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Matthew 6

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1 Ayen txeddmem i Sidi Ṛebbi, ur t-id-sbegginet ara iwakken a kkun-walin medden, m'ulac ur tseɛɛum ara lfayda ɣer Baba-twen yellan deg igenwan.

2 M'ara tseddqeḍ, ur țberriḥ ara am akken xeddmen at sin wudmawen di leǧwameɛ neɣ deg iberdan, iwakken ad sɛun ccan ɣer yemdanen. A wen iniɣ tideț : d ayagi kan i d lfayda-nsen.

3 Ma d kečč m'ara tseddqeḍ, ilaq afus-ik ayeffus ur ițwali ara wayen ixeddem ufus-ik azelmaḍ ;

4 iwakken ssadaqa-inek aț-țeqqim di sser, akka ara tețwaqebleḍ ɣer Baba Ṛebbi yețwalin ayen txeddmeḍ di sser.

5 M'ara tețẓallam, ur xeddmet ara am at sin wudmawen iḥemmlen ad ẓallen s ibeddi di leǧwameɛ neɣ deg iberdan iwakken a ten-walin medden. AA wen-iniɣ tideț : d ayagi kan i d lfayda-nsen.

6 Ma d kečč m'ara tebɣuḍ aț-țẓalleḍ, ṛuḥ ekcem ɣer texxamt-ik, sekkeṛ tawwurt, tedɛuḍ di sser ɣer Baba Ṛebbi, nețța yețwalin ayen yellan di sser, a k-id-iqbel.

7 M'ara tețẓallam, ur sṭuqqutet ara lehduṛ am akken xeddmen at ddunit, ɣilen s lketṛa n imeslayen ara d țwaqeblen.

8 Ur ten-țɛanadet ara, axaṭer Baba Ṛebbi yeẓra d acu teḥwaǧem uqbel a s-t-tessutrem.

9 Atah wamek ilaq aț-țețẓallam : AA Baba-tneɣ yellan deg igenwan, iisem-ik ad ițwaqeddes,

10 lḥekma n tgeldit-ik a d-tass, llebɣi-k ad idṛu di lqaɛa aakken yedṛa deg igenwan.

11 Efk-aɣ-d mkul ass tamɛict-nneɣ.

12 Semmeḥ-aɣ ddnubat-nneɣ aakken i nețsamaḥ i wid i ɣ-iḍelmen.

13 Ssebɛed fell-aɣ ajeṛṛeb, ssellek-aɣ si tḥila n Cciṭan. AAxaṭer ɣuṛ-ek i tella tgeldit, ttazmert d lɛaḍima i dayem. Amin !

14 Ma yella tețsamaḥem i yemdanen ii wen-ixeddmen cceṛ, Baba Ṛebbi yyellan deg igenwan a wen-isameḥ uula i kunwi.

15 Lameɛna ma yella kkunwi ur tețsamaḥem ara i wiyaḍ, aatan Baba Ṛebbi ur a wen-ițsamaḥ aara ula i kunwi ddnubat-nwen.

16 Asmi ara tuẓummem, ur d tesbegginet ara iman-nwen tḥeznem am at sin wudmawen issexsaṛen udmawen-nsen iwakken a ten-țwalin yemdanen belli uẓamen. A wen-iniɣ tideț : d ayagi kan i d lfayda-nsen.

17 Ma d kečč, m'ara tuẓumeḍ, ssired udem-ik, tdehneḍ aqeṛṛuy-ik s rriḥa,

18 iwakken yiwen ur k-iɛeqqel belli tuẓameḍ. Ilaq ayagi ad iqqim gar-ak d Baba Ṛebbi ițwalin ayen yellan di sser, nețța a k-id-iqbel.

19 Ur ssexzanet ara igerrujen di ddunit anda ara ten-yečč ubeɛɛuc d ṣṣdiḍ, anda ara ten-akren wid ifettken leḥyuḍ.

20 Meɛna sxeznet axiṛ igerrujen deg igenwan anda ur llin ibeɛɛac d ṣṣdiḍ isserkuyen, anda ur zmiren ara imakaren ad fetken neɣ ad akren.

21 Axaṭer anda yella ugerruj-ik, dinna ara yili wul-ik.

22 Allen, ț-țiftilin n lǧețța, ma yella seḥḥant wallen-ik, aț-țilliḍ s lekmal-ik di tafat.

23 Lameɛna, ma yella allen-ik ur seḥḥant ara, aț-țiliḍ di ṭṭlam. Ma yella dɣa allen-ik ur seḥḥant ara, tafat yellan deg-k d ṭṭlam, acḥal ihi berrik ṭṭlam i deg telliḍ.

24 Ur izmir yiwen ad iqdec ɣef sin imɛellmen deg yiwet n tikkelt. Ma iḥemmel yiwen, ad ikṛeh wayeḍ ; ma yeṭṭef deg yiwen, ad iḥqeṛ wayeḍ. Ur tezmirem ara ihi aț-țɛebdem Ṛebbi akk-d idrimen !

25 Daymi i wen-d-qqaṛeɣ : ur țḥebbiṛet ara i tudert-nwen, ɣef wayen ara teččem d wayen ara teswem akk-d wayen ara telsem. Acu i gesɛan azal, ț-țudert neɣ d lqut ? D lǧețța neɣ d llebsa ? Tudert tugar lqut, lǧețța tugar llebsa !

26 Walit igṭaṭ ( ifṛax ) deg igenwan : ur zerrɛen, ur meggren, ur jemmɛen ula d acemma ɣer ikuffan, meɛna Baba-twen yellan deg igenwan, yețțak-asen-d tamɛict-nsen. Eɛni ur teswim ara akteṛ n yefṛax ?

27 Anwa i gzemren s uḥebbeṛ, ad yernu kra n wussan i leɛmeṛ-is ?

28 Iwacu ara tḥebbṛem ɣef llebsa ? Walit amek i gemmun ijeǧǧigen n lexla : ur zeṭṭen, ur țellmen,

29 lameɛna a wen-iniɣ : ula d agellid Sliman s yiman-is di ccan-is ameqqran, ur yelsi am yiwen seg-sen.

30 Ma yella Ṛebbi islusuy akka leḥcic yellan di lexla ass-agi, azekka ad ițwadeggeṛ ɣer tmes, amek ur kkun-islusu ara ula d kunwi ay imdanen ixuṣṣen di liman ?

31 Kkset anezgum i yiman-nwen, ur qqaṛet ara : d acu ara nečč, d acu ara nsew neɣ d acu ara nels ?

32 Axaṭer ayagi d imejhal i gețḥebbiṛen fell-as. Ma d Baba-twen yellan deg igenwan, yeẓra ayen akk teḥwaǧem !

33 Nadit uqbel ɣef tgeldit n Sidi Ṛebbi d wayen yellan d lḥeqq, ayen nniḍen meṛṛa d nețța ara wen-t-id yefken.

34 Ur țḥebbiṛet ara ihi i uzekka, axaṭer azekka s unezgum-is weḥd-es. Yal ass s leɛtab-ines !

   

Ze Swedenborgových děl

 

Arcana Coelestia # 2455

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2455. That 'she became a pillar of salt' means that all good accompanying truth was vastated becomes clear from the meaning of 'a pillar' and from the meaning of 'salt'. In the original language the word used for a pillar means something standing still, not however that used for a pillar which was erected either for worship, or as a sign or for a witness. Consequently 'the pillar of salt' mentioned here means that it - the truth meant by Lot's wife - stood as something vastated, 2454. Truth is said to be vastated when it no longer has any good within it - vastation itself being meant by 'salt'.

[2] As most things in the Word have two meanings, namely the genuine and the contrary to this, so also does 'salt'. In the genuine sense it means the affection for truth, in the contrary sense the vastation of the affection for truth, that is, of the good within truth. That 'salt' means the affection for truth, see Exodus 30:35; Leviticus 2:13; Matthew 5:13; Mark 9:49-50; Luke 14:34-35. That it also means the vastation of the affection for truth, that is, of the good within truth, is clear from the following places: In Moses,

The whole land will be brimstone and salt, a burning; it will not be sown, it will not sprout, nor will any plant come up on it, as at the overthrow of Sodom and Gomorrah, of Admah and Zeboiim. Deuteronomy 29:23.

Here 'brimstone' is the vastation of good, and 'salt' the vastation of truth. That vastation is the meaning is evident from each detail.

[3] In Zephaniah,

Moab will be like Sodom, and the children of Ammon like Gomorrah, a place abandoned to the nettle, and a saltpit, and a desolation for ever. Zephaniah 2:9.

Here 'a place abandoned to the nettle' stands for vastated good, 'a salt pit' for vastated truth; for 'a place abandoned to the nettle' refers to Sodom, which has been shown to mean evil or vastated good, and 'a salt pit' to Gomorrah, which has been shown to mean falsity or vastated truth. That vastation is the meaning is evident from its being called 'a desolation for ever'. In Jeremiah,

He who makes flesh his arm will be like a bare shrub in the solitary place and will not see when good comes; and he will inhabit the parched places in the wilderness, a salt land and not inhabited. Jeremiah 17:5-6.

Here 'a parched land' stands for vastated goods, 'a salt land' for vastated truths.

[4] In David,

Jehovah turns rivers into a wilderness, and outgoings of waters into a dryness, a fruitful land into a salty waste because of the wickedness of those inhabiting it. Psalms 107:33-34.

'A fruitful land into a salty waste' stands for the vastation of the good within truth. In Ezekiel,

Its swamps and its marshes are not healed, they will be given up to salt. Ezekiel 47:11.

'Given up to salt' stands for being utterly vastated as regards truth. Because 'salt' meant vastation and 'cities' matters of doctrine concerning truth, as shown in 402, 2268, 2428, 2451, cities that had been destroyed were in former times sown with salt to prevent their being rebuilt, Judges 9:45. The description at this point is of the fourth state of the Church represented by 'Lot', a state in which all truth has been vastated as regards good.

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

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