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Matthew 13

Studie

   

1 ϨⲘ ⲠⲈϨⲞⲞⲨ ⲈⲦⲘⲘⲀⲨ ⲀϤⲈⲒ ⲈⲂⲞⲖ ⲀϤⲈⲒ ⲈⲂⲞⲖ ⲚϬⲒ ⲒⲎⲤⲞⲨⲤ ϨⲘ ⲠⲎⲒ ⲀϤϨⲘⲞⲞⲤ ϨⲀⲦⲚⲐⲀⲖⲀⲤⲤⲀ.

2 ⲀⲨⲤⲰⲞⲨϨ ⲈⲢⲞϤ ⲚϬⲒ ϨⲈⲚⲘⲎⲎϢⲈ ⲈⲚⲀϢⲰⲞⲨ ϨⲰⲤⲦⲈ ⲈⲦⲢⲈϤⲀⲖⲈ ⲈⲠϪⲞⲒ ⲚϤϨⲘⲞⲞⲤ. ⲠⲘⲎⲎϢⲈ ⲆⲈ ⲦⲎⲢϤ ⲚⲈϤⲀϨⲈⲢⲀⲦϤ ⲠⲈ ϨⲒⲠⲈⲔⲢⲞ.

3 ⲀϤϢⲀϪⲈ ⲚⲘⲘⲀⲨ ϨⲘ ⲠϢⲀϪⲈ ϨⲒⲦⲚ ϨⲈⲚⲠⲀⲢⲀⲂⲞⲖⲎ ⲈϤϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲈⲒⲤ ϨⲎⲎⲦⲈ ⲀϤⲈⲒ ⲈⲂⲞⲖ ⲚϬⲒ ⲠⲈⲦϪⲞ ⲈϪⲞ.

4 ⲀⲤϢⲰⲠⲈ ⲆⲈ ⲚⲦⲈⲢⲈϤϪⲞ. ϨⲞⲒⲚⲈ ⲘⲈⲚ ⲀⲨϨⲈ ϨⲀⲦⲚⲦⲈϨⲒⲎ. ⲀⲨⲈⲒ ⲚϬⲒ ⲚϨⲀⲖⲀⲦⲈ ⲚⲦⲠⲈ ⲀⲨⲞⲨⲞⲘⲞⲨ.

5 ϨⲈⲚⲔⲞⲞⲨⲈ ⲆⲈ ⲀⲨϨⲈ ⲈϨⲢⲀⲒ ⲈϪⲚ ⲘⲘⲀ ⲘⲠⲈⲦⲢⲀ. ⲠⲘⲀ ⲈⲦⲈⲘⲚⲔⲀϨ ⲈⲚⲀϢⲰϤ ⲚϨⲎⲦϤ. ⲀⲨⲰ ⲚⲦⲈⲨⲚⲞⲨ ⲀⲨϮⲞⲨⲰ ϪⲈ ⲘⲚ ϨⲀϨ ⲚⲔⲀϨ ϨⲀⲢⲞⲞⲨ.

6 ⲠⲢⲎ ⲆⲈ ⲚⲦⲈⲢⲈϤϢⲀ ⲀⲨⲢⲔⲀⲨⲘⲀ. ⲀⲨⲰ ⲈⲂⲞⲖ ϪⲈ ⲘⲚ ⲚⲞⲨⲚⲈ ⲘⲘⲞⲞⲨ ⲀⲨϢⲞⲞⲨⲈ.

7 ϨⲈⲚⲔⲞⲞⲨⲈ ⲆⲈ ⲀⲨϨⲈ ⲈϨⲢⲀⲒ ⲈϪⲚ ⲚϢⲞⲚⲦⲈ. ⲀⲨⲈⲒ ⲈϨⲢⲀⲒ ⲚϬⲒ ⲚϢⲞⲚⲦⲈ ⲀⲨⲞϬⲦⲞⲨ.

8 ϨⲈⲚⲔⲞⲞⲨⲈ ⲆⲈ ⲀⲨϨⲈ ⲈϨⲢⲀⲒ ⲈϪⲘ ⲠⲔⲀϨ ⲈⲦⲚⲀⲚⲞⲨϤ ⲀⲨϮⲔⲀⲢⲠⲞⲤ ⲞⲨⲀ ⲘⲈⲚ ⲀϤϮϢⲈ ⲞⲨⲀ ⲆⲈ ⲀϤϮⲤⲈ ⲔⲈⲦ ⲆⲈ ⲀϤϮⲘⲀⲀⲂ.

9 ⲠⲈⲦⲈⲞⲨⲚⲦϤⲘⲀⲀϪⲈ ⲘⲘⲀⲨ ⲈⲤⲰⲦⲘ ⲘⲀⲢⲈϤⲤⲰⲦⲘ.

10 ⲀⲨϮⲠⲈⲨⲞⲨⲞⲒ ⲆⲈ ⲈⲢⲞϤ ⲚϬⲒ ⲚⲈϤⲘⲀⲐⲎⲦⲎⲤ ⲠⲈϪⲀⲨ ⲚⲀϤ ϪⲈ ⲈⲦⲂⲈ ⲞⲨ ⲔϢⲀϪⲈ ⲚⲘⲘⲀⲨ ϨⲚ ϨⲈⲚⲠⲀⲢⲀⲂⲞⲖⲎ.

11 ⲚⲦⲞϤ ⲆⲈ ⲠⲈϪⲀϤ ⲚⲀⲨ. ϪⲈ ⲚⲦⲀⲨⲦⲀⲀⲤ ⲚⲎⲦⲚ ⲈⲈⲒⲘⲈ ⲈⲘⲘⲨⲤⲦⲎⲢⲒⲞⲚ ⲚⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ. ⲚⲎ ⲆⲈ ⲘⲠⲞⲨⲦⲀⲀⲤ ⲚⲀⲨ.

12 ⲠⲈⲦⲈ ⲞⲨⲚⲦⲀϤ ⲄⲀⲢ ⲤⲈⲚⲀϮ ⲚⲀϤ ⲚϤⲢϨⲞⲨⲞ. ⲀⲨⲰ ⲠⲈⲦⲈⲘⲚⲦⲀϤ ⲠⲔⲈⲦⲈⲨⲚⲦⲀϤ ⲤⲈⲚⲀϤⲒⲦϤ ⲚⲦⲞⲞⲦϤ.

13 ⲈⲦⲂⲈ ⲠⲀⲒ ⲈⲒϢⲀϪⲈ ⲚⲘⲘⲀⲨ ϨⲚ ϨⲈⲚⲠⲀⲢⲀⲂⲞⲖⲎ ϪⲈ ⲈⲨⲈⲚⲀⲨ ⲈⲂⲞⲖ ⲚⲤⲈⲚⲀⲨ ⲈⲂⲞⲖ ⲀⲚ ⲀⲨⲰ ⲈⲨⲈⲤⲰⲦⲘ ⲚⲤⲈⲤⲰⲦⲘ ⲀⲚ ⲞⲨⲦⲈ ⲚⲤⲈⲚⲞⲈⲒ ⲀⲚ.

14 ⲤⲚⲀϪⲰⲔ ⲚⲀⲨ ⲈⲂⲞⲖ ⲚϬⲒ ⲦⲈⲠⲢⲞⲪⲎⲦⲒⲀ ⲚⲎⲤⲀⲒⲀⲤ ⲈⲦϪⲰ ⲘⲘⲞⲤ ϪⲈ ϨⲚ ⲞⲨⲤⲰⲦⲘ ⲦⲈⲦⲚⲚⲀⲤⲰⲦⲘ ⲚⲦⲈⲦⲚ ⲦⲘⲚⲞⲒ. ⲀⲨⲰ ϨⲚ ⲞⲨⲚⲀⲨ ⲦⲈⲦⲚⲀⲚⲀⲨ ⲚⲦⲈⲦⲚ ⲦⲘⲈⲒⲰⲢϨ.

15 ⲀϤⲚϢⲞⲦ ⲄⲀⲢ ⲚϬⲒ ⲠϨⲎⲦ ⲘⲠⲒⲖⲀⲦⲞⲤ ⲀⲨⲰ ⲀⲨⲤⲰⲦⲘ ϨⲚ ⲚⲈⲨⲘⲀⲀϪⲈ ϨⲚ ⲞⲨϨⲢⲞϢ ⲀⲨⲰ ⲀⲨϢⲦⲀⲘ ⲚⲚⲈⲨⲂⲀⲖ ϪⲈ ⲚⲚⲈⲨⲚⲀⲨ ϨⲚ ⲚⲈⲨⲂⲀⲖ ⲚⲤⲈⲤⲰⲦⲘ ϨⲘ ⲚⲈⲨⲘⲀⲀϪⲈ ⲚⲤⲈⲚⲞⲒ ϨⲘ ⲠⲈⲨϨⲎⲦ ⲚⲤⲈⲔⲞⲦⲞⲨ ⲦⲀⲦⲀⲖϬⲞⲞⲨ.

16 ⲚⲀⲒⲀⲦⲞⲨ ⲚⲚⲈⲦⲚⲂⲀⲖ ϪⲈ ⲤⲈⲚⲀⲨ ⲈⲂⲞⲖ. ⲀⲨⲰ ⲚⲈⲦⲚⲘⲀⲀϪⲈ ϪⲈ ⲤⲈⲤⲰⲦⲘ.

17 ϨⲀⲘⲎⲚ ⲄⲀⲢ ϮϪⲰ ⲘⲘⲞⲤ ⲚⲎⲦⲚ. ϪⲈ ⲀϨⲀϨ ⲘⲠⲢⲞⲪⲎⲦⲎⲤ ϨⲒⲆⲒⲔⲀⲒⲞⲤ ⲈⲠⲈⲒⲐⲨⲘⲈⲒ ⲈⲚⲀⲨ ⲈⲚⲈⲦⲈⲦⲚⲚⲀⲨ ⲈⲢⲞⲞⲨ ⲀⲨⲰ ⲘⲠⲞⲨⲚⲀⲨ. ⲀⲨⲰ ⲈⲤⲰⲦⲘ ⲈⲢⲞⲒ ⲈⲚⲈⲦⲈⲦⲚⲤⲰⲦⲘ ⲈⲢⲞⲞⲨ ⲀⲨⲰ ⲘⲠⲞⲨⲤⲰⲦⲘ.

18 ⲚⲦⲰⲦⲚ ⲆⲈ ⲤⲰⲦⲘ ⲈⲦⲠⲀⲢⲀⲂⲞⲖⲎ ⲘⲠⲈⲦϪⲞ.

19 ⲞⲨⲞⲚ ⲚⲒⲘ ⲈⲦⲤⲰⲦⲘ ⲈⲠϢⲀϪⲈ ⲚⲦⲘⲚⲦⲢⲢⲞ ⲈⲚϤⲚⲞⲒ ⲘⲘⲞϤ ⲀⲚ ϢⲀϤⲈⲒ ⲚϬⲒ ⲠⲠⲞⲚⲎⲢⲞⲤ ⲚϤⲦⲰⲢⲠ ⲘⲠⲈⲚⲦⲀⲨϪⲞϤ ϨⲢⲀⲒ ϨⲘ ⲠⲈϤϨⲎⲦ. ⲠⲀⲒ ⲠⲈⲚⲦⲀⲨϪⲞϤ ϨⲀⲦⲚⲦⲈϨⲒⲎ.

20 ⲠⲈⲚⲦⲀⲨϪⲞϤ ⲆⲈ ⲈϪⲚ ⲘⲘⲀ ⲘⲠⲈⲦⲢⲀ. ⲠⲀⲒ ⲠⲈⲦⲤⲰⲦⲘ ⲈⲠϢⲀϪⲈ ⲈⲦϪⲒ ⲘⲘⲞϤ ⲚⲦⲈⲨⲚⲞⲨ ϨⲚ ⲞⲨⲢⲀϢⲈ.

21 ⲘⲚ ⲚⲞⲨⲚⲈ ⲆⲈ ϢⲞⲞⲠ ϨⲢⲀⲒ ⲚϨⲎⲦϤ ⲀⲖⲖⲀ ⲞⲨⲠⲢⲞⲤⲞⲨⲞⲈⲒϢ ⲠⲈ ⲈⲢϢⲀⲚⲞⲨⲐⲖⲒⲮⲒⲤ ⲆⲈ ϢⲰⲠⲈ ⲎⲞⲨⲆⲒⲰⲄⲘⲞⲤ ⲈⲦⲂⲈ ⲠϢⲀϪⲈ ⲚⲦⲈⲨⲚⲞⲨ ϢⲀϤⲤⲔⲀⲚⲆⲀⲖⲒⲌⲈ.

22 ⲠⲈⲚⲦⲀⲨϪⲞϤ ⲆⲈ ⲈϪⲚ ⲚϢⲞⲚⲦⲈ. ⲠⲀⲒ ⲠⲈⲦⲤⲰⲦⲘ ⲈⲠϢⲀϪⲈ. ⲈⲢⲈⲠⲢⲞⲞⲨϢ ⲘⲠⲈⲒⲀⲒⲰⲚ ⲘⲚ ⲦⲀⲠⲀⲦⲎ ⲚⲦⲘⲚⲦⲢⲘⲘⲀⲞ ⲰϬⲦ ⲘⲠϢⲀϪⲈ ⲈϤϢⲰⲠⲈ ⲀϪⲚⲔⲀⲢⲠⲞⲤ.

23 ⲠⲈⲚⲦⲀⲨϪⲞϤ ⲆⲈ ⲈϪⲘ ⲠⲔⲀϨ ⲈⲦⲚⲀⲚⲞⲨϤ ⲠⲀⲒ ⲠⲈⲦⲤⲰⲦⲘ ⲈⲠϢⲀϪⲈ ⲈⲦⲚⲞⲒ ⲘⲘⲞϤ ⲈϤϮⲔⲀⲢⲠⲞⲤ ⲞⲨⲀ ⲘⲈⲚ ⲈϤⲈⲒⲢⲈ ⲚϢⲈ ⲔⲈⲦ ⲆⲈ ⲚⲤⲈ ⲔⲈⲞⲨⲀ ⲆⲈ ⲘⲘⲀⲀⲂ.

24 ⲀϤⲔⲰ ⲚⲀⲨ ⲈϨⲢⲀⲒ ⲚⲔⲈⲠⲀⲢⲀⲂⲞⲖⲎ ⲈϤϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲈⲤⲦⲚⲦⲰⲚ ⲚϬⲒ ⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ ⲈⲨⲢⲰⲘⲈ ⲈⲀϤϪⲞ ⲚⲞⲨϬⲢⲞϬ ⲈⲚⲀⲚⲞⲨϤ ϨⲢⲀⲒ ϨⲚ ⲦⲈϤⲤⲰϢⲈ.

25 ϨⲘ ⲠⲦⲢⲈⲨⲚⲔⲞⲦⲔ ⲆⲈ ⲚϬⲒ ⲚⲢⲰⲘⲈ. ⲀϤⲈⲒ ⲚϬⲒ ⲠⲈϤϪⲀϪⲈ ⲀϤϪⲞ ⲚϨⲈⲚⲈⲚⲦⲎϬ ⲚⲦⲘⲎⲦⲈ ⲘⲠⲤⲞⲨⲞ ⲀϤⲂⲰⲔ.

26 ⲚⲦⲈⲢⲈϤϮⲞⲨⲰ ⲆⲈ ⲚϬⲒ ⲠⲈⲬⲞⲢⲦⲞⲤ ⲀⲨⲰ ⲀϤⲈⲒⲢⲈ ⲚⲞⲨⲔⲀⲢⲠⲞⲤ. ⲦⲞⲦⲈ ⲀⲨⲞⲨⲰⲚϨ ⲈⲂⲞⲖ ⲚϬⲒ ⲚⲈⲚⲦⲎϬ.

27 ⲀⲨϮⲠⲈⲨⲞⲨⲞⲒ ⲆⲈ ⲚϬⲒ ⲚϨⲘϨⲀⲖ ⲈⲠⲈⲨϪⲞⲈⲒⲤ. ⲈⲨϪⲰ ⲘⲘⲞⲤ ⲚⲀϤ ϪⲈ ⲠϪⲞⲈⲒⲤ ⲘⲎ ⲚⲞⲨϬⲢⲞϬ ⲈⲚⲀⲚⲞⲨϤ ⲀⲚ ⲠⲈⲚⲦⲀⲔϪⲞϤ ϨⲢⲀⲒ ϨⲚ ⲦⲈⲔⲤⲰϢⲈ. ⲚⲦⲀϤϨⲈ ϬⲈ ⲈⲈⲚⲦⲎϬ ⲦⲰⲚ.

28 ⲚⲦⲞϤ ⲆⲈ ⲠⲈϪⲀϤ ⲚⲀⲨ ϪⲈ ⲞⲨϪⲀϪⲈ ⲚⲢⲰⲘⲈ ⲠⲈⲚⲦⲀϤⲈⲒⲢⲈ ⲘⲠⲀⲒ ⲚⲦⲞⲞⲨ ⲆⲈ ⲠⲈϪⲀⲨ ⲚⲀϤ ϪⲈ ⲔⲞⲨⲰϢ ϬⲈ ⲈⲦⲢⲈⲚⲂⲰⲔ ⲚⲦⲚⲤⲞⲞⲨϨⲞⲨ ⲈϨⲞⲨⲚ.

29 ⲚⲦⲞϤ ⲆⲈ ⲠⲈϪⲀϤ ⲚⲀⲨ ϪⲈ ⲘⲘⲞⲚ ⲘⲎⲠⲞⲦⲈ ⲚⲦⲈⲦⲚ ⲤⲰⲞⲨϨ ⲈϨⲞⲨⲚ ⲚⲚⲦⲎϬ ⲚⲦⲈⲦⲚ ⲠⲰⲢⲔ ⲚⲘⲘⲀⲨ ⲘⲠⲔⲈⲤⲞⲨⲞ.

30 ⲀⲖⲰⲦⲚ ϨⲀⲢⲞⲞⲨ ⲚⲤⲈⲀⲒⲀⲒ ϨⲒⲞⲨⲤⲞⲠ ϢⲀⲠⲈⲨⲞⲈⲒϢ ⲘⲠⲰϨⲤ ⲀⲨⲰ ϨⲢⲀⲒ ϨⲘ ⲠⲈⲨⲞⲈⲒϢ ⲘⲠⲰϨⲤ ϮⲚⲀϪⲞⲞⲤ ⲚⲚⲀϪⲀⲒⲞϨⲤ ϪⲈ ⲤⲰⲞⲨϨ ⲈϨⲞⲨⲚ ⲚϢⲞⲢⲠ ⲚⲚⲈⲚⲦⲎϬ ⲚⲦⲈⲦⲚ ⲘⲞⲢⲞⲨ ⲚϨⲚϢⲞⲖ ⲈⲠⲢⲞⲔϨⲞⲨ ⲠⲈⲤⲞⲨⲞ ⲆⲈ ⲚⲦⲈⲦⲚ ⲤⲞⲞⲨϨϤ ⲈϨⲞⲨⲚ ⲈⲦⲀⲀⲠⲞⲐⲎⲔⲎ.

31 ⲀϤⲔⲰ ⲚⲀⲨ ⲞⲚ ⲈϨⲢⲀⲒ ⲚⲔⲈⲠⲀⲢⲀⲂⲞⲖⲎ ⲈϤϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲈⲤⲦⲚⲦⲰⲚ ⲚϬⲒ ⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ ⲈⲨⲂⲖⲂⲒⲖⲈ ⲚϢⲖⲦⲎⲘ. ⲦⲀⲒ ⲈⲀⲨⲢⲰⲘⲈ ϪⲒⲦⲤ ⲀϤϪⲞ ⲘⲘⲞⲤ ϨⲢⲀⲒ ϨⲚ ⲦⲈϤⲤⲰϢⲈ.

32 ⲦⲀⲒ ⲘⲈⲚ ⲈⲨⲔⲞⲨⲒ ⲦⲈ ⲈⲚⲈϬⲢⲞⲞϬ ⲦⲎⲢⲞⲨ ϨⲞⲦⲀⲚ ⲆⲈ ⲈⲤϢⲀⲚⲀⲨⲜⲀⲚⲈ ϢⲀⲤⲢⲞⲨⲚⲞϬ ⲚⲞⲨⲞⲞⲦⲈ ⲚⲤϢⲰⲠⲈ ⲈⲨⲚⲞϬ ⲚϢⲎⲚ ϨⲰⲤⲦⲈ ⲚⲤⲈⲈⲒ ⲚϬⲒ ⲚϨⲀⲖⲀⲦⲈ ⲚⲦⲠⲈ ⲚⲤⲈⲞⲨⲰϨ ϨⲚ ⲚⲈⲤⲔⲖⲀⲆⲞⲤ.

33 ⲀϤϪⲰ ⲚⲀⲨ ⲚⲔⲈⲠⲀⲢⲀⲂⲞⲖⲎ ⲈϤϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲈⲤⲦⲚⲦⲰⲚ ⲚϬⲒ ⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ ⲈⲨⲐⲀⲂ ⲈⲀⲨⲤϨⲒⲘⲈ ϪⲒⲦϤ ⲀⲤϨⲞⲠϤ ϨⲚ ϢⲞⲘⲚⲦ ⲚϢⲒ ⲚⲚⲞⲈⲒⲦ ϢⲀⲚⲦⲈϤϪⲒⲐⲀⲂ ⲦⲎⲢϤ.

34 ⲚⲀⲒ ⲆⲈ ⲦⲎⲢⲞⲨ ⲀϤϪⲞⲞⲨ ⲚϬⲒ ⲒⲎⲤⲞⲨⲤ ϨⲚ ϨⲈⲚⲠⲀⲢⲀⲂⲞⲖⲎ ⲚⲘⲘⲎⲎϢⲈ. ⲀⲨⲰ ⲀϪⲘⲠⲀⲢⲀⲂⲞⲖⲎ ⲘⲠⲈϤϪⲈⲖⲀⲀⲨ ⲚⲀⲨ.

35 ϪⲈⲔⲀⲀⲤ ⲈϤⲈϪⲰⲔ ⲈⲂⲞⲖ ⲚϬⲒ ⲠⲈⲚⲦⲀⲨϪⲞⲞϤ ϨⲒⲦⲘ ⲠⲈⲠⲢⲞⲪⲎⲦⲎⲤ ⲈϤϪⲰ ⲘⲘⲞⲤ ϪⲈ ϮⲚⲀⲞⲨⲰⲚ ⲈⲢⲰⲒ ϨⲚ ϨⲈⲚⲠⲀⲢⲀⲂⲞⲖⲎ ⲚⲦⲀϪⲰ ⲚⲚⲈⲦϨⲎⲠ ϪⲒⲚⲈⲠϢⲀⲤⲰⲚⲦ ⲘⲠⲔⲞⲤⲘⲞⲤ.

36 ⲦⲞⲦⲈ ⲀϤⲔⲰ ⲚⲘⲘⲎⲎϢⲈ ⲀϤⲈⲒ ⲈϨⲢⲀⲒ ⲈⲠⲎⲒ. ⲀⲨϮⲠⲈⲨⲞⲨⲞⲒ ⲈⲢⲞϤ ⲚϬⲒ ⲚⲈϤⲘⲀⲐⲎⲦⲎⲤ ⲈⲨϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲂⲰⲖ ⲈⲢⲞⲚ ⲚⲦⲠⲀⲢⲀⲂⲞⲖⲎ ⲚⲚⲈⲚⲦⲎϬ ⲚⲦⲤⲰϢⲈ.

37 ⲚⲦⲞϤ ⲆⲈ ⲀϤⲞⲨⲰϢⲂ ⲈϤϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲠⲈⲦϪⲞ ⲘⲠⲈϬⲢⲞϬ ⲈⲦⲚⲀⲚⲞⲨϤ ⲠⲈ ⲠϢⲎⲢⲈ ⲘⲠⲢⲰⲘⲈ.

38 ⲦⲤⲰϢⲈ ⲆⲈ ⲠⲈ ⲠⲔⲞⲤⲘⲞⲤ. ⲠⲈϬⲢⲞϬ ⲈⲦⲚⲀⲚⲞⲨϤ ⲚⲈ ⲚϢⲎⲢⲈ ⲚⲦⲘⲚⲦⲢⲢⲞ. ⲚⲈⲚⲦⲎϬ ⲆⲈ ⲚⲈ ⲚϢⲎⲢⲈ ⲘⲠⲠⲞⲚⲎⲢⲞⲤ.

39 ⲠϪⲀϪⲈ ⲚⲦⲀϤϪⲞⲞⲨ ⲠⲈ ⲠⲆⲒⲀⲂⲞⲖⲞⲤ. ⲠⲰϨⲤ ⲆⲈ ⲠⲈ ⲦⲤⲨⲚⲦⲈⲖⲈⲒⲀ ⲘⲠⲀⲒⲰⲚ. ⲚϪⲀⲒⲞϨⲤ ⲆⲈ ⲚⲈ ⲚⲀⲄⲄⲈⲖⲞⲤ.

40 ⲚⲐⲈ ϬⲈ ⲚϢⲀⲨⲤⲰⲞⲨϨ ⲈϨⲞⲨⲚ ⲚⲚⲈⲚⲦⲎϬ. ⲚⲤⲈⲢⲞⲔϨⲞⲨ ϨⲢⲀⲒ ϨⲚ ⲞⲨⲔⲰϨⲦ. ⲦⲀⲒ ⲦⲈ ⲐⲈ ⲈⲦⲚⲀϢⲰⲠⲈ ϨⲢⲀⲒ ϨⲚ ⲦⲤⲨⲚⲦⲈⲖⲈⲒⲀ ⲘⲠⲀⲒⲰⲚ.

41 ⲠϢⲎⲢⲈ ⲘⲠⲢⲰⲘⲈ ⲚⲀϪⲞⲞⲨ ⲚⲚⲈϤⲀⲄⲄⲈⲖⲞⲤ. ⲚⲤⲈⲤⲰⲞⲨϨ ⲈϨⲞⲨⲚ ⲈⲂⲞⲖ ϨⲚ ⲦⲈϤⲘⲚⲦⲢⲢⲞ ⲚⲚⲈⲤⲔⲀⲚⲆⲀⲖⲞⲚ ⲦⲎⲢⲞⲨ ⲘⲚ ⲚⲈⲦⲈⲒⲢⲈ ⲚⲦⲀⲚⲞⲘⲒⲀ.

42 ⲚⲤⲈⲚⲞϪⲞⲨ ⲈϨⲢⲀⲒ ⲈⲦⲈϨⲢⲰ ⲚⲤⲀⲦⲈ. ⲈϤⲚⲀϢⲰⲠⲈ ⲘⲘⲀⲨ ⲚϬⲒ ⲠⲢⲒⲘⲈ ⲀⲨⲰ ⲠϬⲀϨϬϨ ⲚⲚⲞⲂϨⲈ.

43 ⲦⲞⲦⲈ ⲚⲆⲒⲔⲀⲒⲞⲤ ⲤⲈⲚⲀⲢⲞⲨⲞⲈⲒⲚ ⲚⲐⲈ ⲘⲠⲢⲎ ϨⲚ ⲦⲘⲚⲦⲢⲢⲞ ⲘⲠⲈⲨⲈⲒⲰⲦ. ⲠⲈⲦⲈⲞⲨⲚⲦϤⲘⲀⲀϪⲈ ⲘⲘⲀⲨ ⲈⲤⲰⲦⲘ ⲘⲀⲢⲈϤⲤⲰⲦⲘ.

44 ⲈⲤⲦⲚⲦⲰⲚ ⲚϬⲒ ⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ ⲈⲨⲀϨⲞ ⲈϤϨⲎⲠ ϨⲚ ⲦⲤⲰϢⲈ ⲠⲀⲒ ⲚⲦⲀⲞⲨⲢⲰⲘⲈ ϨⲈ ⲈⲢⲞϤ ⲀϤϨⲞⲠϤ. ⲀⲨⲰ ⲈⲂⲞⲖ ϨⲘ ⲠⲈϤⲢⲀϢⲈ. ϢⲀϤⲂⲰⲔ ⲚϤϮ ⲈⲂⲞⲖ ⲚⲚⲔⲀ ⲚⲒⲘ ⲈⲦϢⲞⲞⲠ ⲚⲀϤ ⲚϤϢⲰⲠ ⲚⲦⲤⲰϢⲈ ⲈⲦⲘⲘⲀⲨ.

45 ⲠⲀⲖⲒⲚ ⲞⲚ ⲈⲤⲦⲚⲦⲰⲚ ⲚϬⲒ ⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ ⲈⲨⲢⲰⲘⲈ ⲚⲈϢⲰⲦ ⲈϤϢⲒⲚⲈ ⲚⲤⲀϨⲈⲚⲰⲚⲈ ⲘⲘⲈ ⲈⲚⲀⲚⲞⲨⲞⲨ.

46 ⲚⲦⲈⲢⲈϤϨⲈ ⲆⲈ ⲈⲨⲰⲚⲈ ⲘⲘⲈ ⲈⲚⲀϢⲈⲤⲞⲨⲚⲦϤ. ⲀϤⲂⲰⲔ ⲀϤϮ ⲈⲂⲞⲖ ⲚⲚⲔⲀ ⲚⲒⲘ ⲈⲦⲚⲦⲀϤ ⲀϤϢⲞⲠϤ ⲚⲀϤ.

47 ⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ ⲈⲤⲦⲚⲦⲰⲚ ⲈⲨⲀⲂⲰ ⲈⲀⲨⲚⲞϪⲤ ⲈⲐⲀⲖⲀⲤⲤⲀ. ⲈⲀⲤⲤⲰⲞⲨϨ ⲈϨⲞⲨⲚ ⲚⲄⲈⲚⲞⲤ ⲚⲒⲘ ⲚⲦⲎⲂⲦ.

48 ⲦⲀⲒ ⲚⲦⲈⲢⲈⲤⲘⲞⲨϨ ⲀⲨⲈⲒⲚⲈ ⲘⲘⲞⲤ ⲈϨⲢⲀⲒ ⲀⲨⲰ ⲀⲨϨⲘⲞⲞⲤ ϨⲒⲠⲈⲔⲢⲞ ⲀⲨⲔⲰⲦϤ ⲚⲚⲈⲦⲚⲀⲚⲞⲨⲞⲨ ⲈⲚⲈⲨϨⲚⲀⲀⲨ ⲚⲈⲐⲞⲞⲨ ⲆⲈ ⲀⲨⲚⲞϪⲞⲨ ⲈⲂⲞⲖ.

49 ⲦⲀⲒ ⲦⲈ ⲐⲈ ⲈⲦⲚⲀϢⲰⲠⲈ ϨⲢⲀⲒ ϨⲚ ⲦⲤⲨⲚⲦⲈⲖⲈⲒⲀ ⲘⲠⲀⲒⲰⲚ. ⲤⲈⲚⲎⲨ ⲈⲂⲞⲖ ⲚϬⲒ ⲚⲀⲄⲄⲈⲖⲞⲤ ⲚⲤⲈⲠⲰⲢϪ ⲈⲂⲞⲖ ⲚⲘⲠⲞⲚⲎⲢⲞⲤ ⲚⲦⲘⲎⲦⲈ ⲚⲚⲆⲒⲔⲀⲒⲞⲤ.

50 ⲚⲤⲈⲚⲞⲨϪⲈ ⲘⲘⲞⲞⲨ ⲈϨⲢⲀⲒ ⲈⲦⲈϨⲢⲰ ⲚⲤⲀⲦⲈ. ⲈϤⲚⲀϢⲰⲠⲈ ⲘⲘⲀⲨ ⲚϬⲒ ⲠⲢⲒⲘⲈ ⲀⲨⲰ ⲠϬⲀϨϬϨ ⲚⲚⲞⲂϨⲈ.

51 ⲀⲦⲈⲦⲚⲚⲞⲒ ⲚⲚⲀⲒ ⲦⲎⲢⲞⲨ. ⲠⲈϪⲀⲨ ϪⲈ ⲀϨⲈ ⲠϪⲞⲈⲒⲤ.

52 ⲚⲦⲞϤ ⲆⲈ ⲠⲈϪⲀϤ ⲚⲀⲨ ϪⲈ ⲈⲦⲂⲈ ⲠⲀⲒ ⲄⲢⲀⲘⲘⲀⲦⲈⲨⲤ ⲚⲒⲘ ⲈⲀϤϪⲒⲤⲂⲰ ⲈⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ ⲈϤⲦⲚⲦⲰⲚ ⲈⲨⲢⲰⲘⲈ ⲚⲢⲘⲘⲀⲞ. ⲠⲀⲒ ⲈⲦⲚⲞⲨϪⲈ ⲈⲂⲞⲖ ϨⲘ ⲠⲈϤⲀϨⲞ ⲚϨⲈⲚⲂⲢⲢⲈ ⲘⲚ ϨⲈⲚⲀⲤ.

53 ⲀⲤϢⲰⲠⲈ ⲆⲈ ⲚⲦⲈⲢⲈ ⲒⲎⲤⲞⲨⲤ ⲞⲨⲰ ⲚⲚⲈⲒⲠⲀⲢⲀⲂⲞⲖⲎ ⲀϤⲠⲰⲰⲚⲈ ⲈⲂⲞⲖ ϨⲘ ⲠⲘⲀ ⲈⲦⲘⲘⲀⲨ.

54 ⲀϤⲈⲒ ⲈϨⲢⲀⲒ ⲈⲠⲈϤϮⲘⲈ ⲀϤϮⲤⲰ ⲚⲀⲨ ϨⲢⲀⲒ ϨⲚ ⲦⲈⲨⲤⲨⲚⲀⲄⲰⲄⲎ. ϨⲰⲤⲦⲈ ⲈⲦⲢⲈⲨⲢϢⲠⲎⲢⲈ ⲚⲤⲈϪⲞⲞⲤ ϪⲈ ⲚⲦⲀⲠⲀⲒ ϨⲈ ⲈⲦⲈⲒⲤⲞⲪⲒⲀ ⲦⲰⲚ ⲘⲚ ⲚⲈⲒϬⲞⲘ.

55 ⲘⲎ ⲘⲠⲀⲒ ⲀⲚ ⲠⲈ ⲠϢⲎⲢⲈ ⲘⲠϨⲀϢⲈ. ⲘⲎ ⲚⲦⲈϤⲘⲀⲀⲨ ⲀⲚ ⲦⲈ ⲚϢⲀⲨⲘⲞⲨⲦⲈ ⲈⲢⲞⲤ ϪⲈ ⲘⲀⲢⲒϨⲀⲘ ⲀⲨⲰ ⲚⲈϤⲤⲚⲎⲨ ⲠⲈ ⲒⲀⲔⲰⲂⲞⲤ ⲘⲚ ⲒⲰⲤⲎⲤ ⲘⲚ ⲤⲒⲘⲰⲚ ⲘⲚ ⲒⲞⲨⲆⲀⲤ.

56 ⲀⲨⲰ ⲚⲈϤⲤⲰⲚⲈ ⲚⲤⲒⲘⲰⲚ ⲘⲎ ⲚⲤⲈϢⲞⲞⲠ ⲀⲚ ⲦⲎⲢⲞⲨ ϨⲀⲦⲎⲚ. ⲚⲦⲀⲠⲀⲒ ϬⲈ ϨⲈ ⲈⲚⲀⲒ ⲦⲎⲢⲞⲨ ⲦⲰⲚ.

57 ⲀⲨⲰ ⲚⲈⲨⲤⲔⲀⲚⲆⲀⲖⲒⲌⲈ ⲚϨⲎⲦϤ. ⲒⲎⲤⲞⲨⲤ ⲆⲈ ⲠⲈϪⲀϤ ⲚⲀⲨ ϪⲈ ⲘⲚ ⲠⲢⲞⲪⲎⲦⲎⲤ ⲤⲎϢ ⲈⲒ ⲘⲎⲦⲒ ϨⲢⲀⲒ ϨⲚ ⲠⲈϤϮⲘⲈ ⲘⲘⲒⲚ ⲘⲘⲞϤ ⲀⲨⲰ ϨⲢⲀⲒ ϨⲘ ⲠⲈϤⲎⲒ.

58 ⲘⲠⲈϤⲢϨⲀϨ ⲚϬⲞⲘ ϨⲘ ⲠⲘⲀ ⲈⲦⲘⲘⲀⲨ ⲈⲦⲂⲈ ⲦⲈⲨⲘⲚⲦⲀⲦⲚⲀϨⲦⲈ.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 7519

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7519. 'The ashes of the furnace' means to arouse the falsities that are a product of evil desires, by being present with those engaged in molestation. This is clear from the meaning of 'the ashes of the furnace' as the falsities that are a product of evil desires, dealt with below. The fact that they are aroused through presence with those who molest is clear from what follows in the present verse, for it goes on to say that Moses scattered the ashes in the direction of heaven, before 'Pharaoh's eyes', 'before the eyes' meaning presence, and 'Pharaoh' meaning those who engage in molestation, as has been shown often.

[2] The nature of these things cannot be known without revelation, for they are things such as take place in the next life and are unknown in the world. As long as evil spirits or those from hell have been removed and are separated from heaven, that is, from the good of love and the truth of faith which are there, they are unaware of the fact that they are under the influence of evils and falsities. For in these circumstances they believe falsities to be truths and evils to be forms of good. But as soon as heaven, that is, some heavenly community, moves closer towards them, they recognize them to be falsities and evils; for the truth of faith that flows in then enables them to recognize falsities, and the good of love that flows in enables them to recognize evils. Also the closer heaven comes, or the inflow from it of the good of love and truth of faith becomes more directly present, the worse are those evil spirits tormented by their own evils and falsities, because they cannot bear that goodness and truth.

[3] From all this one may now see why Moses was commanded to take the ashes of the furnace and to scatter them in the direction of heaven, and to do this before Pharaoh's eyes, and why he, not Aaron, was commanded to scatter the ashes in the direction of heaven. For the requirement that the ashes should be scattered in the direction of heaven means the influx of heaven; the requirement that it should be done before Pharaoh's eyes means in the presence of those who molest; and Moses, not Aaron, was told to do it because this situation is brought about among the evil by truth that goes forth directly from God, 'Moses' being truth that goes forth directly from God, 'Aaron' that which goes forth in an indirect way, see 7010. All this shows what is meant in the internal sense by the contents of this verse and those immediately following - that foul and filthy things that are products of evil desires, together with blasphemy, meant by 'sores breaking out into pustules', should be aroused. They are aroused when Divine Truth flows in and heaven moves closer.

[4] Anyone may see that Moses would never have been commanded by Jehovah to do such things - to take the ashes of the furnace and scatter them in the direction of heaven - unless some heavenly arcanum had lain within them. Jehovah would never have given orders for the employment of such means to produce their effect unless they had contained something heavenly to which they corresponded. From this one may see what the Word is like, that it is very full of arcana, but arcana that are not clearly visible in the sense of the letter.

[5] The reason why 'the ashes of the furnace' means falsities that are a product of evil desires is that ashes are formed from things that have been burnt. What is being burnt, as also the actual fire, in the Word means in the good sense good that is the object of heavenly affections, but in the contrary sense evil that is the object of hellish desires. For the fact that 'fire' means those things, see 934, 1861, 2446, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324; and 'burning' means evil desires, 1297, 5215. So it is that 'ashes' means falsities, for falsities are the product of evil desires. Since evil desires are meant by 'fire' they are also meant by 'a furnace'. 'A furnace', being a container, often implies the same as its contents.

[6] The fact that 'a furnace' means these things is clear from the following places: In Malachi,

Behold, the day is coming, burning like a furnace, and all the arrogant, and every evil-doer will be stubble; and the day that is coming will burn them up; it will leave them neither root nor branch. Malachi 4:1

'Burning like a furnace' stands for evil desires; 'burning them up' stands for burning with evil desires.

[7] In the book of Genesis,

Abraham looked out towards the face of Sodom and Gomorrah, and towards the whole face of the land of the plain; and he saw, and the smoke went up like the smoke of a furnace. Genesis 19:28.

'The smoke of a furnace' stands for falsities arising from evil desires. For 'Sodom' is evil desires that stem from self-love, and 'Gomorrah' is falsity arising from that evil, 2220, 2246, 2322. In John,

Out of the pit of the abyss there went up smoke, like the smoke of a furnace. Revelation 9:2.

'The smoke of a furnace' again stands for falsities arising from evil desires, 'the pit of the abyss' standing for hell.

[8] In Matthew,

The Son of Man will send His angels, who will gather out of His kingdom all offences, and those who work iniquity, and will send them into the furnace of fire. Matthew 13:41-42.

'The furnace of fire' stands for evil desires; for the fire of evil desires is what is meant in the Word by hell-fire. Loves too are simply what fire people's lives; and loves extend into desires.

[9] In Nahum,

Draw yourself water for the siege, strengthen your fortifications; go into the mud and tread the clay; renew the brick-kiln. 1 There the fire will devour you, the sword cut you off. Nahum 3:14-15.

'Going into the mud' stands for entering into falsity, 'treading the clay' stands for stepping into evil, 6669. 'The brick-kiln' 1 stands for the falsities which they fashion and which are introduced by the evil, 1296, 6669, 7113; 'the fire' stands for the desire for evil, 1861, 2446, 5071, 5215, 6832, 7324; and 'the sword' stands for falsity, 4499.

[10] In Jeremiah,

Take into your hand large stones, and hide them in the clay in the brick-kiln 1 which is at the gate of Pharaoh's house in Tahpanhes, in the eyes of the men of the Jews, and say to them, Behold, I am sending and will bring Nebuchadnezzar the king of Babel, and will put his throne onto these stones which I have hidden, so that he may spread his tent over them. He will come and strike the land of Egypt. Jeremiah 43:9-11.

One cannot know what these verses mean without the internal sense. 'Large stones' are falsities; 'the brick-kiln' 1 is the desire for falsity arising from evil; 'Nebuchadnezzar the king of Babel' is one who lays truth and goodness waste; the presence of his throne and tent on these stones means that he will cause falsities to reign; and 'the land of Egypt' which he will strike is the natural mind.

Poznámky pod čarou:

1. literally, brick-furnace

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