The Bible

 

马太福音 26

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1 耶稣说完了这一切的话,就对门徒说:

2 你们知道,过两天是逾越节子将要被交给,钉在十字架上。

3 那时,祭司长和民间的长老聚集在大祭司称为该亚法的院里。

4 大家商议要用诡计拿住耶稣,他,

5 只是:当节的日子不可,恐怕民间生乱。

6 耶稣在伯大尼长大麻风的西门家里,

7 有一个女人拿着一玉瓶极贵的香膏来,趁耶稣坐席的时候,浇在他的上。

8 门徒看见就很不喜悦,:何用这样的枉费呢!

9 这香膏可以卖许多钱,周济穷人。

10 耶稣看出他们的意思,就说:为甚麽难为这女人呢?他在我身上做的是一件美事。

11 因为常有穷人和你们同在;只是你们不常有我。

12 他将这香膏浇在我身上是为我安葬做的。

13 我实在告诉你们,普天之下,无论在甚麽地方传这福音,也要述说这女人所行的,作个纪念

14 当下,十二门徒里有一个称为加略人犹大的,去见祭司长,

15 说:我把他交你们,你们愿意我多少?他们就了他三十块

16 从那时候,他就找机会要把耶稣交给他们。

17 除酵节的第一天,门徒来问耶稣说:你吃逾越节的筵席,要我们在那里给你预备?

18 耶稣:你们进城去,到某人那里,对他:夫子:我的时候快到了,我与门徒要在你家里守逾越节

19 门徒遵着耶稣所吩咐的就去预备了逾越节的筵席。

20 到了晚上,耶稣和十二个门徒坐席。

21 正吃的时候,耶稣:我实在告诉你们,你们中间有个人要卖我了。

22 他们就甚忧愁,一个一个的问他:主,是我麽?

23 耶稣回答说:同我蘸手在盘子里的,就是他要卖我。

24 子必要去世,正如经上指着他所的;但卖子的了!那不生在世上倒好。

25 卖耶稣的犹大问他:拉比,是我麽?耶稣:你的是。

26 他们的时候,耶稣拿起饼来,祝福,就擘开,递门徒,说:你们拿着,这是我的身体

27 又拿起杯来,祝谢了,递他们,说:你们都这个;

28 因为这是我立约的血,为多人流出来,使得赦。

29 但我告诉你们,从今以後,我不再这葡萄汁,直到我在我父的国里同你们新的那日子。

30 他们唱了诗,就出来往橄榄去。

31 那时,耶稣对他们:今夜,你们为我的缘故都要跌倒。因为经上记着:我要击打牧人,羊就分散了。

32 但我复活以後,要在你们以先往加利利去。

33 彼得说:众人虽然为你的缘故跌倒,我却永不跌倒。

34 耶稣:我实在告诉你,今夜鸡叫以先,你要三次不认我。

35 彼得说:我就是必须和你同,也总不能不认你。众门徒都是这样说。

36 耶稣同门徒到一个地方,名叫客西马尼,就对他们:你们坐在这里,等我到那边去祷告

37 於是带着彼得和西庇太的两个儿子同去,就忧愁起来,极其难过,

38 便对他们说:我心里甚是忧伤,几乎要;你们在这里等候,和我一同儆醒。

39 他就稍往前走,俯伏在地,祷告:我父阿,倘若可行,求你叫这杯离开我。然而,不要照我的意思,只要照你的意思。

40 来到门徒那里,见他们睡着了,就对彼得:怎麽样?你们不能同我儆醒片时麽?

41 总要儆醒祷告,免得入了迷惑。你们心灵固然愿意,体却软弱了。

42 第二次又去祷告:我父阿,这杯若不能离开我,必要我,就愿你的意旨成全。

43 ,见他们睡着了,因为他们的眼睛困倦。

44 耶稣又离开他们去了。第三次祷告,说的话还是与先前一样。

45 於是到门徒那里,对他们说:现在你们仍然睡觉安歇罢(罢:或作麽?)!时候到了,人子被卖在罪人里了。

46 起来!我们走罢。看哪,卖我的人近了。

47 说话之间,那十二个门徒里的犹大来了,并有许多带着刀棒,从祭司长和民间的长老那里与他同

48 那卖耶稣的了他们一个暗号,:我与谁亲嘴,谁就是他。你们可以拿住他。

49 犹大随即到耶稣跟前,说:请拉比安,就与他亲嘴。

50 耶稣对他说:朋友,你来要做的事,就做罢。於是那些人上前,下拿住耶稣。

51 有跟随耶稣的个人伸手拔出刀来,将大祭司的仆人砍了刀,削掉了他个耳朵。

52 耶稣对他说:收刀入鞘罢!凡动刀的,必死在刀下。

53 你想,我不能求我父现在为我差遣十二营多天使来麽?

54 若是这样,经上所说,事情必须如此的话怎麽应验呢?

55 当时,耶稣对众人说:你们带着刀棒出拿我,如同拿强盗麽?我天天坐在殿里教训人,你们并没有拿我。

56 但这一切的事成就了,为要应验先知书上的话。当下,门徒都离开他逃走了。

57 拿耶稣的人把他带到大祭司该亚法那里去;文士和长老已经在那里聚会。

58 彼得远远的跟着耶稣,直到大祭司的院子,进到里面,就和差役同,要看这事到底怎样。

59 祭司长和全公会寻找假见证控告耶稣,要治死他。

60 虽有好些人来作假见证,总得不着实据。末後有两个人前来,说:

61 这个人曾说:我能拆毁的殿,日内又建造起来。

62 大祭司就站起来,对耶稣说:你甚麽都不回答麽?这些人作见证告你的是甚麽呢?

63 耶稣却不言语。大祭司对他说:我指着永生叫你起誓告诉我们,你是的儿子基督不是?

64 耶稣对他:你的是。然而,我告诉你们,後你们要看见在那权能者的右边,驾着上的降临。

65 大祭司就撕开衣服,说:他说了僭妄的话,我们何必再用见证人呢?这僭妄的话,现在你们都见了。

66 你们的意见如何?他们回答说:他是该的。

67 他们就吐唾沫在他脸上,用拳头打他;也有用手掌打他的,说:

68 基督阿!你是先知,告诉我们打你的是谁?

69 彼得在外面院子里坐着,有一个使女前来,:你素来也是同那加利利人耶稣一夥的。

70 彼得在众人面前却不承认,:我不知道你的是甚麽!

71 既出去,到了门口,又有一个使女看见他,就对那里的人说:这个人也是同拿撒勒人耶稣一夥的。

72 彼得又不承认,并且起誓说:我不认得那个人。

73 过了不多的时候,旁边站着的人前来,对彼得说:你真是他们一党的,你的口音把你露出来了。

74 彼得就发咒起誓的说:我不认得那个。立时,鸡就叫了。

75 彼得想起耶稣所说的话:鸡叫以先,你要三次不认我。他就出去痛哭。

   

From Swedenborg's Works

 

Apocalypse Explained #816

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816. And he had two horns like a lamb, signifies a power as if from the Lord, of persuading that there is a conjunction with the Word of faith separate. This is evident from the signification of "horns," as being power (See above, n. 316, 776); also from the signification of "two," as being conjunction (See above, n. 532 at the end); also from the signification of a "lamb," as being the Lord in relation to the Divine Human (See also above, n. 314; therefore "to have two horns like a lamb" signifies a power as if from the Lord of persuading that there is a conjunction with the Word of faith separate, as can be seen from what precedes and from what follows; from what precedes, in that "the beast coming up out of the earth" signifies confirmations from the sense of the letter of the Word in favor of faith separate from life (See just above, n. 815; and from what follows, in that it is said that this beast "spake as the dragon," and that "all the authority of the first beast he exercised before him," which signifies a similar affection, thought, doctrine, and preaching as belong to those who separate faith from the life of faith, which is charity, also the conjunction of the reasonings from the natural man, by which the religion of faith separate is strengthened, which will be treated of in the next articles. Thence it is clear that as the "horns" of this beast signify the power of persuading, "two" signifies conjunction, and "a lamb" the Lord, so "this beast having two horns like a lamb" signifies a power as if from the Lord of persuading that there is a conjunction with the Word of faith separate from life. Upon the head of this beast two horns only were seen, but upon the head of the former beast ten horns, because this beast signifies confirmations from the Word; and in the Word there is the marriage of good and truth, and this marriage is signified by "two." So, too, the horns appeared "like a lamb," because a "lamb" means the Lord, here the Lord in relation to the Word. That the Lord in respect to His Divine Human is the Word, that is, the Divine truth, is declared in the plainest terms in John:

That the Word became flesh (John 1:14).

[2] Such a power of persuading and confirming any heresy whatever from the Word is well known in the Christian world from the many heresies there, everyone of which is confirmed from the sense of the letter of the Word and thus they are persuaded. The reason is that the sense of the letter of the Word is accommodated to the apprehension of the simple, and therefore consists in large part of appearances of truth; and it is the nature of appearances of truth to be capable of being adapted to confirm anything that anyone may adopt as a principle of religion and thence of doctrine, thus even when it is false. Consequently those who place genuine truth itself in the sense of the letter of the Word only, are open to many errors unless they are in enlightenment from the Lord, and in that enlightenment form doctrine for themselves that will serve them as a lamp. In the sense of the letter of the Word there are naked truths as well as truths clothed, and these latter are appearances of truth, and appearances of truth can be understood only from passages where naked truths stand out; out of these doctrine can be formed by one who is enlightened by the Lord, and according to that doctrine all other things can be explained. This is why those who read the Word without doctrine are led into manifold errors. The Word was so written in order that there might be a conjunction of heaven with man; and there is a conjunction because every expression in the Word, and in some passages every letter, contains a spiritual sense, in which the angels are; consequently when man perceives the Word according to its appearances of truth the angels that are about man understand it spiritually. Thus the spiritual of heaven is conjoined with the natural of the world in respect to such things as contribute to man's life after death. If the Word had been written otherwise no conjunction of heaven with man would have been possible.

[3] And because the Word in the letter is such it serves as it were as a support for heaven; for all the wisdom of the angels of heaven in respect to things pertaining to the church terminates in the sense of the letter of the Word as in its basis; consequently the Word in the letter may be called the support of heaven. For this reason the sense of the letter of the Word is most holy, and is even more powerful than its spiritual sense, as has been made known to me by much experience in the spiritual world, for when spirits bring forward any passage according to the sense of the letter they immediately excite some heavenly society to conjunction with them. From this it can be seen that all things of the doctrine of the church are to be confirmed from the sense of the letter of the Word that there may be in them any sanctity and power, and moreover from those books of the Word in which there is a spiritual sense. Thence it is also evident how dangerous it is to falsify the Word even to the destruction of the Divine truth that is in its spiritual sense; for by so doing heaven is closed to man. That this is done by those who confirm by the Word the separation of faith from its life, which is good works, has been shown above.

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