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Matthew 8

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1 Mi d-yuder Sidna Ɛisa seg udrar, aṭas n lɣaci i t-id-itebɛen.

2 Ataya yiwen wemdan ihelken lbeṛs yusa-d ɣuṛ-es, iseǧǧed zdat-es, yenna-yas : A Sidi, ma yella tebɣiḍ, tzemreḍ a yi-tseḥluḍ.

3 Sidna Ɛisa yessers afus-is fell-as, yenna-yas : Bɣiɣ ! Ili-k teḥliḍ ! IImiren kan iḥla wergaz-nni si lbeṛs-ines, yeṣfa weglim-is.

4 Dɣa Sidna Ɛisa yenna-yas : Ḥader aț-țeḥkuḍ ula i yiwen ɣef wayagi, meɛna ṛuḥ ɣer yiwen si lmuqedmin a k-iẓer, ad iwali belli teṣfiḍ, tefkeḍ lweɛda-nni n tezdeg s wayes i wen-d-yumeṛ nnbi Musa, iwakken ayagi a sen-yili d țbut.

5 Akken i gekcem Sidna Ɛisa ɣer temdint n Kafernaḥum, ataya yiwen umeqqran n lɛeskeṛ n Ṛuman iqeṛṛeb ed ɣuṛ-es, iḥellel-it, yenna yas :

6 A Sidi, aqeddac-iw yenṭer, atan iḍleq deg wexxam, yekref !

7 Sidna Ɛisa yenna-yas : Ad ṛuḥeɣ a t-sseḥluɣ.

8 Ameqqran n lɛeskeṛ yerra-yas : A Sidi, ur uklaleɣ ara aț-țkecmeḍ ɣer wexxam-iw, meɛna ini-d kan yiwen n wawal, aqeddac-iw ad iḥlu.

9 Axaṭer nekk s yiman-iw akken sɛiɣ wid iḥekmen fell-i, i sɛiɣ wid yellan seddaw n lḥekma-w. Ad iniɣ i yiwen ṛuḥ ad iṛuḥ, ad iniɣ i wayeḍ aṛwaḥ a d-yas, ad iniɣ daɣen i uqeddac-iw : xdem aya, a t-ixdem.

10 Mi gesla Sidna Ɛisa imeslayen-agi itɛeǧǧeb, yenna i wid yellan dinna : A wen-iniɣ tideț, ger wat Isṛail meṛṛa ur ufiɣ ara liman am wagi.

11 A wen-iniɣ daɣen : aṭas ara d-yasen si cceṛq d lɣeṛb, ad ṭṭfen imukan ɣer tama n Ibṛahim, n Isḥaq akk-d Yeɛqub di tgelda n igenwan.

12 Meɛna aṭas seg wid i gɣilen ad weṛten tagelda ara yețwaḍeggṛen ɣer beṛṛa, ɣer ṭṭlam anda ara ilin imeṭṭawen, nndama tameqqrant akk-d weqṛac n tuɣmas.

13 Sidna Ɛisa yenna i umeqqran-nni n lɛeskeṛ : Ṛuḥ, imi tumneḍ atan wayen i tḍelbeḍ a k-id-yaweḍ ! DDi teswiɛt-nni, yeḥla uqeddac-is.

14 Sidna Ɛisa iṛuḥ ɣer wexxam n Buṭrus, yufa taḍeggalt n Buṭrus deg usu tuɣ-iț tawla.

15 Innul afus-is, dɣa teffeɣ-iț tawla-nni. Imiren kan tekker-ed, tebda tqeddec-asen.

16 Mi geɣli yiṭij, wwin-d i Sidna Ɛisa aṭas n yemdanen ițwamelken. S wawal-is, issufeɣ seg-sen leǧnun yerna yesseḥla imuḍan meṛṛa.

17 Ixdem ayagi iwakken ad ițwakemmel wawal i d-yenna nnbi Iceɛya : Yewwi leɛyub-nneɣ , iɛebba lehlakat-nneɣ .

18 Sidna Ɛisa mi gwala annect-nni n lɣaci yezzi-yas-d, yumeṛ i inelmaden-is ad zegren ɣer ugemmaḍ n lebḥeṛ.

19 Yiwen lɛalem n ccariɛa iqeṛṛeb ɣer Sidna Ɛisa, yenna-yas : A Sidi, anda teddiḍ ad dduɣ.

20 Sidna Ɛisa yerra-yas : Uccanen sɛan lɣiṛan, ifṛax n igenni sɛan leɛcuc, ma d Mmi-s n bunadem ur yesɛi ara anda ara yessers aqeṛṛuy-is.

21 Yiwen seg inelmaden-is, yenna-yas : A Sidi, semmeḥ-iyi ad ṛuḥeɣ ad meḍleɣ baba.

22 Sidna Ɛisa yerra-yas : Ddu yid-i eǧǧ wid yemmuten ad meḍlen lmegtin-nsen.

23 Sidna Ɛisa yuli ɣer teflukt, ddan yid-es inelmaden-is.

24 Deg yiwet n teswiɛt, tekker-ed tbuciḍant di lebḥeṛ armi tɣumm teflukt-nni s lemwaji. Sidna Ɛisa yella iṭṭes.

25 Qeṛṛben-d ɣuṛ-es inelmaden-is, ssakin-t-id, nnan-as : A Sidi, sellek-aɣ m'ulac a nemmet !

26 Yenna-yasen : Acimi tuggadem, a wid iwumi ixuṣṣ liman ! IImiren ikker, yumeṛ i waḍu d lebḥeṛ ad rsen dɣa ters-ed talwit ț-țameqqrant.

27 Wid iḥedṛen, tɛeǧǧben qqaṛen : Anwa-t wagi ? Ula d aḍu d lebḥeṛ țțaɣen-as awal !

28 Mi gewweḍ Sidna Ɛisa agemmaḍ i lebḥeṛ, ɣer tmurt n at Gadaṛa, a ten-aya sin yergazen yețwazedɣen, ffɣen-d si tmeqbeṛt, mmugren-t-id. Yiwen ur izmir ad iɛeddi seg webrid-nni axaṭer weɛṛen aṭas.

29 Bdan țɛeggiḍen : D acu i tebɣiḍ ɣuṛ-nneɣ a Mmi-s n Ṛebbi ? Tusiḍ-ed iwakken a ɣ-tɛețbeḍ uqbel lweqt ?

30 Di leǧwahi-nni, tella yiwet n tqeḍɛit tameqqrant n yilfan i gkessen dinna.

31 Leǧnun-nni țḥellilen Sidna Ɛisa, qqaṛen-as : Ma tessufɣeḍ-aɣ, ceggeɛ-aɣ ɣer tqeḍɛit-ihina n yilfan.

32 Sidna Ɛisa yenna-yasen : Ṛuḥet ! FFfɣen-d si sin-nni n yemdanen, kecmen deg yilfan-nni. IImiren kan, grarben ɣer daxel n lebḥeṛ, ɣeṛqen, mmuten akk.

33 Imeksawen-nni rewlen, ṛuḥen ɣer temdint ad ḥkun ayen akk yedṛan d yergazen-nni yețwamelken.

34 Imezdaɣ akk n temdint ffɣen-d ɣer Sidna Ɛisa ; mi d-wwḍen ɣuṛ-es, ḥellelen-t ad iffeɣ si tmurt-nsen.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 4424

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4424. What the Lord's words quoted above embody in the internal sense becomes clear without explanation, for at this point the Lord uses comparisons rather than representatives and meaningful signs. Only the meaning of the words of the final verse has to be stated - 'He will cut him off and assign him his part with the hypocrites, where there is wailing and gnashing of teeth'.

He will cut him off means separation and removal from goods and truths, for people who have a knowledge of what is good and true, as those within the Church do, but who lead a life of evil are said to be cut off when that knowledge is removed from them; for in the next life their knowledge of good and truth is separated from them and they are restricted to evils and derivative falsities also. The reason why this takes place is so that they do not communicate with heaven through their knowledge of good and truth and with hell through their evil and consequent falsity, and thereby are left hanging between the two. A further reason is so that they do not profane goods and truths, as happens when these are mixed together with falsities and evils. The same is also meant by the Lord's words addressed to the one who hid his talent in the earth,

Take the talent from him and give it to him who has ten talents, for to everyone who has, it will be given, so that he may have in abundance; but from him who has not, even what he has will be taken away. Matthew 25:28-29.

And what the Lord says elsewhere has the same meaning - Matthew 13:12; also Mark 4:25, and Luke 8:18.

[2] And assign him his part with the hypocrites means that his lot, meant by 'part', lies with those who outwardly give the appearance of knowing the truth so far as doctrine is concerned, and of cherishing good so far as life is concerned, but who inwardly have no belief at all in truth nor any desire at all for good, who are 'the hypocrites'. People like this have become 'cut off' in the sense described here. Consequently when external things are taken away from these people, as happens to all in the next life, they are seen to be what they are like internally - people devoid of faith and charity. Yet they have pretended to have these, so that, capturing the attention of others, they could earn themselves positions of importance, monetary gain, and reputation. Within the Church that has become ruined virtually everyone is like this, for they have things that are external but none that are internal. Hence the interior aspects of those people are engulfed in the deluge described immediately above in 4423.

[3] Where there will be wailing and gnashing of teeth means their state in the next life, 'wailing' that state as regards evils, and 'gnashing of teeth' that state as regards falsities, for 'teeth' in the Word means lowest natural things - in the genuine sense truths going with these, and in the contrary sense falsities going with them. Teeth also correspond to those things. For these reasons 'the gnashing of teeth' means the clash of falsities and truths. People immersed in wholly natural things and governed by ideas resulting from sensory illusions, believing nothing which they do not see by means of these, are said to be where there is 'the gnashing of teeth', and in the next life seem to themselves to be there when they draw conclusions about the truths of faith on the basis of their own illusions. A Church in which good and truth have been brought to ruin teems with people such as these. The same is meant again in other places by the gnashing of teeth, as in Matthew,

The sons of the kingdom will be thrown into outer darkness, where there will be wailing and gnashing of teeth. Matthew 8:12.

'The sons of the kingdom' means those within the ruined Church.

'Darkness' means falsities, 4418, for they are in darkness when surrounded by the dark cloud mentioned above. 'The gnashing of teeth' means the clash of falsities with truths there. The same matter occurs in other places, such as Matthew 13:42, 50; 22:13; 25:30; and Luke 13:28.

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