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Genesis第45章

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2 Ikna tala haras əslan tu Kəl Masar, ewadan salan ehan ən Firɣawna ənta da.

3 Iṇṇa Yusəf i məqqaran-net: «Nak Yusəf. Abba nin iddar harwa?» Mišan iməqqaran-net wər əfregan a das ajjawwaban fəlas əhagan dat-əs.

4 Iṇṇa Yusəf i məḍrayan-net: «Ihazat i du!» Təzzar əhozan du. Iṇṇ'asan: «Nak Yusəf amaḍray nnawan wa din təzzənzam, immeway əs Masar.

5 Əmərədda ad wər tərməɣam tammag̣razam inazzan win din təgam, əmmewaya du da, fəlas Məššina a di kawan d'issokan, a du tərəgam daɣ taṃattant.

6 Əmərədda əššin elan a ig' akal ih'ay laz aṃaran əqqiman in wiyyaḍ ṣəmmos a daɣ wər z'agin ṇabalan za wala allayan.

7 Məššina izammazal i du dat-wan fəl igi n amaggaluz daɣ əzzurriya nnawan daɣ əddənet əd fəl areg nawan daɣ tamaṭṭant, taknim əgurəg.

8 Daɣ adi wərge kawanay a di d'ewayan da, kala kala ar Məššina. Ənta a di igan ənaflis w'ogaran ən Firɣawna idkal i dənnəg maššaɣalan n ahan-net kul, issoḍaf i taṇat n akal ən Masar kul.

9 Əqqəlat tarmad abba nin taṇṇim as: " Ənta da a wa dak iṇṇa rur-ek Yusəf: issoḍaf i Məššina taṇat n akal ən Masar kul. Akk'i du tarmad.

10 At təɣsəra daɣ aṃadal wa n Gošen təməla dagma-nin kay əd bararan nak əd hayawan nak d aharay nak wa ənḍərran əd wa zəwwaran, da wa ihan təla nnak kul.

11 Da a dər-ək annaṭṭafa fəlas harwa da əqqiman in ṣəmmos elan ən laz, fəl a kay wər iggez əššil kay d aɣaywan nak d a wa ihan təla nnak kul.

12 Təhaṇṇayam əs šiṭṭawen nawan kawanay əd Benyamin amaḍray nin as nak da a dawan iššewalan.

13 Təməlam y abba nin ətəwəsəɣmar in daɣ Masar d a wa tənayam kul. Təḍgəzam s a t'idu tassaglim sa da.»

14 Igabarrat Yusəf iri n amaḍray-net Benyamin ad ihallu, ad ihallu Benyamin ənta da fəl əzir-net.

15 Ad itəzələmmit iməqqaran-net kul, ihallu. Təzzar əggazan dər-əs šin n əməšiwal ket nasan.

16 Isalan n aṣṣa ən məqqaran ən Yusəf ewadan ehan ən Firɣawna ig̣raz a wen i Firɣawna d aytedan-net.

17 Iṇṇa Firɣawna i Yusəf: «Aṇṇu i məqqaran nak: " ənta da arat wa za tagim: aglat gaggat šiṃariwen nawan təqqəlam akal wa n Kanan.

18 Təzzar tawəyam i du abba nnawan əd təlaqqawen nawan a kawan akf' edag w' ofan daɣ akal ən Maṣar, təddəram əs šətša win ofanen daɣ akal."

19 Omaraq qay s ad asan taṇṇa: " Ənta da a wa za tagim: Ad tədkəlam šiṃariwen daɣ akal ən Masar i bararan-nawan əd təḍoden-nawan, təsəggəlem du abba nnawan taglim du.

20 Ad wər tammagrazam təyya n arat waliyyan fəlas a wa tt'illan ofa daɣ akal ən Maṣar kul i nnawan. "»

21 Əgan bararan n Israyil a wen da. Ikf'en Yusəf šiṃariwen s alamar ən Firɣawna, ikf'en tolas allaw n əšikəl.

22 Kulluk n iyyan ikf'ay telassay aṃaran ikfa Benyamin karadat ṭəmad ən tamma n əzrəf, ikf'ay tolas ṣəmmos səlsa aynaynen.

23 Isassaway tolas y abba-net ṃaraw əzdan əggigganen a w' ofan daɣ akal ən Masar əd ṃarawat təzden əggigganen alkama əd təgəlwen d allaw y əšikəl-net.

24 As issəgla Yusəf iməqqaran-net, iṇṇ'asan: «Ad wər tannalhamam gar-ewwan.»

25 Əfalan Masar, əg̣g̣əzzayan əqqalan abba nnasan Yaqub daɣ akal wa n Kanan.

26 Əgan as isalan əṇṇan: «Yusəf iddar harwa, ənta fadda a iṭṭafan taṇat n akal kul wa n Masar.» Mišan ənta Yaqub wər arden ṃan-net fəlas wər dasan izzəgzan.

27 Mišan as das əmalan arat kul wa dasan iṇṇa Yusəf, inay šimariwen šin das d'issəgla fəl a tanat in əwənan, əqqalan t'idu ṃan-net.

28 «Adi da a igan, iṇṇa Israyil, barar in Yusəf iddar harwa! Ad agla at t'ənəya harwa wər i aba!»

   

来自斯威登堡的著作

 

Arcana Coelestia#5949

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5949. 'For the good of all the land of Egypt is yours' means that which in the natural mind is of primary importance to them. This is clear from the meaning of 'the land of Egypt' as the natural mind, dealt with in 5276, 5278, 5280, 5288, 5301, 'the good' of all that land meaning that which is of primary importance. These words are also used to mean that if they show no concern for instruments, only for essentials, they will have instruments in abundance. For example, if concern is shown for truths they will have in abundance factual knowledge, which is 'the good of the land of Egypt'; and in a similar way, if concern is shown for good, they will have truths in abundance. Concern does indeed need to be shown for factual knowledge, and for truths also; but they must look to good as their end in view. If a person has his eye on good as that end, he catches sight of what comes out of it, that is, he has a perception of the things that originate in it - a perception that by no means exists unless good is kept as the end in view, that is, unless this end reigns without exception in every single thing.

[2] It is like body and soul. A person should be thoroughly concerned about his body, that it should be fed, clothed, and enjoy worldly pleasures. Yet his concern for all these things should be not for his body's sake but for his soul's; that is to say, his concern should be that his soul may act in a harmonious and proper fashion within a healthy body, so that the body as its organ may respond in perfect obedience to it. Thus the soul must be the end. Yet the soul must not be the final end, only an intermediate one. For a person must be concerned about his soul not for its own sake but for the services it must perform in both worlds. When a person has those services as his end in view he has the Lord as his end; for the Lord fits him for those services and oversees them.

[3] Since few know what having something as one's end in view entails, this too must be stated. Having something as one's end in view is loving it above all else; for what a person loves he has as his end. What a person has as his end is easily recognizable, since it reigns in every part of him. Thus it is present constantly, even when it seems to him that he is giving no thought at all to it; for it resides within and composes his inner life, and thus secretly governs every single part of him. Take for example someone who at heart honours his parents. That honour is present in every single deed done when in their presence and in what he thinks about them when absent from them. It is also noticeable in his gestures and speech. So also with someone who at heart fears and honours God. That fear and honour of Him is present with each of his thoughts, words, and actions because it is contained within them. It is there even when it does not seem to be present, as when he is occupied with affairs quite remote from such fear and honour of Him; for it reigns everywhere, thus in every individual aspect of him. That which reigns in a person is clearly discernible in the next life, for the sphere of his entire life that emanates from him originates in it.

[4] From this one may now see how one is to understand the idea that a person should always have God before his eyes. It does not mean that he has to be thinking about Him all the time but that a fear or love of Him should reign everywhere in him; then in every individual aspect of himself he has God before his eyes. When this is so, that person does not think, speak, or do what is contrary and unpleasing to Him; or if he does, then what reigns everywhere in him and lies concealed within him comes out and warns him.

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