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Matouš 14

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1 V tom čase uslyšel Herodes čtvrták pověst o Ježíšovi.

2 I řekl služebníkům svým: To jest Jan Křtitel. Onť jest vstal z mrtvých, a protož se divové dějí skrze něho.

3 Nebo Herodes byl jal Jana a svázal jej a dal do žaláře pro Herodiadu manželku Filipa bratra svého.

4 Nebo byl řekl jemu Jan: Nesluší tobě míti jí.

5 A chtěv zabíti jej, bál se lidu; nebo za proroka jej měli.

6 Když pak slaven byl den narození Herodesova, tancovala dcera Herodiady uprostřed hodovníků, i líbilo se to Herodesovi,

7 Tak že s přísahou zaslíbil jí dáti, zač by ho prosila.

8 A ona jsuci prve navedena od mateře své, řekla: Dej mi zde na míse hlavu Jana Křtitele.

9 I zarmoutil se král, ale pro přísahu a pro ty, kteříž spolu s ním stolili, rozkázal jí dáti.

10 A poslav kata, sťal Jana v žaláři.

11 I přinesena jest hlava jeho na míse, a dána děvečce. A ona nesla ji mateři své.

12 A přišedše učedlníci jeho, vzali tělo jeho a pochovali je; a šedše, pověděli to Ježíšovi.

13 A uslyšev to Ježíš, plavil se odtud na lodičce na místo pusté soukromí. A uslyševše o tom zástupové, šli za ním pěšky z měst.

14 A vyšed Ježíš, uzřel zástup mnohý. I slitovalo mu se jich, a uzdravoval nemocné jejich.

15 A když bylo k večerou, přistoupili k němu učedlníci jeho, řkouce: Pusté jest místo toto, a čas již pominul. Rozpusť zástupy, ať jdouce do městeček, nakoupí sobě pokrmů.

16 Ježíš pak řekl jim: Není potřebí odcházeti, dejte vy jim jísti.

17 A oni řkou jemu: Nemáme zde, než pět chlebů a dvě rybě.

18 Kterýžto dí jim: Přinestež mi je sem.

19 A rozkázav zástupu posaditi se na trávě a vzav pět chlebů a dvě rybě, vzhléd v nebe, požehnal, a lámaje, dal učedlníkům chleby, a učedlníci zástupům.

20 I jedli všickni a nasyceni jsou. I sebrali pozůstalých drobtů, dvanácte košů plných.

21 Těch pak, kteříž jedli, bylo okolo pěti tisíců mužů, kromě žen a dětí.

22 A ihned přinutil učedlníky své, aby vstoupili na lodí a předešli jej za moře, dokudž by nerozpustil zástupů.

23 A rozpustiv zástupy, vstoupil na horu soukromí, aby se modlil. A když byl večer, sám byl tam.

24 Lodí pak již byla uprostřed moře, zmítající se vlnami, nebo byl vítr odporný jim.

25 Při čtvrtém pak bdění nočním bral se k nim Ježíš, jda po moři.

26 A vidouce jej učedlníci po moři jdoucího, zarmoutili se, řkouce: Obluda jest. A strachem křičeli.

27 Ale ihned Ježíš promluvil k nim, řka: Doufejtež, jáť jsem, nebojte se.

28 I odpověděv Petr, řekl: Pane, jsi-li ty, rozkažiž mi k sobě přijíti po vodě.

29 A on řekl: Pojď. A vystoupiv Petr z lodí, šel po vodě, aby přišel k Ježíšovi.

30 Ale vida vítr tuhý, bál se. A počav tonouti, zkřikl, řka: Pane, pomoz mi.

31 A ihned Ježíš vztáh ruku, ujal jej a řekl jemu: Malé víry, pročežs pochyboval?

32 A jakž oni vstoupili na lodí, přestal vítr.

33 Ti pak, kteříž na lodí byli, přistoupivše, klaněli se jemu, řkouce: Jistě Syn Boží jsi.

34 A přeplavivše se, přišli do země Genezaretské.

35 A poznavše jej muži místa toho, rozeslali po vší té krajině vůkol, a shromáždili k němu všecky neduživé.

36 A prosili ho, aby se aspoň podolka roucha jeho dotkli. A kteřížkoli dotkli se, uzdraveni jsou.

   

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Apocalypse Explained # 79

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79. And He laid His right hand upon me, signifies life from Him. This is evident from the signification of "right hand," as being, in reference to the Lord, life from Him (See above, n. 72). It signifies life from Him, because it immediately follows the words, "I fell at His feet as dead;" and moreover, "to touch with the hand" signifies to communicate and transfer to another what pertains to oneself, and also to receive from another. To communicate and transfer to another what pertains to oneself, in reference to the Lord, as here, is to communicate and transfer life such as those have who are in a state of illumination and who see and hear such things as are in heaven. This also took place with John, for he was in such illumination when he saw and heard the things that are described in Revelation "To touch with the hand" is to communicate and transfer to another, because the whole power of man is transferred from the body into the hands; consequently what the mind wills that the body should do, that the arms and hands do (from this it is that by "arms" and "hands" in the Word is signified power, see Arcana Coelestia 878, 3091, 4931-4937, 6947, 7673, 10019).

But this power is natural power, and communication thereby is an exertion of the bodily forces; but spiritual power is to will the good of another, and to will to convey to another as far as possible what is with oneself. This power is what "hand" in the spiritual sense signifies, and its communication and transference are signified by "touching with the hand."

From this it can be seen what is signified by this, that the Lord, who is here called the "Son of man," laid His right hand upon John, when John lay as dead, namely, that He communicated and transferred to him life from Himself (See above). "To touch," and "to touch with the hand," has a similar signification in many passages in the Word, as in the following. In Daniel:

The Lord, who there appeared to him as a man clothed in linen, whose appearance was as the appearance of lightning, and His eyes as torches of fire, and His feet as the brightness of polished brass, touched him; and restored him to his standing; and lifted him upon his knees; and touched his lips, and opened his mouth; and still again touched him, and strengthened him (Daniel 10:4-21).

In Jeremiah:

Jehovah put forth His hand, and touched my mouth, and said, I put My words into thy mouth (Jeremiah 1:9).

And in Matthew:

Jesus stretching forth His hand to the leper, touched him, saying, I will; be thou made clean. And straightway his leprosy was cleansed (Matthew 8:3).

In the same:

Jesus saw Peter's wife's mother sick of a fever, and he touched her hand, and the fever left her (Matthew 8:14-15).

In the same:

Jesus touched the eyes of the two blind men, and their eyes were opened (Matthew 9:29-30).

In the same:

When Peter was yet speaking, behold a bright cloud overshadowed the disciples, and behold, a voice out of the cloud, saying, This is My beloved Son, in whom I am well pleased; hear ye Him. And when the disciples heard these things they fell on their face, and were sore afraid. Then came Jesus and touched them, and said, Arise, be not afraid (Matthew 17:5-8).

In Luke:

Jesus came and touched the bier of the dead, and said, Young man, I say unto thee, Arise. Then he that was dead sat up, and began to speak (Luke 7:14-15).

In the same:

Jesus touched the ear of the deaf one, 1 and healed him (Luke 22:51).

In Mark:

And they brought [to Jesus] little children, that He should touch them; and He took them in His arms, put His hands upon them, and blessed them (Mark 10:13, 16).

In the same:

They brought unto Jesus those that were ill, that they might touch if it were but the border of His garment; and as many as touched were made whole (Mark 6:56; Matthew 14:35, 36).

In Luke:

A woman suffering from an issue of blood touched the border of His garment; and immediately the issue of her blood stanched. Jesus said, Who is it that touched Me? Some one did touch Me; I knew that power went forth from Me (Luke 8:43-46).

Because "touching" and "laying on of hands" signify communicating and transferring to another what pertains to oneself, therefore it has been customary in the churches from ancient times to lay hands upon the head of those who are inaugurated and blessed:

This Moses also was commanded to do to Joshua (Numbers 27:18-23; Deuteronomy 34:9).

As all things among the sons of Israel were representative and significative of spiritual things, so also was touch; wherefore those who touched what was holy were sanctified, and those who touched what was unclean were polluted; for "touch" signified communication and transference to another, and reception from another, as can be seen from the following passages in Moses:

Whosoever shall touch the tent of meeting; the ark of the Testimony; the table, and all the vessels thereof; the lampstand and the vessels thereof; the altar of incense; the altar of burnt-offering, and all the vessels thereof, and the laver and the base thereof, shall be holy (Exodus 30:26-29).

Whatsoever toucheth the altar shall be holy (Exodus 29:37).

Everything that toucheth the remainder of the meal-offering, and the remainder of the flesh from the sacrifice, shall be holy (Leviticus 6:18, 27).

Whosoever toucheth the dead, and purifieth not himself, defileth the tabernacle of Jehovah; and that soul shall be cut off from Israel. And whosoever in the open field toucheth one that is slain with a sword, or the bone of a man, or a grave, shall be unclean seven days. He that toucheth the waters of separation shall be unclean until even. And whatsoever the unclean person toucheth shall become unclean, and the soul that toucheth it shall be unclean until even (Numbers 19:11, 13, 16, 21-22).

He that toucheth unclean beasts and unclean reptiles shall be unclean. Everything upon which they shall fall shall be unclean, whether it be a vessel of wood, raiment, water, an earthen vessel, food, drink, an oven, (but not a fountain, pit, or receptacle of water) shall be unclean (Leviticus 11:31-36, besides other places, as Leviticus 5:2, 3; 7:21; 11:37, 38; 15 to the end; Leviticus 17:4; 22:4; Numbers 16:26; Isaiah 52:11; Lamentations 4:14, 15; Hosea 4:2, 3; Haggai 2:12, 13, 14).

Poznámky pod čarou:

1. In the Greek we have "servant"; but Arcana Coelestia 10130 also has "deaf one."

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

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Arcana Coelestia # 4931

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4931. CORRESPONDENCE WITH THE GRAND MAN - continued

IN THIS SECTION THE CORRESPONDENCE OF THE HANDS, THE ARMS, THE FEET, AND THE LOINS WITH IT

It has been shown already that the whole of heaven bears resemblance to a human being, together with each of his organs, members, and viscera. It has been shown too that this is so because heaven bears resemblance to the Lord; for the Lord is the All in all of heaven, so much its All that, properly speaking, heaven is essentially Divine Good and Divine Truth received from the Lord. For this reason heaven is distinguished into many so to speak separate provinces, as many as there are in a person's viscera, organs, and members, with which also there is a correspondence. Unless such a correspondence existed of the human being with heaven, and through heaven with the Lord, he could not remain in existence for even a single moment, all things being held in connection with one another by means of influx.

[2] But all those provinces are linked to two kingdoms - the celestial kingdom and the spiritual kingdom. The first of these - the celestial kingdom - is the kingdom of the heart within the Grand Man; the second - the spiritual kingdom - is the kingdom of the lungs there. And in the same way as in the human being, the heart reigns, and so do the lungs, in every single part of the Grand Man. These two kingdoms combine in a marvellous way. Their combination likewise is represented in the combination of the heart and lungs in the human being, and in the combined workings of the two within each member and interior organ.

[3] While a person is an embryo, that is, while still in the womb, he is in the kingdom of the heart. But once he has struggled out of the womb he enters the kingdom of the lungs. Then, if he allows the truths of faith to lead him into the good of love, he returns from the kingdom of the lungs within the Grand Man to the kingdom of the heart. For thereby he enters the womb a second time and is born again. Once again those two kingdoms become combined in him, but the order has been turned around. Previously the kingdom of the heart in him was under the control of the lungs, but now the kingdom of the lungs comes under the control of the heart. That is, first of all the truth of faith has dominion in him, but afterwards the good of charity does so. For the correspondence of the heart with the good of love and that of the lungs with the truth of faith, see 3635, 3883-3896.

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