Bogodejstvena svedočanstva biblijskih ideograma

Abstract

Judeo-hrišćanski pristup starojevrejskim ideogramima utemelјen je na eklisiološkoj prirodi i karakteru dolaska Mesije, odnosno Spasitelјa sveta. Ovakav dolazak božanskog Mesije posvedočen je kroz višeznačna sagledavanja biblijskog teksta. Jevrejski ideogrami kojima je pisan drevni biblijski korpus predstavlјaju najstarije i najautentičnije sećanje čoveka na njegovo božansko poreklo, odnosno, na domostrojno srodstvo. Otuda se Bog i u Starom i u Novom zavetu bogoimenuje Ocem, kao što se i lјudi imenuju bogovima. Ovo Višnje Srodstvo udomostrojuje se ili uobličuje, ako to nije nekome teška reč, i u literarnom obliku, darujući preko svojih izabranika odgovarajuće literarne simvolične paradigme istinskog načina postojanja kako u Starom, tako i u Novom zaveštanju Carstva nebeskog. Bogodejstva Oca i Sina i Svetoga Duha imaju svoj jasno saznatlјivi horizont u odgovarajućim bogoukloplјenim jevrejskim ideogramima. Izučavanje starojevrejskog biblijskog teksta valјa uzimati najozbilјnije, kako ne bismo ostali ograničeni samo na vidlјivim rečima pisma poput čulnog saznavanja zemalјskih stvari, ne videvši pritom Nebesa koja se kriju iza pojavne strane njegovih ideogramskih oblika. Nemerlјiv je značaj biblijskog teksta za svest o eklisiološkoj prirodi ne samo svetopisamskog teksta, već i stvorenog sveta uopšte.

The Judeo-Christian approach to ancient Jewish ideograms is based on the ecclesiological nature and character of the coming of the Messiah, that is, the Saviour of the world. This coming of the divine Messiah was witnessed through multifaceted perceptions of the biblical text. The Jewish ideograms to which the ancient Bible corpus was written represent the oldest and most authentic memory of man's divine origin, that is, of an indigenous kinship. Hence, in both the Old and New Testaments, God is called God the Father, just as people are called gods. This Higher Kinship is also strengthened or shaped, unless someone finds it a difficult word, in a literary form, giving through their elects the appropriate literary symbolic paradigms of the true way of being in both the Old and New Testaments of the Kingdom of Heaven. The divine actions of the Father of the Son and of the Holy Spirit have their clearly recognizable horizons in the properly divinely befitting Jewish ideograms. The study of the Hebrew biblical text should be taken most seriously, so that we do not remain confined to the visible words of the scripture, such as the sensory knowledge of earthly things, without seeing the Heavens hiding behind the appearing side of its ideographic forms. The importance of the biblical text for the awareness of the ecclesiological nature of not only the biblical text but of the created world in general is immeasurable.