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Matteus 5

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1 Og da han så folket, gikk han op fjellet, og da han hadde satt sig, kom hans disipler til ham.

2 Og han oplot sin munn, lærte dem og sa:

3 Salige er de fattige i ånden; for himlenes rike er deres.

4 Salige er de som sørger; for de skal trøstes.

5 Salige er de saktmodige; for de skal arve jorden.

6 Salige er de som hungrer og tørster efter rettferdighet; for de skal mettes.

7 Salige er de barmhjertige; for de skal finne barmhjertighet.

8 Salige er de rene av hjertet; for de skal se Gud.

9 Salige er de fredsommelige; for de skal kalles Guds barn.

10 Salige er de som er forfulgt for rettferdighets skyld; for himlenes rike er deres.

11 Salige er I når de spotter og forfølger eder og lyver eder allehånde ondt på for min skyld.

12 Gled og fryd eder! for eders lønn er stor i himmelen; for således forfulgte de profetene før eder.

13 I er jordens salt; men når saltet mister sin kraft, hvad skal det så saltes med? Det duer ikke lenger til noget, uten til å kastes ut og tredes ned av menneskene.

14 I er verdens lys; en by som ligger på et fjell, kan ikke skjules;

15 en tender heller ikke et lys og setter det under en skjeppe, men i staken; så skinner det for alle i huset.

16 La således eders lys skinne for menneskene, forat de kan se eders gode gjerninger og prise eders Fader i himmelen!

17 I må ikke tro at jeg er kommet for å opheve loven eller profetene; jeg er ikke kommet for å opheve, men for å opfylle.

18 For sannelig sier jeg eder: Før himmel og jord forgår, skal ikke den minste bokstav eller en eneste tøddel forgå av loven, før det er skjedd alt sammen.

19 Derfor, den som bryter et eneste av disse minste bud og lærer menneskene således, han skal kalles den minste i himlenes rike; men den som holder dem og lærer andre dem, han skal kalles stor i himlenes rike.

20 For jeg sier eder: Dersom eders rettferdighet ikke overgår de skriftlærdes og fariseernes, kommer I ingenlunde inn i himlenes rike.

21 I har hørt at det er sagt til de gamle: Du skal ikke slå ihjel, men den som slår ihjel, skal være skyldig for dommen.

22 Men jeg sier eder at hver den som blir vred på sin bror uten grunn, skal være skyldig for dommen; men den som sier til sin bror: aka! skal være skyldig for rådet; men den som sier: Du dåre! skal være skyldig til helvedes ild.

23 Derfor, når du bærer ditt offer frem til alteret, og der kommer i hu at din bror har noget imot dig,

24 så la ditt offer ligge der foran alteret, og gå først bort og forlik dig med din bror, og kom så og bær ditt offer frem!

25 Skynd dig å være føielig mot din motstander så lenge du er med ham på veien, forat ikke motstanderen skal overgi dig til dommeren, og dommeren overgi dig til tjeneren, og du bli kastet i fengsel.

26 Sannelig sier jeg dig: Du skal ingenlunde komme ut derfra før du har betalt den siste øre.

27 I har hørt at det er sagt: Du skal ikke drive hor.

28 Men jeg sier eder at hver den som ser på en kvinne for å begjære henne, har alt drevet hor med henne i sitt hjerte.

29 Om ditt høire øie frister dig, da riv det ut og kast det fra dig! for det er bedre for dig at ett av dine lemmer går tapt enn at hele ditt legeme blir kastet i helvede.

30 Og dersom din høire hånd frister dig, da hugg den av og kast den fra dig! for det er bedre for dig at ett av dine lemmer går tapt enn at hele ditt legeme kommer i helvede.

31 Det er sagt: Den som skiller sig fra sin hustru, skal gi henne skilsmissebrev.

32 Men jeg sier eder at hver den som skiller sig fra sin hustru uten for hors skyld, han volder at hun driver hor, og den som gifter sig med en fraskilt kvinne, han driver hor.

33 Atter har I hørt at det er sagt til de gamle: Du skal ikke sverge falsk ed, men du skal holde dine eder for Herren.

34 Men jeg sier eder at I aldeles ikke skal sverge, hverken ved himmelen, for den er Guds trone,

35 eller ved jorden, for den er hans fotskammel, eller ved Jerusalem, for det er den store konges stad.

36 Heller ikke skal du sverge ved ditt hode; for du kan ikke gjøre ett hår hvitt eller sort.

37 Men eders tale skal være ja, ja, nei, nei; det som er mere enn dette, er av det onde.

38 I har hørt at det er sagt: Øie for øie, og tann for tann!

39 Men jeg sier eder at I ikke skal sette eder imot den som er ond mot eder; men om nogen slår dig på ditt høire kinn, da vend også det andre til ham,

40 og om nogen vil føre sak mot dig og ta din kjortel, da la ham også få kappen,

41 og om nogen tvinger dig til å gå en mil, da gå to med ham.

42 Gi den som ber dig, og vend dig ikke bort fra den som vil låne av dig.

43 I har hørt at det er sagt: Du skal elske din næste og hate din fiende.

44 Men jeg sier eder: Elsk eders fiender, velsign dem som forbanner eder, gjør vel imot dem som hater eder, og bed for dem som forfølger eder,

45 forat I kan bli eders himmelske Faders barn; for han lar sin sol gå op over onde og gode, og lar det regne over rettferdige og urettferdige.

46 For om I elsker dem som elsker eder, hvad lønn har I da? Gjør ikke også tolderne det samme?

47 Og om I hilser bare på eders brødre, hvad stort gjør I da? Gjør ikke også hedningene det samme?

48 Derfor skal I være fullkomne, likesom eders himmelske Fader er fullkommen.

   

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Apocalypse Explained # 1012

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1012. Verse 17. And the seventh angel poured out his vial into the air, signifies the state of the church manifested in regard to all things of thought. This is evident from the signification of "the angel pouring out the vial," as being the state of the church manifested (as above); also from the signification of the "air," as being thought, here everything of thought, because the last state of the church is here described; therefore when this state has been manifested it is said, "It is done," that is, it is consummated. The "air" signifies thought because respiration, which is effected by means of the air, corresponds to thought, which is of the understanding, as the motion of the heart corresponds to affection, which is of the will. That the respiration of the lungs corresponds to thought is clearly evident from the fact that they operate simultaneously and harmoniously, for as man thinks so he breathes. If he thinks quietly he breathes quietly, and reversely if forcibly. If he thinks intensely and interiorly in himself, respiration is gradually arrested and withdrawn. Thus man varies the state of his respiration in accommodation to every state of his thought. The reason of this is that man has two lives, namely, the life of the understanding and the life of the will; and all things of the body correspond to these two lives of the mind. Thus in general the life of the respiration corresponds to the life of the understanding and consequent thought; and the life of the motion of the heart corresponds to the life of the will and the consequent love. These two lives are meant by "soul" and "heart" in the Word, where it is said "with the whole soul and with the whole heart," which signifies with the whole understanding and the whole will, or with every thought which is of faith and with every affection which is of love. This is said to make known that the "air," since respiration is effected by it, signifies thought.

[2] "The last vial was poured out into the air," because all things of man close into his thoughts. For such as a man is as to the church and as to the goods and truths of the church, also as to love, in a word, such as he is as to his spiritual, moral, and civil life, such is he as to thought. This can be perceived especially in the spiritual world. When any angel goes out of his own society into a society not his own his breathing labors, because he is not thinking from a like affection. So, too, when an infernal spirit ascends into an angelic society he comes into distress of breathing, and thus into anguish, or into fantasy, or into blindness of thought; which makes clear that such as a man is such is his thought.

(The Seventh Commandment) 1

[3] In what now follows something shall be said about the seventh commandment, which is, "Thou shalt not kill." In all the commandments of the Decalogue, as in all things of the Word, two internal senses are involved (besides the highest which is a third), one that is next to the letter and is called the spiritual moral sense, another that is more remote and is called the spiritual celestial sense. The nearest sense of this commandment, "Thou shalt not kill," which is the spiritual moral sense, is that one must not hate his brother or neighbor, and thus not defame or slander him; for thus he would injure or kill his reputation and honor, which is the source of his life among his brethren, which is called his civil life, and afterwards he would live in society as one dead, for he would be numbered among the vile and wicked, with whom no one would associate. When this is done from enmity, from hatred, or from revenge, it is murder. Moreover, by many in the world this life is counted and esteemed in equal measure with the life of the body. And before the angels in the heavens he that destroys this life is held to be as guilty as if he had destroyed the bodily life of his brother. For enmity, hatred, and revenge, breathe murder and will it; but they are restrained and curbed by fear of the law, of resistance, and of loss of reputation. And yet these three are endeavors towards murder; and every endeavor is like an act, for it goes forth into act when fear is removed. This is what the Lord teaches in Matthew:

Ye have heard that it was said to them of old, Thou shalt not kill; and whosoever shall kill shall be liable to the judgment. But I say unto you, that whosoever is angry with his brother rashly shall be liable to the judgment; whosoever shall say to his brother, Raca, shall be liable to the council; but whosoever shall say, Thou fool, shall be liable to the Gehenna of fire (Matthew 5:21-26).

This may be seen explained above (n. 693, 746).

[4] But the more remote sense of this commandment, "Thou shalt not kill," which is called the celestial spiritual sense, is that one shall not take away from man the faith and love of God, and thus his spiritual life. This is murder itself, because from this life man is a man, the life of the body serving this life as the instrumental cause serves its principal cause. Moreover, from this spiritual murder moral murder is derived; consequently one who is in the one is also in the other; for he who wills to take away a man's spiritual life is in hatred against him if he cannot take it away, for he hates the faith and love with him, and thus the man himself. These three, namely, spiritual murder, which pertains to faith and love, moral murder, which pertains to reputation and honor, and natural murder, which pertains to the body, follow in a series one from the other, like cause and effect.

Poznámky pod čarou:

1. This order of the commandments reverses their usual order against killing and stealing. This order is found in the Septuagint. Elsewhere in treating of the Decalogue (in Arcana Coelestia, Doctrine of Life, and True Christian Religion) the traditional order is followed.

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