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Updated: June 24, 2025
When she saw his end drawing nigh, she spoke to Joseph: "I have heard that one who is blessed by a righteous man is as though he had been blessed by the Shekinah. Therefore, bring thy sons hither, that Jacob give them his blessing."
The great secret, we cannot penetrate that with all our philosophy, my dear Herbert. "All that we know is, nothing can be known." Barren, barren, barren! And yet what a grand world it is! Look at this bay, these blue waters, the mountains, and these chestnuts, devilish fine! The fact is, truth is veiled, but, like the Shekinah over the tabernacle, the veil is of dazzling light!
The information of this oracle was always trustworthy, for the meaning of the name Urim and Tummim is in the fact that "these answers spread light and truth," but not every high priest succeeded in obtaining them. Only a high priest who was permeated with the Holy Spirit, and over whom rested the Shekinah, might obtain an answer, for in other cases the stones withheld their power.
The theophanies in the Bible, where God is represented under a certain form, as in Ezekiel, Isaiah and Kings, do not argue against our view, for there are meant specially created forms for the benefit and honor of the prophet. This is what is meant by the "Glory of the Lord," and "Shekinah." Sometimes it is simply a created light without an individual form.
And, if so, this metaphor carries us still more near to the central blaze of the Shekinah, the glory that hovered above the Mercy-seat, and glowed in the dark sanctuary, unseen but once a year by one trembling high priest, who had to bear with him blood of sacrifice, lest the sight should slay. The Psalmist says, into that fierce light a man may go, and stand in it, bathed, hid, secure.
Six righteous men, Abraham, Isaac, Jacob, Levi, Kohath, and Amram, drew the Shekinah back, one by one, from the seventh to the first heaven, and through the seventh righteous man, Moses, she was made to descend to the earth and abide among men as aforetime. Amram's sagacity kept pace with his piety and his learning. The Egyptians succeeded in enslaving the Hebrews by seductive promises.
That visible presence was 'the glory of God' or the Shekinah; and the Jews regarded it with the highest possible veneration, as the embodiment of the Deity. The sacred writers often speak of it in the same terms as of Jehovah himself. They refer to this when they speak of seeing God.
Now, in the greater number of cases, you will find that in the Old Testament, where 'glory' is ascribed to God, the word has a very distinct and specific meaning, viz. the light which was afterwards called the 'Shekinah, and dwelt between the cherubim, and was the symbol of the divine presence and the assurance that that presence would be self-revealing and would manifest Himself to His people.
He gives us Himself to make us glad; for nothing else will do it or, at least, though there may be many subordinate sources of joy, if there be in the innermost shrine of our spirits an empty place, where the Shekinah ought to shine, no other joys will suffice to settle and to rejoice the soul.
When he does, the other three yield to his authority, and then we say the man 'speaks with his whole soul' and 'from the bottom of his heart. But even now the Shekinah is upon the mercy-seat within the Holy of holies, and the high priest knows it." The latest word of the French psychologists is thus stated by M. Foüillée:
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