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Exodus第6章

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2 Ilas Məššina inna i Musa : « Nak a imosan Amaɣlol,

3 ənifalalaɣ y Ibrahim d Isahaq əd Yaqub s esəm in a tt-imosan Məššina di maqqaran, mišan wər tan əzəzdayaɣ iman in s almaɣna n esəm in a tt-imosan "Əlle da".

4 Ətkalaɣ-asan arkawal ən tassaq n a tan-akfaɣ akal ən Kənaɣan, imosan akal daɣ əmosan inaftaɣan.

5 Tolas-əsleɣ i təzarzawt ən Kəl-Israyil win əgan Kəl-Masar eklan, əmərədda ad əxkəma s arkawal ən tassaq wa dasan-ədkala.

6 A wen da fəl as əməl-asan in as : «Nak Amaɣlol! A kawan-əkkəsa daɣ əššəɣəlan win labasnen kawan-šahaššalan Kəl Masar. A kawan-əkkəsa daɣ əkkəlu, agəzaq-qawan-əs tarna-nin təgat daɣ əlxəkuman-əssohatnen.

7 «A kawan aga tamattay-nin, əqqəlaɣ Əməli-nawan. Ad təssənam as nak Amaɣlol, wa imosan Əməli-nawan : wa as ənta kawan ikkasan daɣ əššəɣəlan win labasnen kawan šahaššalan Kəl Masar.

8 «Dəffər a di, a kawan šəššiwədaɣ akal wa as ədkalaɣ arkawal n ad t-akfa y Ibrahim, d Isahaq əd Yaqub, dawan-t-akfa təxyəzam-tu. Nak Amaɣlol.»

9 Iga Musa isalan win den kul i Kəl-Israyil mišan wər das-əssəsaman fəlas iman-nasan iɣšad tan əkkəlu wa səksədan əgan daɣ Masar.

10 Iššewal Amaɣlol i Musa inn-as :

11 «Aglu akku Firɣawna, əmənokal ən Masar, ann-as : "ayyu Kəl-Israyil ad əgmadan akal nak."»

12 Mišan iššewal Musa y Amaɣlol inn-as : «Wala Kəl-Israyil da wər di-əssəsaman, manəmmək as di z issəsəm Firɣawna, ənta nak izzuwat fall i awal?»

13 Ilas Amaɣlol iššewal i Musa əd Harun daɣ talɣa ən Kəl-Israyil əd Firɣawna, omar-tan s ad əkkəsan Kəl-Israyil daɣ akal wa n Masar. Esmawan n arat daɣ meddan win muzaran ən tawšeten ən Kəl-Israyil əntanay da: Iɣawnatan da win d-əgmadnen Ruben wa n aɣafadday n Israyil (Yaqub): Ɣenok əd Falu, Ɣeçron əd Xarmi.

15 Iɣawnatan da win d əgmadnen Šiməɣron : Yəmuhel, Yamin, Ohad, Yaxin, Təsoɣar, Šawəl imosan barar ən wələt Kənaɣan.

16-19 Əntanay da ismawan ən maddanəs ən Lebi : Geršon, Qəhat əd Mərari. Taɣrəst ən Lebi təmos temeday n awatay əd karadat təmərwen d-əssa. Maddanəs ən Geršon : Libni əd Šiməɣi, akk iyyan ila tawšet. Maddanəs ən Qəhat : Ɣamram, Yiçəhar, Ɣebron əd Ɣuzziyel. Taɣrəst ən Qəhat ketnet təmos temeday n awatay əd karadat təmərwen əd karad. Maddanəs ən Mərari : Maɣli əd Muši. Əntanatay da da tawšeten šin d-əgmadnen Lebi s attarixan nasnat.

20 Izlaf Ɣamram Yokebed təmosat talɣammat-net, teraw as du Harun əd Musa. Taɣrəst ən Ɣamram ketnet təmos temeday n awatay əd karadat təmərwen d-əssa.

21 Maddanəs ən Yiçəhar əmosan : Qoraɣ, Nefeg, əd Zixri.

22 Maddanəs n Ɣuzziyel əmosan : Mišahel, Elçafan, əd Sitri.

23 Izlaf Harun Elišebaɣ, təmosat alles n Ɣamminadab, tamadrayt ən Naɣšon, teraw as du Nadab, Abihu, Elɣazar, d Itamar.

24 Maddanəs ən Qoraɣ : Assir, Elqana, d Abiyasaf. Əntanatay da da tawšeten šin d əgmadnen Qoraɣ.

25 Elɣazar ag Harun izlaf alles ən Futiyel teraw as du Finɣas. Ənta da da əməsənsa ən ɣawnatan win d əgmadnen Lebi d əmmək wa as əmməzzaynat tawšeten-nasan.

26 Harun əd Musa win as təga batu-nasan da, əntanay as inna Amaɣlol : «Əkkəsat du tamattay n Israyil daɣ Masar tənnizzam zun agan.»

27 Daɣ adi əntanay da da Musa əd Harun win əkkanen Firɣawna əššewalan-as fəl a d-əkkəsan Kəl-Israyil daɣ akal-net.

28 Əzəl wa ad iššewal Amaɣlol i Musa daɣ Masar inn-as :

29 «Nak a imosan Amaɣlol. Suɣəl i Firɣawna batu ketnet ta dak-z-aga.»

30 Mišan ijjəwab Musa y Amaɣlol inn-as : «Nak izzəwat fall-i awal, manəmmək as di-z-issəsəm Firɣawna?»

   

来自斯威登堡的著作

 

Arcana Coelestia#6281

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6281. As regards the verb 'to redeem', its proper meaning is to restore to oneself and to take to oneself what was previously one's own; and it is used when slavery, death, or evil is involved. When it is slavery, people who have become slaves are meant, in the spiritual sense those enslaved to hell; when it is death, people in a state of damnation are meant; and when it is evil, as in the present context, people in hell are meant, since the evil from which the angel redeemed the speaker is hell, 6279. Because the Lord delivered mankind from those evils through having made the Human within Himself Divine, His Divine Human is the One in the Word who is called the Redeemer, as in Isaiah,

I am helping you, said Jehovah, and your Redeemer the Holy One of Israel. Isaiah 41:14.

In the same prophet,

Thus said Jehovah, the Redeemer of Israel, His Holy One. Isaiah 49:7, 26.

In the same prophet,

Jehovah Zebaoth is His name, and your Redeemer, the Holy One of Israel, the God of the whole earth He will be called, Isaiah 54:5.

In these places a distinction is made between the Divine itself, called Jehovah, and the Divine Human, referred to as the Redeemer, the Holy One of Israel.

[2] Yet Jehovah Himself within His Divine Human is the Redeemer, as is clear from the following places: In Isaiah,

Thus said Jehovah the King of Israel, and his Redeemer Jehovah Zebaoth, I am the first and I am the last, and besides Me there is no God. Isaiah 44:6.

In the same prophet,

Thus said Jehovah your Redeemer, I am Jehovah your God, who is teaching you. Isaiah 48:17.

In the same prophet,

You are our Father, for Abraham does not know us and Israel does not acknowledge us. You, O Jehovah, are our Father, our Redeemer; from of old is Your name. Isaiah 63:16.

In David,

Jehovah who has redeemed your 1 life from the pit. Psalms 103:4.

[3] From these places too it is evident that no one else but the Lord is meant in the Word by 'Jehovah', 1743, 1736, 2921, 3035, 5667, and that 'Jehovah the Redeemer' is His Divine Human. Here also is the reason why those who have been redeemed are called 'the Redeemed of Jehovah' in Isaiah,

Say to the daughter of Zion, Behold, your salvation comes; behold, His reward is with Him, and the recompense of His work before Him. They will call them, The Holy People, the Redeemed of Jehovah. Isaiah 62:11, 12.

It is quite plain that the Lord is the reason why they are called 'the Redeemed of Jehovah', for the words 'Behold, your salvation comes; behold, His reward is with Him' have reference to the Lord's Coming. See in addition Isaiah 43:1; 52:2-3; 63:4, 9; Hosea 13:14; Exodus 6:6; 15:13; Job 19:25, where it is evident that redemption has reference to slavery, death, and evil.

脚注:

1. The Latin means my but the Hebrew means your, which Swedenborg has in another place where he quotes this verse.

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

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