성경

 

Matteo 24

공부

   

1 E come Gesù usciva dal tempio e se n’andava, i suoi discepoli gli s’accostarono per fargli osservare gli edifizi del tempio.

2 Ma egli rispose loro: Le vedete tutte queste cose? Io vi dico in verità: Non sarà lasciata qui pietra sopra pietra che non sia diroccata.

3 E stando egli seduto sul monte degli Ulivi, i discepoli gli s’accostarono in disparte, dicendo: Dicci: Quando avverranno queste cose, e quale sarà il segno della tua venuta e della fine dell’età presente?

4 E Gesù, rispondendo, disse loro: Guardate che nessuno vi seduca.

5 Poiché molti verranno sotto il mio nome, dicendo: Io sono il Cristo, e ne sedurranno molti.

6 Or voi udirete parlar di guerre e di rumori di guerre; guardate di non turbarvi, perché bisogna che questo avvenga, ma non sarà ancora la fine.

7 Poiché si leverà nazione contro nazione e regno contro regno; ci saranno carestie e terremoti in vari luoghi;

8 ma tutto questo non sarà che principio di dolori.

9 Allora vi getteranno in tribolazione e v’uccideranno, e sarete odiati da tutte le genti a cagion del mio nome.

10 E allora molti si scandalizzeranno, e si tradiranno e si odieranno a vicenda.

11 E molti falsi profeti sorgeranno e sedurranno molti.

12 E perché l’iniquità sarà moltiplicata, la carità dei più si raffredderà.

13 Ma chi avrà perseverato sino alla fine sarà salvato.

14 E questo evangelo del Regno sarà predicato per tutto il mondo, onde ne sia resa testimonianza a tutte le genti; e allora verrà la fine.

15 Quando dunque avrete veduta l’abominazione della desolazione, della quale ha parlato il profeta Daniele, posta in luogo santo (chi legge pongavi mente),

16 allora quelli che saranno nella Giudea, fuggano ai monti;

17 chi sarà sulla terrazza non scenda per toglier quello che è in casa sua;

18 e chi sarà nel campo non torni indietro a prender la sua veste.

19 Or guai alle donne che saranno incinte, ed a quelle che allatteranno in que’ giorni!

20 E pregate che la vostra fuga non avvenga d’inverno né di sabato;

21 perché allora vi sarà una grande afflizione; tale, che non v’è stata l’uguale dal principio del mondo fino ad ora, né mai più vi sarà.

22 E se quei giorni non fossero stati abbreviati, nessuno scamperebbe; ma, a cagion degli eletti, que’ giorni saranno abbreviati.

23 Allora, se alcuno vi dice: "Il Cristo eccolo qui, eccolo là", non lo credete;

24 perché sorgeranno falsi cristi e falsi profeti, e faranno gran segni e prodigi da sedurre, se fosse possibile, anche gli eletti.

25 Ecco, ve l’ho predetto. Se dunque vi dicono: Eccolo, è nel deserto, non v’andate;

26 eccolo, è nelle stanze interne, non lo credete;

27 perché, come il lampo esce da levante e si vede fino a ponente, così sarà la venuta del Figliuol dell’uomo.

28 Dovunque sarà il carname, quivi si raduneranno le aquile.

29 Or subito dopo l’afflizione di que’ giorni, il sole si oscurerà, e la luna non darà il suo splendore, e le stelle cadranno dal cielo, e le potenze de’ cieli saranno scrollate.

30 E allora apparirà nel cielo il segno del Figliuol dell’uomo; ed allora tutte le tribù della terra faranno cordoglio, e vedranno il Figliuol dell’uomo venir sulle nuvole del cielo con gran potenza e gloria.

31 E manderà i suoi angeli con gran suono di tromba a radunare i suoi eletti dai quattro venti, dall’un capo all’altro de’ cieli.

32 Or imparate dal fico questa similitudine: Quando già i suoi rami si fanno teneri e metton le foglie, voi sapete che l’estate è vicina.

33 Così anche voi, quando vedrete tutte queste cose, sappiate che egli è vicino, proprio alle porte.

34 Io vi dico in verità che questa generazione non passerà prima che tutte queste cose siano avvenute.

35 Il cielo e la terra passeranno, ma le mie parole non passeranno.

36 Ma quant’è a quel giorno ed a quell’ora nessuno li sa, neppure gli angeli dei cieli, neppure il Figliuolo, ma il Padre solo.

37 E come fu ai giorni di Noè, così sarà alla venuta del Figliuol dell’uomo.

38 Infatti, come ne’ giorni innanzi al diluvio si mangiava e si beveva, si prendea moglie e s’andava a marito, sino al giorno che Noè entrò nell’arca,

39 e di nulla si avvide la gente, finché venne il diluvio che portò via tutti quanti, così avverrà alla venuta del Figliuol dell’uomo.

40 Allora due saranno nel campo; l’uno sarà preso e l’altro lasciato;

41 due donne macineranno al mulino: l’una sarà presa e l’altra lasciata.

42 Vegliate, dunque, perché non sapete in qual giorno il vostro Signore sia per venire.

43 Ma sappiate questo, che se il padron di casa sapesse a qual vigilia il ladro deve venire, veglierebbe e non lascerebbe forzar la sua casa.

44 Perciò, anche voi siate pronti; perché, nell’ora che non pensate, il Figliuol dell’uomo verrà.

45 Qual è mai il servitore fedele e prudente che il padrone abbia costituito sui domestici per dar loro il vitto a suo tempo?

46 Beato quel servitore che il padrone, arrivando, troverà così occupato!

47 Io vi dico in verità che lo costituirà su tutti i suoi beni.

48 Ma, s’egli è un malvagio servitore che dica in cuor suo: Il mio padrone tarda a venire;

49 e comincia a battere i suoi conservi, e a mangiare e bere con gli ubriaconi,

50 il padrone di quel servitore verrà nel giorno che non se l’aspetta, e nell’ora che non sa;

51 e lo farà lacerare a colpi di flagello, e gli assegnerà la sorte degl’ipocriti. Ivi sarà il pianto e lo stridor de’ denti.

   

스웨덴보그의 저서에서

 

Apocalypse Explained #1182

해당 구절 연구하기

  
/ 1232  
  

1182. And one strong angel tools up a stone, as it were a great millstone, and cast it into the sea.- That this signifies the confirmations of their doctrines from the Word cast down into hell with them, is evident from the signification of a strong angel, as denoting Divine truth in its power, concerning which see n. 130, 200, 302, 593, 800; and from the signification of a millstone, as denoting the confirmation of truth from the Word, and also the confirmation of falsity from the same, of which we shall speak presently; and from the signification of casting into the sea, as denoting into hell with them. That the sea also signifies hell, may be seen above (n. 537, 538).

The reason why a millstone signifies confirmation from the Word in both senses, is because wheat signifies good, and fine flour its truth; therefore a millstone, by which wheat is ground into fine flour, or barley into meal, signifies the production of truth from good, or the production of falsity from evil, thus also the confirmation of truth or falsity from the Word. This is also evident from the following passages.

In Jeremiah:

"I will take from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones, and the light of the lamp" (25:10).

The joy of heaven and the Church is there also described. The voice of joy signifies exultation of heart from the good of love, and the voice of gladness signifies glorification of soul from the truths of faith; for joy, in the Word, is said of good, and gladness of truth. The voice of millstones signifies the same as the voice of joy, and the light of the lamp the same as gladness, namely, from the truth of faith. The reason why the voice of millstones signifies joy of heart from the good of love, is, that a millstone grinds wheat into fine flour; and wheat signifies the good of love, and fine flour truth from that good.

[2] Similar things are mentioned in this chapter of the Apocalypse, namely,

"The voice of the mill shall be heard in thee no more, and the light of a lamp shall shine in thee no more, and the voice of the bridegroom, and the voice of the bride, shall be heard in thee no more" (verses 22, 23).

These words will be explained presently.

So in Isaiah:

"Take the millstone and grind meal, make bare the thigh, passing through the rivers" (47:2).

This is said of Babel and Chaldaea. To take the millstone and grind meal signifies to produce falsities from evil, and confirm them by the Word; while to uncover the thigh, passing through the rivers, signifies to adulterate goods by reasonings.

In Lamentations:

"The young men they have led away to grind, and the boys fall in wood" (5:13).

To take away the young men to grind, signifies to compel those who are capable of understanding truth to falsify truths. The boys fall in wood, signifies to compel those who are capable of being in the will of good, to adulterate goods. To grind denotes to falsify truths, or to confirm falsities by the Word, and wood denotes good.

In Moses:

"Thou shalt not take a mill (mola) or an upper millstone (molaris) to pledge, for he taketh the soul to pledge" (Deuteronomy 24:6).

This was among the laws of the Israelites, all of which corresponded to spiritual things. That they should not take a mill or the upper millstone to pledge signifies in the spiritual sense, that they should not take away from any one the power to understand truths from good, thus that they should not deprive any one of goods and truths. It is because of this signification that it was said, "For he taketh the soul to pledge," which signifies that thus he would spiritually perish.

Again:

"They shall die even to the first-born of the maidservant who is behind the mill" (Exodus 11:5).

The first-born of the maid-servant who is behind the mill, signifies the primary things of the faith of the natural man, which have been falsified.

In Matthew:

In the consummation of the age, "two women shall be grinding, one shall be taken, the other shall be left" (24:40, 41).

The consummation of the age is the last time of the church. The two women grinding mean those who confirm themselves in truths, and those who confirm themselves in falsities from the Word; those who confirm themselves in truths being meant by her "who shall be taken"; and those who confirm themselves in falsities by her "who shall be left."

[3] In the Evangelists: Jesus said,

"He who shall cause one of these little ones who believe in me to stumble, it is better for him that an ass-millstone be hanged about his neck, and that he be drowned in the depth of the sea" (Matthew 18:6; Mark 9:42; Luke 17:2).

To cause one of the little ones who believe in Jesus to stumble, signifies to pervert those who acknowledge the Lord. It being better that an ass-millstone be hanged about his neck, signifies that it is better to be ignorant of any good and truth, and to know only evil and falsity, which is here meant by an ass-millstone; while to be hanged about the neck denotes cutting one off from knowing good and truth. To be drowned in the depth of the sea, signifies to be cast down into hell. The reason why this is better is that to know goods and truths and pervert them is to be guilty of profanation. What is meant by Moses burning the calf and grinding it to dust, and sprinkling it upon the faces of the waters and causing the sons of Israel to drink thereof (Exodus 32:20; Deuteronomy 9:21), may be seen explained in the Arcana Coelestia 10462-10466).

[4] Continuation.- Something shall now be said on the subject of spirits speaking with man. Many persons believe that man can be taught by the Lord by means of spirits speaking with him. But those who believe this, and desire to do so, are not aware that it is associated with danger to their souls. Man as to his spirit, as long as he lives in the world, is in the midst of spirits, but still the spirits do not know that they are with him, nor is he aware that he is with spirits. The reason is, that they are conjoined immediately as to the affections of the will, and mediately as to the thoughts of the understanding. For man thinks naturally, but spirits think spiritually; and natural and spiritual thought make one only by correspondence; it is this that prevents men and spirits from knowing anything of each other. But as soon as spirits begin to speak with man, they come out of their own spiritual state into man's natural state, and being then aware that they are with man, they conjoin themselves with the thoughts of his affection, and from these thoughts they speak with him. They can enter only into his natural state, for similar affection with the thought derived from it effects conjunction in all cases, but dissimilar affection causes separation.

It is owing to this circumstance, that when a spirit speaks he is in the same principles as the man with whom he speaks, whether these are true or false; and further, that he calls them into activity, and by means of his own affection conjoined to that of the man's strongly confirms them. Hence it is evident that only similar spirits speak with man, or manifestly act upon him; for manifest action coincides with speech. For this reason none but enthusiastic spirits speak with enthusiasts; none but Quaker spirits act upon Quakers, or Moravian spirits upon Moravians.

[5] The case would be similar with Arians, Socinians, and with other heretics (heraeticis). All spirits that speak with man were once men in the world, and were then of the same character. It has been granted me to know by repeated experience that this is the case. And what is ridiculous is that when a man imagines that the Holy Spirit is speaking with him, or acting upon him, the spirit who speaks with him also believes that he is the Holy Spirit. This is common in the case of enthusiastic spirits.

It is evident from these facts to what danger a man is exposed who speaks with spirits, or manifestly feels their operation. Man is ignorant of the nature of his own affection, whether it is good or evil, and with what other [affections] it is conjoined; and if he is proud of his own intelligence, the spirit humours every thought which proceeds from his affection. The same is the case if one has for certain principles a partiality kindled by a kind of fire which exists among those who are not in truths from genuine affection. For when a spirit from a similar affection humours a man's thoughts or principles, then one leads the other, like the blind leading the blind, until they both fall into the ditch.

The Pythonists of former times were of this description; the Magi also in Egypt and Babel; and because of their conversing with spirits, and of the action of these upon them being clearly felt in themselves, they were called wise. But it was by this means that the worship of God was converted into the worship of demons, and that the church perished. The sons of Israel were therefore, under penalty of death, forbidden to hold such intercourse.

  
/ 1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

스웨덴보그의 저서에서

 

Apocalypse Explained #593

해당 구절 연구하기

  
/ 1232  
  

593. And I saw another strong angel coming down out of heaven.- That this signifies the Lord as to the Word, in this case, as to its ultimate sense, which is called the sense of the letter, is evident from the signification of a strong angel, as denoting the Lord as to the Word, of which we shall speak presently. The reason why it denotes the Lord as to the Word in its ultimate sense, called the sense of the letter, is, that from that sense the Lord is called strong, for all the strength, and all the power of Divine Truth, exist and consist in its ultimate, consequently in the sense of the letter of the Word, of which also we shall speak presently.

[2] Because the sense of the letter of the Word is here meant, therefore it is said of the angel that he was seen coming down out of heaven, the same being said of the Word, which is Divine Truth; for this descends from the Lord through the heavens into the world, on which account it is adapted to the wisdom of the angels in the three heavens, and also to men in the natural world. For this reason the Word in the first origin of all is wholly Divine, afterwards celestial, then spiritual, and lastly natural. It is celestial for the angels of the inmost or third heaven, who are called celestial angels, spiritual for the angels of the second or middle heaven, who are called spiritual angels, and celestial-natural and spiritual-natural for the angels of the ultimate or first heaven, who are called celestial-natural and spiritual-natural angels, and natural for men in the world; for men, while they live in the material body, think and speak naturally.

This is the reason why the angels of each heaven possess the Word, but with a difference according to the degree of their wisdom, intelligence, and knowledge (scientia); and although it differs as to its sense in each heaven, still it is the same Word. For when the Divine itself, which is in the Word from the Lord, descends to the inmost or third heaven, it becomes celestial Divine; when it descends from this to the middle or second heaven, it becomes spiritual Divine; and when from this heaven it descends to the ultimate or first, it becomes celestial-natural or spiritual-natural Divine; and when it descends thence into the world, it becomes the natural Divine Word, such as it is with us in the letter. These successive derivations of the Divine Truth proceeding from the Lord Himself, exist from correspondences established from creation itself between things higher and lower, on which subject, the Lord willing, more will be said elsewhere.

[3] The reason why all strength and all power are in the ultimates of Divine Truth, that is in the natural sense of the Word, which is the sense of the letter, is, that this sense is the containant of all the interior senses, namely, of the spiritual and celestial, spoken of above; and since it is the containant, it is also the base, and all strength is in the base; for if things higher do not rest upon their base, they fall down and are scattered. Such would be the case with spiritual and celestial things if they did not rest upon the natural or literal sense of the Word, for this not only sustains the interior senses, but also contains them, therefore the Word or Divine Truth, in this sense, is not only in its power, but also in its fulness. But upon this subject more may be seen above; namely, that strength is in the ultimate, because the Divine there is in its fulness (n. 346, 567). It is also further explained in the Arcana Coelestia that interior things successively flow into exterior, even into the extreme or ultimate, and that therein they co-exist (n. 634, 6239, 6465, 9215, 9216); that they not only flow in successively, but also form in their ultimate what is simultaneous; in what order (n. 5897, 6451, 8603, 10099); that therefore strength and power are in the ultimates (n. 9836); that consequently responses and revelations are given in ultimates (n. 9905, 10548); that therefore the ultimate is more holy than the interiors (n. 9824).

[4] From these things, it also follows, that everything of the doctrine of the church ought to be formed and confirmed from the sense of the letter of the Word, and that all the power of doctrine is therefrom (see above, n. 356); this is the reason why the angel coming down out of heaven is called strong. That an angel in the Word, in the highest sense, means the Lord, in the respective sense (sensu respectivo), every recipient of Divine Truth from the Lord, and in an abstract sense, Divine Truth itself, may be seen above (n. 130, 302); here therefore the angel means the Lord as to the Word, because the Word is the Divine Truth itself. That the Lord Himself is here meant by the angel, is evident from a similar representation of Him as to His face, and feet, in the first chapter of this book, where it is said of the Son of man, who is the Lord, that "his countenance shone as the sun in his strength, and that his feet were like unto burnished brass, as if they burned in a furnace" (ver. 15, 16).

  
/ 1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.