Étude Biblique pour le Nouveau Christianisme

Le texte de la Bible

 

John 11

Étudier

   

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.

   

Des oeuvres de Swedenborg

 

Sacred Scripture #40

Étudier ce passage

  
/ 118  
  

40. To a considerable extent, the truths of the literal meaning of the Word are not bare truths but are semblances of truth; like similes and comparisons, they are drawn from the kinds of things that are in the physical world and are therefore adapted and fitted to the comprehension of uneducated people and children. Since they are correspondences, though, they are receptacles and dwelling places for genuine truth, like containers that gather in and hold something the way a crystal goblet holds a fine wine, or a silver plate holds gourmet food. They are like garments that serve as clothing, whether swaddling clothes for babies or attractive dresses for young women. They are also like the information in the earthly mind that comprehends within itself the perceptions of the spiritual self and its affection for truth.

The actual bare truths that are gathered in, contained, clothed, and comprehended are in the Word’s spiritual meaning; and the bare goodness is in its heavenly meaning.

[2] However, this needs illustrations from the Word. Jesus said,

Woe to you, scribes and Pharisees, because you cleanse the outside of the cup and the plate, but inside they are full of extortion and excess. Blind Pharisee, cleanse the inside of the cup and the plate first, so that the outside of them may be clean as well. (Matthew 23:25-26)

The Lord said this using terms from the outermost level, which serve as containers. He said “the cup and the plate”- the cup meaning wine and the wine meaning the truth contained in the Word, the plate meaning food and the food meaning the goodness contained in the Word. Cleansing the inside of the cup and the plate means purifying what lies within us, matters of our will and thought and therefore of our love and faith, by means of the Word. The outside becoming clean by cleansing the inside means the consequent purification of our outer selves - our actions and speech, that is, since these have their essence from what lies within.

[3] Again, Jesus said,

There was a certain rich man who was clothed in purple and fine linen and indulged himself in glorious feasting every day; and there was a poor man named Lazarus, full of sores, who was laid on his doorstep. (Luke 16:19-20)

Here too the Lord was speaking in earthly terms that were correspondences and that contained spiritual realities. The rich man means the Jewish people, who are called “rich” because they have the Word, in which there is spiritual wealth. The purple and fine linen of his clothing means what is good and true in the Word, the purple meaning what is good in it, and the fine linen what is true. Indulging in glorious feasting every day means a delight in owning and reading it. The poor man Lazarus means the Gentiles who did not have the Word. Their being scorned and rejected by the Jews is meant by Lazarus being full of sores and laid on the rich man’s doorstep.

[4] The reason Lazarus means Gentiles is that the Lord loved Gentiles the way the Lord loved Lazarus, whom he raised from the dead (John 11:3, 5, 36). He called Lazarus his friend (John 11:11) and Lazarus reclined with him at meals (John 12:2).

We can see from these two passages that the true and good statements of the literal meaning of the Word are like containers and clothing for the bare truths and goodness that lie hidden in the spiritual and heavenly meaning of the Word.

  
/ 118  
  

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

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org