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Genesis 31

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2 Iay Yaqub əṃəttəy daɣ mazalan ən Laban fəl win n anin.

3 Iṇṇa Əməli i Yaqub: «Əqqəl akal ən marawan nak, ɣur aɣaywan n abba nnak, əṣṣana daɣ ak.»

4 Iɣra ddu Yaqub Raxil əd Leyya s əṣuf wa iha ənta d aharay-net wa ənḍərran.

5 Iṇṇ asnat: «Əgrəɣ in as šiṃətəkwəyen n abba nnakmat wər di əṇfenat šilat n anin, mišan Məššina n abba nin illa ɣur-i.

6 Təṣṣanmat iṃan nakmat as wər din əglema daɣ təɣurad in wala, y əššəɣəl n abba nnakmat.

7 Mišan iyyəwan i təkaddilt, iyyəwan əsəṃṃəttəy n alxaqq in. Mišan wər t'ikfa Məššina turagat n a di agu əššur.

8 S əmmək en da kud a iṇṇa win šaɣarnen a əṃosnen alxaqq in, ket-nasnat təntawen erawnat du ikərwatan šaɣarnen, kudeɣ iṇṇa win golənditan a iṃosan alxaqq in ənta da təntawen erawnat du ikərwatan əganen igolənditan.

9 Məššina iṃan-net as di ikfa daɣ aharay n abba nnakmat

10 Daɣ tamert ta n sabdar ən təmenesen ad ənaya daɣ tərgət isawalan əganen əgolənditan əd wiyyad šaɣarnen əd wiyyad farfoznen, as əzagan təntawen n aharay a.

11 Iṇṇ'i angalos ən Məššina daɣ tərgət "Yaqub" Əṇṇeɣ-as "hun".

12 Iṇṇ'i: "Ədkəl aṣawad nak, ad tagga isawalan win əzagnen təntawen n aharay əgan əgolənditan, šaɣera madeɣ farfoza. Adi wər t id'eway ar as ənaya a wa dak iga Laban.

13 Nak Məššina ən Betel wa dak d'inafalalan ɣur Betel edag wa daɣ tənɣala widi fəl təhunt, edag wa daɣ i tədkala arkawal. Əmərədda, əṇkər,əg̣məd akal a, əqqəl akal ən marwan nak.»

14 Təṇṇa Raxil əd Leyya i Yaqub: «Wər nəla tadagart ən təkasit daɣ abba nnana.

15 Idkal ana šilat ən təmagaren id inazzan danaɣ in iga, inɣa azrəf wa din nənza, awalla za ar inɣ ay, azrəf wa as imməkkan a tu nilu.

16 Daɣ adi təgərgist kul ta dd'ibaz Məššina daɣ abba nnana šin maddan-nəna. Əmərədda agu a w'as dak iṇṇa Məššina.»

17 Isammatag Yaqub i təzrek, issəwan maddan-əs əd təḍoden-net olaman,

18 izzərgaz ihərwan-net, eway ərrəzəɣan kul win sər-əs əggaznen daɣ Mesofotami, ikk' akal wa n Kanan ɣur Isxaq abba nnet.

19 Ikka Laban edagg ən talazay ən təḍuft n aharay nnet, tokar du Raxil aṣṣənaṃan-net dəffər-əs.

20 Ikkərras Yaqub Laban wa n aw Aram s as iḍḍəggag dəffər-əs wər das imel.

21 Iḍḍəggag d a wa ila kul, iɣras agarew wa n Fərat, innəmad ikallan n ədɣaɣan win Gilhad.

22 Əzəl wa n karad igraw Laban isalan n əḍəggəg ən Yaqub.

23 Ilkam as ənta əd meddan ən šəqqaɣan-net ewadan tu dəffər əṣṣ' aḍan n əšikəl daɣ ədɣaɣan win Gilhad.

24 As ig' ahad inafalal Məššina i Laban daɣ tərgət iṇṇ'as: «Ənkəd y ad taga arat i Yaqub gər olaɣ wala ibrar.»

25 As ewad Laban Yaqub ikras ahaket-net daɣ akal wa n ədɣaɣan ən Gilhad. Iga Laban əd meddan-net a wen da.

26 Iṇṇa Laban i Yaqub: «Ma təge da? Təkkərrasaɣ i, tewaya šibararen in as taṇṇa šiməskasa n əməgər?

27 Ma fəl du təḍəggaga daɣ əssir? Mas di təkkərrasa sas di wər təmela? Ənnar di təmala ayyaq qay tagla du daɣ tədəwit d aṣak daw maslan ən tandiwen d əṇzadan.

28 Wər di toyyeɣ ad əzələmmeɣ ihayawan in əd təbararen in, agaɣ asan šiwaṭriwen. Təgeɣ təṃətəkwəyt n əmeskəl!

29 Əleɣ fərregat n ad awan əɣšada. Mišan ənḍod imməgrad sər-i Məššina n abba nnak, iṇṇ'i: "Ənkəd y ad tagaɣ arat i Yaqub gər olaɣ wala ibrar."

30 Əgreɣ teklay nak fəlas əṣuf a kay iggazan n aɣaywan nawan mišan ma fəl tokara du aṣṣanaman in?»

31 Iṇṇa Yaqub i Laban: «Awalla, təksəda a əgeɣ as a daɣ i tabəza ašš-ek əs təɣurad.

32 Daɣ batu n aṣṣanaman nak i ɣur tan du təgrawa ad aṃṃat! Səffətəktək a wa əle tədkəla a wa təle dat təgiyyawen n aytedan nana!» Wər iṣṣen Yaqub as Raxil a du tokarat aṣṣanaman.

33 Igla Laban isaffataktak ehan wa n Yaqub d ahan wa n Leyya əd wa n təwahayen-net an ṣanatat, wər igrew wala. Ɣur ag̣amad-net ehan wa n Leyya iggaz wa n Raxil. Ənta Raxil a tədkalat aṣṣanaman təɣbar tan daɣ təxawit-net, təqqim daɣ-as. Adi da fəl təṇṇa y abba-net assaɣa wa d'iggaz šin əsəffətəktək n ahaket-net: «Ad wər təššəka abba nin as wər əbdeda ɣur iguz nak fəlas alɣadat a di təgrawat.» Isaffataktak Laban ahaket-net kul mišan wər igrew aṣṣanaman-net.

36 Iggaz alham Yaqub təzzar imməṣtan əd Laban iṇṇa: «Məni a wa əɣšada? Ma iṃos abakkad in as di təhhore?

37 Daɣ adi əmərədda ad təsaffataktaka ilalan nin kul ma du təgrawa təleq qu? Sakn'ay y aytedan in əd win nak ad aggayen fəl a wa illan gar-ena!

38 Əmərədda ṣanatat təṃərwen n awatay a əge əlle ɣur-ək. Wər kala əgarnat ayfəd nak wala wəlli nnak, wər kala ətšeɣ ijəɣal n əsəgən nak.

39 Teɣsay nak ətšan wəxsan wər dak du tiwəya iləzgan-net, nak tat irazzaman daɣ təɣurad in id təḍgazaɣ i gər təmmitša ehad wala ezal.

40 Nak a təkaggay təfuk s azal, inɣ'i asamed s ahad, aṃaran faw iṃṃokar eṭəs in.

41 Əmmək en da as daɣ ṣanatat təṃərwen n awatay šin əge ɣur-ək: Maraw elan d əkkoz taggalt ən təbararen nak ṣanatat, ṣədis elan fəl aharay-nnak, təyyəwanaɣ əsəṃṃəttəy n alxaqq in.

42 Kundab' as Məššina n abba nin Ibrahin, wa iksud abba nin Isxaq as əheɣ taɣlift-net, illikan as əmərədda təstaɣaɣ i da əqquran fassan nin. Mišan Məššina ogga arkaṇay nin d iket n əššəɣəl iṣṣohen wa dak əge, adi da fəlas əṇdod, immigrad daɣ batu nin.»

43 Iṇṇa Laban i Yaqub: «Šibararen a ši nnu, bararan a i nnu, eharay a i nnu, a wa təhaṇṇaya da kul i nnu. Mišan, əmərədda, wər əle batu fəl təbararen in əd bararan nasnat.

44 «Daɣ a di əmərədda nənəmətkəlet arkawal ən tassaq ad iqqal təgiyya gar-i dər-ək.

45 Təzzar itkal Yaqub təhunt issəɣt-et əs təzzəgrət-net, təqqal təṃətirt.

46 Təzzar iṇṇa Yaqub y aytedan-net: «Amədat-du šihun!» Əgan-tanat sakfaw, ətšan fall-as.

47 Iga Laban i sakfaw wen eṣəm Yəgar-Sahaduta (almaɣna sakfaw wa n təgiyya), daɣ awal-net, ig-as Yaqub eṣəm əntada Galed (almaɣna sakfaw wa n təgiyya).

48 Iṇṇa Laban i Yaqub: «Sakfaw a ən təhun a da ənta iṃosan təgiyya gar-i dər-ək azalada», a di da fəl iga eṣəm Galed.

49 Iga eṣəm tolas Mitsfa (almaɣna edag n ag̣g̣az), id Laban iṇṇa tolas: «Aglet Əməli išišawalana a nəga daɣ ənəməggag.

50 «As təjajjargana šibararen-in madeɣ təzlafa šiyyad šiḍoden, aktəw iṃan-nak as kud ɣur-na wər illa awedan da Məššina a iṃosan təgiyya n arkawal wa nənamatkal!» Təzzar iṇṇa Laban i Yaqub: «Təhunt ta əssəɣta da əs təzzəgrət-net əd sakfaw wa,əssəbdadaq-qan gar-i dər-ək, ad aggayyen as wər ana z-iggəz i tan z-akəyan əhan tu arak ṃan.

53 «Məššina n Ibrahim d Əməli ən Naxor ələkanet-ana!» Dəffər a wen ihad Yaqub əs Məššina wa iksud abba-nnet Isxaq ar ad-iṭṭəf arkawal.

54 Təzzar iga Yaqub takutay fəl adɣaɣ, iššedaw du sər-əs iššəqqaɣan-net. Ədrawan-tat, ənamaṇsan ahad wə di fəl adɣaɣ.

   

From Swedenborg's Works

 

Arcana Coelestia #4262

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4262. 'And took from what came into his hand a gift for Esau his brother' means Divine things that were to be introduced into celestial-natural good. This is clear from the meaning of 'taking from what came into his hand' as from what had been provided and supplied and so what had been supplied by Divine Providence - and since the things attributable to Divine Providence are Divine, 'taking from what came into his hand' here means things that are Divine; from the meaning of 'a gift' as introduction, dealt with below; and from the representation of 'Esau' as the good of the Divine Natural, dealt with in 3302, 3322, 3504, 3599, which in this case is celestial good, because the Natural had not yet been made Divine.

[2] The reason 'a gift' means introduction is that it was made to initiate goodwill and favour. Indeed in former times the gifts which were made and offered had differing meanings, the gifts presented by people to kings or priests when they went to them having one meaning, those offered on the altar another. The former meant introduction but the latter meant worship, 349, for all sacrifices in general of every kind were called 'gifts' while the minchahs, which were offerings of bread and wine, that is, of cakes accompanied by a libation, were specifically called such; for in the original language 'minchah' means a gift.

[3] The fact that gifts were presented to kings or priests when people went to them is clear from many places in the Word. Saul did so when he went to consult Samuel, 1 Samuel 9:7-8, whereas the men who despised Saul did not bring him any gift, 1 Samuel 10:27. And the Queen of Sheba brought a gift when she came to Solomon, 1 Kings 10:2, like everyone else, of whom the following is said,

The whole earth sought Solomon's presence to hear his wisdom; and every one brought his gift, vessels of silver and vessels of gold, and garments and armour, and spices, horses and mules. 1 Kings 10:24-25.

And as this was a customary and holy practice, meaning introduction, the wise men from the east who came to Jesus soon after His birth brought gifts of gold, frankincense, and myrrh, Matthew 2:11. 'Gold' meant celestial love, 'frankincense' spiritual love, and 'myrrh' those loves as they exist within the natural.

[4] Indeed this customary practice was commanded, as is clear in Moses, Jehovah's face shall not be seen by the empty-handed. Exodus 23:15; Deuteronomy 16:16-17.

Also, when gifts were presented to priests or kings it was as though they were presented to Jehovah, as may be seen from other places in the Word. As regards gifts that were sent meaning introduction, this is evident from the gifts which the twelve princes of Israel sent when the altar was introduced or dedicated after it had been anointed, Numbers 7:1-end. In Verse 88 of that chapter their gifts are actually called 'the dedication (or introduction) offering'.

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

From Swedenborg's Works

 

Arcana Coelestia #3302

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3302. 'And they called his name Esau' means its essential nature, that is to say, of the Natural as regards good. This is clear from the meaning of 'calling the name' or calling by name, as knowing the essential nature of a person or thing, and so knowing that nature itself, dealt with in 144, 145, 440, 768, 1754, 1896, 2009, 2724, 3006, and from the fact that names in the Word, however many these may be, in the internal sense mean spiritual realities, 1224, 1888, so that 'Esau' is some spiritual reality. That reality is the Lord's Divine Natural as regards Divine Good when first conceived, as is clear from what has been stated and from what follows concerning Esau, as well as from other places in the Word. But as Esau and Edom are very similar in meaning - the difference being that 'Edom' is the Divine Natural as regards good to which doctrinal matters concerning truth have been allied - confirmation from places in the Word will in the Lord's Divine mercy therefore be provided at verse 30 below, where Esau is called Edom.

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