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Mateo 5

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1 At pagkakita sa mga karamihan, ay umahon siya sa bundok: at pagkaupo niya, ay nagsilapit sa kaniya ang kaniyang mga alagad:

2 At binuka niya ang kaniyang bibig at tinuruan sila, na sinasabi,

3 Mapapalad ang mga mapagpakumbabang-loob: sapagka't kanila ang kaharian ng langit.

4 Mapapalad ang nangahahapis: sapagka't sila'y aaliwin.

5 Mapapalad ang maaamo: sapagka't mamanahin nila ang lupa.

6 Mapapalad ang nangagugutom at nangauuhaw sa katuwiran: sapagka't sila'y bubusugin.

7 Mapapalad ang mga mahabagin: sapagka't sila'y kahahabagan.

8 Mapapalad ang mga may malinis na puso: sapagka't makikita nila ang Dios.

9 Mapapalad ang mga mapagpayapa: sapagka't sila'y tatawaging mga anak ng Dios.

10 Mapapalad ang mga pinaguusig dahil sa katuwiran: sapagka't kanila ang kaharian ng langit.

11 Mapapalad kayo pagka kayo'y inaalimura, at kayo'y pinaguusig, at kayo'y pinagwiwikaan ng sarisaring masama na pawang kasinungalingan, dahil sa akin.

12 Mangagalak kayo, at mangagsayang totoo: sapagka't malaki ang ganti sa inyo sa langit: sapagka't gayon din ang kanilang pagkausig sa mga propeta na nangauna sa inyo.

13 Kayo ang asin ng lupa: nguni't kung ang asin ay tumabang, ay ano ang ipagpapaalat? wala nang ano pa mang kabuluhan, kundi upang itapon sa labas at yurakan ng mga tao.

14 Kayo ang ilaw ng sanglibutan. Ang isang bayan na natatayo sa ibabaw ng isang bundok ay hindi maitatago.

15 Hindi rin nga pinaniningasan ang isang ilawan, at inilalagay sa ilalim ng isang takalan, kundi sa talagang lalagyan ng ilaw; at lumiliwanag sa lahat ng nangasa bahay.

16 Lumiwanag na gayon ang inyong ilaw sa harap ng mga tao; upang mangakita nila ang inyong mabubuting gawa, at kanilang luwalhatiin ang inyong Ama na nasa langit.

17 Huwag ninyong isiping ako'y naparito upang sirain ang kautusan o ang mga propeta: ako'y naparito hindi upang sirain, kundi upang ganapin.

18 Sapagka't katotohanang sinasabi ko sa inyo, Hanggang sa mangawala ang langit at ang lupa, ang isang tuldok o isang kudlit, sa anomang paraan ay hindi mawawala sa kautusan, hanggang sa maganap ang lahat ng mga bagay.

19 Kaya't ang sinomang sumuway sa isa sa kaliitliitang mga utos na ito, at ituro ang gayon sa mga tao, ay tatawaging kaliitliitan sa kaharian ng langit: datapuwa't ang sinomang gumanap at ituro, ito'y tatawaging dakila sa kaharian ng langit.

20 Sapagka't sinasabi ko sa inyo, na kung hindi hihigit ang inyong katuwiran sa katuwiran ng mga eskriba at mga Fariseo, sa anomang paraan ay hindi kayo magsisipasok sa kaharian ng langit.

21 Narinig ninyo na sinabi sa mga tao sa una, Huwag kang papatay; at ang sinomang pumatay ay mapapasa panganib sa kahatulan:

22 Datapuwa't sinasabi ko sa inyo, na ang bawa't mapoot sa kaniyang kapatid ay mapapasa panganib sa kahatulan; at ang sinomang magsabi sa kaniyang kapatid, Raca, ay mapapasa panganib sa Sanedrin; at ang sinomang magsabi, Ulol ka, ay mapapasa panganib sa impierno ng apoy.

23 Kaya't kung inihahandog mo ang iyong hain sa dambana, at doo'y maalaala mo na ang iyong kapatid ay mayroong anomang laban sa iyo,

24 Iwan mo roon sa harap ng dambana ang hain mo, at yumaon ka ng iyong lakad, makipagkasundo ka muna sa iyong kapatid, at kung magkagayon ay magbalik ka at ihandog mo ang iyong hain.

25 Makipagkasundo ka agad sa iyong kaalit, samantalang ikaw ay kasama niya sa daan; baka ibigay ka ng kaalit mo sa hukom, at ibigay ka ng hukom sa punong kawal, at ipasok ka sa bilangguan.

26 Katotohanang sinasabi ko sa iyo, Hindi ka aalis doon sa anomang paraan, hanggang hindi mo mapagbayaran ang katapustapusang beles.

27 Narinig ninyong sinabi, Huwag kang mangangalunya:

28 Datapuwa't sinasabi ko sa inyo, na ang bawa't tumingin sa isang babae na taglay ang masamang hangad ay nagkakasala, na ng pangangalunya sa kaniyang puso.

29 At kung ang kanan mong mata ay nakapagpapatisod sa iyo, ay dukitin mo, at iyong itapon: sapagka't may mapapakinabang ka pa na mawala ang isa sa mga sangkap ng iyong katawan, at huwag ang buong katawan mo ay mabulid sa impierno.

30 At kung ang kanan mong kamay ay nakapagpapatisod sa iyo, ay putulin mo, at iyong itapon: sapagka't may mapapakinabang ka pa na mawala ang isa sa mga sangkap ng iyong katawan, at huwag ang buong katawan mo ay mapasa impierno.

31 Sinabi rin naman, Ang sinomang lalake na ihiwalay na ang kaniyang asawa, ay bigyan niya siya ng kasulatan ng paghihiwalay:

32 Datapuwa't sinasabi ko sa inyo, na ang sinomang lalake na ihiwalay ang kaniyang asawa, liban na lamang kung sa pakikiapid ang dahil, ay siya ang sa kaniya'y nagbibigay kadahilanan ng pangangalunya: at ang sinomang magasawa sa kaniya kung naihiwalay na siya ay nagkakasala ng pangangalunya.

33 Bukod sa rito'y inyong narinig na sinabi sa mga tao sa una, Huwag kang manunumpa ng di katotohanan, kundi tutupdin mo sa Panginoon ang iyong mga sumpa:

34 Datapuwa't sinasabi ko sa inyo, Huwag ninyong ipanumpa ang anoman; kahit ang langit, sapagka't siyang luklukan ng Dios;

35 Kahit ang lupa, sapagka't siyang tungtungan ng kaniyang mga paa; kahit ang Jerusalem, sapagka't siyang bayan ng dakilang Hari.

36 Kahit man ang ulo mo ay huwag mong ipanumpa, sapagka't hindi ka makagagawa ng isang buhok na maputi o maitim.

37 Datapuwa't ang magiging pananalita ninyo'y, Oo, oo; Hindi, hindi; sapagka't ang humigit pa rito ay buhat sa masama.

38 Narinig ninyong sinabi, Mata sa mata, at ngipin sa ngipin:

39 Datapuwa't sinasabi ko sa inyo, Huwag kayong makilaban sa masamang tao: kundi sa sinomang sa iyo'y sumampal sa kanan mong pisngi, iharap mo naman sa kaniya ang kabila.

40 At sa magibig na ikaw ay ipagsakdal, at kunin sa iyo ang iyong tunika, ay iwan mo rin naman sa kaniya ang iyong balabal.

41 At sa sinomang pipilit sa iyo na ikaw ay lumakad ng isang milya, ay lumakad ka ng dalawang milya na kasama niya.

42 Bigyan mo ang sa iyo'y humihingi, at huwag mong talikdan ang sa iyo'y nangungutang.

43 Narinig ninyong sinabi, Iibigin mo ang iyong kapuwa, at kapopootan mo ang iyong kaaway:

44 Datapuwa't sinasabi ko sa inyo, Ibigin ninyo ang inyong mga kaaway, at idalangin ninyo ang sa inyo'y nagsisiusig;

45 Upang kayo'y maging mga anak ng inyong Ama na nasa langit: sapagka't pinasisikat niya ang kaniyang araw sa masasama at sa mabubuti, at nagpapaulan sa mga ganap at sa mga hindi ganap.

46 Sapagka't kung kayo'y iibig sa nangagsisiibig lamang sa inyo, ano ang ganti na inyong kakamtin? hindi baga gayon din ang ginagawa ng mga maniningil ng buwis?

47 At kung ang mga kapatid lamang ninyo ang inyong babatiin, ano ang kalabisan ng inyong ginagawa? hindi baga gayon din ang ginagawa ng mga Gentil?

48 Kayo nga'y mangagpakasakdal, na gaya ng inyong Ama sa kalangitan na sakdal.

   

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Arcana Coelestia # 8910

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8910. 'You shall not covet your neighbour's house; you shall not covet your neighbour's wife, nor his male slave nor his female slave, nor his ox nor his ass, nor anything that is your neighbour's' means that one must be on one's guard against self-love and love of the world, and so one must take care to prevent the evils contained in the preceding commandments from becoming present in the will and consequently going out of it. This is clear from the meaning of 'coveting' as a wanting that springs from an evil love. The reason why 'coveting' has this meaning is that all covetousness or craving exists as the result of some kind of love. For nothing is coveted unless there is a love of it, and therefore covetousness extends as a continuation from some kind of love, in this instance from self-love and love of the world. It is so to speak the life of what those loves breathe, for what an evil kind of love breathes is called covetousness or craving, whereas what a good kind breathes is called desire. The love itself belongs to one of two parts of the mind, which is called the will; for what a person loves, that he wills and intends. but covetousness belongs to both parts, to both the will and the understanding, that is, it is an attribute of the will within the understanding, to be precise. All this shows why it is that the words 'you shall not covet the things that are your neighbour's' mean that one must take care to prevent them from becoming present in the will, since what takes possession of the will becomes the person's own; for, to be sure, the will is the real person.

[2] The world believes that thought is the person. But there are two powers that constitute a person's life - understanding and will - and thought belongs to the understanding, the affection inherent in love being what belongs to the will. Thought without the affection inherent in love does not in any way at all constitute a person's life; but thought springing from such affection, that is, the understanding springing from the will, does constitute it. Those two powers are distinct from each other, which is evident to anyone who stops to reflect on the matter from the consideration that with his understanding a person can perceive that that thing is bad which his will desires, and that that thing is good which his will either does or does not desire. From all this it is plain that the will is the real person, not his thought, except so far as anything passes into it from the will. So it is that things which enter a person's thought but do not pass on through it into his will do not render him unclean; only those which pass through thought on into the will do so. The reason why the latter render a person unclean is that he takes them to himself then and makes them his; for the will, as has been stated, is the real person. The things which become part of his will are said to go into his heart and to go out from there, whereas those which are merely part of his thought are said to go into the mouth and to go out by way of the bowels into the sewer, according to the Lord's words in Matthew,

Not what enters the mouth renders a person unclean, but what comes out of the mouth, this renders the person unclean. Everything that goes into the mouth departs into the bowels and is cast out into the sewer. But the things which come out of the mouth come out of the heart, and these render a person unclean. For out of the heart come evil thoughts, murders, adulteries, ravishments, thefts, false witness, blasphemies. Matthew 15:11, 17-19.

[3] From these words as from all the others the nature of the Lord's manner of speaking becomes clear. That is, its nature was such that internal or spiritual matters were meant, but they were expressed by means of external or natural things and in accordance with correspondences. For the mouth corresponds to thought, and so do all parts of the mouth, such as the lips, tongue, and throat, while the heart corresponds to the affection inherent in love, and so to the will. For the correspondence of the heart to these, see 2930, 3313, 3883-3896, 7542. Consequently 'entering the mouth' is entering thought, and 'going out of the heart' is going out of the will. 'Departing into the bowels and being cast out into the sewer (or latrine)' is going away into hell; for the bowels correspond to the way to hell, while the sewer or latrine corresponds to hell itself. Hell also in the Word is called 'the latrine'. All this shows what is meant by 'everything that goes into the mouth departs into the bowels and is cast out into the sewer', namely that evil and falsity are introduced into a person's thought by hell and are discharged back there again. Such evil and falsity cannot render a person unclean because they are discharged from him. For a person cannot help thinking what is evil, but he can refrain from doing it. As soon however as he receives evil from his thought into his will it does not go out but enters into him; and this is said 'to enter the heart'. The things that go out from here are what render him unclean; for what a person desires in his will goes out into speech and action, so far as external restraints do not inhibit him, those restraints being fear of the law, and fear of the loss of reputation, position, gain, or life. From all this it is now evident that 'you shall not covet' means that one must take care to prevent evils from becoming present in the will and consequently going out of it.

[4] The fact that 'covetousness' is a craving or lusting on the part of the will, and so of the heart, is also clear from the Lord's words in Matthew,

You have heard that it was said to those of old, You shall not commit adultery. But I say to you that if anyone looks at a woman 1 so that he lusts after her he has already committed adultery with her in his heart. Matthew 5:27-28.

'Lusting for' is used here to mean desiring in the will, and - but for the fears acting as external restraints - also doing. This is why it says that one who looks at a woman so that he lusts after her has committed adultery with her in his heart.

[5] Lusting after what is evil is also meant by 'the right eye causing one to stumble', and lusting after what is false by 'the right hand causing one to stumble' in the Lord's words, again in Matthew,

If your right eye causes you to stumble, pluck it out and throw it away from you; for it will be better for you that one of your members perish, than that your whole body be cast into gehenna. And if your right hand causes you to stumble, cut it off and throw it away from you; for it will be better for you that one of your members perish, than that your whole body be cast into gehenna. Matthew 5:29-30.

From these words the Lord's way of saying things is again clear. That is to say, He was speaking from the Divine, as in every other place in the Word, in such a way that He expressed inward and heavenly matters through outward or natural ones in accordance with correspondences. In this instance He expressed an affection for evil or lusting after it by 'the right eye causing one to stumble', and an affection for falsity or lusting after it by 'the right hand causing one to stumble'. For the eye corresponds to faith, the left eye to the truth of faith, and the right eye to the good of faith, or in the contrary sense to the evil of faith, so that 'the right eye causing one to stumble' corresponds to lusting after what is evil, 4403-4421, 4523-4534. But the hand corresponds to the power that truth possesses, the right hand to the power of truth coming from good, or in the contrary sense the power of falsity coming from evil, so that 'the right hand causing one to stumble' corresponds to a lusting after it, 3091, 4931-4937, 8281. 'Gehenna' is the hell of lusts, cravings, or covetousness. Anyone may see that here 'the right eye' was not used to mean the right eye or that it was to be plucked out; also that 'the right hand' was not used to mean the right hand or that it was to be cut off, but that something other was meant. What this is cannot be known unless one knows what is really meant by 'the eye', in particular by 'the right eye', also what is meant by 'the hand', and in particular by 'the right hand', as well as what 'causing to stumble' really means. Nor can the meaning of these expressions be known except from the internal sense.

[6] Lusts, cravings, or covetous desires are what spring from an evil will, thus from a heart that is such; and according to the Lord's words in Matthew 15:19, murders, adulteries, ravishments, thefts, false witness, blasphemies come out of the heart or will, that is, the kinds of evils contained in the preceding commandments of the Decalogue. In all this lies the reason for saying that this - 'you must not covet the things which are your neighbour's' - means that one must take care to prevent the evils contained in the ''receding commandments from becoming present in the will and consequently going out of it. The reason why 'you shall not covet the things which are your neighbour's' also means that one must be on one's guard against self-love and love of the world is that all the evils composing covetousness well up from those loves as their source, see 2045, 7178, 7255, 7366 7377, 7488, 8318, 8678.

Poznámky pod čarou:

1. Following the version of Sebastian Schmidt Swedenborg adds a word which implies that the woman is another man's wife.

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