The Bible

 

Marks 4

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1 Un Viņš atkal sāka mācīt pie jūras; un daudz ļaužu pulcējās pie Viņa, tā ka Viņš, iekāpis laivā, sēdēja uz jūras; un visi ļaudis bija uz zemes pie jūras.

2 Un Viņš tos daudz mācīja līdzībās; un savā mācībā sacīja tiem:

3 Klausieties: lūk, sējējs izgāja sēt.

4 Un sēkla, viņam sējot, krita ceļmalā; un debess putni nāca un to apēda.

5 Cita krita akmenājā, kur tai nebija daudz zemes; un tā tūliņ uzdīga, tāpēc, ka nebija dziļi zemē.

6 Un kad uzlēca saule, tā novīta un nokalta, tāpēc, ka tai nebija saknes.

7 Un cita krita starp ērkšķiem; un ērkšķi uzauga un nomāca to, un tā nenesa augļus.

8 Un cita krita labā zemē, tā uzdīga un auga, un nesa augļus; un cita nesa trīsdesmitkārtīgi, cita sešdesmitkārtīgi un cita simtkārtīgi.

9 Un Viņš sacīja: Kam ir ausis dzirdēšanai, lai dzird!

10 Un kad Viņš bija viens pats, tie divpadsmit, kas ar Viņu bija, jautāja par līdzību.

11 Un Viņš tiem sacīja: Jums ir dots saprast Dieva valstības noslēpumus, bet tiem, kas ir ārā, tas viss notiek līdzībās,

12 Ka tie skatīdamies skatās, bet neredz, un klausīdamies dzird, bet nesaprot, ka tie neatgriežas, un grēki tiem netiek piedoti. (Is. 6,9; Mt.13,14; Jņ.12,40; Apd.28,26; om.11,8)

13 Un Viņš tiem sacīja: Jūs nesaprotat šo līdzību? Kā tad jūs sapratīsiet visas līdzības?

14 Tas, kas sēj, sēj vārdu.

15 Bet šie, kas ceļmalā, kur vārds top sēts, ir tie, kas dzirdējuši, bet tūdaļ nāk sātans un atņem viņu sirdīs sēto vārdu.

16 Un tāpat tie, kas akmenājā sēti; viņi, kad vārdu dzird, tūdaļ to priecīgi pieņem.

17 Bet tiem nav saknes sevī: viņi ir nepastāvīgi; tiklīdz rodas apspiešanas un vajāšanas vārda dēļ, tie tūdaļ krīt apgrēcībā.

18 Bet citi, kas starp ērkšķiem sēti, tie ir tie, kas vārdu uzklausa,

19 Bet pasaules rūpes un bagātības, viltus un citas kārības, ieejot tanī, nomāc vārdu, un tas paliek neauglīgs.

20 Un labajā zemē sētie ir tie, kas vārdu dzird un to uzņem, un nes augļus: cits trīsdesmitkārtīgus, cits sešdesmitkārtīgus, cits simtkārtīgus.

21 Un Viņš sacīja tiem: Vai tad gaismu meklē, lai to liktu zem pūra vai zem gultas? Vai ne tāpēc, lai to liktu svečturī?

22 Jo nekas nepaliek apslēpts, kas nenāktu gaismā; un nekas nenotiek slepenībā, kas netaptu zināms.

23 Kam ir ausis dzirdēšanai, lai dzird!

24 Un Viņš tiem sacīja: Lieciet vērā, ko jūs dzirdat! Ar kādu mēru jūs mērīsiet, ar tādu jums atmērīs un vēl klāt pieliks.

25 Jo kam ir, tam tiks dots; un kam nav, arī tas, kas viņam ir, tiks no tā atņemts.

26 Un Viņš sacīja: Ar Dieva valstību ir tāpat, kā cilvēks sēklu iesēj zemē.

27 Vai nu viņš guļ, vai ceļas naktī, vai dienā, sēkla dīgst un aug, tam nezinot.

28 Jo zeme nes augļus: vispirms stiebru, tad vārpu, beigās pilnu vārpu graudiem.

29 Un kad augļi ienākušies, tad viņš tūdaļ lieto sirpi, jo pļaujamais laiks ir klāt.

30 Un Viņš sacīja: Kam mēs pielīdzināsim Dieva valstību? Vai kādā līdzībā mēs to attēlosim?

31 Viņa ir kā sinepju grauds, kas iesēts zemē, kurš ir mazākais no visām sēklām, kas ir virs zemes;

32 Un kad tas ir iesēts, tas aug un kļūst lielāks par visiem stādiem; un tas laiž lielus zarus, tā ka debesu putni var dzīvot tā pavēnī.

33 Un daudzās tādās līdzībās Viņš runāja tiem vārdu, tā ka tie spēja to saprast.

34 Bet bez līdzībām Viņš tiem nerunāja, bet saviem mācekļiem Viņš atsevišķi izskaidroja visu.

35 Un tanī pat dienā, kad vakars bija iestājies, Viņš tiem sacīja: Pārcelsimies pretējā krastā!

36 Un tie, ļaudis atlaiduši, tā ka Viņš bija laivā, ņēma Viņu līdz, arī citas laivas bija pie Viņa.

37 Un sacēlās liela vētra, un gāza viļņus laivā, tā ka laiva pildījās.

38 Bet Viņš gulēja laivas galā uz spilvena; un tie modināja Viņu un sacīja Viņam: Mācītāj, vai Tev nerūp, ka mēs ejam bojā?

39 Un uzcēlies, Viņš piedraudēja vējam un sacīja jūrai: Paliec klusu, nomierinies! Un vējš nostājās, un iestājās liels klusums.

40 Un Viņš tiem sacīja: Kāpēc jūs esat tik bailīgi? Vai jums vēl trūkst ticības? Un viņi ļoti izbijās un jautāja viens otram: Kā tev šķiet, kas Viņš ir, ka Viņam vēji un jūra paklausa?

   

From Swedenborg's Works

 

Arcana Coelestia #7770

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7770. 'And let them ask, a man from his companion and a woman from her companion, vessels of silver and vessels of gold' means that factual knowledge of truth and of good must be removed from the evil who have belonged to the Church and be assigned to the good who belong to it. This is clear from the meaning of 'vessels of silver and vessels of gold' as factual knowledge of truth and of good, 'silver' being truth and 'gold' good, see 1551, 1552, 2954, 5658, 6112, and 'vessels' factual knowledge, 3068, 3079. That knowledge is referred to as vessels of truth and good because it contains them. The assumption is made that the facts which people know about truth or about good are the truths of faith themselves or the forms of the good of faith themselves. But they are not. Affections for truth and good are what compose faith; those affections flow into known facts, which are the appropriate vessels for them. Asking them from the Egyptians is, it is self-evident, taking them away and assigning them to oneself. This is why previously in Chapter 3:22 it says that they were to plunder the Egyptians, and subsequently in Chapter 12:36 that they despoiled them. The reason why it says that 'a man was to ask from his companion and a woman from her companion' is that 'a man' has reference to and also means truth and 'a woman' has reference to and also means good.

[2] The implications of all this may be seen at the explanation of Exodus 3:21-22 in 6914, 6917. That explanation shows that the factual knowledge itself of truth and of good which have been in the possession of those belonging to the Church who have been acquainted with the arcana of faith and yet have led a life of evil are transferred to those who belong to the spiritual Church. How the transfer is effected, see 6914. These things are meant by the Lord's words in Matthew,

The Lord said to him who went away and hid the talent in the earth, Take the talent from him and give it to him who has ten talents, for to everyone who has, it will be given, so that he may have in abundance; but from him who does not have, even what he has will be taken away. Cast the useless servant into outer darkness. Matthew 25:25, 28-30; Luke 19:24-26.

And similar words in the same gospel,

To him who has, it will be given, so that he may have abundantly; but from him who does not have, even what he has will be taken away. Matthew 13:12; Mark 4:24-25.

[3] The reason for the transfer is that the knowledge or cognitions of goodness and truth which the evil possess are applied to evil purposes, whereas the cognitions of goodness and truth that the good possess are applied to good purposes. The cognitions are the same, but the purposes to which any one person applies them gives them their specific character. Such cognitions may be compared to worldly wealth, which one person devotes to good purposes, and another to bad ones, so that the character of any one person's wealth depends on the purposes to which he devotes it. This also shows that the same cognitions, like the same wealth, which the evil have possessed can pass into the possession of the good and serve good purposes. From all this one may now recognize what is represented when it says that the children of Israel were commanded to ask from the Egyptians vessels of silver and vessels of gold, and in so doing to despoil and plunder them. Such a despoilment or plundering would never have been commanded by Jehovah if such things had not been represented in the spiritual world.

[4] Things like these are what are meant in Isaiah,

At length the merchandise of Tyre and its harlot's wages will be holy to Jehovah, it will not be hoarded or held back; but its merchandise will be for those that dwell before Jehovah to eat to their satiety, and for him who covers himself with what is ancient. Isaiah 23:18.

This refers to 'Tyre', which means cognitions of goodness and truth, 1201. 'Merchandise' and 'harlot's wages' are cognitions applied to evil purposes. Their being given to the good who will apply them to good purposes is meant by 'its merchandise will be for those that dwell before Jehovah to eat to satiety, [and] for him who covers himself with what is ancient'.

[5] Also in Micah,

Arise and thresh, O daughter of Zion, for I will make your horn iron, and I will make your hoofs bronze, in order that you may crush many peoples. And I devoted their gain to Jehovah, and their riches to the Lord of the whole earth. Micah 4:13.

'Crushing many peoples' stands for devastating them. 'The gain' which was devoted to Jehovah and the Lord of the whole earth is cognitions of truth and goodness. Something similar is implied in 2 Samuel 8:11-12, where it says that David consecrated to Jehovah the silver and gold which he had taken from the nations he had subdued, from the Syrians, from Moab, from the children of Ammon, from the Philistines, from Amalek, and from the spoil of Hadad Ezer; and in 1 Kings 7:51, that Solomon put among the treasures of Jehovah's house the things consecrated by his father.

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