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Osea 2

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1 Dite ai vostri fratelli: "Ammi!" e alle vostre sorelle "Ruhama!"

2 Contendete con vostra madre, contendete! poich’essa non è mia moglie, né io son suo marito! Allontani dalla sua faccia le sue prostituzioni, e i suoi adulteri di fra le sue mammelle;

3 altrimenti, io la spoglierò nuda, la metterò com’era nel dì che nacque, la renderò simile a un deserto, la ridurrò come una terra arida, e la farò morir di sete.

4 E non avrò pietà de’ suoi figliuoli, perché son figliuoli di prostituzione;

5 giacché la madre loro s’è prostituita; colei che li ha concepiti ha fatto cose vergognose, poiché ha detto: "Andrò dietro ai miei amanti, che mi dànno il mio pane, la mia acqua, la mia lana, il mio lino, il mio olio e le mie bevande".

6 Perciò, ecco, io ti sbarrerò la via con delle spine; la circonderò d’un muro, sì che non troverà più i suoi sentieri.

7 E correrà dietro ai suoi amanti, ma non li raggiungerà; li cercherà, ma non li troverà. Allora dirà: "Tornerò al mio primo marito, perché allora stavo meglio di adesso".

8 Essa non ha riconosciuto ch’ero io che le davo il grano, il vino, l’olio, che le prodigavo l’argento e l’oro, di cui essi hanno fatto uso per Baal!

9 Perciò io riprenderò il mio grano a suo tempo, e il mio vino nella sua stagione; e le strapperò la mia lana e il mio lino, che servivano a coprire la sua nudità.

10 E ora scoprirò la sua vergogna agli occhi de’ suoi amanti, e nessuno la salverà dalla mia mano.

11 E farò cessare tutte le sue gioie, le sue feste, i suoi noviluni, e i suoi sabati, e tutte le sue solennità.

12 E devasterò le sue vigne e i suoi fichi, di cui diceva: "Sono il salario, che m’han dato i miei amanti"; e li ridurrò in un bosco, e le bestie della campagna li divoreranno.

13 E la punirò a motivo de’ giorni de’ Baali, quando offriva loro profumi, e s’adornava de’ suoi pendenti e de’ suoi gioielli e se n’andava dietro ai suoi amanti, e mi dimenticava, dice l’Eterno.

14 Perciò, ecco, io l’attrarrò, la condurrò nel deserto, e parlerò al suo cuore.

15 Di là le darò le sue vigne, e la valle d’Acor come porta di speranza; quivi ella mi risponderà come ai giorni della sua giovinezza, come ai giorni che uscì fuori dal paese d’Egitto.

16 E in quel giorno avverrà, dice l’Eterno, che tu mi chiamerai: "Marito mio!" e non mi chiamerai più: "Mio Baal!"

17 Io torrò via dalla sua bocca i nomi de’ Baali, ed il loro nome non sarà più mentovato.

18 E in quel giorno io farò per loro un patto con le bestie de’ campi, con gli uccelli del cielo, e coi rettili del suolo; e spezzerò e allontanerò dal paese l’arco, la spada, la guerra, e farò ch’essi riposino al sicuro.

19 E io ti fidanzerò a me per l’eternità; ti fidanzerò a me in giustizia, in equità, in benignità e in compassioni.

20 Ti fidanzerò a me in fedeltà, e tu conoscerai l’Eterno.

21 E in quel giorno avverrà ch’io ti risponderò, dice l’Eterno: risponderò al cielo, ed esso risponderà alla terra;

22 e la terra risponderà al grano, al vino, all’olio, e questi risponderanno a Jizreel.

23 Io lo seminerò per me in questa terra, e avrò compassione di Lo-ruhama; e dirò a Lo-ammi: "Tu sei il popolo mio!" ed egli mi risponderà: "Mio Dio!"

   

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Apocalypse Explained # 67

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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."

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

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Arcana Coelestia # 3527

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3527. 'And I am a smooth man' means the nature of natural truth compared with natural good. This is clear from the representation of Jacob, to whom 'I' refers here, as the natural as regards truth, dealt with in 3305, and from the meaning of 'a smooth man' as the nature of it, which is dealt with below. Before anyone can know what these words mean he needs to know what 'hairy' means and what 'smooth' means. The inner things present in a person manifest themselves outwardly in some visible form, especially in his face and facial expressions. The things that are inmost within him are not seen there at the present day, only to some extent things less interior than those inmost ones. But not even these are seen, if he has learned since early childhood to employ presence, for in that case he adopts so to speak a different disposition of mind (animus) and as a consequence produces a different facial expression - it being the disposition of mind (animus) that shows in the face. Hypocrites more than all others have become steeped in such presence from actually behaving, and so becoming accustomed to behave in such ways; and the more deceitful they are the more thoroughly are they steeped in it. With people who are not hypocrites rational good is seen in the face as the manifestation of a certain fire of life, and rational truth as the manifestation of the light of that fire. These matters a person is aware of from a certain innate knowledge without having to learn them, for it is the life of his spirit as regards good and as regards truth that manifests itself in this way. And because man is a spirit clothed with a body he knows about such a thing as this from a perception of it in his spirit, and so is aware of it from within himself. This is why a person is on occasions stirred with affection by another's facial expression, though it is not the facial expression that stirs him but the disposition of mind shining through it. The natural degree of the mind however reveals itself in the face as a more obscure fire of life and more obscure light of life, while the bodily degree scarcely does so as more than a warm and bright complexion, and as the change of their states in accordance with affections.

[2] Because the inner things present in a person manifest themselves thus in a visible form, especially in the face, the most ancient people - who were celestial and had no knowledge at all of what it was to employ presence, let alone of what hypocrisy or what deceit was - were able to see the mind of another plainly revealed in his face. For this reason the face also meant things of the will and those of the understanding, that is, interior rational things as regards good and truth, 358, 1999, 2434. Indeed those interior things as regards good were meant by the blood and its redness, and as regards truths by the form resulting from it, and its pure whiteness. But interior natural things were meant by things growing out of these, such as hairs and scales are; that is to say, things stemming from the natural as regards good were meant by 'hairs' and those stemming from the natural as regards truth by 'scales'. Consequently people governed by natural good were called 'hairy men' whereas those governed by natural truth were called 'smooth men'. These considerations show what these words 'Esau my brother is a hairy man, and I am a smooth man' mean in the internal sense, namely the nature of natural good compared with natural truth, and the nature of natural truth compared with natural good. From this it is also evident what Esau represents, that is to say, the good of the natural; for he was called Esau because of his hairiness, Genesis 25:25, and Edom because of his ruddiness, Genesis 25:30. And Mount Seir where he dwelt also has a similar meaning, namely, shaggy. This being so, the mountain that led up to Seir was called the bald or smooth mountain, mentioned in Joshua 11:17; 12:7, which was also the representative of truth leading upwards to good.

[3] 'Hairy' has reference to good and from this to truth, and also in the contrary sense to evil and from this to falsity, as has been shown in 3301. But 'smooth' has reference to truth and in the contrary sense to falsity, as is also evident from the following places in the Word: In Isaiah,

You who inflame yourselves among the gods under every green tree, among the smooth [stones] of the valley is your portion. Isaiah 57:5-6.

Here 'inflaming' has reference to evil, 'smooth [stones] of the valley' to falsity. In the same prophet,

The craftsman encourages the smith, the one rubbing smooth the hammer by his striking the anvil, and says of the soldering. It is good. Isaiah 41:7.

Here 'the craftsman encourages the smith' has reference to evil, 'the one rubbing smooth the hammer' to falsity. In David,

Butter makes his 1 mouth smooth; when his heart draws near, his words are softer than oil. Psalms 55:21.

Here 'a smooth mouth' or flattery refers to falsity, 'heart' and consequent soft words to evil. In the same author,

Their throat is an open sepulchre, they speak smooth things with their tongue. Psalms 5:9.

'Throat is an open sepulchre' refers to evil, 'tongue speaking smooth things' to falsity. In Luke,

Every valley will be filled, and every mountain and hill will be brought low; and the crooked places will be made straight, and the rough places into level ways. Luke 3:5.

'Valley' stands for what is lowly, 1723, 3417, 'mountain and hill' for what is exalted, 1691. 'The crooked made straight' stands for turning into good that evil which is due to ignorance, for 'length' and things to do with length have reference to good, 1613; 'rough places into level ways' stands for turning into truths those falsities which are due to ignorance - 'way' having reference to truth, 627, 2333.

Poznámky pod čarou:

1. The Latin means your but the Hebrew means his.

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