La Bibbia

 

Matthew 9

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1 Og han gik om Bord i et Skib og for over og kom til sin egen By.

2 Og se, de bare til ham en værkbruden, som lå en Seng; og da Jesus så deres Tro, sagde han til den værkbrudne: "Søn! vær frimodig, dine Synder forlades dig."

3 Og se, nogle af de skriftkloge sagde ved sig selv: "Denne taler bespotteligt."

4 Og da Jesus så deres Tanker, sagde han: "Hvorfor tænke I ondt i eders Hjerter?

5 Thi hvilket er lettest at sige: Dine Synder forlades dig, eller at sige: Stå op og ?

6 Men for at I skulle vide, at Menneskesønnen har Magt Jorden til at forlade Synder," da siger han til den værkbrudne: "Stå op, og tag din Seng, og gå til dit Hus!"

7 Og han stod op og gik bort til sit Hus.

8 Men da Skarerne så det, frygtede de og priste Gud, som havde givet Menneskene en sådan Magt.

9 Og da Jesus gik videre derfra, så han en Mand, som hed Matthæus, sidde ved Toldboden; og han siger til ham: "Følg mig!" Og han stod op og fulgte ham.

10 Og det skete, da han sad til Bords i Huset, se, da kom der mange Toldere og Syndere og sade til Bords med Jesus og hans Disciple.

11 Og da Farisæerne så det, sagde de til hans Disciple: "Hvorfor spiser eders Mester med Toldere og Syndere?"

12 Men da Jesus hørte det, sagde han: "De raske trænge ikke til Læge, men de syge.

13 Men går hen og lærer, hvad det vil sige: Jeg har Lyst til Barmhjertighed og ikke til Offer; thi jeg er ikke kommen for at kalde retfærdige, men Syndere,"

14 Da komme Johannes's Disciple til ham og sige: "Hvorfor faste vi og Farisæerne meget, men dine Disciple faste ikke?"

15 Og Jesus sagde til dem: "Kunne Brudesvendene sørge, så længe Brudgommen er hos dem? Men der skal komme Dage, da Brudgommen bliver tagen fra dem, og da skulle de faste.

16 Men ingen sætter en Lap af uvalket Klæde et gammelt Klædebon; thi Lappen river Klædebonnet itu, og der bliver et værre Hul.

17 Man kommer heller ikke ung Vin på gamle Læderflasker, ellers sprænges Læderflaskerne, og Vinen spildes, og Læderflaskerne ødelægges; men man kommer ung Vin på nye Læderflasker, så blive begge Dele bevarede."

18 Medens han talte dette til dem, se, da kom der en Forstander og faldt ned for ham og sagde: "Min Datter er lige nu død; men kom og læg din Hånd hende, så bliver hun levende."

19 Og Jesus stod op og fulgte ham med sine Disciple.

20 Og se, en Kvinde, som havde haft Blodflod i tolv År, trådte hen bagfra og rørte ved Fligen af hans Klædebon;

21 thi hun sagde ved sig selv: "Dersom jeg blot rører ved hans Klædebon, bliver jeg frelst."

22 Men Jesus vendte sig om, og da han så hende, sagde han: "Datter! vær frimodig, din Tro har frelst dig." Og Kvinden blev frelst fra den samme Time.

23 Og da Jesus kom til Forstanderens Hus og så Fløjtespillerne og Hoben, som larmede, sagde han:

24 "Gå bort, thi Pigen er ikke død, men hun sover." Og de lo ad ham.

25 Men da Hoben var dreven ud, gik han ind og tog hende ved Hånden; og Pigen stod op.

26 Og ygtet herom kom ud i hele den Egn.

27 Og da Jesus gik bort derfra, fulgte der ham to blinde, som råbte og sagde: "Forbarm dig over os, du Davids Søn!"

28 Men da han kom ind i Huset, gik de blinde til ham; og Jesus siger til dem: "Tro I, at jeg kan gøre dette?"De siger til ham:"Ja,Herre!"

29 Da rørte han ved deres Øjne og sagde: "Det ske eder efter eders Tro!"

30 Og deres Øjne bleve åbnede. Og Jesus bød dem strengt og sagde: "Ser til, lad ingen få det at vide."

31 Men de gik ud og udbredte ygtet om ham i hele den Egn.

32 Men da disse gik ud, se, da førte de til ham et stumt Menneske, som var besat.

33 Og da den onde Ånd var uddreven, talte den stumme. Og Skarerne forundrede sig og sagde: "Aldrig er sådant set i Israel."

34 Men Farisæerne sagde: "Ved de onde Ånders Fyrste uddriver han de onde Ånder."

35 Og Jesus gik omkring i alle Byerne og Landsbyerne, lærte i deres Synagoger og prædikede igets Evangelium og helbredte enhver Sygdom og enhver Skrøbelighed.

36 Men da han så Skarerne, ynkedes han inderligt over dem; thi de vare vanrøgtede og forkomne som Får, der ikke have Hyrde.

37 Da siger han til sine Disciple: "Høsten er stor, men Arbejderne ere få;

38 beder derfor Høstens Herre om, at han vil sende Arbejdere ud til sin Høst."

   


The Project Gutenberg Association at Carnegie Mellon University

Dalle opere di Swedenborg

 

Arcana Coelestia #2372

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2372. 'And will he surely judge?' means, Will they teach us? This is clear from the meaning of 'judging' as teaching. 'Righteousness' has reference to the practice of good, but 'judgement' to instruction in truth, as shown in 2235. Consequently 'judging' in the internal sense means instructing or teaching. Teaching truth is the same as teaching what is good since all truth looks to good.

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

Dalle opere di Swedenborg

 

Arcana Coelestia #1937

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1937. That 'humble yourself beneath her hands' means that it ought by self-compulsion to place itself under the controlling power of that interior truth is clear without explanation. In the original language 'humbling oneself' is expressed by means of a word which means to fling down. That 'flinging oneself down' in the internal sense is compelling oneself becomes clear from very many places in the Word, the meaning of which will be dealt with later on. The need for the individual to compel himself to do good, to obey what the Lord has commanded, and to utter truths, meant by 'humbling herself beneath her mistress's hands', that is, submitting oneself beneath the controlling power of Divine good and truth, comprehends more arcana within itself than can be explained briefly.

[2] There are certain spirits who during their lifetime, having heard that all good originated in the Lord and that man was unable from himself to perform any good at all, had for these reasons held to a principle of not compelling themselves in anything and of remaining utterly passive; for they had supposed that, what they had heard being true, any effort at all made by them was totally ineffectual. They had therefore waited for immediate influx into the effort of their will and had not compelled themselves to do anything good. Indeed when anything evil had crept in, since they did not feel from within any resistance to it, they had gone so far as to abandon themselves to it, imagining that it was permissible to do so. But those spirits are such that they do not possess so to speak any selfhood, and so do not possess any mind of their own, and are therefore among the more useless; for they suffer themselves to be led just as much by the evil as by the good, and suffer much from the evil.

[3] But those who have practiced self-compulsion and set themselves against evil and falsity - even though at first they had imagined that they did so of themselves, or by their own power, but had after that been enlightened to the effect that their effort originated in the Lord, even the smallest of all the impulses of that effort - in the next life cannot be led by evil spirits, but are among the blessed. This shows that a person ought to compel himself to do what is good and to speak what is true. The arcanum Lying within this is that in so doing a person has a heavenly proprium bestowed on him from the Lord. This heavenly proprium is formed within the effort of his thought; but if he does not maintain that effort through self-compulsion - as this appears to be the way it is maintained - he does not by any means do so by abstaining from self-compulsion.

[4] To make this matter clearer let it be said that within all compulsion towards what is good a certain freedom exists, which is not recognized as freedom while a person is exercising self-compulsion, but is nevertheless inwardly present. Take for example one who is willing to risk death for the sake of some particular end, or one who is willing to endure physical pain for the sake of his health. There is a willingness and so a certain freedom in those actions, though while he is taking risks or suffering pain these remove any feeling of willingness or freedom. So also with those who compel themselves to do what is good. Present within them there is a willingness and thus freedom, which is the source of and the reason for their self-compulsion. That is to say, they compel themselves for the reason that they may obey the things which the Lord has commanded and that their souls may become saved after death; and within these a still greater reason is present, though the person himself is not aware of it, namely the Lord's kingdom, and indeed the Lord Himself.

[5] This applies most of all in times of temptation. In these, when a person practices self-compulsion and sets himself against the evil and falsity that are implanted and prompted by evil spirits, more freedom is present than there would ever be in any state outside those times of temptation, though the person cannot comprehend it then. It is an interior freedom, which produces in him the will to subdue evil and which is great enough to match the power and might of the evil assailing him; otherwise he would not be able to fight at all. This freedom comes from the Lord who implants it in his conscience and by means of it causes him to overcome evil as though he did so from his own proprium. By means of that freedom the person receives a proprium into which the Lord is able to exert good. Without a proprium acquired, that is, conferred, by means of freedom, no one can possibly be reformed, since he is unable to receive a new will, which is conscience. The freedom so conferred is the actual plane into which the influx of good and truth from the Lord passes. Consequently people who in times of temptation do not put up any resistance from that will or freedom conferred on them go under.

[6] Present in all freedom is a person's life, because present there is his love. Whatever a person does from love appears to him as freedom. But within that freedom, when the person practices self-compulsion, setting himself against evil and falsity and doing what is good, heavenly love is present which the Lord instills at that time and by means of which He creates that person's proprium. It is the Lord's will therefore that this proprium should appear to the person to be his own, though in fact it is not. This proprium which a person receives in this manner during his lifetime by means, as it seems, of compulsion, the Lord replenishes in the next life with limitless forms of delight and happiness. Such people are also by degrees enlightened, or rather are confirmed, in the truth that their self-compulsion has not commenced at all in themselves but that even the smallest of all the impulses of their will has been received from the Lord. They are also led to see that the reason why their compulsion had appeared to commence in themselves was that the Lord might give them a new will as their own, and in this way the life belonging to heavenly love might be imparted to them as their own. Indeed the Lord's will is to share with everyone that which is His, thus that which is heavenly, so that it may appear to be that person's and to be within him, though in fact it is not his. A proprium such as this exists with angels, and insofar as they accept the truth that everything good and true comes from the Lord the delight and happiness belonging to such a proprium exist with them.

[7] People however who despise and reject everything good and true and who are unwilling to believe anything that conflicts with their evil desires and their reasonings are unable to compel themselves and so are unable to receive this proprium imparted to conscience, that is, to receive a new will. From what has been stated above it is also evident that self-compulsion is not the same as being compelled, for no good ever results from being compelled, as when one person is being compelled by another to do good. What is being discussed here is self-compulsion which is the product of a certain freedom unknown to the individual, for the Lord is never the source of any compulsion. From this comes the universal law that everything good and true is implanted in freedom. Otherwise the ground never becomes receptive and able to foster what is good; indeed there is no ground for the seed to grow in.

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