बाइबल

 

Matthieu 12

पढाई करना

   

1 En ce temps-là Jésus allait par des blés un jour de Sabbat, et ses Disciples ayant faim se mirent à arracher des épis, et à les manger.

2 Et les Pharisiens voyant cela, lui dirent : voilà, tes Disciples font une chose qu'il n'est pas permis de faire le jour du Sabbat.

3 Mais il leur dit : n'avez-vous point lu ce que fit David quand il eut faim, lui et ceux qui étaient avec lui?

4 Comment il entra dans la maison de Dieu, et mangea les pains de proposition, lesquels il ne lui était pas permis de manger, ni à ceux qui étaient avec lui, mais aux Sacrificateurs seulement?

5 Ou n'avez-vous point lu dans la Loi, qu'aux jours du Sabbat les Sacrificateurs violent le Sabbat dans le Temple, et ils n'en sont point coupables?

6 Or je vous dis, qu'il y a ici [quelqu'un qui est] plus grand que le Temple.

7 Mais si vous saviez ce que signifient ces paroles : je veux miséricorde, et non pas sacrifice, vous n'auriez pas condamné ceux qui ne sont point coupables.

8 Car le Fils de l'homme est Seigneur même du Sabbat.

9 Puis étant parti de là, il vint dans leur Synagogue.

10 Et voici, il y avait là un homme qui avait une main sèche, et pour [avoir sujet de] l'accuser ils l'interrogèrent, en disant : est-il permis de guérir aux jours du Sabbat?

11 Et il leur dit : qui sera celui d'entre vous s'il a une brebis, et qu'elle vienne à tomber dans une fosse le jour du Sabbat, qui ne la prenne, et ne la relève?

12 Or combien vaut mieux un homme qu'une brebis? il est donc permis de faire du bien les jours du Sabbat.

13 Alors il dit à cet homme : étends ta main; il l'étendit, et elle fut rendue saine comme l'autre.

14 Or les Pharisiens étant sortis consultèrent contre lui comment ils feraient pour le perdre.

15 Mais Jésus connaissant cela, partit de là, et de grandes troupes le suivirent, et il les guérit tous.

16 Et il leur défendit avec menaces de le donner à connaître;

17 Afin que fût accompli ce dont il avait été parlé par Esaïe le Prophète, disant :

18 Voici mon serviteur que j'ai élu, mon bien-aimé, qui est l'objet de mon amour, je mettrai mon Esprit en lui, et il annoncera le jugement aux nations.

19 Il ne contestera point, il ne criera point, et personne n'entendra sa voix dans les rues.

20 Il ne brisera point le roseau cassé, et n'éteindra point le lumignon qui fume, jusqu'à ce qu'il ait fait triompher la justice.

21 Et les nations espéreront en son nom.

22 Alors il lui fut présenté un homme tourmenté d'un démon, aveugle, et muet, et il le guérit; de sorte que celui qui avait été aveugle et muet, parlait et voyait.

23 Et toutes les troupes en furent étonnées, et elles disaient : celui-ci n'est-il pas le Fils de David?

24 Mais les Pharisiens ayant entendu cela, disaient : celui-ci ne chasse les démons que par Béelzébul, prince des démons.

25 Mais Jésus connaissant leurs pensées, leur dit : tout Royaume divisé contre soi-même sera réduit en désert; et toute ville, ou maison, divisée contre soi-même ne subsistera point.

26 Or si Satan jette Satan dehors, il est divisé contre soi-même; comment donc son Royaume subsistera-t-il?

27 Et si je chasse les démons par Béelzébul, par qui vos fils les chassent-ils? c'est pourquoi ils seront eux-mêmes vos juges.

28 Mais si je chasse les démons par l'Esprit de Dieu, certes le Royaume de Dieu est venu jusqu'à vous.

29 Ou, comment quelqu'un pourra-t-il entrer dans la maison d'un homme fort, et piller son bien, si premièrement il n'a lié l'homme fort? et alors il pillera sa maison.

30 Celui qui n'est point avec moi, est contre moi; et celui qui n'assemble point avec moi, il disperse.

31 C'est pourquoi je vous dis, que tout péché et tout blasphème sera pardonné aux hommes; mais le blasphème contre l'Esprit ne leur sera point pardonné.

32 Et si quelqu'un a parlé contre le Fils de l'homme, il lui sera pardonné; mais si quelqu'un a parlé contre le Saint-Esprit, il ne lui sera pardonné ni en ce siècle, ni en celui qui est à venir.

33 Ou faites l'arbre bon, et son fruit [sera] bon; ou faites l'arbre mauvais, et son fruit [sera] mauvais : car l'arbre est connu par le fruit.

34 Race de vipères, comment pourriez-vous parler bien, étant méchants? car de l'abondance du cœur la bouche parle.

35 L'homme de bien tire de bonnes choses, du bon trésor de son cœur; et l'homme méchant tire de mauvaises choses du mauvais trésor [de son cœur].

36 Or je vous dis, que les hommes rendront compte au jour du jugement, de toute parole oiseuse qu'ils auront dite.

37 Car tu seras justifié par tes paroles, et tu seras condamné par tes paroles.

38 Alors quelques-uns des Scribes et des Pharisiens lui dirent : Maître, nous voudrions bien te voir faire quelque miracle.

39 Mais il leur répondit, et dit : la nation méchante et adultère recherche un miracle, mais il ne lui sera point donné d'autre miracle que celui de Jonas le Prophète.

40 Car comme Jonas fut dans le ventre de la baleine trois jours et trois nuits, ainsi le Fils de l'homme sera dans le sein de la terre trois jours et trois nuits.

41 Les Ninivites se lèveront au [jour du] jugement contre cette nation, et la condamneront, parce qu'ils se sont repentis à la prédication de Jonas; et voici, il y a ici plus que Jonas.

42 La Reine du Midi se lèvera au [jour du] jugement contre cette nation, et la condamnera, parce qu'elle vint du bout de la terre pour entendre la sagesse de Salomon; et voici, il y a ici plus que Salomon.

43 Or quand l'esprit immonde est sorti d'un homme, il va par des lieux secs, cherchant du repos, mais il n'en trouve point.

44 Et alors il dit : je retournerai dans ma maison, d'où je suis sorti; et quand il y est venu, il la trouve vide, balayée et parée.

45 Puis il s'en va, et prend avec soi sept autres esprits plus méchants que lui, qui y étant entrés, habitent là; et ainsi la fin de cet homme est pire que le commencement; il en arrivera de même à cette nation perverse.

46 Et comme il parlait encore aux troupes, voici, sa mère et ses frères étaient dehors cherchant de lui parler.

47 Et quelqu'un lui dit : voilà, ta mère et tes frères sont là dehors, qui cherchent de te parler.

48 Mais il répondit à celui qui lui avait dit cela : qui est ma mère, et qui sont mes frères?

49 Et étendant sa main sur ses Disciples, il dit : voici ma mère et mes frères.

50 Car quiconque fera la volonté de mon Père qui est aux cieux, celui-là est mon frère, et ma sœur, et ma mère.

   

स्वीडनबॉर्ग के कार्यों से

 

Arcana Coelestia #9295

इस मार्ग का अध्ययन करें

  
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9295. This second feast, which was called 'the feast of the harvest of the firstfruits of works', also 'of the firstfruits of wheat' as well as 'the feast of weeks', means the planting of truth in good. This is clear from the establishment of it, spoken of in Moses as follows,

Say to the children of Israel, When you have come into the land which I am giving you, and you reap its harvest, you shall bring a sheaf of the firstfruits of your harvest to the priest, who shall wave the sheaf before Jehovah, so that you may be acceptable; on the day after the sabbath the priest shall wave it. And you shall offer on that day a he-lamb 1 as a burnt offering, also a minchah and a drink-offering. But you shall not eat bread or parched ears or green ones until that very day. After this you shall count for yourselves from the day after the sabbath, from the day you bring the sheaf of the wave-offering, seven sabbaths shall there be complete. Until the day after the seventh sabbath you shall count fifty days, and offer a new gift to Jehovah. You shall bring from your dwellings the bread of the wave-offering; it shall be baked with yeast, as firstfruits to Jehovah. Besides the bread you shall offer seven lambs, one young bull, and two rams, as a burnt offering, together with their minchah and drink-offering. Leviticus 23:10-21; Deuteronomy 16:9-12.

[2] No one can know what the meaning is of these details except from their internal sense. In that sense the seeds which are sown in the field are truths of faith which are planted in good. Harvest means their growing ripe when forms of good develop from them; for wheat and barley are forms of good, and ears containing them are truths accordingly linked to good. A sheaf is an ordered sequence and bringing together of such truths; for the truths have been arranged into sheaf-like groups. Waving means giving life to, for truths with a person are not living ones until they are rooted in good. The priest who waved the sheaf, that is, who gave life to forms of the good of truth, represented the Lord; for He is the Source of life in its entirety. Doing this on the day after the sabbath meant the holiness of goodness and truth joined together. Their not being permitted before then to eat bread, parched ears, or green ones meant not making the life of good their own before then, bread being the good of love, parched ears the good of charity, green ones the good of truth, and eating making one's own. The requirement that from then seven sabbaths were to be counted until the feast, which therefore was held on the fiftieth day, meant a complete planting of truth in good until the first phase of a new state. Bread made with yeast which was offered then meant good not as yet completely purified. The waving of it meant giving it life. The burnt offering of the lambs, young bull, and rams, together with minchah and drink-offerings meant worship of the Lord that has all the essential characteristics of that good. These are the things that are meant by this feast and what happened then. And from all this it is evident that a second state in deliverance from damnation was meant, which was a state when truth was planted in good.

[3] Since this feast was called the feast of the firstfruits of harvest one needs to know what 'harvest' means in the Word. In a broad sense 'the field' that contains the harvest means the whole human race or the whole world, in a less broad sense the Church, in a narrower sense a member of the Church, and in an even narrower sense the good present in a member of the Church since this good receives the truths of faith as the field receives seeds. From the meaning of 'the field' it is evident what 'harvest' means. That is to say, in the broadest sense it means the state of the whole human race in respect of its reception of good through truth, in a less broad sense the state of the Church in respect of the reception of the truths of faith in good, in a narrower sense the state of a member of the Church in respect of that reception, and in a still narrower sense the state of good in respect of the reception of truth, and so the planting of truth in good.

[4] All this shows what 'harvest' means in the following places, as in Matthew,

He who sows the good seed is the Son of Man; the field is the world; the seed is the sons of the kingdom; the tares are the sons of the kingdom of the evil one; 2 the enemy who sows them is the devil; but the harvest is the close of the age, while the harvesters are the angels. Matthew 13:37-39.

'The good seed' is the truths of faith received from the Lord; 'the Son of Man' is the Lord in respect of the Church's truths; 'the world' which 'the field' stands for is the entire human race; 'the sons of the kingdom' whom 'the seed' stands for are the Church's truths of faith; 'the sons of the kingdom of the evil one' whom 'the tares' stand for are the Church's falsities of faith; 'the devil' whom 'the enemy' stands for and who sows them is hell; 'the close of the age' which 'the harvest' stands for is the final state of the Church in respect of the reception of the truths of faith in good; and 'the angels' whom 'the harvesters' stand for are truths from the Lord. That such things are meant by those words spoken by the Lord may be recognized from their internal sense indicated throughout this explanation of them. All this also shows the manner in which the Lord spoke when He was in the world, namely by the use of images that carried a spiritual meaning, and the reason why He did so was in order that the Word might exist not only for the world but also for heaven.

[5] In Revelation,

An angel came out of the temple, crying with a loud voice to him who sat on the cloud, Thrust in 3 your sickle and reap, for the hour of harvesting has come for you; for the harvest of the earth has become dry. The one sitting on the cloud therefore thrust 4 his sickle into the earth, and the earth was harvested. Revelation 14:15-16.

'The harvest' here also stands for the final state of the Church in respect of the reception of the truths of faith in good. In Joel,

The priests have been mourning, the ministers of Jehovah. The field has been devastated, the land has been mourning because the grain has been laid waste, the new wine has failed, the oil languishes. Farmers have been put to shame, vinedressers have wailed over the wheat and over the barley, for the reason that the harvest of the field has perished. Joel 1:9-11.

This describes the ruination of the Church in respect of truths of faith and forms of the good of charity by means of such things as belong to the field, vineyard, and olive-grove. The Church itself is 'the field', and its final state, which the Lord called 'the close of the age', is 'the harvest'.

[6] In the same prophet,

Send out the sickle, for the harvest is ripe. Come, go down, for the winepress is full, the vats overflow - for great is their wickedness. Joel 3:13.

Here also 'the harvest' means the close of the age or final state of a Church laid waste. In Jeremiah,

Cut off the sower from Babel, and the one handling the sickle in the time of harvest. Jeremiah 50:16.

In the same prophet,

The daughter of Babel is like a threshing-floor; it is time to thresh her. Only a little while, and the time of harvest comes [to her]. Jeremiah 51:33.

'The time of harvest' stands for the final state of the Church there.

[7] In Isaiah,

Wail, O ships of Tarshish! For Tyre has been laid waste, so that there is no house nor anyone to go in. The inhabitants of the island are silent, O merchant of Sidon passing over the sea; they have replenished you. And through the great waters the seed of Shihor is the harvest of the Nile, her produce, to be the merchandise of nations. Isaiah 23:1-3.

The holy things of the Church that are described in these verses cannot be known to anyone except from the internal sense. Everyone knows that the holy things of heaven and of the Church are present throughout the Word, and that for this reason the Word is holy. The literal sense of those verses describes things connected with the commerce of Tyre and Sidon, but without a holy and more internal sense those descriptions are not holy. What their meaning is in this more internal sense is evident if they are brought to the surface. 'Ships of Tarshish' are doctrinal teachings about truth and good; 'Tyre and Sidon' are cognitions or knowledge of goodness and truth; 'no house, so that there is not anyone to go in' means that there is no longer any good in which truth can be planted; 'the inhabitants of the island who are silent' are more remote forms of good; 'the seed of Shihor' is true factual knowledge; and 'the harvest of the Nile, her produce' is good resulting from that knowledge, outside the Church.

फुटनोट:

1. literally, son of a lamb

2. The Latin means the sons of that of the evil one. Swedenborg derives this wording from the Latin Bible of Sebastian Schmidt. The Greek means simply the sons of the evil one.

3. literally, Send

4. literally, sent

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