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Mateo第5章

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1 Kaj vidinte la homamasojn, li supreniris sur la monton, kaj kiam li sidigxis, liaj discxiploj venis al li;

2 kaj malferminte la busxon, li instruis ilin, dirante:

3 Felicxaj estas la malricxaj en spirito, cxar ilia estas la regno de la cxielo.

4 Felicxaj estas la plorantaj, cxar ili konsoligxos.

5 Felicxaj estas la humilaj, cxar ili heredos la teron.

6 Felicxaj estas tiuj, kiuj malsatas kaj soifas justecon, cxar ili satigxos.

7 Felicxaj estas la kompatemaj, cxar ili ricevos kompaton.

8 Felicxaj estas la kore puraj, cxar ili vidos Dion.

9 Felicxaj estas la pacigantoj, cxar filoj de Dio ili estos nomataj.

10 Felicxaj estas tiuj, kiuj estas persekutitaj pro justeco, cxar ilia estas la regno de la cxielo.

11 Felicxaj estas vi, kiam oni vin riprocxos kaj persekutos kaj false vin kalumnios pro mi.

12 GXoju kaj ravigxu, cxar via rekompenco estos granda en la cxielo; cxar tiel oni persekutis la profetojn, kiuj estis antaux vi.

13 Vi estas la salo de la tero; sed se la salo sengustigxis, per kio gxi estos salita? gxi jam tauxgas por nenio, krom por esti eljxetita kaj piedpremita de homoj.

14 Vi estas la lumo de la mondo. Urbo starigita sur monto ne povas esti kasxita.

15 Kiam oni bruligas lampon, oni metas gxin ne sub grenmezurilon, sed sur la lampingon; kaj gxi lumas sur cxiujn, kiuj estas en la domo.

16 Tiel same via lumo lumu antaux homoj, por ke ili vidu viajn bonajn farojn, kaj gloru vian Patron, kiu estas en la cxielo.

17 Ne pensu, ke mi venis, por detrui la legxon aux la profetojn; mi venis, ne por detrui, sed por plenumi.

18 Vere mi diras al vi:GXis la cxielo kaj la tero forpasos, nek unu joto nek unu streketo forpasos de la legxo, gxis cxio plenumigxos.

19 Tial, kiu malobservos unu el cxi tiuj plej malgrandaj ordonoj kaj tiel instruos homojn, tiu estos nomata la plej malgranda en la regno de la cxielo; sed kiu faros ilin kaj instruos, tiu estos nomata granda en la regno de la cxielo.

20 CXar mi diras al vi, ke se via justeco ne superos la justecon de la skribistoj kaj la Fariseoj, vi tute ne eniros en la regnon de la cxielo.

21 Vi auxdis, ke estas dirite al la antikvuloj:Ne mortigu, kaj kiu mortigos, tiu estos en dangxero de jugxado;

22 sed mi diras al vi, ke kiu koleras kontraux sia frato, tiu estos en dangxero de jugxado; kaj kiu diros al sia frato:Raka, tiu estos en dangxero de la sinedrio; kaj kiu diros:Malsagxulo, tiu estos en dangxero de Gehena de fajro.

23 Tial, se vi prezentas vian oferon cxe la altaro, kaj tie memoras, ke via frato havas ion kontraux vi,

24 lasu tie vian oferon antaux la altaro, kaj foriru, unue pacigxu kun via frato, kaj poste venu kaj prezentu vian oferon.

25 Konsentu rapide kun via kontrauxulo, dum vi estas kun li sur la vojo, por ke la kontrauxulo ne transdonu vin al la jugxisto, kaj la jugxisto al la subulo, kaj por ke vi ne estu jxetita en malliberejon.

26 Vere mi diras al vi, ke vi neniel eliros el tie, gxis vi pagos la lastan kodranton.

27 Vi auxdis, ke estas dirite:Ne adultu;

28 sed mi diras al vi, ke cxiu, kiu rigardas virinon, por deziri sxin, jam adultis je sxi en sia koro.

29 Kaj se via dekstra okulo faligas vin, elsxiru kaj forjxetu gxin; cxar estus pli bone por vi, se unu el viaj membroj pereus, ol se via tuta korpo estus jxetita en Gehenan.

30 Kaj se via dekstra mano faligas vin, detrancxu kaj forjxetu gxin; cxar estus pli bone por vi, se unu el viaj membroj pereus, ol se via tuta korpo irus en Gehenan.

31 Estas ankaux dirite:Kiu forsendos sian edzinon, tiu donu al sxi eksedzigan leteron;

32 sed mi diras al vi, ke cxiu, kiu forsendas sian edzinon, krom pro malcxasteco, igas sxin adulti; kaj kiu edzigxos kun forsenditino, tiu adultas.

33 Plue, vi auxdis, ke estas dirite al la antikvuloj:Ne rompu jxurojn, sed plenumu viajn jxurojn antaux la Eternulo;

34 sed mi diras al vi:Tute ne jxuru; nek per la cxielo, cxar gxi estas la trono de Dio;

35 nek per la tero, cxar gxi estas la benketo de Liaj piedoj; nek per Jerusalem, cxar gxi estas urbo de la granda Regxo.

36 Nek jxuru per via kapo, cxar vi ne povas fari ecx unu haron blanka aux nigra.

37 Sed via parolo estu:Jes, jes, ne, ne; cxio ekster tio estas el malbono.

38 Vi auxdis, ke estas dirite:Okulon pro okulo, kaj denton pro dento;

39 sed mi diras al vi:Ne rezistu al malbono; sed al tiu, kiu frapas vian dekstran vangon, turnu ankaux la alian.

40 Kaj se iu deziras procesi kontraux vi, por forpreni vian tunikon, lasu lin preni ankaux vian mantelon.

41 Kaj se iu devigas vin iri unu mejlon, iru kun li du.

42 Donu al tiu, kiu petas de vi; kaj ne deturnu vin de tiu, kiu deziras prunti de vi.

43 Vi auxdis, ke estas dirite:Amu vian proksimulon, kaj malamu vian malamikon;

44 sed mi diras al vi:Amu viajn malamikojn, kaj pregxu por viaj persekutantoj;

45 por ke vi estu filoj de via Patro, kiu estas en la cxielo; cxar Li levas Sian sunon sur la malbonulojn kaj bonulojn, kaj sendas pluvon sur la justulojn kaj la maljustulojn.

46 CXar se vi amas tiujn, kiuj amas vin, kian rekompencon vi havas? cxu ne tion saman faras ecx la impostistoj?

47 Kaj se vi salutas nur sole viajn fratojn, kion ekstran vi faras? cxu ne tion saman faras ecx la nacianoj?

48 Estu do perfektaj, kiel ankaux via cxiela Patro estas perfekta.

   

来自斯威登堡的著作

 

Arcana Coelestia#10124

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10124. 'When you make propitiation on it' means the resulting ability to receive good from the Lord. This is clear from the meaning of 'making propitiation on the altar' as the implantation - after evils and consequently falsities have been removed - of good from the Lord, and the reception of it by a person belonging to the Church or by an angel belonging to heaven, dealt with in 9506. For as shown immediately above in 10123, 'the altar' means heaven and the Church as regards the reception of good from the Lord. Since 'the altar' means the heaven and Church where celestial good reigns, which is the good of love received from the Lord and offered back to the Lord, a brief description of the nature of the reception of good in the celestial kingdom must be given. As has often been stated before, heaven is divided into two kingdoms, one of which is called the celestial kingdom and the other the spiritual kingdom. In both kingdoms good is implanted by means of truth; but with those who are in the spiritual kingdom good is implanted by means of truth in the understanding part of the mind, whereas with those who are in the celestial kingdom good is implanted by means of truth in the will part. The way in which the implantation of good by means of truth takes place in the spiritual kingdom is different from the way in which it does with those in the celestial kingdom. With those in the spiritual kingdom truth is implanted in the external or natural man, where at first it becomes knowledge. To the extent that the person has an affection for it, and lives in accord with it, it is then summoned into the understanding, where it becomes faith and at the same time charity towards the neighbour. This charity constitutes his new will and the faith a new understanding; and both constitute conscience.

[2] But with those in the celestial kingdom truth becomes neither knowledge, nor faith, nor conscience. Instead it becomes a power to receive that is subject to the good of love; and to the extent that they live a life in accord with it, it becomes a power of perception which grows fuller and more perfect as their love does so. This goes on in them day by day without their awareness, almost as it does with young children. The reason why it goes on without their awareness is that truth does not become fixed as knowledge in the memory, nor does it linger as a concept within the power of thought; rather it passes without delay into the will and becomes part of their life. Consequently they do not see truth but perceive it; and the extent and manner of their perception is determined by how much and in what way the good of love received from and offered back to the Lord is present in them. These in the celestial kingdom therefore are very different from those in the spiritual kingdom. And since their perception of truth springs from good they never substantiate it by the use of reasons. Instead whenever truths are the subject they merely say either 'Yes, yes' or 'No, no'.

[3] These are the ones who are meant by the Lord in Matthew,

Let your words be Yes, yes; No, no; anything beyond this is from evil 1 . Matthew 5:37.

For reasoning about truths, about whether they are such or not, does not spring from good, because in that case truth is not seen with perception, only believed as a result of receiving it on authority and then corroborating it for oneself. What one believes on authority consists of other people's ideas within one's self and are not one's own; and anything believed on these grounds alone and then corroborated appears after such corroboration to be the truth, even when it is false. This becomes perfectly clear from the beliefs of any religion and from the variety of religions throughout the world.

From all this it is evident what the difference is between those who are in the Lord's celestial kingdom and those who are in His spiritual kingdom. The reason for their difference is that those in His celestial kingdom by the way they live convert the Church's truths immediately into forms of good, whereas those in the spiritual kingdom keep to truths, preferring faith to life. Those who by the way they live convert the Church's truths immediately into good, that is, those who belong to the celestial kingdom, are described by the Lord in Mark 4:26-29, and many times elsewhere. Regarding the difference between the celestial kingdom and the spiritual kingdom, see the places referred to in 9277.

脚注:

1. or from the evil one

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

来自斯威登堡的著作

 

Arcana Coelestia#6752

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6752. 'And she called his name Moses' means the essential nature of the state then. This is clear from the meaning of 'name' and 'calling the name as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2714, 3006, 3421, 6674, at this point the essential nature of a state because when someone's name is mentioned, that particular name used then means the state, 1946, 2643, 3422, 4298. This essential nature of a state that is meant is the nature of the state of the law of God as it was in the beginning with the Lord, and the nature of the state of God's truth as it is in the beginning with a person who is being regenerated. There are two people primarily who represent the Lord with respect to the Word, namely Moses and Elijah. Moses represents the Lord with respect to the historical books, Elijah with respect to the Prophets. In addition to those two there is Elisha, and lastly John the Baptist, who is therefore the one who is meant by 'the Elijah who is to come', Matthew 17:10-13; Luke 1:17. But before one can show that Moses represents the law of God, one must say what the law of God is. In a broad sense God's law means the whole Word; in a narrower sense it means the historical section of the Word; in a restricted sense it means what was written through Moses; and in a very restricted sense it means the Ten Commandments written upon Mount Sinai on tablets of stone. Moses represents the law in the narrower sense as well as in the restricted sense and also in the very restricted.

[2] In a broad sense the Law is the whole Word, both the historical section and the prophetical part. This is clear in John,

We have heard from the Law that the Christ (the Messiah) remains forever. John 12:34.

The fact that 'the Law' here is used to mean the prophetical part as well is self-evident, for this is a reference to what is written in Isaiah 9:6-7; in David, Psalms 110:4; and in Daniel 7:13-14. In the same gospel,

In order that the Word written in the Law might be fulfilled, They hated Me without a cause. John 15:25.

Much the same applies here, for it is a reference to what is written in David, Psalms 35:19. In Matthew,

Truly I say to you, Even until heaven and earth pass away, one jot or one small part of a letter will not pass from the Law till all things are done. Matthew 5:18.

Here 'the Law' in a broad sense stands for the whole Word.

[3] The Law in a narrower sense is the historical section of the Word. This is clear in Matthew,

All things whatever you wish people to do to you, do also to them; for this is the Law and the Prophets. Matthew 7:12.

Here the Word is divided into 'the Law' and 'the Prophets'; and as the Word has been divided into the historical section and the prophetical part, it follows that 'the Law' is used to mean the historical section of the Word, and 'the Prophets' to mean the prophetical part. A similar example occurs in the same gospel,

On these two commandments hang the Law and the Prophets. Matthew 22:40.

And in Luke,

The Law and the Prophets were until John. Since that time the kingdom of God is proclaimed. Luke 16:16; Matthew 11:13.

[4] In a restricted sense the Law is the Word that was written through Moses. This is clear in Moses,

When Moses had finished writing the words of this Law in a book, even until he had completed them, Moses commanded the Levites carrying the ark of Jehovah, saying, Take the book of this Law, and put it at the side of the ark of the covenant of Jehovah your God. Deuteronomy 31:14-26.

'The book of the Law' stands for the Books of Moses. In the same book,

If you do not take care to do all the words of this Law which are written in this book, Jehovah will send 1 upon you every sickness and every plague that is not written in the book of this Law, until you are destroyed. Deuteronomy 28:58, 61.

The meaning is similar here. In David,

In the Law of Jehovah is his delight, and in His Law he meditates day and night. Psalms 1:2.

'The Law of Jehovah' stands for the Books of Moses, for the prophetical books had not yet been written; nor had the historical books apart from the Book of Joshua and the Book of Judges. In addition this restricted meaning of 'the Law' occurs in places containing the expression 'the Law of Moses', which are dealt with immediately below.

[5] In a very restricted sense the Law is the Ten Commandments written upon Mount Sinai on the tablets of stone, as is well known, see Joshua 8:32. This Law is also called the Testimony, Exodus 25:16, 21.

[6] Moses represents the Law in the narrower sense, which is the historical section of the Word, also the Law in the restricted sense, and in the very restricted sense too. This is clear from those places in the Word in which the name Moses is used instead of the Law, and those in which the Law is called the Law of Moses, as in Luke,

Abraham said to him, They have Moses and the Prophets, let them hear them. If they do not hear Moses and the Prophets, neither will they be persuaded if someone rises from the dead. Luke 16:29, 31.

Here 'Moses and the Prophets' has the same meaning as 'the Law and the Prophets', which is the historical section and the prophetical part of the Word. From this it is evident that 'Moses' is the Law or historical section of the Word. In the same gospel,

Jesus beginning at Moses and all the prophets explained in all the scriptures the things that concerned Himself. Luke 24:27.

In the same chapter,

All things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me. Luke 24:44.

In John,

Philip said, We have found him of whom Moses wrote in the Law - Jesus. John 1:45.

In the same gospel,

In the Law Moses commanded us. John 8:5.

In Daniel,

The curse and the oath which was written in the Law of Moses the servant of God has come down onto us, because we have sinned against Him. As it is written in the Law of Moses, All this evil has come upon us. Daniel 9:11, 13.

In Joshua,

Joshua wrote on the stone of the altar a copy of the Law of Moses. Joshua 8:32.

[7] The expression 'the Law of Moses' is used because Moses represents the Lord with respect to the Law, that is, the Word, and in a narrower sense the historical section of the Word. This explains why what is the Lord's is ascribed to Moses, as in John,

Moses gave you the Law, Moses gave you circumcision. If a man (homo) receives circumcision on the sabbath, so that the Law of Moses may not be broken... John 7:19, 22-23.

In Mark,

Moses said, Honour your father and your mother. Mark 7:10.

In the same gospel,

Jesus answering said to them, What did Moses command you? They said, Moses permitted him to write a certificate of divorce, and to put her away. Mark 10:3-4.

And because what is the Lord's is ascribed to Moses on account of his representation, both 'the Law of Moses' and 'the Law of the Lord' are used in Luke,

When the days of their purification according to the Law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it has been written in the Law of the Lord, that every male opening the womb is to be called holy to the Lord) and to offer a sacrifice according to what has been stated in the Law of the Lord, A pair of turtle doves and two young pigeons. Luke 2:22-24, 39.

[8] Because Moses represented the Law he was allowed to go in to the Lord on Mount Sinai, not only to receive there the tablets containing the Law but also to hear the statutes and judgements belonging to the Law, and to enjoin these commands on the people. It is also said that the people should therefore believe in Moses forever,

Jehovah said to Moses, Behold, I will come to you in a thick cloud, so that the people may hear when I speak to you, and also may believe in you forever. Exodus 19:9.

The expression 'in a thick cloud' is used because 'cloud' means the letter of the Word. Here also is the reason why it says, when Moses went in to the Lord on Mount Sinai, that he went 'into the cloud', Exodus 20:21; 14:2, 18; 34:2-5. For the meaning of 'the cloud' as the literal sense of the Word, see the Preface to Genesis 18, and also 4060, 4391, 5922, 6343 (end).

[9] And since Moses represented the Law or the Word, it also says that when he came down from Mount Sinai the skin on his face shone whenever he spoke, and so he would put a veil over his face, Exodus 34:28-end. 'The shining of his face' meant the inner spirit of the Law, for this dwells in the light of heaven and is therefore called the glory, 5922. While 'the veil' meant the outward form of the Law. The reason why he veiled his face whenever he spoke to the people was that the inner spirit was concealed from them, and had become so obscure to that people that they could not bear any light from it. For the meaning of 'the face' as that which is internal, see 1999, 2434, 3527, 7577, 4066, 4796-4805, 5102, 5695. Since 'Moses' represented the Lord with respect to the historical section of the Word and 'Elijah' represented the Lord with respect to the prophetical part, Moses and Elijah were therefore seen talking to the Lord at His transfiguration, Matthew 17:3. No others except those who represented the Word could have talked to the Lord when He manifested His Divinity in the world; for talking to the Lord is done through the Word. Regarding Elijah's representation of the Lord with respect to the Word, see 1762, 5247 (end).

[10] And since these two together, both Moses and Elijah, represented the whole Word, both are mentioned in Malachi where the sending of Elijah before the Lord is referred to,

Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel - the statutes and judgements. Lo, I am sending you Elijah the prophet before the great and terrifying day of Jehovah comes. Malachi 4:4-6.

These words imply that one was to go before who was to announce the [Lord's] Coming, in accordance with the Word.

脚注:

1. Following the Latin version of Sebastian Schmidt Swedenborg adds a word meaning secretly, which does not represent any word in the Hebrew.

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