IBhayibheli

 

Mark 11:15-18 : Jesus Cleanses the Temple (Gospel of Mark)

Funda

15 And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;

16 And would not suffer that any man should carry any vessel through the temple.

17 And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.

18 And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.

Amazwana

 

Jesus reinigt den Tempel

Ngu New Christian Bible Study Staff (umshini ohunyushelwe ku Deutsch)

Christ driving the money-changers from the temple

In dieser Geschichte betritt Jesus am Montag nach dem Palmsonntag wieder Jerusalem, geht in den Tempel und vertreibt die Geldwechsler und Menschen, die Tiere als Opfergaben verkauften. Er wirft Tische um, nimmt eine Peitsche und benutzt sie, um den Tempel zu säubern.

Es ist eine kraftvolle Geschichte, und eine, die eine andere Sicht der Persönlichkeit Jesu zeigt als der so oft beschriebene Heiler oder Prediger. Außerdem scheint es gar nicht so unvernünftig zu sein, dass es im Tempel Geldwechsler gibt - ein wenig wie die Wechselstuben an Flughäfen. Es scheint auch bequem zu sein, dass die Leute dort Tiere an diejenigen verkaufen, die sie für die vorgeschriebenen Opfergaben brauchen.

Also, worum geht es in der Geschichte?

Die Geldwechsler und Tierverkäufer repräsentieren die böse Liebe in unserem Leben, die sich in äußerer Frömmigkeit hüllt. Sie müssen vertrieben, enttarnt und gegeißelt werden.

(Izinkomba: Die Offenbarung Erklärt 410 [8])

Okususelwe Emisebenzini kaSwedenborg

 

Apocalypse Explained #841

Funda lesi Sigaba

  
Yiya esigabeni / 1232  
  

841. Or the name of the beast, or the number of his name, signifies either what is like it in respect to life or what is like it in respect to faith. This is evident from the signification of "name," as being the quality of the good of love and of life therefrom; also from the signification of "number," as being the quality of the truth of faith and of intelligence therefrom; so "the number of a name" signifies the quality of the truth of faith and the intelligence thence from the quality of the good of love and its life; but here in the contrary sense, because it is said "the name of the beast, or the number of his name." That "name" signifies in the Word the quality of anyone in respect to good or to love, thus in respect to life, may be seen above (n. 102, 135, 148, 676, 695, 696, 815); and that "number" signifies the quality of the thing that is treated of, and that the quality is determined by the numbers that are added, may also be seen above (n. 429, 430, 574); thus it signifies the quality of the truth of faith; also that "to number" signifies to know the quality of a thing, and to arrange and to dispose according to it n. 453. "Number" signifies the quality of truth and thence of faith, because number involves multitude; and in the Word "multitude" is predicated of truths (See above, n. 336, 337). So now "the number of the name" signifies the quality of truth from good, that is, the quality of faith from love; but because the beast is here treated of it must here be understood in the contrary sense.

  
Yiya esigabeni / 1232  
  

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