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Matthew 13

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1 Egun hartan berean Iesus etchetic ilkiric, iar cedin itsas costán.

2 Eta bil cedin harengana gendetze anhitz, hambat non vnci batetara sarthuric iar baitzedin: eta gendetze gucia itsas costán cegoen.

3 Eta erran cieçén anhitz gauça comparationez, cioela, Huná, ereillebat ilki cedin ereitera.

4 Eta ereitean hacitic batzu eror citecen bide bazterrera: eta choriac ethorri içan dirade, eta iretsi vkan dituzte hec.

5 Eta batzu erori içan dirade leku harriçuetara, non ezpaitzuten heuragui lurric: eta bertan ilki citecen, ceren ezpaitzuten lur barneric.

6 Guero iguzquia goratu eta, erre içan dirade, eta ceren ezpaitzuten erroric, eyarthu içan dirade.

7 Eta batzu erori içan dirade elhorri artera: eta handitu içan dirade elhorriac, eta itho vkan dituzte hec.

8 Eta batzu erori içan dirade lur onera: eta fructu renda ceçaten, batac ehun, berceac hiruroguey, eta berceac hoguey eta hamar.

9 Ençuteco beharriric duenac, ençun beça.

10 Orduan hurbilduric discipuluéc erran cieçoten, Cergatic comparationez minço atzaye?

11 Eta harc ihardesten çuela, erran ciecén, Ceren çuey eman baitzaiçue ceruètaco resumaco secretuén eçagutzea, baina hæy etzaye eman.

12 Ecen norc-ere baitu, hari emanen çayó, eta hambatez guehiago vkanen du: baina norc-ere ezpaitu, hari duena-ere edequiren çayó.

13 Halacotz comparationez minço natzaye: ceren dacussatelaric ezpaitute ikusten, eta ençuten dutelaric ezpaitute ençuten, ez aditzen.

14 Hala complitzen da hetan Esaiasen prophetiá, ceinec baitio, Ençutez ençunen duçue, eta ez adituren: eta dacussaçuela ikussiren duçue eta etzaizquiote oharturen.

15 Ecen guicendua da populu hunen bihotza, eta beharriéz gogorqui ençun vkan duté, eta beguiac ertsi vkan dituzté: beguiez ikus, eta beharriéz ençun, eta bihotzaz adi ezteçaten, eta conuerti eztitecen, eta senda eztitzadan.

16 Bada dohatsu dirade çuen beguiac, ecen ikusten duté: eta çuen beharriac, ecen ençuten duté.

17 Ecen eguiaz erraiten drauçuet, anhitz Prophetac eta iustoc desiratu vkan dutela ikustera çuec ikusten dituçuen gaucén, eta ezpaitituzte ikussi: eta ençutera, ençuten dituçuen gaucén, eta ezpaitituzte ençun.

18 Çuec bada ençuçue ereillearen comparationea.

19 Noiz-ere nehorc ençuten baitu resuma hartaco hitza, eta ez aditzen, ethorten da Gaichto hura, eta harrapatzen du haren bihotzean erein cena: haur da bide bazterrean hacia recebitu duena.

20 Eta leku harriçuetara hacia recebitu duena, haur da, hitza ençuten, eta hura bertan bozcariorequin recebitzen duena:

21 Baina eztu erroric bere baithan, halacotz da iraute gutitaco: eta tribulationeric edo persecutioneric hitzagatic heltzen denean, bertan scandalizatzen da.

22 Eta elhorri artera hacia recebitu duena, haur da hitza ençuten duena, baina mundu hunetaco arthác, eta abrastassunezco enganioac ithotzen duté hitza, eta fructuric eztu eguiten.

23 Baina lur onera hacia recebitu duena, haur da hitza ençuten eta aditzen duena, ceinec fructu ekarten baitu eta eguiten, batac ehun, eta berceac hiruroguey, eta berceac hoguey eta hamar.

24 Berce comparationebat proposa ciecén, cioela, Comparatu da ceruètaco resumá haci ona bere landán erein duen guiçonarequin.

25 Baina guiçonac lo ceunçala, ethor cedin haren etsaya, eta erein ceçan hiraca, ogui artean: eta ioan cedin.

26 Eta handitu cenean belharra, eta fructu eguin çuenean, orduan aguer cedin hiraca-ere.

27 Orduan ethorriric aitafamiliaren cerbitzariéc erran cieçoten, Iauna, eztuc haci ona erein eure landan? nondic du beraz hiraca?

28 Eta harc erran ciecén, Guiçon etsayac hori eguin du. Eta cerbitzariéc erran cieçoten, Nahi duc bada goacen eta bil deçagun hura?

29 Eta harc erran ciecén, Ez: hiracaren biltzean oguia-ere idoqui ezteçaçuen harequin batean.

30 Vtzitzaçue biac elkarrequin handitzera vzta-arterano: eta vzta demborán, erranen drauet biltzaley, Bil eçaçue lehenic hiracá, eta hers eçaçue açautoz erratzecotzat: baina oguia bil eçaçue ene granerera.

31 Berce comparationebat proposa ciecén, cioela, Comparatu da ceruètaco resumá, mustarda bihi guiçon batec harturic bere landán erein duenarequin.

32 Cein baita haci gucietaco chipiena, baina handitu denean, berce belharrac baino handiago da: eta arbore bilhatzen da, hambat non ethorten baitirade ceruco choriac, eta ohatzeac eguiten baitituzte haren adarretan.

33 Berce comparationebat erran ciecén, cioela , Comparatu da ceruètaco resumá altchagarriarequin, cein emazte batec harturic hirur neurri irinen barnean gorde vkan baitu, gucia altcha dadin arterano.

34 Gauça hauc guciac erran cietzén Iesusec comparationez gendetzey, eta comparatione gabe etzayen minçatzen.

35 Compli ledinçát Prophetáz erran içan dena, cioela, Irequiren dut comparationez neure ahoa: declaraturen ditut munduaren fundatzetic gorderic egon içan diraden gauçác.

36 Orduan vtziric populua ethor cedin etchera Iesus: eta ethorri içan çaizcan bere discipuluac, cioitela, Declara ieçaguc landaco hiracaren comparationea.

37 Eta harc ihardesten çuela érran ciecén, Haci ona ereiten duena da guiçonaren Semea.

38 Eta landá da mundua: eta haci ona, resumaco haourrac dirade: eta hiracá, Gaichtoaren haourrac dirade:

39 Eta hura erein duen etsaya, da deabrua: eta vztá, munduaren fina da: eta vzta biltzaleac, Aingueruäc dirade.

40 Bada hala nola biltzen baitute hiracá, eta suan erratzen, hala içanen da mundu hunen finean.

41 Igorriren ditu guiçonaren Semeac bere Aingueruäc, eta bilduren dituzte haren resumatic scandalo guciac, eta iniquitate eguiten dutenac.

42 Eta egotziren dituzte labe daichecanera: han içanen da nigar eta hortz garrascots.

43 Orduan iustoéc arguituren duqueite iguzquiac beçala, bere Aitaren resumán. Ençuteco beharriric duenac ençun beça.

44 Berriz comparatu da ceruètaco resumá thesaur landa batetan gorderic dagoenarequin, hura eridenic guiçon batec estali vkan du: eta harçazco bozcarióz ioaiten da, eta duen gucia saltzen du, eta landa hura erosten.

45 Berriz comparatu da ceruètaco resumá guiçon marchant perla ederrén bilha dabilanarequin

46 Ceinec precio handitaco perlabat eriden çuenean, ioanic sal baitzeçan çuen gucia, eta eros baitzeçan hura.

47 Berriz comparatu da ceruètaco resumá sare itsassora egotzi batequin, eta gauça mota gucietaric biltzen duenarequin:

48 Cein bethe içan cenean idoqui baitzeçaten vr ezpondara: eta iarriric bil citzaten onac vncietara, eta gaichtoac camporát iraitz citzaten.

49 Hala içanen da munduaren finean: ethorriren dirade Aingueruäc, eta separaturen dituqueizte gaichtoac iustoén artetic.

50 Eta egotziren dituqueizte labe daichecanera: han içanen da nigar eta hortz garrascots.

51 Erraiten draue Iesusec, Aditu dituçue gauça hauc guciac? Diotsate, Bay Iauna.

52 Eta harc erran ciecén, Halacotz Scriba ceruètaco resumán iracatsia den gucia, comparatu da cembeit aitafamilia bere thesauretic gauça berriric eta çaharric idoquiten duen batequin.

53 Eta guertha cedin comparatione hauc acabatu cituenean, Iesus iragan baitzedin handic.

54 Eta ethorri cenean bere herrira, iracasten cituen hec berén synagoguetan: hámbat non spantatuac baitzeuden, eta erraiten baitzuten, Nondic huni sapientia haur eta verthuteac?

55 Ezta haur charpanter-seme? ezta horren ama Maria deitzen, eta horren anayeac Iacques eta Ioses eta Simon eta Iuda?

56 Eta horren arrebác eztirade guciac gu baithan? nondic bada huni gauça hauc gucioc?

57 Eta scandalizatzen ciraden hartan. Eta Iesusec erran ciecén, Ezta Prophetaric ohore gabe bere herrian eta bere etchean baicen.

58 Eta etzeçan eguin han verthute anhitzic, hayén incredulitatearen causaz.

   

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Apocalypse Revealed # 948

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948. 22:11 "He who is unjust, let him be unjust still; he who is filthy, let him be filthy still; he who is righteous, let him be righteous still; he who is holy, let him be holy still." This symbolizes the state of everyone in particular after death and before being judged, and in general before the Last Judgment, that those caught up in evils will have their goods taken away, and those caught up in falsities will have their truths taken away, and conversely, that people prompted by goods will have their evils taken away, and those prompted by truths will have their falsities taken away.

He who is unjust symbolizes someone caught up in evils, and he who is righteous someone prompted by goods (no. 668). He who is filthy or unclean symbolizes someone caught up in falsities (nos. 702, 728, 924), and he who is holy someone prompted by truths (nos. 173, 586, 666, 852). It follows from this that to let him who is unjust be unjust still means, symbolically, that someone caught up in evils will be still more caught up in evils, and that to let him who is filthy be filthy still means, symbolically, that someone caught up in falsities will be still more caught up in falsities; and conversely, that to let him who is righteous be righteous still means, symbolically, that someone prompted by goods will be still more prompted by goods, and that to let him who is holy be holy still means, symbolically, that someone prompted by truths will be still more prompted by truths.

Moreover, it also symbolically means that people caught up in evils will have their goods taken away, and those caught up in falsities will have their truths taken away, and conversely, that people prompted by goods will have their evils taken away, and those prompted by truths will have their falsities taken away. For someone caught up in evils is still more caught up in evils to the extent that his goods are taken away, and someone caught up in falsities is still more caught up in falsities to the extent that his truths are taken away; and conversely, someone governed by goods is still more governed by goods to the extent that his evils are taken away, and someone governed by truths is still more governed by truths to the extent that his falsities are taken away.

Either the one or the other befalls everyone after death, for thus they are prepared, the evil for hell, and the good for heaven. For an evil person cannot take goods and truths with him to hell, nor can a good person take evils and falsities with him into heaven, since that would throw both heaven and hell into disorder.

[2] It must be rightly known, however, that we mean the inwardly evil and the inwardly good. For the inwardly evil may be outwardly good, since they can behave and speak as though they were good, as hypocrites do, and the inwardly good may at times be outwardly evil, since they can do evil things and utter falsities, and yet repent and wish to be instructed in truths.

The case here is the same as that declared by the Lord:

...to everyone who has, more will be given, that he may have abundance; but from him who does not have, even what he has will be taken away." (Matthew 13:12; 25:29; Mark 4:25; Luke 8:18; 19:26)

This befalls all people after death before being judged. It also was the case with people collectively who either perished or were saved at the time of the Last Judgment. For the Last Judgment could not take place before then, because as long as the evil held on to their goods and truths, they were conjoined in outward appearances with angels in the lowest heavens. And yet they had to be separated. This, too, was foretold by the Lord in Matthew 13:24-30, 38-40, an event that may be seen explained in nos. 324, 329, 343, 346, 398 above.

It can be seen from this what is symbolically meant in the spiritual sense by letting him who is unjust be unjust still, by letting him who is filthy be filthy still, by letting him who is righteous be righteous still, and by letting him who is holy be holy still.

Something similar is meant by these verses in Daniel:

Go your way, Daniel, for the words are closed up and sealed till the time of the end. Many shall be purged and cleansed...; the wicked shall do wickedly, and none of the wicked shall understand; but those who understand shall understand. (Daniel 12:9-10)

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.