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Matthew 15

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1 AYO nae manmato gui as Jesus escriba yan Fariseo sija, guiya Jerusalem, ya ilegñija:

2 Jafa disipulomo na ti jaosgue y tradision y manbijo? sa ti jafagagase y canaeñija anae mañocho pan?

3 Ya güiya jaope sija ilegña: Jafa locue jamyo na ti inesgue y tinago Yuus pot tradisionmiyo?

4 Sa si Yuus manago, ilegña: Onra si tatamo, yan si nanamo; ya y mumatdise si tataña, pat si nanaña, magajet na umatae.

5 Lao jamyo ilegmiyo: Jayeja y umalog ni tataña, pat si nanaña: Y ninae para si Yuus, ayo na probechonmiyo guiya guajo;

6 Ya ti guaelaye na ujaonra si tataña. Enaomina innataelaye y Sinangan Yuus pot y tradisionmiyo.

7 Hipocritas! Cabales y sinangan nu jamyo as Isaias anae ilegña:

8 Este na taotao sija, nu y labiosñija jaonrayo; lao y corasonñija chago guiya guajo.

9 Lao taesetbe y inadodorayo, manmamananagüe y finanagüenñija ni y sinangan taotao.

10 Ya jaagang y linajyan taotao, ya ilegña nu sija: Ecungog ya intingo.

11 Ti y jumajalom gui pachot, muna natataelaye y taotao; na ayo y jumujuyong gui pachot, ayo muna natataelaye y taotao.

12 Ayo nae manmato y disipuluña sija, ya ilegnija nu güiya: Untungo na y Fariseo sija ninafandisgustao anae jajungog este na sinangan?

13 Lao güiya jaope sija ilegña: Todo tinanom ni y ti jatanom y Tatajo na gaegue gui langet, umajajleg.

14 Polo sija: y bachet ya uguia y bachet; yaguin y bachet uguia y bachet, sija na dos uchapodongja gui joyo.

15 Ya manope si Pedro, ilegña: Sanganejam nu este na acomparasion.

16 Ya si Jesus ilegña: Ada locue trabia jamyo ti intitingoja?

17 Ti intingo na todo y jumalom gui pachot, jumajanao para y tiyan, ya mayuyute gui lugat umatog.

18 Lao todo y jumuyong gui pachot, estesija guine y corason, ya estesija muna natataelaye y taotao.

19 Sa gui corason nae manjujuyong y taelaye na jinaso, manpegno taotao, adulterio, inabale, saque, ti manmagajet na testimonio, chatfino contra si Yuus.

20 Estesija muna fanataelaye y taotao; lao y chumocho yan y ti mafagase canaeña, ti ninatataelaye y taotao.

21 Ya jumanao si Jesus güije, malag y oriyan Tiro yan Sidon.

22 Ya estagüe un palaoan, taotao Cananea, na jumanao gui ayo sija na oriya, ya umaagang, ilegña: Señot, Lajin David, gaemaase nu guajo; y jagajo ninachatsaga fefman ni anite.

23 Lao güiya ti jaope sinangan: Ayo nae manmato y disipuluña sija, ya magagao güe ilegñija: Tago güe ya ujanao, sa esta jame jaagang.

24 Ya güiya jaope ilegña: Ti guajo matago na y manmalingo na quinilo gui guima Israel.

25 Ayo nae y palaoan mato, ya jaadoro güe, ilegña: Señot, ayudayo.

26 Ya manope güi ilegña: Ti mauleg na tachule y pan y famaguon ya tayute y galago sija.

27 Ya y palaoan manope: Magajet Señot; lao y galago sija, mañochochoja ni andesmorona ni mamopodong gui lamasan y amuñijo.

28 Ayo nae manope si Jesus, ilegña: Palaoan! dangculo jinengguemo: umafatinas guiya jago jafa y malagomo. Ya jomlo y jagaña desde ayo na ora.

29 Ya si Jesus mapos güije, ya mato jijot gui tasen Galilea: ya cajulo gui jilo un finabeca, ya matachong güije.

30 Ya manmato guiya güiya linajyan taotao, na guaja guiya sija cojo, bachet, udo, mangco, yan palo sija megae na manmalango, ya manmapolo gui adeng Jesus; ya janafanjomlo.

31 Pot este mina y linajyan taotao ninafanmanman, anae jalie na y udo manguentos, ya y mangco manjomlo, ya y cojo manmamocat, ya y bachet manmanlie; ya ninamaonra si Yuus Israel.

32 Ya si Jesus jaagang y disipuluña sija, ilegña: Janamaaseyo y linajyan taotao, sa esta tres na jaane na manjame, ya taya nañija: ya mungayo munafanjanao sin ufañocho, sa no seaja ufanlalango gui chalan.

33 Ayo nae y disipuluña sija ilegñija nu güiya: Amano nae uguaja megae na pan güine gui desierto para utanafanjaspog este y dangculo na linajyan taotao.

34 Si Jesus ilegña nu sija: Cuanto na pan guajata? Ya sija ilegñija: Siete, yan didide güijan diquique.

35 Ya jatago y linajyan taotao na ufanmatachong gui jilo oda.

36 Ya jachule y siete na pan yan y güijan sija, ya janae grasias, ya jaipe, ya janae y disipuluña sija, ya y disipuluña janae y linajyan taotao.

37 Ya mañocho todos, ya manjaspog; ya anae majoca y pedaso sija na maipe ni y sebbla; bula siete na canastra.

38 Ya y mañocho sija, cuatro mit, ti matufong y famalaoan yan y famaguon.

39 Ya anae jadespide y linajyan taotao, cajulo gui un batco, ya mato gui origan Magdala.

   

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Apocalypse Explained # 1154

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1154. Beasts of burden and sheep signifies profaned worship from truths and goods that are from a spiritual-natural origin. This is evident from the signification of "beasts of burden," as being the truths that look to charity (of which presently); also from the signification of "sheep," as being the goods of charity, as can be seen from all the passages in the Word where they are mentioned. (As in the following: Matthew 7:15; 9:36; 10:5, 6, 16; 12:10-12; 15:21-29; 18:12, 13; 25:31-41; 26:31; Mark 6:34; 14:27; John 10:1-18, 26-31; 21:15-17 and by passages in the prophets.) In these passages sheep signify those who are in the good of charity, therefore in an abstract sense, "sheep" signify the goods of charity. But "beasts of burden" signify the truths that look to the goods of charity, and as asses are especially meant, and these were used for riding and carrying burdens, things pertaining to use and to instruction were signified.

As in Isaiah:

They carry their wealth upon the shoulder of beasts of burden (Isaiah 30:6).

Wealth here signifies knowledges.

And in Luke:

The Samaritan set the man wounded by the robbers on his own beast of burden (Luke 10:34).

"To set him on his own beast of burden" signifies to instruct him according to his ability (See n. 375, 376, 444), where this is explained. What "beasts of burden" signify when asses are meant may be seen (n. 31, 140). It is said that "beasts of burden and sheep" signify truths and goods from a spiritual-natural origin, because such goods and truths are meant as are in those who are in the Lord's external church, and thus in the first or lowest heaven. These are natural, and yet they receive the spiritual, and are therefore called spiritual-natural. But here, as elsewhere, profaned worship from such truths and goods is meant.

(Continuation respecting the Athanasian Faith)

[2] The operation of the Divine providence, man not knowing it, may be illustrated by two comparisons. It is like a gardener collecting the seeds of shrubs, fruit trees, and flowers of all kinds, and providing himself with spades, rakes, and other tools for working the land, and then fertilizing his garden, digging it, dividing it into beds, putting in the seeds, and smoothing the surface. All these things man must do as if of himself. But it is the Lord who causes the seeds to take root, to spring forth out of the earth, to shoot forth into leaves, and then into blossoms, and finally to yield new seeds for the benefit of the gardener. Again, it is like a man about to build a house, who provides himself with the necessary materials, as timber, rafters, stones, mortar, and other things. But afterwards the Lord builds the house from foundation to roof exactly adapted to the man, though the man does not know it. From this it follows, that unless a man provides the necessary things for a garden or a house, he will have no garden with the benefit of its fruits, and no house and thence no habitation.

[3] So it is with reformation. The things that man must provide himself with are the knowledges of truth and good from the Word, from the doctrine of the church, from the world, and by his own labor. The Lord does everything else while man is ignorant of it. But it is to be known, that all things necessary to planting a garden or building a house, which, as has been said, are the knowledges of truth and good, are nothing but the materials, and have no life in them until man does them or lives according to them as if of himself. When that is done the Lord enters and vivifies and builds, that is, reforms. Such a garden, or such a house is man's understanding, for therein is his wisdom, which derives from love all that it is.

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

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