Masar, ittâf tallaq ta as t-omar Məššina s a sər-əs išɣəl.

21 Inna Amaɣlol i Musa : «Əmərədda d-as təkkeɣ Masar, əssən fəl təlməɣjujaten kul šin as kay-əkfeɣ tarna n igi-nasnat. As din tose tagaq-qanat dat Firɣawna. Amaran nak ad-əssəɣəra əwəl-net fəl ad igdəl i Kəl-Israyil agamad ən Masar.

22 «Tannaɣ i Firɣawna :

23 «<"ənneɣ ak in ayy-i aɣafadday nin a di iɣbəd. He kay! As tugayaɣ ad-əssəxsiya aɣafadday nak.">»

24 Əššokalan har da ad ənsan, təzzar idal du Amaɣlol Musa ira tenaɣay-net.

25 Den daɣ a du tənkar Ziffora tədkal du təhunt təwalat təsəmmənkəd sər-əs barar-net. Tədkal d-agašek-net tədas sər-əs izuf ən Musa təgannu : «Kay aləs n əzni a di təmosa!»

26 Təzzar oyya Əməli Musa. Xasil əddəlil n əmənkəd fəl tənna Ziffora : «Aləs n əzni a təmosa!»

27 Amaɣlol iššewal i Harun inn-as : «Aglu akku Musa daɣ taneray.» Igla Harun har immənay əd Musa ɣur ədɣaɣ wa ɣur inafalal Məššina i Musa, izalammat-tu.

28 Təzzar imal Musa i Harun batuten kul šin das-iga Amaɣlol, imal təlməɣjujaten kul šin as t-omar s igi-nasnat.

29 Dəffər a wen əddewan fəl əššin-essan əššedawan du iwəššaran kul win əlanen šinaden daɣ Kəl-Israyil.

30 Imal-asan Harun batuten kul šin iga Amaɣlol i Musa, iga təlməɣjujaten kul dat tamattay.

31 Təɣrad tamattay əzəgzan. As-əslan as Amaɣlol inay alɣazab wa taggin, osa du fəl amaknaw ən taɣara-nasan, əssəjadan-as, əɣbadan-tu.

   

来自斯威登堡的著作

 

Arcana Coelestia#6987

学习本章节

  
/10837  
  

6987. 'Who makes man's mouth' means utterance. This is clear from the meaning of 'mouth' as voice, dealt with above in 6985; and since it means voice it means utterance. What the specific meaning of 'mouth' is can be recognized only from correspondence. The mouth including the lips corresponds to inward speech that belongs to thought; and a person's thought is active or passive. Active thought is the thought a person engages in when he is speaking and may be called vocal thought; but passive thought is the thought a person engages in when he is not speaking. The nature of the difference between the two becomes clear to anyone who stops to reflect. 'Man's mouth' means active or vocal thought, and so means utterance.

[2] As regards active thought, meant by 'mouth', it should be recognized that such thought is also in its own kind of way a form of speaking, and that through the activity of this speech it activates the physical organs that correspond to it. Verbal expressions are seemingly present in thought, but that is an illusion; solely the meaning embodied in speech is present there. Man can have scarcely any idea of the nature of such meaning, for it is the speech that his spirit possesses, which is a universal kind of speech such as spirits in the next life employ. When this kind of speech passes into corresponding physical organs it gives rise to speech consisting of words, which is exceedingly different from the thought that produces it. That very great difference is plainly evident from the consideration that a person is able to envisage in a minute what will take him a long time to speak or write about. It would be different if that thought consisted of words such as speech in the mouth consists of. By virtue of the correspondence between speech intrinsically within thought and speech uttered by the mouth a person knows how to talk in the universal language as soon as he comes after death among spirits, and so can talk to any spirits, no matter what language they may have spoken in the world; and by the same virtue, as he talks to them there he is scarcely aware that he is not talking the same way he did in the world. Yet the words of which their speech consists are not words such as a person employs when he is in the body. Rather they are the ideas that have composed his thought, and one idea contains very much detail within it. Spirits are therefore able to declare in an instant what man can scarcely express in half an hour; and there is still more contained in the same idea, such as cannot find expression in physical speech.

[3] Yet angels in heaven speak in a different way from spirits. Angels in heaven possess speech consisting of intellectual concepts, which are called immaterial ideas by philosophers, whereas spirits possess speech consisting of mental pictures, which are called material ideas. Consequently one idea belonging to angels' thought contains very much that spirits cannot fully describe even with very many lines of thought, in addition to much that they cannot begin to express. But when a spirit becomes an angel he uses angelic speech, just as a person uses spirits' speech when he becomes a spirit after death, and for a similar reason. From all this one may now see what active thought is - that it is the speech a person's spirit possesses.

  
/10837  
  

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