Le texte de la Bible

 

John 11

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1 ⲚⲈⲨⲚ ⲞⲨⲀ ⲆⲈ ϢⲰⲚⲈ ϪⲈ ⲖⲀⲌⲀⲢⲞⲤ ⲈⲂⲞⲖ ϨⲚ ⲂⲎⲐⲀⲚⲒⲀ ⲠϮⲘⲈ ⲘⲘⲀⲢⲒⲀ ⲚⲘ ⲘⲀⲢⲐⲀ ⲦⲈⲤⲤⲰⲚⲈ.

2 ⲦⲀⲒ ⲆⲈ ⲦⲈ ⲘⲀⲢⲒⲀ ⲦⲈⲚⲦⲀⲤⲦⲈϨⲤ ⲠϪⲞⲈⲒⲤ ⲚⲤⲞϬⲚ ⲀⲨⲰ ⲀⲤϤⲈⲦ ⲚⲈϤⲞⲨⲈⲢⲎⲦⲈ ϨⲘ ⲠⲈⲤϤⲰ ⲦⲀⲒ ⲈⲚⲈⲢⲈ ⲠⲈⲤⲤⲞⲚ ⲖⲀⲌⲀⲢⲞⲤ ϢⲰⲚⲈ.

3 ⲀⲨϪⲞⲞⲨ ϬⲈ ϢⲀⲢⲞϤ ⲚϬⲒ ⲚⲈϤⲤⲰⲚⲈ ⲈⲨϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲠϪⲞⲈⲒⲤ ⲈⲒⲤ ϨⲎⲎⲦⲈ ϤϢⲰⲚⲈ ⲚϬⲒ ⲠⲈⲦⲔⲘⲈ ⲘⲘⲞϤ.

4 ⲚⲦⲈⲢⲈϤⲤⲰⲦⲘ ⲆⲈ ⲚϬⲒ ⲒⲎⲤⲞⲨⲤ ⲠⲈϪⲀϤ. ϪⲈ ⲠⲈⲒϢⲰⲚⲈ ⲚⲚⲈϤϢⲞⲞⲠ ⲀⲚ ⲈⲠⲘⲞⲨ. ⲀⲖⲖⲀ ⲈⲦⲂⲈ ⲠⲈⲞⲞⲨ ⲘⲠⲚⲞⲨⲦⲈ ϪⲈⲔⲀⲀⲤ ⲈⲢⲈ ⲠⲈϤϢⲎⲢⲈ ϪⲒⲈⲞⲞⲨ ⲈⲂⲞⲖ ϨⲒⲦⲞⲞⲦϤ.

5 ⲚⲈⲢⲈ ⲒⲎⲤⲞⲨⲤ ⲆⲈ ⲘⲈ ⲘⲘⲀⲢⲐⲀ ⲚⲘ ⲘⲀⲢⲒⲀ ⲦⲈⲤⲤⲰⲚⲈ ⲚⲘ ⲖⲀⲌⲀⲢⲞⲤ.

6 ⲚⲦⲈⲢⲈϤⲤⲰⲦⲘ ϬⲈ ϪⲈ ϤϢⲰⲚⲈ. ⲦⲞⲦⲈ ⲀϤϬⲰ ⲚϨⲞⲞⲨ ⲤⲚⲀⲨ ϨⲘ ⲠⲘⲀ ⲈⲚⲈϤⲚϨⲎⲦϤ.

7 ⲘⲚⲚⲤⲰⲤ ⲆⲈ ⲠⲈϪⲀϤ ⲚⲚⲈϤⲘⲀⲐⲎⲦⲎⲤ. ϪⲈ ⲘⲀⲢⲞⲚ ⲞⲚ ⲈϮⲞⲨⲆⲀⲒⲀ.

8 ⲠⲈϪⲀⲨ ⲚⲀϤ ⲚϬⲒ ⲘⲘⲀⲐⲎⲦⲎⲤ. ϪⲈ ϨⲢⲀⲂⲂⲈⲒ. ⲦⲈⲚⲞⲨ ⲚⲈⲢⲈ ⲚⲒⲞⲨⲆⲀⲒ ϢⲒⲚⲈ ⲚⲤⲀ ϨⲒ ⲰⲚⲈ ⲈⲢⲞⲔ ⲀⲨⲰ ⲞⲚ ⲔⲚⲀⲂⲰⲔ ⲈⲘⲀⲨ.

9 ⲀϤⲞⲨⲰϢⲂ ⲚϬⲒ ⲒⲎⲤⲞⲨⲤ ⲠⲈϪⲀϤ. ϪⲈ ⲘⲎ ⲘⲚ ⲘⲚⲦⲤⲚⲞⲞⲨⲤ ⲚⲞⲨⲚⲞⲨ ϨⲘ ⲠⲈϨⲞⲞⲨ. ⲈⲢϢⲀ ⲞⲨⲀ ⲘⲞⲞϢⲈ ϨⲘ ⲠⲈϨⲞⲞⲨ ⲘⲈϤϪⲒϪⲢⲞⲠ ϪⲈ ϤⲚⲀⲨ ⲈⲠⲞⲨⲞⲒⲚ ⲘⲠⲈⲒⲔⲞⲤⲘⲞⲤ.

10 ⲈⲢϢⲀ ⲞⲨⲀ ⲘⲞⲞϢⲈ ϨⲚ ⲦⲈⲨϢⲎ. ϢⲀϤϪⲒ ϪⲢⲞⲠ ϪⲈ ⲘⲠⲞⲨⲞⲒⲚ ϢⲞⲞⲠ ⲀⲚ ϨⲢⲀⲒ ⲚϨⲎⲦϤ.

11 ⲚⲀⲒ ⲀϤϪⲞⲞⲨ ⲘⲚⲚⲤⲰⲤ ⲠⲈϪⲀϤ ⲚⲀⲨ ϪⲈ ⲖⲀⲌⲀⲢⲞⲤ ⲠⲈⲚϢⲂⲎⲢ ⲀϤⲚⲔⲞⲦⲔ. ⲀⲖⲖⲀ ϮⲚⲀⲂⲰⲔ ϪⲈⲔⲀⲀⲤ ⲈⲈⲒⲈⲦⲞⲨⲚⲞⲤϤ.

12 ⲠⲈϪⲀⲨ ϬⲈ ⲚⲀϤ ⲚϬⲒ ⲘⲘⲀⲐⲎⲦⲎⲤ. ϪⲈ ⲠϪⲞⲈⲒⲤ ⲈϢϪⲈ ⲚⲦⲀϤⲚⲔⲞⲦⲔ. ϤⲚⲀⲦⲰⲞⲨⲚ.

13 ⲚⲦⲀ ⲒⲎⲤⲞⲨⲤ ⲆⲈ ϪⲞⲞⲤ ⲠⲈ ⲈⲦⲂⲈ ⲠⲈϤⲘⲞⲨ. ⲚⲎ ⲆⲈ ⲀⲨⲘⲈⲨⲈ ϪⲈ ⲈϤϪⲈ ⲠⲈⲚⲔⲞⲦⲔ ⲘⲠⲰⲂϢ.

14 ⲦⲞⲦⲈ ϬⲈ ⲀⲒⲎⲤⲞⲨⲤ ϪⲞⲞⲤ ⲚⲀⲨ ϨⲚ ⲞⲨⲠⲀⲢⲢⲎⲤⲒⲀ. ϪⲈ ⲖⲀⲌⲀⲢⲞⲤ ⲀϤⲘⲞⲨ

15 ⲀⲨⲰ ϮⲢⲀϢⲈ ⲈⲦⲂⲈ ⲦⲎⲨⲦⲚ ϪⲈⲔⲀⲀⲤ ⲈⲦⲈⲦⲚⲈⲠⲒⲤⲦⲈⲨⲈ ϪⲈ ⲚⲈⲒⲘⲘⲀⲨ ⲀⲚ ⲠⲈ. ⲀⲖⲖⲀ ⲘⲀⲢⲞⲚ ϢⲀⲢⲞϤ.

16 ⲠⲈϪⲈ ⲐⲰⲘⲀⲤ ⲠⲈϢⲀⲨⲘⲞⲨⲦⲈ ⲈⲢⲞϤ ϪⲈ ⲆⲒⲆⲨⲘⲞⲤ ⲚⲚⲈϤϢⲂⲢ ⲘⲀⲐⲎⲦⲎⲤ. ϪⲈ ⲘⲀⲢⲞⲚ ϨⲰⲰⲚ ϪⲈ ⲈⲚⲈⲘⲞⲨ ⲚⲘⲘⲀϤ

17 ⲚⲦⲈⲢⲈϤⲈⲒ ϬⲈ ⲚϬⲒ ⲒⲎⲤⲞⲨⲤ ⲀϤϨⲈ ⲈⲢⲞϤ ⲈⲠⲈϤϤⲦⲞⲞⲨ ⲠⲈ ⲈϤϨⲘ ⲠⲦⲀⲪⲞⲤ.

18 ⲂⲎⲐⲀⲚⲒⲀ ⲆⲈ ⲚⲈⲤϨⲎⲚ ⲈϨⲞⲨⲚ ⲈⲐⲒⲈⲢⲞⲤⲞⲖⲨⲘⲀ ⲚⲀⲘⲚⲦⲎ ⲚⲤⲦⲀⲆⲒⲞⲚ.

19 ⲞⲨⲘⲎⲎϢⲈ ⲆⲈ ⲈⲂⲞⲖ ϨⲚ ⲒⲞⲨⲆⲀⲒ ⲚⲈ ⲀⲨⲈⲒ ⲠⲈ ϢⲀ ⲘⲀⲢⲐⲀ ⲚⲘ ⲘⲀⲢⲒⲀ ϪⲈ ⲈⲨⲈⲤⲖⲤⲰⲖⲞⲨ ⲈⲦⲂⲈ ⲠⲈⲨⲤⲞⲚ.

20 ⲘⲀⲢⲐⲀ ϬⲈ ⲚⲦⲈⲢⲈⲤⲤⲰⲦⲘ ϪⲈ ⲒⲎⲤⲞⲨⲤ ⲚⲎⲨ. ⲀⲤⲈⲒ ⲈⲂⲞⲖ ϨⲎⲦϤ. ⲘⲀⲢⲒⲀ ⲆⲈ ⲚⲈⲤϨⲘⲞⲞⲤ ⲠⲈ ϨⲘ ⲠⲎⲈⲒ.

21 ⲠⲈϪⲈ ⲘⲀⲢⲐⲀ ϬⲈ ⲚⲒⲎⲤⲞⲨⲤ ϪⲈ ⲠϪⲞⲈⲒⲤ ⲈⲚⲈⲔⲘⲠⲈⲒⲘⲀ ⲚⲈⲢⲈ ⲠⲀⲤⲞⲚ ⲚⲀⲘⲞⲨ ⲀⲚ ⲠⲈ.

22 ⲀⲖⲖⲀ ⲦⲈⲚⲞⲨ ⲞⲚ ϮⲤⲞⲞⲨⲚ ϪⲈ ϨⲰⲂ ⲚⲒⲘ ⲈⲦⲔⲚⲀⲀⲒⲦⲒ ⲘⲘⲞⲞⲨ ⲚⲦⲘ ⲠⲚⲞⲨⲦⲈ. ⲠⲚⲞⲨⲦⲈ ⲚⲀⲦⲀⲀⲨ ⲚⲀⲔ.

23 ⲠⲈϪⲈ ⲒⲎⲤⲞⲨⲤ ⲚⲀⲤ. ϪⲈ ⲠⲞⲨⲤⲞⲚ ⲚⲀⲦⲰⲞⲨⲚϤ.

24 ⲠⲈϪⲈ ⲘⲀⲢⲐⲀ ⲚⲀϤ. ϪⲈ ϮⲤⲞⲞⲨⲚ ϪⲈ ϤⲚⲀⲦⲰⲞⲨⲚ ϨⲚ ⲦⲀⲚⲀⲤⲦⲀⲤⲒⲤ ϨⲘ ⲠϨⲀⲈ ⲚϨⲞⲞⲨ.

25 ⲠⲈϪⲈ ⲒⲎⲤⲞⲨⲤ ⲚⲀⲤ ϪⲈ ⲀⲚⲞⲔ ⲠⲈ ⲦⲀⲚⲀⲤⲦⲀⲤⲒⲤ ⲀⲨⲰ ⲠⲰⲚϨ ⲠⲈⲦⲠⲒⲤⲦⲈⲨⲈ ⲈⲢⲞⲈⲒ ⲔⲀⲚ ⲈϤϢⲀⲚⲘⲞⲨ ϤⲚⲀⲰⲚϨ.

26 ⲀⲨⲰ ⲞⲨⲞⲚ ⲚⲒⲘ ⲈⲦⲞⲚϨ ⲈⲦⲠⲒⲤⲦⲈⲨⲈ ⲈⲢⲞⲈⲒ. ⲚϤⲚⲀⲘⲞⲨ ⲀⲚ ϢⲀ ⲈⲚⲈϨ. ⲦⲈⲠⲒⲤⲦⲈⲨⲈ ⲈⲠⲀⲒ.

27 ⲠⲈϪⲀⲤ ⲚⲀϤ. ϪⲈ ⲤⲈ ⲠϪⲞⲈⲒⲤ. ⲀⲚⲞⲔ ϮⲠⲒⲤⲦⲈⲨⲈ ϪⲈ ⲚⲦⲞⲔ ⲠⲈ ⲠⲈⲬⲢⲒⲤⲦⲞⲤ ⲠϢⲎⲢⲈ ⲘⲠⲚⲞⲨⲦⲈ ⲠⲈⲦⲚⲎⲨ ⲈⲠⲔⲞⲤⲘⲞⲤ.

28 ⲀⲨⲰ ⲚⲦⲈⲢⲈⲤϪⲈ ⲚⲀⲒ ⲀⲤⲂⲰⲔ ⲀⲤⲘⲞⲨⲦⲈ ⲈⲘⲀⲢⲒⲀ ⲦⲈⲤⲤⲰⲚⲈ ⲈⲤϪⲰ ⲘⲘⲞⲤ ⲚⲀⲤ ⲚϪⲒⲞⲨⲈ ϪⲈ ⲀⲠⲤⲀϨ ⲈⲒ ⲀⲨⲰ ϤⲘⲞⲨⲦⲈ ⲈⲢⲞ.

29 ⲚⲦⲞⲤ ⲆⲈ ⲚⲦⲈⲢⲈⲤⲤⲰⲦⲘ. ⲀⲤⲦⲰⲞⲨⲚⲤ ϨⲚ ⲞⲨϬⲈⲠⲎ ⲀⲤⲈⲒ ⲈⲂⲞⲖ ϢⲀⲢⲞϤ.

30 ⲒⲎⲤⲞⲨⲤ ⲆⲈ ⲚⲈ ⲘⲠⲀⲦϤⲈⲒ ⲈϨⲞⲨⲚ ⲈⲠϮⲘⲈ ⲀⲖⲖⲀ ⲈⲦⲒ ⲚⲈϤϨⲘ ⲠⲘⲀ ⲈⲚⲦⲀ ⲘⲀⲢⲐⲀ ⲦⲰⲘⲚⲦ ⲈⲢⲞϤ ⲚϨⲎⲦϤ.

31 ⲚⲒⲞⲨⲆⲀⲒ ϬⲈ ⲈⲦϨⲘ ⲠⲎⲒ ⲚⲘⲘⲀⲤ ⲀⲨⲰ ⲈⲦⲤⲞⲖⲤⲖ ⲘⲘⲞⲤ ⲚⲦⲈⲢⲞⲨⲚⲀⲨ ⲈⲘⲀⲢⲒⲀ ϪⲈ ⲀⲤⲦⲰⲞⲨⲚⲤ ϨⲚ ⲞⲨϬⲈⲠⲎ ⲀⲤⲈⲒ ⲈⲂⲞⲖ. ⲀⲨⲞⲨⲀϨⲞⲨ ⲚⲤⲰⲤ ⲈⲨϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲈⲤⲚⲀⲂⲰⲔ ⲈⲂⲞⲖ ⲈⲠⲦⲀⲪⲞⲤ ϪⲈ ⲈⲤⲈⲢⲒⲘⲈ ⲘⲘⲀⲨ.

32 ⲘⲀⲢⲒⲀ ϬⲈ ⲚⲦⲈⲢⲈⲤⲈⲒ ⲈⲂⲞⲖ ⲈⲠⲘⲀ ⲈⲚⲈⲢⲈ ⲒⲎⲤⲞⲨⲤ ⲚϨⲎⲦϤ. ⲀⲤⲚⲞϪⲤ ϨⲀ ⲚⲈϤⲞⲨⲈⲢⲎⲦⲈ ⲈⲤϪⲰ ⲘⲘⲞⲤ ⲚⲀϤ ϪⲈ ⲠϪⲞⲈⲒⲤ ⲈⲚⲈⲔⲘⲠⲈⲈⲒⲘⲀ. ⲚⲈⲢⲈ ⲠⲀⲤⲞⲚ ⲚⲀⲘⲞⲨ ⲀⲚ ⲠⲈ.

33 ⲒⲎⲤⲞⲨⲤ ϬⲈ ⲚⲦⲈⲢⲈϤⲚⲀⲨ ⲈⲢⲞⲤ ⲈⲤⲢⲒⲘⲈ ⲀⲨⲰ ⲚⲒⲞⲨⲆⲀⲒ ⲈⲚⲦⲀⲨⲈⲒ ⲚⲘⲘⲀⲤ ⲈⲨⲢⲒⲘⲈ. ⲀϤϢⲦⲞⲢⲦⲢ ϨⲘ ⲠⲈⲠⲚⲈⲨⲘⲀ ⲚⲐⲈ ⲚⲚⲈⲦⲞⲞⲦ

34 ⲀⲨⲰ ⲠⲈϪⲀϤ ϪⲈ ⲚⲦⲀⲦⲈⲦⲚⲔⲀⲀϤ ⲦⲰⲚ. ⲠⲈϪⲀⲨ ⲚⲀϤ ϪⲈ ⲠϪⲞⲈⲒⲤ ⲀⲘⲞⲨ ⲚⲄⲚⲀⲨ.

35 ⲀϤⲢⲒⲘⲈ ⲚϬⲒ ⲒⲎⲤⲞⲨⲤ.

36 ⲚⲈⲨϪⲰ ϬⲈ ⲘⲘⲞⲤ ⲚϬⲒ ⲚⲒⲞⲨⲆⲀⲒ. ϪⲈ ⲀⲚⲀⲨ ⲈⲐⲈ ⲈⲦϤⲘⲈ ⲘⲘⲞϤ.

37 ϨⲞⲒⲚⲈ ⲆⲈ ⲚϨⲎⲦⲞⲨ ⲠⲈϪⲀⲨ. ϪⲈ ⲠⲀⲒ ⲈⲚⲦⲀϤⲞⲨⲰⲚ ⲚⲂⲂⲀⲖ ⲘⲠⲂⲖⲖⲈ ⲈⲒⲈ ⲚⲈⲘⲘⲚ ϬⲞⲘ ⲘⲘⲞϤ ⲞⲚ ⲠⲈ ⲈⲦⲘⲦⲢⲈ ⲠⲀⲒ ⲘⲞⲨ.

38 ⲒⲎⲤⲞⲨⲤ ϬⲈ ⲞⲚ ⲈϤⲞⲞⲦ ϨⲢⲀⲒ ⲚϨⲎⲦϤ ⲀϤⲈⲒ ⲈⲠⲦⲀⲪⲞⲤ. ⲚⲈ ⲞⲨⲤⲠⲎⲖⲀⲒⲞⲚ ⲆⲈ ⲠⲈ ⲈⲢⲈ ⲞⲨⲰⲚⲈ ϨⲒ ⲢⲰϤ.

39 ⲠⲈϪⲈ ⲒⲎⲤⲞⲨⲤ ϪⲈ ϤⲒ ⲠⲰⲚⲈ ⲘⲘⲀⲨ. ⲠⲈϪⲈ ⲘⲀⲢⲐⲀ ⲚⲀϤ ⲦⲤⲰⲚⲈ ⲘⲠⲈⲚⲦⲀϤⲘⲞⲨ. ϪⲈ ⲠϪⲞⲈⲒⲤ ⲎⲆⲎ ⲀϤⲢⲤⲦⲞⲒ ⲠⲈϤϤⲦⲞⲞⲨ ⲄⲀⲢ ⲠⲈ.

40 ⲠⲈϪⲈ ⲒⲎⲤⲞⲨⲤ ⲚⲀⲤ. ϪⲈ ⲘⲠⲒϪⲞⲞⲤ ⲚⲈ ϪⲈ ⲈⲢϢⲀⲚⲠⲒⲤⲦⲈⲨⲈ ⲦⲈⲚⲀⲚⲀⲨ ⲈⲠⲈⲞⲞⲨ ⲘⲠⲚⲞⲨⲦⲈ.

41 ⲀⲨϤⲒ ⲠⲰⲚⲈ ϬⲈ ⲘⲘⲀⲨ. ⲒⲎⲤⲞⲨⲤ ⲆⲈ ⲀϤϤⲒ ⲚⲈϤⲂⲀⲖ ⲈϨⲢⲀⲒ ⲈⲦⲠⲈ ⲈϤϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲠⲀⲒⲰⲦ ϮϢⲠϨⲘⲞⲦ ⲚⲦⲞⲞⲦⲔ ϪⲈ ⲀⲔⲤⲰⲦⲘ ⲈⲢⲞⲈⲒ.

42 ⲀⲚⲞⲔ ⲆⲈ ⲚⲈⲒⲤⲞⲞⲨⲚ ϪⲈ ⲔⲤⲰⲦⲘ ⲈⲢⲞⲈⲒ ⲚⲞⲨⲞⲒϢ ⲚⲒⲘ. ⲀⲖⲖⲀ ⲚⲦⲀⲒϪⲞⲞⲤ ⲈⲦⲂⲈ ⲠⲘⲎⲎϢⲈ ⲈⲦⲀϨⲈⲢⲀⲦϤ ϪⲈⲔⲀⲀⲤ ⲈⲨⲈⲠⲒⲤⲦⲈⲨⲈ ϪⲈ ⲚⲦⲞⲔ ⲠⲈ ⲚⲦⲀⲔⲦⲚⲚⲞⲞⲨⲦ.

43 ⲀⲨⲰ ⲚⲦⲈⲢⲈϤϪⲈ ⲚⲀⲒ ⲀϤⲀϢⲔⲀⲔ ⲈⲂⲞⲖ ϨⲚ ⲞⲨⲚⲞϬ ⲚⲤⲘⲎ ϪⲈ ⲖⲀⲌⲀⲢⲈ ⲀⲘⲞⲨ ⲈⲂⲞⲖ.

44 ⲀϤⲈⲒ ⲈⲂⲞⲖ ⲚϬⲒ ⲠⲈⲚⲦⲀϤⲘⲞⲨ ⲈϤⲘⲎⲢ ⲚⲚⲈϤⲞⲨⲈⲢⲎⲦⲈ ⲘⲚ ⲚⲈϤϬⲒϪ ϨⲚ ϨⲈⲚⲔⲈⲢⲈⲀ ⲀⲨⲰ ⲈⲢⲈ ⲠⲈϤϨⲞ ⲘⲎⲢ ϨⲚ ⲞⲨⲤⲞⲨⲆⲀⲢⲒⲞⲚ. ⲠⲈϪⲈ ⲒⲎⲤⲞⲨⲤ ⲚⲀⲨ. ϪⲈ ⲂⲞⲖϤ ⲈⲂⲞⲖ ⲚⲦⲈⲦⲚ ⲔⲀⲀϤ ⲚϤⲂⲰⲔ.

45 ⲞⲨⲘⲎⲎϢⲈ ⲆⲈ ⲈⲂⲞⲖ ϨⲚ ⲒⲞⲨⲆⲀⲒ ⲈⲚⲦⲀⲨⲈⲒ ϢⲀ ⲘⲀⲢⲒⲀ ⲚⲦⲈⲢⲞⲨⲚⲀⲨ ⲈⲠⲈⲚⲦⲀϤⲀⲀϤ. ⲀⲨⲠⲒⲤⲦⲈⲨⲈ ⲈⲢⲞϤ.

46 ϨⲞⲒⲚⲈ ⲆⲈ ⲈⲂⲞⲖ ⲚϨⲎⲦⲞⲨ ⲀⲨⲂⲰⲔ ϢⲀ ⲚⲈⲪⲀⲢⲒⲤⲤⲀⲒⲞⲤ ⲀⲨⲦⲀⲘⲞⲞⲨ ⲈⲚⲈⲚⲦⲀ ⲒⲎⲤⲞⲨⲤ ⲀⲀⲨ.

47 ⲚⲀⲢⲬⲒⲈⲢⲈⲨⲤ ϬⲈ ⲘⲚ ⲚⲈⲪⲀⲢⲒⲤⲤⲀⲒⲞⲤ ⲀⲨⲤⲰⲞⲨϨ ⲈϨⲞⲨⲚ ⲘⲠⲤⲨⲚϨⲈⲆⲢⲒⲞⲚ ⲀⲨⲰ ⲠⲈϪⲀⲨ. ϪⲈ ⲞⲨ ⲠⲈⲦⲚⲚⲀⲀⲀϤ ϪⲈ ⲠⲈⲒⲢⲰⲘⲈ ⲢϨⲀϨ ⲘⲘⲀⲒⲚ.

48 ⲈⲚϢⲀⲚⲔⲀⲀϤ ⲚⲦⲈⲒϨⲈ. ⲞⲨⲞⲚ ⲚⲒⲘ ⲚⲀⲠⲒⲤⲦⲈⲨⲈ ⲈⲢⲞϤ ⲀⲨⲰ ⲚⲤⲈⲈⲒ ⲚϬⲒ ⲚⲈϨⲢⲰⲘⲀⲒⲞⲤ ⲚⲤⲈϤⲒ ⲚⲦⲞⲞⲦⲚ ⲘⲠⲈⲚⲘⲀ ⲀⲨⲰ ⲠⲈⲚϨⲈⲐⲚⲞⲤ.

49 ⲞⲨⲀ ⲆⲈ ⲈⲂⲞⲖ ⲚϨⲎⲦⲞⲨ ϪⲈ ⲔⲀⲒⲪⲀⲤ ⲈⲠⲀⲢⲬⲒⲈⲢⲈⲨⲤ ⲠⲈ ⲚⲦⲈⲢⲞⲘⲠⲈ ⲈⲦⲘⲘⲀⲨ ⲠⲈϪⲀϤ ⲚⲀⲨ ϪⲈ ⲚⲦⲰⲦⲚ ⲚⲦⲈⲦⲚ ⲤⲞⲞⲨⲚ ⲀⲚ ⲚⲖⲀⲀⲨ.

50 ⲞⲨⲆⲈ ⲚⲦⲈⲦⲚ ⲖⲞⲄⲒⲌⲈ ⲀⲚ ϪⲈ ⲤⲢⲚⲞϤⲢⲈ ⲚⲀⲚ ϪⲈⲔⲀⲀⲤ ⲈⲢⲈ ⲞⲨⲢⲰⲘⲈ ⲚⲞⲨⲰⲦ ⲘⲞⲨ ϨⲀ ⲠⲖⲀⲞⲤ ⲀⲨⲰ ⲚⲦⲈⲦⲘ ⲠϨⲈⲐⲚⲞⲤ ⲦⲎⲢϤ ϨⲈ ⲈⲂⲞⲖ.

51 ⲚⲦⲀϤϪⲈ ⲠⲀⲒ ⲆⲈ ⲀⲚ ϨⲀⲢⲞϤ ⲘⲘⲀⲨ ⲀⲀϤ ⲀⲖⲖⲀ ⲈⲠⲀⲢⲬⲒⲈⲢⲈⲨⲤ ⲠⲈ ⲚⲦⲈⲢⲞⲘⲠⲈ ⲈⲦⲘⲘⲀⲨ ⲀϤⲠⲢⲞⲪⲎⲦⲈⲨⲈ ϪⲈ ⲚⲈⲢⲈ ⲒⲎⲤⲞⲨⲤ ⲚⲀⲘⲞⲨ ϨⲀ ⲠϨⲈⲐⲚⲞⲤ

52 ⲀⲨⲰ ϨⲀ ⲠϨⲈⲐⲚⲞⲤ ⲀⲚ ⲘⲘⲀⲦⲈ. ⲀⲖⲖⲀ ϪⲈⲔⲀⲀⲤ ⲞⲚ ⲚϢⲎⲢⲈ ⲚⲦⲈ ⲠⲚⲞⲨⲦⲈ ⲈⲦϪⲞⲞⲢⲈ ⲈⲂⲞⲖ ⲈϤⲈⲤⲞⲞⲨϨⲞⲨ ⲈⲨⲘⲀ ⲚⲞⲨⲰⲦ.

53 ϪⲒⲚ ⲠⲈϨⲞⲞⲨ ϬⲈ ⲈⲦⲘⲘⲀⲨ ⲀⲨϪⲒϢⲞϪⲚⲈ ϪⲈⲔⲀⲀⲤ ⲈⲨⲈⲘⲞⲨⲞⲨⲦ ⲘⲘⲞϤ.

54 ⲒⲎⲤⲞⲨⲤ ⲆⲈ ⲚⲈϤⲘⲞⲞϢⲈ ϬⲈ ⲀⲚ ⲠⲈ ⲠⲀⲢⲢⲎⲤⲒⲀ ϨⲚ ⲒⲞⲨⲆⲀⲒ ⲀⲖⲖⲀ ⲀϤⲂⲰⲔ ⲈⲂⲞⲖ ϨⲘ ⲠⲘⲀ ⲈⲦⲘⲘⲀⲨ ⲈⲦⲈⲬⲰⲢⲀ ⲈⲦϨⲎⲚ ⲈⲦⲈⲢⲎⲘⲞⲤ ⲈⲨⲠⲞⲖⲒⲤ ⲈⲨⲘⲞⲨⲦⲈ ⲈⲢⲞⲤ ϪⲈ ⲈⲪⲢⲀⲒⲘ ⲀϤϢⲰⲠⲈ ⲘⲘⲀⲨ ⲘⲚ ⲚⲈϤⲘⲀⲐⲎⲦⲎⲤ.

55 ⲚⲈϤϨⲎⲚ ⲆⲈ ⲈϨⲞⲨⲚ ⲠⲈ ⲚϬⲒ ⲠⲠⲀⲤⲬⲀ ⲚⲒⲞⲨⲆⲀⲒ ⲀⲨⲰ ⲀⲨⲘⲎⲎϢⲈ ⲂⲰⲔ ⲈϨⲢⲀⲒ ⲈⲐⲒⲈⲢⲞⲤⲞⲖⲨⲘⲀ ⲈⲂⲞⲖ ϨⲚ ⲦⲈⲬⲰⲢⲀ ϨⲀ ⲐⲎ ⲘⲠⲠⲀⲤⲬⲀ ϪⲈⲔⲀⲀⲤ ⲈⲨⲈⲦⲂⲂⲞⲞⲨ.

56 ⲚⲈⲨϢⲒⲚⲈ ϬⲈ ⲠⲈ ⲚⲤⲀ ⲒⲎⲤⲞⲨⲤ ⲀⲨⲰ ⲚⲈⲨϪⲰ ⲘⲘⲞⲤ ⲚⲚⲈⲨⲈⲢⲎⲨ ⲈⲨⲀϨⲈⲢⲀⲦⲞⲨ ϨⲘ ⲠⲈⲢⲠⲈ. ϪⲈ ⲞⲨ ⲠⲈⲦⲤⲚⲆⲞ ϬⲒ ⲚⲎⲦⲚ. ϪⲈ ⲚϤⲚⲎⲨ ⲀⲚ ⲈϨⲢⲀⲒ ⲈⲠϢⲀ.

57 ⲚⲀⲢⲬⲒⲈⲢⲈⲨⲤ ⲆⲈ ⲘⲚ ⲚⲈⲪⲀⲢⲒⲤⲤⲀⲒⲞⲤ ⲚⲈⲀⲨϮ ⲚⲞⲨⲈⲚⲦⲞⲖⲎ ⲠⲈ ϪⲈⲔⲀⲀⲤ ⲈⲢϢⲀ ⲞⲨⲀ ⲈⲒⲘⲈ ϪⲈ ⲈϤⲦⲰⲚ. ⲈϤⲈⲦⲀⲘⲞⲞⲨ ϪⲈⲔⲀⲀⲤ ⲈⲨⲈϬⲞⲠϤ.

   

Le texte de la Bible

 

Jean 11

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1 Il y avait un homme malade, Lazare, de Béthanie, village de Marie et de Marthe, sa soeur.

2 C'était cette Marie qui oignit de parfum le Seigneur et qui lui essuya les pieds avec ses cheveux, et c'était son frère Lazare qui était malade.

3 Les soeurs envoyèrent dire à Jésus: Seigneur, voici, celui que tu aimes est malade.

4 Après avoir entendu cela, Jésus dit: Cette maladie n'est point à la mort; mais elle est pour la gloire de Dieu, afin que le Fils de Dieu soit glorifié par elle.

5 Or, Jésus aimait Marthe, et sa soeur, et Lazare.

6 Lors donc qu'il eut appris que Lazare était malade, il resta deux jours encore dans le lieu où il était,

7 et il dit ensuite aux disciples: Retournons en Judée.

8 Les disciples lui dirent: Rabbi, les Juifs tout récemment cherchaient à te lapider, et tu retournes en Judée!

9 Jésus répondit: N'y a-t-il pas douze heures au jour? Si quelqu'un marche pendant le jour, il ne bronche point, parce qu'il voit la lumière de ce monde;

10 mais, si quelqu'un marche pendant la nuit, il bronche, parce que la lumière n'est pas en lui.

11 Après ces paroles, il leur dit: Lazare, notre ami, dort; mais je vais le réveiller.

12 Les disciples lui dirent: Seigneur, s'il dort, il sera guéri.

13 Jésus avait parlé de sa mort, mais ils crurent qu'il parlait de l'assoupissement du sommeil.

14 Alors Jésus leur dit ouvertement: Lazare est mort.

15 Et, à cause de vous, afin que vous croyiez, je me réjouis de ce que je n'étais pas là. Mais allons vers lui.

16 Sur quoi Thomas, appelé Didyme, dit aux autres disciples: Allons aussi, afin de mourir avec lui.

17 Jésus, étant arrivé, trouva que Lazare était déjà depuis quatre jours dans le sépulcre.

18 Et, comme Béthanie était près de Jérusalem, à quinze stades environ,

19 beaucoup de Juifs étaient venus vers Marthe et Marie, pour les consoler de la mort de leur frère.

20 Lorsque Marthe apprit que Jésus arrivait, elle alla au-devant de lui, tandis que Marie se tenait assise à la maison.

21 Marthe dit à Jésus: Seigneur, si tu eusses été ici, mon frère ne serait pas mort.

22 Mais, maintenant même, je sais que tout ce que tu demanderas à Dieu, Dieu te l'accordera.

23 Jésus lui dit: Ton frère ressuscitera.

24 Je sais, lui répondit Marthe, qu'il ressuscitera à la résurrection, au dernier jour.

25 Jésus lui dit: Je suis la résurrection et la vie. Celui qui croit en moi vivra, quand même il serait mort;

26 et quiconque vit et croit en moi ne mourra jamais. Crois-tu cela?

27 Elle lui dit: Oui, Seigneur, je crois que tu es le Christ, le Fils de Dieu, qui devait venir dans le monde.

28 Ayant ainsi parlé, elle s'en alla. Puis elle appela secrètement Marie, sa soeur, et lui dit: Le maître est ici, et il te demande.

29 Dès que Marie eut entendu, elle se leva promptement, et alla vers lui.

30 Car Jésus n'était pas encore entré dans le village, mais il était dans le lieu où Marthe l'avait rencontré.

31 Les Juifs qui étaient avec Marie dans la maison et qui la consolaient, l'ayant vue se lever promptement et sortir, la suivirent, disant: Elle va au sépulcre, pour y pleurer.

32 Lorsque Marie fut arrivée là où était Jésus, et qu'elle le vit, elle tomba à ses pieds, et lui dit: Seigneur, si tu eusses été ici, mon frère ne serait pas mort.

33 Jésus, la voyant pleurer, elle et les Juifs qui étaient venus avec elle, frémit en son esprit, et fut tout ému.

34 Et il dit: Où l'avez-vous mis? Seigneur, lui répondirent-ils, viens et vois.

35 Jésus pleura.

36 Sur quoi les Juifs dirent: Voyez comme il l'aimait.

37 Et quelques-uns d'entre eux dirent: Lui qui a ouvert les yeux de l'aveugle, ne pouvait-il pas faire aussi que cet homme ne mourût point?

38 Jésus frémissant de nouveau en lui-même, se rendit au sépulcre. C'était une grotte, et une pierre était placée devant.

39 Jésus dit: Otez la pierre. Marthe, la soeur du mort, lui dit: Seigneur, il sent déjà, car il y a quatre jours qu'il est là.

40 Jésus lui dit: Ne t'ai-je pas dit que, si tu crois, tu verras la gloire de Dieu?

41 Ils ôtèrent donc la pierre. Et Jésus leva les yeux en haut, et dit: Père, je te rends grâces de ce que tu m'as exaucé.

42 Pour moi, je savais que tu m'exauces toujours; mais j'ai parlé à cause de la foule qui m'entoure, afin qu'ils croient que c'est toi qui m'as envoyé.

43 Ayant dit cela, il cria d'une voix forte: Lazare, sors!

44 Et le mort sortit, les pieds et les mains liés de bandes, et le visage enveloppé d'un linge. Jésus leur dit: Déliez-le, et laissez-le aller.

45 Plusieurs des Juifs qui étaient venus vers Marie, et qui virent ce que fit Jésus, crurent en lui.

46 Mais quelques-uns d'entre eux allèrent trouver les pharisiens, et leur dirent ce que Jésus avait fait.

47 Alors les principaux sacrificateurs et les pharisiens assemblèrent le sanhédrin, et dirent: Que ferons-nous? Car cet homme fait beaucoup de miracles.

48 Si nous le laissons faire, tous croiront en lui, et les Romains viendront détruire et notre ville et notre nation.

49 L'un d'eux, Caïphe, qui était souverain sacrificateur cette année-là, leur dit: Vous n'y entendez rien;

50 vous ne réfléchissez pas qu'il est dans votre intérêt qu'un seul homme meure pour le peuple, et que la nation entière ne périsse pas.

51 Or, il ne dit pas cela de lui-même; mais étant souverain sacrificateur cette année-là, il prophétisa que Jésus devait mourir pour la nation.

52 Et ce n'était pas pour la nation seulement; c'était aussi afin de réunir en un seul corps les enfants de Dieu dispersés.

53 Dès ce jour, ils résolurent de le faire mourir.

54 C'est pourquoi Jésus ne se montra plus ouvertement parmi les Juifs; mais il se retira dans la contrée voisine du désert, dans une ville appelée Ephraïm; et là il demeurait avec ses disciples.

55 La Pâque des Juifs était proche. Et beaucoup de gens du pays montèrent à Jérusalem avant la Pâque, pour se purifier.

56 Ils cherchaient Jésus, et ils se disaient les uns aux autres dans le temple: Que vous en semble? Ne viendra-t-il pas à la fête?

57 Or, les principaux sacrificateurs et les pharisiens avaient donné l'ordre que, si quelqu'un savait où il était, il le déclarât, afin qu'on se saisît de lui.

   

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Arcana Coelestia #3147

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3147. 'And water to wash his feet' means purification there. This is clear from the meaning of 'water to wash' or 'washing with water' as purifying, dealt with below, and from the meaning of 'feet' as natural things, or what amounts to the same, those things that are in the natural man, dealt with in 2162. In the representative Church washing feet with water was a ceremonial act which meant washing away the filth of the natural man. The filth of the natural man is composed of all the things that belong to self-love and love of the world, and when such filth has been washed away goods and truths flow in, for that filth alone is what hinders the influx of good and truth from the Lord.

[2] For good is flowing in constantly from the Lord, but when by way of the internal or spiritual man it reaches the external or natural man it is either perverted there, or turned away, or stifled. But when indeed the things that belong to self-love and love of the world are removed, good is received there, and bears fruit there, since the person now performs the works of charity. This may become clear from many considerations, such as this: When the things that belong to the external or natural man are quiescent - as they are in times of ill-fortune, wretchedness, and sickness - a person instantly starts to become spiritually-minded and to will what is good, and also to perform acts of devotion insofar as he is able. But when that state alters, these things are altered too.

[3] In the Ancient Church 'washings' were signs meaning these things, and in the Jewish Church the same were representations. The reason why in the Ancient Church they were meaningful signs but in the Jewish Church representations was that members of the Ancient Church regarded that custom as some external act of worship. Nor did they believe that they were purified by that kind of washing but by a washing away of the filth of the natural man, which, as has been stated, is composed of the things that belong to self-love and love of the world. But the member of the Jewish Church did believe that he was purified by such washing, for he did not know, and did not wish to know, that the purifying of a person's interior self was meant.

[4] That 'washing' means the washing away of that filth is clear in Isaiah,

Wash yourselves; purify yourselves; remove the evil of your doings from before My eyes; cease to do evil. Isaiah 1:16.

Here it is evident that 'washing themselves' means purifying themselves and removing evils. In the same prophet,

When the Lord will have washed the excrement of the daughters of Zion and washed away the blood of Jerusalem from its midst in a spirit of judgement and in a spirit of purging. Isaiah 4:4.

Here 'washing the excrement of the daughters of Zion and washing away the blood of Jerusalem' stands for purifying from evils and falsities. In Jeremiah,

Wash your heart from wickedness, O Jerusalem, that you may be saved. How long will your iniquitous thoughts lodge within you? Jeremiah 4:14.

[5] In Ezekiel,

I washed you with water, and washed away the blood from upon you, and anointed you with oil. Ezekiel 16:9.

This refers to Jerusalem, which is used here to mean the Ancient Church. 'Washing with water' stands for purifying from falsities, 'washing away the blood' for purging from evils, 'anointing with oil' for filling with good at that time. In David,

Wash me from my iniquity, and cleanse me from my sin. You will purge me with hyssop and I shall be clean; You will wash me, and I shall be whiter than snow. Psalms 51:2, 7.

'Being washed' plainly stands for being purified from evils and derivative falsities.

[6] These were the things that were meant by 'washing' in the Representative Church. For the sake of the representation, when they had been made unclean and needed to be cleansed, people were commanded in that Church to wash the skin, hands, feet, and also their garments. All these meant things that belong to the natural man. Also for the sake of the representation, lavers made of bronze were placed outside the Temple - that is to say, 'the bronze sea and the ten bronze lavers' mentioned in 1 Kings 7:23-29; there was also the bronze laver from which Aaron and his sons were to wash themselves, placed between the Tent of Meeting and the Altar, and so outside the Tent of Meeting, Exodus 30:18-19, 21 - the meaning of which was that only external or natural things needed to be purified. And unless they have been purified, that is, unless things belonging to self-love and love of the world have been removed from them, internal things which belong to love to the Lord and towards the neighbour cannot possibly flow in, as stated above.

[7] To enable these matters to be understood more easily, that is to say, regarding the need for external things to be purified, let good works - or what amounts to the same, the goods of charity, which are at the present day called the fruits of faith, and which, since they are actions, are external - serve to exemplify and illustrate the point: Good works are bad works unless the things belonging to self-love and love of the world are removed. For until these have been removed works, when performed, are good to outward appearance but are inwardly bad. They are inwardly bad because they are done either for the sake of reputation, or for financial gain, or for improvement of one's position, or for reward. They are accordingly either merit-seeking or hypocritical, for the things that belong to self-love and love of the world cause those works to be such. But when indeed these evils are removed, works become good, and are the goods of charity. That is to say, they are done regardless of self, the world, reputation, or reward, and so are not merit-seeking or hypocritical, because in that case celestial love and spiritual love flow from the Lord into those works and cause them to be love and charity in action. And at the same time the Lord also purifies the natural or external man by means of those things and orders it so that that man receives correspondingly the celestial and spiritual things that flow in.

[8] This becomes quite clear from what the Lord taught when He washed the disciples' feet: In John,

He came to Simon Peter, who said to Him, Lord, do You wash my feet? Jesus answered and said to him, What I am doing you do not know now, but you will know afterwards. Peter said to Him, You will never wash my feet. Jesus answered him, If I do not wash you, you have no part with Me. Simon Peter said to Him, Lord, not my feet only, but also my hands and head! Jesus said to him, He who is washed has no need except that his feet be washed, but is clean all over. Now you are clean, but not all of you. John 13:4-17.

'He who is washed has no need except that his feet be washed' means that anyone who has been reformed needs to be cleansed only in regard to natural things, that is, to have evils and falsities removed from them. For when that happens all is ordered by the influx of spiritual things from the Lord. Furthermore 'feet-washing' was an act of charity, meaning that one ought not to dwell on the evils of another person. It was also an act of humility, meaning the cleansing of another from evils, like filth from the body, as also becomes clear from the Lord's words in verses 12-17 of that chapter in John, and also in Luke 7:37-38, 44, 46; John 11:2; 1 Samuel 25:41.

[9] Anyone may see that washing himself does not purify a person from evils and falsities, only from the filth that clings to him. Yet because it belonged among the religious observances commanded in the Church it follows that it embodies some special idea, namely spiritual washing, which is purification from the filth that clings to man inwardly. Members of that Church therefore who knew these things and thought of purification of the heart, that is, the removal of the evils of self-love and love of the world from the natural man, and tried to achieve it with utmost zeal, practiced ritual washing as an external act of worship, as commanded. But among those who did not know and did not wish to know those things but who supposed that the mere ritual act of washing garments, skin, hands, and feet would purify them, and who supposed that provided they performed such rituals they would be allowed to continue leading lives of avarice, hatred, revenge, mercilessness, and cruelty - all of which constitute spiritual filth - the performance of the ritual was idolatrous. Nevertheless by means of that ritual they were still able to represent, and by means of the representation to display, some vestige of a Church, by means of which heaven was in a way joined to mankind prior to the Lord's Coming. But that conjunction was such that heaven had little or no influence at all on the member of that Church.

[10] The Jews and Israelites were such that they did not think at all of the internal man, nor did they wish to know anything about the same. Thus they knew absolutely nothing about the celestial and spiritual things which belong to the life after death. Nevertheless to prevent the end of all communication with heaven and so with the Lord, they were bound to the performance of external observances by which internal things were meant. All their captivities and plagues were in general to the end that external observances might be duly carried out for the sake of the representation. It was for this reason that the following laws were given:

Moses was to wash Aaron and his sons with water at the tent door, to sanctify them. Exodus 29:4; 40:12; Leviticus 8:6.

Aaron and his sons were to wash their hands and feet before entering the Tent of Meeting and approaching the Altar to minister, lest they died. This was to them a statute for ever. Exodus 30:18-21; 40:30-31.

Before putting on his vestments Aaron was to wash his flesh. Leviticus 16:4, 24.

Levites were to be purified by sprinkling the water of expiation over them, passing a razor over their flesh, and washing their clothes - then they were pure. Numbers 8:6-7.

Anyone who ate the carcass of a clean animal, 1 or that which had been torn to pieces, was to wash his clothes and bathe himself with water, and if he did not wash himself and bathe his flesh he would bear his iniquity. Leviticus 17:15-16.

Anyone who touched the bed of a person who had a discharge, or sat on a vessel on which that person had sat, and anyone who touched that person's flesh was to wash his clothes and to bathe himself with water, and be unclean until the evening. Leviticus 15:5-7, 10-12 and following verses.

The person who sent the goat away to Azazel was to wash his flesh. Leviticus 16:26.

When a leper was to be cleansed he was to wash his clothes, shave off all his hair, wash himself in water, and then he would be clean. Leviticus 14:8-9.

Even vessels themselves which had become unclean through contact with unclean persons were made to go through water and be unclean until the evening. Leviticus 11:32.

From all these laws it may be seen that nobody was made clean or pure internally through ritual washing, but that such a person merely represented him who was pure or spiritually clean, for the reason stated above. The Lord teaches the same quite explicitly in Matthew 15:1-20; Mark 7:1-23.

Notes de bas de page:

1. i.e. an animal that had not been slaughtered but had died naturally

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