The Bible

 

Matthew 13

Study

   

1 ϨⲘ ⲠⲈϨⲞⲞⲨ ⲈⲦⲘⲘⲀⲨ ⲀϤⲈⲒ ⲈⲂⲞⲖ ⲀϤⲈⲒ ⲈⲂⲞⲖ ⲚϬⲒ ⲒⲎⲤⲞⲨⲤ ϨⲘ ⲠⲎⲒ ⲀϤϨⲘⲞⲞⲤ ϨⲀⲦⲚⲐⲀⲖⲀⲤⲤⲀ.

2 ⲀⲨⲤⲰⲞⲨϨ ⲈⲢⲞϤ ⲚϬⲒ ϨⲈⲚⲘⲎⲎϢⲈ ⲈⲚⲀϢⲰⲞⲨ ϨⲰⲤⲦⲈ ⲈⲦⲢⲈϤⲀⲖⲈ ⲈⲠϪⲞⲒ ⲚϤϨⲘⲞⲞⲤ. ⲠⲘⲎⲎϢⲈ ⲆⲈ ⲦⲎⲢϤ ⲚⲈϤⲀϨⲈⲢⲀⲦϤ ⲠⲈ ϨⲒⲠⲈⲔⲢⲞ.

3 ⲀϤϢⲀϪⲈ ⲚⲘⲘⲀⲨ ϨⲘ ⲠϢⲀϪⲈ ϨⲒⲦⲚ ϨⲈⲚⲠⲀⲢⲀⲂⲞⲖⲎ ⲈϤϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲈⲒⲤ ϨⲎⲎⲦⲈ ⲀϤⲈⲒ ⲈⲂⲞⲖ ⲚϬⲒ ⲠⲈⲦϪⲞ ⲈϪⲞ.

4 ⲀⲤϢⲰⲠⲈ ⲆⲈ ⲚⲦⲈⲢⲈϤϪⲞ. ϨⲞⲒⲚⲈ ⲘⲈⲚ ⲀⲨϨⲈ ϨⲀⲦⲚⲦⲈϨⲒⲎ. ⲀⲨⲈⲒ ⲚϬⲒ ⲚϨⲀⲖⲀⲦⲈ ⲚⲦⲠⲈ ⲀⲨⲞⲨⲞⲘⲞⲨ.

5 ϨⲈⲚⲔⲞⲞⲨⲈ ⲆⲈ ⲀⲨϨⲈ ⲈϨⲢⲀⲒ ⲈϪⲚ ⲘⲘⲀ ⲘⲠⲈⲦⲢⲀ. ⲠⲘⲀ ⲈⲦⲈⲘⲚⲔⲀϨ ⲈⲚⲀϢⲰϤ ⲚϨⲎⲦϤ. ⲀⲨⲰ ⲚⲦⲈⲨⲚⲞⲨ ⲀⲨϮⲞⲨⲰ ϪⲈ ⲘⲚ ϨⲀϨ ⲚⲔⲀϨ ϨⲀⲢⲞⲞⲨ.

6 ⲠⲢⲎ ⲆⲈ ⲚⲦⲈⲢⲈϤϢⲀ ⲀⲨⲢⲔⲀⲨⲘⲀ. ⲀⲨⲰ ⲈⲂⲞⲖ ϪⲈ ⲘⲚ ⲚⲞⲨⲚⲈ ⲘⲘⲞⲞⲨ ⲀⲨϢⲞⲞⲨⲈ.

7 ϨⲈⲚⲔⲞⲞⲨⲈ ⲆⲈ ⲀⲨϨⲈ ⲈϨⲢⲀⲒ ⲈϪⲚ ⲚϢⲞⲚⲦⲈ. ⲀⲨⲈⲒ ⲈϨⲢⲀⲒ ⲚϬⲒ ⲚϢⲞⲚⲦⲈ ⲀⲨⲞϬⲦⲞⲨ.

8 ϨⲈⲚⲔⲞⲞⲨⲈ ⲆⲈ ⲀⲨϨⲈ ⲈϨⲢⲀⲒ ⲈϪⲘ ⲠⲔⲀϨ ⲈⲦⲚⲀⲚⲞⲨϤ ⲀⲨϮⲔⲀⲢⲠⲞⲤ ⲞⲨⲀ ⲘⲈⲚ ⲀϤϮϢⲈ ⲞⲨⲀ ⲆⲈ ⲀϤϮⲤⲈ ⲔⲈⲦ ⲆⲈ ⲀϤϮⲘⲀⲀⲂ.

9 ⲠⲈⲦⲈⲞⲨⲚⲦϤⲘⲀⲀϪⲈ ⲘⲘⲀⲨ ⲈⲤⲰⲦⲘ ⲘⲀⲢⲈϤⲤⲰⲦⲘ.

10 ⲀⲨϮⲠⲈⲨⲞⲨⲞⲒ ⲆⲈ ⲈⲢⲞϤ ⲚϬⲒ ⲚⲈϤⲘⲀⲐⲎⲦⲎⲤ ⲠⲈϪⲀⲨ ⲚⲀϤ ϪⲈ ⲈⲦⲂⲈ ⲞⲨ ⲔϢⲀϪⲈ ⲚⲘⲘⲀⲨ ϨⲚ ϨⲈⲚⲠⲀⲢⲀⲂⲞⲖⲎ.

11 ⲚⲦⲞϤ ⲆⲈ ⲠⲈϪⲀϤ ⲚⲀⲨ. ϪⲈ ⲚⲦⲀⲨⲦⲀⲀⲤ ⲚⲎⲦⲚ ⲈⲈⲒⲘⲈ ⲈⲘⲘⲨⲤⲦⲎⲢⲒⲞⲚ ⲚⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ. ⲚⲎ ⲆⲈ ⲘⲠⲞⲨⲦⲀⲀⲤ ⲚⲀⲨ.

12 ⲠⲈⲦⲈ ⲞⲨⲚⲦⲀϤ ⲄⲀⲢ ⲤⲈⲚⲀϮ ⲚⲀϤ ⲚϤⲢϨⲞⲨⲞ. ⲀⲨⲰ ⲠⲈⲦⲈⲘⲚⲦⲀϤ ⲠⲔⲈⲦⲈⲨⲚⲦⲀϤ ⲤⲈⲚⲀϤⲒⲦϤ ⲚⲦⲞⲞⲦϤ.

13 ⲈⲦⲂⲈ ⲠⲀⲒ ⲈⲒϢⲀϪⲈ ⲚⲘⲘⲀⲨ ϨⲚ ϨⲈⲚⲠⲀⲢⲀⲂⲞⲖⲎ ϪⲈ ⲈⲨⲈⲚⲀⲨ ⲈⲂⲞⲖ ⲚⲤⲈⲚⲀⲨ ⲈⲂⲞⲖ ⲀⲚ ⲀⲨⲰ ⲈⲨⲈⲤⲰⲦⲘ ⲚⲤⲈⲤⲰⲦⲘ ⲀⲚ ⲞⲨⲦⲈ ⲚⲤⲈⲚⲞⲈⲒ ⲀⲚ.

14 ⲤⲚⲀϪⲰⲔ ⲚⲀⲨ ⲈⲂⲞⲖ ⲚϬⲒ ⲦⲈⲠⲢⲞⲪⲎⲦⲒⲀ ⲚⲎⲤⲀⲒⲀⲤ ⲈⲦϪⲰ ⲘⲘⲞⲤ ϪⲈ ϨⲚ ⲞⲨⲤⲰⲦⲘ ⲦⲈⲦⲚⲚⲀⲤⲰⲦⲘ ⲚⲦⲈⲦⲚ ⲦⲘⲚⲞⲒ. ⲀⲨⲰ ϨⲚ ⲞⲨⲚⲀⲨ ⲦⲈⲦⲚⲀⲚⲀⲨ ⲚⲦⲈⲦⲚ ⲦⲘⲈⲒⲰⲢϨ.

15 ⲀϤⲚϢⲞⲦ ⲄⲀⲢ ⲚϬⲒ ⲠϨⲎⲦ ⲘⲠⲒⲖⲀⲦⲞⲤ ⲀⲨⲰ ⲀⲨⲤⲰⲦⲘ ϨⲚ ⲚⲈⲨⲘⲀⲀϪⲈ ϨⲚ ⲞⲨϨⲢⲞϢ ⲀⲨⲰ ⲀⲨϢⲦⲀⲘ ⲚⲚⲈⲨⲂⲀⲖ ϪⲈ ⲚⲚⲈⲨⲚⲀⲨ ϨⲚ ⲚⲈⲨⲂⲀⲖ ⲚⲤⲈⲤⲰⲦⲘ ϨⲘ ⲚⲈⲨⲘⲀⲀϪⲈ ⲚⲤⲈⲚⲞⲒ ϨⲘ ⲠⲈⲨϨⲎⲦ ⲚⲤⲈⲔⲞⲦⲞⲨ ⲦⲀⲦⲀⲖϬⲞⲞⲨ.

16 ⲚⲀⲒⲀⲦⲞⲨ ⲚⲚⲈⲦⲚⲂⲀⲖ ϪⲈ ⲤⲈⲚⲀⲨ ⲈⲂⲞⲖ. ⲀⲨⲰ ⲚⲈⲦⲚⲘⲀⲀϪⲈ ϪⲈ ⲤⲈⲤⲰⲦⲘ.

17 ϨⲀⲘⲎⲚ ⲄⲀⲢ ϮϪⲰ ⲘⲘⲞⲤ ⲚⲎⲦⲚ. ϪⲈ ⲀϨⲀϨ ⲘⲠⲢⲞⲪⲎⲦⲎⲤ ϨⲒⲆⲒⲔⲀⲒⲞⲤ ⲈⲠⲈⲒⲐⲨⲘⲈⲒ ⲈⲚⲀⲨ ⲈⲚⲈⲦⲈⲦⲚⲚⲀⲨ ⲈⲢⲞⲞⲨ ⲀⲨⲰ ⲘⲠⲞⲨⲚⲀⲨ. ⲀⲨⲰ ⲈⲤⲰⲦⲘ ⲈⲢⲞⲒ ⲈⲚⲈⲦⲈⲦⲚⲤⲰⲦⲘ ⲈⲢⲞⲞⲨ ⲀⲨⲰ ⲘⲠⲞⲨⲤⲰⲦⲘ.

18 ⲚⲦⲰⲦⲚ ⲆⲈ ⲤⲰⲦⲘ ⲈⲦⲠⲀⲢⲀⲂⲞⲖⲎ ⲘⲠⲈⲦϪⲞ.

19 ⲞⲨⲞⲚ ⲚⲒⲘ ⲈⲦⲤⲰⲦⲘ ⲈⲠϢⲀϪⲈ ⲚⲦⲘⲚⲦⲢⲢⲞ ⲈⲚϤⲚⲞⲒ ⲘⲘⲞϤ ⲀⲚ ϢⲀϤⲈⲒ ⲚϬⲒ ⲠⲠⲞⲚⲎⲢⲞⲤ ⲚϤⲦⲰⲢⲠ ⲘⲠⲈⲚⲦⲀⲨϪⲞϤ ϨⲢⲀⲒ ϨⲘ ⲠⲈϤϨⲎⲦ. ⲠⲀⲒ ⲠⲈⲚⲦⲀⲨϪⲞϤ ϨⲀⲦⲚⲦⲈϨⲒⲎ.

20 ⲠⲈⲚⲦⲀⲨϪⲞϤ ⲆⲈ ⲈϪⲚ ⲘⲘⲀ ⲘⲠⲈⲦⲢⲀ. ⲠⲀⲒ ⲠⲈⲦⲤⲰⲦⲘ ⲈⲠϢⲀϪⲈ ⲈⲦϪⲒ ⲘⲘⲞϤ ⲚⲦⲈⲨⲚⲞⲨ ϨⲚ ⲞⲨⲢⲀϢⲈ.

21 ⲘⲚ ⲚⲞⲨⲚⲈ ⲆⲈ ϢⲞⲞⲠ ϨⲢⲀⲒ ⲚϨⲎⲦϤ ⲀⲖⲖⲀ ⲞⲨⲠⲢⲞⲤⲞⲨⲞⲈⲒϢ ⲠⲈ ⲈⲢϢⲀⲚⲞⲨⲐⲖⲒⲮⲒⲤ ⲆⲈ ϢⲰⲠⲈ ⲎⲞⲨⲆⲒⲰⲄⲘⲞⲤ ⲈⲦⲂⲈ ⲠϢⲀϪⲈ ⲚⲦⲈⲨⲚⲞⲨ ϢⲀϤⲤⲔⲀⲚⲆⲀⲖⲒⲌⲈ.

22 ⲠⲈⲚⲦⲀⲨϪⲞϤ ⲆⲈ ⲈϪⲚ ⲚϢⲞⲚⲦⲈ. ⲠⲀⲒ ⲠⲈⲦⲤⲰⲦⲘ ⲈⲠϢⲀϪⲈ. ⲈⲢⲈⲠⲢⲞⲞⲨϢ ⲘⲠⲈⲒⲀⲒⲰⲚ ⲘⲚ ⲦⲀⲠⲀⲦⲎ ⲚⲦⲘⲚⲦⲢⲘⲘⲀⲞ ⲰϬⲦ ⲘⲠϢⲀϪⲈ ⲈϤϢⲰⲠⲈ ⲀϪⲚⲔⲀⲢⲠⲞⲤ.

23 ⲠⲈⲚⲦⲀⲨϪⲞϤ ⲆⲈ ⲈϪⲘ ⲠⲔⲀϨ ⲈⲦⲚⲀⲚⲞⲨϤ ⲠⲀⲒ ⲠⲈⲦⲤⲰⲦⲘ ⲈⲠϢⲀϪⲈ ⲈⲦⲚⲞⲒ ⲘⲘⲞϤ ⲈϤϮⲔⲀⲢⲠⲞⲤ ⲞⲨⲀ ⲘⲈⲚ ⲈϤⲈⲒⲢⲈ ⲚϢⲈ ⲔⲈⲦ ⲆⲈ ⲚⲤⲈ ⲔⲈⲞⲨⲀ ⲆⲈ ⲘⲘⲀⲀⲂ.

24 ⲀϤⲔⲰ ⲚⲀⲨ ⲈϨⲢⲀⲒ ⲚⲔⲈⲠⲀⲢⲀⲂⲞⲖⲎ ⲈϤϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲈⲤⲦⲚⲦⲰⲚ ⲚϬⲒ ⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ ⲈⲨⲢⲰⲘⲈ ⲈⲀϤϪⲞ ⲚⲞⲨϬⲢⲞϬ ⲈⲚⲀⲚⲞⲨϤ ϨⲢⲀⲒ ϨⲚ ⲦⲈϤⲤⲰϢⲈ.

25 ϨⲘ ⲠⲦⲢⲈⲨⲚⲔⲞⲦⲔ ⲆⲈ ⲚϬⲒ ⲚⲢⲰⲘⲈ. ⲀϤⲈⲒ ⲚϬⲒ ⲠⲈϤϪⲀϪⲈ ⲀϤϪⲞ ⲚϨⲈⲚⲈⲚⲦⲎϬ ⲚⲦⲘⲎⲦⲈ ⲘⲠⲤⲞⲨⲞ ⲀϤⲂⲰⲔ.

26 ⲚⲦⲈⲢⲈϤϮⲞⲨⲰ ⲆⲈ ⲚϬⲒ ⲠⲈⲬⲞⲢⲦⲞⲤ ⲀⲨⲰ ⲀϤⲈⲒⲢⲈ ⲚⲞⲨⲔⲀⲢⲠⲞⲤ. ⲦⲞⲦⲈ ⲀⲨⲞⲨⲰⲚϨ ⲈⲂⲞⲖ ⲚϬⲒ ⲚⲈⲚⲦⲎϬ.

27 ⲀⲨϮⲠⲈⲨⲞⲨⲞⲒ ⲆⲈ ⲚϬⲒ ⲚϨⲘϨⲀⲖ ⲈⲠⲈⲨϪⲞⲈⲒⲤ. ⲈⲨϪⲰ ⲘⲘⲞⲤ ⲚⲀϤ ϪⲈ ⲠϪⲞⲈⲒⲤ ⲘⲎ ⲚⲞⲨϬⲢⲞϬ ⲈⲚⲀⲚⲞⲨϤ ⲀⲚ ⲠⲈⲚⲦⲀⲔϪⲞϤ ϨⲢⲀⲒ ϨⲚ ⲦⲈⲔⲤⲰϢⲈ. ⲚⲦⲀϤϨⲈ ϬⲈ ⲈⲈⲚⲦⲎϬ ⲦⲰⲚ.

28 ⲚⲦⲞϤ ⲆⲈ ⲠⲈϪⲀϤ ⲚⲀⲨ ϪⲈ ⲞⲨϪⲀϪⲈ ⲚⲢⲰⲘⲈ ⲠⲈⲚⲦⲀϤⲈⲒⲢⲈ ⲘⲠⲀⲒ ⲚⲦⲞⲞⲨ ⲆⲈ ⲠⲈϪⲀⲨ ⲚⲀϤ ϪⲈ ⲔⲞⲨⲰϢ ϬⲈ ⲈⲦⲢⲈⲚⲂⲰⲔ ⲚⲦⲚⲤⲞⲞⲨϨⲞⲨ ⲈϨⲞⲨⲚ.

29 ⲚⲦⲞϤ ⲆⲈ ⲠⲈϪⲀϤ ⲚⲀⲨ ϪⲈ ⲘⲘⲞⲚ ⲘⲎⲠⲞⲦⲈ ⲚⲦⲈⲦⲚ ⲤⲰⲞⲨϨ ⲈϨⲞⲨⲚ ⲚⲚⲦⲎϬ ⲚⲦⲈⲦⲚ ⲠⲰⲢⲔ ⲚⲘⲘⲀⲨ ⲘⲠⲔⲈⲤⲞⲨⲞ.

30 ⲀⲖⲰⲦⲚ ϨⲀⲢⲞⲞⲨ ⲚⲤⲈⲀⲒⲀⲒ ϨⲒⲞⲨⲤⲞⲠ ϢⲀⲠⲈⲨⲞⲈⲒϢ ⲘⲠⲰϨⲤ ⲀⲨⲰ ϨⲢⲀⲒ ϨⲘ ⲠⲈⲨⲞⲈⲒϢ ⲘⲠⲰϨⲤ ϮⲚⲀϪⲞⲞⲤ ⲚⲚⲀϪⲀⲒⲞϨⲤ ϪⲈ ⲤⲰⲞⲨϨ ⲈϨⲞⲨⲚ ⲚϢⲞⲢⲠ ⲚⲚⲈⲚⲦⲎϬ ⲚⲦⲈⲦⲚ ⲘⲞⲢⲞⲨ ⲚϨⲚϢⲞⲖ ⲈⲠⲢⲞⲔϨⲞⲨ ⲠⲈⲤⲞⲨⲞ ⲆⲈ ⲚⲦⲈⲦⲚ ⲤⲞⲞⲨϨϤ ⲈϨⲞⲨⲚ ⲈⲦⲀⲀⲠⲞⲐⲎⲔⲎ.

31 ⲀϤⲔⲰ ⲚⲀⲨ ⲞⲚ ⲈϨⲢⲀⲒ ⲚⲔⲈⲠⲀⲢⲀⲂⲞⲖⲎ ⲈϤϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲈⲤⲦⲚⲦⲰⲚ ⲚϬⲒ ⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ ⲈⲨⲂⲖⲂⲒⲖⲈ ⲚϢⲖⲦⲎⲘ. ⲦⲀⲒ ⲈⲀⲨⲢⲰⲘⲈ ϪⲒⲦⲤ ⲀϤϪⲞ ⲘⲘⲞⲤ ϨⲢⲀⲒ ϨⲚ ⲦⲈϤⲤⲰϢⲈ.

32 ⲦⲀⲒ ⲘⲈⲚ ⲈⲨⲔⲞⲨⲒ ⲦⲈ ⲈⲚⲈϬⲢⲞⲞϬ ⲦⲎⲢⲞⲨ ϨⲞⲦⲀⲚ ⲆⲈ ⲈⲤϢⲀⲚⲀⲨⲜⲀⲚⲈ ϢⲀⲤⲢⲞⲨⲚⲞϬ ⲚⲞⲨⲞⲞⲦⲈ ⲚⲤϢⲰⲠⲈ ⲈⲨⲚⲞϬ ⲚϢⲎⲚ ϨⲰⲤⲦⲈ ⲚⲤⲈⲈⲒ ⲚϬⲒ ⲚϨⲀⲖⲀⲦⲈ ⲚⲦⲠⲈ ⲚⲤⲈⲞⲨⲰϨ ϨⲚ ⲚⲈⲤⲔⲖⲀⲆⲞⲤ.

33 ⲀϤϪⲰ ⲚⲀⲨ ⲚⲔⲈⲠⲀⲢⲀⲂⲞⲖⲎ ⲈϤϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲈⲤⲦⲚⲦⲰⲚ ⲚϬⲒ ⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ ⲈⲨⲐⲀⲂ ⲈⲀⲨⲤϨⲒⲘⲈ ϪⲒⲦϤ ⲀⲤϨⲞⲠϤ ϨⲚ ϢⲞⲘⲚⲦ ⲚϢⲒ ⲚⲚⲞⲈⲒⲦ ϢⲀⲚⲦⲈϤϪⲒⲐⲀⲂ ⲦⲎⲢϤ.

34 ⲚⲀⲒ ⲆⲈ ⲦⲎⲢⲞⲨ ⲀϤϪⲞⲞⲨ ⲚϬⲒ ⲒⲎⲤⲞⲨⲤ ϨⲚ ϨⲈⲚⲠⲀⲢⲀⲂⲞⲖⲎ ⲚⲘⲘⲎⲎϢⲈ. ⲀⲨⲰ ⲀϪⲘⲠⲀⲢⲀⲂⲞⲖⲎ ⲘⲠⲈϤϪⲈⲖⲀⲀⲨ ⲚⲀⲨ.

35 ϪⲈⲔⲀⲀⲤ ⲈϤⲈϪⲰⲔ ⲈⲂⲞⲖ ⲚϬⲒ ⲠⲈⲚⲦⲀⲨϪⲞⲞϤ ϨⲒⲦⲘ ⲠⲈⲠⲢⲞⲪⲎⲦⲎⲤ ⲈϤϪⲰ ⲘⲘⲞⲤ ϪⲈ ϮⲚⲀⲞⲨⲰⲚ ⲈⲢⲰⲒ ϨⲚ ϨⲈⲚⲠⲀⲢⲀⲂⲞⲖⲎ ⲚⲦⲀϪⲰ ⲚⲚⲈⲦϨⲎⲠ ϪⲒⲚⲈⲠϢⲀⲤⲰⲚⲦ ⲘⲠⲔⲞⲤⲘⲞⲤ.

36 ⲦⲞⲦⲈ ⲀϤⲔⲰ ⲚⲘⲘⲎⲎϢⲈ ⲀϤⲈⲒ ⲈϨⲢⲀⲒ ⲈⲠⲎⲒ. ⲀⲨϮⲠⲈⲨⲞⲨⲞⲒ ⲈⲢⲞϤ ⲚϬⲒ ⲚⲈϤⲘⲀⲐⲎⲦⲎⲤ ⲈⲨϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲂⲰⲖ ⲈⲢⲞⲚ ⲚⲦⲠⲀⲢⲀⲂⲞⲖⲎ ⲚⲚⲈⲚⲦⲎϬ ⲚⲦⲤⲰϢⲈ.

37 ⲚⲦⲞϤ ⲆⲈ ⲀϤⲞⲨⲰϢⲂ ⲈϤϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲠⲈⲦϪⲞ ⲘⲠⲈϬⲢⲞϬ ⲈⲦⲚⲀⲚⲞⲨϤ ⲠⲈ ⲠϢⲎⲢⲈ ⲘⲠⲢⲰⲘⲈ.

38 ⲦⲤⲰϢⲈ ⲆⲈ ⲠⲈ ⲠⲔⲞⲤⲘⲞⲤ. ⲠⲈϬⲢⲞϬ ⲈⲦⲚⲀⲚⲞⲨϤ ⲚⲈ ⲚϢⲎⲢⲈ ⲚⲦⲘⲚⲦⲢⲢⲞ. ⲚⲈⲚⲦⲎϬ ⲆⲈ ⲚⲈ ⲚϢⲎⲢⲈ ⲘⲠⲠⲞⲚⲎⲢⲞⲤ.

39 ⲠϪⲀϪⲈ ⲚⲦⲀϤϪⲞⲞⲨ ⲠⲈ ⲠⲆⲒⲀⲂⲞⲖⲞⲤ. ⲠⲰϨⲤ ⲆⲈ ⲠⲈ ⲦⲤⲨⲚⲦⲈⲖⲈⲒⲀ ⲘⲠⲀⲒⲰⲚ. ⲚϪⲀⲒⲞϨⲤ ⲆⲈ ⲚⲈ ⲚⲀⲄⲄⲈⲖⲞⲤ.

40 ⲚⲐⲈ ϬⲈ ⲚϢⲀⲨⲤⲰⲞⲨϨ ⲈϨⲞⲨⲚ ⲚⲚⲈⲚⲦⲎϬ. ⲚⲤⲈⲢⲞⲔϨⲞⲨ ϨⲢⲀⲒ ϨⲚ ⲞⲨⲔⲰϨⲦ. ⲦⲀⲒ ⲦⲈ ⲐⲈ ⲈⲦⲚⲀϢⲰⲠⲈ ϨⲢⲀⲒ ϨⲚ ⲦⲤⲨⲚⲦⲈⲖⲈⲒⲀ ⲘⲠⲀⲒⲰⲚ.

41 ⲠϢⲎⲢⲈ ⲘⲠⲢⲰⲘⲈ ⲚⲀϪⲞⲞⲨ ⲚⲚⲈϤⲀⲄⲄⲈⲖⲞⲤ. ⲚⲤⲈⲤⲰⲞⲨϨ ⲈϨⲞⲨⲚ ⲈⲂⲞⲖ ϨⲚ ⲦⲈϤⲘⲚⲦⲢⲢⲞ ⲚⲚⲈⲤⲔⲀⲚⲆⲀⲖⲞⲚ ⲦⲎⲢⲞⲨ ⲘⲚ ⲚⲈⲦⲈⲒⲢⲈ ⲚⲦⲀⲚⲞⲘⲒⲀ.

42 ⲚⲤⲈⲚⲞϪⲞⲨ ⲈϨⲢⲀⲒ ⲈⲦⲈϨⲢⲰ ⲚⲤⲀⲦⲈ. ⲈϤⲚⲀϢⲰⲠⲈ ⲘⲘⲀⲨ ⲚϬⲒ ⲠⲢⲒⲘⲈ ⲀⲨⲰ ⲠϬⲀϨϬϨ ⲚⲚⲞⲂϨⲈ.

43 ⲦⲞⲦⲈ ⲚⲆⲒⲔⲀⲒⲞⲤ ⲤⲈⲚⲀⲢⲞⲨⲞⲈⲒⲚ ⲚⲐⲈ ⲘⲠⲢⲎ ϨⲚ ⲦⲘⲚⲦⲢⲢⲞ ⲘⲠⲈⲨⲈⲒⲰⲦ. ⲠⲈⲦⲈⲞⲨⲚⲦϤⲘⲀⲀϪⲈ ⲘⲘⲀⲨ ⲈⲤⲰⲦⲘ ⲘⲀⲢⲈϤⲤⲰⲦⲘ.

44 ⲈⲤⲦⲚⲦⲰⲚ ⲚϬⲒ ⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ ⲈⲨⲀϨⲞ ⲈϤϨⲎⲠ ϨⲚ ⲦⲤⲰϢⲈ ⲠⲀⲒ ⲚⲦⲀⲞⲨⲢⲰⲘⲈ ϨⲈ ⲈⲢⲞϤ ⲀϤϨⲞⲠϤ. ⲀⲨⲰ ⲈⲂⲞⲖ ϨⲘ ⲠⲈϤⲢⲀϢⲈ. ϢⲀϤⲂⲰⲔ ⲚϤϮ ⲈⲂⲞⲖ ⲚⲚⲔⲀ ⲚⲒⲘ ⲈⲦϢⲞⲞⲠ ⲚⲀϤ ⲚϤϢⲰⲠ ⲚⲦⲤⲰϢⲈ ⲈⲦⲘⲘⲀⲨ.

45 ⲠⲀⲖⲒⲚ ⲞⲚ ⲈⲤⲦⲚⲦⲰⲚ ⲚϬⲒ ⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ ⲈⲨⲢⲰⲘⲈ ⲚⲈϢⲰⲦ ⲈϤϢⲒⲚⲈ ⲚⲤⲀϨⲈⲚⲰⲚⲈ ⲘⲘⲈ ⲈⲚⲀⲚⲞⲨⲞⲨ.

46 ⲚⲦⲈⲢⲈϤϨⲈ ⲆⲈ ⲈⲨⲰⲚⲈ ⲘⲘⲈ ⲈⲚⲀϢⲈⲤⲞⲨⲚⲦϤ. ⲀϤⲂⲰⲔ ⲀϤϮ ⲈⲂⲞⲖ ⲚⲚⲔⲀ ⲚⲒⲘ ⲈⲦⲚⲦⲀϤ ⲀϤϢⲞⲠϤ ⲚⲀϤ.

47 ⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ ⲈⲤⲦⲚⲦⲰⲚ ⲈⲨⲀⲂⲰ ⲈⲀⲨⲚⲞϪⲤ ⲈⲐⲀⲖⲀⲤⲤⲀ. ⲈⲀⲤⲤⲰⲞⲨϨ ⲈϨⲞⲨⲚ ⲚⲄⲈⲚⲞⲤ ⲚⲒⲘ ⲚⲦⲎⲂⲦ.

48 ⲦⲀⲒ ⲚⲦⲈⲢⲈⲤⲘⲞⲨϨ ⲀⲨⲈⲒⲚⲈ ⲘⲘⲞⲤ ⲈϨⲢⲀⲒ ⲀⲨⲰ ⲀⲨϨⲘⲞⲞⲤ ϨⲒⲠⲈⲔⲢⲞ ⲀⲨⲔⲰⲦϤ ⲚⲚⲈⲦⲚⲀⲚⲞⲨⲞⲨ ⲈⲚⲈⲨϨⲚⲀⲀⲨ ⲚⲈⲐⲞⲞⲨ ⲆⲈ ⲀⲨⲚⲞϪⲞⲨ ⲈⲂⲞⲖ.

49 ⲦⲀⲒ ⲦⲈ ⲐⲈ ⲈⲦⲚⲀϢⲰⲠⲈ ϨⲢⲀⲒ ϨⲚ ⲦⲤⲨⲚⲦⲈⲖⲈⲒⲀ ⲘⲠⲀⲒⲰⲚ. ⲤⲈⲚⲎⲨ ⲈⲂⲞⲖ ⲚϬⲒ ⲚⲀⲄⲄⲈⲖⲞⲤ ⲚⲤⲈⲠⲰⲢϪ ⲈⲂⲞⲖ ⲚⲘⲠⲞⲚⲎⲢⲞⲤ ⲚⲦⲘⲎⲦⲈ ⲚⲚⲆⲒⲔⲀⲒⲞⲤ.

50 ⲚⲤⲈⲚⲞⲨϪⲈ ⲘⲘⲞⲞⲨ ⲈϨⲢⲀⲒ ⲈⲦⲈϨⲢⲰ ⲚⲤⲀⲦⲈ. ⲈϤⲚⲀϢⲰⲠⲈ ⲘⲘⲀⲨ ⲚϬⲒ ⲠⲢⲒⲘⲈ ⲀⲨⲰ ⲠϬⲀϨϬϨ ⲚⲚⲞⲂϨⲈ.

51 ⲀⲦⲈⲦⲚⲚⲞⲒ ⲚⲚⲀⲒ ⲦⲎⲢⲞⲨ. ⲠⲈϪⲀⲨ ϪⲈ ⲀϨⲈ ⲠϪⲞⲈⲒⲤ.

52 ⲚⲦⲞϤ ⲆⲈ ⲠⲈϪⲀϤ ⲚⲀⲨ ϪⲈ ⲈⲦⲂⲈ ⲠⲀⲒ ⲄⲢⲀⲘⲘⲀⲦⲈⲨⲤ ⲚⲒⲘ ⲈⲀϤϪⲒⲤⲂⲰ ⲈⲦⲘⲚⲦⲢⲢⲞ ⲚⲘⲠⲎⲨⲈ ⲈϤⲦⲚⲦⲰⲚ ⲈⲨⲢⲰⲘⲈ ⲚⲢⲘⲘⲀⲞ. ⲠⲀⲒ ⲈⲦⲚⲞⲨϪⲈ ⲈⲂⲞⲖ ϨⲘ ⲠⲈϤⲀϨⲞ ⲚϨⲈⲚⲂⲢⲢⲈ ⲘⲚ ϨⲈⲚⲀⲤ.

53 ⲀⲤϢⲰⲠⲈ ⲆⲈ ⲚⲦⲈⲢⲈ ⲒⲎⲤⲞⲨⲤ ⲞⲨⲰ ⲚⲚⲈⲒⲠⲀⲢⲀⲂⲞⲖⲎ ⲀϤⲠⲰⲰⲚⲈ ⲈⲂⲞⲖ ϨⲘ ⲠⲘⲀ ⲈⲦⲘⲘⲀⲨ.

54 ⲀϤⲈⲒ ⲈϨⲢⲀⲒ ⲈⲠⲈϤϮⲘⲈ ⲀϤϮⲤⲰ ⲚⲀⲨ ϨⲢⲀⲒ ϨⲚ ⲦⲈⲨⲤⲨⲚⲀⲄⲰⲄⲎ. ϨⲰⲤⲦⲈ ⲈⲦⲢⲈⲨⲢϢⲠⲎⲢⲈ ⲚⲤⲈϪⲞⲞⲤ ϪⲈ ⲚⲦⲀⲠⲀⲒ ϨⲈ ⲈⲦⲈⲒⲤⲞⲪⲒⲀ ⲦⲰⲚ ⲘⲚ ⲚⲈⲒϬⲞⲘ.

55 ⲘⲎ ⲘⲠⲀⲒ ⲀⲚ ⲠⲈ ⲠϢⲎⲢⲈ ⲘⲠϨⲀϢⲈ. ⲘⲎ ⲚⲦⲈϤⲘⲀⲀⲨ ⲀⲚ ⲦⲈ ⲚϢⲀⲨⲘⲞⲨⲦⲈ ⲈⲢⲞⲤ ϪⲈ ⲘⲀⲢⲒϨⲀⲘ ⲀⲨⲰ ⲚⲈϤⲤⲚⲎⲨ ⲠⲈ ⲒⲀⲔⲰⲂⲞⲤ ⲘⲚ ⲒⲰⲤⲎⲤ ⲘⲚ ⲤⲒⲘⲰⲚ ⲘⲚ ⲒⲞⲨⲆⲀⲤ.

56 ⲀⲨⲰ ⲚⲈϤⲤⲰⲚⲈ ⲚⲤⲒⲘⲰⲚ ⲘⲎ ⲚⲤⲈϢⲞⲞⲠ ⲀⲚ ⲦⲎⲢⲞⲨ ϨⲀⲦⲎⲚ. ⲚⲦⲀⲠⲀⲒ ϬⲈ ϨⲈ ⲈⲚⲀⲒ ⲦⲎⲢⲞⲨ ⲦⲰⲚ.

57 ⲀⲨⲰ ⲚⲈⲨⲤⲔⲀⲚⲆⲀⲖⲒⲌⲈ ⲚϨⲎⲦϤ. ⲒⲎⲤⲞⲨⲤ ⲆⲈ ⲠⲈϪⲀϤ ⲚⲀⲨ ϪⲈ ⲘⲚ ⲠⲢⲞⲪⲎⲦⲎⲤ ⲤⲎϢ ⲈⲒ ⲘⲎⲦⲒ ϨⲢⲀⲒ ϨⲚ ⲠⲈϤϮⲘⲈ ⲘⲘⲒⲚ ⲘⲘⲞϤ ⲀⲨⲰ ϨⲢⲀⲒ ϨⲘ ⲠⲈϤⲎⲒ.

58 ⲘⲠⲈϤⲢϨⲀϨ ⲚϬⲞⲘ ϨⲘ ⲠⲘⲀ ⲈⲦⲘⲘⲀⲨ ⲈⲦⲂⲈ ⲦⲈⲨⲘⲚⲦⲀⲦⲚⲀϨⲦⲈ.

   

From Swedenborg's Works

 

Arcana Coelestia #2371

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2371. 'And they said, Did not this one come to sojourn' means people with different teaching and a different life. This is clear from the meaning of 'sojourning' as receiving instruction and living, and so as doctrine and life, dealt with in 1463, 2025. Here the nature of the state of the Church around the last times is described, when faith is no more because charity is no more, that is to say, when the good of charity is rejected on doctrinal grounds as well, because it has severed all connection with life.

[2] The people described here are not those who falsify the good of charity by explaining things to their own advantage. They are not those who, so that they may be very great and may possess all the world's goods, make the good of charity the earner of merit. Nor are they those who assume the right to dispense rewards, and in so doing defile the good of charity by various devices and misleading means. Instead the subject is those who do not wish to hear anything about the goods of charity, that is, about good works, only about faith separated from those works. And this they wish to hear from the argument that man has nothing but evil within him and that even the good which springs from himself is in itself evil, and so contains nothing of salvation; and from the argument that no one can merit heaven by means of any good, nor accordingly be saved by it, only by means of a faith whereby they acknowledge the Lord's merit. This is the teaching which flourishes in the last times when the Church starts to breathe its last, and which is enthusiastically taught and favourably accepted.

[3] But to maintain from all this that anyone can lead an evil life and at the same time possess a faith that is good is a false conclusion. It is also a false conclusion to say that because man has nothing but evil within him, good from the Lord - which has heaven within it because it has the Lord within it, and blessedness and happiness within it because heaven is within it - cannot exist there. Finally it is a false conclusion to say that because nobody can merit [heaven] by any good, heavenly good from the Lord in which [self-] merit is regarded as something monstrous has no existence. Such good exists with every angel, such good exists with every regenerate person, and such good exists with those who perceive delight, and indeed blessedness, in good itself, that is, in the affection for it. The Lord speaks of this good or charity in the following way in Matthew,

You have heard that it was said, You shall love your neighbour and hate your enemy. [But] I say to you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who hurt and persecute you, so that you may be sons of your Father who is in heaven. For if you love those who love you, what reward have you? And if you salute only your brothers, what more are you doing [than others]? Do not even the tax-collectors do the same? Matthew 5:43-48

Similar words occur in Luke, with this addition,

Do good and lend, hoping for nothing in return, and your reward will be great, and you will be sons of the Most High. Luke 6:27-36.

[4] Here good which is derived from the Lord is described and the fact that it does not carry any thought of repayment. Consequently people who are governed by that good are called 'sons of the Father who is in heaven', and 'sons of the Most High'. Yet because that good has the Lord within it there is also a reward: in Luke,

When you give a dinner or a supper, do not invite your friends or your brothers or your kinsmen or rich neighbours, lest perhaps they invite you back in return, and you are repaid. But when you give a feast invite the poor, the maimed, the blind, and you will be blessed, for they have nothing with which to repay you. You will be repaid at the resurrection of the just. 1 Luke 14:12-14.

'Dinner', 'supper', or 'feast' means the good that flows from charity, in which the Lord dwells together with man, 2341. Here it is described therefore, and it is plainly evident, that recompense lies within good itself since this has the Lord within it, for it is said that 'you will be repaid at the resurrection of the just'.

[5] People who strive to do good from themselves because the Lord has commanded it to be done are the ones who at length receive this good and who after receiving instruction then acknowledge in faith that all good comes from the Lord, 1712, 1937, 1947. And they are now so opposed to self-merit that they are saddened by the mere thought of merit and perceive that blessedness and happiness with them is that much diminished.

[6] It is quite different in the case of those who fail to do good and instead lead an evil life, while teaching and professing that salvation resides in faith separated from charity. These people are not even aware of the possibility of such good. And what is remarkable the same people in the next life, as I have been given to know from much experience, wish to merit heaven on the basis of all the good deeds they recall their having done, for they are now aware for the first time that no salvation lies in faith separated from charity. But these are the ones whom the Lord refers to in Matthew,

They will say to Me on that day, Lord, Lord, did we not prophesy by Your name, and by Your name cast out demons, and in Your name do many mighty works? But then will I declare to them, I do not know you; depart from Me, you workers of iniquity. Matthew 7:22-23.

With these people it is also seen that they had paid no attention at all to any one of the things which the Lord Himself taught so many times about the good that flows from love and charity. Instead those things had been to them like clouds sailing by or like things seen in the night, such as the things recorded in:

Matthew 3:8-9; 5:7-48; 6:1-20; 7:16-20, 24-27; 9:13; 12:33; 13:8, 23; 18:21-end; 19:19; 22:35-40; 24:12-13; 25:34-end;

Mark 4:18-20; 11:13-14, 20; 12:28-35;

Luke 3:8-9
; 6:27-39, 43-end; 7:47; 8:8, 14-15; 10:25-28; 12:58-59; 13:6-10;

John 3:19, 21; 5:42; 13:34-35; 14:14-15, 20-21, 23; 15:1-8, 9-19; 21:15-17.

These then, and other things like them, are what were meant by the words 'the men of Sodom' - that is, those immersed in evil, 2220, 2246, 2322 - 'saying to Lot, Did not this one come to sojourn, and will he surely judge?' that is, Will people with different teaching and a different life teach us?

Footnotes:

1. The Latin means the dead; but the Greek means the just, which Swedenborg has in other places where he quotes this verse.

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

The Bible

 

John 12

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1 Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead.

2 So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him.

3 Mary, therefore, took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair. The house was filled with the fragrance of the ointment.

4 Then Judas Iscariot, Simon's son, one of his disciples, who would betray him, said,

5 "Why wasn't this ointment sold for three hundred denarii, and given to the poor?"

6 Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it.

7 But Jesus said, "Leave her alone. She has kept this for the day of my burial.

8 For you always have the poor with you, but you don't always have me."

9 A large crowd therefore of the Jews learned that he was there, and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.

10 But the chief priests conspired to put Lazarus to death also,

11 because on account of him many of the Jews went away and believed in Jesus.

12 On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem,

13 they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!"

14 Jesus, having found a young donkey, sat on it. As it is written,

15 "Don't be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey's colt."

16 His disciples didn't understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him.

17 The multitude therefore that was with him when he called Lazarus out of the tomb, and raised him from the dead, was testifying about it.

18 For this cause also the multitude went and met him, because they heard that he had done this sign.

19 The Pharisees therefore said among themselves, "See how you accomplish nothing. Behold, the world has gone after him."

20 Now there were certain Greeks among those that went up to worship at the feast.

21 These, therefore, came to Philip, who was from Bethsaida of Galilee, and asked him, saying, "Sir, we want to see Jesus."

22 Philip came and told Andrew, and in turn, Andrew came with Philip, and they told Jesus.

23 Jesus answered them, "The time has come for the Son of Man to be glorified.

24 Most certainly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit.

25 He who loves his life will lose it. He who hates his life in this world will keep it to eternal life.

26 If anyone serves me, let him follow me. Where I am, there will my servant also be. If anyone serves me, the Father will honor him.

27 "Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time.

28 Father, glorify your name!" Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again."

29 The multitude therefore, who stood by and heard it, said that it had thundered. Others said, "An angel has spoken to him."

30 Jesus answered, "This voice hasn't come for my sake, but for your sakes.

31 Now is the judgment of this world. Now the prince of this world will be cast out.

32 And I, if I am lifted up from the earth, will draw all people to myself."

33 But he said this, signifying by what kind of death he should die.

34 The multitude answered him, "We have heard out of the law that the Christ remains forever. How do you say, 'The Son of Man must be lifted up?' Who is this Son of Man?"

35 Jesus therefore said to them, "Yet a little while the light is with you. Walk while you have the light, that darkness doesn't overtake you. He who walks in the darkness doesn't know where he is going.

36 While you have the light, believe in the light, that you may become children of light." Jesus said these things, and he departed and hid himself from them.

37 But though he had done so many signs before them, yet they didn't believe in him,

38 that the word of Isaiah the prophet might be fulfilled, which he spoke, "Lord, who has believed our report? To whom has the arm of the Lord been revealed?"

39 For this cause they couldn't believe, for Isaiah said again,

40 "He has blinded their eyes and he hardened their heart, lest they should see with their eyes, and perceive with their heart, and would turn, and I would heal them."

41 Isaiah said these things when he saw his glory, and spoke of him.

42 Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue,

43 for they loved men's praise more than God's praise.

44 Jesus cried out and said, "Whoever believes in me, believes not in me, but in him who sent me.

45 He who sees me sees him who sent me.

46 I have come as a light into the world, that whoever believes in me may not remain in the darkness.

47 If anyone listens to my sayings, and doesn't believe, I don't judge him. For I came not to judge the world, but to save the world.

48 He who rejects me, and doesn't receive my sayings, has one who judges him. The word that I spoke, the same will judge him in the last day.

49 For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak.

50 I know that his commandment is eternal life. The things therefore which I speak, even as the Father has said to me, so I speak."