ബൈബിൾ

 

Metjū 12

പഠനം

   

1 Tanī laikā Jēzus gāja sabatā caur druvu. Viņa mācekļi, būdami izsalkuši, sāka raut vārpas un ēst.

2 Farizeji, to redzēdami, sacīja Viņam: Lūk, Tavi mācekļi dara to, ko sabatā nepienākas darīt!

3 Bet Viņš sacīja tiem: Vai jūs neesat lasījuši, ko darīja Dāvids un tie, kas bija ar viņu, kad tas bija izsalcis?

4 Kā viņš iegāja Dieva namā un ēda upura maizi, kuru viņam un arī tiem, kas ar viņu bija, ēst nepienācās, bet tikai vienīgi priesteriem?

5 Vai, atkal, jūs nelasījāt bauslībā, ka priesteri svētnīcā sabatā lauž sabata mieru un ir bezvainīgi?

6 Bet es jums saku: šeit ir lielāks nekā svētnīca.

7 Ja jūs saprastu, ko tas nozīmē: es vēlos žēlsirdību, bet ne upuri, tad jūs nekad nepazudinātu nevainīgos;

8 Jo Cilvēka Dēls ir arī sabata kungs.

9 Un Viņš aizgāja no turienes un iegāja viņu sinagogā.

10 Un, lūk, tur bija cilvēks ar nokaltušu roku. Lai Viņu apvainotu, tie jautāja Viņam, sacīdami: Vai sabatā atļauts dziedināt?

11 Bet Viņš sacīja tiem: Kurš cilvēks no jums, kam viena avs un tā sabatā iekrīt bedrē, neņemtu un neizvilktu to?

12 Cilvēks ir daudz labāks par avi. Tāpēc arī atļauts sabatā labu darīt.

13 Tad Viņš sacīja cilvēkam: Izstiep savu roku! Un viņš izstiepa; un tā bija kļuvusi vesela kā otra.

14 Bet farizeji, izgājuši ārā, sazvērējās pret Viņu, kā to nogalināt.

15 Jēzus, zinādams to, aizgāja no turienes. Un daudzi sekoja Viņam, un Viņš tos visus izdziedināja.

16 Un Viņš pavēlēja, lai tie Viņu neatklāj,

17 Lai izpildītos pravieša Isaja vārdi, kas saka:

18 Šis ir mans kalps, kuru es izredzēju, mans mīlulis, pie kā manai dvēselei labpatika. Es likšu uz Viņu savu garu, un Viņš pasludinās tautām tiesu.

19 Viņš nenaidosies un netrokšņos, un neviens ielās Viņa balsi nedzirdēs.

20 Viņš ielauztu niedri nenolauzīs un kvēlošu degli neizdzēsīs, kamēr nebūs licis taisnībai uzvarēt.

21 Un Viņa vārds ir tautu cerība.

22 Tad atveda pie Viņa ļaunā gara apsēsto, kas bija akls un mēms; un Viņš to izdziedināja tā, ka tas varēja runāt un redzēt.

23 Un visi ļaudis brīnījās un sacīja: Vai tik Viņš nav Dāvida Dēls?

24 Bet farizeji, to dzirdēdami, sacīja: Viņš neizdzen ļaunos garus citādi kā tikai ar Belcebulu, velnu virsnieku.

25 Jēzus, zinādams viņu domas, tiem sacīja: Ikviena valsts, kura pati sevī sašķēlusies, iznīks; un ikviena pilsēta vai māja, kura pati sevī sašķēlusies, nepastāvēs.

26 Ja nu sātans izdzen sātanu, tad viņš pats sevī sašķēlies: kā tad pastāvēs viņa valsts?

27 Ja tad es ļaunos garus izdzenu ar Belcebulu, ar ko tad izdzen jūsu dēli? Tāpēc viņi būs jūsu tiesātāji.

28 Bet ja es izdzenu sātanus ar Dieva garu, tad pie jums atnākusi Dieva valstība.

29 Un kā var kāds ieiet stipra cilvēka mājā un izlaupīt viņa mantu, ja iepriekš nesasien stipro? Un tad tā māju izlaupīs.

30 Kas nav ar mani, tas ir pret mani; kas ar mani nesakrāj, tas izšķiež.

31 Tāpēc es jums saku: Katrs grēks un zaimi cilvēkiem tiks piedots; bet zaimi pret Garu netiks piedoti.

32 Un ja kāds sacīs vārdu pret Cilvēka Dēlu, tam tiks piedots, bet kas runās pret Svēto Garu, tam netiks piedots ne šinī, ne nākošajā pasaulē.

33 Vai nu jūs koku atzīstat par labu un tā augļus par labiem, vai atzīstat koku par nelabu un tā augļus par nelabiem, jo koku pazīst pēc tā augļiem.

34 Čūsku izdzimums, kā jūs varat runāt labu, būdami ļauni? Jo no sirds pārpilnības runā mute.

35 Labs cilvēks no dārgumu krātuves iznes labu mantu, bet ļauns cilvēks no ļaunumu krātuves iznes ļaunu.

36 Bet es jums saku, ka cilvēki par katru nevajadzīgu vārdu, ko tie izrunā, dos norēķinu tiesas dienā.

37 Jo pēc taviem vārdiem tevi attaisnos un pēc taviem vārdiem tevi pazudinās.

38 Tad daži rakstu mācītāji un farizeji atbildēja Viņam, sacīdami: Mācītāj, mēs vēlamies no Tevis redzēt brīnumu!

39 Viņš atbildēja tiem un sacīja: Ļauna un laulības pārkāpēja cilts meklē zīmi, bet cita zīme netiks dota kā tikai pravieša Jonasa zīme.

40 Kā Jonass trīs dienas un trīs naktis bija lielzivs iekšās, tā Cilvēka Dēls trīs dienas un trīs naktis būs zemes klēpī.

41 Ninīves vīri stāsies tiesā pret šo cilti un notiesās to, jo viņi, Jonasam sludinot, atgriezās no grēkiem. Un, lūk, šeit ir vairāk kā Jonass.

42 Dienvidu ķēniņiene stāsies tiesā pret šo cilti un notiesās to, jo viņa nāca no pasaules malas, lai dzirdētu Salomona gudrību, bet šeit ir vairāk kā Salomons.

43 Kad ļaunais gars iziet no cilvēka, tas klejo, meklēdams mieru, bet neatrod to.

44 Tad viņš saka: Es atgriezīšos savā mājā, no kuras es izgāju. Un atnācis, viņš atrod to neaizņemtu, izslaucītu ar slotu un uzpostu.

45 Tad viņš aiziet un paņem līdz septiņus garus, kas ļaunāki par viņu; un iegājuši tie tur dzīvo; un šī cilvēka pēdējais stāvoklis kļūst ļaunāks nekā pirmais. Tā tas notiks arī šai ļaunajai ciltij.

46 Kamēr Viņš vēl runāja ļaudīm, lūk, Viņa māte un Viņa brāļi stāvēja ārā, vēlēdamies ar Viņu runāt.

47 Kāds Viņam sacīja: Lūk, Tava māte un Tavi brāļi stāv ārā un meklē Tevi.

48 Bet Viņš atbildēja tam, kas Viņam paziņoja, sacīdams: Kas ir mana māte un kas mani brāļi?

49 Un Viņš, izstiepis roku pār saviem mācekļiem, sacīja: Lūk, mana māte un mani brāļi!

50 Jo kas izpilda mana Tēva prātu, kas debesīs, tas ir mans brālis un māsa, un māte.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Apocalypse Explained #705

ഈ ഭാഗം പഠിക്കുക

  
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705. APOCALYPSE. CHAPTER 12.

1. And a great sign was seen in heaven; a woman arrayed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.

2. And being with child she cried out, travailing, and pained to bring forth.

3. And there was seen another sign in heaven; and behold, a great red dragon, having seven heads, and ten horns, and upon his heads seven diadems.

4. And his tail drew the third part of the stars of heaven, and cast them unto the earth. And the dragon stood before the woman who was about to bring forth, that when she brought forth he might devour her offspring.

5. And she brought forth a son, a male who is to tend all the nations with an iron rod; and her offspring was caught up unto God and His throne.

6. And the woman fled into the wilderness, where she hath a place prepared by God, that there they may nourish her a thousand two hundred and sixty days.

7. And there was war in heaven, Michael and his angels fought with the dragon, and the dragon fought and his angels.

8. And they prevailed not; and their place was not found anymore in heaven.

9. And that great dragon was cast out, that old serpent, called the devil and Satan, that seduceth the whole world; he was cast out into the earth, and his angels were cast out with him.

10. And I heard a great voice in heaven, saying, Now is come the salvation, and the power, and the kingdom of our God, and the authority of His Christ; for the accuser of our brethren is cast down, that accuseth them before our God day and night.

11. And they overcame him through the blood of the Lamb, and through the word of their testimony: and they loved not their soul even unto death.

12. For this rejoice, ye heavens, and ye that dwell in them. Woe to those that inhabit the earth and the sea, for the devil is come down unto you, having great anger, knowing that he hath but a short time.

13. And when the dragon saw that he was cast unto the earth, he persecuted the woman that brought forth the son.

14. And there were given to the woman two wings of a great eagle, that she might fly into the wilderness into her place, where she is nourished a time, and times, and half a time, from the face of the serpent.

15. And the serpent cast out after the woman out of his mouth water as a river, that he might cause her to be swallowed up by the river.

16. And the earth helped the woman; and the earth opened her mouth, and swallowed up the river, which the dragon cast out of his mouth.

17. And the dragon was angry against the woman, and went away to make war with the rest of her seed, who keep the commandments of God, and have the testimony of Jesus Christ.

18. 1 And I stood upon the sand of the sea.

അടിക്കുറിപ്പുകൾ:

1. English Bible, Revelation 13:1

EXPOSITION.

Verses 1, 2. And a great sign was seen in heaven; a woman arrayed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And being with child she cried out, travailing, and pained to bring forth.

1. "And a great sign was seen in heaven," signifies Divine attestation respecting the coming church and the reception of its doctrine, and by whom it will be assaulted n. 706; "a woman arrayed with the sun," signifies the church with those who are in love to the Lord, and thence in love towards the neighbor (n. 707); "and the moon under her feet," signifies faith with those who are 1 in charity n. 708; "and upon her head a crown of twelve stars," signifies the wisdom and intelligence of those who are of that church through doctrinals and the knowledges of all things of truth and good from the Word (n. 709).

2. "And being with child," signifies the nascent doctrine from the good of celestial love n. 710; "and 2 she cried out, travailing, and pained to bring forth," signifies non-reception by those who are in the church, and the resistance of those who are in faith separated from charity (n. 711).

1. In No. 705 the words "who are natural and" are crossed out, but they are found in No. 708.

2. The photolithograph has "and," which is not in the Greek.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #3793

ഈ ഭാഗം പഠിക്കുക

  
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3793. 'Rachel came with the flock' means the affection for interior truth belonging to the Church and to doctrine. This is clear from the representation of 'Rachel' as the affection for interior truth, and from the meaning of 'the flock' as the Church and also as doctrine, dealt with in 3767, 3768, 3783. To enable it to be known how 'Rachel' represents the affection for interior truth, and 'Leah' the affection for exterior truth, let a brief statement be made about the matter: The natural, which 'Jacob' represents, consists of good and of truth; and within the natural, as within every single part in the human being, and indeed within the whole natural order, there ought to be a marriage of good and truth. Without this marriage nothing is produced, for every act of bringing forth and every effect is from that marriage. When he is born there is no marriage of good and truth within a person's natural because the human being, unlike other creatures, is not born into a condition where Divine order is present. It is true that good which goes with innocence and charity is present, flowing from the Lord in earliest childhood; but no truth is present to which that good may be coupled. As he advances in life this good which has been instilled by the Lord into a person in early childhood is drawn in towards the interior parts and kept there by the Lord so that it may serve to modify the states of life which he experiences subsequently. As a consequence without the good belonging to his infancy and early childhood the human being would be worse and more vicious than any wild animal. When that good belonging to earliest childhood is drawn inwards, evil in that case takes its place and enters the person's natural. Falsity then couples itself to that evil, and a joining together and so to speak a marriage of evil and falsity takes place with him. If a person is to be saved therefore, he has to be regenerated. Evil has to be removed and good instilled by the Lord. And in the measure that he receives good truth is instilled into him so that a coupling, or so to speak marriage, of good and truth takes place.

[2] These are the matters represented by Jacob and his two wives, Rachel and Leah. 'Jacob' now takes on the representation of natural good therefore, and 'Rachel' that of truth. But since all joining of truth to good is effected through affection, it is the affection for truth coupled to good that 'Rachel' represents. Furthermore the natural, like the rational, has an interior and an exterior. 'Rachel' represents the affection for interior truth, and 'Leah' the affection for exterior truth. 'Laban', who is their father, represents a good that springs from a common stock, but is a parallel good, as has been stated. That good is the good which in the parallel line corresponds to the truth of the rational, which is 'Rebekah', 3012, 3013, 3077. Daughters descended from that good therefore represent affections existing within the natural, for these are like daughters fathered by that good. And because those affections are to be coupled to natural good they consequently represent affections for truth - the first representing the affection for interior truth, the second the affection for exterior truth.

[3] The regeneration of a person's natural is altogether like Jacob and Laban's two daughters, Rachel and Leah. Anyone therefore who can see and understand the internal sense of the Word sees this arcanum which has been disclosed to him, but no one else is able to see it except him in whom good and truth are present. No others, no matter how good a perception they may have of the things to do with personal life and life in society and may seem to be highly intelligent, are able to see and then to acknowledge anything at all of that arcanum. Indeed they do not know what good and truth are, for they imagine evil to be good, and falsity to be truth. For this reason the moment good is mentioned the idea of evil presents itself, and the moment truth is mentioned the idea of falsity does so. Consequently they perceive nothing of the things contained in the internal sense, but as soon as they hear anything of it darkness descends which extinguishes the light.

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