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Genesis 30

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2 Iggaz t alham-net iṇṇ'as: «Nak wər əṃosa Məššina. Ənta a dam igdalan təla n aratan.»

3 Təṇṇ'as Raxil: «Əkfeq qay taklit in Bilha, tənəməṇsa dər-əs, tile dər-əs bararan, əssədwəlaq qan, agaqqan bararan in. Əddi nak da ad əqqəla anna.»

4 Iqbal Yaqub a wa das təṇṇa Raxil. Təkf'ay Bilha, isawwahay tat, inamaṇsa dər-əs aṃaran.

5 Təga Bilha tadist təgraw du barar i Yaqub.

6 Təzzar təṇṇa Raxil: «Məššina izazzalalaɣ i əššəriɣa, iqbal təwaṭray nin, aṃaran ikf'i barar». Adi da fəl das təg'eṣəm Dan.

7 Təga Bilha tadist tolas təgraw du barar wa n əššin i Yaqub.

8 Təṇṇa Raxil: «Əgeɣ əməgər iṣṣohen əd tamaqqart in, orne.» Təg-as eṣəm Naftali.

9 As din təgra Leyya as ənta təmməzzay d ara təkfa Yaqub taklit-net Zilfa a tat isəwwəhəy.

10 Təzzar təgraw du Zilfa, taklit ən Leyya, barar i Yaqub.

11 Təṇṇa Leyya aṃaran: «Aṇṇasara nin oṣa ddu!», təg as eṣəm Gad.

12 Dəffər a wen təgraw du Zilfa, taklit ən Leyya, barar wa n əššin i Yaqub.

13 Təṇṇa Leyya tolas: «Əkneɣ aṇṇasara wəllen! Ad əsəttəhəqqətnat təḍoden əs tədəwit in.» Təzzar təg'as eṣəm Ašer.

14 Əzəl iyyan daɣ azzaman n allay n alkama eway Ruben d əṣṣuf har d'igraw aratan n annabat wa išatan aššahwat immigal y əggəgru. Eway tan du y anna-nnet Leyya. Təzzar təṇṇa Raxil i Leyya: «Oṇsayaq qam a di tan takfa.»

15 Təṇṇas Leyya: «Awak wər dam igda as ɣur-əm təlla əṇṇiyat n aləs-in, təṣṣərtəyaɣ a wen d əmmud ən barar in?» Təjjəwwab as Raxil: «Ənəy! Aslu! Oyyeɣ Yaqub a ɣur əm aṇsu ahada, fəl ad idu takfa aratan n annabat win d omad barar nam.»

16 As d'edwa Yaqub alməz ifal du təməḍint təssəlkad-as Leyya, təṇṇ as: «Nak ɣur za taṇsa ahada, eṭəs nak əzzinzaq qu əmmud ən barar in.» Təzzar iṇsa ɣur-əs ahad wədi.

17 Iqbal Məššina təwaṭray ən Leyya. Təzzar təga tadist. Təgraw du i Yaqub barar wa n ṣəmmos.

18 Təlas təṇṇa: «Məššina ikf i alxaqq in fəlas əkfeɣ aləs in taklit in.» Təg'i barar eṣəm Issakar.

19 Təlas igi ən tədist, təgraw d'i Yaqub barar wa n ṣədis.

20 Aṃaran təṇṇa: «Məššina ikf i təhəkkut təqqitasat. Əmərədda aləs in ad i agu almaqam id əkfeq qu ṣədis bararan. Adi da fəl das təga eṣəm Zəbulun.

21 Dəffər a wen təgraw du tabarart, təg'as eṣəm Dina.

22 Məššina ikittəw Raxil. Iqbal təwaṭray-net, ikf et fərregat ən təla ən bararan.

23 Təga tadist təgraw barar təṇṇa: «Məššina ikkas i daɣ takarakit.»

24 Təg'as eṣəm Yusəf, təṇṇa: «Ya Əməli šit'i du iyyan barar!»

25 Ihu Yusəf ɣas, iṇṇa Yaqub i Laban: «Sallam i ad akkaɣ aytedan in daɣ akal nana.

26 Akf i šiḍoden in əd bararan in win a fəl ak əšɣala, ad agla, fəlas təṣṣana kay iṃan nak as əgəɣ ak aššəɣəl ihossayan.»

27 Iṇṇ as Laban: «Oṇsayaq qay a di təqbəla tara nin a: "qam harwa", id tənafləyt in əddəlil nak afəl tat əgrawa, if'ik Məššina albaraka.»

28 Iššewal harwa da, iṇṇ as: «Əfrəs i alxaq nak, ad ak k ərzəma.»

29 Iṇṇ as Yaqub: «Iṃan nak təṣṣana a wa dər ola aššəɣəl wa dak əge, d a wa dər tola təttit n aharay nnak ɣur-i.

30 «Aṃaran təṣṣanaɣ as dat aṣṣa nin təla nnak ši əṇdərrat. Mišan əmərədda təga təttit tagget, issiwar kay Məššina albaraka edagg oṣəɣ. Mišan əmərədda ewad alwaq n ad əšɣəla i tələqqawen in.»

31 Iṇṇ as Laban: «Ma kay z akfa?» Ijjəwwab as Yaqub: «Wər di za takfa wala. Aṃaran ad agla, og̣azaɣ ak eharay nnak as təqbala əššərəd wa dak z aga da.

32 «A di tayya, azalada, ərzəga eharay nnak a daɣ-as d əkkəsa ijamaran kul win šaɣarnen əd win bardaɣnen madeɣ win kawalnen daɣ ayfəd əd sagayan kul win šaɣarnen əd win bardaɣnen daɣ wəlli nnak. Ad əqqəlan alxaqq in.

33 «Dəffər a wa as təššəggaraɣ alxaqq in ad təṣṣənaɣ as nak aw tidət: as təgrawa daɣ aharay nin asagay wər nəšaɣar madeɣ wər nəbardaɣ, madeɣ əjemar wər nəkawal, təṣṣənaɣ as əmikər add əgan.

34 Iṇṇa Laban: «Ənta ddi da! Ardəɣ s a wa təṇṇe.»

35 Mišan əzəl wen da ad iṣkat daɣ aharay-net izulaɣ kul win golənditan əd win bardaɣnen, əd wəlli kul šin šaɣarnen əd šin bardaɣnen, kul a wa əhanat təməllawen daɣ aharay nnet. Iṣkat tolas ayfəd kul šin kawalnen. Ig'en daɣ fassan ən maddan əs.

36 Dəffər a wen issaggalat tan s igəg ən karad aḍan n əšikəl gər essan əd Yaqub. Inəṭṭaf Yaqub d a w a dd iqqiman daɣ aharay ən Laban.

37 Iɣtas-du Yaqub iləgwan win əbdagnen daɣ karad rawan n eškan əṃosnen libne, luz d ermon. Təzzar ig'asan izalwakan mallolnen s əzənzəf.

38 Təzzar iṣṣəns'en daɣ təšəšwit ən təjəngərert ta daɣ iṣṣasu aharay nnet.Amazay wen iṃos wan təməzik ən təntawen-net.

39 Ad əzzagnat əhaṇṇaynat iləgwan win issəṇsa Yaqub, a du tarawnat ikərwatan əganen igolənditan, əd win šaɣarnen əd win bardaɣnen.

40 Iššota Yaqub tolas as izammazay ayfəd, təzzar izzəzak kanat i karran dat šin Laban kawalnen əd šin mallolnen n əlkəzan. Idkal Yaqub maddanəs ən tazzog a, iga sər-san əsəgən.

41 Id əssəbdarnat taɣsiwen šin əngaynen ad assaṇsu dat-əsnat ɣur təšəšwit iləgwan win zalwakan mallolnen fəl ad əzəgnat əhaṇṇaynat tan.

42 Mišan wər tan isəṇsu dat šin ənšašnen əmmək en da as eharay wa inšašan kul iqqal in Laban, wa ingayan il'ay Yaqub

43 Adi da a iknan əsəggərgəs ən Yaqub wəllen, iga daɣ aharay wa ənḍərran isəgan zawwarnen,əd ṃənas dəzdan d eklan əd taklaten.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3974

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3974. Give me my females. That this signifies that the affections of truth belonged to the natural; and that “and my children” signifies that so did the truths thence derived, is evident from the signification of “females,” or “women,” as being the affections of truth; his “woman Leah,” the affection of external truth; and “Rachel,” the affection of interior truth (concerning which frequently above); and from the signification of “children,” as being the derivative truths; for by “sons” are signified truths (n. 489, 491, 533, 1147, 2623, 3373); and by the “children” that were born from the females, the derivative truths. It was a statute among the ancients that the females given to servants should be the masters with whom they served, and also the children born of them; as is evident in Moses:

If thou buy a Hebrew servant, six years he shall serve, and in the seventh he shall go out free for nothing. If his master give him a woman and she shall bear him sons or daughters, the woman and her children shall be her master’s, and he shall go out with his body (Exodus 21:2, 4).

As this was a statute in the Ancient Church also, and was thus known to Laban, he therefore claimed for himself both the females and the children of Jacob, as is plain in the following chapter:

Laban said unto Jacob, The daughters are my daughters, and the sons are my sons, and the flock is my flock, and all that thou seest, it is mine (Exodus 31:43 [NCBSW: Genesis 31:43]);

and because Jacob knew this, he said to Laban, “Give me my females and my children.” But that statute, as stated by Moses in the place cited, represented the right of the internal or rational man that it has acquired over the goods and truths of the external or natural man; for by a manservant was represented the truth of the natural such as it is in the beginning, before genuine truths are being insinuated. The truth acquired in the beginning is not truth, but appears as truth, and yet as before shown it serves as a means for introducing genuine truths and goods; and therefore when goods and truths have been insinuated by it, or by its service, it is dismissed, and the genuine goods and truths thus procured are retained. It was for the sake of this representation that this law concerning the servants was delivered.

[2] But as regards Jacob, he was not a bought servant, but was from a more distinguished family than Laban. He bought for himself by his own service the daughters of Laban, and thus also the children born of them; for these were his wages. Laban’s thought in regard to them therefore was not in accordance with the truth. Moreover, by a “Hebrew servant” was signified truth that serves for introducing genuine goods and truths, and by his “woman” the affection of natural good. With Jacob it was otherwise. By him is represented the good of natural truth; and by his “females” the affection of truth. Neither is that represented by Laban which is represented by the “master” in the law cited respecting a Hebrew servant, namely, the rational; but collateral good (see n. 3612, 3665, 3778); which is such that it is not genuine good, but appears to be genuine, and is of service for introducing truths (n. 3665, 3690), which therefore were Jacob’s.

[3] These things here advanced are indeed such as to fall into the comprehension of extremely few; because very few know what the truth and good of the natural are, and that they are distinct from the truth and good of the rational. Still less is it known that goods and truths not genuine, and which yet appear to be genuine, may serve for introducing genuine goods and truths, especially in the beginning of regeneration. Nevertheless as these are the things contained in the internal sense of these words, and in the internal sense also of those which follow respecting Laban’s flock, from which Jacob procured a flock for himself, they are not to be passed over in silence. There may be some who will comprehend them. They who are in the desire of knowing such things, that is, who are in the affection of spiritual good and truth, are enlightened in regard to such matters.

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

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