De Bijbel

 

Matteus 13

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1 Sel päeval väljus Jeesus sealt kojast ja istus maha mere ääre.

2 Ja palju rahvast kogunes Tema juure, nii et Ta pidi astuma paati ja maha istuma. Ja kõik rahvas seisis rannal.

3 Ja Ta rääkis neile palju tähendamissõnadega ning ütles: „Vaata, külvaja läks välja külvama.

4 Ja kui ta külvas, kukkus muist tee ääre, ja linnud tulid ja sõid selle ära.

5 Muist kukkus kaljuse maa peale, kus tal ei olnud palju mulda. Ja see tärkas ruttu, sest tal ei olnud sügavat maad.

6 Aga kui päike tõusis, kõrbes ta, ja et tal ei olnud juurt, kuivas ta ära.

7 Muist kukkus ohakate sekka ja ohakad tõusid ja lämmatasid selle.

8 Aga muist kukkus hea maa peale ja kandis vilja, mõni iva sada seemet, mõni kuuskümmend ja mõni kolmkümmend.

9 Kellel kõrvad on, see kuulgu!”

10 Siis jüngrid astusid Ta juure ja ütlesid Temale: „Mispärast Sa räägid neile tähendamissõnadega?”

11 Tema kostis ning ütles: „Teile on antud mõista Taevariigi saladusi, neile aga ei ole antud.

12 Sest kellel on, sellele antakse, ja tal on küllalt; aga kellel ei ole, sellelt võetakse ka see, mis tal on!

13 Sellepärast Ma räägin neile tähendamissõnadega, et nad nähes ei näeks ja kuuldes ei kuuleks ega mõistaks!

14 Ja nende kohta läheb täide prohvet Jesaja ennustus, mis ütleb: Kuuldes te kuulete ega mõista, ja nähes te näete ega taipa!

15 Sest sellesinase rahva süda on tuimaks läinud ja nad kuulevad raskesti oma kõrvadega ja sulevad oma silmad, et nad silmadega ei näeks ja kõrvadega ei kuuleks ja südamega ei mõistaks ega pöörduks, et Mina neid parandaksin!

16 Aga õndsad on teie silmad, et nad näevad, ja teie kõrvad, et nad kuulevad!

17 Sest tõesti, Ma ütlen teile, paljud prohvetid ja õiged on igatsenud näha, mida teie näete, ega ole näinud, ja kuulda, mida teie kuulete, ega ole kuulnud!

18 Kuulge siis teie nüüd tähendamissõna külvajast:

19 Kui keegi Kuningriigi sõna kuuleb ega saa aru, siis tuleb tige ja kisub ära selle, mis oli külvatud ta südamesse. Seda tähendab see, mis külvati tee ääre.

20 Mis kaljuse maa peale külvati tähendab seda, kes sõna kuuleb ja võtab selle kohe rõõmuga vastu;

21 temal aga ei ole juurt eneses, vaid ta on ainult üürikeseks: kui viletsus ning kiusatus tuleb sõna pärast, taganeb ta varsti.

22 Aga mis ohakate sekka külvati, tähendab seda, kes küll sõna kuuleb, maailma mure ja rikkuse pettus aga lämmatab sõna ära ja see jääb viljatumaks.

23 Ent mis külvati hea maa peale, tähendab seda, kes sõna kuuleb ning saab sellest aru ja kannab ka vilja; ja mõni annab sada seemet, mõni kuuskümmend, mõni kolmkümmend!”

24 Teise tähendamissõna esitas Ta neile ning ütles: „Taevariik on mehe sarnane, kes oma põllule külvas hea seemne.

25 Aga inimeste magades tuli ta vaenlane ja külvas lustet nisu sekka ja läks ära.

26 Kui nüüd oras kasvas ja vili hakkas looma, siis tuli ka luste nähtavale.

27 Aga majaisanda orjad tulid tema juure ning ütlesid temale: Isand, eks sa külvanud head seemet oma põllule, kust tuleb sellele nüüd lustet?

28 Tema ütles neile: Seda on teinud vaenuline inimene. Siis ütlesid orjad temale: Kas sa nüüd tahad, et me läheme ja selle kokku kogume?

29 Aga tema ütles: Ei, et te lustet katkudes ühes sellega ei kisuks välja ka nisu.

30 Laske mõlemad ühtlasi kasvada lõikuseks, ja lõikuseajal Ma ütlen lõikajaile: Koguge enne lusted ja siduge vihku ärapõletamiseks, nisu aga koguge kokku mu aita!”

31 Teise tähendamissõna Ta esitas neile ning ütles: „Taevariik on sinepiivakese sarnane, mille mees võttis ning külvas oma põllule.

32 See on küll kõige väiksem kõigist seemneist, aga kui see on kasvanud, on see suurim aiataimedest ja saab puuks, nii et taeva linnud tulevad ja teevad pesad ta okstele!”

33 Teise tähendamissõna Ta rääkis neile: „Taevariik on haputaigna sarnane, mille naine võttis ja segas kolme vaka jahu sekka, kuni kõik läks hapnema!”

34 Seda kõike rääkis Jeesus rahvale tähendamissõnadega ja ilma tähendamissõnata ei rääkinud Ta neile midagi,

35 et läheks täide, mis on üteldud prohveti kaudu: „Ma avan Oma suu tähendamissõnades ja kuulutan, mis on olnud salajas maailma algusest!”

36 Siis Jeesus laskis rahvahulgad ära minna ja tuli koju. Ja Ta jüngrid astusid Tema juure ning ütlesid: „Seleta meile tähendamissõna põllulustest.”

37 Tema kostis ja ütles: „Kes head seemet külvab, on Inimese Poeg.

38 Põld on maailm; hea seeme on Kuningriigi lapsed, lusted aga on tigeda lapsed.

39 Vaenlane, kes neid külvab, on kurat. Aga lõikus on maailma-ajastu lõpp; lõikajad on Inglid.

40 Otsegu nüüd umbrohi kogutakse ja tulega ära põletatakse, nõnda peab ka sündima selle maailma-ajastu lõpul.

41 Inimese Poeg läkitab Oma Inglid ja Nemad koguvad Tema Kuningriigist kõik pahandused ja kõik need, kes teevad, mis on käsu vastu,

42 ja heidavad nad tuleahju; seal on ulumine ja hammaste kiristamine.

43 Siis paistavad õiged nagu päike Oma Isa Kuningriigis. Kel kõrvad on, see kuulgu!

44 Taevariik on põllusse peidetud varanduse sarnane, mille mees leidis ning kinni kattis, ja läks sealt ära rõõmsana selle üle ja müüs ära kõik, mis tal oli, ja ostis selle põllu.

45 Taas on Taevariik kaupmehe sarnane, kes otsis ilusaid pärle,

46 ja kui ta oli leidnud ühe kalli pärli, läks ta ja müüs kõik, mis tal oli, ning ostis selle.

47 Taas on Taevariik nooda sarnane, mis merre heideti ja kokku vedas kõiksugu kalu.

48 Ja kui see täis sai, veeti ta randa, ja istuti maha ning koguti head astjatesse, aga halvad visati ära.

49 Nõnda sünnib maailma-ajastu lõpul: Inglid väljuvad ja eraldavad kurjad õigete hulgast

50 ja heidavad nad tuleahju; seal on ulumine ja hammaste kiristamine.

51 Kas te olete aru saanud kõigest sellest?” Nad ütlesid Temale: „Jah!”

52 Siis Ta ütles neile: „Seepärast on iga kirjatundja, kes on õpetatud Taevariigi jaoks, majaisandmehe sarnane, kes toob esile oma tagavarast uut ja vana!”

53 Ja sündis, kui Jeesus oli lõpetanud need tähendamissõnad, et Ta läks sealt ära.

54 Ja Ta tuli Oma kodukohta ja õpetas neid nende kogudusekojas, nii et nad hämmastusid ning ütlesid: „Kust on Sellel see tarkus ja need vägevad teod?

55 Eks Tema ole see puusepa poeg? Eks Ta Ema nimetata Maarjaks ja Ta vendi Jakoobuseks ja Jooseseks ja Siimonaks ja Juudaks?

56 Ja eks Ta õed kõik ole meie juures? Kust siis Temale see kõik on tulnud?”

57 Ja nad pahandusid Temast. Aga Jeesus ütles neile: „Ei peeta prohvetist kuskil nii vähe lugu kui kodukohas ja ta omas majas!”

58 Ja Ta ei teinud seal mitte palju vägevaid tegusid nende uskmatuse pärast.

   

Van Swedenborgs Werken

 

Arcana Coelestia #9262

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9262. 'And do not kill the innocent and the righteous' means detesting the destruction of good, interior and exterior. This is clear from the meaning of 'the innocent' as a person governed by interior good, and so in the abstract sense as interior good, dealt with below; from the meaning of 'the righteous' as a person governed by exterior good, and in the abstract sense as exterior good, since 'righteous' has reference to the good of love towards the neighbour, but 'innocent' to the good of love to the Lord - the good of love towards the neighbour being exterior good, and the good of love to the Lord being interior good; and from the meaning of 'killing' as destroying. The fact that 'righteous' means the good of love towards the neighbour will also be seen below. But the reason why 'the innocent' means the good of love to the Lord is that people endowed with innocence are those who love the Lord; for innocence consists in the acknowledgement in a person's heart that left to himself he intends nothing but evil and perceives nothing but falsity, and that all good of love and all truth of faith come from the Lord alone. No others can acknowledge these things in their heart except those who have been joined to the Lord in love. Such people inhabit the inmost heaven, which is accordingly called the heaven of innocence. Therefore the good that is theirs is interior good; for the Divine Good of Love coming from the Lord is that which inhabitants of the heaven of innocence receive. Therefore also they appear naked and also look like young children. So it is that innocence is represented by nakedness and also by early childhood. For its representation by nakedness, see 165, 213, 214, 8375; and by early childhood, 430, 1616, 2280, 2305, 2306, 3183, 3494, 4563, 4797, 5608 (end).

[2] From all that has just been stated regarding innocence it may be seen that what is Divine and the Lord's cannot be received except within innocence. This being so, good is not good unless there is innocence within it, 2526, 2780, 3994, 6765, 7840, 7887, that is, unless there is the acknowledgement that from the self nothing but evil and falsity arises and that from the Lord comes all goodness and truth. Believing the former about the self, and believing the latter about the Lord and also desiring it to be so, are what constitutes innocence. Therefore the good of innocence is God's goodness itself coming from the Lord and residing with a person. So it is that 'the innocent' means a person governed by interior good and in the abstract sense means interior good.

[3] Because 'the innocent' or 'innocence' means Divine Good coming from the Lord, shedding innocent blood was a thoroughly atrocious crime. And when it had been committed the whole land was under damnation until the crime had been expiated, as becomes clear from the process of investigation and absolution from guilt if someone had been found slain in the land. That process is spoken of in Moses as follows,

When one is found slain in the land, lying in the field, and it is not known who smote him, then your elders and your judges shall come out and they shall measure [the distance] to the cities which are around the one slain. It shall be however, that in the city nearest to the one slain the elders of this city shall take an ox's heifer by means of which no work has been done, which has not pulled in the yoke; and the elders of this city shall bring the heifer down to a barren valley which is neither tilled nor sown, and there they shall break the heifer's neck in the valley. Then the priests, the sons of Levi, shall come near, and all the elders of this city standing by the one slain. They shall wash their hands over the heifer whose neck has been broken in the valley; and they shall answer and say, Our hands have not shed this blood, and our eyes have not seen it; expiate Your people Israel whom You have redeemed, O Jehovah, and do not set innocent blood in the midst of Your people Israel. In this way the blood will be expiated for them. But you shall put away the innocent blood from the midst of you, if you do what is right in the eyes of Jehovah. Deuteronomy 21:1-10.

Anyone can see that this process of investigation and absolution from guilt when innocent blood had been shed in the land holds within it the arcana of heaven, of which people cannot have any knowledge at all unless they know what is meant by 'one slain, [lying] in the field', by 'an ox's heifer by means of which no work has been done, and which has not pulled in the yoke', by 'a barren valley which is neither tilled nor sown', by 'breaking the neck of the heifer in the valley', by 'washing hands over the heifer', and by all the other details of the process. Unless everything laid down had meant those arcana it would have been totally unsuitable for the Word that has been dictated by God and inspired in every word and part of a letter. For without its deeper meaning such a process would have been an observance which had nothing holy about it, indeed which had scarcely any value.

[4] But exactly which arcana lie within it is nevertheless evident from the internal sense, that is, if it is known that 'one slain in the land, lying in the field' means truth and good wiped out in the Church where good exists; that 'the city nearest to the one slain' means the truth taught by the Church whose good has been wiped out; that 'an ox's heifer by means of which no work has been done, and which has not pulled in the yoke' means the good of the external or natural man, who has not as yet, through enslavement to evil desires, drawn falsities into his faith and evils into his life; that 'a barren valley which is neither tilled nor sown' means the natural mind that is not cultivated with truths or forms of the good of faith owing to lack of knowledge; that 'breaking its neck in the valley' means purification, on account of absence of blame because it was due to lack of knowledge; and that 'washing the hand' means being absolved from that atrocious crime. Once these things are known it is evident that 'shedding innocent blood' means wiping out Divine Truth and Good that come from the Lord, thus the Lord Himself as He exists with a member of the Church.

[5] It should be recognized that this entire process represented in heaven the kind of crime that had no blame attached to the commission of it because it was due to ignorance that had innocence within it and was therefore as something not evil. Each detail within that process, even the smallest, represented some essential aspect of the reality portrayed by the whole. But which aspect each one represented is clear from the internal sense.

'One who has been slain' is truth and good that have been wiped out, see 4503.

'The land' is the Church, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118 (end), 2928, 3355, 4447, 4535, 5577, 8011, 8732.

'The field' is the Church in respect of good, thus the Church's good, 2971, 3310, 3766, 4982, 7502, 7571, 9139.

'The city' is teachings presenting the truth, thus the truth taught by the Church, 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493.

'Ox' is the good of the external or natural man, 2180, 2566, 2781, 9134, so that 'a heifer' is good in its infancy, 1824, 1825.

[6] 'No work had been done by it, and it had not pulled in the yoke', it is evident, means that up to then it had not, owing to lack of knowledge, served falsities and evils; for 'working' and 'pulling in the yoke' mean serving.

'A valley' is the lower mind, which is called the natural mind, 3417, 4715; 'a barren valley' is that mind when devoid of truths and forms of good, 3908; so that 'a valley which is neither tilled nor sown' is the natural mind not yet cultivated with truths and forms of good, thus which is still lacking in knowledge, 'the seed with which it is sown' being the truth of faith, 1025, 1447, 1610, 1940, 2848, 3038, 3373, 3671, 6158.

'Breaking the neck' is expiation, because the slaughter of various beasts, like the offering of sacrifice, meant expiation.

'Washing the hand' means purification from falsities and evils, 3147; here therefore it means purification from that atrocious crime; for 'shedding blood' in general means violence done to goodness and truth, 9127, so that 'shedding innocent blood' means wiping out what is Divine residing with a person and comes from the Lord, thus the Lord Himself residing with that person; for truth and good residing with a person are the Lord Himself since they come from Him.

[7] The like is meant by 'shedding innocent blood' in Deuteronomy 19:10; 27:25; Isaiah 59:3, 7; Jeremiah 2:34; 7:6; 19:4; 22:3, 17; Joel 3:19; Psalms 94:21. 'One who is innocent' means in the proximate sense someone who is blameless and also free from evil, to which people also bore witness in former times by washing their hands, Psalms 26:6; 73:13; Matthew 27:24; John 18:38; 19:4. The reason for this is that good which comes from the Lord and resides with a person is blameless and free from evil; this good is the good of innocence in the internal sense, as has been shown. But good that is blameless and free from evil as it exists in the external man, which is exterior good, is called 'righteous', as also in David,

The throne of perdition will not be linked to You - those who gather themselves together against the soul of the righteous and condemn innocent blood. Psalms 94:20-21.

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

Van Swedenborgs Werken

 

Arcana Coelestia #374

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374. That 'the voice of blood' 1 means violence done to charity is clear from many places in the Word where 'voice' stands for everything that accuses, and 'blood' for all sin, especially hatred. For anyone who hates his brother murders him in his own heart, as the Lord teaches,

You have heard that it was said to the men of old, You shall not kill, and whoever kills will be liable to judgement. But I say to you that whoever is angry with his brother without cause will be liable to judgement. Whoever indeed says to his brother, Raca! will be liable to the Sanhedrin. And whoever says You fool! will be liable to the Gehenna of fire. Matthew 5:21-22.

These sayings denote degrees of hatred. Hatred is contrary to charity; and though a person does not actually commit murder, the intention to do so is still there, and by whatever possible method. It is external restraints alone which prevent murder actually being committed. And this is why all hatred is called blood, as in Jeremiah,

How well you direct Your way in the quest for love! Yes, in your skirts the blood of needy innocent souls is found. Jeremiah 2:33-34.

[2] And since hatred is meant by blood, so is every kind of wickedness, for hatred is the source of all wickedness, as in Hosea,

Perjuring, and lying, and killing, and stealing, and committing adultery, they commit robbery, and blood' has followed on blood. 1 Therefore the land will mourn and every inhabitant will anguish. Hosea 4:2-3.

And in Ezekiel,

Will you judge the city of blood' and declare to her all her abominations? A City that sheds blood' in the midst of her. By your blood which you have shed you have become guilty. Ezekiel 22:2-4, 6, 9.

This is referring to the lack of compassion. In the same prophet,

The land is full of the judgement of blood, 1 and the city is full of violence. Ezekiel 7:23.

And in Jeremiah,

For the sins of the prophets of Jerusalem, the iniquities of her priests who shed in the midst of her the blood of the righteous, they wander blind in the streets; they are defiled with blood. Lamentations 4:13-14.

In Isaiah,

When the Lord will have washed away the filth of the daughters of Zion and wiped away from its midst the blood 1 of Jerusalem by a spirit of judgment and by a spirit of burning. Isaiah 4:4.

In the same prophet,

Your hands are defiled with blood, and your fingers with iniquity. Isaiah 59:3.

In Ezekiel,

I passed by you and saw you weltering in your blood, 1 and I said to you, Live in your blood 1 I indeed said to you, Live in your blood. 1 Ezekiel 16:6, 22.

This refers to the abominations of Jerusalem, which are called 'blood' 1 . Lack of compassion, and hatred, in the last times a real so described as blood in Revelation 16:3-4. The plural 'bloods' is used because all forms of iniquity and abomination well up out of hatred, just as all forms of good and holiness do out of love. Anyone therefore who hates his neighbour would murder him if he could, and he does do so in whatever way he can. That is to say, he does him violence, which is strictly the meaning here of 'voice of blood'. 1

Voetnoten:

1. literally, bloods

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