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Genesis第43章

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2 As əzəl wa d iɣrad alkama wa dd'immewayan daɣ Masar, iṇṇa Yaqub i maddan-əs: «Əqqəlat, ələsat du inazzan n arat ən sudar.»

3 Təzzar iṇṇ'as Yuda: «Aləs wen irkab šiməzzugen nana fəl a t'in wər nəqqel wər in neway amaḍray nnana. As wər iga adi wər dər-əs za naṃṃanay.

4 Kud za tarḍe sa dər-na təššidəwa amaḍray nnana wədi ad nərəs Masar ad ak du nazzanzu isudar.

5 Mišan as wər dər-na iddew wər za naglu fəlas aləs wen iṇṇ'ana wər dər-əs za naṃṃanay ar s ad nəddew d amaḍray nnana.»

6 Iṇṇ'as Israyil: «Ənnar əddəlil tətaggim i təkma n as das təmalam əstizarat as təlam amaḍray iyyan?»

7 Əjjəwwaban, əṇṇan as: «Aləs di əṣəstan a dana iyyəwan əd ṃan nana əd marwan nana, iṣṣəstan ana kud abba nnana iddar harwa wala, kud nəla amaḍray wala. Təzzar nəjjəwwab i ṣəstanan-net. Awak məni a wa as za nəṣṣən kud tara a iga ad as du nawəy amaḍray nnana wala?»

8 Iṇṇa Yuda y abba-net Israyil: «Ayy'ana ad nəṇkər nəššikəl, fəl a du nərəg daɣ laz nakkanay dər-ək əd bararan nana.

9 Nak at t ilmanan, nak a daq qu təṣṣana as dak k id wər əṣṣoɣala. As t'idu wər əge dat-ək təṣṣəna daɣ-i iṃan-net.

10 Fadda ənnar wər nəllolat əmərədda nəga ddu tewaɣlay ta n ṣanatat.»

11 Iṇṇ'asan Israyil abba nnasan: «Kud taṇat əddi, wədi agliwat tawəyam daɣ sumad nawan kayatan win ofanen daɣ akal, tagim tan təṇafut y aləs wen: arat ən məglan, d arat ən turawat, d aḍutan əzodnen, d aratan wiyyad əqqurnen n eškan.

12 Awəyat əṇətfus n əzrəf, təssuɣəlam iṃan nawan a wa dd itawaggan daɣ sumad nawan, mijas təɣilt ɣas adi.

13 Awəyat amaḍray nnawan, təṇkəram, təqqəlam aləs di.

14 Təmmozal təhanint ən Məššina a maqqaran fall-awan issuɣəl awan du aləs di amaḍray nnawan wahadan əd Benyamin. Nak amaran kud ətəwəkkas a ɣur-i ətawaggin bararan in wədi ətəwəkkəsanet ɣur-i!»

15 Ədkalan šinufa nnasan d əṇətfus n əzrəf nasan, əṇkaran, əglan, əddewan əd Benyamin, ərasan Masar har əzzəkken dat Yusəf.

16 As inay Yusəf Benyamin iddəw dər-san iṇṇa y əmuzar ən maššaɣalan-net: «Agu meddan a daɣ ahan, təgzəma teɣsay tasaŋŋaq qat fəlas meddan win a ɣur-i atšin ɣur ammasnazal a.»

17 Ig'aləs wa arat wa das iṇṇa Yusəf: eway tan s ahan wa n Yusəf.

18 Təggaz tan ṭasa assaɣa wa sər-əs əmmewayan, ad ətinəməṇṇin gar-essan: «A wa əddəlil n əzrəf wa ṇad a din noṣa daɣ sumad nana da a fəl nətawazargaz, fəl ad nətəwəḍgəz, nətəwəsəknu tarna nəqqəl eklan, attarkaban daɣ-na əzdan nana.

19 Təzzar əṇkaran əhozan in əmuzar ən maššaɣalan as din ewadan imi n ahan wa n Yusəf əṇṇan as:

20 «Xa, aləs wa, ṣurəf ana! Nakkanay iḍas ana aṣṣa da nəzzənz'in isudar,

21 as nəqqal aɣaywan nəššókal har dad nənṣa nolam isumad nana akk iyyan oṣ'in daɣ əmi n əsaməd-net azrəf-net, itiwasaɣal t'idu. Azrəf wa nəqqal du dər-əs,

22 wər nəṣṣen wa tt'igan daɣ sumad nana. Neway du tolas iyyan a daɣ nara isudar.»

23 Ijjəwwab asan, iṇṇ'asan: «Wər t'illa ar alxer y awan, a kawan wər təggəz ṭasa. Məššina nnawan ənta məššina n abba nnawan ənta a kawan ikfan ərrəzəɣ daɣ sumad nawan. Azrəf nawan illikan as iggaz i əfus.» Ikkas asan du Šimehon.

24 Ig'en aləs wa daɣ ahan ən Yusəf ikf'en d aṃan əššoradan iḍaran nasan ikf'əzdan nasan ələmmuz.

25 Əsammatagan du šiṇufa nnasan iket di ad d'itaṣu Yusəf ɣur ammasnazal fəlas əslan as da da az z atšin.

26 As d'iggaz Yusəf ehan əkfan t'in šiṇufa šin das d'ewayan da, təzzar əssəjadan as.

27 Iṣṣəstan tan d a wa əxlakan, iṇṇ'aṣan: «Abba nnawan w'as di təgannam ma ixlak? Iddar harwa?»

28 Əjjəwwaban as: «Akli nnak abba nnana wər ila malad, iddar harwa.» Əlasan ənazan, əssəjadan as.

29 Yusəf idkal asawaḍ-net inay Benyamin amaḍray nnet, rures n anna nnet, iṣṣəstan tan: «Amaḍray nnawan wa da as di təgannam?» Təzzar iṇṇ'as: «Ig'ak Məššina arraxmat barar in!»

30 Iggaz tu ətkər n amaḍray nnet, itrab olɣat daɣ aṃṃas n ahan-net, ad ihallu.

31 As iššorad udəm-net iqqal tan du, igammay iḍuf ən tala daɣ ṃan-net, iṇṇ'asan: «Əggəzat šin taṭṭay!»

32 Ətawakkasan as melkewan s aganna, iməḍrayan-net s aganna, əd Kəl Masar win ɣur-əs əllanen s aganna, fəlas Kəl Masar wər ədərrəwan əd Kəl Əlyəhud, iṃos a wen arat wər noleɣ daɣ əddin ən Kəl Masar.

33 Ətawasaɣaman dat-əs s əməzuzar n əket n elan nasan ad d'obazan ɣur wa waššaran har wa ənḍərran. Ənimaṣwadan, gar-essan əqqanan ɣafawan nasan.

34 Ig'asan du idəgran daɣ melkewan win-net, amaran wa n Benyamin isassagar tu əs ṣəmmos ṇətfisan fəl win nasan. Əšwan, əfalawasan əntanay dər-əs.

   

来自斯威登堡的著作

 

Arcana Coelestia#5662

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5662. 'And he said, Peace to you, do not be afraid' means that all is well, they should not despair. This is clear from the meaning of 'peace' as what is well, dealt with below; and from the meaning of 'do not be afraid' as they should not despair. The subject in the internal sense is a change of state. No longer were they by their own power acquiring truths; now they were acquiring good by means of truths, which however were truths given them by the Lord. But because they imagined that they would then be losing their selfhood, and so would be losing their freedom and consequently their entire delight in life, they were plunged into despair, as is evident from what has gone before. So it is that here 'do not be afraid' means that they should not despair; for fear arises from various different causes, 5647, and therefore has various different meanings.

[2] The reason 'peace' means all is well is that peace is what is central and consequently what reigns universally within every single thing in heaven. For the peace that reigns in heaven is like spring on earth, or like the dawn. What moves a person's feelings when spring or dawn arrives is not the discernible changes that take place then but the loveliness reigning universally, which pervades every individual thing he perceives and fills not only that perception but also each individual object with loveliness. Scarcely anyone at the present day knows what peace is when it is mentioned in the Word, as, besides other places, in the Blessing,

Jehovah lift up His face upon you and give you peace. Numbers 6:26.

Almost everyone believes that peace consists in being kept safe from enemies and in serenity reigning at home and among companions. That kind of peace is not however what is meant here but another kind that is immensely superior, namely heavenly peace, described immediately above. No one can be granted this peace unless he is led by the Lord and abides in the Lord, that is, unless he is in heaven where the Lord is the All in all. For heavenly peace enters in when the desires that spring from self-love and love of the world are removed; for those desires take peace away, molesting a person inwardly and causing him at length to consider rest to consist in unrest and peace in molestations, because he considers delight to consist in evil desires. All the time a person is subject to these desires he cannot by any means know what peace is; indeed during all that time he believes that such peace is of no worth. And should anyone say that one experiences this peace when the delights that spring from self-love and love of the world are removed he laughs at the idea, for the reason that he considers peace to consist in the delight taken in evil, which is the opposite of peace.

[3] Such being the nature of peace, that is to say, it is what is central to every form of happiness and bliss and is therefore what reigns universally within every individual thing, the ancients therefore used the common saying 'Peace to you', meaning May all be well; or else they would ask people 'Did they have peace?' meaning Was all well with them? See what has been stated and shown already regarding peace,

Peace in heaven is like spring and the dawn on earth, 1726, 2780.

In the highest sense 'peace' is the Lord; in the representative sense it is His kingdom, also the Lord's Divine affecting inmostly what is good, 3780, 4681.

All unrest is due to evil and falsity, whereas peace is due to goodness and truth, 3170.

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