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Matthew 7

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1 Ur țḥasabet ara wiyaḍ iwakken ur kkun-ițḥasab ula d yiwen.

2 Akken tețḥasabem wiyaḍ ara kkun-iḥaseb Sidi Ṛebbi. A wen-d-iktil s lkil s wayes tețțektilim i wiyaḍ.

3 Acuɣeṛ tețmuqquleḍ axeclaw yellan di tiṭ n gma-k, kečč ur nețwali ara tigejdit yellan di tiṭ-ik ?

4 Amek ara tiniḍ i gma-k : « Eǧǧ-iyi ad kkseɣ axeclaw-nni yellan di tiṭ-ik, » kečč yesɛan tigejdit di tiṭ-ik ?

5 A bu sin wudmawen ! Ekkes uqbel tigejdit yellan di tiṭ-ik, imiren aț-țwaliḍ amek ara d-tekkseḍ axeclaw yellan di tiṭ n gma-k.

6 Ur țțaket ara ayen yeṣfan i yeqjan, ur ṭeggiṛet ara tiɛeqcin ɣlayen zdat yilfan, m'ulac a ten ṛekḍen yerna a d-zzin fell-awen a kkun-gezren.

7 Ssutret, a wen-d-ițunefk ! Nadit, aț-țafem ! Sqerbebbet, a wen-d-ldin !

8 Axaṭer kra n win ara issutren, a s-d-ițțunefk ! Win ițnadin, ad yaf ! A s-d-teldi tewwurt i win ara isṭebṭben.

9 Anwa deg-wen ara yefken ablaḍ i mmi-s ma yessuter-as-d aɣṛum ?

10 Neɣ, anwa deg-wen ara yefken azrem i mmi-s ma yella yessuter-as-d aslem ?

11 Ma yella kunwi yellan d imcumen tessnem aț-țefkem ayen yelhan i warraw-nwen, amek Baba twen yellan deg igenwan ur d-ițțak ara ayen yelhan i wid ara s-t-issutren ?

12 Ihi, xedmet i wiyaḍ ayen i tebɣam a wen-t-xedmen i kunwi, axaṭer akka i ɣ-d-tweṣṣa ccariɛa n Musa akk-d lenbiya.

13 Kecmet si tewwurt iḍeyqen ! Axaṭer acḥal tewseɛ tewwurt, acḥal yeshel webrid yețțawin ɣer nnger, yerna aṭas i gețɛeddayen syenna.

14 Meɛna acḥal teḍyeq tewwurt, acḥal yewɛeṛ webrid yețțawin ɣer tudert yerna drus i gețɛeddayen syenna.

15 Ḥadret iman-nwen si lenbiya n lekdeb ! Țțasen-d ɣuṛ-wen am izamaren, nutni ɣer daxel d uccanen.

16 A ten-tɛeqlem s lecɣal-nsen. UUr d-nțekkes ara tiẓurin seg inijel, neɣ lexṛif seg isennanen.

17 Ttejṛa yelhan, tețțak-ed lfakya yelhan, yir ttejṛa tețțak-ed lfakya n diri.

18 Ttejṛa yelhan ur tezmir ara a d-tefk yir lfakya, akken daɣen yir ttejṛa ur tezmir ara a d-tefk lfakya yelhan.

19 Yal ttejṛa ur d-nețțak ara lfakya lɛali aț-țețwagzem, aț-țețwaḍeggeṛ ɣer tmes.

20 S wakka, s lecɣal-nsen ara tɛeqlem lenbiya n lekdeb.

21 Mačči d wid kan i yi-d-iqqaṛen : « A Sidi, a Sidi » ara ikecmen ɣer tgelda n igenwan, meɛna d wid ixeddmen lebɣi n Baba yellan deg igenwan.

22 Aṭas ara yi-d-yinin ass n lḥisab : « a Sidi a Sidi, s yisem-ik i nbecceṛ imeslayen s ɣuṛ Ṛebbi, s yisem-ik i nessufeɣ leǧnun, s yisem-ik i nexdem aṭas n lbeṛhanat ! »

23 Dɣa a sen-d-rreɣ : beɛdet akkin fell-i a wid ixeddmen cceṛ, ur kkun ssineɣ ara !

24 Akka, s kra n win yesmeḥsisen i wawal-iw yerna ixeddem-it, ițemcabi ɣer wemdan aɛeqli yebnan lsas n wexxam-is ɣef wezṛu.

25 Ageffur ( lehwa ) yeɣli-d, isaffen ḥemlen-d, aḍu ihubb-ed ɣef wexxam-nni, meɛna ur yeɣli ara, axaṭer lsas-is yers ɣef wezṛu.

26 Ma d win ismeḥsisen i wawal iw, ur nxeddem ara wayen i d-qqaṛeɣ, icuba ɣer wemdan ur nețxemmim ara, i gebnan axxam-is ɣef ṛṛmel ;

27 yeɣli-d ugeffur, ḥemlen-d isaffen, ihubb-ed waḍu ɣef wexxam-nni, imiren yeɣli. Lexsaṛa-s ț-țameqqrant !

28 Mi gfukk Sidna Ɛisa aselmed, lɣaci akk wehmen deg imeslayen-ines,

29 axaṭer isselmad-iten s tissas, mačči am lecyux-nsen.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 3463

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3463. 'That Isaac's servants came' means rational concepts. This is clear from the meaning of 'servants' as rational concepts, and also as facts, dealt with in 2567, and from the representation of 'Isaac' as the Lord's Divine Rational, dealt with in 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210. From what has gone before it is clear what aspect of the Lord is represented here by Isaac, namely the Word as regards its internal sense. For by 'Abimelech, Ahuzzath, and Phicol' are meant matters of doctrine concerning faith which are drawn from the literal sense of the Word, like those matters of doctrine possessed by people who are called 'Philistines' in the good sense. That is, they are people who have no other matters of doctrine than those concerning faith, and yet so far as life is concerned they do what is good, though it is the good of truth. And these matters of doctrine do have a certain link with the internal sense, and so with the Lord.

[2] For people who have no other matters of doctrine than those concerning faith and yet who live according to them are linked in some way to Him, though in a remote way. It is remote for the reason that they do not know from any affection what charity towards the neighbour is, let alone love to the Lord, but only from some concept that belongs to faith. Thus they do not possess any perception of good, only a type of persuasion that that is true and accordingly good which their matters of doctrine tell them to be so. And when they are confirmed in those matters of doctrine they are just as likely to be subject to falsity as to truth, for nothing else than good can confirm a person as to what the truth is.

[3] Truth does indeed teach what good is, but it does so without perception, whereas good teaches what truth is from perception. Anyone may recognize this difference, and also the nature of it, simply from the following general command concerning charity,

All things whatever you would wish people to do to you, do so to them. Matthew 7:12.

The person who acts from this commandment does indeed do what is good to others; but he does it because it is so commanded rather than from any affection in the heart. And as often as he does that good deed he begins from a selfish motive, and also in doing such good his thoughts are of merit. But when he does not act from the commandment but from charity, that is, from affection, his actions begin in the heart, and so in freedom. And as often as he performs that act he begins from the desire itself for what is good, and so that which is a delight to him; and because in this delight he finds reward he has no thought of merit.

[4] From this one may now see what the difference is between doing good from faith and doing it from charity, and that people who do it from faith are more remote from good itself, which is the Lord, than those who do it from charity. The former cannot be easily brought to the good that flows from charity so that they may perceive it because truths are not present in them to any great extent. For no one can be brought to that good unless untruths have been rooted out first, which cannot be effected as long as untruths are so deeply rooted that a person is persuaded that they are truths.

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

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