ബൈബിൾ

 

Mateo 11

പഠനം

   

1 Y FUÉ, que acabando Jesus de dar mandamientos á sus doce discípulos, se fué de allí á enseñar y á predicar en las ciudades de ellos.

2 Y oyendo Juan en la prision los hechos de Cristo, le envió dos de sus discípulos,

3 Diciendo: ¿Eres tú aquel que habia de venir, ó esperarémos á otro?

4 Y respondiendo Jesus, les dijo: Id, y haced saber á Juan las cosas que oís y veis.

5 Los ciegos ven, y los cojos andan; los leprosos son limpiados, y los sordos oyen; los muertos son resucitados, y á los pobres es anunciado el Evangelio.

6 Y bienaventurado es el que no fuere escandalizado en mí.

7 E idos ellos, comenzó Jesus á decir de Juan á las gentes: ¿Qué salisteis á ver al desierto? ¿una caña que es meneada del viento?

8 Mas ¿qué salísteis á ver? ¿un hombre cubierto de delicados vestido? Hé aquí, los que traen [vestidos] delicados, en las casas de los reyes están.

9 Mas ¿qué salisteis á ver? ¿un profeta? tambien os digo, y más que profeta.

10 Porque este es de quien está escrito: Hé aquí yo envio mi mensajero delante de tu faz, que aparejará tu camino delante de tí.

11 De cierto os digo, [que] no se levantó entre los que nacen de mujeres otro mayor que Juan el Bautista: mas el que es muy más pequeño en el reino de los cielos, mayor es que él.

12 Desde los dias de Juan el Bautista hasta ahora, al reino de los cielos se hace fuerza, y los valientes le arrebatan.

13 Porque todos los profetas y la ley hasta Juan profetizaron.

14 Y si quereis recibir, él es aquel Elías que habia de venir.

15 El que tiene oidos para oir, oiga.

16 Mas ¿á quién compararé esta generacion? Es semejante á los muchachos que se sientan en las plazas, y dan voces á sus compañeros,

17 Y dicen: Os tañimos flauta, y no bailásteis; os endechamos, y no lamentásteis.

18 Porque vino Juan, que ni comia ni bebia, y dicen: Demonio tiene.

19 Vino el Hijo del hombre, que come y bebe; y dicen: Hé aquí un hombre comilon, y bebedor de vino, amigo de publicanos y de pecadores. Mas la sabiduría es justificada por sus hijos.

20 Entónces comenzó á reconvenir á las ciudades en las cuales habian sido hechas muy muchas de sus maravillas, porque no se habian arrepentido, [diciendo:]

21 ¡Ay de tí, Corazin! ¡Ay de tí, Bethsaida! porque si en Tiro y en Sidon fueran hechas las maravillas que han sido hechas en vosotras, en otro tiempo se hubieran arrepentido en saco y en ceniza.

22 Por tanto os digo, [que] á Tiro y á Sidon será más tolerable [el castigo] en el dia del juicio, que á vosotras.

23 Y tú, Capernaum, que eres levantada hasta el cielo, hasta los infiernos serás abajada: porque si en los de Sodoma fueran hechas las maravillas que han sido hechas en tí, hubieran quedado hasta el dia de hoy.

24 Por tanto os digo, [que] á la tierra de los de Sodoma será más tolerable [el castigo] en el dia del juicio, que á tí.

25 En aquel tiempo, respondiendo Jesus, dijo: Te alabo, Padre, Señor del cielo y de la tierra, que hayas escondido estas cosas de los sabios y de los entendidos, y las hayas revelado á los niños.

26 Así, Padre, pues que así agradó en tus ojos.

27 Todas las cosas me son entregadas de mi Padre: y nadie conoció al Hijo, sino el Padre: ni al Padre conoció alguno, sino el Hijo, y [aquel] á quien el Hijo [lo] quisiere revelar.

28 Venid á mí todos los que estais trabajados, y cargados, que yo os haré descansar.

29 Llevad mi yugo sobre vosotros, y aprended de mí; que soy manso y humilde de corazon; y hallaréis descanso para vuestras almas.

30 Porque mi yugo es fácil, y ligera mi carga.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #6398

ഈ ഭാഗം പഠിക്കുക

  
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6398. 'Dan will be a serpent on the road' means their reasoning regarding truth, since good does not as yet lead them. This is clear from the representation of 'Dan' as those guided by truth but not as yet by good, dealt with above in 6396; from the meaning of 'a serpent' as reasoning based on sensory evidence, dealt with below; and from the meaning of 'the road' as truth, dealt with in 627, 2733. Thus 'Dan is a serpent on the road' means their reasoning regarding truth, since good does not as yet lead them. The nature of that reasoning and the nature of the truth resulting from it will be stated below.

[2] The reason why 'a serpent' means reasoning based on sensory evidence is that the interiors of a person are represented in heaven by living creatures of various kinds, and therefore in the Word similar things are meant by those same creatures. A person's sensory powers have come to be represented by serpents because they are the lowest of his mental powers. Compared with other mental powers those of the senses are on the ground so to speak, crawling around there, as may also be recognized from the forms that sensory impressions adopt when they enter in, which will in the Lord's Divine mercy be dealt with elsewhere. This explains why those sensory powers have come to be represented by 'serpents', so much so that the Lord's Divine sensory perception was represented by the bronze serpent in the wilderness, 4211 (end).

[3] True shrewdness and circumspection - qualities that reveal themselves in external affairs - were also meant by 'serpents', in Matthew,

Be shrewd as serpents and simple as doves. Matthew 10:16.

But in the case of a person who is governed by his senses and is far removed from what is internal - as those people are who are guided by truth but not as yet by good - and who speaks as his senses tell him, 'a serpent' means false reasoning. This therefore is why here, where Dan is the subject, reasoning regarding truth because good does not as yet lead him is meant. In other contexts ill-will, deceitfulness, and trickery are also meant by 'serpents', though in those places they are poisonous serpents - such as vipers and the like - whose reasoning is their poison.

'A serpent' is reasoning based on sensory evidence, see 195-197.

'A serpent' is all evil in general, and evils are distinguished from one another by different kinds of serpents, 251, 254, 257.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #195

ഈ ഭാഗം പഠിക്കുക

  
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195. The most ancient people did not compare all things in man to beasts and birds but actually called them such. This was their manner of speaking, which also remained throughout in the Ancient Church after the Flood; and a similar manner of speaking was preserved among the Prophets. Man's sensory powers they called serpents, for just as serpents are next to the ground so do the sensory powers come next to the body. Consequently reasonings based on sensory evidence concerning mysteries of faith they called serpent-poisons, and those who reasoned in that way they called serpents. And it is their basing reasonings so much on sensory evidence - that is, on visual, as is the evidence of earthly, bodily, worldly, and natural objects - that is the reason for the statement 'the serpent was subtle, more than every wild animal of the field'.

[2] A similar usage occurs in David,

They make their tongue sharp, like a serpent. Under their lips is the poison of an asp. Psalms 140:3-5.

This refers to people who mislead a person by means of reasonings. In the same author,

They go astray even from the womb, in uttering what is untrue; their poison is like serpent's poison; they are like the poisonous deaf-adder which stops up its ear to the sound of those whispering [to it], of the wise one who belongs to the fraternity [of charmers]. Psalms 58:3-5.

Reasonings whose nature is such that those who resort to them do not even hear that which is wise, that is, do not hear 'the sound of the wise one', are here called 'serpent's poison'. This was the origin of the popular saying with the ancients about 'the serpent stopping its ear'. In Amos,

As if someone went into the house and leaned with his hand against the wall, and a serpent bit him. Is not the day of Jehovah darkness and not light, and thick darkness, and no brightness in it? Amos 5:19-20.

'His hand against the wall' stands for power that is one's own and trust in sensory evidence, which results in the benightedness described here.

[3] In Jeremiah,

The sound of Egypt will go forth like a serpent, for [her enemies] will go forth in force, and they will come to her with axes, like woodcutters. Let them cut down her forest, says Jehovah, for it will not be explored; they are more numerous than locusts, they are without number. The daughter of Egypt has been put to shame; she will be given into the hand of a people from the north. Jeremiah 46:20, 22-24.

'Egypt' stands for reasoning about Divine matters that is based on sensory evidence and factual knowledge. Reasonings are called 'the sound of a serpent', and the benightedness that results is meant by 'a people from the north'. In Job,

He will suck the poison of asps, the tongue of a viper will kill him; he will not see the brooks, the streams flowing with honey and butter. Job 20:16-17.

'Streams of honey and butter' are spiritual and celestial things, which reasoners will not see. Reasonings are called 'the poison of asps and 'the tongue of a viper'. For more concerning the serpent, see at verses 14-15, below.

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