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Matthew 13

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1 AYO na jaane, jinanaoña si Jesus gui guima, matachong gui oriyan tase.

2 Ya mato guiya güiya dangculo na linajyan taotao; ya jumalom güe gui un batco, ya matachong; ya todo y linajyan taotao manmatachong gui oriyan unae.

3 Ya jacuentuse sija megae na acomparasion, ilegña: Estagüe y tátanom na jumuyong para ufananom.

4 Ya anae manananom, palo gui semiya manpodong gui oriyan chalan, ya manmato y pájaro sija ya macano.

5 Palo gui semiya manpodong gui jilo acho na lugat, na ti megae odaña; ya doco ti apmam, sa ti tadong papa gui eda.

6 Lao anae manina y atdao, mansinenggue sa taejale, ya ninamalayo.

7 Ya palo mamodong gui entalo títuca sija ya mandoco y títuca ya chiniguet.

8 Ya palo manpodong gui mauleg na oda, ya manmanogcha; y uno siento, y otro sesenta, y otro treinta.

9 Y gaetalanga para ufanjungog, güiya ujungog.

10 Ayo nae manmato y disipuluña sija ya ilegñija: Jafajao na cumuecuentuse sija pot acomparasion sija?

11 Ya güiya manope ilegña. Sa esta manmanae jamyo, para intingo y misterion y raenon langet, lao sija ti ufanmanae.

12 Sa jayeja y guaja, umanae para uguaja mas; lao ayo y taya iyoña, achog uguaja y iyoña, umachule.

13 Enaomina jucuentuse sija pot acomparasion; sa y manmanaatan, ya ti manmanlie, ya manecungog, ya ti manmanjujungog, ni ujatungo.

14 Y ya sija nae umacumple y sinangan Isaias ni ilegña: Anae manmanjujungog, ujungog ya ti utungo; ya anae manmanaatan, ufanmanlie, ya ti ujasiente.

15 Sa y corasonñija este na taotao sija manmacat, ya y talangañija mapot manmanjungog, ya y atadogñija jajujuchom; para chañija fanmanlilie ni atadogñija, yan ufanmanjungog ni talangañija, ya ujatungo ni corasonñija, ya ujatolaeca sija, ya guajo junajomlo sija.

16 Lao mandichoso y atadogmiyo, sa manmanlie, yan y talanganmiyo sa manmanjungog.

17 Sa magajet jusangane jamyo, na megae na profeta, yan manunas na taotao jagasja manmalago na ujalie y liniinmiyo, ya ti jalie; yan ujajungog y jiningogmiyo, ya ti jajungog.

18 Ecungog jamyo y acomparision y tátanom.

19 Jayeja y umecungog y sinangan y raeno, ya ti jatungo, mato y Taelaye ya janajanao y esta matanme gui corasonña. Este yuje semiya ni y pedong gui oriyan chalan.

20 Ya ayo y matanme gui jilo acho na lugat, este yuje y jumungog y sinangan, ya jaresibe ni y minagofña.

21 Lao taya jale guiya güiya, ya gaegue un ratoja; sa anae mato y triniste yan minamajlao pot causan di y sinangan, ti apmam matompo gui isao.

22 Ya ayo y matanme gui entalo títuca sija; este yuje y jumungog y sinangan; lao y inadajiña ni y tano, yan dinague ni güinaja, jañucot y sinangan ya sumaga sin tinegchaña.

23 Lao ayo y matanme gui mauleg na oda; este yuje y jumungog y sinangan ya jatungo, ya manogcha locue; ya y tinegchaña y uno siento, ya y otro sesenta, ya y otro treinta.

24 Otro acomparasion jasangane sija ilegña: Y raenon langet parejoja yan un taotao ni manananom gui fangualuanña, mauleg na semiya.

25 Ya y tiempo nae manmamaego y taotao sija, mato y enemigo ya jatanme y taelaye na chaguan gui entalo y trigo, ya mapos.

26 Ya anae mandoco y trigo ya manmanogcha, y taelaye na chaguan mandoco locue.

27 Ya manmato y tentago y tatan familia ya ilegñija nu güiya: Señot, ada ti mauleg na semiya tinanommo gui fangualuanmo? Jafa mina guaja taelaye na chaguan?

28 Ylegña nu sija: Un enemigo fumatinas este. Ya y tentagoña ilegñija nu güiya: Malagojao ya infanjanao ya inchile?

29 Ylegña: Munga, sa no sea yaguin inchile y taelaye na chaguan, innabineog locue y trigo.

30 Polo ya ufandaña mandoco sija na dos asta y quineco; an mato y tiempon quineco, bae jualog ni para ufanmangoco: Chile finena y taelaye na chaguan, ya inguede famanojo para umasonggue; ya y trigo polo gui jalom y camalinjo.

31 Otro acomparasion sinangane sija ilegña: Y raenon langet parejoja yan y pepitas y mostasa, ni jachule un taotao ya jatanme gui fangualuanña.

32 Magajet na güiya mas diquique gui todo y semiya sija; lao anae esta mandoco, güiya mas dangculo gui manmagogulae, ya mamatrongconjayo, ya manmato sija y pájaron y aire, ya manmamatinas y chenchon gui ramasña.

33 Otro acomparasion sinangane sija ilegña: Y raenon langet, parejoja yan y libadura, ni y un palaoan jachule ya janana gui tres medidan arina, asta qui todo manbolacho.

34 Todo estesija jasangan si Jesus pot acomparasion gui linajyan taotao; ya taya jasangane sija sin acomparasion.

35 Para umacumple y munjayan masangan pot y profeta na ilegña: Jubaba y pachotto pot acomparasion: ya jusangan güinaja sija ni manafanatog desde y plinantan y tano.

36 Ayo nae jadingo y linajyan taotao ya mapos, ya jumalon gui guima; ya manmato guiya güiya y disipuluña sija, ya ilegñija: Naclaruyejam ni y acomparasion y taelaye na chaguan gui fangualuan.

37 Ya manope sija ilegña: Ayo y mananom mauleg na semiya y Lajin taotao yuje.

38 Y fangualuan, y tano; y manmauleg na semiya, y famaguon y raeno, ya y taelaye na chaguan y famaguon y Maligno.

39 Y enemigo, ni y tumanme, y anitegüe; ya y quineco, y jinecog y siglo; ya y para ufanmangone, y angjet sija.

40 Sa taegüenao machule y taelaye na chaguan ya masonggue gui guafe, taegüijija locue y jinecog y siglo.

41 Ya utago y Lajin taotao y angjetña sija; ya urecoje todo ayo sija y fumatitinas y tinempo, yan y fumatitinas y tinaelaye;

42 Ya uyute gui jetnon guafe; ya ayo nae uguaja tumanges, yan chegcheg nifen.

43 Ayo nae y manunas, ufanmanina calang y atdao, gui raenon y Tatanñija. Y gaetalanga para ufanjungog, güiya ujungog.

44 Y raenon langet locue, parejoja yan un senguaguan na güinaja ni y mananana gui un fangualuan, ya un taotao, anae jasoda, janana, ya mapos yan pot y minagofña jabende todo y iyoña ya jafajan ayo na fangualuan.

45 Y raenon langet parejoja locue yan un taotao ni manbebende, na manaliligao bonito na petlas:

46 Ya anae mañoda un petlas na senguaguan, mapos ya jabende todo y güinajaña ya jafajan ayo.

47 Y raenon langet parejoja locue, yan un lagua ni y mayute guato gui tase, ya mangone todo clase:

48 Ya anae esta bula, majala guato gui oriyan unae; ya manmatachong, ya majoca y manmauleg ya masajguane gui sajguanñija, ya y manaelaye mayute juyong.

49 Taegüinija locue y jinecog y siglo: ufato y angiet sija ya ujanafanjanao y manaelaye gui entalo y manunas;

50 Ya ujayute gui jetnon guafe; ya ayo nae uguaja güije tumanges, yan chegcheg nifen.

51 Ayo nae si Jesus ilegña nu sija: Intingo todo estesija? Sija ilegñija nu guiya: Junggan.

52 Ya güiya ilegña nu sija: Pot este todo escriba ni mafatinas disipulo gui raenon langet, parejoja yan y tatan un familia, ni y jachuchule gui güinajaña bijo sija, yan nuebo sija.

53 Ya anae janafonjayan si Jesus todo este sija na acomparasion, mapos güije.

54 Ya anae mato gui tanoña, mamanagüe gui guimayuusñija, ya sija ninafanmanman, ya ilegñija: Guine mano nae jumuyong este na tiningoña, ya este sija mandangculo na ninasiña?

55 Ada ti güiya este y lajin y catpintero? Ada si nanaña ti mafanaan si Maria? yan y mañeluña, ti sija si Santiago, si José, si Simon, yan si Judas?

56 Ya ada ti manjijita yan y mañeluña palaoan? Guine mano nae uguaja este na taotao todo estesija? Ya guaja guiya güiya disgusto.

57 Lao si Jesus ilegña nu sija: Y profeta taya onraña, gui tanoña yan y guimaña; lao gaeonraña gui otro lugat.

58 Ya ti jafatinas güije megae na mannamanman, sa taya jinengguenñija.

   

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Apocalypse Explained # 112

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112. Verse 8. And to the angel of the church of the Smyrneans write, signifies for remembrance to those within the church who wish to understand the Word, but do not yet understand, and are therefore as yet but little in the knowledges of truth and good, which nevertheless they desire in heart. This is evident from the signification of "writing" as being for remembrance (See above, n. 95); and from the signification of the "angel of the church of the Smyrneans," as being those within the church who wish to understand the Word but do not yet understand, and are therefore but little in the knowledges of truth and good, which nevertheless they desire in heart. That these are meant by the "angel of the church of the Smyrneans" is clear from the things written to that angel which follow: for who are meant by the angel of each church can be known only from the internal sense of the things written to him.

[2] In the things written to the angel of the Ephesian church, explained just above, those are described who are in the knowledges of truth and good, and not also, or not yet, in a life according to them. Here now those are described who are in the knowledges of truth and good, and at the same time in a life according to them; these, therefore, are in the affection of truth from a spiritual source; but the former are those who are in the affection of truth from a natural source. In general, there are affections of truth from two sources, namely, from a natural and from a spiritual source. Those who are in the affection of truth from a natural source look first to self and the world, and thence are natural; but those who are in the affection of truth from a spiritual source look first to the Lord and to heaven, and thence are spiritual. Man's affection or love looks either downwards or upwards; those who look to self and the world look downwards, but those who look to the Lord and to heaven look upwards. A man's interiors, which are of his mind, actually look in the same direction as his love or affection does, for love determines them; and such as is the determination of man's interiors, which are of his mind, such after death does the man remain to eternity. Looking downwards or upwards is looking from love through the understanding, thus through the things that form and make the understanding, which are the knowledges of truth and good.

[3] In what is written to the angel of the Ephesian church, those within the church who are in the knowledges of truth and good, and not also, or not yet, in a life according to them, thus those who are in the affection of truth from a natural source, are described; and now in what is written to the angel of the church of the Smyrneans, those who are in the knowledges of truth and good, and also in a life according to them, thus those who are in the affection of truth from a spiritual source are described; and this because the former is the first [state] of the church, and the latter is the second. For no one can be introduced into the church and formed for heaven, except by knowledges from the Word. Without these man does not know the way to heaven, and without these the Lord cannot dwell with him. It can be seen that without the knowledges of truth and good from the Word no one can know anything of the Lord, of the angelic heaven, or of charity and faith; and that which a man does not know he cannot think, thus cannot will, and accordingly cannot believe and love. It is evident, therefore, that by means of knowledges man learns the way to heaven. It can also be seen that without the knowledges of truth and good from the Word the Lord cannot be present with man and lead him, for when man knows nothing of the Lord, of heaven, of charity and faith, his spiritual mind, which is the higher mind, and is intended to see by the light of heaven, is empty, and has nothing from the Divine in it. But the Lord cannot be with man except in His own with man, that is, in the things that are from Him. For this reason it was said that unless a man is in the knowledges of truth and good from the Word and in the life thereof, the Lord cannot dwell with him. From this, taken together, it follows that the natural man can by no means become spiritual without the knowledges of good and truth from the Word.

[4] By "the angel of the church of the Smyrneans" are meant those within the church who wish to understand the Word, but do not yet understand, and therefore are as yet but little in the knowledges of truth and good, which nevertheless they desire because they are in the spiritual affection of truth; and those who are in the spiritual affection of truth are also in the life of charity, for from that they have spiritual affection. The spiritual comes to man from no other source than from charity. Those who are in spiritual affection are interested in the Word, and desire nothing more earnestly than to understand it. But as there are innumerable things therein that they do not understand, because the Word in its bosom is spiritual and the spiritual includes infinite arcana, therefore, so long as man lives in the world and then sees from the natural man, he can be but little in the knowledges of truth and good, and in generals only, in which, however, innumerable things may be implanted when he comes into the spiritual world or heaven.

[5] A man who is in the affection of truth from a spiritual origin knows many more things than he knew before; for the general knowledges that he has are like vessels that can be filled with many things, and they are also actually filled when he comes into heaven. That this is so can be seen merely from this, that all the angels in heaven are from the human race, and yet they possess wisdom such as could be described only by what is unutterable and incomprehensible, as is well known. (That the angels of heaven are from no other source than the human race, see in the work on Heaven and Hell 311-317:, and in the small work on The Last Judgment 14-22.) This fullness of intelligence and wisdom is what is meant by the words of the Lord in Luke:

Good measure, pressed down, shaken together, and running over, shall be given into your bosom (Luke 6:38);

and in Matthew:

Whosoever hath, to him shall be given, and he shall have more abundantly (Matthew 13:12; 25:29);

and in Luke:

The lord said to the servant who from the pound given him gained ten pounds, Because thou hast been faithful in a very little, thou shalt have authority over ten cities (Luke 19:16, 17).

By "ten" is here signified much and full, and by "cities" intelligence and wisdom. (That "ten" signifies much and full, see Arcana Coelestia 1988, 3107, 4638; and the "cities" signify those things that are of intelligence and wisdom, n. 2449, 2712, 2943, 3216, 3584, 4492, 4493, 5297)

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.