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Matthew 12

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1 Dembora hartan ioaiten cen Iesus ereincetan gaindi Sabbath egun batez: eta haren discipuluac ciraden gosse, eta has citecen buruca idoquiten, eta iaten.

2 Eta Phariseuec ikussiric erran cieçoten, Horrá, hire discipuluéc eguiten dié Sabbathoan eguin sori eztena.

3 Baina harc erran ciecén, Eztuçue iracurri Dauid-ec gossez eguin çuena eta harequin ciradenec?

4 Nola sarthu içan cen Iaincoaren etchean, eta propositionezco oguiac ian cituen: hetaric iatea ez haren, ez harequin ciradenén, Sacrificadorén baicen sori etzelaric?

5 Edo eztuçue iracurri Leguean, nola Sabbath egunetan Sacrificadoréc templean Sabbath eguna hausten dutén, eta hoguen-gabe diraden?

6 Bada erraiten drauçuet, ecen templea baino handiagobat hemen dela.

7 Eta baldin bacinaquite cer den, Misericordia nahi dut eta ez sacrificio, etzintuquezten condemnatu hoguen-gabeac.

8 Ecen Sabbathoaren-ere Iaun da guiçonaren Semea.

9 Eta handic partituric hayén synagogara ethor cedin.

10 Eta huná, cen han guiçombat escua eyhar çuenic: eta interroga ceçaten, ciotela, Sori da Sabbath egunean sendatzea? haur cioiten, hura accusa leçatençat.

11 Eta harc erran ciecén, Nor içanen da çuetaric guiçona, ardibat duenic: eta, baldin hura Sabbathoan lecera eror badadi, harturen eta altchaturen eztuena?

12 Eta cembatez da guiçona ardia baino guehiago? Beraz sori da Sabbathoetan vngui eguitea.

13 Orduan diotsó guiçon hari, Heda eçac eure escua. Eta heda ceçan, eta bercea beçain senda cedin.

14 Eta Phariseuéc ilkiric har ceçaten conseillu, haren contra, nolatan hura hil leçaqueten.

15 Baina Iesusec hori eçaguturic leku eguin ceçan handic: eta iarreiqui cequión gendalde handia, eta hec guciac senda citzan.

16 Eta mehatchurequin debeta citzan ezleçaten manifesta.

17 Compli ledinçát Esaias prophetáz erran içan cena, cioela,

18 Huná, ene cerbitzari elegitu dudana, ene maitea, ceinetan hartzen baitu bere atseguin ona ene arimác: eçarriren dut neure Spiritua haren gainean, eta iugemendu Gentiley predicaturen draue.

19 Eztu iharduquiren, ezeta oihuric eguinen, eta nehorc eztu carriquetan haren voza ençunen.

20 Canabera çarthatua eztu chehaturen, eta kea darión lihoa eztu iraunguiren: iugemendua victoriatan ilki eraci diroeno.

21 Eta haren icenean Gentiléc sperança vkanen dute.

22 Orduan presentatu içan çayó demoniatu itsu eta mutubat: eta senda ceçan hura, halaco maneraz non itsu eta mutu cena minço baitzen eta ikusten baitzuen.

23 Eta spanta cedin populu gucia, eta erraiten çuen, Ezta haur Dauid-en semea?

24 Baina Phariseuéc hori ençunic, erraiten çuten: Hunec eztitu deabruac campora egoizten Beelzebub deabruén princearen partez baicen.

25 Baina Iesusec eçaguturic hayén pensamenduac, erran ciecén, Bere contra partitua den resuma gucia, deseguinen da: eta bere contra partitua den hiric edo etchec, eztu iraunen.

26 Eta baldin Satanec Satan campora egoizten badu, bere contra partitua da: nolatan beraz iraunen du haren resumác?

27 Eta baldin nic Beelzebub-en partez campora egoizten baditut deabruac, çuen seméc noren partez campora egoizten dituzte? Halacotz hec çuen iuge içanen dirade.

28 Baina baldin nic Iaincoaren Spirituaz campora egoizten baditut deabruac, beraz ethorri da çuetara Iaincoaren resumá.

29 Ezpa nolatan nehor sar ahal daite borthitz baten etchera, eta haren ostillamendua pilla, baldin lehen esteca ezpadeça borthitza? eta orduan haren etchea pillaturen duque.

30 Enequin eztena ene contra da, eta enequin biltzen ari eztena barreyatzen ari da.

31 Halacotz erraiten drauçuet, bekatu eta blasphemio gucia barkaturen çaye guiçoney: baina Spirituaren contretaco blasphemioa barkaturen etzaye guiçoney.

32 Eta nor-ere minçaturen baita guiçonaren Semearen contra, barkaturen çayo hari: baina nor-ere minçaturen baita Spiritu sainduaren contra, etzayo barkaturen hari ez secula hunetan, ez ethorteco denean:

33 Edo eguiçue arbore ona, eta haren fructua on: edo eguiçue arbore vstela, eta haren fructua vstel: ecen fructutic arborea eçagutzen da.

34 Viperén castá, nolatan vngui minça ahal çaitezquete gaichto çaretelaric? ecen bihotzeco abundantiatic ahoa minço da.

35 Guiçon onac bihotzeco thesaur onetic idoquiten ditu gauça onac : eta guiçon gaichtoac thesaur gaichtotic idoquiten ditu gauça gaichtoac.

36 Baina badiotsuet, eçen guiçonéc erran duqueiten hitz alfer guciaz, contu rendaturen dutela iudicioco egunean.

37 Ecen eure hitzetaric iustificaturen aiz, eta eure hitzetaric condemnaturen aiz.

38 Orduan ihardets ceçaten Scribetaric eta Phariseuetaric batzuc, cioitela, Magistruá, nahi guendiquec hireganic cembeit signo ikussi.

39 Baina harc ihardesten çuela erran ciecén, Natione gaichtoa eta adulteroa signo esquez dago: baina signoric etzayo emanen, Ionas prophetaren signoa baicen.

40 Ecen hala nola Ionas balenaren sabelean hirur egun eta hirur gau içan baitzén: hala içanen da guiçonaren Semea lurraren bihotzean, hirur egun eta hirur gau.

41 Niniuaco guiçonac iaiquiren dirade iudicioan natione hunequin, eta condemnaturen dute haur: ceren hec emendatu baitziraden Ionasen predicationera, eta huna, Ionas bainoagoa hemen.

42 Egu-erdico reguiná iaiquiren da iudicioan natione hunequin, eta harc condemnaturen du haur: ceren ethor baitzedin lurraren bazterretic Salomonen sapientiaren ençutera, eta huná, Salomon bainoagoa hemen.

43 Bada spiritu satsua ilki denean guiçonaganic, leku leihorréz dabila, paussu bilha, eta eztu erideiten.

44 Orduan erraiten du, Itzuliren naiz neure ilki naicen etchera. Eta ethorri denean, erideiten du hutsa, escobaturic eta appainduric.

45 Orduan ioaiten da, eta hartzen ditu berequin berceric çazpi spiritu bera baino gaichtoagoac, eta sarthuric habitatzen dirade han, eta guiçon haren fina hatsea baino gaichtoago da: hala natione gaichto huni-ere helduren çayó.

46 Eta hura oraino populuari minço çayola, huná, haren ama eta anayeac ceuden lekorean, harequin minçatu nahiz.

47 Eta cembeitec erran cieçón, Hará, hire ama eta hire anayeac lekorean diaudec, hirequin minçatu nahiz.

48 Baina harc ihardesten çuela erran cieçón hura erran cionari, Nor da ene ama, eta nor dirade ene anayeac?

49 Eta hedaturic bere escua bere discipuluén gainera, erran ceçan, Huná ene ama eta ene anayeac.

50 Ecen norc-ere eguinen baitu ene Aita ceruètan denaren vorondatea, hura da ene anaye, eta arreba, eta ama.

   

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Arcana Coelestia # 2574

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2574. 'And to Sarah he said' means perception from spiritual truth. This is clear from the representation of 'Sarah when a wife' as Divine spiritual truth, dealt with in 2507, and of the same character when 'a sister' as rational truth, dealt with in 2508, and from the meaning of 'saying' as perceiving, dealt with in 2506. Here Sarah is addressed as 'a wife' and also as 'a sister' - as 'a wife' because she had been restored [to Abraham], 2569, as 'a sister' because it is said, 'I have given a thousand pieces of silver to your brother'. Also, in that what was said by Abimelech was perceived by Sarah in her wifely status, therefore 'saying to Sarah' means perceiving from spiritual truth.

[2] These words, it is evident, embody deeper arcana than can be disclosed intelligibly. And if they were to be disclosed merely to a limited extent it would be necessary to explain many things first of all, which are as yet unknown, such as what spiritual truth is; what perception from spiritual truth is; the fact that the Lord alone has had perception from spiritual truth; the fact that just as the Lord implanted rational truth within rational good so He implanted spiritual truth within celestial good, and in so doing was constantly implanting the Human within the Divine in order that in every thing the marriage might exist of the Human with the Divine, and of the Divine with the Human. These things and many more must come first before the things within this verse can be presented intelligibly. Those things are primarily suited to the minds of angels which have the ability to understand them and for the sake of which minds the internal sense of the Word exists. To them these matters are represented in a heavenly manner; and by means of those matters and of the things within this chapter, an idea is instilled of how the Lord by degrees cast aside the human which He had from the mother until at length He was no longer her son (the fact that He did not acknowledge her as His mother is evident in Matthew 12:46-49; Mark 3:31-35; Luke 8:20-21; John 2:4) and also an idea of how by His own power He made the Human Divine until He was one with the Father, as He Himself teaches in John 14:6, 8-11, and elsewhere.

[3] By means of myriads of ideas and representations, all of which are beyond description, the Lord presents such matters to angels in clear light. The reason, as has been stated, is that these are suited to their minds, and when conscious of them they experience the bliss of intelligence and the happiness of wisdom. What is more, there are angels who, while they were men, formed ideas of the Lord's Human as they did of that of any other person. In order that these angels may exist together with celestial angels in the next life - for in that life ideas inspired by an affection for good join people together - such erroneous ideas as they have had about the Lord are dispelled by means of the internal sense, and in this way they are perfected. This shows how precious to angels those things are within the internal sense of the Word, though they may perhaps seem of small importance to man whose idea of such things is so obscure as to be scarcely any idea at all.

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