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Jevanðelje po Mateju 9

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1 I ušavši u lađu pređe i dođe u svoj grad.

2 I gle, donesoše Mu uzeta koji ležaše na odru. I videvši Isus veru njihovu reče uzetom: Ne boj se, sinko, opraštaju ti se gresi tvoji.

3 I gle, neki od književnika rekoše u sebi: Ovaj huli na Boga.

4 I videći Isus pomisli njihove reče: Zašto zlo mislite u srcima svojim?

5 Jer šta je lakše reći: Opraštaju ti se gresi; ili reći: Ustani i hodi?

6 Ali da znate da vlast ima Sin čovečiji na zemlji opraštati grehe (tada reče uzetom): Ustani, uzmi odar svoj i idi doma.

7 I ustavši otide doma.

8 A ljudi videći čudiše se, i hvališe Boga, koji je dao vlast takvu ljudima.

9 I odlazeći Isus odande vide čoveka gde sedi na carini, po imenu Mateja, i reče mu: Hajde za mnom. I ustavši otide za Njim.

10 I kad jeđaše u kući, gle, mnogi carinici i grešnici dođoše i jeđahu s Isusom i s učenicima Njegovim.

11 I videvši to fariseji govorahu učenicima Njegovim: Zašto s carinicima i grešnicima učitelj vaš jede i pije?

12 A Isus čuvši to reče im: Ne trebaju zdravi lekara nego bolesni.

13 Nego idite i naučite se šta znači: Milosti hoću, a ne priloga. Jer ja nisam došao da zovem pravednike no grešnike na pokajanje.

14 Tada pristupiše k Njemu učenici Jovanovi govoreći: Zašto mi i fariseji postimo mnogo, a učenici tvoji ne poste?

15 A Isus reče im: Eda li mogu svatovi plakati dok je s njima ženik? Nego će doći vreme kad će se oteti od njih ženik, i onda će postiti.

16 Jer niko ne meće novu zakrpu na staru haljinu; jer će se zakrpa odadreti od haljine, i gora će rupa biti.

17 Niti se lije vino novo u mehove stare; inače mehovi prodru se i vino se prolije, i mehovi propadnu. Nego se lije vino novo u mehove nove, i oboje se sačuva.

18 Dok On tako govoraše njima, gle, knez nekakav dođe i klanjaše Mu se govoreći: Kći moja sad umre; nego dođi i metni na nju ruku svoju, i oživeće.

19 I ustavši Isus za njim pođe i učenici Njegovi.

20 I gle, žena koja je dvanaest godina bolovala od tečenja krvi pristupi sastrag i dohvati Mu se skuta od haljine Njegove.

21 Jer govoraše u sebi: Samo ako se dotaknem haljine Njegove, ozdraviću.

22 A Isus obazrevši se i videvši je reče: Ne boj se, kćeri; vera tvoja pomogla ti je. I ozdravi žena od tog časa.

23 I došavši Isus u dom knežev i videvši svirače i ljude zabunjene

24 Reče im: Odstupite, jer devojka nije umrla, nego spava. I podsmevahu Mu se.

25 A kad istera ljude, uđe, i uhvati je za ruku, i usta devojka.

26 I otide glas ovaj po svoj zemlji onoj.

27 A kad je Isus odlazio odande, za Njim iđahu dva slepca vičući i govoreći: Pomiluj nas, sine Davidov!

28 A kad dođe u kuću, pristupiše k Njemu slepci, i reče im Isus: Verujete li da mogu to učiniti? A oni Mu rekoše: Da Gospode.

29 Tada dohvati se očiju njihovih govoreći: Po veri vašoj neka vam bude.

30 I otvoriše im se oči. I zapreti im Isus govoreći: Gledajte da niko ne dozna.

31 A oni izišavši razglasiše Ga po svoj zemlji onoj.

32 Kad oni pak iziđoše, gle, dovedoše k Njemu čoveka nemog i besnog.

33 I pošto izgna đavola, progovori nemi. I divljaše se narod govoreći: Nikada se toga nije videlo u Izrailju.

34 A fariseji govorahu: Pomoću kneza đavolskog izgoni đavole.

35 I prohođaše Isus po svim gradovima i selima učeći po zbornicama njihovim i propovedajući jevanđelje o carstvu, i isceljujući svaku bolest i svaku nemoćpo ljudima.

36 A gledajući ljude sažali Mu se, jer behu smeteni i rasejani kao ovce bez pastira.

37 Tada reče učenicima svojim: Žetve je mnogo, a poslenika malo.

38 Molite se, dakle, Gospodaru od žetve da izvede poslenike na žetvu svoju.

   

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Apocalypse Explained # 238

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238. And miserable and poor, signifies that they do not know that they have neither knowledges of truth nor knowledges of good. This is evident from the signification of "miserable" or "pitiable," as meaning those who are in no knowledges of truth; and from the signification of "poor" as meaning those who are in no knowledges of good. That this is the meaning of "miserable" and "poor" is evident from many passages in the Word, and also from this, that spiritual misery and poverty are nothing else than a lack of the knowledges of truth and good, for the spirit is then miserable and poor; but when the spirit possesses these it is rich and wealthy; therefore also "riches" and "wealth" in the Word signifies spiritual riches and wealth, which are the knowledges of truth and good (as was shown just above, n. 236).

[2] "Miserable and poor" are terms used in many passages in the Word. He who is ignorant of the spiritual sense of the Word believes that by these no others are meant than the miserable and poor in the world. These, however, are not meant, but those who are not in truths and goods and in the knowledges thereof; and by the "miserable" indeed, those who are not in truths because not in the knowledges of truths, and by the "poor" those who are not in goods because not in the knowledges of goods. As these two, truths and goods, are meant by these two expressions, the two in many places are mentioned together; as in the passages that now follow. In David:

I am miserable and poor, Lord, remember me (Psalms 40:17; 70:5). Incline thine ear, O Jehovah, answer me, for I am miserable and poor (Psalms 86:1).

The "miserable and poor" here mean evidently those who are miserable and poor, not in respect to worldly riches but in respect to spiritual riches, as David says this of himself; therefore he also said, "Jehovah, incline thine ear, and answer me."

[3] In the same:

The wicked draw out the sword and bend their bow, to cast down the miserable and poor (Psalms 37:14).

Here also "the miserable and poor" mean evidently those who are spiritually such and yet long for the knowledges of truth and good, for it is said that "the wicked draw out the sword and bend the bow," "sword" signifying falsity combating against truth and striving to destroy it, and "bow" the doctrine of falsity fighting against the doctrine of truth; therefore it is said that they do this "to cast down the miserable and poor." (That "sword" signifies truth combating against falsity, and in a contrary sense, falsity combating against truth, see above, n. 131; and that "bow" signifies doctrine in both senses, see Arcana Coelestia 2686, 2709)

[4] So in another place in the same:

The wicked man hath persecuted the miserable and poor and the broken in heart, to slay them (Psalms 109:16).

In Isaiah:

The fool speaketh folly, and his heart doeth iniquity to practice hypocrisy and to speak error against Jehovah, to make empty the hungry soul, and to make him who thirsteth for drink to want. He counseleth wicked devices to destroy the miserable by words of a lie, even when the poor speaketh judgment (Isaiah 32:6-7).

Here likewise "the miserable and poor" mean those who are destitute of the knowledges of truth and good; therefore it is said that "the wicked counseleth wicked devices to destroy the miserable by the words of a lie, even when the poor speaketh judgment;" "by the words of a lie" means by falsities, and "to speak judgment" is to speak what is right. Because such are treated of, it is also said that he "practices hypocrisy and speaketh error against Jehovah, to make empty the hungry soul and to make him who thirsteth for drink to want." "To practice hypocrisy and to speak error" is to do evil from falsity, and to speak falsity from evil; "to make empty the hungry soul" is to deprive those of the knowledges of good who long for them, and "to make him who thirsteth for drink to want" is to deprive those of the knowledges of truth who long for them.

In the same:

The miserable shall have joy in Jehovah, and the poor of men shall exult in the Holy One of Israel (Isaiah 29:19).

Here also "the miserable and poor" signify those who are in lack of truth and good and yet long for them; of these, and not of those who are miserable and poor in respect to worldly wealth, it is said that they "shall have joy in Jehovah, and shall exult in the Holy One of Israel."

[5] From this it can be seen what is signified by the "miserable and poor" in other passages of the Word, as in the following. In David:

The poor shall not always be forgotten; and the hope of the miserable shall not perish for ever (Psalms 9:18).

In the same:

God shall judge the miserable of the people, He shall save the sons of the poor. He shall deliver the poor when he crieth, and the miserable. He shall spare the weak and the poor, and the souls of the poor He shall save (Psalms 72:4, 12-13).

In the same:

The miserable shall see, they that seek Jehovah 1 shall be glad. For Jehovah heareth the poor (Psalms 69:32-33).

In the same:

Jehovah deliverest the miserable from him that is too strong for him, the poor from them that despoil him (Psalms 35:10).

In the same:

The miserable and the poor praise Thy name (Psalms 74:21; 109:22).

In the same:

I know that Jehovah will maintain the cause of the miserable, and the judgment of the poor (Psalms 140:12).

Also elsewhere (as Isaiah 10:2; Jeremiah 22:16; Ezekiel 16:49; 18:12; 22:29; Amos 8:4; Deuteronomy 15:11; 24:14). "The miserable" and "the poor" are both mentioned in these passages, because it is according to the style of the Word that where truth is spoken of, good is also spoken of; and in a contrary sense, where falsity is spoken of, evil is also spoken of, since they make a one, and as if it were a marriage; this is why "the miserable and the poor" are mentioned together; for, by "the miserable" those deficient in the knowledges of truth are meant, and by "the poor" those deficient in the knowledges of good. (That there is such a marriage almost everywhere in the prophetical parts of the Word, see Arcana Coelestia 683, 793, 801, 2516, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314.)

For the same reason it is said in what follows, "and blind and naked;" for by "the blind" one who is in no understanding of truth is meant, and by "the naked" one who is in no understanding and will of good. So in the following verse, "I counsel thee to buy of Me gold tried by fire, and white garments that thou mayest be clothed;" for by "gold tried by fire" the good of love is meant, and by "white garments" the truths of faith. And further, "That the shame of thy nakedness be not manifest; and anoint thine eyes with eye-salve, that thou mayest see," which means, lest evils and falsities be seen. So also elsewhere. But that there is such a marriage in the particulars of the Word, none but those who know its internal sense can see.

Poznámky pod čarou:

1. For "Jehovah" the Hebrew has "God."

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

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Deuteronomy 28:15

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15 But it shall come to pass, if you will not listen to the voice of Yahweh your God, to observe to do all his commandments and his statutes which I command you this day, that all these curses shall come on you, and overtake you.