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Mateo 16

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1 Kaj alvenis la Fariseoj kaj la Sadukeoj, kaj por provi lin postulis, ke li montru al ili signon el la cxielo.

2 Kaj responde li diris al ili:Kiam vesperigxas, vi diras:Estos bona vetero, cxar la cxielo rugxigxas;

3 kaj frumatene:Estos hodiaux malbona vetero, cxar la cxielo rugxigxas kolere. La vizagxon de la cxielo vi povas jugxi, sed la signojn de la tempo vi ne povas.

4 Generacio malbona kaj adultema sercxas signon; kaj signo ne estos donita al gxi, krom la signo de Jona. Kaj lasinte ilin, li foriris.

5 Kaj la discxiploj, transirinte al la alia bordo, forgesis preni panojn.

6 Sed Jesuo diris al ili:Zorgu, kaj gardu vin kontraux la fermentajxo de la Fariseoj kaj Sadukeoj.

7 Kaj ili diskutis inter si, dirante:CXar ni ne prenis panojn.

8 Sed Jesuo, eksciante tion, diris:Kial vi diskutas inter vi, ho malgrandfiduloj, pro tio, ke vi ne prenis panojn?

9 CXu vi ankoraux ne konscias, nek memoras la kvin panojn de la kvin mil, kaj kiom da korboj vi kolektis?

10 Nek la sep panojn de la kvar mil, kaj kiom da korbegoj vi kolektis?

11 Kial vi ne komprenas, ke ne pri panoj mi diris al vi:Gardu vin kontraux la fermentajxo de la Fariseoj kaj Sadukeoj?

12 Tiam ili ekkomprenis, ke li admonis ilin sin gardi ne kontraux la fermentajxo de panoj, sed kontraux la instruado de la Fariseoj kaj Sadukeoj.

13 Kaj Jesuo, veninte en la regionojn de Cezarea Filipi, demandis siajn discxiplojn, dirante:Kiu, diras la homoj, ke mi, la Filo de homo, estas?

14 Kaj ili diris:Laux iuj:Johano, la Baptisto; laux aliaj:Elija; kaj laux aliaj:Jeremia, aux unu el la profetoj.

15 Li diris al ili:Sed vi, kiu vi diras, ke mi estas?

16 Kaj responde Simon Petro diris:Vi estas la Kristo, la Filo de la vivanta Dio.

17 Kaj Jesuo responde diris al li:Felicxa vi estas, Simon Bar-Jona; cxar ne karno kaj sango tion malkasxis al vi, sed mia Patro, kiu estas en la cxielo.

18 Kaj mi diras al vi, ke vi estas Petro, kaj sur cxi tiu roko mi konstruos mian eklezion; kaj pordegoj de Hades ne superfortos gxin.

19 Mi donos al vi la sxlosilojn de la regno de la cxielo; kaj kion ajn vi ligos sur la tero, tio estos ligita en la cxielo; kaj kion ajn vi malligos sur la tero, tio estos malligita en la cxielo.

20 Tiam li admonis la discxiplojn, ke ili diru al neniu, ke li estas la Kristo.

21 De post tiu tempo Jesuo komencis montri al siaj discxiploj, ke li devas iri al Jerusalem, kaj multe suferi cxe la pliagxuloj kaj cxefpastroj kaj skribistoj, kaj esti mortigita, kaj la trian tagon relevigxi.

22 Kaj Petro prenis lin, kaj komencis admoni lin, dirante:Kompaton al vi, Sinjoro! tio ne estu al vi!

23 Sed turninte sin, li diris al Petro:Iru malantaux min, Satano; vi estas faligilo por mi, cxar vi havas pensojn ne laux Dio, sed laux homoj.

24 Tiam Jesuo diris al siaj discxiploj:Se iu volas veni post mi, li abnegaciu sin, kaj levu sian krucon, kaj sekvu min;

25 cxar kiu volos savi sian animon, tiu gxin perdos; kaj kiu perdos sian animon pro mi, tiu gxin trovos.

26 CXar kiel profitus homo, se li gajnus la tutan mondon kaj perdus sian animon? Aux kion homo donu intersxangxe por sia animo?

27 CXar la Filo de homo venos en la gloro de sia Patro kun siaj angxeloj, kaj tiam li redonos al cxiu laux liaj faroj.

28 Vere mi diras al vi:Inter la cxi tie starantaj estas iuj, kiuj neniel gustumos morton, antaux ol ili vidos la Filon de homo venantan en sia regno.

   

Ze Swedenborgových děl

 

A Brief Exposition of New Church Doctrine # 110

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110. A. To everyone after death is imputed the evil in which he is, and in like manner the good. In order that this may appear in some measure evident, it shall be set forth as follows:

1. Everyone has a life peculiar to himself.

2. Everyone's own life remains with him after death.

3. To the wicked is then imputed the evil of their life, and to the good the good of their life. First.-That everyone has a life peculiar to himself, thus distinct from that of another's, is well known. For there is perpetual variety; no two things are the same. Hence it is that everyone has his own proprium. 1 This appears clearly from people's faces; no one face is exactly like another's, nor ever can be to eternity, because there do not exist two minds alike, and the face is according to the mind. For the face, as is said, is an image of the mind, and the mind derives its origin and form from the life. Unless a man had his own life, just as he has his own mind and face, he would not have any life after death distinct from another's; nay, heaven could not exist. For heaven consists of a perpetual variety of others; its form proceeds solely from the variety of souls and minds disposed into such an order that they make a unity; and they make a unity from that One Whose life is in each and everything there, as the soul is in man. Unless this were so, heaven would be dispersed, because its form would be dissolved. The ONE from Whom the life of each and everyone proceeds, and from Whom that form coheres, is the Lord.

[2] Second: That everyone's own life remains with him after death is known in the Church from the Word, and from these statements therein:

The Son of Man shall come...and then He shall reward every man according to his works. Matthew 16:27.

I saw the books opened ...and all were judged according to their works. Revelation 20:12-13.

In the day of judgment God will render to everyone according to his works. Romans 2:6; 2 Corinthians 5:10.

The works according to which everyone will be recompensed are the life; for the life performs the works, and these are according to the life. Since it has been granted me for many years to associate with angels and to speak with newcomers from the world, I can testify for certain that everyone there is examined as to the quality of his past life, and that the life which he has contracted in the world remains with him to eternity. I have spoken with those who lived many ages ago, whose life was known to me from history, and I have found them to be similar to the way they had been described. I have also heard from angels that no one's life can be changed after death because it is organised according to his love and faith, hence according to his works; and that if it were changed the organisation would be disrupted; but this can never be done. I have also been told that a change of organisation can take place only when in the material body, and by no means when in the spiritual body, after the former has been laid aside.

[3] Third: To the wicked is then imputed the evil of their life, and to the good the good of their life. The imputation of evil after death is not accusation, blame, censure, or passing judgment as in the world, but evil itself does this. For the wicked of their own freedom separate themselves from the good, because they cannot be together. The delights of the love of evil are averse to the delights of the love of good, and delights exhale from everyone there as odours from every plant on earth. For delights are not absorbed and concealed by the material body as before, but flow forth freely from their loves into the spiritual atmosphere. And because evil is there sensed, as it were, in its own odour, it is this which accuses, blames, finds guilty and judges, not before any particular judge, but in the presence of everyone who is in good; this is what is meant by imputation. The imputation of good is similar, and takes place with those who in the world had acknowledged that all the good in them was and is from the Lord, and none from themselves. These, after they have been prepared, are let into the interior delights of their own good, and then a way is opened for them into heaven, to the society where the delights are akin to their own. This is done by the Lord.

Poznámky pod čarou:

1. The Latin word Proprium means "what is one's own," Swedenborg uses it in a special sense involving "what is of the self."

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