Bible

 

Genesis 33

Studie

   

2 Iga šiwahayen-net əd maddan-əsnat daɣ aɣaf, issəlkam-asnat Leyya əd maddan-əs, aṃaran Raxil əd Yusəf ig-en daɣ ələqqam.

3 Ənta iṃan-net azzar-asan. As din-ihoz amaqqar-net ig-in sər-əs as əṣṣa səjudan.

4 Ozal Esaw, issəlkad-as, izalammat-tu igabarrat iri-nnet Aṃaran ad hallan fəl tədəwit n əṃənəy.

5 As inay Esaw šiḍoden əd bararan iṣəstan Yaqub: «Ma ṃosan win dər təddewa?» Ijjəwwab-as: «A wa bararan win ikfa Məššina s əlxurma-nnet akli-nnak.»

6 Ewadnat-du təwahayen əd maddan-əsnat əssəjadan y Esaw.

7 Dəffər a di Leyya əd maddan-əs, əs tilkamat Yusəf əd Raxil.

8 Iṣṣəstan-t Esaw: «Mas təleɣ əṇṇiyat n a tu-taga əs səgan win dər əṃṃənaya?» Iṇṇ-as Yaqub: «Areɣ a-dak-kan aga ṣusay Məšš-i fəl a ɣur-ək ile əlxurma»

9 «Ələ ərrəzəɣ aggen amaḍray-nin, əṭṭəf a wa təle,» iṇṇ-as Esaw.

10 Eges iṇṇ-as Yaqub: «Uhun, oṇsayaq-qay kud kay wər iha arat sər-i, əqbəl ṣusay-nin əmərədda. Ənayaq-qay šišalaɣ a wen d aṇay ən Məššina iṃan-net id ələ ɣur-ək əlxurma.

11 Əqbəl, a daɣ-ak are, ṣusay wa dak-d-immewayan id Məššina iga fall-i əlləllu-nnet d as ələɣ arat kul wa as əḍḍərara.» Iḍgaz-tu Yaqub wəllen har iqbal Esaw ṣusay-nnet.

12 Iṇṇa Esaw: «Əndawat! Əddewa dər-ək.»

13 Iṇṇ-as Yaqub: «Təṣṣana məšš-i as bararan ərkaman, as eharay wa ənḍərran əd šitan saṇkasnen ihhiššal-iənaṭṭaf dər-san id as itawazargaz s ətrub ad-iḍḍəz daɣ əzəl iyyan-da, iggəz-t aṃṃat.»

14 «Oṇsayaq-qay, məšš-i, ad-i tizara, əlkəmaɣ-ak-in əd təzrek sollan əs təɣəllət ən hərwan win dat-i əd təɣəllət ən bararan har din awəda aɣaywan nak daɣ Sehir.»

15 Iṇṇ-as Esaw: «Oṇsayaq-qay ad-i təqbəla a ɣur-ək d-ayya iyyad daɣ meddan-in.» Iṇṇ-as Yaqub: «Wər əḍḍərara sər-san.» Igd-i ad əgrawa ɣur-ək əlxurma.»

16 Əzəl wen da ibaz Esaw tarrayt ta n Sehir iqqal.

17 Təzzar ikka Yaqub Sukkot (almaɣna ifərgan) ikras ehan y iṃan-net, iga ifərgan y aharay-nnet a di da fəl itawaga y adgg-en eṣəm Sukkot.

18 Ɣur afel-net Mesofotami, Yaqub oṣa-ddu Šalem, aɣrəm wa n Šəkem, daɣ aṃadal ən Kanan, izzəbbat dat əɣrəm.

19 Izzənza ɣur maddan-əs ən Xamor, šis ən Šəkem, akarammu n aṃadal wa daɣ ikras ahaket-net s əlqimat ən taṃeday ən tafelt n əzrəf.

20 Ikras daɣ-as edagg ən ṭəkutay, ig-as eṣəm El-Elohe-Israyel (almaɣna-nnet Məššina ənta Məššina n Israyel).

   

Ze Swedenborgových děl

 

Arcana Coelestia # 4272

Prostudujte si tuto pasáž

  
/ 10837  
  

4272. Verses 24-25 And Jacob remained alone; and a man wrestled with him until dawn came up. And he 1 saw that he did not prevail against him, and he touched the hollow of his thigh, and the hollow of Jacob's thigh was out of joint as he wrestled with him.

'Jacob remained alone' means the good of truth, which had now been arrived at and was at this point the ultimate form of good. 'And a man wrestled with him' means temptation that concerns truth. 'Until dawn came up' means before natural good, meant by 'Jacob', was joined to the celestial-spiritual, that is, to the Divine good of truth. 'And he saw that he did not prevail against him' means that in temptations He conquered. 'And he touched the hollow of his thigh' means where celestial-spiritual good is joined to natural good meant by 'Jacob'. 'And the hollow of Jacob's thigh was out of joint as he wrestled with him' means that truth did not as yet have the power to join itself completely to good.

[2] The same statements used here also have regard to Jacob and his descendants, in which case they are used to mean the essential nature of those people. Regarded in this sense the words 'he touched the hollow of his thigh' mean where conjugial love is joined to natural good, while the words 'the hollow of Jacob's thigh was out of joint as he wrestled with him' mean that in the descendants of Jacob that conjunction had been thoroughly damaged and the two loves pulled apart.

Poznámky pod čarou:

1. i.e. the man

  
/ 10837  
  

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