Bible

 

Izlazak 19

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1 Prvog dana trećeg meseca, pošto izađoše sinovi Izrailjevi iz Misira, tog dana dođoše u pustinju Sinajsku.

2 Krenuvši se iz Rafidina dođoše u pustinju Sinajsku, i stadoše u logor u pustinji, a logor načiniše Izrailjci onde pod gorom.

3 I Mojsije izađe na goru k Bogu; i povika mu Gospod s gore govoreći: Ovako kaži domu Jakovljevom, i reci sinovima Izrailjevim:

4 Videli ste šta sam učinio Misircima i kako sam vas kao na krilima orlovim nosio i doveo vas k sebi.

5 A sada ako dobro uzaslušate glas moj i uščuvate zavet moj, bićete moje blago mimo sve narode, premda je moja sva zemlja.

6 I bićete mi carstvo svešteničko i narod svet. To su reči koje ćeš kazati sinovima Izrailjevim.

7 A Mojsije dođe i sazva starešine narodne; i kaza im sve ove reči koje mu Gospod zapovedi.

8 A sav narod odgovori složno i reče: Šta je god kazao Gospod činićemo. I Mojsije javi Gospodu reči narodne.

9 A Gospod reče Mojsiju: Evo, ja ću doći k tebi u gustom oblaku, da narod čuje kad ti stanem govoriti i da ti veruje do veka. Jer Mojsije beše javio Gospodu reči narodne.

10 I reče Gospod Mojsiju: Idi k narodu, i osveštaj ih danas i sutra, i neka operu haljine svoje;

11 I neka budu gotovi za treći dan, jer će u treći dan sići Gospod na goru Sinajsku pred svim narodom.

12 A postavićeš narodu među unaokolo, i reći ćeš: Čuvajte se da ne stupite na goru i da se ne dotaknete kraja njenog; šta se god dotakne gore, poginuće;

13 Toga da se niko ne dotakne rukom, nego kamenjem da se zaspe ili da se ustreli, bilo živinče ili čovek, da ne ostane u životu. Kad rog zatrubi otežući onda neka pođu na goru.

14 I Mojsije siđe s gore k narodu; i osvešta narod, i opraše haljine svoje.

15 I reče narodu: Budite gotovi za treći dan, i ne ležite sa ženama.

16 A treći dan kad bi ujutru, gromovi zagrmeše i munje zasevaše, i posta gust oblak na gori, i zatrubi truba veoma jako, da zadrhta sav narod koji beše u logoru.

17 Tada Mojsije izvede narod iz logora pred Boga, i stadoše ispod gore.

18 A gora se Sinajska sva dimljaše, jer siđe na nju Gospod u ognju; i dim se iz nje podizaše kao dim iz peći, i sva se gora trešaše veoma.

19 I truba sve jače trubljaše, i Mojsije govoraše a Bog mu odgovaraše glasom.

20 I Gospod sišavši na goru Sinajsku, na vrh gore, pozva Mojsija na vrh gore; i izađe Mojsije.

21 A Gospod reče Mojsiju: Siđi, opomeni narod da ne prestupe međe da vide Gospoda, da ne bi izginuli od mene.

22 I sami sveštenici, koji pristupaju ka Gospodu, neka se osveštaju, da ih ne bi pobio Gospod.

23 A Mojsije reče Gospodu: Neće moći narod izaći na goru Sinajsku, jer si nas Ti opomenuo rekavši: Načini među gori i osveštaj je.

24 A Gospod mu reče: Idi, siđi, pa onda dođi ti i Aron s tobom; a sveštenici i narod neka ne prestupe međe da se popnu ka Gospodu, da ih ne bi pobio.

25 I siđe Mojsije k narodu, i kaza im.

   

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God

  
Ancient of Days, by William Blake

When the Bible speaks of "Jehovah," it is representing love itself, the inmost love that is the essence of the Lord. That divine love is one, whole and complete in itself, and Jehovah also is one, a name applied only to the Lord. The divine love expresses itself in the form of wisdom. Love, then, is the essence of God -- His inmost. Wisdom -- the loving understanding of how to put love into action -- is slightly more external, giving love a way to express itself. Wisdom, however, is expressed in a great variety of thoughts and ideas, what the Writings collectively call divine truth. There are also many imaginary gods, and sometimes angels and people can be called gods (the Lord said Moses would be as a god to Aaron). So when the Bible calls the Lord "God," it is in most cases referring to divine truth. In other cases, "God" has reference to what is called the divine human. The case there is this: As human beings, we cannot engage the Lord directly as divine love. It is too powerful and too pure. Instead, we have to approach Him by understanding Him through divine truth. Divine truth, then, is the Lord in human form, a form we can approach and understand. Thus "God" is also used in reference to this human aspect, because it is an expression of truth.

Přehrát video

This video is a product of the New Christian Bible Study Corporation. Follow this link for more information and more explanations - text, pictures, audio files, and videos: www.newchristianbiblestudy.org

Přehrát video

This video is a product of the New Christian Bible Study Corporation. Follow this link for more information and more explanations - text, pictures, audio files, and videos: www.newchristianbiblestudy.org

Ze Swedenborgových děl

 

Arcana Coelestia # 4210

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4210. 'Jacob offered a sacrifice on the mountain' means worship founded on good that stems from love. This is clear from the meaning of 'a sacrifice' as worship, dealt with in 922, 923, 2180, and from the meaning of 'the mountain' as good that stems from love, 795, 796, 1430. 'A sacrifice' means worship because sacrifices and burnt offerings were the major features of all worship in the later representative Church, which was the Hebrew Church. They also used to sacrifice on mountains, as is clear from various places in the Word, because 'mountains' on account of their height meant the things which were high, such as those are which belong to heaven and are called heavenly; and having this meaning they also meant, in the highest sense, the Lord, whom they called the Most High. It was the outward appearance that led them to think in this way, for the things that are interior give the appearance of being higher, as heaven does with man. Heaven is interiorly within him, and yet he supposes it to be on high. This is the reason why, when the expression 'high' is used in the Word, that which is interior is meant in the internal sense.

[2] In the world people inevitably take heaven to be on high. One reason why they do so is that the word 'heaven' is used for the visible expanse which encircles them on high and another is that man is a dweller within time and space and so thinks from ideas derived from these. And a further reason is that few are aware of what anything interior may be, and fewer still are aware that neither place nor time exist there. This is why the mode of expression employed in the Word is one that accords with the ideas present in man's thought. If it had not accorded with those ideas but with angelic ideas man would have perceived nothing at all, but everyone would have stood wondering what it was and whether it was anything at all, and so would have rejected it as being devoid of anything intelligible.

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