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何西阿书 14

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1 以色列啊,你要归向耶和华─你的;你是因自己的罪孽跌倒了。

2 当归向耶和华,用言语祷告他:求你除净罪孽,悦纳善行;这样,我们就把嘴唇的祭代替犊献上。

3 我们不向亚述求,不埃及的,也不再对我们所造的:你是我们。因为孤儿在你─耶和华那里得蒙怜悯。

4 我必医治他们背道的病,甘心他们;因为我的怒气向他们消。

5 我必向以色列如甘;他必如百合花开放,如利巴嫩的树木扎

6 他的枝条必延长;他的荣华如橄榄树;他的香气如利巴嫩的香柏树。

7 在他荫下的必归回,发旺如五谷,开花如葡萄树。他的香气如利巴嫩的酒。

8 以法莲:我与偶像还有甚麽关涉呢?我─耶和华回答他,也必顾念他。我如青翠的松树;你的果子从我而得。

9 谁是智慧人,可以明白这些事;谁是通达人,可以知道这一切。因为,耶和华的道是正直的;人必在其中行走,罪人却在其上跌倒。

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Exploring the Meaning of Hosea 14      

By Helen Kennedy

At the outset of this chapter, Hosea says:

O Israel, return to the Lord your God,
For you have stumbled because of your iniquity;
Take words with you, And return to the Lord. (Hosea 14:1)

Plainly, the Lord exhorts us to return to Him when our wrongdoing has made us turn away.

"Take words with you," is an interesting phrase. It means that we should listen to our conscience - the voice within us that urges us to repent.

The next line,“Take away all iniquity; receive us graciously” shows very clearly what the Lord will do if the people ask Him.

Next, we have this: "For we will offer the sacrifices of our lips". We need to pay attention to detail, not only what we do but also how we speak.

“We will not ride on horses”, in verse (3), shows us to stop thinking we can escape by running away, using intelligent rationales to justify wrong acts.

“Nor will we say anymore to the work of our hands, ‘You are our gods,’” shows us to stop thinking that the things we do in the world and from ourselves are the only path to follow. Instead believe the truth that God is the only source of salvation.

“For in You the fatherless finds mercy” is saying that the Lord leaves no one without protection, and abandons no one.

“I will heal their backsliding,” in verse (4) means that God has the ability to keep people from returning to their old ways. “I will love them freely,” shows that He gives His love freely and without reservation.

“For My anger has turned away,” means the sinners’ perception of the Lord will clear and people will see He was never angry, only loving.

“I will be like the dew to Israel,” in verse (5) signifies that His instruction will be gentle like dew on the grass in the morning.

“Grow like the lily,” means the errant one will change, and will grow in purity like the lily;

“Lengthen his roots. . .” like roots growing in the ground the Lord work is in the dark and unseen.

“Branches shall spread” in verse (6) means good and truth will spread into the open and be seen, like the branches on a tree.

“Beauty shall be like an olive tree,” the beauty of the olive tree is in its bearing fruit.

“Fragrance like Lebanon,” like an aroma rising up, the ones who reform will be grateful;

“Those who dwell under his shadow shall return” in verse (7) means those in the dark of false thinking about salvation will be brought into full sunlight.

“They shall be revived like grain and grow like the vine,” explains that where good can flourish like grain in the sunlit field or be abundant like grapes on the vine.

“Their scent shall be like the wine of Lebanon“ means that this new life emanates a good scent, like the aroma of a good wine. In spiritual terms it means the person can now think through or understand why it is so important to live with good and truth joined together (Apocalypse Explained 730:15).

“What have I to do anymore with idols?” in verse (8) explains that as people are renewed they will no longer depend on their own idols of false thinking and reasoning.

“I have heard and observed Him” because they have heard the Lord speaking in His Word.

“I am like a green cypress tree; Your fruit is found in me” means that like trees that bear fruit, they will have perceptions that lead them to the life the Lord wants for them.

“Who is wise? Let him understand these things,” in verse 9 means those who accept the Lord will have wisdom to see the good paths they are to follow.

“Who is prudent? Let him know them,” explains that those being renewed will use the new thinking the Lord is giving them.

“For the ways of the Lord are right,” means they will understand that only the Lord knows the way to heaven.

“The righteous walk in them,” explains that those who are prudent will follow the Lord’s leading.

“But transgressors stumble in them,” signifies that wrongdoers will find the way to heaven difficult, and will stumble and fall away.

Swedenborg

Hlavní výklad ze Swedenborgových prací:

The Inner Meaning of the Prophets and Psalms 197


Další odkazy Swedenborga k této kapitole:

天堂的奥秘 886, 1069, 1186, 2761, 3579, 3580, 5113, ...

Apocalypse Revealed 242, 278, 298, 316, 401


References from Swedenborg's unpublished works:

Apocalypse Explained 279, 324, 355, 376, 507, 638

The White Horse - Appendix 1

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Word/Phrase Explanations

以色列
'Israel,' in Jeremiah 23:8, signifies the spiritual natural church. The children of Israel dispersed all the literal sense of the Word by falsities. 'The children...


The Lord is love itself, expressed in the form of wisdom itself. Love, then, is His essence, His inmost. Wisdom - the loving understanding of...


As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

我们
Angels do give us guidance, but they are mere helpers; the Lord alone governs us, through angels and spirits. Since angels have their assisting role,...


'A lip' signifies doctrine. A lip,' as in Isaiah 6:3, 7, signifies the interior parts of a person, consequently, internal worship, where adoration is grounded....


Calves of the lips (Hos 14:2) are confessions from the affection of truth.


To be saved or rescued means getting true ideas that we can hold to even in the face of a storm of false thinking. Sometimes...


'To ride' signifies being elevated regarding the intellectual part of the mind. To ride upon a cherub,' as in Psalm 18:9, 10, denotes the Lord’s...


'A horse' signifies knowledges or understanding of the Word. In an opposite sense it signifies the understanding of the Word falsified by reasonings, and likewise...


Scientists believe that one of the most crucial developments in the evolution of humans was bipedalism – walking on two legs. That left our hands...

孤儿
'Orphans' signify people who are in a state of innocence and charity, and desire to know and to do what is good but are not...


To some degree, there really is no spiritual meaning to the word “love” in the Bible. Why? Because if you truly love another, that is...


Swedenborg says that the Lord is the sun of heaven, and like the natural sun of our world shines on everyone, good or evil. What...


Dew, in Deut. 32:2 signifies the multiplication of truth from good, and the fructification of good by truth.

百合
'To blossom as the lily,' as in Hosea 14:5, relates to the first state of the new birth, or of regeneration. For 'a lily' signifies...


'A root,' as in Malachi 4:1, signifies charity. The dried up root,' as in Hosea 9:16, 17, signifies charity which could not bear fruit.

橄榄
'An olive,' as in Isaiah 17:6, signifies celestial remains. 'An olive' signifies love and charity, because 'the olive tree' signifies the celestial church, and so...

香气
Fragrance means the affection of truth derived from good.


Many people were nomadic in Biblical times, especially the times of the Old Testament, and lived in tents that could be struck, moved and re-raised...

以法莲
Ephraim was the second son born to Joseph in Egypt and was, along with his older brother Manasseh, elevated by Jacob to the same status...

回答
To "answer" generally indicates a state of spiritual receptivity. Ultimately this means being receptive to the Lord, who is constantly trying to pour true ideas...

知道
Like so many common verbs, the meaning of "know" in the Bible is varied and dependent on context. And in some cases – when it...

耶和华的
The Lord, in the simplest terms, is love itself expressed as wisdom itself. In philosophic terms, love is the Lord's substance and wisdom is His...


The word "righteous" has taken on a bit of negative shading in modern language. That may be because we hear it most often as part...

Resources for parents and teachers

The items listed here are provided courtesy of our friends at the General Church of the New Jerusalem. You can search/browse their whole library by following this link.


 Olive Tree and Branch
Coloring Page | Ages 7 - 14

Ze Swedenborgových děl

 

天堂的奥秘 # 9391

天堂的奥秘      

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From Swedenborg's Works

Inbound References:

天堂的奥秘 9412, 9688, 9755, 9780, 9781, 9818, 9990, 10021, 10023, 10122, 10129, 10132, 10137, 10156, 10210, 10227, 10283, 10284, 10292, 10400, 10407, 10421, 10437, 10546

The White Horse 12

The New Jerusalem and its Heavenly Doctrine 51, 221, 261


References from Swedenborg's unpublished works:

Apocalypse Explained 195, 235, 240, 329, 386, 388, 701

Other New Christian Commentary

Ze Swedenborgových děl

 

The White Horse # 12

White Horse (Ryder translation)      

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12. The Word has been written through correspondences, and thus through representative ideas

The Word as regards its literal sense has been written through correspondences alone, and thus through such things as represent and signify the spiritual aspects of heaven and the Church: 1404, 1408-1409, 1540, 1619, 1659, 1709, 1783, 2179, 2763, 2899. This was done because of the internal sense in each particular instance: 2899; thus too for the sake of heaven, since those who are in heaven do not understand the Word according to its literal or natural sense but according to its internal, or spiritual sense: 2899. The Lord spoke through correspondences, through representative and signifying ideas, because He spoke from His divine being: 9049, 9063, 9086, 10126, 10276. The Lord thus spoke directly to the world and at the same time to heaven: 2533, 4807, 9049, 9063, 9086. Whatever the Lord spoke filled the whole of heaven: 1 4637. The historical narratives of the Word are representative, and their actual words have significances: 1540, 1659, 1709, 1783, 2686. The Word could not have been written in any other style for there to be communication through it with heaven: 2899, 6943, 9401. Those who treat the Word with contempt because of its simple and seemingly uncultivated style, and think that they would accept it if it had been written in a different style, are greatly mistaken: 8783. Also, the manner and style of writing of the most ancient authors was through correspondences and representative ideas: 605, 1756, 9942. I found through my own experience that the wise men of ancient times were delighted by the Word, because they found there representative and significant ideas: 2592-2593. If someone of the most ancient Church had read the Word, he would have seen clearly those things which are in the internal sense and obscurely those things in the external sense: 4493. The sons of Jacob were brought down into the land of Canaan because all places in that land were from very ancient times made representative: 1585, 3686, 4447, 5136, 6516; and so that the Word might be written there, where places were to be named because of their internal meaning: 3686, 4447, 5136, 6516. But in fact the Word in its external sense was altered on account of that people, though not as regards its internal sense: 10453, 10461, 10603-10604. Many passages from the Word are quoted about that nation, which must however be understood according to their internal sense-that is, other than according to the literal sense: 7051. Since that nation represented the Church, and because the Word was written among and about that nation, therefore heavenly ideas were signified by their names, for example Reuben, Simeon, Levi, Judah, Ephraim, Joseph and the rest; and by Judah in the internal sense is signified the Lord as regards celestial love, and His heavenly kingdom: 3654, 3881, 5583, 5782, 6362-6381.

So that it may be known what are the correspondences and their nature, and what is the nature of the representations in the Word, something will also be said about those. All things which correspond also represent and then signify something, such that correspondences and representations go together as one: 2896, 2899, 2973, 2987, 2989-2990, 3002, 3225. What those correspondences and representations are, from my own experience and examples: 2763, 2987-3002, 3213-3226, 3337-3352, 3472-3485, 4218-4228, 9280. The knowledge of correspondences and representations was the most important field of knowledge among the ancients: 3021, 3419, 4280, 4749, 4844, 4964, 4966, 6004, 7729, 10252; especially among people in eastern parts: 5702, 6692, 7097, 7779, 9391, 10252, 10407; in Egypt more than other places: 5702, 6692, 7097, 7779, 9391, 10407; even among the Gentiles, for example in Greece and elsewhere: 2762, 7729. But today it is among the lost fields of knowledge, especially in Europe: 2894-2895, 2995, 3630, 3632, 3747-3749, 4581, 4966, 10252. But always that type of knowledge is more important than all others, since without it the Word is not understood; nor are the rites of the Jewish Church which are written about in the Word; nor is it known what the nature of heaven is, nor is it known what that which is spiritual is, nor how it happens that there is an inflowing of the spiritual into the natural, nor how there is an inflowing of the soul into the body, and many other things: 4280, and in passages cited above. All things which appear among spirits and angels are representative in accord with correspondences: 1971, 3213-3226, 3475, 3485, 9457, 9481, 9576-9577. Heaven is full of representations: 1521, 1532, 1619. Representations are more beautiful and perfect the more interior they are in heaven: 3475. Representations there are real appearances since they come from the light of heaven, which is the divine truth; and this itself is the essential part of all things that are in existence: 3485.

The reason why every single thing in the spiritual world is represented in the natural world is that what is internal clothes itself as appropriate in what is its external guise, through which it presents itself visibly, and becomes apparent: 6275, 6284, 6299. Thus, an end clothes itself in suitable guises in order to present itself as a cause in a lower sphere, and then as an effect in a still lower sphere; and when an end passes by way of a cause into an effect, it presents itself visibly, or becomes apparent right before the eyes: 5711.

This is illustrated by the inflowing of the soul into the body: namely, the soul is clothed with such things in the body through which everything it thinks and wishes can present itself and become apparent visibly; therefore when thought flows down into the body it is represented by such gestures and actions as correspond to it: 2988. Quite clearly the feelings of the mind are represented in the face by its various expressions, to such an extent that they are seen there: 4791-4805, 5695. From this it is plain that in every single thing within the natural order there lies hidden deep inside a cause and an end from the spiritual world: 3562, 5711 since things which are in the natural order are final effects, within which are prior causes: 4240, 4939, 5651, 6275, 6284, 6299, 9216. Whatever is internal is that which is represented, and what is external that which serves to represent it: 4292.

What correspondences and representations are may be further seen in the work Heaven and Hell, where the correspondence of all things of heaven with all human things is dealt with: 87-102; the correspondence of heaven with all things of earth: 103-115; and representations and appearances in heaven: 170-176.

Since all things in the natural order are representative of spiritual and celestial realities, in ancient times there were churches in which all the external observances or rituals were representative: 519, 521, 2896. The Church was set up among the children of Israel as a representative church: 1003, 2179, 10149. There all the rituals were external forms representing the internal things of heaven and the Church: 4288, 4874. The representative things of the Church and worship ceased when the Lord came into the world and manifested Himself, because the Lord revealed the internal things of the Church, and all things of that Church, in a supreme sense, had regard to Him: 4835.

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Footnotes:

1. pervaserint totum caelum (De Equo Albo), impleverint universum coelum (De Nova Hierosolyma). The latter stands closer to what Swedenborg has [...] in the entry in his index which he's drawing on here. On the assumption that De Equo Albo is subsequent to De Nova Hierosolyma, this exemplifies Swedenborg's continual effort to refine his wording, though I'm not sure why he changed from impleo to pervado:' the Revd John Elliott, who has noted many similar refinings.

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(Odkazy: Arcana Coelestia 449, 2687, 2703, 2890, 2897, 2971, 2994, 3457, 3747-3748, 3749, 3881-3882, 4180, 4441, 4832, 4964-4965, 5051, 6362, 6416, 9574, 9912, 10728)

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


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