Daca Ochiul Tau Este Unu If Your Eye Is Single Si Ton Oeil Est Un Se Il Tuo Occhio e Uno Si Tu Ojo Es Uno Wenn Dein Auge Ist Ein

Dac ochiul tu este Unu/ If your eye is single/ Si ton oeil est Un/
Se il tuo occhio Uno /Si tu ojo es Uno/ Wenn dein Auge ist Ein
de Dan Mirahorian
"Dac ochiul tu este Unu, tot truul tu !a fi lin de lu"in" #Matei $%&&'
"If therefore thine eye (e single, thy )hole (ody shall (e full of light"*
#Mathe) $%&&'
" Si ton oeil est Un #uni+ue, entier, si"le', tout ton cors sera leine de
lu"iere*" #Matthieu $*&&'
"Se dun+ue il tuo occhio Uno #singolo, intero, se"lice', tutto il tuo coro
sar, illu"inato" #Matteo $%&&'
"Si tu ojo es Uno#-nico, solo, entera, si"le', todo tu cuero estar. lleno de
lu/"#Matteo $%&&'*
Wenn dein Auge ist Ein #ein/igen, einf0ltig, gan/', so )ird dein gan/er 1ei(
licht sein #Matthaeus $%&&'
Si fuerit oculus tuus Unus# totu", si"le2' totu" corus tuu" lucidu" erit
345 678 9 :;<=>?@A B3C DE>3FA, G>35 HI BJ?= B3C
;KHLM5I5 NBH=MO
oun P o ohthal"os sou alous olon to sQ"a sou
hQteinon estai
therefore be eye of you snge whoe the body of you fu of ght
w be
de aceea a fi ochi ai ti unu intreg cor al tu lin
de lu"in !a fi
Rchiul unic este un si"(ol e care SiTl re!endic "ulte tradiUii Si "iScri,
care susUin c este ochiul o"nire/ent al lui Du"ne/eu* In realitate este
ochiul oricrei fiinUe u"ane care sTa ridicat la un statut di!in sau care a
intrat in regi"ul de funcUionare holografic* Vu arunc" acest si"(ol, aSa
cu" nu renunU" la a sau la aer, doar fiindc din intoleranU Si ignoranU
alUii au decretat c acest si"(ol este gan, "asonic ori "alefic, ci incerc"
sTi regsi" se"nificaUia la care se refer Si alte ci!ili/aUii din uni!ers,
entru a ne indica calea de eli(erare din starea de !ulnera(ilitate, de
sal!are din starea de ignoranU Si de neutinU a ci!ili/aUiei actuale de e
Werra in faUa transfor"rilor catastrofale, care au loc ciclic in acest colU al
gala2iei*
A(stract: Trecerea de a "a prv" a "a vedea", de a vederea
m|oct, a cea nem|oct este exprmat n ma mute modur de
dfert deschztor de drumur. Prezentu artco se ocup de
propoz[a dn ttu n formuarea paradoxa a u Isus (Mate 6:22),
care a fost tradus comentat eronat.
Lao Tzu n cap 56 se refer a aceas ucru cand spune "unfc
umne tae".
Prezentu artco se ocupa de propoz[a dn ttu n formuarea
paradoxa a u Isus, care a fost tradus comentat eronat: "Dac
ochu tu este Unu(unfcat; anat; fr vur; ntreg), tot trupu tu
va f pn de umn(umnos; umnat)". Lao Tzu n cap. 4 56 se
refer a ceea ce ne preocup n acest artco (unfcarea ochor),
atunc cnd spune "unfc umne tae"(, h q guang).
Heract vorbete despre accesu a umna permanent a obscuruu
prn a vedea denttatea n tot ce exst. "Intunecnd ntunercu"
(Nchta Stnescu) este caea ctre Lumna necreat.
Acest artco face parte dn studu: "Xa"ul surs Si calea
!ertical de cunoaStere Si de acUiuneY Caea ctre zvoru
ve[/The Way to the Source of Lfe /Le chemn vers a source de a
ve
http://reteauaterara.nng.com/group/caeaeberar/forum/topcs/ca
mpu-sursa--caea-vertca-de-cunoa-tere--de-ac-une
http://www.scrbd.com/doc/67258603/
Z* Introducere
&* We2te trans"ise #in li"(a greac, ara"aic, e(raic, latin'
[* Dictionar de ter"eni#se"nificaUia fiecarui caracter din te2tele
trans"ise'
\* We2tul traducerii corectat Whe Ve) Wranslation in English language
\*Z* Voua traducere in li"(a ro"]n #Matei $%Z^T&\'
\*&*Whe Ve) Wranslation in English language#Mathe) $%Z^T&\'
_* àriante de traducere in li"(a ro"]n
$* àriante de traducere in li"(a engle/
a* àriante de traducere in li"(a france/
b* àriante de traducere in li"(a italian
^* àriante de traducere in li"(a saniol
Zc* àriante de traducere in li"(a ger"an
ZZ* àriante de traducere in li"(a rus
Xone2iuni
Xo"entarii
di(liografie
Introducere
Isus vorbete dn starea de func[onare dvn, hoografc sau nonduast (n care se
manfest transcederea separr subect- obect) atunc cnd afrm: "Eu Si Watl
"eu una sunte""(Ioan 10:23,10:30). "I a" Rne )ith eod the father" "I and My
father are Rne"(|ohn 10:23;10:30)
vedet artcou: Marile giceri #Maha!ahya' Si Uni!ersul iolografic
htt%//)))*scri(d*co"/doc/&bcc__b$/
Davd Wcock n fmu "Cercetr asupra Campuu Surs"( "Source Fed
Investgatons" http://www.youtube.com/watch?v=nR-kTa1y54) consder c aceast
fraz | "If therefore your eye s snge, your whoe body sha be fu of ght. (Mathew
6:22)| se refer a a treea och(ganda pnea), n tmp ce acest artco ndc faptu
c autoru men[onat d dovad de materasm sprtua, atunc cand caut s
ocazeze n corpu matera un at regm de func[onare (hoografc, nonduast).
Cu mut tmp n urm Lao Tzu a vorbt n captou 2 despre func[onarea nonduast,
unfcat, despre ac[unea paradoxa, drect sau nem|oct, care este smutan
ac[une nac[une(adc apar[ne reat[ atemporae, sncronce), adc o
nonac[une sau o ac[une n m|ocu nac[un
( w w w), dar nu a fost n[ees, fndc oamen care auzeau sau cteau
mesa|u erau n regmu de func[onare duast (care separ compartmenteaz
reatatea n cupur de contrar dacronce, care se succed, precum actvtatea s
repausu). Fr trecerea dncoo de ce do och, care repreznt cee dou emsfere
cerebrae, adc duatatea anatc-anaogc(mascun-femnn; ra[ona-ar[stc) nu
exst eberare dn reatatea secund trecerea dncoo de mnte (nu putem vorb
despre medta[e).
Vede[ artcou: R realitate searat/ A Searate jeality
htt %//)))*scri(d*co"/doc/&a\$\b__/
noua traducere notee captouu 2 a u Lao Tzu n kWao # Xalea ctre
cunoaStere direct' Si We # utere sau caacitate de acUiune ne"ijlocit' l*
Fr n[eegerea aceste fraze, stuat n captou n care Isus ne ndc cum s ne
rugm(Mate 6), s nu ne mrm c "rugcunea nu ma produce focu", despre care
vorbea Anthony de Meo (n cartea sa Awareness/Conten[a), ace foc a Sfntuu
Duh n care are oc botezu dup "naterea dn nou", cunoscut n ate trad[
sprtuae drept eberare(n b. sanskrt: moksha), umnare sau trezre(n b.
sanskrt: bodh; de ac buddha: "ce trezt"). Cuvntu grecesc hamarta (opIio),
tradus n Nou Testament prn "pcat"( pt a face posb manpuarea prn
cupabzare comer[u cu ertr, ndugen[e), nseamn n mba greac casc:
psa prezen[e, psa conten[e; absen[a; "a ps"(aten[a), "a rata [nta(obectvu)",
"a perde marca(nveu cerut; starea de martor)". Cum se afrm n Dhammapada 2,
"conStienUa# re/enUaY atenUia' conduce la i"ortalitateY in ti" ce aceia
lisiUi de conStienU#re/enUY atenUie' sunt deja "orUi"/ As stated n the
Dhammapada, "awareness(attenton) eads to mmortaty, whe those deprved of
awareness(attenton, conscousness) are aready dead"/ "Comme est ndqu dans e
Dhammapada 2, a prsence ('attenton) mne 'mmortat, tands que ceux qu
n'ont pas conscence (prsence; attenton), s sont d| morts"/ "Come ndcato ne
Dhammapada 2, "consapevoezza (presenza, 'attenzone) conduce a'mmortat,
mentre que prv d coscenza (assent; dsattent) sono come g mort"
"Awareness s the path of mmortaty; thoughtessness s the path of death.
Those who are aware do not de. The thoughtess are as f dead aready"
From: Dhammapada (The Path of Truth ) 2. Awareness
Engsh verson by Sanderson Beck http://www.san.beck.org/Dhammapada.htm
Compartmentarea conceptua a reat[ n aspecte contrare(frumos-urt; bne-ru;
mare-mc) nso[t de mpantarea unu set de prefern[e or de erarhzr vaorce
conduce a o vedere duast, coorat de atrac[e-respngere, smpate-antpate.
Acesta repreznt un obstaco pasat n fa[a tuturor ochor care -au perdut
smptatea, nocen[a(nedeformarea). Un proverb arab spune: "Dragostea(atrac[a)
ura(repusa) sunt un v n fa[a ochor: una nu ne as s vedem dect bnee,
ceaat dect ru/L'amour et a hane sont un voe devant es yeux : L'un ne asse
vor que e ben, 'autre que e ma.
Vede[ artcou: "Xare sunt cele atru atitudini corecte t* a reali/a
I"acarea, Wre/irea, Eli(erarea si Ilu"inarea m"
htt%//)))*scri(d*co"/doc/&Z_[a[$[/
Caea de unfcare a ochor este ntoarcerea(s ne amntm captou 40 dn Lao Tzu:
"40.01. , fn zh do zh dng: Rentoarcea este mcarea u Tao").
Patan|a a foost termenu sanskrt: " pratyahara" care nseamn ntoarcerea
curentuu sau retragerea sm[uror(wthdrawa of senses). Isus a utzat n expresa
"Intoarce[-v(n oc de: "Poc[-v"), cc Impr[a ceruror este aproape " |Mate
3:1-2; 4:17| termenu aramac teshu!ah (t. "rentoarcere; a se ntoarce napo"),
care are aceea semfca[e (teray means 'to return') n b. ebrac (teshuvah nLinn)
n b.arab (tawbah). Acest termen a fost tradus eronat drept "pocn["(dn b.
greac: ?LH=53nK "etanoeo), de rdcna cuvntuu grecesc pentru "pocn["
nseamn "a merge dncoo"(?LH= "eta) de mnte (53nK noeo) sau de reatatea
secund n care am czut przoner"; observa[ conexunea cu fmu Matrx. (Vede[
contnuarea n cone2iuni )
Propoz[a dn ttu acestu artco "Dac ochu tu este Unu (unfcat, ntreg, smpu;
nocent; nedeformat; dntr-o bucat), tot trupu tu va f pn de umn" (Mate 6:22),
n care Isus ndc trecerea a func[onarea nonduast, hoografc sau nem|oct, a
cre feedback este umnarea(umpera de umn), trezrea sau "natere dn nou",
este tradus eronat n toate ediUiile din li"(a ro"]n consutate, ntroducndu-se
vrusarea reprezentat de duatatea bne-ru, care este artfca conven[ona,
fndc ceea ce n trecut a fost decretat drept ru(buruen, spec de anmae
duntoare; adevrur pt care oamen au fost ar pe rug, de ctre totatarsmu
deoogc, care a fost prncpau sus[ntor a ntoeran[e, rzboaeor de coonzare
a crmeor mpotrva umant[- fndc concep[a comand percep[a, gndrea
ac[unea), s-a dovedt az a f o grav eroare, care a condus a nghe[area progresuu
sprtua a omenr, a perderea unor remed nestmabe pt repararea genetc a
specor expoatate ntensv a dstrugerea echbruu ecoogc panetar); aceast
vrusare este rupt de context, fndc textu are drept [e prezentarea ceor dou fe[e
ae reat[| umea efemer a efecteor(reatatea secund) umea etern a
cauzeor (reatatea surs)| a consecn[eor practce(transcederea duat[;
umnarea; trezrea; eberarea).
In prma propoz[e( Mate 6:19: "Nu v strnge[ comor pe pmnt, unde e mnnc
moe rugna unde e sap e fur ho[") este vorba de umea
tranztore(dacronc; tempora; procesua) n care totu se schmb, curge este o
succesune de str efemere. Ataarea tezaurzarea sau nvestrea n aceast ume
uzore (n mba sanskrt : maya) a umbreor produce sufern[( trud a ob[nere;
durere a perdere, dac ne dentfcm cu ceea ce avem, n oc de ceea ce suntem),
fndc n aceast reatate a efecteor nu exst obecte, c doar procese(curger). In
propoz[a care urmeaz ( Mate 6:20: "C aduna[-v comor n cer, unde nc moa,
nc rugna nu e strc, unde ho[ nu e sap nu e fur") Isus vorbete despre
Cer(Impr[a ceruror), ca ca despre o reatate atempora a u Acum, o ume
nvarant, cauza, etern, n care se manfest sncronctatea
untatea(transcederea duat[).
Propoz[a urmtoare ( Mate 6:21:" Pentru c unde este comoara voastr, acoo va f
nma voastr") este esen[a fndc ndc cauza pentru care fn[ee umane sunt
przonere n umea efecteor(transa centrfug), motvu pt care rmn ancorate n
reatatea de a perfere, consttut dn umbree proectate pe ecranu
menta(peretee dn aegora peter u Paton): fndc acoo unde se af ceea ce
pre[um, se af nma (aten[a) noastr ("unde [-e averea, acoo [ va f nma")
"And what the eye s to the body, the ntenton s to the sou".
Trecerea dncoo de duatate dn propoz[a utzat drept ttu(Mate 6:22:"Dac och
t sunt Unu, tot trupu tu va f pn de umn") este ndcat prn termenu unc, unt,
ntreg(o nAou hapous: snge; partce of unon; whoe; care se refer a un
sngur/nedvzat focar a aten[e; "ne regarder pas de deux cts a fos"), ucru care
face trmtere a transa centrpet (mstc).
In traducere actuae propoz[a care o urmeaz(Mate 6:23: "dar dac ochu tu este
ru, tot trupu tu va f pn de ntunerc. Aa c, dac umna care este n tne este
ntunerc, ct de mare trebue s fe ntunercu acesta!") ntroduce aberant ru, ca
opus u unc, unt, ntreg (o nAou hapous), de n text este foost termenu novqp
(ponros: orbre; aboros; trud, sufern[; dervat de a pnos: durere, tuburare), ar
acest ucru vne n contradc[e cu propoz[a defntore (Mate 6:24: "nmen nu poate
serv a do stpn smutan"), care ne ndc despre ce fe de och este vorba n
propoz[e anteroare.
De ce un se umpu de umn, ar a[ rmn n ntunerc sufern[ ?
Fndc doar un prvesc n drec[a dn care vne umna, n tmp ce at stau cu
spatee a reatate( ca urmare a cond[onr, programr, dresr, vrusr, castrr
prvesc doar umbree proectate pe ecranu menta(peretee peter) .
Nu o s prmm umna prvnd peretee peter pe care sunt proectate umbree
ucruror (afarea mpusuror senzorae) . La ce servete umna soareu, dac
[nem och nch. A quo sert a umre du soe, s on a es yeux ferms.
Propoz[a (Mate 6:24), care n traducerea actua repreznt o deformare duast a
mesa|u u Isus(pe pacu ceor care au nocut aderratu mesa| a u Isus cu
manpuarea prn cupabzare), este defntore fndc ea vorbete despre cauza
perder statutuu dvn a fn[eor umane (spargerea aten[e; cderea n transa
centrfug)
De ce ? Ce do stpn sunt dou um dferte, o ume a ordn ve[(negentrope;
n care ne scufundm znc cu ocaza somnuu profund, pt a ne regenera) o ume a
dstruger mor[( a upte, confcteor, a creter entrope sau dezordn).
Ce ce rmn ancora[ n umea efecteor a duat[(bne-ru), sunt nn[u[ de
perfere, nu pot ntra n umea cauzeor, n centru. Un vapor ancorat a ma nu poate
s as n arg.
Transa mstc(moartea mstc, care este urmat de "a doua natere"), ca
somnu(mca moarte znc, care este urmat de regenerare) presupun detaarea de
umea de a suprafa[.
Pe scurt exst dou c despre care vorbea Lao Tzu n captou 76.
1. o cae care poart pecetea mor[(a tareu; ncordr, rgdt[)
2. o cae care poart pecetea ve[(a moaeu; reaxr, fexbt[)
vede[ magnea reazat pt acest capto
http://www.fckr.com/photos/dmtao/308422752/n/photostream
Insomna, agta[a, anxetatea, mbtrnrea precoce, degradarea sstemuu
muntar(creterea vunerabta[ terenuu) acceerarea tmpuu sunt efecte ae
perder echbruu prn ampfcarea ancorr n umea de a perfere, promovat de
o cvza[e care cupabzeaz femnnu, moaee, sabu, repausu, somnu,
medta[a, eternu pre[uete mascunu, taree, puterncu, actvtatea, mcarea,
efemeru (de ac perderea femnt[ sau mascunzarea femeor, ataarea de starea
de veghe, dentfcat eronat drept va[ excesu de stmuente) -de aceea n
propoz[e care urmeaz (Mate 6:25) suntem ndemna[ s trm n acum(reatatea
atempora), ar nu n vtor(gr|) or n trecut( temer; repetarea experen[eor
dureroase).
Mate 6: 25: " De aceea v zc vou: nu v ngr|ora[ pentru va[a voastr, gndndu-
v ce ve[ mnca sau ce ve[ bea; nc de trupu vostru, gndndu-v cu ce v ve[
mbrca. Oare nu este sufetu(va[a) ma mut dect hrana, trupu ma mut dect
mbrcmntea?
Mate 6: 26: "Prv[ a psre ceruu, c nu seamn, nc nu secer, nc nu adun
n grnare, totu Tat vostru Ce ceresc e hrnete. Oare nu sunte[ vo cu mut
ma presus dect ee?"
&* We2tele trans"ise #in li"(a greac, ara"aic, e(raic'
KATA MATOAION 6:22 Greek NT: Westcott/Hort wth Dacrtcs
O Avo Io o6oIo oIv oA. v ov oA oou nAo, Aov
I oo oou Ivv oIo
Store up Treasures n Heaven
19 M qooupiI v qooupo n I , nou o
19 m thsaurzete umn thsaurous ep ts gs opou ss
19 not ay up for yourseves treasures upon the earth where moth
o po ovi o nou AnIo opooouov o AnIouov
ka brss aphanze ka opou kepta dorussousn ka keptousn
and rust destroy and where theves break through and stea
20 qooupiI c v qooupo v opov nou oI
20 thsaurzete de umn thsaurous en ouran opou oute
20 ay up But for yourseves treasures n heaven where nether
o oI po ovi o onou AnIo o
ss oute brss aphanze ka opou kepta ou
moth nether rust destroys and where theves not
opooouov oc AnIouov
dorussousn oude keptousn
break through or stea
21 nou p oIv qooup oou, oIo o q opio oou.
21 opou gar estn o thsauros sou eke esta ka karda sou
21 where For s treasure you there w be aso the heart you
22 O Avo Io o6oIo oIv oA. v
22 o uchnos tou smatos estn o ophthamos ean
22 amp of the body s eye f
ov oA oou nAo, Aov I oo oou Ivv oIo
oun o ophthamos sou apous oon to sma sou phtenon esta
therefore be eye of you cear whoe the body of you ght w
be
23 v c oA oou novqp Aov I oo oou ooIvv
23 ean de o ophthamos sou ponros oon to sma sou skotenon
23 f But eye of you bad be whoe the body of you darkness
oIo l ov I I v oo oIo oIiv, I oIo noov.
esta e oun to phs to en so skotos estn to skotos poson
w be f then the ght the n thee darkness s the darkness how great?
24 O voIo uo upio ouAv q p Iv cvo oqo
24 oudes dunata dus kuros doueuen gar ton ena msse
24 man s abe two masters to serve ether for one he w hate
o Iv cIpov onqo q cvo vIo o Io cIpou
ka ton eteron agapse enos anthexeta ka tou eterou
and other w ove ether one he w hod to and other
oIopovqo. o voo ouAv o ovq.
kataphronse ou dunasthe the doueuen ka mamna
w dsparage cannot are you abe God to serve and weath
Matthe) $%&& Ara"aic VW% peshitta
Whese files are roduced fro" the Syriac peshitto, Z^c_ di(le Society edition
in Unicode
htt%//)))*eshitto*org/syriacZ^c_/
htt%//cart*(yu*edu/files/durhittqE!angelionr&cDaTMeharreshe*I*df
htt%//cart*(yu*edu/files/durhittqE!angelionr&cDaTMeharreshe*II*df
paul sounants interlinear translation of the peshitta*
htt%//)))*ara"aiceshitta*co"/Ara"aicVWtools/peshittainterlinear/ZqMatt
he)/Mattich$*df
Dr* eeorge 1a"sats fa"ous peshitta Rld Westa"ent English translation
htt%//)))*ara"aiceshitta*co"/RWtools/1a"saRW*ht"
htt%//)))*ara"aiceshitta*co"/Ara"aicVWtools/drqgeorgeqla"saq(i(le*ht"
Isus Mesa a vorbt n daectu gaean a mb aramace antce. Aceasta este mba
n care ucenc aposto a propovdut Evanghea n care crturar au nregstrat
Scrpture. Nou Testament a fost pstrat n aceast mb sacr a scrbor nc dn
Epoca Apostoc. ntreaga Bbe s-a nascut n aceast mb. Traducere pe care e
gs[ pe sture ndcate ma |os au fost reazate dupa Scrpture orgnare antce n
mba aramac drect n mba engez, ocond erore de traducere ntroduse n
orgnau n mba greac, n atna Vugata toate traducere de Vest reazate dn
acestea. Vedet n conexun eroarea aparut |Mate 3:1-2| dn traducerea eronat a
termenuu aramac teshuvah (t. "rentoarcere; a se ntoarce napo") drept "pocn["
|esus the Messah spoke n the Gaean daect of the Ancent Aramac anguage. Ths
s the anguage n whch the dscpes and the apostes preached the Gospe and the
scrbes recorded the Scrptures. The New Testament has been preserved n ths
sacred, scrba anguage snce the Apostoc Age. The whoe Bbe was orgnated n
ths anguage. The transaton that you fnd on ths webste s made from the orgna
Ancent Aramac Scrptures drecty nto Engsh, bypassng the errors of transaton
ntroduced n the Greek Orgna, the Latn Vugate and a the Western transatons
made from them. See n Connexons the error of transaton of the aramac term
teshuvah (t. "return; turnng back") as "repentance" n Matthew 3:1-2.
!ersion Z
Matthew 6:19: Do not ay up for yourseves treasures bured n the ground, a pace
where
rust and moth destroy, and where theves break through and stea.
Matthew 6:20: But ay up for yourseves a treasure n heaven, where nether rust nor
moth
destroy, and where theves do not break through and stea.
Matthew 6:21: For where your treasure s, there aso s your heart.
Matthew 6:22.The eye s the amp of the body; f therefore your eye be cear, your
whoe body
s aso ghted.
Matthew 6:23: But f your eye s dseased, your whoe body w be dark. If therefore
the
ght that s n you s darkness, how much more w be your darkness.
Matthew 6:24: No man can serve two masters; for ether he w hate the one, and ke
the
other; or he w honor one, and despse the other. You cannot serve God and
mammon (weath).
!ersion &
Matthew 6:19: " Do not pace treasures for yourseves on the earth, where moths and
corroson dsfgure and where theves break n and stea.
Matthew 6:20 But pace treasures for yourseves n Heaven, where nether moths nor
corroson dsfgure and where theves nether break n nor stea.
Matthew 6:21 For where your treasure s, there s your heart aso.
Matthew 6:22 "But the amp of the body s the eye; therefore f your eye sha be
sound(whoe, ntegra), your whoe body aso w be umnated".
Mate 6:22: "Dar umna trupuu este ochu; prn urmare, dac ochu tu trebue s
fe de sunet (ntreg, ntegru), tot trupu tau va f de asemenea umnat".
Matthew 6:23 But f your eye sha be bad, your entre body w be darkness; f
therefore the ght that s n you s darkness, how great w be your darkness!
Matthew 6:24 No man can work for two masters, for ether he w hate one and w
ove the other, or he w honor one and the other he w gnore. You cannot work for
God and for money.
http://mbbe.com/matthew/6-22.htm
http://pes.scrpturetext.com/matthew/6.htm
http://mbbe.com/matthew/6-22.htm
http://aramac-pan-engsh.scrpturetext.com/matthew/6.htm
Aramac Bbe
http://www.aramacpeshtta.com/AramacNTtoos/Lamsa/3_Luke/Luke11.htm
Etheridge Wranslation fro" ara"aic T Matthe)
Whe la" of the (ody is the eye% if thine eye therefore (e erfect, thy )hole
(ody )ill (e illu"inatedY
htt%//)))*ara"aiceshitta*co"/Ara"aicVWtools/Etheridge/etheridgeq"atth
e)*ht"
Matthe) $%&& ie(re) di(le
********************************************************************************
u v wxy z{w| }~ y xy zy xw y xw w| u
The eye s the cande of the body. If your eye s nnocent whoe body w be fu of
ght
L'o est a bouge du corps. S ton oe est nnocent ton corps enter sera remp de
umre
Rchiul este lu"]narea corului* Dac ochiul tu este inocent#nedefor"at'
ntreg corul !a fi lin de lu"inY
$%&& Ara(ic% S"ith àn Dyhe
********************************************************************************
* *
the eye s the amp of the body. If the eye s smpe(uncompounded, snge) a s fu
of ght.
Ochu este umna trupuu. Daca ochu este smpu (necompus, unc), totu este pn
de umn.
********************************************************************************
di(lia ùlgata ( bba dvugat) este o versune atn a Bbe, tradus de Sfntu
Ieronm dn mba ebrac a sfrtu secouu IV s nceputu secouu V e.n.. Este cea
de-a doua versune a Bbe n mba atn, dup ètus 1atina (vechea bbe)
tradus dn mba greac /La Vugate (du atn Vugata qu sgnfe dvugue )
dsgne a verson atne de a Bbe, tradute par |rme de Strdon, entre a fn du IVe
et e dbut du Ve sce drectement depus e texte hbreu. En cec, ee soppose a
ètus 1atina ( vee bbe atne ), tradute depus e grec /The Vugate s a ate
4th-century Latn transaton of the Bbe. It was argey the work of St. |erome, who
was commssoned by Pope Damasus I n 382 to make a revson of the od Latn
transatons.http://en.wkpeda.org/wk/Vugate
1atin ùlgate* Saint ero"e, di(le foundation and RnT1ine dooh Initiati!e*
htt%//)))*erseus*tufts*edu/hoer/collections
ero"e* ùlgate di(le* di(le foundation and RnT1ine dooh Initiati!e*
ft*std*co"/o(i/jeligion/ùlgate*
htt%//)))*latin!ulgate*co"/!erse*as2mtZ(Zc$
6:19 note thesaurzare vobs thesauros n terra ub erugo et tnea demotur ub fures
effodunt et furantur
6 19 Lay not up to yourseves treasures on earth: where the rust, and moth consume,
and where theves break through, and stea.
6:20 thesaurzate autem vobs thesauros n caeo ub neque erugo neque tnea
demotur et ub fures non effodunt nec furantur
6 20 But ay up to yourseves treasures n heaven: where nether the rust nor moth
doth consume, and where theves do not break through, nor stea.
6:21 ub enm est thesaurus tuus b est et cor tuum
6 21 For where s thy treasure, there s aso your heart
6:22 ucerna corpors est ocuus si fuerit oculus tuus si"le2 totu" corus
tuu" lucidu" erit
6 22 The ght of thy body s thy eye. If thy eye be snge, thy whoe body sha be
ghtsome.
6:23 s autem ocuus tuus nequam fuert totum corpus tuum tenebrosum ert s ergo
umen quod n te est tenebrae sunt tenebrae quantae erunt
6 23 But f thy eye be ev thy whoe body sha be darksome. If then the ght that s n
thee, be darkness: the darkness tsef how great sha t be!
6:24 nemo potest duobus domns servre aut enm unum odo habebt et aterum
dget aut unum sustnebt et aterum contemnet non potests Deo servre et
mamonae
6 24 No man can serve two masters. For ether he w hate the one, and ove the
other: or he w sustan the one, and despse the other. You cannot serve God and
mammon.
Xonstantinoolitan Ar"enian di(le, Zb\&
htt%//)))*sacredT(oohs*co"/inde2*hmidlanguage[!ersion[c
$%Z^ k - ,
,
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$%&c ,
,
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$%&Z - ,
l%
$%&& k * ,
%
$%&[ ,
* ,
l%
$%&\ k * -
,
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pronunciation% #Eastern Ar"enian' / #Western Ar"enian' IpA%
(/ si"luY neco"licatY si"le, not co"licatedY #of )eather ' not
clouded, clear, serene O (right O clear, transarent O
htt%//en*)ihtionary*org/)ihi/rD_rdArD_rAZrD$rbcrD_rA$
#"ar"in', noun*no"*acc*loc*sg*oss* corY truY
carneY "reanY de la ter"enul Sanshrit #"ar"anY uncte !ulnera(ile,
sensi(le si uncte de acuunctur ale coruluiY /acuuncture oints of the
(ody Y fro" Rld Ar"enian erhas fro" protoTIndoTEuroean "r"enoT,
)ith Sanshrit #"ar"an, "ortal sot, !ulnera(le oint, any oen or
e2osed or )eah or sensiti!e art of the (ody' (eing the only other
sur!i!ing cognateY corsY les oints dtacuuncture du corsY peutTtre ,
artir du rotoTindoTeuroenne "r"enoT, a!ec le sanscrit #Mar"an,
"sot "ortel, oint !ulnra(le, ou!erte ou e2ose, fai(les ou sensi(les du
corsl' tant le seul autre sur!i!ant aarent*
[* Dictionar de ter"eni#se"nificatia fiecarui caracter din te2tele trans"ise'
"Dac ochii ti sunt Unu#nu ri!esc in doua directii si"ultan', tot truul tu
!a fi lin de lu"in" #Matei $%&&'
"Iar dac och t prvesc n dou drec[ smutan, tot trupu tu va f ntunecat. Dec,
dac umna care e n tne este ntunerc, dar ntunercu cu ct ma mut! (Mate 6:23)
"If therefore your eyes (e single, your )hole (ody shall (e full of light*
#Mathe) $%&&'
"S ton oe est en unt(ne regardant pas de deux cts a fos), tout ton corps sera
pene de umere." (Mattheu 6.22)
1. DE>3FA #halo-s' onA(o)o, onA(o)ou Orgna Word: nAo, , ov; mas nom|
voc sg, mas acc p snge (nom|voc):; Transteraton: hapous; hapos; hapos;
Phonetc Speng: (hap-ooce'); Part of Speech: Ad|ectve
Se"nificaUie/Definition%
1) unc; sngur contraru u dubu(dpous); smpu(necompus; sngur; vederea
orgnar n Buddhsm; vederea nouu nscut n taosm); ntreg(dntr-o bucat;
nefragmentat), desfurat(dezvut; fr vur ), care corespunde(vede nem|oct); -
tera, "fr cute/ vur /acoperr" (|. Thayer), se refer a un sngur (nedvzat) focar
a aten[e; adc fr o agend dub (secret), care prevne supra compcarea ve[ (
s devenm nut dstra); snge, 573 (hapos) s the antonym of the Greek term
dpous meanng, "doube." MM notes n the papyr that 573 (hapos) kewse means,
"smpe" (uncompounded, snge); propery, unfoded, snge - teray, "wthout fods"
(|. Thayer), referrng to a snge (undvded) focus, .e. wthout a (secret) "doube
agenda" whch prevents an over-compcated fe (becomng needessy dstracted);
See 572 (hapots). 2) ntreg; ntegru; perfect; unfcat; compet (contraru u
ncompet, par[a, prtntor); whoe; 3) o mpnre a sarcnor de servcu; good
fufng ts offce, sound(whoe, ntegra ntreg; ntegru); 3a) despre och; of the eye;
Ctng n TDNT: 1:386, 65;
G573 Probaby from G1 ( ca partcu a uniunii; as a partce of union) and the base
of G4120; corect despturt/mpturt; unc, sngur (fguratv: car, ca n carvedere);
#Strong% apare n Mate 6.22; Luca 11.34; /propery unfoded/foded, that s, single
(fguratvey: cear): snge (acc) Mt 6:22, Lk 11:34 snge
http://excon.katabbon.com/ndex.php?emma=%E1%BC%81%CF%80%CE%BB%CE
%BF%E1%BF%A6%CF%82
http://excon.katabbon.com/ndex.php?search=A%28PLOU%3DS+
http://www.aparoa.net/greco/paroa.php?p=%E1%BC%81%CF%80%CE%BB%CE%BF
%E1%BF%A6%CF%82
http://strongsnumbers.com/greek/573.htm
2. E35A #onros'% mascun. (ponrs); femnn: novqpq, neuter novqp
semnfcate: orbre(deformat, corupt; castrat; degenerare de a vrtutea orgnar);
func[onare m|oct (trre; trud); przonerat n umea sufern[e(duatate;
reatatea secund)
Orgna Word: novqp, , v; Part of Speech: Ad|ectve
Transteraton: ponros; Phonetc Speng: (pon-ay-ros')
Se"nificaUie/Definition%
Thayer: 1) pn de trud; ostenea; a se tr; a munc dn greu; necazur, greut[;
anevoos, sufern[ dervat de a pnos(durere, aboros, tuburare); ce ce au vrut de
deformeze mesa|u u Isus au tradus acest termen prn: ru, vcean; pervers;
nedrept; vcat; mora; duntor)/ derved from 4192 /pnos, "pan, aborous troube")
- propery, pan-rdden, emphaszng the nevtabe agones (msery) ; fu of abours,
annoyances, hardshps
1a) presat hr[u[ de sarcn/pressed and harassed by abours
1b)aduce sufern[/trud, necazur, prme|d, de un tmp pn de percoe pentru
credn[a statornca, cretn ; a cauza durere s probeme/ brngng tos,
annoyances, pers; of a tme fu of per to Chrstan fath and steadfastness; causng
pan and troube
2) deformat, castrat, de un caracter sau o condte nefavorab/ deformed, castrated,
, an unfavorabe character or condton
2a) ntr-un sens fzc: bonav sau orb/n a physca sense: dseased or bnd
a o u [ trsn
2b) a tra; a nea; vcene( ndc duatatea dn mncun or netore; toate
practce sprtuae caut s restabeasc untatea dntre dntre reatate vorbe,
ac[un or percep[); trcky, cunnng; ntr-un sens etc: vcat; vrusat; corupt/n an
ethca sense: wcked, bad
Ctng n TDNT: 6:546, 912
Strong: G4190; From a dervatve of G4192; dureros/hurtfu, that s, ev (propery n
effect or nfuence, and thus dfferng from G2556, whch refers rather to essenta
character, as we as from G4550, care ndc o degenerare de a vrtutea orgnar/
whch ndcates degeneracy from orgna vrtue); fgurat un dezastru sau o
caamntate/ fguratvey caamtous; de asemenea, (pasv) bonav, care este,
perturbat/vrusat/bonav; aso (passvey) , that s, dseased;
de ac ncep semnfcate fooste n cupabzare
but especay (moray) cupabe, that s, derect, vcous, facnorous; neuter
(snguar) mschef, mace, or (pura) gut; mascune (snguar) the dev, or (pura)
snners: - bad, ev, grevous, harm, ewd, macous, wcked (-ness). See aso G4191.
http://concordances.org/greek/4190.htm
http://www.aparoa.net/greco/paroa.php?p=%CF%80%CE%BF%CE%BD%CE%B7%CF
%81%E1%BD%B9%CF%82
:;<=>?@A #ohthal"os'% substantv mascun/Noun Mascune; de a p ("eu
vd"); 1. och; 2. vedere; 3. nteegere; 4. ceea ce e ce ma drag; 5. mugur a o
pant (cum ar f un och de a cartof);1.eye; 2.sght; 3.understandng; 4.that whch s
dearest or best; 5.the bud of a pant (such as the eye of a potato); oA, -o ()
|ophthams| mascun: o (et yeux); es yeux de a vgne;
metafora "och mn[", facutatea cunoater/ metaph. the eyes of the mnd, the
facuty of knowng
http://en.wktonary.org/wk/%E1%BD%80%CF%86%CE%B8%CE%B1%CE%BB%CE
%BC%CF%8C%CF%82
In the Kng |ames verson, t s transated 101 tmes as "eye" and once as "sght." It's
defnton accordng to the Strong's s: the eye metaph. the eyes of the mnd, the
facuty of knowng
It comes from the root word optanoma whch means to ook at, behod to aow one's
sef to be seen, to appear
Whch s an aternate of horao(opo; p) whch means
http://www.wenstrom.org/downoads/wrtten/word_studes/greek/horao.pdf
http://www.studyght.org/ex/grk/vew.cg?number=3708
1. to see wth the eyes; to stare at; to attend to; (by mpcaton) to dscern ceary
(physcay or mentay); 2. to see wth the mnd, to perceve, know; 3.to see, .e.
become acquanted wth by experence, to experence; to appear 4. to see, to ook to;
5. to take heed, beware
http://studybbe.nfo/strongs/G3708

"The eyes of the mnd," "the facuty of knowng," "to aow onesef to be seen," "I was
seen, showed mysef, appeared."
;KHLM53 5 #hQteinon': pn de umn/fu of ght
?=?K5 ?=??K5A #"a"Qna "a"Qnas' : avere; bog[e matera; ban;
materasm; ubrea de ban/avere; come; proft; benefcu;
personfcare(nger/demon cu aceast func[e: coma; avar[a) /weath; materasm;
greed;avarce, un|ust wordy gan; rche; rchesse; 'amour de 'argent; avarce; trsor,
argent; bnfce; proft; possesson; matree; Mammon, mot d'orgne aramenne,
sgnfant rche . Nanmons son tymooge est obscure. Certans e rapprochent
de 'hbreu matmon, sgnfant trsor, argent. D'autres e rapprochent du phncen
mommon sgnfant bnfce. Dans e Tamud, ans que dans e Nouveau Testament,
e mot Mammon sgnfe possesson (matree), mas est parfos personnf.
C'est une pratque courante chez es Kabbastes de donner un ange, e nom de sa
foncton. Ans 'ange/dmon Mammon a t cr depus ce contexte bbque.
Mammon est 'ange de a rchesse et e dmon de 'avarce. I termne mammona
vene usato ne Nuovo Testamento per personfcare proftto, guadagno e a
rcchezza materae, generamente con connotazon negatve, e co accumuato n
manera rapda e dsonesta ed atrettanto sprecato n uss e pacer. Ne'antcht o s
fa rsare a una dvnt o demone, genercamente nea mtooga cadeo-sraca,
qund greca e romana, arrvando po aa ctazone d Ges ne Vangeo. Mammon s a
term, derved from the Chrstan Bbe, used to descrbe matera weath or greed,
most often personfed as a dety, and sometmes ncuded n the seven prnces of
He. Mammon s a term that was used to descrbe greed, avarce, and un|ust wordy
gan n Bbca terature. It was personfed as a fase god n the New Testament.
|Mt.6.24; Lk.16.13| The term s often used to refer to excessve materasm or greed
as a negatve nfuence. Etymoogcay, the word s assumed to derve from Late Latn
'mammon', from Greek 'ov', Syrac 'mmna' (rches), and was an Aramac
oan word n Hebrew meanng weath athough t may aso have meant 'that n whch
one trusts'. The Greek word for "Mammon", mamonas, occurs n the Sermon on the
Mount (durng the dscourse on ostentaton) and n the parabe of the Un|ust Steward
(Luke 16:9-13). The Authorsed Verson keeps the Syrac word. |ohn Wycffe uses
"rchesss".
http://en.wkpeda.org/wk/Mammon
http://fr.wkpeda.org/wk/Mammon
http://t.wkpeda.org/wk/Mammona
\* We2tul corect in li"(a ro"]n/Whe Ve) Wranslation in English language
\*Z* Voua traducere in li"(a ro"]n #Matei $%Z^T&\'
19. Nu v aduna[ comor pe pmnt, unde moa rugna e strc unde fur e
sap e fur.
20. C aduna[-v comor n cer, unde nc moa, nc rugna nu e strc, unde fur nu
e sap nu e fur.
21. Cc unde este comoara ta, acoo va f nma ta.
22. Lumntoru trupuu este ochu; de va f ochu tu unificat #intregY si"luY
inocentY nedefor"at dintrTo (ucatY -Y in loc de% (un, clar, curat,
sntos', tot trupu tu va f umnat.
23. Iar de va f ochu tu neunificat (in loc de% ru, tul(ure, neclar, (olna!), tot
trupu tu va f n ntunerc. Dec, dac umna care e n tne este searat( in loc de%
ntuneric, fndc ntunercu nu exst ca o enttate, c este o absen[ sau o ps a
umn, datorat separr de zvoru acestea), atunc cu att ma mare o s fe
ntunercu acesta !
24. Nmen nu poate s su|easc a do domn, cc sau pe unu va ur pe ceat
va ub, sau de unu se va p pe ceat va dspre[u; nu pute[ s su|[ u
Dumnezeu(eternului) u mamona (efe"erului). (Mate 6:19-24)
Whe Ve) Wranslation in English language#Mathe) $%Z^T&\'
19 Lay not up for yourseves treasures upon earth, where moth and rust doth corrupt,
and where theves break through and stea:
20 But ay up for yourseves treasures n heaven, where nether moth nor rust doth
corrupt, and where theves do not break through nor stea:
21 For where your treasure s, there w your heart be aso.
22 The ght of the body s the eye: f therefore thne eye be single #)holeY soundY
si"leY an unhewn bock; innocent, undistorted -; instead of% good,
clear, erfect, true, unclouded, healthy', thy whoe body sha be fu of ght.
23 But f thne eye be "ultile( instead of% bad, ev, wcked', thy whoe body sha
be fu of darkness. If therefore the ght that s n thee s searated (instead of%
darkness; remember that darkness s not an entty but an absence of ght due to
separaton), how great s that darkness!
24. No man can serve two masters: for ether he w hate the one, and ove the other;
or ese he w hod to the one, and despse the other. Ye cannot serve God and
mammon.
" Si ton oeil est Un #uni+ue, entier, si"leY ne regardant as de deu2 cts ,
la fois', tout ton cors sera leine de lu"iere*" #Matthieu $*&&'
_* àriante de traducere in li"(a ro"]n
di(lia sau Sfanta Scritura tiarita su( indru"area si cu urtarea de grija a
pf Weoctist, cu aro(area Sfantului Sinod* Corecture uteroare s adugre
texteor ps sunt preuate dn ed[a 1994 tpart de Socetatea Bbc
Interconfesona dn Romana care reproduce textu ed[e dn 1982.
di(lia Rrtodo2 Sf]nta E!anghelie du Matei
http://www.bbaortodoxa.ro/
http://www.bbaortodoxa.ro/carte.php?d=55&cap=6
19. Nu v aduna[ comor pe pmnt, unde moa rugna e strc unde fur e
sap e fur.
20. C aduna[-v comor n cer, unde nc moa, nc rugna nu e strc, unde fur nu
e sap nu e fur.
21. Cc unde este comoara ta, acoo va f nma ta. (Mate 6: 21).
22. Lumntoru trupuu este ochu; de va f ochu tu curat, tot trupu tu va f
umnat.
23. Iar de va f ochu tu ru, tot trupu tu va f ntunecat. Dec, dac umna care e
n tne este ntunerc, dar ntunercu cu ct ma mut!
24. Nmen nu poate s su|easc a do domn, cc sau pe unu va ur pe ceat
va ub, sau de unu se va p pe ceat va dspre[u; nu pute[ s su|[ u
Dumnezeu u mamona. (averea). (Mate 6:19-24)
di(lia, Wraducerea Du"itru Xornilescu, Z^&\ |Versunea Dumtru Cornescu
(VDC)|
Ade!ratele co"ori* T VeutinUa de a sluji la doi st]ni* T erijile Si
ngrijorrile*
http://bba.resursecrestne.ro/cteste/mate/6
http://www.youverson.com/bbe/vdc/matt/6/19
19 Nu v strnge[ comor pe pmnt, unde e mnnc moe rugna unde e sap
e fur ho[;
Prov 23.4; 1Tm 6.17; Evr 13.5; Iac 5.1;
20 c strnge[-v comor n cer, unde nu e mnnc moe rugna unde ho[ nu e
sap, nc nu e fur.
Mat 19.21; Luc 12.33-34; Luc 18.22; 1Tm 6.19; 1Pet 1.4;
21 Pentru c unde este comoara voastr, acoo va f nma voastr.
22 Ochu este umna trupuu. Dac ochu tu este sntos, tot trupu tu va f pn
de umn;
Luc 11.34-36;
23 dar dac ochu tu este ru, tot trupu tu va f pn de ntunerc. Aa c, dac
umna care este n tne este ntunerc, ct de mare trebue s fe ntunercu
acesta!
24 Nmen nu poate su| a do stpn. Cc sau va ur pe unu va ub pe ceat; sau
va [nea a unu, va nesocot pe ceaat: Nu pute[ su| u Dumnezeu u
Mamona.
èrsiunea Du"itru Xornilescu Xorectat #`DXX'
http://www.youverson.com/bbe/vdcc/matt/6/21
19 Nu v strnge[ comor pe pmnt, unde e mnnc moe rugna unde e
sap e fur ho[;
20 c strnge[-v comor n cer, unde nu e mnnc moe rugna unde ho[ nu
e sap, nc nu e fur.
21 Pentru c unde este comoara voastr, acoo va f nma voastr.
22 Ochu este umna trupuu. Dac ochu tu este sntos, tot trupu tu va f pn
de umn;
23 dar dac ochu tu este ru, tot trupu tu va f pn de ntunerc. Aa c, dac
umna care este n tne este ntunerc, ct de mare trebue s fe ntunercu
acesta!
24 Nmen nu poate su| a do stpn. Cc sau va ur pe unu va ub pe ceat;
sau va [ne a unu va nesocot pe ceat; nu pute[ su| u Dumnezeu u
Mamona.
Voua Wraducere n li"(a jo"]n #VWj'#ioly di(le, Ve) jo"anian
Wranslation' &cc$
http://www.youverson.com/bbe/ntr/matt/6/21
Desre ade!ratele co"ori
19 Nu v adunat comor pe pmnt, unde e dstrug moe s rugna s unde e sap s
e fur hot,
20 c adunat-v comor n cer, unde nu e dstrug moe s rugna s unde hot nu e
sap, nc nu e fur.
21 Cc acoo unde este comoara ta, acoo va f s nma ta.
22 Ochu este fenaru trupuu. Dac ochu tu este sntost, tot trupu tu va f pn
de umn,
23 dar dac ochu tu este rut, atunc tot trupu tu va f pn de ntunerc. Asadar,
dac umna care este n tne este ntunerc, ct de mare trebue s fe ntunercu
acesta!
24 Nmen nu poate su| a do stpn: cc or va ur pe unu s- va ub pe ceat,
or va f devotat unua s- va dspretu pe ceat. Nu putet su| s u Dumnezeu, s
u Mamona .
_* àriante de traducere in li"(a engle/
see the new transaton:
http://bbe.cc/matthew/6-22.htm
ing a"es di(le #Mathe) $%Z^T&\'
22 The ght of the body s the eye: f therefore thne eye be single, thy whoe body
sha be fu of ght.
23 But f thne eye be e!il, thy whoe body sha be fu of darkness. If therefore the
ght that s n thee be darkness, how great s that darkness!
24No man can serve two masters: for ether he w hate the one, and ove the other;
mammon.
A"erican ing a"es èrsion #Mathe) $%Z^T&\'
19 Lay not up for yourseves treasures on earth, where moth and rust does corrupt,
20 But ay up for yourseves treasures n heaven, where nether moth nor rust does
22The ght of the body s the eye: f therefore your eye be single, your whoe body
sha be fu of ght.
23 But f your eye be e!il, your whoe body sha be fu of darkness. If therefore the
ght that s n you be darkness, how great s that darkness!
24 No man can serve two masters: for ether he w hate the one, and ove the other;
or ese he w hod to the one, and despse the other. You cannot serve God and
mammon.
A"erican Standard èrsion #Mathe) $%Z^T&\'
19 Lay not up for yourseves treasures upon the earth, where moth and rust consume,
and where theves break through and stea: 20but ay up for yourseves treasures n
heaven, where nether moth nor rust doth consume, and where theves do not break
through nor stea: 21for where thy treasure s, there w thy heart be aso.
22 The amp of the body s the eye: f therefore thne eye be single, thy whoe body
sha be fu of ght.
ght that s n thee be darkness, how great s the darkness!
24 No man can serve two masters; for ether he w hate the one, and ove the other;
or ese he w hod to one, and despse the other. Ye cannot serve God and mammon.
DouayTjhei"s di(le #Mathe) $%Z^T&\'
19 Lay not up to yourseves treasures on earth: where the rust, and moth consume,
and where theves break through and stea.
20 But ay up to yourseves treasures n heaven: where nether the rust nor moth doth
consume, and where theves do not break through, nor stea.
21 For where thy treasure s, there s thy heart aso.
22 The ght of thy body s thy eye. If thy eye be single, thy whoe body sha be
ghtsome.
23 But f thy eye be e!i thy whoe body sha be darksome. If then the ght that s n
thee, be darkness: the darkness tsef how great sha t be!
24 No man can serve two masters. For ether he w hate the one, and ove the other:
or he w sustan the one, and despse the other. You cannot serve God and mammon.
Dar(y di(le Wranslation #Mathe) $%Z^T&\'
19 Lay not up for yourseves treasures upon the earth, where moth and rust spos,
and where theves dg through and stea;
20 but ay up for yourseves treasures n heaven, where nether moth nor rust spos,
and where theves do not dg through nor stea;
21 for where thy treasure s, there w be aso thy heart.
22 The amp of the body s the eye; f therefore thne eye be single, thy whoe body
w be ght:
23 but f thne eye be )iched, thy whoe body w be dark. If therefore the ght that s
n thee be darkness, how great the darkness!
24 No one can serve two masters; for ether he w hate the one and w ove the
other, or he w hod to the one and despse the other. Ye cannot serve God and
mammon.
English je!ised èrsion #Mathe) $%Z^T&\'
19 Lay not up for yourseves treasures upon the earth, where moth and rust doth
consume, and where theves break through and stea:
20 but ay up for yourseves treasures n heaven, where nether moth nor rust doth
consume, and where theves do not break through nor stea:
21 for where thy treasure s, there w thy heart be aso.
22 The amp of the body s the eye: f therefore thne eye be single, thy whoe body
sha be fu of ght.
ght that s n thee be darkness, how great s the darkness!
or ese he w hod to one, and despse the other. Ye cannot serve God and mammon.
We(sterts di(le Wranslation #Mathe) $%Z^T&\'
corrupt, and where theves do not break through nor stea.
22 The ght of the body s the eye: f therefore thy eye be single, thy whoe body w
be fu of ght. 23 But f thy eye be e!il, thy whoe body w be fu of darkness. If
therefore the ght that s n thee s darkness, how great s that darkness!
mammon.
Ve) International èrsion #Z^b\'
Xo"ori in cer Wreasures in iea!en #Mathe) $%Z^T&\'
19 "Do not store up for yourseves treasures on earth, where moth and rust destroy,
and where theves break n and stea.
20 But store up for yourseves treasures n heaven, where moth and rust do not
destroy, and where theves do not break n and stea.
21 For where your treasure s, there your heart w be aso.
22 "The eye s the amp of the body. If your eyes are good, your whoe body w be
fu of ght.
23 But f your eyes are (ad, your whoe body w be fu of darkness. If then the ght
wthn you s darkness, how great s that darkness!
24"No one can serve two masters. Ether he w hate the one and ove the other, or he
w be devoted to the one and despse the other. You cannot serve both God and
Money
Ve) 1i!ing Wranslation #&cca' #Mathe) $%Z^T&\'
Teachng about Money and Possessons
19 "Dont store up treasures here on earth, where moths eat them and rust destroys
them, and where theves break n and stea. 20Store your treasures n heaven, where
moths and rust cannot destroy, and theves do not break n and stea. 21Wherever
your treasure s, there the desres of your heart w aso be.
22 "Your eye s a amp that provdes ght for your body. When your eye s good, your
whoe body s fed wth ght.
23 But when your eye s (ad, your whoe body s fed wth darkness. And f the ght
you thnk you have s actuay darkness, how deep that darkness s!
24"No one can serve two masters. For you w hate one and ove the other; you w
be devoted to one and despse the other. You cannot serve both God and money.
English Standard èrsion #&ccZ' #Mathe) $%Z^T&\'
Lay Up Treasures n Heaven
19"Do not ay up for yourseves treasures on earth, where moth and ruste destroy and
where theves break n and stea, 20but ay up for yourseves treasures n heaven,
where nether moth nor rust destroys and where theves do not break n and stea.
21For where your treasure s, there your heart w be aso.
22"The eye s the amp of the body. So, f your eye s healthy, your whoe body w
be fu of ght, 23but f your eye s (ad, your whoe body w be fu of darkness. If
then the ght n you s darkness, how great s the darkness!
24"No one can serve two masters, for ether he w hate the one and ove the other,
or he w be devoted to the one and despse the other. You cannot serve God and
money.f
Ve) A"erican Standard di(le #Z^^_' #Mathe) $%Z^T&\'
The True Treasure
19 "Do not store up for yourseves treasures on earth, where moth and rust destroy,
20 "But store up for yourseves treasures n heaven, where nether moth nor rust
destroys, and where theves do not break n or stea;
21 for where your treasure s, there your heart w be aso.
22 "The eye s the amp of the body; so then f your eye s clear, your whoe body
w be fu of ght.
23 "But f your eye s (ad, your whoe body w be fu of darkness. If then the ght
that s n you s darkness, how great s the darkness!
24 "No one can serve two masters; for ether he w hate the one and ove the
other, or he w be devoted to one and despse the other. You cannot serve God and
weath.
International Standard èrsion #&ccb' #Mathe) $%Z^T&\'
Teachng about Treasures(Luke 12:33-34)
19 "Stop storng up treasures for yourseves on earth, where moths and rust destroy
20 But keep on storng up treasures for yourseves n heaven, where moths and rust
do not destroy and where theves do not break n and stea,
21 because where your treasure s, there your heart w be aso."
The Lamp of the Body (Luke 11:34-36)
22 "The eye s the amp of the body. So f your eye s healthy, your whoe body w
be fu of ght. 23 But f your eye s e!il, your whoe body w be fu of darkness.
Therefore, f the ght wthn you has turned nto darkness, how great s that
darkness!"
God and Rches (Luke 16:13)
24 "No one can serve two masters, because ether he w hate one and ove the other,
or be oya to one and despse the other. You cannot serve God and rches!"|6:24 Lt.
mammon: .e. weath|
eRDtS WRjD Wranslation #Z^^_' #Mathe) $%Z^T&\'
19" Stop storng up treasures for yourseves on earth, where moths and rust destroy
and theves break n and stea.
20 Instead, store up treasures for yourseves n heaven, where moths and rust don't
destroy and theves don't break n and stea.
21 Your heart w be where your treasure s.
22"The eye s the amp of the body. So f your eye s unclouded, your whoe body w
be fu of ght.
23But f your eye s e!il, your whoe body w be fu of darkness. If the ght n you s
darkness, how dark t w be!
24"No one can serve two masters. He w hate the frst master and ove the second,
or he w be devoted to the frst and despse the second. You cannot serve God and
weath.
di(le in dasic English #Mathe) $%Z^T&\'
19 Make no store of weath for yourseves on earth, where t may be turned to dust by
worms and weather, and where theves may come n by force and take t away. 20 But
make a store for yourseves n heaven, where t w not be turned to dust and where
theves do not come n to take t away: 21 For where your weath s, there w your
heart be.
22 The ght of the body s the eye; f then your eye s true, a your body w be fu of
ght.
23 But f your eye s e!il, a your body w be dark. If then the ght whch s n you s
dark, how dark t w be!
24 No man s abe to be a servant to two masters: for he w have hate for the one
and ove for the other, or he w keep to one and have no respect for the other. You
may not be servants of God and of weath.
Wey"outh Ve) Westa"ent #Mathe) $%Z^T&\'
19 "Do not ay up stores of weath for yourseves on earth, where the moth and wear-
and-tear destroy, and where theves break n and stea.
20 But amass weath for yourseves n Heaven, where nether the moth nor wear-and-
tear destroys, and where theves do not break n and stea.
21 For where your weath s, there aso w your heart be.
22 "The eye s the amp of the body. If then your eyesght s good, your whoe body
w be we ghted;
23 but f your eyesght s (ad, your whoe body w be dark. If however the very ght
wthn you s darkness, how dense must the darkness be!
24 "No man can be the bondservant of two masters; for ether he w dske one and
ke the other, or he w attach hmsef to one and thnk sghtngy of the other. You
cannot be the bondservants both of God and of god.
World English di(le #Mathe) $%Z^T&\'
19 "Don't ay up treasures for yourseves on the earth, where moth and rust consume,
and where theves break through and stea;
20 but ay up for yourseves treasures n heaven, where nether moth nor rust
consume, and where theves don't break through and stea;
21 for where your treasure s, there your heart w be aso.
22 "The amp of the body s the eye. If therefore your eye s sound, your whoe body
w be fu of ght.
23 But f your eye s e!il, your whoe body w be fu of darkness. If therefore the ght
that s n you s darkness, how great s the darkness!
24"No one can serve two masters, for ether he w hate the one and ove the other;
or ese he w be devoted to one and despse the other. You can't serve both God and
Mammon.
soungts 1iteral Wranslation #Mathe) $%Z^T&\'
19 'Treasure not up to yourseves treasures on the earth, where moth and rust
dsfgure, and where theves break through and stea,
20 but treasure up to yourseves treasures n heaven, where nether moth nor rust
doth dsfgure, and where theves do not break through nor stea,
21 for where your treasure s, there w be aso your heart.
22 'The amp of the body s the eye, f, therefore, thne eye may be erfect, a thy
body sha be enghtened,
23 but f thne eye may be e!il, a thy body sha be dark; f, therefore, the ght that
s n thee s darkness -- the darkness, how great!
24 'None s abe to serve two ords, for ether he w hate the one and ove the other,
or he w hod to the one, and despse the other; ye are not abe to serve God and
Mammon.
a* àriante de traducere in li"(a france/
http://santebbe.com/matthew/6-22.htm
1a di(le Wraduction de 1ouis Segond #Z^Zc'
http://www.youverson.com/bbe/sg/matt/6/21
Matthieu 6.19 -6.24
6.19 Ne vous amassez pas des trsors sur a terre, o a tegne et a roue dtrusent,
et o es voeurs percent et drobent ;
6.20 mas amassez-vous des trsors dans e ce, o a tegne et a roue ne
dtrusent pont, et o es voeurs ne percent n ne drobent.
6.21 Car o est ton trsor, auss sera ton coeur.
6.22 L'oe est a ampe du corps. S ton oe est en (on tat, tout ton corps sera
car ;
6.23 mas s ton oe est en mauvas tat, tout ton corps sera dans es tnbres. S
donc a umre qu est en to est tnbres, comben seront grandes ces tnbres !
6.24 Nu ne peut servr deux matres. Car, ou hara 'un, et amera 'autre ; ou
s'attachera 'un, et mprsera 'autre. Vous ne pouvez servr Deu et Mamon.
1uc Z$%Z[ 1Se% "Nu servteur ne peut servr deux matres. Car, ou hara 'un et
amera 'autre; ou s'attachera 'un et mprsera 'autre. Vous ne pouvez servr Deu
et Mamon"
Matthieu $%&& di(le Segond &Z #S&Z'
L'o est a ampe du corps. S ton o est en (on tat, tout ton corps sera car;
Matthieu $%&& Vou!elle Edition de een!e Zâ^ #VEea^'
L'o est a ampe du corps. S ton o est en (on tat, tout ton corps sera car;
1a di(le Wraduction de ohn Velson Dar(y#Zb_^ / Zbbc'
http://www.evange.com/Affchage-Mut-Bbe.php
http://www.youverson.com/bbe/frdby/matt/6/21
Mattheu 6.19: Ne vous amassez pas des trsors sur a terre, o a tegne et a roue
gtent, et o es voeurs percent et drobent;
Mattheu 6.20: mas amassez-vous des trsors dans e ce, o n a tegne n a roue
ne gtent, et o es voeurs ne percent n ne drobent;
Mattheu 6.21: car o est ton trsor, sera auss ton coeur.
Mattheu 6.22: La ampe du corps, c'est 'oe; s donc ton oe est si"le, ton corps
tout enter sera pen de umre;
Mattheu 6.23: mas s ton oe est mchant, ton corps tout enter sera tnbreux; s
donc a umre qu est en to est tnbres, comben seront grandes es tnbres !
Mattheu 6.24:Nu ne peut servr deux matres; car, ou hara 'un et amera 'autre,
ou s'attachera 'un et mprsera 'autre : vous ne pouvez servr Deu et Mammon.
1a di(le Wraduction de Andr Xhoura+ui Z^ba,
http://www.evange.com/Bbe-CHU-40-6-1-compet-Contexte-ou.htm
http://fr.wkpeda.org/wk/Andr%C3%A9_Chouraqu
19 "Ne thsaursez pas des trsors sur terre, o ver et mte dfont, o voeurs percent
et voent.
20 Mas thsaursez des trsors aux ces, que ver n mte ne dfont, que voeurs ne
percent n voent.
21 Ou, o est ton trsor, auss est ton coeur.
22 "La ampe du corps, c'est 'oe. S donc ton oe est intact, tout ton corps est
umneux.
23 Mas s ton oe est crmne tout ton corps est tnbreux. S donc a umre qu est
en to s'entnbre, qu'ee est grande, a tnbre !
24 "Nu ne peut servr deux Adn : ou, ou hat 'un et ame 'autre, ou s'attache
'un et mprse 'autre. Vous ne pouvez servr Eohms et Mamn.
1a di(le Da!id Martin, Za\\ #fMAj'
http://desmond.oshea.free.fr/BbeMartn/Bbe%20Martn%201744/Bbe%20Martn
%201744.htm
http://mar.santebbe.com/matthew/6.htm
http://www.youverson.com/bbe/fmar/matt/6/21
19 Ne vous amassez pont des trsors sur a terre, que es vers et a roue consument
et que es arrons percent et drobent.
20 Mas amassez-vous des trsors dans e ce, o n es vers n a roue ne
consument ren, et o es arrons ne percent n ne drobent.
21 Car o est votre trsor, sera auss votre coeur.
22 L'o est a umre du corps; s donc ton o est net, tout ton corps sera car.
23 Mas s ton o est ma dspos, tout ton corps sera tnbreux; s donc a umre
qu est en to, n'est que tnbres, comben seront grandes es tnbres |mmes|?
24 Nu ne peut servr deux matres; car, ou hara 'un, et amera 'autre; ou
s'attachera 'un, et mprsera 'autre; vous ne pouvez servr Deu et Mammon.
1a di(le Du Se"eur #dDS' Xoyright Z^^&, Z^^^ (y International di(le
Society
http://www.youverson.com/bbe/bds/matt/6/21
Les bens matres
(Lc 12.33-34)
19 -Ne vous amassez pas des rchesses sur a terre o ees sont a merc de a
roue, des mtes qu rongent, ou des cambroeurs qu percent es murs pour voer.
20 Amassez-vous putt des trsors dans e ce, o ny a n roue, n mtes qu
rongent, n cambroeurs qu percent es murs pour voer.
21 Car o est ton trsor, sera auss ton cour. (Lc 11.34-36)
22 -Les yeux sont comme une ampe pour e corps; s donc tes yeux sont en (on
tat, ton corps enter |oura de a umre.
23 Mas s tes yeux sont maades, tout ton corps sera pong dans obscurt. S donc
a umre qu est en to est obscurce, dans quees tnbres profondes te trouveras-
tu! (Lc 16.13)
24 -Nu ne peut tre en mme temps au servce de deux matres, car ou ben
dtestera un et amera autre, ou ben sera dvou au premer et mprsera e
second. Vous ne pouvez pas servr en mme temps Deu et Argent.
Matthieu $%&& Rster!ald #RSW'
L'o est a umre du corps: s donc ton o est sain, tout ton corps sera car;
b* àriante de traducere in li"(a italian/ 1a Sacra di((ia in italiano
http://www.aparoa.net/testo.php
http://www.ungdos.com/mateo.htm
Vuo!a Wradu/ione
Matteo 6:22: 1a la"ada del coro ltocchio* Se dun+ue il tuo occhio
singolo, tutto il tuo coro sar, illu"inato
Vuo!a ji!eduta%
Matteo 6:22: La ampada de corpo 'occho. Se dunque tuo occho mpdo, tutto
tuo corpo sar umnato;
X*E*I*% X*E*I* eerusale""e
Matteo 6:22: La ucerna de corpo 'occho; se dunque tuo occho charo, tutto
tuo corpo sar nea uce;
Vuo!a Diodati%
Matteo 6:22: La ampada de corpo 'occho; se dunque 'occho tuo puro, tutto
tuo corpo sar umnato,
ji!eduta%
Matteo 6:22: La ampada de corpo 'occho. Se dunque 'occho tuo sano, tutto
tuo corpo sar umnato;
Diodati%
Matteo 6:22: La ampana de corpo 'occho; se dunque 'occho tuo puro, tutto
tuo corpo sar umnato.

passi paralleli
Luca 11:34-36
Att 2:46; 2Cornz 11:3; Efesn 6:5; Coosses 3:22
jiferi"enti incrociati%
Matteo 6:22
Lu 11:34-36
At 2:46; 2Co 11:3; Ef 6:5; Co 3:22
Xo""entario%
Matteo 6:22
22. La ampada de corpo 'occho;
I prmo esempo tratto daa msera e da'nfect che dervano da una vsta
dfettosa. I eggere, muovers, ogn faccenda, ogn pacere dea vta che dpenda
da'occho, vengano guastat da quea nfermt, per cu ne'occho s confondono g
oggett. Lo stesso accade ad un cuore dvso. G affett non possono essere effcac se
guardano a tempo medesmo verso ceo e verso a terra. L'occho soo membro
de corpo per o quae no possamo godere a uce che c guda ne nostr movment, e
c fa conoscere g oggett esteror. Oue che una anterna per vandante n mezzo
a buo dea notte. 'occho , ne vaggo dea vta, per corpo, che, senza d esso,
tenebroso.
se dunque 'occho tuo sano Letteramente se"lice. Appcata a'occho, quea
paroa sgnfca, n genere, sano, mpdo.
tutto tuo corpo sar umnato
Come 'uomo, d cu g occh sono san, cammna nea uce e vede charamente ogn
oggetto, un proponmento sempce e costante d servre e pacere a Do n ogn cosa
rende carattere coerente e schetto
XRMMEVWR A1 ÀVeE1R DI MAWWER
d F. Vascear
http://www.taozen.t/commentomatteo.doc
19-24 Le tre proposzon seguent charfcano e dverse caratterstche deabero
banco e deabero nero: tesor dea terra sono frutt deabero nero, destnat a
corrompers e a vanfcars nea dsntegrazone; tesor ceest sono que deabero
banco, mpertur e rentegratv; crtero d sceta stabto da Tphereth, centro
de cuore, queo che "ama". Se Daath spende, tutto corpo, abero, sano, se
Daath non acceso, ma spento, tutto corpo, abero, nee tenebre, neoscurt;
nfne messa n revo a non compatbt dea cotvazone smutanea de due
aber: uno porta a Do, atro ae rcchezze (d Babona) destnate aannuamento;
cotvar tutte e due sarebbe come servre due padron oppost tra oro, quando
quache vota questo succede, s hanno contrast, maatte e scompens pschc, fno a
che non s trova a strada gusta, co Vero Padrone.
^* àriante de traducere in li"(a saniol
1a di(lia T 1a pala(ra De Dios
http://bbaparaea.com/matthew/6-22.htm
Matthe) $%&& T All èrsions
http://www.youverson.com/bbe/verse/a-versons/Matt/6/22
Una Vue!a Wraduccion
Mateo $%&& 1a l."ara del cuero es el ojoY or eso, si tu ojo es -nico, todo
tu cuero estar. lleno de lu/*
1a di(lia de las A"ricas # Z^â 1och"an'
Mateo $%&& 1a l."ara del cuero es el ojoY or eso, si tu ojo est. sano, todo
tu cuero estar. lleno de lu/*
1a Vue!a di(lia de los iisanos # &cc_ 1och"an'
Mateo $%&&"1a l."ara del cuero es el ojoY or eso, si tu ojo est. sano,
todo tu cuero estar. lleno de lu/*
jeina àlera eo"e/ # &cZc'
Mateo $%&&1a l."ara del cuero es el ojoY as +ue, si tu ojo fuere sincero,
todo tu cuero estar. lleno de lu/*
jeina àlera #Z^c^'
Mateo $%&&1a l."ara del cuero es el ojo% as +ue, si tu ojo fuere sincero,
todo tu cuero ser. lu"inoso%
Sagradas Escrituras #Z_$^'
Mateo $%&& 1a l."ara del cuero es el ojoY as +ue, si tu ojo fuere sincero,
todo tu cuero ser. lu"inosoY
Mateo $%&& Dios ia(la ioy Xon Deuterocan@nicos #Dii'
l1os ojos son la l."ara del cueroY as +ue, si tus ojos son (uenos, todo tu
cuero tendr. lu/Y
Xoyright Sociedades di(licas Unidas, Z^$$, Zâc, Zâ^, Z^b[,Z^^$*
Mateo $%&& 1a di(lia de las A"ericas #1d1A'
1a l."ara del cuero es el ojoY or eso, si tu ojo est. sano, todo tu cuero
estar. lleno de lu/*
Xoyright Z^b$, Z^^_, Z^â (y Whe 1och"an foundation
Mateo $%&& Vue!a di(lia 1atinoa"ericana de ioy #Vd1i'
"1a l."ara del cuero es el ojoY or eso, si tu ojo est. sano, todo tu cuero
estar. lleno de lu/*
Xoyright Z^b$, Z^^_, Z^â, &cc_ (y Whe 1och"an foundation
Mateo $%&& Vue!a èrsion Internacional #VÌ'
lEl ojo es la l."ara del cuero* por tanto, si tu !ision es clara, todo tu ser
disfrutar. de la lu/*
Xoyright 1a Santa di(lia, Vue!a èrsion Internacional VÌ* Xoyright
Z^^^ (y di(lica, Inc* Used (y er"ission* All rights reser!ed
)orld)ide*
Mateo $%&& Vue!a Wraducci@n ì!iente #VW`'
lWu ojo es una l."ara +ue da lu/ a tu cuero* Xuando tu ojo es (ueno, todo
tu cuero est. lleno de lu/Y
Xoyright Santa di(lia, Vue!a Wraducci@n ì!iente, &ccb,&cc^ Wyndale
iouse foundation*
Mateo $%&& jeina àlera Xonte"or.nea #j`X'
l1a l."ara del cuero es el ojoY as +ue, si tu ojo es (ueno, todo tu cuero
estar. lleno de lu/Y
Xoyright Sociedades di(licas Unidas, &cc^, &cZc
Mateo $%&& jeinaTàlera Antigua #jÈS'
1a l."ara del cuero es el ojo% as +ue, si tu ojo fuere sincero, todo tu
cuero ser. lu"inoso%
Mateo $%&& jeinaTàlera Z^$c #j`j$c'
1a l."ara del cuero es el ojoY as +ue, si tu ojo es (ueno, todo tu cuero
Xoyright El te2to di(lico ha sido to"ado de la !ersion jeinaTàlera
Z^$c Sociedades di(licas en A"erica 1atinaY reno!ado Z^bb
Sociedades di(licas Unidas* Utili/ado con er"iso*
Mateo $%&& jeina àlera Z^^_ #j`j^_'
l1a l."ara del cuero es el ojoY as +ue, si tu ojo es (ueno, todo tu cuero
Xoyright Sociedades di(licas Unidas, Z^^_
Mateo $%&&T&[ Wraducci@n En 1enguaje Actual #W1A'
l1os ojos son el reflejo de tu car.cter* As +ue, tu (ondad o tu "aldad se
refleja en tu "irada*
Xoyright Sociedades di(licas Unidas, &cc&, &cc\
Mateo $%&&T&[ Wraducci@n En 1enguaje Actual con Deuterocanonicos #W1AD'
l1os ojos son el reflejo de tu car.cter* As +ue, tu (ondad o tu "aldad se
refleja en tu "irada*
Xoyright Sociedades di(licas Unidas, &cc&, &cc\
Mateo $%&& Sanish VW #WdES'
l1a l."ara del cuero son los ojos* Si "iras a otros con ganas de
ayudarles, todo tu cuero estar. lleno de lu/* Whe la" of the (ody
are the eyes* If you looh to others )anting to hel, thy )hole (ody
shall (e full of light*
Xoyright &cc$ (y World di(le Wranslation Xenter
Matthe) $%&& Va!arroT1a(ourdin das+ue VW #diVW'
eorut/aren arguia da (eguia, (era/ (aldin hire (eguia si"le (ada, hire
gorut/ gucia argui
Wesoros en el cielo
http://www.ungdos.com/mateo.htm#cap6
(Lc. 12. 32-34)
6:19 No os hags tesoros en a terra, donde a poa y e orn corrompen, y donde
adrones mnan y hurtan;
6:20 sno haceos tesoros en e ceo, donde n a poa n e orn corrompen, y donde
adrones no mnan n hurtan.
6:21 Porque donde est vuestro tesoro, a estar tambn vuestro corazn.
1a l."ara del cuero
(Lc. 11. 33-36)
6:22 La mpara de cuerpo es e o|o; as que, s tu o|o es bueno, todo tu cuerpo estar
eno de uz;
6:23 pero s tu o|o es magno, todo tu cuerpo estaren tnebas. As que, s a uz que
en t hay es tnebas, cuntas no sern as msmas tnebas?
Dos y as rquezas
6:24 Nnguno puede servr a dos seores; porque o aborrecer a uno y amar a otro,
o estmar a uno y menosprecar a otro. No pods servr a Dos y a as
rquezas.
Zc* àriante de traducere in li"(a ger"an
Matthaeus $%&& eer"an% 1uther #Z_\_'
********************************************************************************
Das Auge st des Lebes Lcht. Wenn den Auge enftg st, so wrd den ganzer Leb
cht sen.
Ochu este umna trupuu. Dac ochu tu este sngur, tot trupu tu va f pn de
umn.
Matthaeus $%&& eer"an% 1uther #Z^Z&'
********************************************************************************
cht sen;
Ochu este umna trupuu. Dac ochu tu este sngur, tot trupu tu va f pn de
umn
Matthus 6:22 Luther Bbe 1912 (DELUT)
cht sen;
The eye s ght of the body. If thne eye be snge, thy whoe body sha be fu of ght;
Matthus 6:22 Eberfeder 1905 (ELB)
De Lampe des Lebes st das Auge; wenn nun den Auge enftg st, so wrd den
ganzer Leb cht sen;
The amp of the body s the eye: f therefore your eye be snge, thy whoe body sha
be fu of ght;
Matthus 6:22 Eberfeder 1871 (ELB71)
De Lampe des Lebes st das Auge; wenn nun den Auge enftg st, so wrd den
ganzer Leb cht sen;
The amp of the body s the eye: f therefore your eye be snge, thy whoe body sha
be fu of ght;
Matthus 6:22 Abrecht NT und Psamen (GANTP)
Des Lebes Leuchte st das Auge. Ist den Auge gesund, so st den ganzer Leb m
Lchte.
Lght of the body s the eye. Is thy eye be heathy, thy whoe body s n the ght.
Matthus 6:22 Hoffnung fr Ae (HFA)1983
(Lukas 11, 34-36) Das Auge gbt dr Lcht. Wenn dene Augen das Lcht enassen,
wrst du auch m Lcht eben.
The eye gves you ght. If the ght enter your eyes, you w aso ve n the ght.
Matthus 6:22 Neue Genfer bersetzung (NGU2011-DEU)
Das Auge gbt dem Krper Lcht. Ist den Auge gut , dann st den ganzer Krper m
Lcht.
The eye s the ght body. Good s your eye, your whoe body s n the ght.
Matthus 6:22 Schachter 2000 (SCH2000-DEU)
Das Auge st de Leuchte desLebes. Wenn nun den Auge auter st, so wrd den
ganzer Leb cht sen.
The eye s the amp desLebes. If thy eye be snge, thy whoe body sha be fu of
ght.
Matthus 6:22 Schachter 1951 (SCH51)
Das Auge st des Lebes Leuchte. Wenn nun den Auge auter st, so wrd den ganzer
Leb cht sen.
The eye s the amp body. If thy eye be snge, thy whoe body sha be fu of ght.
ZZ* àriante de traducere in li"(a rus
Matthe) $%&& T All èrsions
http://www.youverson.com/bbe/verse/a-versons/Matt/6/22
http://bba.org.ua/bbya/mf.htm#ch06
19 He conpan1e cee cokpoanu na seHne, rpe HonL n pa nc1pennk1 n rpe aopL
nopkanLaak1 n kpapy1, Hak 5:2-3
20 no conpan1e cee cokpoanua na nee, rpe nn HonL, nn pa ne nc1pennk1 n
rpe aopL ne nopkanLaak1 n ne kpapy1,
21 no rpe cokpoanue aaue, 1aH ype1 n ceppue aaue. 19-21: Ik 12:33-34
22 Cae1nnLnnk pnn 1ena ec1L oko. H1ak, ecnn oko 1aoe ype1 nc1o, 1o ac 1eno
1aoe ype1 cae1no;
23 ecnn e oko 1aoe ype1 xypo, 1o ac 1eno 1aoe ype1 1eHno. H1ak, ecnn cae1,
ko1opLn a 1ee, 1LHa, 1o kakoaa e 1LHa? 22-23: Ik 11:34
$%&& #deZbaZ'
Cae1nno na 1nno1o e oko1o; n 11n, ako e oko1o 1n nc1o, acnko1o 1n 1nno cae1no
ue 1pe.
$%&& Slo!o ghi/ny #jSg'
Inas - a1o cae1nnLnnk acero 1ena. Ecnn 1aon rnas ncen, 1o n ace 1aoe 1eno ype1
nonno cae1a.
$%&& #jUjS`'
Cae1nnLnnk pnn 1ena ec1L oko. H1ak, ecnn oko 1aoe ype1 nc1o, 1o ac 1eno 1aoe
ype1 cae1no;
$%&& jussian Ve) Westa"ent (y ìctor j* ghuro"shy #jU`g'
Cae1nnLnnk pnn 1ena ec1L oko. H1ak, ecnn oko 1aoe ype1 nc1o, 1o ace 1eno 1aoe
ype1 cae1no;
$%&& jussian Ve) Westa"ent #WdjU'
Inas - nc1onnk cae1a pnn 1ena, n no1oHy ecnn rnasa 1aon spopoaL, 1o n ac
1eno nonno Cae1a.
Xone2iuni
1uhe ZZ%[\ sour eye is the la" of your (ody* When your eyes are good,
your )hole (ody also is full of light* dut )hen they are (ad, your (ody also
is full of darhness*

Matthe) _%Z_ Veither do eole light a la" and ut it under a (o)l*
Instead they ut it on its stand, and it gi!es light to e!eryone in the house*
1uhe ZZ%[_ See to it, then, that the light )ithin you is not darhness*
ght of. Lu 11:34-36
snge. Ac 2:46 2Co 11:3 Eph 6:5 Co 3:22
sae 5:20
--------------------------------------------------------------------------------
Mattheu 5:15 et on n'aume pas une ampe pour a mettre sous e bosseau, mas on
a met sur e chandeer, et ee care tous ceux qu sont dans a mason.
--------------------------------------------------------------------------------
Luc 11:34 Ton oe est a ampe de ton corps. Lorsque ton oe est en bon tat, tout ton
corps est car; mas orsque ton oe est en mauvas tat, ton corps est dans es
tnbres.
--------------------------------------------------------------------------------
Luc 11:35 Prends donc garde que a umre qu est en to ne sot tnbres.
Mattheu 19.20: "Mas y a des rchesses qu sont mprssabes ; cees de 'me
amasses dans e ce, a ve ternee et ses santes |oes".
Rchiul di!in al iarului Eye of iorus Das iorusTAuge
1til di!ine de la gr]ce et de la rotection Whe di!ine Eye of grace and
rotection #iorus'
iorus#also ioros, ior' htt%//en*)ihiedia*org/)ihi/iorus
Ochu u Horus (Hr Hor; Har; anteror numt Ud|at sau Wad|et; zeu ce atrust), este
un smbo antc egptean a nonduatat(un och stuat dncoo de poarzarea
stanga/unar - dreapta/soar), dn care zvoreste umna dvn care asgur protecta s
puterea dvn. Acest smbo sacru de protecte se regseste pe aproape toate operee
de art. Era consderat o surs de fud magc, ochu-umn purfcator/C d'Horus
(Hr Hor; Har; Oud|at; ceu qu respecte autru ) dont e nom sgnfe "Ceu qu est au-
dessus de a duate"(au-dessus de o drot - e soe et de o gauche - a une) ou
Ceu qu est au dea du temps et espace .
Rsho Whe Di!ine Melody Xhater _ T
http://www.vngworkshop.net/ob-thedvnemeody.htm
http://www.vngworkshop.net/PDF-fes/The_Dvne_Meody.pdf
And then there s the sxth chakra, the chakra of medtaton - the thrd-eye chakra,
A|na chakra. Left and rght meet, reason and ntuton meet, mascune and femnne
meet, yn and yang meet. Now, somethng has to be understood. At the thrd, man
and woman met on a physca pane, outsde. At the sxth, agan the mascune and
the femnne meet, but no more on the outsde -- n the nsde. The thrd s the center
of sex, and the sxth s the center of tantra(medtaton). Insde, you are both. Haf of
your beng s femnne and haf your beng s mascune. And at your thrd eye, there
happens a meetng. Ths thrd eye s very symboc -- that means your eft and rght
eyes dssove nto one eye: that becomes the thrd eye.
Rght now you have two eyes, two bengs. Then you w have one eye.
There s a sayng of |esus of tremendous mport. Lsten to t, medtate over t.
Says |esus: "If therefore thne eye be snge, thy whoe body sha be fu of ght."
He s takng about the thrd eye: If thne eye be snge, thy whoe body sha be fu of
ght.
One eye s connected wth the eft hemsphere, the other s connected wth the rght
hemsphere. They both are a dvson n your beng -- you are not yet a symphony.
Your eft and rght are asymmetrca. Have you ooked at your face? Your face haves,
the rght and the eft, are not symmetrca. Look nto the mrror agan, watch carefuy:
your eft face s dfferent from your rght face. Your nnermost mnd s dvded nto
rght and eft hemspheres, and they functon dfferenty. The eft hemsphere reasons,
and the rght hemsphere ntuts.
Poetry s born out of the rght hemsphere, and ogc s born out of the eft
hemsphere. If a poet's eft hemsphere s removed, he w not ose anythng; he w
not even become aware of t. If a mathematcan's eft hemsphere s removed, he w
be competey gone; he w not know what to do. Hs whoe expertse w dsappear.
Imagnaton s from the rght, reasonng s from the eft.
The rght hemsphere s femnne and the eft hemsphere s mascune, and these two
are brdged by a very sma brdge, |ust nked. At the sxth center --
A|na chakra, the thrd-eye center -- these two hemspheres meet and become one.
Then your reason s not aganst your ntuton, and then your magnaton s not
aganst your ogc. Then your ogc and your magnaton both come together.
Whe la" of the (ody is the eye if therefore thine eye (e single, thy
)hole (ody shall (e full of light* #Matthe) $%&&'
http://aptyfornone.bogspot.com/2010/03/amp-of-body-s-eye.htm
"These two eyes are dscrmnatory (pontng to hs eyes). They te you what s hgh,
what s ow, what s man, what s woman, what s ths, what s that. These two eyes
are nstruments of survva.
If thne eye be snge-that does not mean you cose one eye, ke some of you do
when I ask you to cose your eyes (referrng to medtaton); I am not takng about that
knd of snge eye - thats a crooked eye. Whe la" of the (ody is the eye
If thne eye be snge means that you are no more dscrmnatory. You are seeng
everythng as one; you are seeng everythng as the same. If you become ke ths,
your body sha be fed wth ght, and that s Grace. Grace means that the source of
your exstence, that whch s arger than creaton, s no more outsde of you; t s
wthn you. You are no more ookng for an outsde source of ght - you have become
the source of ght. Once you become that, even for a moment, your fe w never be
the same.
We are dong so many thngs n Isha (Sadhgurus medtaton programs) to somehow
make you experence ths at east for a moment. You may not be experencng t a
the tme, but f at east for a moment you see that you are fed wth ght, that means
Grace has touched you." -Sadhguru |agg Vasudev
If Whine Eye de Single****
htt%//"ercynotsacrifice*(logsot*co"/&cc^/cb/ifTthineTeyeT(eTsingle*ht"l
.... reference to the thrd eye n scrpture....
Thrd eye, the gate that eads wthn
The thrd eye s unversa. In the Indan tradton t s |nana-chaksu, the eye of
knowedge, the seat of the antar-guru, or 'nner teacher'. In Buddhst art, t s fgured
as a gem(chtta man) on the forehead of buddhas. And n the words of the Gospes,
The ght of the body s the eye: f therefore thne eye be snge, thy whoe body sha
be fu of ght. (Matthew 6:22)
The thrd eye, n essence, s the porta to nner reams. The Upanshads descrbe a
human beng as a cty wth ten gates. Nne gates (eyes, nostrs, ears, mouth, urethra,
anus) ead to the outsde word. The tenth gate, the thrd eye, opens onto nner
words: the whoe spectrum of eves of conscousness.
a o u [ trsn
Xalea de unificare a ochilor #jentoarcea in realitatea sursY teshu!ahY
ratyaharaY
fnY fY ?LH=53nK "etanoeo'
Caea de unfcare a ochor este ntoarcerea(s ne amntm captou 40 a u Lao Tzu:
"40.01. , fn zh do zh dng: Rentoarcea (nversarea; ccu; feedback-u;
mcarea paradoxa) este mcarea u Tao"). Patan|a a foost termenu sanskrt: "
pratyahara" care nseamn ntoarcerea curentuu sau retragerea
sm[uror(wthdrawa of senses). http://en.wkpeda.org/wk/Pratyahara
Isus a utzat n expresa "Intoarce[-v(n oc de: "Poc[-v"), cc Impr[a
ceruror este (Acum) aproape (a ndemn)" |Mate 3:1-2; 4:17| termenu aramac
teshu!ah (t. "rentoarcere; a se ntoarce napo"), care are aceea semfca[e
(teray means 'to return') n b. ebrac (teshuvah nLinn) n b.arab (tawbah)
Acest termen a fost tradus eronat drept "pocn["(dn b. greac: ?LH=53nK
"etanoeo), de rdcna cuvntuu grecesc pentru "pocn[" nseamn "a merge
dncoo"(?LH= "eta) de mnte (53nK noeo) sau de reatatea secund n care am
czut przoner"; observa[ conexunea cu fmu Matrx. Traducerea n atna Bba
Vugata dn mba ebrac utzeaz termenu paententam( penten[; pocn[; n
b. engez: penance) care a condus a practc aberante de autofageare.
Aceast eroare aprut n Mate 3:1-2 Mate 4:17 este dscutat de Osho n cartea
"Vno, urmeaz-m!" ( Ias, Edtura Shakt, 1995), care este o traducere a cr[ "Come
Foow to You"(vede[: Vo. 1, Captou 5: Impr[a u Dumnezeu este a ndemn/
The Kngdom of God Is at Hand)
The transaton of the aramac term teshu!ah (t. "return; turnng back") and of the
Greek term ?LH=53nK #"etanoeo', as "repentance" n Matthew 3:1-2 and Matthew
4:17 s an error because
the root of the Greek word means "to go beyond" (?LH= "eta) the mnd (53nK noeo)
or the second reaty"; notce the connecton wth The Matrx move; repentance as
apoogy and forgveness do not n themseves mpy change; the true repentance
does, because t means "to return" to God the source;
Inocu[ termenu eronat "ociUiT!" cu "reintoarceUiT!" n propoz[e de ma |os
ve[ descoper caea de trecere de a vederea duast, a cea unfcat, pe care o
utzeaz to[ mstc; aceea cae este de|a utzat de toate spece v, care au
eaborat programu de rentoarcere a baz(reatatea surs; temea muab) prn
somn(trans; hbernare; estvare) pt a se regenera(vndecarea a amartn).
Matei [%ZT&% "1. In vremea aceea a vent Ioan Boteztoru predca n pustu Iude.
2.E zcea: "IntoarceUiT!#in loc de% "pociUiT!"', cci I"rUia cerurilor este
#Acu"' aroae #la inde"]n'*"
Matthe) [%ZT&% "In those days came |ohn the Baptst, preachng n the wderness of
|udaea", 2 "And sayng: "jeturn yourself # instead of % jeent ye' for the
hingdo" of hea!en is #Vo)' near #at hand'"".
Matthew 3:1-2: n debus autem s vent Iohannes Baptsta praedcans n deserto
Iudaeae
3 1 And n those days cometh |ohn the Baptst preachng n the desert of |udea.
|2| et dcens paententam agte adpropnquavt enm regnum caeorum
3 2 And sayng: Do penance: for the kngdom of heaven s at hand.
(The compete Latn Vugate as wrtten by St. |eromes
http://www.atnvugate.com/verse.aspx?t=1&b=1)
Matei \%Za% De atunc a nceput Isus s propovduasc s spun:
"IntoarceUiT!#in loc de% "pociUiT!"', cci I"rUia Xerurilor este #Acu" si
aici' aroae #la inde"]n'"
Matthe) \%Za% "From that tme on |esus began to preach,
"jeturn yourself #fro" your sins and turn to eodY insead of "jeent"', for
the ingdo" of the iea!ens is no) nearclose at hand*"
http://bbe.cc/matthew/4-17.htm
Matthe) \*Za% exnde coept Iesus praedcare et dcere paententam agte
adpropnquavt enm regnum caeorum
Matthe) \ Za From that tme |esus began to preach, and to say: Do penance, for the
kngdom of heaven s at hand.
http://www.atnvugate.com/verse.aspx?t=1&b=1&c=4
|erome. Vugate Bbe. Bbe Foundaton and On-Lne Book Intatve.
ftp.std.com/ob/Regon/Vugate. http://www.perseus.tufts.edu/hopper/text?
doc=Matthew+4.17&fromdoc=Perseus%3Atext%3A1999.02.0060
Matthe) [% &Y \%ZaY ereeh Study di(le #Interlinear'
http://bbos.com/matthew/3-2.htm
http://bbos.com/matthew/4-17.htm
>nK5O ?LH=53LHL ML5 =BM>L= HJ5
3=5J5*
legQn "etanoeite Pngihen gar P (asileia tQn ouranQn
sayng return you has approached for the kngdom of heaven
zcea ntoarce-te s-a apropat cc mpr[a a ceruror
Av egn 3004 V-PAP-NSM zcea; sayng;
IovoI metanoete 3340 V-PAM-2P ntoarce-te; return yoursef, de a termenu
aramac ebrac teshu)ah ( t.: "a se ntoarce"; to return);
?LH=53nK "etanoeo t.: "a se rentoarce", termen tradus eronat prn "pocn[", n
oc de ntoarcere, este o traducere a termenuu aramac ebrac teshu)ah ( t.: "a
se ntoarce"; to return); rdcna cuvntuu grecesc pentru "pocn[" nseamn "a
merge dncoo(?LH= "eta' de mnte (53nK noeo' sau de reatatea secund n care
am czut przoner "; observa[ conexunea cu fmu Matrx; termen foost az (a se
poc, a cere scuze cuva; a cere ertate a erta) nu mpc n e ns schmbarea; n
schmb pocn[a autentc, care nseamn "ntoarcere" a D-zeu, aduce schmbarea;
ate semnfca[ ndc schmbarea(efectu) fr s ndce ancorarea n umea cauzeor:
a se poc, a cere scuze cuva; a cere ertate; a schmba mntea, nten[a sau scopu
cuva; schmbarea nteroar a omuu - cu referre a acceptarea von[e u
Dumnezeu / t.:" to return", from the aramac term teshuvah (t. "return; turnng
back") transated n Greek as "repentance"; the roots of the Greek word for
"repentance" mean "to go beyond the mnd that you have"; apoogy and forgveness
do not n themseves mpy change; the true repentance does, because t means 'to
return' to God; repent; to change one's mnd or purpose; to change the nner man -
wth reference to acceptance of the w of God; Frances: repent means "return to
God";
qv ngken 1448 V-RAI-3S s-a apropat/ has approached
K #eggi/o': aproape; a ven aproape; a se apropa; a ndemn(I6po- acum;
mantenant; 6-ac, c); mnent; observa[ utzarea u "acum ac" pt a nu tr n
vtor, n ateptr expecta[(transa centrfug); traducerea actua ("Poc[-v, cc
Impr[a ceruror este aproape") are semnfca[a c o s vn ceva dn afar, care
de 2000 de an nu a vent, de era aproape atunc; to near; to come near, approach,
at hand (I6po- now; 6- here); draw near, be mmnent, nearby, come ngh,
http://www.perseus.tufts.edu/hopper/text?
doc=Perseus:text:1999.04.0057:entry=e)gg/zw
p gar 1063 CON| fndc; cc; for
q 3588 T-NSF artco hotrt; the
ooAio basea 932 N-NSF regat; mpr[e; monarhe; rege; ( se observ cum
modeu monotest a reat[ surs a fost construt dup ce monarhc pt a- sus[ne
dn pan conceptua n momentu crer mperor s a sterger crednteor anteroare
ae popoareor ocupate; n reatate realitatea surs/source field este dup modeu
hoografc, care este conform cu omnprezen[a reat[ surs sau a dvnt[ )
kngdom; kng; monarchy, kngshp
Iv tn 3588 T-GPM a u; a e/ of
opovv ourann 3772 N-GPM cer; heaven;
!arianta in li"(a ro"ana se afla in cartea ìno, ur"ea/TM a lui Rsho
jajneesh
"Poc[-v: pentru Impr[a ceruror este aproape". Ar f fost compet dfert n cazu
n care cuvntu nu ar f fost tradus ca pocn[, dac aceasta ar fost sat a forma sa
nta de "ntoarce-te". Asta este ceea ce spune Patan|a n Yoga-Sutra u: pratyahar
este ntoarcere a sne. Aceasta este ceea ce ndc Mahavra atunc cnd spune s ne
mcm n nteror: ratihra"an, pentru a merge nuntru nostru..|Vota DM:
Impr[a u Dumnezeu nu vne n aa fe ca s zbeasc prvre. Nu se poate zce:
Ute-o ac! sau: "Ute-o acoo!" Cc at c Impr[a u Dumnezeu este nuntru
vostru" (Luca 17.20-21; Rom.144.17; Vers.23)|.
"Repent: for the kngdom of heaven s at hand." It woud have been absoutey
dfferent f the word was not transated as repent, f t was eft to the orgna return.
That s what Patan|a says n hs Yoga Sutras: that ratyahar is returning to
oneself. That s what Mahavra means when he says to move wthnwards:
ratihra"an, to go n.
Cuvntu teshuvah are o semnfca[e cu totu dfert de "ocinU". In momentu n
care spune[ " ocinU " se nduce deea c omu este un pctos: o condamnare
adnc ntr n scen
|Vota DM: o repetare care s ntreasc pcatu orgnar, cupabzarea, castrarea
fn[eor umane|
The word teshuvah has a totay dfferent meanng from "repent". The moment you
say "repent" t seems that man s a snner: a deep condemnaton comes n.
Dar dac spu "ntoarcere," nu exst nc o referre a pcat, nc o condamnare sau
cupabzare nu ntr n scen. Se spune pur smpu c a[ pecat prea departe, c v-
a[ |ucat prea mut tmp - suntet rugat s v ntorce[ acas, s revent.
But f you say "return," there s no queston of sn, no condemnaton enters. It smpy
says that you have gone far away, you have payed too ong - pease come back.
Copu s-a |ucat afar, s se as seara. Soaree apune mama ne cheam, "Vno
acas ntoarce-te." O catate tota dfert, o conota[e compet dfert.
The chd has been payng outsde and the evenng s descendng. The sun s settng
and the mother cas, "Pease return." A totay dfferent quaty, a totay dfferent
connotaton.
Nu (ma) exst nc o condamnare sau cupabzare n ea(n aceast chemare acas),
doar o chemare dn dragoste profund de mam: "! Intoarce-te ! " Doar ascut a
afrmate n cazu n care spun: "Intoarce-te: fndc mpr[a ceruror este aproape"
There s no condemnaton n t, |ust a deep ove ca: "Return!" |ust sten to the
sentence f I say: "Return ye: for the kngdom of heaven s at hand."
Toate condamnre, toate pcatee, toate cupabzre care au fcut pe oamen
s se smt vnovat dspare, doar dac un sngur cuvnt este tradus corect. Un sngur
cuvant poate s fe semnfcatv(sa va arate ceea ce trebue fcut), dar toat
manpuarea prn cupabzare a bserc cretne va dsprea dac traducem
"pocn[" ca "rentoarcere".
A condemnaton, a sn, and the whoe nonsense that has created gut n man
dsappears |ust by a snge word transated rghty. A snge word can be sgnfcant,
but the whoe of Chrstanty w dsappear f you transate "repent" as "return".
Toate bserce - Vatcanu - totu va dsprea, deoarece acestea depnd de pocn[.
Dac este vorba de ntoarcere - nu suntet condamnat nu a[ coms nc un pcat -
atunc nvnurea/pcatu va dspare. fr vnov[e nu ma pot exsta bserc, fr
nvnure preot nu ma pot tr.
A churches - the Vatcan - everythng w dsappear because they depend on
repentance. If t s a queston of return - and you are not condemned and you have
not commtted any sn - then gut dsappears. And wthout gut there cannot be
churches, wthout gut the prest cannot ve.
E expoateaz vnov[a, e v face s v sm[[ vnova[ - acesta este secretu su
comerca. Odat ce a[ fost fcu[ s v sm[[ vnova[, trebue s- cere[ a|utor u,
deoarece e va cere ertare pentru dumneavoastr, se va ruga pentru dumneavoastr,
e te caea sau modu n care s se roage. E este ntr-o rea[e ma profund cu
Dumnezeu.
He expots the gut, he makes you fee guty - that s hs trade secret. Once you are
made to fee guty you have to seek hs hep because he w ask for forgveness for
you, he w pray for you; he knows the way to pray. He s n a deeper reatonshp wth
God.
E te va apra, e va convnge pe Dumnezeu pentru tne e v va arta caea de a
nu f un pctos dn nou, cum s fe vrtuos. E v va da porunc: f asta nu f asta.
Toate bserce dn ume se bazeaz pe cuvntu pocn[.
He w defend you, he w persuade God for you and he w show you the way not to
be a snner agan, how to be vrtuous. He w gve you the commandments: do ths
and dont do that. A the churches of the word are founded on the word repentance.
Dac este doar o chestune de ntoarcere, preotu nu este necesar; v pute[ ntoarce
acas
(Vota DM: fr a|utor dn afar; de fapt snguru a|utor dn afar este s afat cum s
v rentoarce[ ACASA ). Nu este o chestune de condamnare/cupabzare: nmen nu
este necesar pentru a v purfca; nu a[ gret ncodat. "A[ avut" pecat doar un pc
ma departe, dar nu este nmc gret n asta.
If t s ony a queston of return, the prest s not needed; you can return home. It s not
a queston of condemnaton: nobody s needed to purfy you; you have never been
wrong. You "had" gone a tte farther away, but nothng s wrong n t.
De fapt, ea nu ar f putut sa fe asa, dac Dumnezeu nu ar f vrut ca dumneavoastr
s merge[ att de departe. Trebue s fe ceva n acest ucru: a te ndeparta trebue
s fe o modatate de a reven. Pentru c doar atunc cnd a mers prea departe
apo te ntorc acas, pentru prma dat [ da seama ce nseamn acas.
In fact, t coud not have been so f God were not wng for you to go so far. There
must be somethng n t: that gong far must be a way of comng back. Because when
you have gone too far and then you come back home, for the frst tme you reaze
what home s.
Se spune c doar ce ce ctoresc n [r strne reazeaz pentru prma dat - cat de
frumos este acasa. Este dfc s ne dam seama de asta atunc cnd sunte[ acas,
totu n se pare norma ca s cum ar ven de a sne
It s sad that traveers n foregn countres reaze for the frst tme -how beautfu
home s. It s dffcut to reaze when you are at home, everythng s taken for granted.
Dar cnd te duc departe, acum totu este dfc. Nu ma este acas, nu po[ ua nmc
gratut. Exst o me una de nconvenente, dsconfortur - nmen nu este acoo s
abe gr| de tne, tu trebue s a gr| de tne. Nmanu nu- pas, v depasa[ ntr-o
ume strn, un strn.
But when you go away, now everythng s dffcut. It s no onger a home, you cannot
take anythng for granted. There are a thousand and one nconvenences, dscomforts
- and nobody s there to ook after you, you have to ook after yoursef. Nobody cares;
you move n an aen word, a stranger.
Lamp under a bushe
fro" Wihiedia, the free encycloediau" to% na!igation, search

An ustraton of the parabe, together wth the parabe of the Growng Seed, whch
foows t n Mark.The Parabe of the amp under a bushe, (aso known as the amp
under a bow), s one of the parabes of |esus. It appears n three of the Canonca
gospes of the New Testament. The dfferences found n Matthew 5:14-15, Mark 4:21-
25 and Luke 8:16-18, are mnor. An abbrevated verson of the parabe aso appears n
the non-canonca Gospe of Thomas (Sayng 33).|1| In Matthew the parabe s a
contnuaton of the dscourse on Sat and Lght.
http://en.wkpeda.org/wk/Lamp_under_a_bushe
The body s the earthen amp and God s the fame. The amp s worshpped because
of the fame. ... But ook nto ther eyes; a great emptness exsts
Says esus% "If therefore thine eye (e single, thy )hole (ody shall (e full of
light*"
Osho on Abuse of Psychc Energy through Eyes
http://www.messagefrommasters.com/Psychc-Word/Abuse-of-Psychc-Energy.htm
"When Medtaton s mastered, the mnd s unwaverng ke the fame of a amp n a
wndess space."
-- Bhagvad Gta.
"The man emphass n Buddhsm s to transform the mnd, and ths transformaton
depends upon Medtaton."
-- HH Daa Lama
1e regard du sage de!enu il #tout entier'
http://theses.unv-yon2.fr/documents/getpart.php?
d=yon2.2010.moreau_|&part=285703
Phon revent en effet a queston de a vson du sage, en rcaptuant un certan
nombre de trats qu avat d| reevs dans a souto prcdente : ntrt
exgtque de ce nouveau dveoppement est ma|eur, pusqu est a |ustfcaton du
fat quAbraham sot en mesure a fos dapprhender une manfestaton de tre,
parce qu est un sage, et de sasr une vson trpe, parce que sa vson ne peut
sever drectement |usqu tre, quand ben mme saurat dentfer a nature de
a manfestaton qu reot.
En effet, Fxant en haut e regard de ses yeux , veut dre non ceux du corps car
nest pas possbe de vor Deu avec des sens, mas ceux de me, car, en temps
opportun, cest avec es yeux de a sagesse qu est vu. Donc, a vue de nombreuses
mes sans dcence et vanes est tou|ours bouche, parce quees sont tou|ours dans
un profond somme et ne peuvent |amas sveer n veer auprs des choses de a
nature et des vsons et perceptons qu sont en ee. Mas es yeux sprtues de
homme vertueux, stant ves, contempent. Oue ds-|e ? I est putt sans
somme, tant, par sute du dsr de vor, exct et stmu veer. Cest pourquo
a t dt avec rason au pure, qu a ouvert non un seu o, mas tous es yeux qu
sont dans me, de sorte qu est devenu totaement o tout enter et que, devenu
yeux, commence vor a dvne et sante vson du Segneur, de tee sorte que
unque apparton u apparat comme trnt, et a trnt, comme unt. I faut dre ce
qu sut et non omettre : ce nest pas sans rason qu a t dt qu s se tenaent
au-dessus de u . Car Deu est au-dessus de toute a craton, ans que es
pussances de Deu qu admnstrent, prennent son et drgent.
Ce passage pose mons de dffcuts de comprhenson dans a perspectve de
exgse densembe mene par Phon. Le pont e pus notabe est e retour en
arrre opr par expcaton de expresson fxant en haut e regard de ses yeux ,
dont nous avons vu que Phon avat d| parteement mobse dans e emme de
a premre quaeston avec ncorporaton a ctaton du partcpe aorste voAo
et du groupe nomna Io oAo oIo (Gn 18, 2). I y a ans une forme de
chevauchement ou de tuage entre es deux premres quaestones. Le dcoupage
des emmes retenu par Phon vse orenter nterprtaton en rapprochant certans
ments, comme a manfestaton de Deu et e regard port sur ee par Abraham,
dans a premre quaesto, mas exgse qu en est propose nen puse pas e
sens, ce qu expque que a quaesto suvante pusse tre consacre aux mmes
termes, mas dans une perspectve nouvee. Aprs stre d| ntress dans a
premre quaesto au fat quAbraham perot a manfestaton de Deu en evant es
yeux, Phon y revent en mettant en reaton e dbut du verset (voAo) et de a
fn du emme retenu dans a deuxme quaesto : nv oIo ( au-dessus de u ).
De mme que e premer emme passat de a manfestaton de Deu sa percepton
par Abraham, par e bas dun dcoupage nattendu du texte, e second permet de
mettre en reaton e regard qu se ve et a stuaton dvaton de ceux quAbraham
perot.
Loge reatf dAbraham est confrm dans e dveoppement sur les k yeu2 de la
sagesse l, sur es k yeu2 sirituels de lho""e !ertueu2 l* Les termes reevant
de oge proprement parer ont d| t noncs dans a quaesto prcdente,
notamment de dun regard k sans so""eil l, nonc , roos de le2gse
du ter"e k Ma"(r l, ou encore le fait +ue le sage k est de!enu totale"ent
il tout entier l, qu rpte nterprtaton agorque du chne. Phon y a|oute
seuement une prse en compte du pure du emme bbque, Io oAo (Gn 18,
2), en renforant effet du pure, qu omet de consdrer comme e substtut dun
due : a ouvert non un seu o, mas tous les yeu2 +ui sont dans l]"e . I
confrme encore qu faut comprendre e texte seon un regstre ntegbe : veut
dre non ceux du corps, car il nest as ossi(le de !oir Dieu a!ec des sens,
"ais ceu2 de l]"e . Lexpcaton de expresson au-dessus de u , grce
de que Deu est au-dessus de toute a craton, ans que es pussances de Deu
, fat cho ee auss exgse du terme Mambr et a dstncton que Phon a
rappee entre e regard sensbe et e regard ntegbe. Le sage vot donc, par e
regard de son nteect, ce qu chappe de nombreuses mes sans dcence et
vanes .
..... De fat, expresson di!ine et sainte !ision du Seigneur , parat
correspondre a prsence, en armnen, de tros ad|ectfs accompagnant e mot de
vson , s on en crot Marcus comme Aucher. Le premer propose en effet
soveregn, hoy and dvne , en fasant hypothse qus reprennent es ad|ectfs
grecs upiov oiov o iov 327. Cest gaement ce que parat ndquer a
traducton du second : domncam, sanctam dvnamque . Ces tros ad|ectfs
peuvent correspondre prcsment, de faon respectve, a pussance souverane,
appee auss Segneur (Kpo), tre u-mme, dans sa santet, et a pussance
cratrce, appee Deu (O), comme Phon vent de e rappeer 328.
Votes
327.
Op. ct., n. g, p. 271.
328.
Pour a dnomnaton des deux pussances, nous renvoyons notamment Abr., 121 et
OG III, 39 sur Gn 17, 1.
Rsho jajneesh, din cartea ìno, ur"ea/TM
A fost odat un comercant foarte bogat care ctorea de-a ungu um, n cutare de
[estur de mtase, mroden, parfumur rare. E era foarte ab, ta de unde s
cumpere a pre[ mc unde s revnd a pre[ mare. E a fcut avere. ntr-o z,
traversnd un ora, a afat c un n[eept trete acoo. n[eeptu putea rspunde
orcre ntrebr. Negustoru -a spus c n[eeptu va spune unde s gsesasc no
mrfur a pre[ur ma avanta|oase. Mergnd ns a n[eept, nante char de a
deschde gura, acesta -a spus s mearg a nord, n Hmaaya, a pronun[at numee
unu vrf. Merg pe acest vrf, -a spus, rm acoo tre ze. Ve vedea ceva ce n-a
ma vzut ncodat. Apo revno".
Comercantu avea unu dn ce ma rapz ca dn [ar. A pecat spre mun[ a gst
vrfu cutat. Postnd, rugndu-se, vsnd a mtsur, parfumur mroden, a rmas
acoo tre ze ntreg. A ateptat; n-a vzut nc vaea spendd care ncon|ura, n-a
auzt cntecu psreeor n-a vzut nc spendoarea apusuror soareu. Era cu totu
absorbt de vsure sae de bog[e.
Cee tre ze s-au scurs nmc nu s-a ntmpat. Foarte contrarat, comercantu s-a
rentors s- vad pe n[eept. Nu m s-a ntmpat nmc, -a spus, n-am vzut nmc
nou." n[eeptu a nceput s rd -a spus:" Asta dn cauza de pe care tu o a
despre bog[e. Nu ncerca s te rentorc n acea vae, n-o ve ma regs. De-a ungu
ruu, maure erau acoperte cu damante, nu erau petrcee. Atunc negustoru -a
amntt c a vzut, ca prn vs, m de petrcee scntend n soare. E nu e-a prvt cu
adevrat, gndndu-se doar a mtsure, parfumure mrodene u. Pentru c
astfe cocepea e bog[a.
Moraa: cnd a o dee fx, ea devne un obstaco n n[eegere.
Un om avea un ac foarte mare. ntr-o z un mc nufr a aprut pe suprafa[a acuu.
Bucura omuu, a cru foare preferat era char nufru, a fost ns de scurt durat:
panta cretea dn ce n ce ma mare se nmu[ea ntr-un mod cu totu nenttor: ea
aproape c- duba suprafa[a n fecare z. Or, n ac se afau pstrv, care- pceau
a nebune propretaruu aceta n-ar ma f suprave[ut dac nufer a|ungeau s
formeze un capac" compact deasupra ape.
Neputndu-se decde s dstrug nufer, neputnd nc accepta perspectva perder
pstrvor s, omu a cerut sfatu unu specast. Acesta dn urm -a spus:" N-a de
ce s te nentet. Lacu tu e destu de mare. Nuferor e trebue o me de ze s
cuprnd tot ucu ape." Specastu -a dat o sugeste n aparen[ foarte bun: Las
nufer n pace pn vor f acopert o |umtate dn suprafa[a acuu. Apo tae tot ce
depete aceast |umtate. n acest mod ve avea for, pstrv. Cnczec a
sut dn ac pentru for, cnczec a sut pentru pet.
Omu s-a destns:" Acum tu ce trebue s fac. M vo pune pe treab atunc, cnd
nufer vor f acopert |umtate dn suprafa[a acuu". Cum era cam sufernd, a
preferat s-o ase pe ma trzu: Vo ta mne nufer. O z n pus n-o s schmbe prea
mare ucru".
Acest moment a sost dup 999 de ze. Cum masa vegeta se duba o dat a 24 de
ore, |umtatea acuu a fost acopert nu dup 500 de ze, c dup 999. Omu nu ma
avea a dspoz[e dect o z ca s men[n nufer n mtee prevzute. Era prea pu[n.
A doua z ns acu dspruse sub capacu" actut de nufer, ar pstrv murser
asfxa[.
va[a e a fe: o dem. Trebue s aeg. Contnu s acumuez bunure aceste
um pantee vor avansa rapd pe ucu ape acuu. Pe msur ce ucrure pe care
e adun se mutpc, ceea ce ma e vu n tne moare sufocndu-se. Dar va[a este
ung, [ spu, de ce s m grbesc? M vo schmba atunc cnd vo deven matur cu-
adevrat sau ma bne a btrne[e."
Rsho jajneesh, din cartea ìno, ur"ea/TM
Un tnr cupu peac s- petreac una de mere spre o nsu. Brbatu este un
upttor |aponez, un samura. Pe neateptate ncepe o furtun, ar ambarca[unea,
frag, se poate rsturna n orce cp. Samurau st aezat, senn, ca cum nmc
nu s-ar f ntmpat. Totu e rsc s- pard va[a n orce cp. Tnra femee
ntreab: De ce a rmas aa nemcat ca o statue?" Samurau scoate saba dn
teac aeaz ama pe grumazu feme. Ea ncepe s rd. Samurau o ntreab de
ce: ama ar putea s- strpung gtu a cea ma mc mcare! Femea rspunde:"
Dar saba este n mne tae! Saba este percuoas, dar e n mne tae!" Samurau
ntroduce a oc saba n teac spune ubte sae: Furtuna e n mne
Dumnezeuu meu. Ea este percuoas, dar e n mne cuva pe care ubesc care
m ubete. Tocma de aceea nu-m este nu-m va f deoc frc."
Osho Ra|neesh, dn cartea Vno, urmeaz-M"
Xo"entarii /Xo""entaries

"Cunoate[ Adevru acesta v va face s f[ ber."(Ioan 8.32).
"And ye sha know the truth, and the truth sha make you free".(|ohn 8:32) Kng
|ames Bbe
"Then you w know the truth, and the truth w set you free"(|ohn 8:32)New
Internatona Verson
http://bbe.cc/|ohn/8-32.htm
darnest Votes on the di(le
The ght of the body ... - The sentment stated n the precedng verses - the duty of
fxng the affectons on heaveny thngs - |esus proceeds to ustrate by a reference to
the "eye." When the eye s drected steady toward an ob|ect, and s n heath, or s
snge, everythng s cear and pan. If t vbrates, fes to dfferent ob|ects, s fxed on
no one sngy, or s dseased, nothng s seen ceary. Everythng s dm and confused.
The man, therefore, s unsteady. The eye reguates the moton of the body. To have
an ob|ect dstncty n vew s necessary n order to correct and reguate acton. Rope-
dancers, that they may steady themseves, fx the eye on some ob|ect on the wa,
and ook steady at that. If they shoud ook down on the rope or the peope, they
mght become dzzy and fa. A man crossng a stream on a og, f he w ook across at
some ob|ect steady, w be n tte danger. If he ooks down on the dashng and
rong waters, he w become dzzy, and fa. So |esus says, n order that the conduct
may be rght, t s mportant to fx the affectons on heaven. Havng the affectons
there - havng the eye of fath snge, steady, unwaverng - a the conduct w be
correspondent.
Snge - Steady, drected to one ob|ect. Not confused, as persons' eyes are when they
see doube.
Thy body sha be fu of ght - Your conduct w be reguar and steady. A that s
needfu to drect the body s that the eye be fxed rght. No other ght s requred. So
a that s needfu to drect the sou and the conduct s, that the eye of fath be fxed
on heaven; that the affectons be there.
If, therefore, the ght that s n thee ... - The word "ght," here, sgnfes "the mnd," or
prncpes of the sou. If ths s dark, how great s that darkness! The meanng of ths
passage may be thus expressed: The ght of the body, the gude and drector, s the
eye. A know how caamtous t s when that ght s rreguar or extngushed, as when
the eye s dseased or ost. So the ght that s n us s the sou. If that sou s debased
by attendng excusvey to earthy ob|ects - f t s dseased, and not fxed on heaven
how much darker and more dreadfu w t be than any darkness of the eye! Avarce
darkens the mnd, obscures the vew, and brngs n a dreadfu and goomy nght over
a the facutes.
TTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTT
Xlarhets Xo""entary on the di(le
The ght of the body s the eye - That s, the eye s to the body what the sun s to the
unverse n the day tme, or a amp or cande to a house at nght.
If - thne eye be snge - AnAou, smpe, uncompounded; .e. so perfect n ts structure
as to see ob|ects dstncty and ceary, and not confusedy, or n dfferent paces to
what they are, as s often the case n certan dsorders of the eye; one ob|ect
appearng two or more - or ese n a dfferent stuaton, and of a dfferent coor to what
t reay s. Ths state of the eye s termed, Matthew 6:23, novqpo ev, .e. dseased or
defectve. An ev eye was a phrase n use, among the ancent |ews, to denote an
envous, covetous man or dsposton; a man who repned at hs neghbor's prosperty,
oved hs own money, and woud do nothng n the way of charty for God's sake. Our
bessed Lord, however, extends and submes ths meanng, and uses the sound eye
as a metaphor to pont out that smpcty of ntenton, and purty of affecton wth
whch men shoud pursue the supreme good. We cannot draw more than one straght
ne between two ndvsbe ponts. We am at happness: t s found ony n one thng,
the ndvsbe and eterna God. It the ne of smpe ntenton be drawn straght to hm,
and the sou wak by t, wth purty of affecton, the whoe man sha be ght n the
Lord; the rays of that exceent gory sha rradate the mnd, and through the whoe
sprt sha the Dvne nature be transfused. But f a person who en|oyed ths heaveny
treasure permt hs smpcty of ntenton to devate from heaveny to earthy good;
and hs purty of affecton to be contamnated by wordy ambton, secuar profts, and
anma gratfcatons; then, the ght whch was n hm becomes darkness, .e. hs
sprtua dscernment departs, and hs unon wth God s destroyed: a s ony a
papabe obscure; and, ke a man who has totay ost hs sght, he waks wthout
drecton, certanty, or comfort. Ths state s most forcby ntmated n our Lord's
excamaton, How great a darkness! Who can adequatey descrbe the msery and
wretchedness of that sou whch has ost ts unon wth the fountan of a good, and, n
osng ths, has ost the possbty of happness t the smpe eye be once more gven,
and the straght ne once more drawn.
eillts E2osition of the Entire di(le
The ght of the body s the eye,.... Or, the "cande of the body s the eye"; for the eye
s that n the body, as a cande s n the house; by the ght of t, the severa members
of the body perform ther offce; and what s sad of the eye of the body, s transferred
to the eye of the mnd:
f therefore thne eye be snge: that s, f thy mnd be bera, generous, and bountfu:
for Chrst s st upon the same sub|ect of beraty, and aganst covetousness; and
here speaks entrey n the anguage of the |ews, who coud easy understand hm; n
whose wrtngs we read of three sorts of eyes; a good eye, a mddng one, and an ev
one; so n the offerngs of the frst fruts (s),
, "a good eye" gave the forteth, the house Shamma say, the thrteth part; a mddng
one, the ffteth; and an ev one, the sxteth part.''
Upon whch the commentators say (t), a "good eye" means one that s bera, and an
"ev eye" the contrary: hence you often read (u) of "tradng, dedcatng", and "gvng
wth a good" or "an ev eye"; that s, ether generousy, beray, or n a nggardy and
grudgng manner; whch may hep us to the sense of our Lord n these words; whose
meanng s, that f a man s not covetous, but hs mnd s dsposed to generosty and
beraty; f ths be the case, as f he shoud say,
thy whoe body sha be fu of ght: a thy actons w be nfuenced by ths nobe
prncpe; thy whoe fe w be umnated, guded and governed by t; thy mnd w be
cheerfu and peasant, and thy estate and condton w be prosperous and successfu.
(s) Msn. Trumot, c. 4. sect. 3.((t) Mamon. Bartenora & Ez. Chaym n b. (u) T. Bab.
Bava Bathra, fo. 37. 2. & 71. 1. & 72. 1.
ìncentts Word Studies
Single #= E>3C A'
The pcture underyng ths ad|ectve s that of a pece of coth or other matera,
neaty foded once, and wthout a varety of compcated fods. Hence the dea of
smpcty or sngeness (compare smpcty from the Latn smpex; seme, once;
pcare, to fod). So, n a mora sense, artess, pan, pure. Here sound, as opposed to
ev or dseased. Possby wth reference to the doube-mndedness and ndecson
condemned n Matthew 6:24.
Fu of ght (Ivo v)
Benge says, "As f t were a eye."
eene!a Study di(le
{a} Whe light of the (ody is the eye% if therefore thine {g} eye (e single, thy
)hole (ody shall (e full of light*
#a' Men "aliciously and )ichedly ut out e!en the little light of nature that
is in the"*
#g' Whe judg"ent of the "ind% that as the (ody is )ith the eyes, so our
)hole life "ay (e ruled )ith right reason, that is to say, )ith the Sirit of
eod )ho gi!es light to us*
peolets Ve) Westa"ent
6:22,23 The ght of the body s the eye. Ths s not an abrupt transton, but bears on
the same sub|ect. If one's eye s dseased, a he sees s wrong. So the mnd, or
conscence, s the ght of the sou. If these be darkened, a s darkness; f these see
arght, a s ght.
Wesleyts Votes
6:22 The eye s the amp of the body - And what the eye s to the body, the ntenton s
to the sou. We may observe wth what exact proprety our Lord paces purty of
ntenton between wordy desres and wordy cares, ether of whch drecty tend to
destroy. If thne eye be snge - Sngy fxed on God and heaven, thy whoe sou w be
fu of honess and happness. If thne eye be ev - Not snge, amng at any thng
ese.
a"iesonTfaussetTdro)n di(le Xo""entary
&&* Whe lightTrather, "the la"*"
of the body s the eye: f therefore thne eye be snge-smpe, cear. As apped to the
outward eye, ths means genera soundness; partcuary, not ookng two ways. Here,
as aso n cassca Greek, t s used fguratvey to denote the smpcty of the mnd's
eye, sngeness of purpose, ookng rght at ts ob|ect, as opposed to havng two ends
n vew. (See Pr 4:25-27).
thy whoe body sha be fu of ght-umnated. As wth the body vson, the man who
ooks wth a good, sound eye, waks n ght, seeng every ob|ect cear; so a smpe and
persstent purpose to serve and pease God n everythng w make the whoe
character consstent and brght.
Matthe) ienryts Xoncise Xo""entary
6:19-24 Wordy-mndedness s a common and fata symptom of hypocrsy, for by no
sn can Satan have a surer and faster hod of the sou, under the coak of a professon
of regon. Somethng the sou w have, whch t ooks upon as the best thng; n
whch t has peasure and confdence above other thngs. Chrst counses to make our
best thngs the |oys and gores of the other word, those thngs not seen whch are
eterna, and to pace our happness n them. There are treasures n heaven. It s our
wsdom to gve a dgence to make our tte to eterna fe sure through |esus Chrst,
and to ook on a thngs here beow, as not worthy to be compared wth t, and to be
content wth nothng short of t. It s happness above and beyond the changes and
chances of tme, an nhertance ncorruptbe. The wordy man s wrong n hs frst
prncpe; therefore a hs reasonngs and actons therefrom must be wrong. It s
equay to be apped to fase regon; that whch s deemed ght s thck darkness.
Ths s an awfu, but a common case; we shoud therefore carefuy examne our
eadng prncpes by the word of God, wth earnest prayer for the teachng of hs
Sprt. A man may do some servce to two masters, but he can devote hmsef to the
servce of no more than one. God requres the whoe heart, and w not share t wth
the word. When two masters oppose each other, no man can serve both. He who
hods to the word and oves t, must despse God; he who oves God, must gve up the
frendshp of the word.
1A dId1E AVVRWE
http://epeorent.free.fr/nta/Mattheu/Mattheu_nta_11.htm
http://epeorent.free.fr/ba_page.htm
La Bbe annote, par une soct de thoogens et de pasteurs ; 'ouvrage compet
fut achev au dbut de 'anne 1900.
Le comt de rdacton se runssat sous a drecton de Frdrc Godet et
comprenat notamment :
Fx Bovet (1824-1903), pour a traducton
Chares Monvert (1842-1904), hstoren
Henr de Rougemont (1839-1900), crvan, secrtare du comt
Augustn Gretat (1837-1894), thoogen
Lous Aubert (1856-1936), thoogen
Georges Godet (1845-1907), fs de Frdrc et prncpa rdacteur
6.21 car o est ton trsor, sera auss ton cour.
Dans a premre parte de ce chaptre, (versets 1-18) a pt tat envsage dans
ses manfestatons extreures, qu sont es dverses formes du cute rendu Deu :
'aumne, a prre et e |ene. La seconde parte du chaptre (versets 19-34) nous
prsente cette pt, ce cute, dans son essence ntme, qu est a confance en Deu,
'absoue dpendance du Pre, a recherche prdomnante du royaume de Deu et des
trsors cestes, et, comme consquence, e renoncement aux soucs terrestres. |sus
passe brusquement, sans transton apparente, de 'un des su|ets 'autre, mas a
ason profonde des penses ne saurat tre mconnue.
- Grec : Ne thsaursez pas des trsors ; car d'abord s sont prssabes, et, ce qu est
pre, vous y mettrez votre cour. (verset 21)
La tegne et a roue (ou a vermouure) dtrusent (grec font dsparatre) es ob|ets
auxques ees s'attachent ; toutes es choses vsbes sont destnes prr.
Les voeurs percent et drobent, c'est--dre drobent avec effracton ; (Mattheu
24.43) me autres causes peuvent fare dsparatre es rchesses de a terre.
Mas y a des rchesses qu sont mprssabes ; cees de 'me amasses dans e ce,
a ve ternee et ses santes |oes. (Mattheu 19.21)
Ton cour (c e Segneur ndvduase, ce que mconnat e pure du texte reu) sera
donc tout enter, ou aux trsors de a terre qu vont prr, ou aux bens du ce qu sont
permanents et qu seus peuvent te rendre heureux. I faut chosr. Comparer
Phppens 3.18-20 ; Coossens 3.1-4 ; 1|ean 2.15-17.

6.23 mas s ton o est mauvas, tout ton corps sera tnbreux. S donc a umre qu
est en to est tnbres, comben seront grandes es tnbres !
Cette comparason profonde est reprodute aeurs Luc 11.34-36, sous une forme un
peu dffrente. A-t-ee un rapport sasssabe avec ce qu prcde et ce qu sut ?
Evdemment ; sufft, pour e vor, de comparer es versets 19-21 avec e verset 24.
Pour chosr entre es bens de a terre et ceux du ce, faut avor une vue care et
nette des choses.
Pour e corps, n'y a qu'un organe de cette vue, c'est 'o qu en est a ampe.
Matthieu $*&& S cet o est san (grec smpe, car, pur et ne regardant pas de deux
cts a fos), tout ton corps, qu est en u-mme une masse obscure, sera car
(grec umneux).
Mas s ton o est mauvas, maade, obscur (grec mchant, terme chos dessen),
tout ton corps sera tnbreux.
I y a de mme en to un organe qu reot a umre d'en haut, comme 'o reot
cee du soe : c'est e cour (verset 21) qu, car par a vrt, par e vra amour
dot fare son chox entre es trsors de a terre et ceux du ce. Mas s, comme 'o
mauvas, cet organe est tnbreux, quees ne seront pas tes tnbres ! I te reste
peut-tre une uson trompeuse, cee de concer es deux ob|ets de ce chox. Mas
cea est mpossbe. (verset 24)

6.24 Nu ne peut servr deux, matres ; car, ou hara 'un et amera 'autre ou
s'attachera 'un et mprsera 'autre. Vous ne pouvez servr Deu et Mammon.
Mamona sgnfe en chaden et syraque rchesse, en angue punque, seon sant
Augustn, e ucre.
Ce mot est c personnf et oppos Deu. Le contraste est absou : amer ou har,
s'attacher ou mprser. Vous ne pouvez servr 'un et 'autre. Seuement faut asser
ce mot servr (grec tre escave) son pen sens.
"Avor de 'argent et du ben n'est pas un pch, mas ne e asse pas devenr ton
matre ; qu' te serve, et que tu sos son matre", Luther.

Zc* di(liografie
iitchcochts di(le Va"es Dictionnary
http://evange.com/Dctonnare-Bbque/Lste-Defntons-Htchcock-A.htm
S"ithts di(le Dictionary
http://evange.com/Dctonnare-Bbque/Lste-Defntons-Smth-A.htm
ìnets E2ository Dictionnary of Ve) Westa"ent Words
http://evange.com/Dctonnare-Bbque/Lste-Defntons-Vne-A.htm
Come Foow To You Vens, sus-mo, Entretens sur |sus - 2 tomes, Osho Ra|neesh
http://mbbe.com/
http://bbe.cc/
http://www.evange.com/
http://scrpturetext.com/
http://bbref.hebtoos.com/?book=%201|ohn&verse=3:4&src=!

Daca Ochiul Tau Este Unu If Your Eye Is Single Si Ton Oeil Est Un Se Il Tuo Occhio e Uno Si Tu Ojo Es Uno Wenn Dein Auge Ist Ein

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Dac ochiul tu este Unu/ If your eye is single/ Si ton oeil est Un/

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