Die Bibel

 

John 1

Lernen

1 In the beginning was the Word, and the Word was with God, and the Word was God.

2 The same was in the beginning with God.

3 All things were made by him; and without him was not any thing made that was made.

4 In him was life; and the life was the light of men.

5 And the light shineth in darkness; and the darkness comprehended it not.

6 There was a man sent from God, whose name was John.

7 The same came for a witness, to bear testimony of the Light, that all men through him might believe.

8 He was not that Light, but was sent to bear testimony of that Light.

9 That was the true Light, which lighteth every man that cometh into the world.

10 He was in the world, and the world was made by him, and the world knew him not.

11 He came to his own, and his own received him not.

12 But as many as received him, to them he gave power to become the sons of God, even to them that believe on his name:

13 Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

15 John testified concerning him, and cried, saying, This was he of whom I spoke, He that cometh after me, is preferred before me; for he was before me.

16 And of his fullness have we all received, and grace for grace.

17 For the law was given by Moses, but grace and truth came by Jesus Christ.

18 No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him.

19 And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem, to ask him, Who art thou?

20 And he confessed, and denied not; but confessed, I am not the Christ.

21 And they asked him, What then? Art thou Elijah? and he saith, I am not. Art thou that prophet? And he answered, No.

22 Then said they to him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Isaiah.

24 And they who were sent were of the Pharisees.

25 And they asked him, and said to him, Why baptizest thou then, if thou art not that Christ, nor Elijah, neither that prophet?

26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

27 He it is, who coming after me, is preferred before me, whose shoes' latchet I am not worthy to unloose.

28 These things were done in Bethabara beyond Jordan, where John was baptizing.

29 The next day John seeth Jesus coming to him, and saith, Behold the Lamb of God, who taketh away the sin of the world.

30 This is he of whom I said, after me cometh a man who is preferred before me; for he was before me.

31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

32 And John bore testimony, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

33 And I knew him not: but he that sent me to baptize with water, the same said to me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he who baptizeth with the Holy Spirit.

34 And I saw and bore testimony, that this is the Son of God.

35 Again the next day after, John stood, and two of his disciples;

36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

37 And the two disciples heard him speak, and they followed Jesus.

38 Then Jesus turned, and saw them following, and saith to them, What seek ye? They said to him, Rabbi (which is to say, being interpreted, Master) where dwellest thou?

39 He saith to them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.

40 One of the two who heard John speak, and followed him, was Andrew, Simon Peter's brother.

41 He first findeth his own brother Simon, and saith to him, We have found the Messiah; which is, being interpreted, the Christ.

42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas; which is, by interpretation, a stone.

43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith to him, follow me.

44 Now Philip was of Bethsaida, the city of Andrew and Peter.

45 Philip findeth Nathanael, and saith to him, We have found him described by Moses in the law, and by the prophets, Jesus of Nazareth, the son of Joseph.

46 And Nathanael said to him, Can there any good thing come out of Nazareth? Philip saith to him, come and see.

47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!

48 Nathanael saith to him, Whence knowest thou me? Jesus answered and said to him, Before Philip called thee, when thou wast under the fig-tree, I saw thee.

49 Nathanael answered and said to him, Rabbi, thou art the Son of God; thou art the King of Israel.

50 Jesus answered and said to him, Because I said to thee, I saw thee under the fig-tree, dost thou believe? thou shalt see greater things than these.

51 And he saith to him, Verily, verily, I say to you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

Aus Swedenborgs Werken

 

Apocalypse Explained #1134

studieren Sie diesen Abschnitt

  
/ 1232  
  

1134. Saying, Woe, woe, that great city Babylon, signifies lamentation over that doctrine and over that religion. This is evident from the signification of "woe, woe," as being lamentation, especially over destruction and devastation (See n. 531; also from the signification of "city," as being doctrine (See n. 223; also from the signification of "Babylon," as being that religious persuasion which, because of the falsification and profanation of the truth and good of the church, is called "a harlot" and "the mother of whoredoms and of the abominations of the earth." This makes clear that "Woe, woe, that great city Babylon," signifies lamentation over that religious persuasion.

(Continuation respecting the Athanasian Faith and respecting the Lord)

[2] God has all power, and men and angels have none at all, because God alone is life, and men and angels are only recipients of life, and life is that which acts, and the recipient of life that which is acted upon. Everyone can see that a recipient of life cannot act at all from itself, and that its action must be from the life that is God. Nevertheless, it can act as if from itself, for this can be granted to it; that it has been granted to it has been said above. If man does not live from himself it follows that he does not think and will from himself, neither does he speak and act from himself, but from God who alone is life. That this is so appears as a paradox, for man has no other feeling than that these things are in himself, and thus are done by himself; and yet when he speaks from faith he acknowledges that everything good and true is from God, and that everything evil and false is from the devil, although everything that a man thinks, wills, speaks or acts, has reference to what is good and true or to what is evil and false. For this reason when a man does good he says within himself, or his teacher says to him, that he was led by God, and when he does evil that he was led by the devil. Also every man who preaches, prays that his thought, his discourse, and his tongue, may be led by the spirit of God, and sometimes he adds after preaching that he has spoken from the Spirit; and some even have a perception of this in themselves. Moreover, I can myself testify before the world that all things of my thought and will have entered by influx, the goods and truths through heaven from the Lord, and the evils and falsities from hell. It has been granted me for a long time to perceive this.

[3] Angels of the higher heavens feel this manifestly; and the wisest of them do not wish to think and will even as if from themselves. On the other hand, infernal genii and spirits utterly deny this, and are angry when told that it is so. Yet to many the truth has been made evident by living proof; but afterwards they were indignant. Since, however, this seems to many to be a paradox, it is important that it should be seen from some idea of the understanding how this takes place, that it may be acknowledged that it does take place. The essence of the matter is as follows. From the Lord's Divine love, which appears in the angelic heaven as a sun, light and heat proceed. This light is the life of His Divine wisdom, and this heat is the life of His Divine love. This spiritual heat which is love, and this spiritual light which is wisdom flow into subjects that are recipient of life, as natural heat and natural light from the sun of the world flow into subjects not recipient of life. And although light simply modifies the substances into which it flows, and heat simply changes their state, yet it follows that if these were living subjects, they would feel these changes in themselves, and would suppose them to be from themselves; and yet they recede with the sun and return with the sun. It is because the life of the Lord's Divine wisdom is light that the Lord in many passages of the Word is called light, and it is said in John:

The Word was with God, and God was the Word. In Him was life, and the life was the light of men (John 1:1-4.)

From all this it is now clear that God has infinite power because He is the all in all. But how an evil person can think, will, speak and do evil, when God alone is life, will be told in what follows.

  
/ 1232  
  

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