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Exodo 20

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1 At sinalita ng Dios ang lahat ng salitang ito, na sinasabi,

2 Ako ang Panginoon mong Dios, na naglabas sa iyo sa lupain ng Egipto, sa bahay ng pagkaalipin.

3 Huwag kang magkakaroon ng ibang mga dios sa harap ko.

4 Huwag kang gagawa para sa iyo ng larawang inanyuan o ng kawangis man ng anomang anyong nasa itaas sa langit, o ng nasa ibaba sa lupa, o ng nasa tubig sa ilalim ng lupa:

5 Huwag mong yuyukuran sila, o paglingkuran man sila; sapagka't akong Panginoon mong Dios, ay Dios na mapanibughuin, na aking dinadalaw ang katampalasanan ng mga magulang sa mga anak, hanggang sa ikatlo at ikaapat na salin ng lahi ng mga napopoot sa akin;

6 At pinagpapakitaan ko ng kaawaan ang libolibong umiibig sa akin at tumutupad ng aking mga utos.

7 Huwag mong babanggitin ang pangalan ng Panginoon mong Dios sa walang kabuluhan; sapagka't hindi aariin ng Panginoong walang sala ang bumanggit ng kaniyang pangalan sa walang kabuluhan.

8 Alalahanin mo ang araw ng sabbath upang ipangilin.

9 Anim na araw na gagawa ka at iyong gagawin ang lahat ng iyong gawain.

10 Nguni't ang ikapitong araw ay sabbath sa Panginoon mong Dios: sa araw na iyan ay huwag kang gagawa ng anomang gawa, ikaw, ni ang iyong anak na lalake ni babae, ni ang iyong aliping lalake ni babae, ni ang iyong baka, ni ang iyong tagaibang lupa na nasa loob ng iyong mga pintuang daan:

11 Sapagka't sa anim na araw ay ginawa ng Panginoon ang langit at lupa, ang dagat, at lahat ng nangaroon, at nagpahinga sa ikapitong araw; na ano pa't pinagpala ng Panginoon ang araw ng sabbath, at pinakabanal.

12 Igalang mo ang iyong ama at ang iyong ina: upang ang iyong mga araw ay tumagal sa ibabaw ng lupa na ibinibigay sa iyo ng Panginoon mong Dios.

13 Huwag kang papatay.

14 Huwag kang mangangalunya.

15 Huwag kang magnanakaw.

16 Huwag kang magbibintang sa iyong kapuwa.

17 Huwag mong iimbutin ang bahay ng iyong kapuwa, huwag mong iimbutin ang asawa ng iyong kapuwa, ni ang kaniyang aliping lalake o babae, ni ang kaniyang baka, ni ang kaniyang asno, ni anomang bagay ng iyong kapuwa.

18 At nakikita ng buong bayan ang mga kulog, at ang mga kidlat, at ang tunog ng pakakak at ang bundok na umuusok: at nang makita ng bayan, ay nanginig sila, at tumayo sa malayo.

19 At sinabi nila kay Moises, Magsalita ka sa amin, at aming didinggin: datapuwa't huwag magsalita ang Dios sa amin, baka kami ay mamatay.

20 At sinabi ni Moises sa bayan, Huwag kayong matakot: sapagka't ang Dios ay naparito upang subukin kayo, at upang ang takot sa kaniya ay sumainyo, upang huwag kayong magkasala.

21 At ang bayan ay tumayo sa malayo, at si Moises ay lumapit sa salimuot na kadiliman na kinaroroonan ng Dios.

22 At sinabi ng Panginoon kay Moises, Ganito mo sasabihin sa mga anak ni Israel: Kayo ang nakakita na ako'y nakipagusap sa inyo mula sa langit.

23 Huwag kayong gagawa ng ibang mga dios na iaagapay sa akin; ng mga dios na pilak, o ng mga dios na ginto, huwag kayong gagawa para sa inyo.

24 Isang dambanang lupa ang inyong gagawin sa akin, at inyong ihahain doon ang inyong mga handog na susunugin, at ang inyong mga handog tungkol sa kapayapaan, ang inyong mga tupa, at ang inyong mga baka sa lahat ng dakong aking ipaaalaala ang aking pangalan, ay paparoonan kita at pagpapalain kita.

25 At kung igagawa mo ako ng isang dambanang bato, ay huwag mong itatayong may tapyas: sapagka't kung iyong gamitin ang iyong patalim doon, ay iyong nilapastangan yaon.

26 Ni huwag kang sasampa sa aking dambana sa pamamagitan ng mga baytang, upang ang inyong kahubaran ay huwag malitaw sa ibabaw niyaon.

   

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Arcana Coelestia # 8925

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8925. 'And in order that His fear may be before your faces, and you do not sin' means consequent holy fear of the Divine, and preservation of spiritual life as a result. This is clear from the meaning of 'the fear of God' as holy fear of the Divine, dealt with below; from the meaning of 'faces' as the interiors, dealt with in 1999, 2434, 3527, 4066, 4796, 4797, 5102, 5585, 5592, so that 'the fear of God before their faces' is holy fear of the Divine in a person's interiors; and from the meaning of 'in order that you do not sin' as the preservation of spiritual life, since spiritual life is preserved by not sinning. 'Sinning' is doing and thinking what is evil and false intentionally and willingly, for things done intentionally and willingly are such as come out of the heart and render a person unclean, Matthew 15:11, 17-19, and consequently such as wipe out spiritual life with him, see above in 8910. Regarding holy fear, meant by 'the fear of God' in the Word, it should be recognized that this fear is love. That is, it is the kind of love young children feel towards parents, parents towards young children, married couples for each other, who fear to do whatever is displeasing, thus whatever injures love in any way. A fear like this is instilled into a person's love when he is being regenerated. And since this fear accords with his love, and can exist within his love, and does in actual fact exist within or united to his love, it is called holy fear; and it is a fear of sinning or acting contrary to the Commandments, thus contrary to the Lord. But this fear is different with each individual person, being determined by what his love is like and how much he has; see the things that have been shown regarding this in 2826, 3718, 3719, 5459, 7280, 7788.

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

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Arcana Coelestia # 1999

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1999. That 'Abram fell on his face' 1 means adoration is clear without explanation. Falling on one's face' was the reverent way in which the Most Ancient Church, and as a consequence the ancients, expressed adoration. The reason they expressed it in this way was that 'the face' meant the inward parts, and 'falling on one's face' 1 represented a state of humiliation of those inward parts; and from this it became in the Jewish representative Church an act of reverence. True adoration or humility of heart entails prostration before the Lord face-downwards on the ground as the natural action resulting from it. Indeed humiliation of heart entails the acknowledgement of oneself as being nothing but uncleanness, and at the same time the acknowledgement of the Lord's infinite mercy towards such. When these acknowledgements are fixed in the mind, the mind itself casts itself down towards hell and prostrates the body. Nor does it raise itself until raised up by the Lord, as happens in all true humiliation, accompanied by a perception that such raising up is of the Lord's mercy. Such was the humiliation of members of the Most Ancient Church. It is different however with adoration which does not flow from humiliation of heart, see 1153.

[2] It is well known from the Word, in the Gospels, that the Lord adored and prayed to Jehovah, His Father, and that He did so as though to Someone other than Himself, even though Jehovah was within Him. But the state that the Lord experienced at such times was the state of His humiliation, the nature of which has been discussed in Volume One, namely this, that at such times as these He was in the infirm human derived from the mother. But to the extent He cast this off and took on the Divine His state was different, which state is called the state of His glorification. In the first state He adored Jehovah as Someone other than Himself, even though He was within Him, for, as has been stated, His Internal was Jehovah. In the latter state however, that is to say, the state of glorification, He spoke to Jehovah as to Himself, since He was Jehovah Himself.

[3] The truth of all this however cannot be grasped unless one knows what the internal is and how the internal operates into the external, and furthermore how the internal and external are distinct and separate and yet joined together. The matter may be illustrated however by means of something similar, namely by means of the internal with man and of its influx and operation into the external with him. For the fact that man has an internal, an interior or rational, and an external, see what has appeared already in 1889, 1940. Man's internal is that which makes him human and distinguishes him from animals. It is by means of this internal that man lives on after death and for ever, and by means of it the Lord can raise him up among angels. It is the prior or primary form from which anyone becomes and is a human being, and it is by means of this internal that the Lord is united to man. The heaven itself that is nearest to the Lord consists of these human internals, but being above even the inmost angelic heaven these internals therefore belong to the Lord Himself. In this way the entire human race is directly present beneath the eyes of the Lord. Distance, a visible feature of this sublunary world, does not exist in heaven, still less above heaven - see what has been mentioned from experience in 1275, 1277.

[4] These inward aspects of men possess no life in themselves but are recipient forms of the Lord's life. To the extent then that anyone is under the influence of evil, both that of his own doing and that which is hereditary, he has been so to speak separated from this internal which is the Lord's and resides with the Lord, and so has been separated from the Lord. For although that human internal is joined to the person and cannot be separated from him, yet to the extent he moves away from the Lord he does in a way separate himself from it, see 1594. But such separation is not a complete severance from that human internal - for if it were, man would no longer be able to live after death; but it is a lack of harmony and agreement with it on the part of his capacities which are beneath it, that is, of his rational and external man. Insofar as disharmony and disagreement are present there is no conjunction, but insofar as they are absent man is joined to the Lord by means of the internal, which is achieved in the measure that he is moved by love and charity, for love and charity effect conjunction. Such is the situation with man.

[5] But the Lord's Internal was Jehovah Himself, since He was conceived from Jehovah, who cannot be divided or become the relative of another, like a son who has been conceived from a human father. For unlike the human, the Divine is not capable of being divided but is and remains one and the same. To this Internal the Lord united the Human Essence. Moreover because the Lord's Internal was Jehovah it was not, like man's internal, a recipient form of life, but life itself. Through that union His Human Essence as well became life itself. Hence the Lord's frequent declaration that He is Life, as in John,

As the Father has Life in Himself, so He has granted the Son to have Life in Himself. John 5:26.

And elsewhere besides this in the same gospel, 1:4; 5:21; 6:33, 35, 48; 11:25. 'The Son' is used to mean the Lord's Human Essence. To the extent therefore that the Lord was in the human which He received by heredity from the mother, He appeared to be distinct and separate from Jehovah, and worshipped Jehovah as Someone other than Himself. But to the extent He cast off this human, the Lord was not distinct and separate from Jehovah but one with Him. The first state, as has been mentioned, was the state of the Lord's humiliation, but the second the state of His glorification.

Poznámky pod čarou:

1. lit faces

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