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Matteus 5

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1 Nähes rahvahulki, läks Ta üles mäele. Ja kui Ta oli maha istunud, tulid Ta jüngrid Tema juure.

2 Ja Ta avas Oma suu, õpetas neid ning ütles:

3 „Õndsad on vaimust vaesed, sest nende päralt on Taevariik.

4 Õndsad on kurvad, sest nemad trööstitakse.

5 Õndsad on tasased, sest nemad pärivad maa.

6 Õndsad on need, kelledel nälg ja janu on õiguse järele, sest nemad rahuldatakse.

7 Õndsad on armulised, sest nemad saavad armu.

8 Õndsad on puhtad südamelt, sest nemad saavad näha Jumalat.

9 Õndsad on rahunõudjad, sest neid hüütakse Jumala lapsiks.

10 Õndsad on need, keda taga kiusatakse õiguse pärast, sest nende päralt on Taevariik.

11 Õndsad olete teie, kui inimesed teid Minu pärast laimavad ja taga kiusavad ja valetades räägivad teist kõiksugust kurja.

12 Olge rõõmsad ja ilutsege, sest teie palk on suur taevas; samuti on nad taga kiusanud prohveteid enne teid.

14 Teie olete maailma valgus. Ei saa jääda varjule linn, mis asetseb mäe otsas.

15 Ei süüdata ka küünalt ega panda seda vaka alla, vaid küünlajalale, ja see paistab kõikidele, kes majas on.

16 Nõnda paistku teie valgus inimeste ees, et nad näeksid teie häid tegusid ja annaksid au teie Isale, kes on taevas.

18 Sest tõesti Ma ütlen teile, kuni kaob taevas ja maa, ei kao käsuõpetusest mitte ühtki tähekest või ühtki märgikest, enne kui kõik on sündinud.

19 Kes nüüd iganes tühistab ühe neist vähimaist käskudest ja nõnda õpetab inimesi, teda hüütakse vähimaks Taevariigis; aga kes seda mööda teeb ja nõnda õpetab, teda hüütakse suureks Taevariigis.

20 Sest Ma ütlen teile: Kui teie õigus pole palju parem kirjatundjate ja variseride omast, siis te ei saa Taevariiki.

22 Kuid Mina ütlen teile, et igaüks, kes on oma vennale vihane, kuulub kohtu alla; aga kes iganes oma vennale ütleb „raka!” kuulub Suurkohtu alla; aga kes ütleb „Sa jõle!” kuulub põrgutulle.

23 Sellepärast kui sa oma andi tood altarile ja seal meenub sulle, et su vennal on midagi sinu vastu,

24 siis jäta oma and sinna altari ette ja mine lepi enne oma vennaga, ja siis tule ja too oma and.

25 Ole varsti järeleandlik oma vastasele, niikaua kui sa temaga teel oled, et vastane sind ei annaks kohtuniku kätte, ja kohtunik sind ei annaks sulase kätte, ja sind ei pandaks vangi.

26 Tõesti Ma ütlen sulle, sa ei pääse sealt, enne kui oled maksnud ära viimse veeringu!

28 Aga Mina ütlen teile, et igaüks, kes naise peale vaatab teda himustades, on juba abielu rikkunud temaga oma südames.

29 Ent kui su parem silm sind pahandab, siis kisu ta välja ja heida enesest ära, sest sulle on parem, et üks sinu liikmeist hukkub kui et kogu su ihu heidetakse põrgusse.

30 Ja kui sinu parem käsi sind pahandab, siis raiu ta maha ja heida enesest ära, sest sulle on parem, et üks sinu liikmeist hukkub kiti et kogu su ihu läheb põrgusse.

31 Ka on üteldud, et kes iganes oma naise enesest lahutab, see andku temale lahutuskiri.

32 Aga Mina ütlen teile, et igaüks, kes oma naise enesest lahutab muidu kui hooruse pärast, see teeb, et naisega abielu rikutaks, ja kes iganes lahutatud naisega abiellub, rikub abielu.

33 Taas te olete kuulnud, et muistsele põlvele on üteldud: Sa ei tohi valet vanduda! ja: Pea Issandale oma vanded!

34 Aga Mina ütlen teile: Ärge üldse vanduge, ei taeva juures, sest see on Jumala aujärg;

35 ega maa juures, sest see on Tema jalgealune järg; ega Jeruusalema juures, sest see on suure Kuninga linn.

36 Ara vannu ka oma pea juures, sest sina ei või ühtki juuksekarva teha valgeks ega mustaks;

37 vaid teie kõne olgu: Jah, jah, või: Ei, ei; aga mis üle selle on, see on kurjast.

39 Aga Mina ütlen teile: Ärge pange vastu kurjale, vaid kui keegi sind lööb vastu su paremat kõrva, siis kääna temale ka teine;

40 ja sellele, kes tahab sinuga kohut käia ja võtta su vammuse, jäta ka kuub;

41 ja kes sind sunnib kaasas käima ühe penikoorma, sellega mine kaks.

42 Anna sellele, kes sult palub, ja ära käändu kõrvale sellest, kes sult tahab laenata.

44 Aga Mina ütlen teile: Armastage oma vaenlasi ja palvetage nende eest, kes teid taga kiusavad,

45 et te saaksite oma Isa lapsiks, Kes on taevas, sest Tema laseb Oma päikest tõusta kurjade ja heade üle ja laseb vihma sadada õigete ja ülekohtuste peale.

46 Sest kui te armastate neid, kes teid armastavad, mis palka te saate? Eks tölneridki tee sedasama?

47 Ja kui te lahkesti tervitate ainult oma vendi, mida iseäralikku te siis teete? Eks paganadki tee sedasama?

48 Teie olge siis täiuslikud, nõnda nagu teie taevane Isa on täiuslik.

   

Из Сведенборгових дела

 

Heaven and Hell # 214

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214. The form of government in the Lord's heavenly kingdom is called justice, since all the people there are intent on the good the Lord's love does in and through us, and anything that results from this good is called just. This government belongs to the Lord alone. He leads them and teaches them in matters of life. The truths that we associate with judgment are engraved on their hearts. Everyone knows them, grasps them, and sees them. 1 So matters of judgment never come into dispute for them, only matters of justice that are matters of life. The less wise ask the wiser ones about them, and they in turn ask the Lord and bring back the responses. Their heaven - their deepest delight - is to live justly from the Lord.

Фусноте:

1. [Swedenborg's footnote] Heavenly angels do not think and talk on the basis of truths the way spiritual angels do, because they enjoy a perception of all matters of truth from the Lord: 202, 597, 607, 784, 1121, 1387 [1384?], 1398, 1442, 1919, 7680, 7877, 8780, 9277, 10336. Concerning truths, heavenly angels say, "Yes, yes," or "No, no," while spiritual angels consider whether they are true or not: 2715, 3246, 4446 [4448?], 9166, 10786; where explanation is given of the Lord's words, "Let your conversation be 'Yes, yes,' 'No, no'; anything beyond this is from evil" (Matthew 5:37).

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

Из Сведенборгових дела

 

Arcana Coelestia # 1919

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1919. That 'Abram said to Sarai' means perception is clear from what has been stated above in 1898. The perception which the Lord had was represented and is here meant by 'Abram said to Sarai', but thought which sprang from that perception is meant by 'Sarai said to Abram' - perception being the source of thought. The thought possessed by those who have perception comes from no other source. Yet perception is not the same as thought. To see that it is not the same, let conscience serve to 'illustrate this consideration.

[2] Conscience is a kind of general and thus obscure dictate which presents those things that flow in from the Lord by way of the heavens. Those things that flow in manifest themselves in the interior rational man where they are enveloped so to speak in cloud. This cloud is the product of appearances and illusions concerning the goods and truths of faith. Thought is, in truth, distinct and separate from conscience; yet it flows from conscience, for people who have conscience think and speak according to it. Indeed thought is scarcely anything more than a loosening of the various strands that make up conscience, and a converting of these into separate ideas which pass into words. Hence it is that the Lord holds those who have conscience in good thoughts regarding the neighbour and withholds them from evil thoughts. For this reason conscience can never exist except with people who love the neighbour as themselves and have good thoughts regarding the truths of faith. These considerations brought forward here show how conscience differs from thought, and from this one may recognize how perception differs from thought.

[3] The Lord's perception came directly from Jehovah, and so from Divine Good, whereas His thought came from intellectual truth and the affection for it, as stated above in 1904, 1914. No idea, not even an angelic one, is adequate as a means to apprehend the Lord's Divine perception, and thus this lies beyond description. The perception which angels have - described in 1384 and following paragraphs, 1394, 1395 - adds up to scarcely anything at all when contrasted with the perception that was the Lord's. Because the Lord's perception was Divine, it was a perception of everything in heaven; and being a perception of everything in heaven it was also a perception of everything on earth. For such is the order, interconnection, and influx that anyone who has a perception of heavenly things has a perception of earthly as well.

[4] But after the Lord's Human Essence had become united to His Divine Essence, and had become at the same time Jehovah, the Lord was then above what is called perception, for He was above the order which exists in the heavens and from there upon earth. It is Jehovah who is the source of order, and therefore one may say that Jehovah is Order itself, for from Himself He governs order, not merely, as is supposed, in the universal but also in its most specific singulars, for it is these singulars that make up the universal. To speak of the universal and then separate such singulars from it would be no different from speaking of a whole that has no parts within it and so no different from speaking of something consisting of nothing. Thus it is sheer falsity - a figment of the imagination, as it is called - to speak of the Lord's Providence as belonging to the universal but not to its specific singulars; for to provide and govern universally but not specifically is to provide and govern absolutely nothing. This is true philosophically, yet, strange to say, philosophers themselves, including the more eminent, understand this matter in a different way and think in a different way.

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