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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 #4293

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4293. In the internal historical sense 'for as a prince you have contended with God and with men, and have prevailed' means on account of the stubborn perverseness which was a product of their false delusions and evil desires. This becomes clear from the meaning of 'God' and the meaning of 'men' as truths and goods, dealt with above in 4287, though here the selfsame words have the opposite meaning because in this internal historical sense they are expressions used in reference to the descendants of Jacob, with whom no truths or goods were present interiorly, as shown above, only falsities and evils. Falsities are false delusions because they are the product of such delusions, and evils are evil desires because they are the product of such desires.

[2] As regards that nation's insistence that they should play the representative part, that is, that they themselves should constitute the Church in preference to all nations throughout the whole world, see above in 4290. More than this it is the fact that they were allowed to do so on account of the stubborn perverseness which was a product of their false delusions and of their evil desires that is meant here. No one can know the nature of those delusions and desires unless he has some contact with them in the next life. To enable me to know, such contact has been granted to me, for I have talked on several occasions to those people there. They love themselves and worldly wealth more than anybody else does, and above all they fear loss of position as well as loss of gain more than anybody else does. Consequently today as in former times they despise everyone else in comparison with themselves; they are also utterly intent on the acquisition of wealth, and in addition are full of fear. Because that nation has been like this since ancient times they were better able than others to be kept in external holiness devoid of all internal holiness, and so in outward form to represent things that constituted the Church It was these false delusions and evil desires that produced such stubborn perverseness.

[3] This is also apparent from many things which are mentioned regarding them in the historical narratives of the Word. After being punished they were able to demonstrate an external humility such as no other nation could do, for they were able for whole days to lie prostrate on the ground and to roll themselves in the dust and not get up until the third day. They were also able for many days to beat their breasts, and to go around in sackcloth, in tattered garments, with ashes or dust sprinkled over their head. They were able to fast continuously for many days, and during that time to burst into bitter tears. But these were the expressions solely of bodily and earthly love, and a fear of losing their pre-eminence and worldly wealth. For there was not anything internal which moved them since they did not know at all, and did not even wish to know, what the internal was, such as the matter of a life after death, or that of eternal salvation.

[4] From this it may be seen that because their nature was such they had to be dispossessed of all internal holiness, for this holiness accords in no way at all with the kind of external holiness that has just been described; indeed the two are utterly contrary to each other. It may also be seen that they were better able than others to play the part of a representative of the Church, that is to say, to represent holy things in external form, devoid of all internal holiness; and that thus by means of that nation some kind of communication with the heavens was possible, see 4288.

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