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Genesis 32

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2 Wa iššokal Yaqub əsalkadan as du angalosan.

3 As tan inay Yaqub, iṇṇa: «A wa aɣaywan ən Məššina!» Adi da fəlas iga adagg en eṣəm Maxanayim (almaɣna əššin ɣawnatan).

4 Izozar du Yaqub inəmmuzal s amaqqar-net Esaw daɣ ədɣaɣan ən Sehir, akal n Edom.

5 Oṃar tan, iṇṇ'asan: «Ad taṇṇim i məšš-i Esaw a wa: "Iṇṇ'ak əkli nnak Yaqub: nak əqqimaɣ in ɣur Laban har azalada!

6 Əggaznat du sər-i šitan, d əzdan, d aharay wa ənḍərran, d eklan əd taklaten. Əzzozaraɣ in inəmmuzal in ad ak əməlan məšš-i, fəl ad əgrəwa ətəwəqbal ɣur-ək."»

7 Əqqalan du nəmmuzal Yaqub, əṇṇan as: «Noṣ'in amaqqar nak Esaw, ənta iṃan-net issilkad ak du, iddəw d əkkozat təṃad n aləs.»

8 As isla Yaqub y a wa, təggaz-tu ṭasa wəllen, inkad, izun aytedan-net d aharay-nnet wa ənḍərran əd šitan əd ṃənas, ig-en ṣanatat tərəkfen.

9 Id orda as as ikənnas Esaw əd tərəkəft iyyat, tahadatad təg̣məd.

10 Təzzar iṭṭar Yaqub: «Məššina n abba-nin Ibrahim, Məššina n abba-nin Isxaq, Əməli, kay a di-iṇṇan: "Əqqəl akal-nak, ɣur marwan-nak fəl ad ak-aga alxer!" wa di-təgeɣ d iḍuf n arkawal wa di təṣṣəkna, nak ann əkli-nnak ogaran-i. Id fəlas ɣur teklay-nin təburək ɣas a dər əɣrasa Yordan a, mišan, azala, as d-əqqala əṃosa ṣanatat tərəkfen.

12 «Oṇsayaq-qay ad-i tag̣əza daɣ amaqqar-in Esaw fəlas əksudaɣ ad-i-iṣrəy ihlək-i nak əd bararan əd təḍoden.

13 «Id kay iṃan-nak ad-i-iṇṇan: "A dak-aga alxer wəllen, əssəgeɣ əzzurriya-nnak šilat ən təblalen n aṃadal ən ṭama n agarew wər nəla aṃadin".»

14 Iga ṭanat n ad-aṇsu den da ahad wədi. Isaṇṇafran daɣ təla-nnet a iga ṣusay y amaqqar-net Esaw.

15 Sanatat təṃad ən taɣat əd ṣanatat təṃərwen n əzolaɣ, ṣanatat təṃad ən tilay əd ṣanatat təṃərwen n akar,

16 karadat təṃərwen ən talamt əd waran-nasnat, əkkozat təṃərwen ən ṭəst əd ṃaraw zəgran, ṣanatat təṃərwen ən tajat əd ṃaraw bangitan.

17 Izammazay isəgan isoḍaf-tan y eklan-net, iṇṇ-asan: «Izarat-i, tagim taffawt gar-ewwan.»

18 Dəffər a wen oṃar akli-nnet wa izzərgazan əsəgən wa zzaran: «As təṃənaya d amaqqarr-in Esaw iṣəstan kay: "Ma kay ilan? Mənis tədaga? Ma ilan eharay wa təzzərgaza?"

19 Taṇṇaɣ-as: "In məšši akli-nnak Yaqub. Isəgan a ṣusay a əṃosan i məšši Esaw. Yaqub iṃan-net ilkam-ana-du.»

20 Iga alamar wen da y eklan-net kul win əzzərgaznen isəgan win ṣusay.

21 «Taṇṇim-as tolas: "Akli-nnak Yaqub izay-du"» Id orda-as ad issəṣmad əs ṣusay wa din azzaran.Az-z-aṃṃanayan da mijas igraw ɣur-əs Yaqub ətəwəqbal.»

22 Issəgla Yaqub isəgan win iga ṣusay y amaqqar-net ad as in izaran.Ənta iṇsa ahad wen daɣ aɣaywan. Iṇkar ahad wədi da itkal šiḍoden-net an ṣanatat, əd təwahayen-net ṣanatat əd bararan-net ṃaraw d iyyan, issəɣras tan angi wan Yaboq. Dəffər a wen issəɣras a wa ila.

25 Iqqim-du ɣas-net, har t-id oṣa aləs iyyan Ibbəllan dər əs har affaw.

26 As inay aləs wa as wər ifreg əsənbəg ən Yaqub iḍas-tu daɣ təməllay ən taɣma, tərrəffat tətoɣast-net igla Yaqub iṭṭaf tu.

27 Iṇṇ-as aləs: «Šalw-i ad agla ezal iga!» Mišan iṇṇ-as Yaqub: «Wər kay z-ayya wər fall-i təgeɣ albaraka.»

28 Iṇṇ-as aləs: «Ma eṣəm-nak?» Ijjəwwab-as: «Yaqub.»

29 Aṃaran iṇṇ-as aləs: «Dəffər azala, aba as təgəɣ eṣəm Yaqub id təbbillana əd Məššina, əd meddan, təssənbaga. A di da fəlas əmərədda ad tagaɣ eṣəm Israyel (almaɣna ibbəllan əd Məššina)

30 Dəffər a wen iṣṣəstan-tu Yaqub: «Oṇsayaq-qay ad-i təməlaɣ eṣəm-nak» Miššan iṇṇ-as: «Ma fel təṣastana d eṣəm-in?» Iga fall-as albaraka.

31 Iga Yaqub y adagg-en eṣəm Fənyel (almaɣna udəm ən Məššina), id iṇṇa: «Əṇaya Məššina udəm s udəm, əgleɣ, əddara!»

32 As ig̣mad Yaqub Fənyel, əg̣əzzəy ən təfuk. Iṣigadal əs tətoɣast-net.

33 Əddəlil n a wen da as har azala Kəl Israyel wər təṭṭin azar wa n taɣma osaɣan isəmməɣras ən tətoɣast daɣ ṣan as ənɣan teɣsay, fəlas ənta a itawaḍasan daɣ Yaqub.

   

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Arcana Coelestia # 4295

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4295. 'And Jacob asked and said, Tell me, I pray, your name' means the angelic heaven and the nature of that heaven. This becomes clear from the representation of Jacob' as the Lord's Divine Natural, dealt with already, and from the meaning of 'God' whose name he asked for, and also of 'men', with whom he contended as a prince and prevailed, as truths and goods, and so as those who are governed by truths and goods, dealt with above in 4287. And since the angelic heaven is heaven by virtue of truths and goods it is that heaven specifically which is meant by God and men with whom the Lord prevailed. Angels are also sometimes called 'gods' in the Word, it being by virtue of truths and goods that they are called such, as in David,

God stands in the assembly of God, in the midst of the gods will He judge. I said, You are gods, and sons of the Most High, all of you. Psalms 82:1, 6.

Here it is quite plain that 'the assembly of God' and 'the gods' are the angelic heaven. In the same author,

Who in the sky will be compared to Jehovah? Who will be likened to Jehovah among the sons of gods? Psalms 89:6.

In the same author,

Confess the God of gods; confess the Lord of lords Psalms 136:2-3.

From these quotations it is evident - as it is also from the fact that no one can contend as a prince with God and prevail, and likewise from the fact that the one who is called a god was unwilling to reveal his name - that it was the angelic heaven with which the Lord fought. It is quite plain from the actual words themselves 'Why is it that you ask my name?' that an arcanum lies within them, for if he had been Jehovah God he would not have concealed his name. Nor would Jacob have asked 'What is your name?' for asking the name implies some person or persons other than God Himself.

[2] The truth that the Lord at length fought with actual angels, indeed with the whole angelic heaven, is an arcanum which has not been disclosed up to now. But the implications of this are as follows: Angels do indeed possess supreme wisdom and intelligence, yet all their wisdom and intelligence comes to them from the Lord's Divine. They have no wisdom or intelligence at all that originates in themselves, that is, in their proprium. Therefore it is only insofar as they are governed by truths and goods received from the Lord's Divine that they are wise and intelligent. The fact that angels have no wisdom or intelligence at all originating in themselves they themselves openly confess. Indeed they are also quite angry if anyone attributes to them any wisdom or intelligence at all, for they know and perceive that it would be taking away from the Divine that which is His and it would be claiming for themselves that which is not theirs, and so would be engaging in the crime of spiritual theft. Angels also say that their entire proprium consists in evil and falsity, both because of their heredity and also because of their own conduct in the world when they were men, 1880. Nor, they say, is evil or falsity separated - that is, wiped away - from them, whereby they are made righteous; rather, the whole of it remains with them, though the Lord withholds them from that evil and falsity and keeps them in good and truth, 1581. These things are confessed by every angel, and no one is allowed into heaven if he does not know and believe them. For otherwise they cannot dwell in the light of wisdom and intelligence coming from the Lord, nor consequently in good and truth. From this one can also know how the words in Job 15:15 stating that heaven is not pure in the eyes of God are to be understood.

[3] This being so, in order that the Lord might bring the whole of heaven into proper heavenly order, He even allowed angels into Himself to tempt Him, who, insofar as they acted from their proprium, did not do so from good and truth. These temptations are the inmost of all, for they go to work solely on the ends one has in view and with a subtlety such as can by no means be detected. But insofar as angels do not act from their proprium they act from good and truth and are unable to tempt anyone. What is more, angels are being perfected constantly by the Lord, and yet their perfection cannot ever reach the point when their wisdom and intelligence can be compared with the Lord's Divine wisdom and intelligence, since they are finite whereas the Lord is Infinite, and no comparison of finite with Infinite is possible. From all this one may now see what 'God with whom Jacob contended as a prince' is used to mean, and also why he was unwilling to reveal his name.

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