Bible

 

Deuteronomium 27

Studie

   

1 I přikázal Mojžíš a starší Izraelští lidu, řkouce: Ostříhejž každého přikázaní, kteréž já přikazuji vám dnes.

2 A když přejdeš přes Jordán do země, kterouž Hospodin Bůh tvůj dává tobě, vyzdvihneš sobě kameny veliké, a obvržeš je vápnem.

3 A napíšeš na nich všecka slova zákona tohoto, když přejdeš, abys všel do země, kterouž Hospodin Bůh tvůj dává tobě, do země oplývající mlékem a strdí, jakož jest mluvil Hospodin Bůh otců tvých tobě.

4 Když tedy přejdeš Jordán a vyzdvihneš ty kameny, kteréž já přikazuji vám dnes, na hoře Hébal, a obvržeš je vápnem,

5 A vzděláš tam oltář Hospodinu Bohu svému: oltář z kamenů, jichž nebudeš tesati železem,

6 Z kamení celého vzděláš oltář Hospodinu Bohu svému, abys na něm obětoval oběti zápalné Hospodinu Bohu svému.

7 Obětovati budeš i oběti pokojné, a jísti tu a veseliti se před Hospodinem Bohem svým.

8 Napíšeš pak na těch kameních všecka slova zákona toho dobře a zřetelně.

9 I mluvil Mojžíš a kněží Levítští ke všemu Izraelovi, řkouce: Pozoruj a slyš, Izraeli, dnes učiněn jsi lidem Hospodina Boha svého.

10 Protož poslouchej hlasu Hospodina Boha svého, a zachovávej přikázaní jeho i ustanovení jeho, kteráž já tobě dnes přikazuji.

11 I přikázal Mojžíš v ten den lidu, řka:

12 Tito stanou, aby dobrořečili lidu na hoře Garizim, když byste přešli Jordán: Simeon, Léví, Juda, Izachar, Jozef a Beniamin.

13 Tito pak stanou, aby zlořečili na hoře Hébal: Ruben, Gád, Asser, Zabulon, Dan a Neftalím.

14 I budou osvědčovati Levítové, a řeknou ke všechněm mužům Izraelským vysokým hlasem:

15 Zlořečený člověk, kterýž by udělal rytinu aneb věc slitou, ohavnost Hospodinu, dílo rukou řemeslníka, by ji pak i do skrýše odložil. I odpoví všecken lid a řekne: Amen.

16 Zlořečený, kdož sobě zlehčuje otce svého a matku svou; i řekne všecken lid: Amen.

17 Zlořečený, kdož přenáší mezník bližního svého; i řekne všecken lid: Amen.

18 Zlořečený, kdož zavodí slepého, aby bloudil po cestě; i řekne všecken lid: Amen.

19 Zlořečený, kdož převrací spravedlnost příchozího, sirotka a vdovy; a odpoví všecken lid: Amen.

20 Zlořečený, kdož by obýval s manželkou otce svého, nebo odkryl podolek otce svého; i řekne všecken lid: Amen.

21 Zlořečený, kdož by obýval s kterýmkoli hovadem; i dí všecken lid: Amen.

22 Zlořečený, kdož by obýval s sestrou svou, dcerou otce svého, aneb dcerou matky své; i řekne všecken lid: Amen.

23 Zlořečený, kdož by obýval s svegruší svou; i odpoví všecken lid: Amen.

24 Zlořečený, kdož by zbil bližního svého tajně; i řekne všecken lid: Amen.

25 Zlořečený, kdož by vzal dary, aby zabil člověka nevinného; i dí všecken lid: Amen.

26 Zlořečený, kdož by nezůstal v řečech zákona tohoto a nečinil jich; a řekne všecken lid: Amen.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 228

Prostudujte si tuto pasáž

  
/ 1232  
  

228. These things saith the Amen, the faithful and true witness. That this signifies from whom is all truth and the all of faith is evident from the signification of amen, as being verity and truth, which will be explained in what follows; and from the signification of the faithful and true witness, when said of the Lord, as being the all of faith from him; for witness, when said of the Lord, signifies Divine truth which is from Him, and hence the all of faith, for faith belongs to truth, and truth to faith. Divine truth proceeding from the Lord is called the witness, because it is His Divine in heaven and in the church, in which He is, and which is Himself there; for this proceeds from his Divine Human, and fills the whole heaven and forms it; this is why heaven in its whole extent has reference to one man. Such being the case with respect to Divine truth, its origin and quality, it is therefore here called the witness; for it bears witness concerning the Divine Human of the Lord, and manifests it to all who receive Divine truths from Him. It is from this fact that the angels of the higher heavens have no perception of any other Divine, nor can have, than that of the Lord's Divine Human; this arises from the influx of the whole heaven into their minds. It is therefore evident why "witness," when said of the Lord, signifies the Lord Himself as to Divine truth in heaven and in the church; and that to bear witness, when said of those who receive Divine truth from the Lord, signifies to acknowledge in heart the Lord's Divine in His Human (see above n. 27). That heaven in whole and in part has reference to one man, and that this is from the Lord's Divine Human, may be seen in the work, Heaven and Hell 59-86, and the following, and n. 101; and that the Divine proceeding from the Lord, which forms heaven, and the angels to the image of heaven, is Divine truth, ibid., n. 13, 133, 139-140).

[2] This Divine truth is called by the Lord, the Comforter, the Spirit of truth, concerning which it is said that he should testify of Him, and that he is from Him. That he does testify, or bear witness of Him is declared in John:

"When the Comforter, the Spirit of truth, is come, he shall testify of me" (15:26).

And that it proceeds from Him is declared in the same Evangelist:

The Comforter, "the Spirit of truth, will guide you into all truth; for he shall not speak of himself, but whatsoever he shall hear, that shall he speak. He shall glorify me; for he shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I, He shall take of mine, and show it unto you" (16:13-15).

That Divine truth is from the Lord, is meant by, He shall not speak of himself, but he shall receive of mine, and shall show it unto you; and that it is from the Divine Human of the Lord, is meant by; all things that the Father hath are Mine, therefore said I, that he shall take of Mine, and show it unto you. And that it manifests the Divine Human of the Lord is clear from, He shall glorify me.

To glorify, is to make known the Divine Human of the Lord. (That this is to glorify, when said of the Lord, may be seen in The Doctrine of the New Jerusalem 294.)

[3] The same is signified by these words of the Lord:

"I tell you the truth; it is expedient that I go away; if I go not away," the Comforter, the Spirit of truth, will not come "unto you" (John 16:7).

Hence it is clear that Divine truth is from the Lord's Divine Human. The reason why the Lord calls Himself the Amen is, that Amen signifies verity, thus the Lord Himself, because when He was in the world He was Divine verity itself, or Divine truth itself; which was also the reason why He so often said

"Amen," and "Amen, Amen;" as in Matthew 5:18, 26; 6:16; 10:23, 42; 17:20; 18:3, 13, 18; 24:2; 28:20; John 1:51; 3:11; 5:19, 24, 25; 6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20, 21; 21:18, 25.

[4] That the Lord, when He was in the world, was the Divine truth itself, He teaches in John:

"I am the way, the truth, and the life" (14:6).

And again:

"For their sakes I sanctify myself, that they also may be sanctified in the truth" (17:19).

That holiness in the Word is said of Divine truth, and to be sanctified of those who receive holiness, may be seen above (n. 204); hence by the Lord's sanctifying Himself is meant to make His Human Divine. (But these things are further treated of and shown in Arcana Coelestia, as may be seen by what is adduced from that work in The Doctrine of the New Jerusalem 303-306.) Moreover, that Amen signifies Divine confirmation, may be seen above (n. 34); as also in the Old Testament (Deuteronomy 27:15-26; 1 Kings 1:36; Isaiah 65:16; Jeremiah 11:5; 28:6; Psalms 41:13; 72:19; 89:52; 106:48).

  
/ 1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.