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Jevanðelje po Mateju 5

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1 A kad On vide narod, pope se na goru, i sede, i pristupiše Mu učenici Njegovi.

2 I otvorivši usta svoja učaše ih govoreći:

3 Blago siromašnima duhom, jer je njihovo carstvo nebesko;

4 Blago onima koji plaču, jer će se utešiti;

5 Blago krotkima, jer će naslediti zemlju;

6 Blago gladnima i žednima pravde, jer će se nasititi;

7 Blago milostivima, jer će biti pomilovani;

8 Blago onima koji su čistog srca, jer će Boga videti;

9 Blago onima koji mir grade, jer će se sinovi Božji nazvati;

10 Blago prognanima pravde radi, jer je njihovo carstvo nebesko.

11 Blago vama ako vas uzasramote i usprogone i kažu na vas svakojake rđave reči lažući, mene radi.

12 Radujte se i veselite se, jer je velika plata vaša na nebesima, jer su tako progonili proroke pre vas.

13 Vi ste so zemlji; ako so obljutavi, čim će se osoliti? Ona većneće biti nizašta, osim da se prospe napolje i da je ljudi pogaze.

14 Vi ste videlo svetu; ne može se grad sakriti kad na gori stoji.

15 Niti se užiže sveća i meće pod sud nego na svećnjak, te svetli svima koji su u kući.

16 Tako da se svetli vaše videlo pred ljudima, da vide vaša dobra dela, i slave Oca vašeg koji je na nebesima.

17 Ne mislite da sam ja došao da pokvarim zakon ili proroke: nisam došao da pokvarim, nego da ispunim.

18 Jer vam zaista kažem: dokle nebo i zemlja stoji, neće nestati ni najmanje slovce ili jedna titla iz zakona dok se sve ne izvrši.

19 Ako ko pokvari jednu od ovih najmanjih zapovesti i nauči tako ljude, najmanji nazvaće se u carstvu nebeskom; a ko izvrši i nauči, taj će se veliki nazvati u carstvu nebeskom.

20 Jer vam kažem da ako ne bude veća pravda vaša nego književnika i fariseja, nećete ući u carstvo nebesko.

21 Čuli ste kako je kazano starima: Ne ubij; jer ko ubije, biće kriv sudu.

22 A ja vam kažem da će svaki koji se gnevi na brata svog nizašta, biti kriv sudu; a ako li ko reče bratu svom: Raka! Biće kriv skupštini; a ko reče: Budalo! Biće kriv paklu ognjenom.

23 Zato dakle ako prineseš dar svoj k oltaru, i onde se opomeneš da brat tvoj ima nešto na te,

24 Ostavi onde dar svoj pred oltarom, i idi pre te se pomiri s bratom svojim, pa onda dođi i prinesi dar svoj.

25 Miri se sa suparnikom svojim brzo, dok si na putu s njim, da te suparnik ne preda sudiji, a sudija da te ne preda sluzi i u tamnicu da te ne stave.

26 Zaista ti kažem: nećeš izaći odande dok ne daš do poslednjeg dinara.

27 Čuli ste kako je kazano starima: Ne čini preljube.

28 A ja vam kažem da svaki koji pogleda na ženu sa željom, većje učinio preljubu u srcu svom.

29 A ako te oko tvoje desno sablažnjava, iskopaj ga i baci od sebe: jer ti je bolje da pogine jedan od udova tvojih negoli sve telo tvoje da bude bačeno u pakao.

30 I ako te desna ruka tvoja sablažnjava, odseci je i baci od sebe: jer ti je bolje da pogine jedan od udova tvojih negoli sve telo tvoje da bude bačeno u pakao.

31 Tako je kazano: Ako ko pusti ženu svoju, da joj da knjigu raspusnu.

32 A ja vam kažem da svaki koji pusti ženu svoju, osim za preljubu, navodi je te čini preljubu; i koji puštenicu uzme preljubu čini.

33 Još ste čuli kako je kazano starima: Ne kuni se krivo, a ispuni šta si se Gospodu zakleo.

34 A ja vam kažem: ne kunite se nikako: ni nebom, jer je presto Božji;

35 Ni zemljom, jer je podnožje nogama Njegovim; ni Jerusalimom, jer je grad velikog Cara.

36 Ni glavom svojom ne kuni se, jer ne možeš dlake jedne bele ili crne učiniti.

37 Dakle neka bude vaša reč: da - da; ne - ne; a šta je više od ovog, oda zla je.

38 Čuli ste da je kazano: Oko za oko, i zub za zub.

39 A ja vam kažem da se ne branite oda zla, nego ako te ko udari po desnom tvom obrazu, obrni mu i drugi;

40 I koji hoće da se sudi s tobom i košulju tvoju da uzme, podaj mu i haljinu.

41 I ako te potera ko jedan sat, idi s njime dva.

42 Koji ište u tebe, podaj mu; i koji hoće da mu uzajmiš, ne odreci mu.

43 Čuli ste da je kazano: Ljubi bližnjeg svog, i mrzi na neprijatelja svog.

44 A ja vam kažem: ljubite neprijatelje svoje, blagosiljajte one koji vas kunu, činite dobro onima koji na vas mrze i molite se Bogu za one koji vas gone;

45 Da budete sinovi Oca svog koji je na nebesima; jer On zapoveda svom suncu, te obasjava i zle i dobre, i daje dažd pravednima i nepravednima.

46 Jer ako ljubite one koji vas ljube, kakvu platu imate? Ne čine li to i carinici?

47 I ako Boga nazivate samo svojoj braći, šta odviše činite? Ne čine li tako i neznabošci?

48 Budite vi dakle savršeni, kao što je savršen Otac vaš nebeski.

   

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The New Jerusalem and its Heavenly Doctrine # 140

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140. Of Perception.

Perception consists in seeing what is true and good by influx from the Lord (n. 202, 895, 7680, 9128). Perception is given only with those who are in the good of love from the Lord to the Lord (n. 202, 371, 1442, 5228). Perception is given with those in heaven who, whilst they lived in the world, brought the doctrinals of the church which are from the Word immediately into the life, and who did not first commit them to memory; thus the interiors of their minds were formed to the reception of the Divine influx; and thence their understanding is in heaven in continual enlightenment (n. 104, 495, 503, 521, 536, 1616, 1791, 5145). They know innumerable things, and are wise beyond measure (n. 2718, 9543). They who are in perception, do not reason concerning the truths of faith, and if they reasoned their perception would perish (n. 586, 1398, 5897). They who believe that they know and are wise from themselves, cannot have perception (n. 1386). The learned do not comprehend what this perception is, from experience (n. 1387).

They who are in the Lord's celestial kingdom, have perception; but they who are in the spiritual kingdom, have no perception, but conscience in its place (n. 805, 2144-2145, 8081). They who are in the Lord's celestial kingdom do not think from faith, like those in the Lord's spiritual kingdom, because they who are in the celestial kingdom are in perception from the Lord of all things of faith (n. 202, 597, 607, 784, 1121, 1387, 1398, 1442, 1919, 7680, 7877, 8780). Wherefore the celestial angels say concerning the truths of faith only, Yea, yea, or Nay, nay, because they perceive them and see them; but the spiritual angels reason concerning the truths of faith, whether a thing be so or not (n. 2715, 3246, 4448, 9166, 10786); where the words of the Lord are explained:

Let your discourse be Yea, yea, Nay, nay: what is beyond these is from evil (Matt. 5:37).

The celestial angels, because they know the truths of faith from perception, are not even willing to name faith (n. 202, 337). The distinction between the celestial angels and the spiritual angels (n. 2088, 2669, 2708-2715, 3235, 3240, 4788, 7068, 8521, 9277, 10295). Of the perception of those who were of the Most Ancient Church, which was a celestial church (n. 125, 597, 607, 784, 895, 1121, 5121).

There is interior and exterior perception (n. 2145, 2171, 2831, 5920). There is in the world a perception of what is just and equitable, but rarely a perception of spiritual truth and good (n. 2831, 5937, 7977). The light of perception is altogether different from the light of confirmation; and it is not like it, although it may appear so to some persons (n. 8521, 8780).

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

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Arcana Coelestia # 3240

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3240. 'And Jokshan begot Sheba and Dedan' means the derivatives from the first division. This is clear from the representation of 'Jokshan' and his sons 'Sheba and Dedan' dealt with below. Since they are mere names here and they mean states and derivatives of the Lord's spiritual Church, something about what they are in general must be stated. The celestial Church differs from the spiritual Church in that in those who belong to the celestial Church and who are called celestial, love - that is to say, the good and truth of love - is present; but in those who belong to the spiritual Church and who are called spiritual, faith - that is to say, the good and truth of faith - is present. Good as it exists with those who are celestial consists in love to the Lord, and truth as it exists with them in love towards the neighbour. But good as it exists with those who are spiritual consists in charity towards the neighbour, and truth as it exists with them in faith insofar as this is doctrine concerning charity. From this it may be seen that good and truth are present in the Lord's spiritual kingdom, as they are in His celestial kingdom, yet are considerably different.

[2] It should be recognized in addition that the inhabitants of those kingdoms are distinguished from one another by means of good and truth for the reason that some are governed more by good, others more by truth. And it is from this that derivatives arise, that is to say, derivatives of good and derivatives of truth. The derivatives of good in the Lord's spiritual kingdom are those which are represented by the sons of Jokshan, who are referred to in this verse, but the derivatives of truth there are those which are represented by the sons of Midian, who are referred to in the next verse. Now because there are two categories of spiritual people - those governed more by good and those governed more by truth - two varieties of doctrine therefore exist among them, namely matters of doctrine concerning charity and matters of doctrine concerning faith. Matters of doctrine concerning charity exist for the sake of those governed by the good of faith, who are meant here by the sons of Jokshan. But matters of doctrine concerning faith exist for the sake of those governed by the truth of faith, who are meant by the sons of Midian.

[3] Sheba and Dedan are those who constitute the first category, that is, people in the Lord's spiritual kingdom who are governed by the good of faith and with whom matters concerning charity exist. This explains why Sheba and Dedan mean the cognitions of celestial things, or what amounts to the same, those with whom such cognitions exist, that is, with whom matters of doctrine concerning charity exist, for matters of doctrine are cognitions, and that which is celestial with the spiritual man is charity. For Sheba and Dedan mean those cognitions, as has been shown in Volume One, in 117, 1168, 1171, 1172, though there they are the great-grandsons of Ham, and are called the sons of Raamah. It should be realized however that Ham, like Japheth and Shem also, never was an actual person, but that those who belonged to the Church after the Flood called Noah were distinguished as regards goods and truths into three groups, and these groups were referred to by those names, 736, 1062, 1065, 1140, 1141, 1162, and in various other places. Nevertheless there were nations which were so called, but these were descended from different individuals, as is evident here from Sheba and Dedan who were descended from Jokshan, Abraham's son by Keturah.

[4] As regards 'Sheba' meaning those with whom cognitions of celestial things exist - thus those governed by the good of faith - this is clear from the places introduced in 117, 1171. 'Dedan' has a similar meaning, as is clear from the texts quoted in 1172, as well as from the following: In Isaiah,

The prophecy concerning Arabia. In the forest in Arabia you will spend the night, O bands of Dedanites. To the thirsty bring water; O inhabitants of the land of Tema, meet with his bread the fugitive, for they will flee before the swords, before the drawn sword. Isaiah 21:13-15.

'Spending the night in the forest in Arabia' stands for being made desolate as regards good. For 'Arabia' means those with whom celestial things exist, that is, the goods of faith, so that 'spending the night there in the forest' is when goods exist no longer, and therefore means desolation, which is also described by 'fleeing before the swords, before the drawn sword'. Celestial things, that is, the goods of faith - or what amount to the same, the works of charity - which are theirs, are meant by 'bringing water to the thirsty, and with bread meeting the fugitive'.

[5] In Jeremiah,

I took the cup from Jehovah's hand and made all the nations to whom Jehovah sent me drink it - Jerusalem and the cities of Judah, and its kings and its princes, to turn them into a desolation; Pharaoh king of Egypt, and his servants, and his princes, and all his people; all the kings of Tyre and all the kings of Sidon; Dedan and Tema, and Buz, and all who have cut the corners [of their hair] all the kings of Zimri, and all the kings of Elam, and all the kings of Media, and all the kings of the north. Jeremiah 25:17-19, 22-23, 25-26.

This also refers to the desolation of the spiritual Church, different elements of which Church are mentioned in order and are meant by Jerusalem, the cities of Judah, Egypt, Tyre, Sidon, Dedan, Tema, Buz, Zimri, Elam, and Media.

[6] In Ezekiel,

Sheba and Dedan, and the merchants of Tarshish, and all its young lions will say to you, Have you come to seize the spoil? Have you assembled your company to carry off plunder, to carry away silver and gold, and to take cattle and possessions, and seize great spoil? Ezekiel 38:13.

This refers to Gog who means external worship separated from internal, which is idolatrous, 1151. 'Sheba and Dedan' stands for the internal aspects of worship, namely the goods of faith, 'Tarshish' for corresponding external worship. The silver, gold, cattle, possessions, and spoil which Gog - or external worship separated from the internal - wishes to 'carry away' are the cognitions of good and truth, which those who are meant by Sheba and Dedan fight for and defend, and who are on that account called 'young lions'. In the proper sense 'Sheba' is those with whom cognitions of good exist, 'Dedan' those with whom cognitions of truth derived from good are present.

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