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Genesis 49

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1 «Idawat du a dawan əməla a wa kawan z igrəwan daɣ azzaman win du zaynen.

2 Idawat du bararan in, ṣəsəmat y awal in:

3 Ruben kay aɣafadday nin, Kay aṣṣahat in, kay eɣaf ən təɣurad in, Kay a ogaran ətəwəsəɣmar daɣ bararan in, Kay a ogaran təla ən fərregaten.

4 Təṃosa angi n aṃan ozalnen Mišan a kay igməd almaqam nak, Wa n tizart y iməḍrayan nak Fəlas təsaffallasa abba nnak S ənəməṇsa wa təge d anna nnak.

5 Šimehon əd Lebi iməḍrayan olanen Šikabiwen nasan kayatan əkmanen.

6 Sənnəməggəgaɣet šiṃərkas nawan əd ṃan in Əqqamet ətəwəsaɣmar in Wər irtay dər-wan daɣ ahan in, Fəlas daɣ alham nawan, bararan in Ad tənɣam aytedan aggotnen daɣ tara ən ṃan təɣtasam agozan ən zəgran əddarnen.

7 Təwar tulɣant alham nawan ilan šiɣərden Fəlas təkmawen a t'əhanen. Təwar tulɣant aššar nawan ad d izzibben, Fəlas təhanint kawan wər nəha, əd ṃan mallolnen A kawan əzəmməzzəya əd temattay nin, Aṃaran əzəwwəziwəzaq qawan daɣ akal in.

8 Yuda kay a əflasan məḍrayan nak Ad tarna imagzaran nak, Maddanəs n abba nnak ad əssəjədan dat-ək.

9 Yuda, barar in, ahar ənḍərran a dər toleɣ iṃan-net, Wa dd iyyəwanan daɣ təgmərt, iqqal du edag-net. Ikram iḍaran-net, Israd: ma ihalan əsəbdəd-net?

10 Taɣmar wər za təfəl ehan-net, Əṭṭəbil illa ɣur əzzurriya nnet Har d'aṣu wa tt'ilan iṃan-net, Ənta as əṭṭafnat təmattiwen taṇat-net.

11 Ewad daɣ tənafləyt As iqqan ajad-net Daɣ təfṣəq n əzzəbib-net, Irabbaz isəlsa nnet Daɣ esmad d əzzəwi nnet.

12 Isaṣṣahat esmad təməllay ən šiṭṭawen-net, təssəmlal teṣṣay n əx išenan-net.

13 Zəbulun ad iɣsər fəl ṭama ən gərwan, Dad ətazakken əɣlalan win n aṃan. Akal-net igla har əɣrəm wa n Tsidon.

14 Issakar iṃos ajad iṣṣohen, Itallaman gər məssəgan, Iṣaggad y alxeran.

15 As tan inay ad idakkal əzuk fəl zeran Išɣəl ardu s i tt'ilan.

16 Dan ad aṣṣahen aytedan-net Šilat n iyyat tawšet daɣ šin n Israyil ket-net.

17 Dan šila n taššolt təhat tarrayt-net Təddad agozan n ays fəl ad d'uḍu aṃawan-net.

18 Əge daɣ-ak aṭṭama nin fəl efsan, ya Əməli!

19 Gad ad t'əgrəwan majjarakan Mišan a tan arnu istəq qan.

20 Ašer ila tagəlla təṇfat, Ənta z ihakkin isudar win əzodnen əmənokal.

21 Naftali tədəmit təggoragat Tətaraw awleɣan əhoṣṣaynen.

22 Yusəf šilan ənezər n ašək itarawan s igət Illan dagma n aṃan ən šaṭ, Əg̣g̣aran taɣərt iləlad-net.

23 Əgrawan tu kəl təganziwen s igət A tu naḍḍaban har əlan talilant, Əsaknin tu əzzəngu nnasan s igət.

24 Mišan ikna iḍuf ən təganzay nnet Ətawasaṣahen zayyan ən fassan-net S əfus n Əməqqar wa əɣbada d aṣṣahat-net, S ənta as əheɣ tag̣g̣azt-net, Iṃos wa s əsahhadda fəl təɣurad-net,

25 S əddəlil ən Məššina nin wa kay ikfan tadhəlt-net, S əddəlil n Əməqqar wa fall-ak itaggan albaraka-net, Daɣ təṇfa n akonak wa n jənnawan, D aṃan win d əg̣ammadnen eres ən ṃədlan. Ig'ak tolas albaraka daɣ ara ən ṭədoden əd hərwan.

26 Abba nnak ihakku albarakatan As win marawan in ogaran tan, Afalla n ədɣaɣan win ərunen okayan tan. Eɣaf ən Yusəf azzabbenet fall-as albarakatan, Fəl takannart ən win d iṇṇəfrannen daɣ məqqaran.

27 Benyamin uray a iṃos iɣišašen S aɣora ilammaz tagmərt-net Əs ṭakəst ad uzan agləz-net.

28 Əntanay da da awalan win dasan iga abba nasan as fall-asan itaggu albaraka nnet. Əkkulluk n iyyan iga fall-as albaraka ən ṃan-net. Əntanay a daɣ əganat tawšeten an marawat əd ṣanatat n Israyil. Dəffər a di omar maddan-əs, iṇṇ'asan: «Nak əmərədda tilkamat ən təɣrəst in a əhe. As di aba təṇbəlam i ɣur abbatan in daɣ əɣəɣi wa ihan tawagost ta n Efron wa n aw Xet, ta təhat Makfela dagma n aṃadal ən Mamre daɣ akal wa n Kanan. Tawagost en da a izzənza Ibrahim ɣur Efron wa n aw Xet fəl ad iqqəl əɣəɣi wa tat ihan edagg ən zəkwan.

31 Denda ad iṭawaṇbal Ibrahim əd tənṭut-net Sarata, denda ad iṭawaṇbal Isxaq əd tənṭut-net Raqqiyetu, denda tolas ad əṇbala Leyya.

32 Tawagost d əɣəɣi wa tat ihan ənzan du ɣur Kəl Xet.»

33 As iɣrad Yaqqub ammar ən maddan-əs iqqal serrad-net, təga talɣa nnet, ilkam i marawan-net win aba.

   

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Arcana Coelestia # 6412

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6412. That Naphtali signifies the state after temptations is evident from the representation of Naphtali as being temptation, and also the state after temptations (n. 3927, 3928). Moreover Naphtali is so named from “wrestlings,” which in the spiritual sense are temptations.

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

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Arcana Coelestia # 3927

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3927. And Rachel said, With the wrestlings of God have I wrestled with my sister, and I have prevailed. That this signifies in the supreme sense own power; in the internal sense, temptation in which there is victory; and in the external sense, resistance by the natural man, is evident from the signification of the “wrestlings of God” and of “wrestling,” as being temptations; for temptations are nothing else than wrestlings of the internal man with the external, or of the spiritual man with the natural; for each desires to rule, and when dominion is in question, combat arises, which is here called “wrestling.” That “to prevail” is to overcome, is evident without explication.

[2] That in the supreme sense these words signify own power, is because the Lord, when He was in the world and in the human there, sustained all temptations from His own power, and conquered from His own power; differently from every man, who never sustains any spiritual temptation and conquers in it from his own power; for it is the Lord who sustains and conquers within him. (See what has been stated and shown on these subjects before, namely, That the Lord sustained the most grievous temptations, beyond all others, n. 1663, 1668, 1690, 1737, 1787, 1789, 1812, 1813, 1815, 1820, 2776, 2786, 2795, 2813, 2816, 3318: That the Lord combated and conquered from His own power, n. 1616, 1692, 1813, 3381: And that the Lord alone combats in man, n. 1692.)

[3] That in the internal sense the “wrestlings of God” and “prevailing” denote the temptations in which man conquers, is evident from what has been said just above. But that in the external sense there is signified resistance by the natural man is because all temptation is nothing else; for as before said in spiritual temptations there is dispute about dominion, as to which shall have the supremacy, the internal man or the external; or what is the same, the spiritual man or the natural, for these are opposed to each other (n. 3913). For when man is in temptations, his internal or spiritual man is ruled by the Lord through angels; but his external or natural man through infernal spirits; and the combat between them is that which is perceived by the man as temptation. When a man is such in faith and life that he can be regenerated, he will conquer in temptations; but when he is such that he cannot be regenerated, he yields in temptations. That there is resistance by the natural man, is signified by its being said that she “wrestled with her sister;” for by “Leah,” who is here the “sister,” is signified the affection of the external man; but by “Rachel,” the affection of the internal man (n. 3793, 3819).

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