聖書

 

Matthew 6

勉強

   

1 Beguirauçue çuen elemosyná eztaguiçuen guiçonén aitzinean heçaz ikus çaiteztençát: ezpere sariric eztuçue vkanen çuen Aita ceruètan dena baithan.

2 Bada elemosyna eguiten duanean, ezteçála trompettá io eraci eure aitzinean, hypocritéc eguiten duten beçala synagoguetan eta carriquetan, guiçonéz estima ditecençát: eguiaz diotsuet recebitzen dutela bere saria.

3 Baina hic elemosyna eguiten duanean, ezalbeilequi hire ezquerrac, cer eguiten duen hire escuinac.

4 Hire elemosyná secretuan dençat: eta eure Aita secretuan dacussanac, rendaturen drauc aguerrian.

5 Eta othoitz eguiten duanean, ezaicela hypocritác beçala: hæy laket ciayec congregationetan eta carrica cantoinetan çutic daudela othoitz eguitea, guiçonéz ikus ditecençat: eguiaz erraiten drauçuet ecen recebitzen dutela bere saria.

6 Baina othoitz eguiten duanean, sar adi eure gamberatchoan, eta eure borthá ertsiric, othoitz eguióc eure Aita secretuan denari: eta eure Aita secretuan dacussanac rendaturen drauc aguerrian.

7 Bada othoitz eguiten duçuenean, ezteçaçuela anhitz edas Paganoéc beçala: ecen vste dute bere anhitz edasteaz ençunen diradela.

8 Etzaretela beraz hetarát irudi: ecen badaqui çuen Aitac ceren behar çareten, esca çaquizquioten baino lehen.

9 Hunela beraz çuec othoitz eguiçue, Gure Aita ceruètan aicena, sanctifica bedi hire icena:

10 Ethor bedi hire resumá. Eguin bedi hire vorondatea ceruän beçala lurrean-ere.

11 Gure eguneco oguia iguc egun.

12 Eta quitta ietzaguc gure çorrac, nola guc-ere gure çordunéy quittatzen baitrauegu.

13 Eta ezgaitzála sar eraci tentationetan, baina deliura gaitzac gaichtotic. Ecen hirea duc resumá, eta puissancá, eta gloriá seculacotz. Amen.

14 Ecen baldin barka badietzeçue guiçoney bere faltác, barkaturen drauçue çuey-ere çuen Aita cerucoac.

15 Baina baldin barka ezpadietzeçue guiçoney bere faltác, çuen Aitac-ere eztrauzquiçue barkaturen çuen faltác.

16 Guehiago, barur daguiçuenean, etzaretela itchura tristetaco hypocritác beçala: ecen desguisatzen dituzté bere beguitharteac, barur diradela guiçoney agueri diradençat: eguiaz erraiten drauçuet, ecen recebitzen dutela bere saria.

17 Baina hic barur eguiten duanean vncta eçac eure buruä, eta ikuz eçac eure beguithartea:

18 Guiçoney barur aicela agueri ezaquiençát, baina eure Aita secretuan denari: eta eure Aita secretuan dacussanac rendaturen drauc aguerrian.

19 Eztitzaçuela eguin çuen thesaurac lurrean, non cerrenac eta herdoillác goastatzen baititu, eta non ohoinéc çulhatzen eta ebaisten baitituzté.

20 Baina eguin itzaçue çuen thesaurac ceruän, non ez cerrenec ez herdoillac ezpaitu goastatzen, eta non ohoinéc ezpaitute çulhatzen ez ebaisten.

21 Ecen non baita çuen thesaura, han içanen da çuen bihotza-ere.

22 Gorputzaren arguia da beguia, beraz baldin hire beguia simple bada, hire gorputz gucia argui datec:

23 Baina baldin hire beguia gaichto bada hire gorputz gucia ilhun datec: beraz baldin hitan den arguia ilhumbe bada, ilhumbe hura cein handi date?

24 Nehorc bi nabussi ecin cerbitza ditzaque: ecen edo batari gaitz eritziren drauca, eta berceari on: edo batarequin eduquiren du eta bercea menospreciaturen. Ecin cerbitza ditzaqueçue Iainçoa eta abrastassunac.

25 Halacotz erraiten drauçuet, eztuçuen artharic çuen vicitzeaz, cer ianen duçuen eta cer edanen: ezeta çuen gorputzaz, cerçaz veztituren çareten: ezta vicia viandá baino guehiago, eta abillamendua baino gorputza?

26 Confideraitzaçue ceruco choriac, ecen eztute ereiten, ez errequeitatzen, ezeta graneretara biltzen, eta çuen Aita cerucoac hatzen ditu hec: etzarete çuec anhitzez hec baino excellentago?

27 Eta norc çuetaric artha vkanez eratchequi, ahal dieçaqueo bessobat bere handitassunari?

28 Eta veztiduráz cergatic çarete arthatsu? ikas eçaçue nola landaco floreac handitzen diraden : ez nekatzen dirade, ez iruten duté.

29 Baina erraiten drauçuet are Salomon-ere bere gloria guciarequin eztela veztitu içan hetaric bat beçala.

30 Bada baldin landaco egun belhar dena, eta bihar labean eçarten dena, Iaincoac hala inguru veztitzen badu: eza çuec anhitzez areago, fede chipitacoac?

31 Eztuçuela beraz artharic erraiten duçuela, Cer ianen dugu, edo cer edanen dugu, edo cerçaz veztituren gara?

32 (Ecen gauça hauc guciac Paganoéc bilhatzen dituzté) ecen badaqui çuen Aita cerucoac, ecen gauça hauen gución beharra baduçuela.

33 Baina bilha eçaçue lehenic Iaincoaren resumá eta haren iustitiá, eta gauça hauc guciac emanen çaizquiçue gaineraco.

34 Etzaretela bada arthatsu biharamunaz: ecen biharamunac beretaco artha vkanen du: egunac asco du bere afflictioneaz.

   

スウェーデンボルグの著作から

 

Arcana Coelestia#9167

この節の研究

  
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9167. '[To see] whether or not its owner has put his hand into his companion's property and taken it' means being joined together under [the influence of] good. This is clear from the meaning of 'whether or not he has put a hand into his companion's property' - when said in reference to truth and good, exterior and interior - as whether these have entered into it, dealt with above in 9155, thus whether those things have been joined together under [the influence of] good (as regards being joined together under [the influence of] good, see 9154); and from the meaning of 'owner' or 'master' as good, dealt with in 9154, so that 'whether or not its owner has taken it' means whether good has made those things its own by being joined to them. The reason why 'owner' means good is that with a spiritual person good occupies the first place and truth the second; and that which occupies first place is the owner. Furthermore the character of the good determines the way in which all the truths present with a person are arranged, as a house by the owner or 'lord'. 1

[2] This explains why 'lord' in the Word is used to mean the Lord in respect of Divine Good, and 'god', 'king', and 'master' to mean the Lord in respect of Divine Truth, as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In John,

The Lamb will overcome them, for He is Lord of lords, and King of kings. Revelation 17:14.

In the same book,

He has on His robe and on His thigh the name written, King of kings and Lord of lords. Revelation 19:16.

The fact that the Lord is called 'God' in respect of Divine Truth, see 2586, 2769, 2807, 2822, 4402, 7268, 8988, and also that He is called 'King' in respect of Divine Truth, 2015 (end), 3009, 3670, 4581, 4966, 5068, 6148. And from this it is evident that the Lord is called 'Lord' in respect of Divine Good; for when truth is referred to in the Word, good as well is referred to, 683, 793, 801, 2516, 2618, 2712, 2803, 3004, 4138 (end), 5138, 5502, 6343, 8339 (end). In John,

You call Me Master and Lord, and you are right, for so I am. I your Lord and Master have washed your feet. John 13:13-14.

Here again the Lord is called 'Lord' by virtue of Divine Good, and 'Master' by virtue of Divine Truth. In Malachi,

Suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Malachi 3:1.

In these words which refer to the Lord's Coming He is called 'the Lord' by virtue of Divine Good, and 'the angel' by virtue of Divine Truth, 1925, 2821, 3039, 4085, 4295, 6280.

[3] This explains why in the Old Testament when people entreat the Lord they very often say Lord Jehovih, by which 'O Good Jehovah' is meant, 1793, 2921, and why in the New Testament the name Lord is used instead of Jehovah, 2921. From all this one can also see what the following words in Matthew are used to mean,

No one can serve two lords, for either he will hate the one and love the other ... Matthew 6:24.

'Two lords' are good and evil. For a person must be governed by good or else by evil; he cannot be governed by both simultaneously. Many truths can reside with him, but they are truths arranged under the influence of one good. Good constitutes heaven with a person, whereas evil constitutes hell. He must have heaven within himself or hell, not both, or something half-way in between. All this now shows what 'lord' or 'owner' is used to mean in the Word.

脚注:

1. The Latin word rendered owner is dominus, which in other contexts is usually rendered lord. The phrase also involves a play on words which might be rendered as a house by a householder (sicut a domino domus).

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

聖書

 

Isaiah 29:10

勉強

       

10 For Yahweh has poured out on you a spirit of deep sleep, and has closed your eyes, the prophets; and he has covered your heads, the seers.