De Bijbel

 

Osija 13

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1 Kad Jefrem govoraše, beše strah; beše se uzvisio u Izrailju; ali se ogreši o Vala, te umre.

2 I sada jednako greše i grade sebi lijući od srebra svog po razumu svom likove, koji su svi delo umetničko, a oni govore za njih: Ljudi koji prinose žrtve neka celuju teoce.

3 Zato će biti kao oblak jutarnji i kao rosa koja u zoru padne, pa je nestane, kao pleva, koju odnosi vetar s gumna, i kao dim iz dimnjaka.

4 A ja sam Gospod Bog tvoj od zemlje misirske, i Boga osim mene nisi poznao, i osim mene nema ko bi spasao.

5 Ja te poznah u pustinji, u zemlji zasušenoj.

6 Imajući dobru pašu behu siti; ali čim se nasitiše, ponese se srce njihovo, zato me zaboraviše.

7 Zato ću im biti kao lav, kao ris vrebaću ih na putu.

8 Srešću ih kao medvedica kojoj uzmu medvediće, i rastrgaću im sve srce njihovo i izješću ih onde kao lav; zverje poljsko raskinuće ih.

9 Propao si, Izrailju; ali ti je pomoću meni.

10 Gde ti je car? Gde je? Neka te sačuva u svim gradovima tvojim; gde li su sudije tvoje, za koje si govorio: Daj mi cara i knezove?

11 Dadoh ti cara u gnevu svom, i uzeh ga u jarosti svojoj.

12 Svezano je bezakonje Jefremovo, ostavljen je greh njegov.

13 Bolovi kao u porodilje spopašće ga, sin je nerazuman, jer ne bi toliko vremena ostao u utrobi.

14 Od groba ću ih izbaviti, od smrti ću ih sačuvati; gde je, smrti, pomor tvoj, gde je, grobe, pogibao tvoja? Kajanje će biti sakriveno od očiju mojih.

15 Rodan će biti među braćom svojom; ali će doći istočni vetar, vetar Gospodnji, koji ide od pustinje, i usahnuće mu izvor, i studenac će mu zasušiti; on će odneti blago od svih dragih zaklada.

16 Samarija će opusteti, jer se odmetnu od Boga svog; oni će pasti od mača, deca će se njihova razmrskati i trudne žene njihove rasporiti.

   

Van Swedenborgs Werken

 

The Lord #45

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45. God Is One, and the Lord Is God

On the basis of the quite ample number of passages from the Word presented in the preceding chapter, we can determine that the Lord is called Jehovah, the God of Israel and of Jacob, the Holy One of Israel, Lord and God, as well as King, [Jehovah’s] Anointed, and David, all of which enables us to see (though as yet through a kind of veil) that the Lord is God himself, the source and subject of the Word.

All the same, it is generally acknowledged everywhere in the whole world that God is one, and no one of sound reason denies this. What now remains to be done, then, is to support this from the Word and further, to show that the Lord is God.

[2] 1. The following passages from the Word show that God is one.

Jesus said, “The first of all the commandments is ‘Hear, O Israel, the Lord our God, the Lord is one; therefore you are to love the Lord your God with all your heart and with all your soul.’” (Mark 12:29-30)

Hear, O Israel, Jehovah our God is one Jehovah; you are to love Jehovah your God with all your heart and with all your soul. (Deuteronomy 6:4-5)

Someone came to Jesus and said, “Good Teacher, what good thing should I do in order to have eternal life?” Jesus said to him, “Why do you call me good? No one is good except the one God.” (Matthew 19:16-17)

... so that all the kingdoms of the earth may acknowledge that you alone are Jehovah. (Isaiah 37:20)

I am Jehovah and there is no other. There is no God other than me. [I have prepared you] so that people will know from the rising of the sun to its setting that there is no God other than me. I am Jehovah and there is no other. (Isaiah 45:5-6)

Jehovah Sabaoth, God of Israel, dwelling between the angel guardians, you alone are God over all the kingdoms of the earth. (Isaiah 37:16)

Is there any God other than me? Or any other Rock? I do not know of one. (Isaiah 44:8)

Who is God, except Jehovah? Who is the Rock, if it is not our God? (Psalms 18:31)

[3] 2. The following passages from the Word show that the Lord is God.

God is only among you, and there is no God except him. Surely you are a hidden God, O God of Israel, the Savior. (Isaiah 45:14-15)

Am I not Jehovah? And there is no God other than me. I am a just God, and there is no Savior other than me. Look to me so that you may be saved, all you ends of the earth, because I am God and there is no other. (Isaiah 45:21-22)

I am Jehovah, and there is no Savior other than me. (Isaiah 43:11)

I am Jehovah your God. You are to acknowledge no God other than me; there is no Savior other than me. (Hosea 13:4)

Thus says Jehovah the King of Israel, and Israel’s Redeemer, Jehovah Sabaoth: “I am the First and the Last, and there is no God other than me.” (Isaiah 44:6)

Jehovah Sabaoth is his name, and the Redeemer, the Holy One of Israel. He will be called the God of the whole earth. (Isaiah 54:5)

On that day Jehovah will become king over all the earth. On that day Jehovah will be one, and his name one. (Zechariah 14:9)

Since the Lord alone is Savior and Redeemer, and since it says that Jehovah and no one else is that one, it follows that the one God is no other than the Lord.

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

Van Swedenborgs Werken

 

Arcana Coelestia #1895

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1895. 'She had an Egyptian servant-girl' means the affection for knowledge. This is clear from the meaning of 'a servant-girl' and from the meaning of 'Egypt'. Sarai, who is the mistress or lady, represents and means truth allied to good, as stated already. Truth allied to good is in the genuine sense intellectual truth, but rational truth comes below this and so is inferior. The latter is born from knowledge and cognitions that have been made living by means of an affection corresponding to them. Because this affection is part of the exterior man, it ought to be subservient to intellectual truth, which resides inmostly, in the way that a servant-girl is subservient to her mistress or a maid to the lady of - the house. That affection therefore is what is represented and meant by 'the servant-girl Hagar'.

[2] No one can have much understanding of anything said about these matters until he knows what intellectual truth is in the genuine sense and also in what way the rational is born, namely from the internal man as the father, and from the exterior or natural man as the mother. Unless the two are joined together nothing rational ever comes into being. The rational is not born from knowledge and cognitions, as people suppose, but from the affection for them, as becomes clear merely from the fact that nobody can possibly become rational unless some delight in or affection for such knowledge and cognitions burns within him. The affection constitutes the maternal life itself, while the celestial and spiritual within that affection constitute the paternal life. Consequently it is the degree and the quality of a person's affection that determine the degree and the quality of the rationality that is developed in him. In themselves facts and cognitions are nothing other than things that are dead, or instrumental causes, which are made alive by the life that belongs to affection. This is how everyone's rational man is conceived. The reason why the servant-girl was Egyptian and why that fact is mentioned is that 'Egypt' means knowledge, as has been shown already in 1164, 1165, 1186, 1462,

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