圣经文本

 

Genesis第48章

学习

   

2 Ittəmal i Yaqub itawaṇṇ'as: «Barar nak da Yusəf ad d'iglan da a kay inəy». Iga ddu Yaqub šiɣurad-net har d'iqqim daɣ teṣṣat.

3 Iṇṇa Yaqub i Yusəf: «Məššina əməqqar inifalal i du daɣ əɣrəm wa n Luz (eṣəm-net əmərədda Bet-El) daɣ akal wa n Kanan, iga fall-i albaraka nnet.

4 Inn'i: «A kay əsəssirəwa əsəffələyləyaq qay agaq qay šimattiwen aggotnen agaɣ akal a daɣ təla n əzzurriya nnak har faw.

5 Əmərədda bararan nak win n əššin təgrawa daɣ Masar dat aṣṣa nin bararan in a əmoṣan, wər tan əzlaya əd Ruben əd Šimehon.

6 Aṃaran bararan win təgrawa dəffər win, win di i nnak. Əntanay ad əgrəwan adagar nasan daɣ təkasit s eṣəm ən məqqaran nasan Mənašše d Efraym.

7 As d'əfala aṃadal ən Faḍan-Aram aba anna nak Raxil ɣur-i daɣ əšikəl daɣ akal wa n Kanan harwa wər in newed Efrata. Denda a tat əṇbala daɣ tarrayt n Efrata. Aɣrəm w'as itawaṇṇu əmərədda Betlexem. Amazay wenda ad in iswaḍ Yaqub daɣ maddanəs ən Yusəf, amaran šiṭṭawen-net təssirkam tanat tušaray haras abas ifrag aṇay wəllen. Təzzar iṇṇ' i Yusəf: «Ma əṃosan za win den?» Iṇṇ'as Yusəf: «Bararan in a wa, win di ikfa Məššina da da.» Təzzar iṇṇ'as Yaqub: «Zəhəz i tan du fəl a fall-asan aga albaraka.» Izzəhaz as tan du Yusəf, imməllat asan izalammat tan.

11 Iṇṇa Yaqub i Yusəf: «Wər əɣila a kay ələsa aṇay fadda, əmərədda bararan nak da iṣṣəkn'i tan Məššina.»

12 Ikkas tan du Yusəf daɣ faddan-net, issəjad daɣ aṃadal.

13 Təzzar idkal tan Yusəf iṭṭaf Efraym s əfus-net wa n əɣil fəl ad iggəz zalgat ən Yaqub, amaran idkal tu Mənašše s əfus-net wa n zalgat fəl ad iggəz aɣil ən Yaqub, izzəhaz as tan du.

14 Izzal du Israyil əfus-net wa n əɣil issəwar tu eɣaf n Efraym kuddeɣ as ənta wa ənḍərran. Izammazray ifassan-net fəlas əsəwər a iga wa n zalgat Mənašše kuddeɣ as ənta wa waššaran.

15 Iga fall-assan albaraka-net iṇṇa: «Məššina nin təgeɣ albaraka nak fəl bararan a, Məššina w'as əlkaman marawan nin Ibrahim d Isxaq, Məššina wa iṃosan aṃadan nin ɣur təhut in har azala,

16 Məššina wa di issəfsan daɣ aššar. Əssudəranet eṣəm in d əṣmawan ən marawan in Ibrahim d Isxaq, igatanet daɣ əddənet.

17 As inay Yusəf abba-net as issəwar əfus-net wa n əɣil eɣaf n Efraym wər oggem a wen. Təzzar ibaz əfus n abba-net ikkas t'idu fəl aɣaf n Efraym issəwar tu wa n Mənašše.

18 Iṇṇa Yusəf y abba nnet: «Wərge adi abba nin, wa ənta a waššaran! Səwər əfus nak wa n əɣil eɣaf-net.»

19 Mišan ugay as abba nnet. Iṇṇ'as: «əṣṣana barar in, əṣṣana. Ənta da ad iqqəl tamattay igat, mišan amaḍray-net ad as izar tadawla, iqqəl əzzurriya-net šimattiwen aggotnen.»

20 Əzəl wədi da iga fall-assan albaraka-net iṇna: «Kəl Israyil ad əɣarrin iṣmawan nawan as ətaggin albaraka ad əgannin: «Idkal kay Məššina əmmək as idkal Efraym əd Mənašše». Adi da a fəl izzozar Efraym i Mənašše.

21 Təzzar iṇṇa Yaqub i Yusəf: «Nak ad i iba tarmad mišan Məššina a daɣ-wan iṣṣən, a kawan issuɣəl akal ən marawan nawan.

22 Aṃaran ad ak əššita fəl adagar wa əkfeɣ iməqqaran nak akfaq qay aṃadal wa ərkaba daɣ Kəl Amori əs takoba nin d allaɣ in.»

   

来自斯威登堡的著作

 

Arcana Coelestia#6281

学习本章节

  
/10837  
  

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.

  
/10837  
  

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