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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 # 63

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63. Verse 13. And in the midst of the seven lampstands one like unto the Son of man, signifies the Lord, from whom is the All of heaven and of the church. This is evident from the signification of "in the midst," as being in the inmost (See Arcana Coelestia., n. 1074, 2940, 2973); and as all things proceed from the inmost, as light proceeds from the center to the circumferences, so "in the midst" signifies from whom; also from the signification of "the seven lampstands," as being the new heaven and the new church (of which just above, n. 62; and from the signification of "the Son of man," as being the Lord in respect to the Divine Human, and also in respect to Divine truth, because Divine truth proceeds from His Divine Human. From this it can be seen why the Lord appeared "in the midst of seven lampstands," namely, because from Him the All of heaven and the church proceeds; for it is the good of love and of faith that makes heaven and the church, and that this good is from the Divine is known in the Christian world, and as it is from the Divine, it is from the Lord, for the Lord is the God of heaven, and the Divine of the Lord makes heaven (See the work on Heaven and Hell (Heaven and Hell 2-6, 7-12 that this is His Divine Human, 78-86).

[2] That the Son of man is the Lord in respect to the Divine Human, and also in respect to Divine truth, because Divine truth proceeds from His Divine Human, is evident from those passages in the Word where the Son of man is mentioned. Thus in John:

The multitude said to Jesus, How sayest Thou, The Son of man must be lifted up? Who is this Son of man? Jesus answered thee, Yet a little while is the light with you; walk while ye have the light, lest darkness overtake you. While ye have the light believe in the light, that ye may be sons of light (John 12:34-36).

From these words it is clear that "the Son of man" and "Light" have a like signification; for when the people asked, Who is the Son of man? the Lord answered that He was the Light in which they should believe. (That "light" is the Divine truth proceeding from the Lord's Divine Human, see in the work on Heaven and Hell 126-140; and in The Doctrine of the New Jerusalem 49; thus also the Son of man. )

[3] In Luke:

Blessed are ye when men shall hate you for the Son of man's sake (Luke 6:22).

"For the Son of man's sake" is for the sake of Divine truth that proceeds from the Lord. Divine truth is the All of faith in and of love to the Lord. Because the evil deny these things, and those who deny also hate them, while the good acknowledge them, therefore it is said that the good are blessed.

[4] In the same:

The days will come when ye shall desire to see one of the days of the Son of man, but ye shall not see it. Then they shall say to you, Lo here, or Lo there. Go not away, nor pursue after (Luke 17:22-23).

"To desire [to see] one of the days of the Son of man," is to desire Divine truth, which is genuine truth, as to something thereof; the end of the church is here meant, when there will no longer be any faith, because there will be no charity, at which time all Divine truth will perish; and because Divine truth is signified by "the Son of man," it is said, "Then shall they say, Lo here, or Lo there; pursue not after."

[5] In the same:

When the Son of man cometh, shall He find faith upon the earth? (Luke 18:8);

which means that when Divine truth shall be revealed out of heaven it will not be believed. Here also, "the Son of man" is the Lord in respect to Divine truth; the coming of the Lord is the revelation of Divine truth at the end of the church (See Arcana Coelestia 3900, 4060).

[6] In Matthew:

As the lightning cometh forth from the east, and is seen even unto the west, so shall the coming of the Son of man be. Then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth lament, and they shall see the Son of man coming in the clouds of heaven, with power and glory (Matthew 24:27, 30).

That by "the coming of the Lord in the clouds of heaven" is here signified the revelation of Divine truth at the end of the church, see above n. 36.

[7] In the same:

I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven (Matthew 26:64).

And in Luke:

From henceforth shall the Son of man be seated at the right hand of the power of God (Luke 22:69).

"The Son of man" is the Lord in respect to the Divine Human, and in respect to Divine truth proceeding from Him; "to sit at the right hand of power" means that He has omnipotence; its being said that they were now about to see this means that Divine truth was in its omnipotence when the Lord in the world had conquered the hells and reduced to order all things there and in the heavens, and that thus those who received Him in faith and love could be saved (See Arcana Coelestia 9715. That to "sit at the right hand" means omnipotence, see Arcana Coelestia 3387, 4592, 4933, 7518, 8281, 9193; that all the power of good is by means of truth, n. 6344, 6423, 8304, 9327, 9410, 9639, 9643. That Divine power itself is by means of Divine truth proceeding from the Lord's Divine Human, see n. 6948; that the "clouds" in which the Son of man is to come are the Word in the letter, which is Divine truth in the ultimate of order, see the preface to chapter 18 of Genesis, n. 4060, 4391, 5922, 6343, 6752, 8443, 8781; and that "glory" is Divine truth itself, such as it is in the internal sense of the Word, see n. 4809, 5922, 8267, 9429).

[8] From this it can now be seen what is signified by these words in Revelation:

I saw, and behold, a white cloud, and upon the cloud one sat like unto the Son of man, having on His head a golden crown (Revelation 14:14).

And in Daniel:

I saw in the night visions, and behold, there came with the clouds of the heavens one like unto the Son of man (Daniel 7:13).

Because all judgment is executed according to truth, therefore it is said, that it was given to the Lord:

To execute judgment, because He is the Son of man (John 5:27); and that:

The Son of man shall render unto every man according to his deeds (Matthew 16:27);

and that:

When the Son of man shall come, He shall sit on the throne of His glory, and shall judge (Matthew 25:31).

[9] In Matthew:

He that soweth the good seed is the Son of man, the field is the world, the seed are the sons of the kingdom, the tares are the sons of the evil one (Matthew 13:37-38).

"Good seed" is Divine truth; it is therefore said that the Son of man soweth it; "the sons of the kingdom" are Divine truths in heaven and the church; for "son" is truth (See Arcana Coelestia 489, 491, 533, 1147, 2623), and, in the contrary sense, falsity, which also is "the son of the evil one."

[10] In the same:

The Son of man hath not where to lay His head (Matthew 8:20);

by which is meant that Divine truth had no place anywhere, that is, with any man at that time. That the Son of man was about to suffer and be put to death (Matthew 17:12, 22-23; 26:2, 24, 45; Mark 8:31; 9:12, 31) signifies that thus they were about to treat Divine truth, consequently the Lord, who was Divine truth itself. This He also teaches in Luke:

But first must the Son of man suffer, and be rejected of this generation (Luke 17:25).

[11] In Jeremiah:

No man [vir] shall dwell there; neither shall a son of man [hominis] sojourn there (Jeremiah 49:18, 33).

And in the same:

In the cities no man [vir] shall dwell, nor shall a son of man [hominis] pass through them (Jeremiah 51:43).

He who does not know the spiritual sense of the Word believes that by "cities" here are meant cities, and that by "man," and "son of man," are meant a man and a son; and that the cities were to be so desolated that no one should be in them, but it is the state of the church in respect to the doctrine of truth that is described by these words; for "cities" are the doctrinals of the church (See Arcana Coelestia 402, 2449, 3216, 492, 4493); and "man" is its very truth conjoined with good (See n. 3134, 7716, 9007); therefore a "son of man" is truth.

[12] As Divine truth proceeding from the Lord was signified by "the Son of man," therefore the prophets by whom it was revealed were called "sons of man" (as Daniel 8:17; and Ezekiel 2:1, 3, 6, 8; 3:1, 3-4, 10, 17, 25; 4:1, 16; 8:5-6, 8, 12, 15; 12:2, 3, 9, 18, 22, 27). As most things in the Word have also a contrary sense, so "son of man" has a contrary signification, which is the falsity opposite to truth. Thus in Isaiah:

What art thou, that thou art afraid of man, that dies; and of the son of man, who shall be as grass (Isaiah 51:12).

And in David:

Put not your trust in princes, in the son of man, with whom there is no salvation (Psalms 146:3).

"Princes" are primary truths (See Arcana Coelestia 2089, 5044); so, in the contrary sense, primary falsities; and "the son of man" is falsity itself.

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