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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.

   

From Swedenborg's Works

 

Arcana Coelestia #4247

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4247. 'The messengers returned to Jacob, saying, We came to your brother, to Esau, and he also is coming to meet you' means that good flows in constantly so as to make them, that is to say, truths, its own. This is clear from the meaning of 'brother', who in this case is Esau, as good - that is to say, the good of the Lord's Divine Natural, dealt with above; and from the meaning of 'coming to meet' as flowing in, dealt with below. And because flowing in is meant, making its own is meant also.

[2] From what has been stated several times already on these matters one may see what the situation is with regard to good and truth, and with the influx of good into truth, and in this connection with good making truth its own. That is to say, one may see that good flows constantly into truth, and truth receives good, since truths are the vessels for good. The only vessels into which Divine Good can be placed are genuine truths, for good and truth match each other. When a person is moved by the affection for truth, as everyone is at first prior to being regenerated, good is constantly flowing in even then, but as yet it has no vessels, that is, no truths in which to place itself or make its own; for nobody at the outset of regeneration possesses any cognitions as yet. But because good at that time is flowing in constantly it produces the affection for truth, for there is no origin to the affection for truth other than the constant endeavour of Divine good to flow in. This shows that even at that time good occupies the first position and plays the leading role, although it seems as though truth did so. When a person is being regenerated however, which takes place in adult years when he possesses cognitions, good reveals itself, for he is then moved not so much by the affection for knowing truth as for doing it. For previously truth had been in the understanding, but now it is in his will, and when in his will it is in the person's true self, since the will constitutes the person's true self. With man the recurrent cycle of events exists in which every fact and every bit of knowledge is introduced through sight or hearing into his thought-process, and from there into his will, then passing from the will through thought into action. A similar cycle also exists starting from the memory which is so to speak an inner eye or inner sight. Starting from that inner sight it passes through the thought-process into the will, and from the will through thought into action; or else if some obstacle stands in the way it passes into the endeavour to act, that endeavour being actualized the moment the obstacle is removed.

[3] All of this shows the way in which good flows into truth and makes it its own. That is to say, it shows that first of all truths which belong to faith are introduced through hearing or sight and are then stored away in the memory, from where they are raised up one after another into the person's thought-process and at length introduced into his will. Once in the will they pass from there through thought into action, or if they are not able to pass into action they remain in the endeavour. The very endeavour is internal action, for as often as the opportunity exists it is made an external action. It should be realized however that although there is this cycle of events it is nevertheless good which produces the cycle. For the life which comes from the Lord flows solely into good, and thus through good, doing so from things that are inmost. It may be seen by anyone that the life flowing in through the things that are inmost produces the cycle, for without life nothing is produced. And since the life which comes from the Lord flows only into good and through good, good is consequently that which produces and that which flows into truths and makes them its own, to the extent that a person possesses cognitions of truth and at the same time is a willing recipient.

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