A Bíblia

 

Genesis 31

Estude

   

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.

   

Das Obras de Swedenborg

 

Arcana Coelestia # 4116

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4116. And he passed over the river. That this signifies a state wherein is conjunction, is evident from the signification of the “river,” here the Euphrates, as being conjunction, namely, with the Divine. The “river” has this signification here, because it was the boundary of the land of Canaan on that side; and all the boundaries of the land of Canaan represented and thence signified what was last and what was first; what was last because there there was an ending, and what was first because there there was a beginning; for all boundaries are of such a nature as to be last to those who are going out, and first to those who are entering in. As Jacob was now entering in, that river was his first boundary, and consequently denotes conjunction, namely, in the supreme sense, with the Divine; for by the land of Canaan in the internal sense there is signified the Lord’s celestial kingdom (n. 1607, 3481); and in the supreme sense the Lord’s Divine Human (n. 3038, 3705). From this it is evident what is here signified by Jacob’s passing over the river. (That all things in the land of Canaan were representative in accordance with their distances, situations, and boundaries, may be seen above, n. 1585, 3686; and that so were the rivers which bounded it, as the river of Egypt, the Euphrates, and the Jordan, n. 1866)

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

Das Obras de Swedenborg

 

Arcana Coelestia # 3705

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3705. The land whereon thou liest, to thee will I give it. That this signifies the good in which He was, that it was from what was His own, is evident from the signification of “land,” as being here the good of the natural, concerning which in what follows; from the signification of “whereon thou liest,” as being that in which He was; and from the signification of “giving it to thee,” as being from what was His own; concerning which also in what follows. That the “land” signifies the good of the natural which will hereafter be represented by Jacob, is because by the “land of Canaan” is signified the Lord’s kingdom (see n. 1413, 1437, 1585, 1607, 1866); and because it signifies the Lord’s kingdom, it also in the supreme sense signifies the Lord (see n. 3038); for the Lord is the all in all of His kingdom, and whatever there is not from Him, and does not look to Him, is not of His kingdom. The Lord’s kingdom is also signified in the Word by “heaven and earth” (n. 1733, 1850, 2117, 2118); but in this case its interior is signified by “heaven,” and its exterior by “earth” (n. 82, 1411, 1733, 3355); consequently in the supreme sense “heaven” signifies the Lord as to His Divine rational, and “earth” as to his Divine natural; here therefore “the land whereon thou liest” signifies the good of the natural, in which He was and which was to be represented by Jacob. That “Jacob” denotes the Lord as to the Divine natural has already been frequently stated.

[2] Moreover, that the signification of “land” is various, see above (n. 620, 636, 1067, 2571, 3368, 3379); and this for the reason that Canaan, which is called the “holy land,” signifies the Lord’s kingdom in general; and when mention is made of “heaven” together with “land” (or “earth”), then, as before said, “heaven” signifies what is interior, and “earth” what is exterior; and consequently it also signifies the Lord’s kingdom on earth, that is, the church; and therefore it also signifies the man who is a kingdom of the Lord, or who is a church. Thus in such a man “heaven” signifies what is interior, and “earth” what is exterior; or what is the same, “heaven” signifies the rational, and “earth” the natural; for the rational is interior with man, and the natural exterior. And as “earth” has these significations, it also signifies that which makes man a kingdom of the Lord, namely, the good of love which is from the Divine; from all which it is evident how various are the significations of “earth” (or “land”) in the Word.

[3] That “to thee will I give it” signifies that it was from what was His own, may be seen from the signification of “giving,” in the Word, when it is predicated of the Lord; for as before shown, the Lord is Divine good and also Divine truth; and the former is what is called “Father,” and the latter “Son”; and whereas Divine good is of Himself, consequently His own, it follows that by “giving to thee,” when said by Jehovah, and predicated of the Lord, is signified that it is from what is His own. This shows what is signified in the internal sense by what the Lord so often said, that the Father “gave” to Him, that is, that He Himself gave to Himself; as in John:

Father, glorify Thy Son, that Thy Son also may glorify Thee; even as Thou gavest Him authority over all flesh; that whatsoever Thou hast given Him, to them He should give eternal life. I have glorified Thee on the earth; I have accomplished the work which Thou gavest Me to do. I have manifested Thy name unto the men whom Thou gavest Me out of the world; Thine they were, and Thou gavest them Me. Now they have known that all things whatsoever Thou hast given Me are from Thee; for the words which Thou gavest Me I have given them. I pray for them whom Thou hast given Me, for they are Thine; and all things that are Mine are Thine, and Thine are Mine (John 17:1-10); where by the Father “having given” is signified that they were from Divine good which was His; thus from what was His own.

[4] From all this it is evident how deep an arcanum lies concealed in each word that the Lord spoke; also how much the sense of the letter differs from the internal sense, and still more from the supreme sense. The reason why the Lord so spoke, was that man, who at that time was in total ignorance of any Divine truth, might still in his own way apprehend the Word, and thus receive it; and the angels in their way; for they knew that Jehovah and He were one, and that the “Father” signified the Divine good; hence also they knew that when He said that the Father “gave” to Him, it was that He Himself gave to Himself, and that thus it was from what was His own.

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