ახალი ქრისტიანული ბიბლიის შესწავლა

ბიბლია

 

Matthew 8

Სწავლა

   

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.

   

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 3304

შეისწავლეთ ეს პასაჟი.

  
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3304. 'And his hand was grasping Esau's heel' means the lowest level of natural good, to which [truth] clung with some power. This is clear from the meaning of 'the hand' as power, dealt with in 878, and as having reference to truth, 3091; from the meaning of 'grasping' as clinging to; from the meaning of 'the heel' as the lowest part of the natural, dealt with in 259; and from the representation of 'Esau' as the good of the natural, dealt with in 3302. From these meanings it is evident that 'his hand was grasping Esau's heel' means the lowest level of natural good, which truth clung to with some power.

[2] The implications of truth clinging with some power to the lowest good of the natural are that when the natural, or the natural man, is being regenerated, the conception of good and truth there is from the rational man, that is, from the spiritual man by way of the rational man, prior to this from the celestial man by way of the spiritual man, and prior to this from the Divine by way of the celestial man. Thus it is an influx which starts with the Divine and, passing through consecutive degrees, terminates in the lowest part of the natural, that is, in the worldly and bodily part. When the lowest natural has been contaminated by what is inherited from the mother, truth is unable to be united to good. It can do no more than cling to it with some power. Nor is truth united to good until the contamination has been eliminated. This is the reason why good but not truth is bred within a human being, and why small children therefore are devoid of all knowledge of truth and why truth has to be acquired through learning and after that joined to good, see 1831, 1832. This also explains why it is said that they struggled together within her, that is, they conflicted, 3289. Consequently when first conceived truth supplants good, as is said regarding Jacob, that he supplanted Esau,

Does he not call his name Jacob, and he has supplanted me these two times. Genesis 27:36.

And in Hosea,

He will make a visitation on Jacob over his ways and requite him according to his deeds; in the womb he supplanted his brother. Hosea 12:2-3.

[3] Those whose attention is fixed solely on the historical details and who cannot take it off these know no more than this, that the details contained here, and also those that have gone before [regarding the circumstances of the twins' birth], foretell what took place between Esau and Jacob, as is also corroborated by what follows. But the Lord's Word is such that the historical details follow their own sequence, while the spiritual details, which belong to the internal sense, follow theirs, so that the historical details are seen by the external man, but the spiritual details by the internal man. This being so a correspondence exists between the two, that is to say, between the external man and the internal man; and this is effected by means of the Word, for the Word serves to unite heaven and earth, as shown many times. Thus when anyone in a holy frame of mind reads the Word, a union is effected of his external man which is on earth with his internal man which is in heaven.

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

ბიბლია

 

Isaiah 45:11

Სწავლა

       

11 Thus says Yahweh, the Holy One of Israel, and his Maker: "You ask me about the things that are to come, concerning my sons, and you command me concerning the work of my hands!

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