Bible

 

Osée 2

Studie

   

1 Dites à vos frères: Ammi! et à vos soeurs: Ruchama!

2 Plaidez, plaidez contre votre mère, car elle n'est point ma femme, et je ne suis point son mari! Qu'elle ôte de sa face ses prostitutions, et de son sein ses adultères!

3 Sinon, je la dépouille à nu, je la mets comme au jour de sa naissance, je la rends semblable à un désert, à une terre aride, et je la fais mourir de soif;

4 et je n'aurai pas pitié de ses enfants, car ce sont des enfants de prostitution.

5 Leur mère s'est prostituée, celle qui les a conçus s'est déshonorée, car elle a dit: J'irai après mes amants, qui me donnent mon pain et mon eau, ma laine et mon lin, mon huile et ma boisson.

6 C'est pourquoi voici, je vais fermer son chemin avec des épines et y élever un mur, afin qu'elle ne trouve plus ses sentiers.

7 Elle poursuivra ses amants, et ne les atteindra pas; elle les cherchera, et ne les trouvera pas. Puis elle dira: J'irai, et je retournerai vers mon premier mari, car alors j'étais plus heureuse que maintenant.

8 Elle n'a pas reconnu que c'était moi qui lui donnais le blé, le moût et l'huile; et l'on a consacré au service de Baal l'argent et l'or que je lui prodiguais.

9 C'est pourquoi je reprendrai mon blé en son temps et mon moût dans sa saison, et j'enlèverai ma laine et mon lin qui devaient couvrir sa nudité.

10 Et maintenant je découvrirai sa honte aux yeux de ses amants, et nul ne la délivrera de ma main.

11 Je ferai cesser toute sa joie, ses fêtes, ses nouvelles lunes, ses sabbats et toutes ses solennités.

12 Je ravagerai ses vignes et ses figuiers, dont elle disait: C'est le salaire que m'ont donné mes amants! Je les réduirai en une forêt, et les bêtes des champs les dévoreront.

13 Je la châtierai pour les jours où elle encensait les Baals, où elle se paraît de ses anneaux et de ses colliers, allait après ses amants, et m'oubliait, dit l'Eternel.

14 C'est pourquoi voici, je veux l'attirer et la conduire au désert, et je parlerai à son coeur.

15 Là, je lui donnerai ses vignes et la vallée d'Acor, comme une porte d'espérance, et là, elle chantera comme au temps de sa jeunesse, et comme au jour où elle remonta du pays d'Egypte.

16 En ce jour-là, dit l'Eternel, tu m'appelleras: Mon mari! et tu ne m'appelleras plus: Mon maître!

17 J'ôterai de sa bouche les noms des Baals, afin qu'on ne les mentionne plus par leurs noms.

18 En ce jour-là, je traiterai pour eux une alliance avec les bêtes des champs, les oiseaux du ciel et les reptiles de la terre, je briserai dans le pays l'arc, l'épée et la guerre, et je les ferai reposer avec sécurité.

19 Je serai ton fiancé pour toujours; je serai ton fiancé par la justice, la droiture, la grâce et la miséricorde;

20 je serai ton fiancé par la fidélité, et tu reconnaîtras l'Eternel.

21 En ce jour-là, j'exaucerai, dit l'Eternel, j'exaucerai les cieux, et ils exauceront la terre;

22 la terre exaucera le blé, le moût et l'huile, et ils exauceront Jizreel.

23 Je planterai pour moi Lo-Ruchama dans le pays, et je lui ferai miséricorde; je dirai à Lo-Ammi: Tu es mon peuple! et il répondra: Mon Dieu!

   

Ze Swedenborgových děl

 

Apocalypse Explained # 67

Prostudujte si tuto pasáž

  
/ 1232  
  

67. As white wool, as snow, signifies in respect to good and truth therein. This is evident from the signification of "white wool" as being good in ultimates (of which presently); and from the signification of "snow," as being truth in ultimates. "Snow" means truth in ultimates by reason of the water of which it is composed, and its whiteness and brightness. (That "water" signifies truth, see below, n. 71; and that "whiteness," and "brightness," signify truth from the transparency of light, see Arcana Coelestia 3301, 3993, 4007, 5319, 8459.)

"White wool," signifies good in ultimates, because wool upon lambs and sheep has a signification like that of hair upon man; and "lambs," and "sheep" signify good, "lambs" celestial good (See Arcana Coelestia 3519, 3994, 10132), and "sheep" spiritual good (n. 4169, 4809). From this it is that the "hairs," by which Divine truth in ultimates is signified, are said to be "white as white wool, and as snow." So also of the Lord, when He was transfigured:

His garments became glistening, exceeding white as snow, so as no fuller on earth can whiten them (Mark 9:3);

and of the "Ancient of Days" in Daniel:

I beheld till thrones were cast down, and the Ancient of Days did sit; His raiment was white as snow, and the hair of His head was white wool 1 (Daniel 7:9).

"Raiment" signifies the Divine in ultimates (See above, n. 64); and "the Ancient of Days," the Lord from eternity.

[2] Because "wool" signifies good in ultimates, good is sometimes described in the Word by "wool," and truth by "linen" and by "snow," as in Hosea:

She said, I will go after my lovers, that give me my bread and my waters, my wool and my flax. Therefore will I return and take my corn in the time thereof, and I will pluck away my wool and my flax (Hosea 2:5, 9).

In Ezekiel:

Ye eat the fat, and ye clothe you with the wool; ye slaughter that which is the best; ye feed not the flock (Ezekiel 34:3).

In David:

Jehovah will send 2 out His word upon the earth; He giveth snow like wool (Psalms 147:15-16).

In Isaiah:

Though your sins be as scarlet they shall be white as snow; though they be red like purple they shall be as wool (Isaiah 1:18).

"Snow" is predicated of sins that were as scarlet, and "wool" of sins that were red like purple, because "scarlet" signifies truth from good, and in a contrary sense, falsity from evil (See Arcana Coelestia 4922, 9468); and "red" and "purple" signify good, and in a contrary sense, evil of every kind (See Arcana Coelestia 3300, 9467, 9865).

Poznámky pod čarou:

1. The Chaldee here has "like," as also found in Apocalypse Explained 504; Apocalypse Revealed 47; Arcana Coelestia 3301, 5313.

2. The Hebrew has "sends."

  
/ 1232  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 9094

Prostudujte si tuto pasáž

  
/ 10837  
  

9094. 'And they shall also divide the dead one' means that the injuring affection as well will be dispersed. This is clear from the meaning of 'that which is dead' as evil and falsity, dealt with above in 9008, so that 'a dead ox' means an affection for evil and falsity in the natural, thus an injuring affection since evil causes injury by means of falsity; and from the meaning of 'dividing' as dispersing, as above in 9093. It is not easy to explain in a way that can be understood the nature of the matters contained in the internal sense of this verse. They are such as can be comprehended by angels, but only to some extent by men. For angels see the arcana of the Word in light that flows from the Lord; and in that light countless things are made visible which cannot be put into words, or even into mental pictures that a person could assimilate while living in the body. The reason for this is that with people in the world the light of heaven flows into the light of the world and so into such things there as either eliminate, reject, or darken and thereby weaken the light of heaven, such things being worldly and bodily cares, especially those that flow from self-love and love of the world. This is the reason why the perceptions belonging to angelic wisdom are for the most part beyond description and also beyond comprehension.

[2] However, a person enters into such wisdom after the body has been cast aside, that is, after death, but only the person who, when in the world, received the life of faith and charity from the Lord. The ability to receive that wisdom is held within the good of faith and charity. Much experience too has allowed me to know that the things which angels see and think about in the light of heaven are beyond description. When I have been raised into that light I have seemed to myself to understand everything the angels spoke there. But when I was brought down from there to the light of the external or natural man and in that light wished to recall the things I had heard there, I could not put them into words or even find ideas in my mind to embrace them, except for a few, and even these few in a dim manner. From all this it is evident that the things seen and heard in heaven are such as eye has never seen or ear heard.

[3] This is what the things that lie concealed inmostly in the internal sense of the Word are like. The situation is similar with the contents of the internal sense in this verse and the next. The things there which are capable of being explained and understood are these: All the truths present with a person possess life from affections belonging to some love or other. Truth without life from that source is like a sound emitted by the mouth without an idea behind it, or like a sound made by a mechanical man. From this it is evident that the life of a person's understanding comes from the life of his will, consequently the life of truth from the life of good, since truth occupies the understanding and good the will. If therefore two truths exist which do not receive their life from the same general affection but from dissimilar affections, they are inevitably dispersed since they clash with each other. And when truths are dispersed, the affections they belong to are dispersed as well. For there is a general affection, which brings all the truths present with a person together under it; and that general affection is good. These are the things that are capable of being stated regarding what is meant in the internal sense by two men's oxen, one of which inflicts a blow on the other ox, which as a result dies, and now by the stipulation that the living ox shall be sold, the silver shall be divided, and the dead ox too.

[4] Is there anyone belonging to the Church who does not know that every detail of the Word is Divine? But can anyone see anything Divine in these laws regarding oxen and asses falling into a pit, and regarding oxen striking with their horn, if they are considered and explained only on the level of the sense of the letter? Yet those laws are Divine, even on this level, if at the same time they are considered and explained on the level of the internal sense, because on this level every detail of the Word refers to the Lord, His kingdom and Church, thus to things that are Divine. For if anything is to be Divine and holy it must refer to Divine and holy subjects; the subject to which it refers makes it such. The worldly and civil regulations, such as the judgements, statutes, and laws declared by the Lord from Mount Sinai and contained in this chapter of Exodus and those that follow, are Divine and holy through inspiration. But inspiration is not dictation; rather it is influx from the Divine. What flows in from the Divine passes through heaven, where it is celestial and spiritual. But when it enters the world it becomes worldly, yet holds within itself what is celestial and spiritual. From this it is evident where the Divinity of the Word springs from and where it resides in the Word, and what inspiration is.

  
/ 10837  
  

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