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Matthew 6

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1 ADAJE ya chamiyo fumatitinas y limosnanmiyo gui menan y taotao sija, para infanlinie; sa yaguin ti taegüenao, taya premionmiyo gui tatanmiyo ni gaegue gui langet.

2 Yaguin unfatitinas y limosnamo, chamo na catitiye trompeta gui menamo taegüije y jafatitinas y hipocrita sija gui sinagoga, yan y plasa para uguaja minalagñija nu y taotao sija. Magajet jusangane jamyo na esta guaja premioñija.

3 Lao jago, yaguin unfatitinas y limosnamo, chamo natutungo y canaemo acagüe jafa checho y canaemo agapa.

4 Para ugaegue y limosnamo gui secreto, sa y tatamo ni jalilie gui secreto, güiya umapase jao gui publico.

5 Ya yaguin manaetaejao, munga taegüije y hipocrita, sa sija yanñija manmanaetae gui sinagoga yan y esquinan chalan manotojgue para ufanmalie nu y taotao sija. Magajet na esta guaja premioñija.

6 Lao jago, yaguin manaetaejao, jalom gui aposentomo, ya juchum y pettamo, ya taetaye y tatamo ni y gaegue gui secreto; sa y tatamo ni y jalilie gui secreto, güiya umapase jao gui publico.

7 Yan manaetaejao chamo sumasangan un sinangan megae na biaje na taebale, taegüije y Gentiles; jinasoñija na ufanmajungog pot y megae sinanganñija.

8 Chamiyo fumatitinas taegüije iya sija; sa y tatanmiyo jatungoja jafa innesesita antes qui ingagao güe.

9 Lao an manmanaetae jamyo taegüine: Tatanmame na gaegue jao gui langet: umatuna y naanmo.

10 Umamaela y raenomo, umafatinas y minalagomo jaftaemano gui langet taegüijija gui tano;

11 Naejam pago nu y cada jaane na agonmame;

12 Ya asiijam nu y dibenmame, taegüije yan inasisie y dumidibejam sija;

13 Ya chamojam pumópolo na infanbasnag gui tentasion, lao nafanlibrejam nu y taelaye; sa iyomo y raeno, yan y ninasiña, yan y minalag para taejinecog na jaane; Amen.

14 Sa yaguin inasie y umisagüe jamyo: maninasiija locue jamyo as tatanmiyo ni gaegue gui langet.

15 Lao yaguin ti unasie ayo sija y umisagüe jamyo, ti infaninasie locue ni tatanmiyo nu y isaomiyo.

16 Yaguin umayuyunatjao, munga taegüije y hipocrita nu y triste na mata, jaago y matañija, para ufanmatungo ni taotao sija na manayunat. Magajet jusangane jamyo, na esta guaja premioñija.

17 Lao jago, yaguin umayunat jao, palalae y ilumo, ya unfagase y matamo;

18 Para munga malilie nu y taotao sija na umayuyunat jao, lao si tatamoja ni y gaegue gui secreto; ya si tatamo, ni jalilie gui secreto, güiya uninapase gui publico.

19 Chamiyo fannanaetnon güinaja para jamyo gui tano, mano nae y poliya yan y lamas uyinamag, yan y saque sija uyulang yan uchule;

20 Lao fannaetnon güinaja para jamyo gui langet, mano nae ni y poliya ni y lamas ti uyinamag, ya ni y saque sija ti uyulang yan ti uchule.

21 Sa manoja nae gaegue y güinajanmiyo, ayoja nae gaegue locue y corasonmiyo.

22 Y candet y tataotao y atadog; yaguin y gasgas atadogmo, todo y tataotaomo ubula y manana.

23 Lao yaguin y taelaye na atadogmo, todo y tataotaomo jomjom, Sa yaguin y manana ni y gaegue guiya jago jomjom, jafa na gosdangculo na jinemjom!

24 Taya ni uno siña sumetbe dos amo; sa jachatlie y uno, ya jaguflie y otro; pat jadalalag y uno ya jadespresia y otro. Ti siña jamyo insetbe si Yuus yan y güinaja.

25 Enao mina jusangane jamyo: Chamiyo fanmanjajaso pot y jaaninmiyo; jafa para incano, pat jafa para inguimen; ni pot para innaminagago y tataotaomiyo. Ada ti bale mas y linâlâmo qui y nengcano, yan y tataotaomo qui y magago?

26 Atanja y pajaro gui langet; ti manmanananon, ni ti manmangongoco, ni ti manmanrecocoje jalom gui camalin; sa si tatamoja gui langet munafañochocho. Ada ti mangaebalotña jamyo qui sija?

27 Ya jaye guiya jamyo, yaguin manjaso, siña jataluye y linecaña un codo?

28 Ya jafa jamyo na manmanjajaso pot magago? Jasoja y lirio sija gui fangualuan, jaftaemano manlâlâñiñija; ti manmachochocho ya ti manmajijila.

29 Lao jusangane jamyo, na si Salomon yan todo y minalagña, ti minagago parejo yan uno güine sija.

30 Yanguin si Yuus janaminagago y chaguan gui fangualuan; sa pago gaegue, ya agupa machule ya mapolo gui jetno, ada ti mas jamyo inninaminagago, taotao jamyo na didide jinengguenmiyo?

31 Enao mina, chamiyo jumajaso umalog: Jafajit tacano, pat jafajit taguimen, pat jafajit magaguta?

32 Sa todo este sija na güinaja, jaaliligao y Gentiles; ya y tatanmiyo gui langet jatungoja na innesesita todo este sija na güinaja.

33 Lao aligao fenena y raenon Yuus, yan y tininasña; ya despues todo este sija na güinaja infanmataluye.

34 Chamiyo jumajaso y para agupa, sa y para agupa güiyaja güe ujaso. Basta para y cada y jaane y inalulaye.

   

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Arcana Coelestia # 8864

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8864. 'I am Jehovah your God' means the Lord in respect of the Divine Human reigning universally, in every single aspect of goodness and truth. This is clear from the consideration that in the Word no one other than the Lord is meant by 'Jehovah', 1343, 1736, 2921, 3023, 3035, 3448, 5663, 6280, 6281, 6303, 8274, or likewise by 'Jehovah Zebaoth', 'the Lord Jehovih', and 'Jehovah God', 2921, 3023, 3448, 6303; and from the consideration that the Lord is called 'Jehovah' by virtue of the Divine Good, which is the Divine Being (Esse), and 'God' by virtue of Divine Truth, which is the Divine Coming-into-being (Existere), 6905, and also 709, 732, 1096, 2586, 2769, 2807, 2822, 3921 (end), 4402. The reason why the Lord's Divine Human is what 'Jehovah God' is used to mean here is that the Lord in respect of that Divine Human is meant in the Word both by 'Jehovah' and by 'God'. Divine Good, which He is also in respect of the Human is meant by 'Jehovah', while Divine Truth, which He is because it goes forth from Him, is meant by 'God'.

[2] The reason why the Lord's Divine Human is meant by 'Jehovah God' is that the Divine Itself which is within the Lord cannot be seen in heaven or even perceived, thus cannot be received in faith and love; only the Divine Human can. The truth that the Divine Itself cannot be communicated to angels in heaven, still less to people on earth, except through the Divine Human is well known in the Churches from the Lord's words in the Gospels, where He says that He is the Door; that He is the Mediator; that nobody can come to the Father except through Him; that no one except Himself knows the Father; and that no one has seen the Father, not even some shape He might take. From all this it is evident that it is the Lord who is meant here by 'Jehovah God'. It is also well known that He is also the one who has redeemed the human race and delivered them from hell.

This truth is meant by the words that follow, by 'I brought you out of the land of Egypt, out of the house of slaves'. From all this it is now evident that Jehovah God, who spoke from Mount Sinai, is the Lord in respect of the Divine Human.

[3] The reason why this is the first truth to be stated by the Lord from Mount Sinai is that it must be present, reigning universally in each and every truth that follows. For what is stated first must be held in mind and must be seen to reside universally in everything that follows. What 'universally reigning' describes will be seen below. The truths which were stated by the Lord are all of this nature. That is to say, truths stated first must reign in those stated next and incorporate them; these in turn must reign in and incorporate those after that, and so on sequentially. In the present chapter the truths stated next are the Ten Commandments, which are inward truths, and after these the statutes, which are outward truths. The latter and the former must have the Lord - His Divine Human - reigning within them, for they spring from Himself, and are Himself. For, to be sure, truths which are truths all emanate from Him; and the things which emanate from Him are Himself. The truth that the Lord's Divine Human is what must reign in every single part of faith is also well known in the Churches; for they teach that there is no salvation without the Lord, and that all the truth and good of faith comes from Him. Thus since He is the source of faith He is the faith present with a person; and if He is the faith He is also all the truth contained in teachings about faith that are drawn from the Word. This also is the reason why the Lord is called 'the Word'.

[4] The truth that what comes first must reign in what comes next, and so on sequentially, as stated above, is clear from the individual parts of the things spoken by the Lord, in particular from His prayer called the Lord's Prayer. All its parts follow one another in such a sequence that they constitute a pillar so to speak, widening from the top down to the base and holding inside itself the things that appear earlier in the sequence. What is first there is inmost, and what comes after in sequence adds itself gradually to the inmost and in that way grows wider. What is inmost then reigns in all the surrounding parts; it reigns universally, that is, in every detail, for it is essential to the existence of them all.

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