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Jevanðelje po Mateju 13

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1 I onaj dan izišavši Isus iz kuće seđaše kraj mora.

2 I sabraše se oko Njega ljudi mnogi, tako da mora ući u lađu i sesti; a narod sav stajaše po bregu.

3 I On im kaziva mnogo u pričama govoreći: Gle, iziđe sejač da seje.

4 I kad sejaše, jedna zrna padoše kraj puta, i dođoše ptice i pozobaše ih;

5 A druga padoše na kamenita mesta, gde ne beše mnogo zemlje, i odmah iznikoše; jer ne beše u dubinu zemlje.

6 I kad obasja sunce, povenuše, i budući da nemahu žila, posahnuše.

7 A druga padoše u trnje, i naraste trnje, i podavi ih.

8 A druga padoše na zemlju dobru, i donošahu rod, jedno po sto, a jedno po šezdeset, a jedno po trideset.

9 Ko ima uši da čuje neka čuje.

10 I pristupivši učenici rekoše Mu: Zašto im govoriš u pričama?

11 A On odgovarajući reče im: Vama je dano da znate tajne carstva nebeskog, a njima nije dano.

12 Jer ko ima, daće mu se, i preteći će mu; a koji nema, uzeće mu se i ono što ima.

13 Zato im govorim u pričama, jer gledajući ne vide, i čujući ne čuju niti razumeju.

14 I zbiva se na njima proroštvo Isaijino, koje govori: Ušima ćete čuti, i nećete razumeti; i očima ćete gledati, i nećete videti.

15 Jer je odrvenilo srce ovih ljudi, i ušima teško čuju, i oči su svoje zatvorili da kako ne vide očima, i ušima ne čuju, i srcem ne razumeju, i ne obrate se da ih iscelim.

16 A blago vašim očima što vide, i ušima vašim što čuju.

17 Jer vam kažem zaista da su mnogi proroci i pravednici želeli videti šta vi vidite, i ne videše; i čuti šta vi čujete, i ne čuše.

18 Vi pak čujte priču o sejaču:

19 Svakome koji sluša reč o carstvu i ne razume, dolazi nečastivi i krade posejano u srcu njegovom: to je oko puta posejano.

20 A na kamenu posejano to je koji sluša reč i odmah s radosti primi je,

21 Ali nema korena u sebi, nego je nepostojan, pa kad bude do nevolje ili ga poteraju reči radi, odmah udari natrag.

22 A posejano u trnju to je koji sluša reč, no briga ovog sveta i prevara bogatstva zaguše reč, i bez roda ostane.

23 A posejano na dobroj zemlji to je koji sluša reč i razume, koji dakle i rod rađa, i donosi jedan po sto, a jedan po šezdeset, a jedan po trideset.

24 Drugu priču kaza im govoreći: Carstvo je nebesko kao čovek koji poseja dobro seme u polju svom,

25 A kad ljudi pospaše, dođe njegov neprijatelj i poseja kukolj po pšenici, pa otide.

26 A kad niče usev i rod donese, onda se pokaza kukolj.

27 Tada dođoše sluge domaćinove i rekoše mu: Gospodaru! Nisi li ti dobro seme sejao na svojoj njivi? Otkuda dakle kukolj?

28 A on reče im: Neprijatelj čovek to učini. A sluge rekoše mu: Hoćeš li dakle da idemo da ga počupamo?

29 A on reče: Ne; da ne bi čupajući kukolj počupali zajedno s njime pšenicu.

30 Ostavite neka raste oboje zajedno do žetve; i u vreme žetve reći ću žeteocima: Saberite najpre kukolj, i svežite ga u snoplje da ga sažežem; a pšenicu svezite u žitnicu moju.

31 Drugu priču kaza im govoreći: Carstvo je nebesko kao zrno gorušičino koje uzme čovek i poseje na njivi svojoj,

32 Koje je istina najmanje od sviju semena, ali kad uzraste, veće je od svega povrća, i bude drvo da ptice nebeske dolaze, i sedaju na njegovim granama.

33 Drugu priču kaza im: Carstvo je nebesko kao kvasac koji uzme žena i metne u tri kopanje brašna dok sve ne uskisne.

34 Sve ovo u pričama govori Isus ljudima, i bez priče ništa ne govoraše im:

35 Da se zbude šta je kazao prorok govoreći: Otvoriću u pričama usta svoja, kazaću sakriveno od postanja sveta.

36 Tada ostavi Isus ljude, i dođe u kuću. I pristupiše k Njemu učenici Njegovi govoreći: Kaži nam priču o kukolju na njivi.

37 A On odgovarajući reče im: Koji seje dobro seme ono je Sin čovečiji;

38 A njiva je svet; a dobro seme sinovi su carstva, a kukolj sinovi su zla;

39 A neprijatelj koji ga je posejao jeste đavo; a žetva je posledak ovog veka; a žeteoci su anđeli.

40 Kao što se dakle kukolj sabira, i ognjem sažiže, tako će biti na kraju ovog veka.

41 Poslaće Sin čovečiji anđele svoje, i sabraće iz carstva Njegovog sve sablazni i koji čine bezakonje.

42 I baciće ih u pećognjenu: onde će biti plač i škrgut zuba.

43 Tada će se pravednici zasjati kao sunce u carstvu Oca svog. Ko ima uši da čuje neka čuje.

44 Još je carstvo nebesko kao blago sakriveno u polju, koje našavši čovek sakri i od radosti zato otide i sve što ima prodade i kupi polje ono.

45 Još je carstvo nebesko kao čovek trgovac koji traži dobar biser,

46 Pa kad nađe jedno mnogoceno zrno bisera, otide i prodade sve što imaše i kupi ga.

47 Još je carstvo nebesko kao mreža koja se baci u more i zagrabi od svake ruke ribe;

48 Koja kad se napuni, izvukoše je na kraj, i sedavši, izbraše dobre u sudove, a zle baciše napolje.

49 Tako će biti na poletku veka: izići će anđeli i odlučiće zle od pravednih.

50 I baciće ih u pećognjenu: onde će biti plač i škrgut zuba.

51 Reče im Isus: Razumeste li ovo? Rekoše Mu: Da, Gospode.

52 A On im reče: Zato je svaki književnik koji se naučio carstvu nebeskom kao domaćin koji iznosi iz kleti svoje novo i staro.

53 I kad svrši Isus priče ove, otide odande.

54 I došavši na postojbinu svoju, učaše ih po zbornicama njihovim tako da Mu se divljahu, i govorahu: Otkud ovome premudrost ova i moći?

55 Nije li ovo drvodeljin sin? Ne zove li se mati njegova Marija, i braća njegova Jakov, i Josija, i Simon, i Juda?

56 I sestre njegove nisu li sve kod nas? Otkud njemu ovo sve?

57 I sablažnjavahu se o Njega. A Isus reče im: Nema proroka bez časti osim na postojbini svojoj i u domu svom.

58 I ne stvori onde čudesa mnogih za neverstvo njihovo.

   

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Arcana Coelestia # 10303

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10303. 'And you shall beat some of it very fine' means the arrangement of truths into their own series. This is clear from the meaning of 'beating very small' - when it refers to the frankincense and spices, by which levels of truth are meant - as the arrangement of truths into their own series; for much the same is meant by 'beating' as by 'grinding', though 'grinding' is used in reference to wheat, barley, and spelt, whereas 'beating' is used in reference to oil, frankincense, and spices.

[2] What is meant specifically by 'beating' and 'grinding' no one can know without knowledge of what a person is like when the different kinds of good and truth meant by wheat, barley, flour, fine flour, oil, frankincense, and spices have been arranged into order for the uses they are to serve. For 'grinding' and 'beating' mean arranging them so that they may serve a use. When 'grinding' has reference to different kinds of good, which are meant by 'wheat' or 'barley', it means the way that good is arranged and brought forward in the form of truths, and its application in this form to one use or another. Good furthermore never presents itself within useful services except through truths; for good is arranged into order in the form of truths and in this way acquires specific quality. Unless it has been arranged in the form of truths good has no specific quality; and when it is arranged in the form of truths it is arranged into series, depending on the item under discussion, in accord with the use that item serves. The good enters those items as an affection belonging to love, and this gives rise to what is enjoyable, lovely, and pleasing. Something similar is meant here by 'beating very fine', for 'pure frankincense' means spiritual good, 10296, and the kinds of truth that are arranged into order by the good are the spices stacte, onycha, and galbanum, 10292-10294.

[3] What being arranged into series is must also be stated briefly. Truths are said to have been arranged into series when they have been arranged in accordance with the form of heaven, which consists of angelic communities. The character of that form is clear from the correspondence of all the members, internal organs, and other organs of the human being with the Grand Man, which is heaven. Regarding that correspondence, see in the places referred to in 10030(end). Within those members and organs all the individual parts are arranged into series and into series of series. Fibres and vessels form them, as is well known to those who are acquainted from anatomy with the weavings and interweavings of the more internal constituents of the body. The truths from good present in a person are arranged into similar series.

[4] So it is that a person who has been regenerated is heaven in its smallest form, corresponding to the Grand Man; and that the person's truth and good make him wholly and completely what he is.

A person who has been regenerated is heaven in its smallest form, see in the places referred to 9279.

His truth and his good constitute a person, 10298 above.

The truths with regenerate people have been arranged into series in accord with the arrangement in which angelic communities exist, 5339, 5343, 5530.

The series into which the truths with those who are good have been arranged, and the series into which the falsities with those who are evil have been arranged are meant in the Word by 'sheafs' and 'bundles', as in Leviticus 23:9-15; Psalms 126:6; 129:7; Amos 2:13; Micah 4:12; Jeremiah 9:22; Zechariah 12:6; Matthew 13:30.

[5] When therefore it is evident what 'beating' and 'grinding' mean one can know the meaning in the internal sense of the description stating that the children of Israel ground the manna in mills or beat it in mortars, and made it into cakes, Numbers 11:8. 'The manna' was a sign of celestial and spiritual good, 8464, and 'grinding' and 'beating' arranging it to serve useful purposes; for whatever is mentioned in the Word is a sign of the kinds of realities that exist in heaven and in the Church. Every detail there has an inner meaning. One can also know the meaning when it says that they should not take as a pledge the mill or the milling stone, for anyone who does so takes the [person's] soul as a pledge, Deuteronomy 24:6. 'The mill' and 'the milling stone' mean that which prepares good so that it may be applicable to one use or another. 'Barley' too and 'wheat' mean good, and 'flour' and 'fine flour' truths; and its own truths are the means by which good is applied to any such use, as stated above.

[6] From all this it may be seen what 'mill', 'millstone', and 'sitting at the mill' mean in the following places: In Matthew,

At that time two women will be grinding; one will be taken, the other left. Matthew 24:41.

In the same gospel,

Whoever causes one of these little ones believing in Me to stumble, it would be better for him if an ass's millstone 1 were hung onto his neck and he were plunged into the depth of the sea. Matthew 18:6; Mark 9:42.

In the Book of Revelation,

A mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus will Babylon be thrown down with violence; no sound of a mill will be heard in it any more. Revelation 18:21-22.

In Jeremiah,

I will take away from them the voice of joy, the sound of mills, and the light of the lamp. Jeremiah 25:10.

And in Isaiah,

O daughter of Babel, sit on the ground; without a throne, O daughter of the Chaldeans. Take a mill and grind flour. Isaiah 47:1-2.

Even as 'mill' and 'grinding' in the good sense mean application to good purposes, so in the contrary sense they mean application to evil ones. Consequently when Babel and Chaldea are the subject they mean the application [of what is good and true] in favour of their own loves, which are self-love and love of the world; for with them 'barley' and 'wheat' mean adulterated good, and 'flour' the resulting falsified truth. The profanation of goodness and truth through applying them to those loves is also meant by the action of Moses when he ground up the golden calf into tiny pieces, sprinkled them on the water coming down from Mount Sinai, and made the children of Israel drink it, Exodus 32:20; Deuteronomy 9:21.

Poznámky pod čarou:

1. i.e. the upper, rotating stone of an ass-driven mill

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