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Hosea 2

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1 καί-C εἰμί-V9--IAI3S ὁ- A--NSM ἀριθμός-N2--NSM ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ὡς-C ὁ- A--NSF ἄμμος-N2--NSF ὁ- A--GSF θάλασσα-N1S-GSF ὅς- --NSF οὐ-D ἐκμετρέω-VC--FPI3S οὐδέ-C ἐκἀριθμέω-VC--FPI3S καί-C εἰμί-V9--FMI3S ἐν-P ὁ- A--DSM τόπος-N2--DSM οὗ-D εἶπον-VCI-API3S αὐτός- D--DPM οὐ-D λαός-N2--NSM ἐγώ- P--GS σύ- P--NP ἐκεῖ-D καλέω-VC--FPI3P υἱός-N2--NPM θεός-N2--GSM ζάω-V3--PAPGSM

2 καί-C συνἄγω-VQ--FPI3P ὁ- A--NPM υἱός-N2--NPM *ιουδα-N---GSM καί-C ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM ἐπί-P ὁ- A--ASN αὐτός- D--ASN καί-C τίθημι-VF--FMI3P ἑαυτοῦ- D--DPM ἀρχή-N1--ASF εἷς-A1A-ASF καί-C ἀναβαίνω-VF--FMI3P ἐκ-P ὁ- A--GSF γῆ-N1--GSF ὅτι-C μέγας-A1--NSF ὁ- A--NSF ἡμέρα-N1A-NSF ὁ- A--GSM *ιεζραελ-N---GSM

3 εἶπον-VAI-AAD2P ὁ- A--DSM ἀδελφός-N2--DSM σύ- P--GP *λαόσ+ἐγώ-N---NSM καί-C ὁ- A--DSF ἀδελφή-N1--DSF σύ- P--GP *ἐλεέω-VMI-XPPNSF

4 κρίνω-VC--APD2P πρός-P ὁ- A--ASF μήτηρ-N3--ASF σύ- P--GP κρίνω-VC--APD2P ὅτι-C αὐτός- D--NSF οὐ-D γυνή-N3K-NSF ἐγώ- P--GS καί-C ἐγώ- P--NS οὐ-D ἀνήρ-N3--NSM αὐτός- D--GSF καί-C ἐκαἴρω-VF2-FAI1S ὁ- A--ASF πορνεία-N1A-ASF αὐτός- D--GSF ἐκ-P πρόσωπον-N2N-GSN ἐγώ- P--GS καί-C ὁ- A--ASF μοιχεία-N1A-ASF αὐτός- D--GSF ἐκ-P μέσος-A1--GSM μαστός-N2--GPM αὐτός- D--GSF

5 ὅπως-C ἄν-X ἐκδύω-VF--FAI1S αὐτός- D--ASF γυμνός-A1--ASF καί-C ἀπο καταἵστημι-VF--FAI1S αὐτός- D--ASF καθώς-D ἡμέρα-N1A-DSF γένεσις-N3I-GSF αὐτός- D--GSF καί-C τίθημι-VF--FMI1S αὐτός- D--ASF ὡς-C ἔρημος-N2--ASF καί-C τάσσω-VF--FAI1S αὐτός- D--ASF ὡς-C γῆ-N1--ASF ἄνυδρος-A1B-ASF καί-C ἀποκτείνω-VF2-FAI1S αὐτός- D--ASF ἐν-P δίψος-N3E-DSN

6 καί-C ὁ- A--APN τέκνον-N2N-APN αὐτός- D--GSF οὐ-D μή-D ἐλεέω-VF--FAI1S ὅτι-C τέκνον-N2N-NPN πορνεία-N1A-GSF εἰμί-V9--PAI3S

7 ὅτι-C ἐκπορνεύω-VAI-AAI3S ὁ- A--NSF μήτηρ-N3--NSF αὐτός- D--GPM κατααἰσχύνω-V1I-IAI3S ὁ- A--NSF τίκτω-VB--AAPNSF αὐτός- D--APN εἶπον-VBI-AAI3S γάρ-X ἀκολουθέω-VF--FAI1S ὀπίσω-P ὁ- A--GPM ἐραστής-N1M-GPM ἐγώ- P--GS ὁ- A--GPM δίδωμι-V8--PAPGPM ἐγώ- P--DS ὁ- A--APM ἄρτος-N2--APM ἐγώ- P--GS καί-C ὁ- A--ASN ὕδωρ-N3--ASN ἐγώ- P--GS καί-C ὁ- A--APN ἱμάτιον-N2N-APN ἐγώ- P--GS καί-C ὁ- A--APN ὀθόνιον-N2N-APN ἐγώ- P--GS καί-C ὁ- A--ASN ἔλαιον-N2N-ASN ἐγώ- P--GS καί-C πᾶς-A3--APN ὅσος-A1--APN ἐγώ- P--DS καταἥκω-V1--PAI3S

8 διά-P οὗτος- D--ASN ἰδού-I ἐγώ- P--NS φράσσω-V1--PAI1S ὁ- A--ASF ὁδός-N2--ASF αὐτός- D--GSF ἐν-P σκόλοψ-N3P-DPM καί-C ἀναοἰκοδομέω-VF--FAI1S ὁ- A--APF ὁδός-N2--APF αὐτός- D--GSF καί-C ὁ- A--ASF τρίβος-N2--ASF αὐτός- D--GSF οὐ-D μή-D εὑρίσκω-VB--AAS3S

9 καί-C καταδιώκω-VF--FMI3S ὁ- A--APM ἐραστής-N1M-APM αὐτός- D--GSF καί-C οὐ-D μή-D καταλαμβάνω-VB--AAS3S αὐτός- D--APM καί-C ζητέω-VF--FAI3S αὐτός- D--APM καί-C οὐ-D μή-D εὑρίσκω-VB--AAS3S αὐτός- D--APM καί-C εἶπον-VF2-FAI3S πορεύομαι-VF--FMI1S καί-C ἐπιστρέφω-VF--FAI1S πρός-P ὁ- A--ASM ἀνήρ-N3--ASM ἐγώ- P--GS ὁ- A--ASM πρότερος-A1--ASM ὅτι-C καλῶς-D ἐγώ- P--DS εἰμί-V9--IAI3S τότε-D ἤ-C νῦν-D

10 καί-C αὐτός- D--NSF οὐ-D γιγνώσκω-VZI-AAI3S ὅτι-C ἐγώ- P--NS δίδωμι-VX--XAI1S αὐτός- D--DSF ὁ- A--ASM σῖτος-N2--ASM καί-C ὁ- A--ASM οἶνος-N2--ASM καί-C ὁ- A--ASN ἔλαιον-N2N-ASN καί-C ἀργύριον-N2N-ASN πληθύνω-VAI-AAI1S αὐτός- D--DSF αὐτός- D--NSF δέ-X ἀργυροῦς-A1A-APN καί-C χρυσοῦς-A1C-APN ποιέω-VAI-AAI3S ὁ- A--DSF *βααλ-N---DSF

11 διά-P οὗτος- D--ASN ἐπιστρέφω-VF--FAI1S καί-C κομίζω-VF2-FMI1S ὁ- A--ASM σῖτος-N2--ASM ἐγώ- P--GS κατά-P ὥρα-N1A-ASF αὐτός- D--GSM καί-C ὁ- A--ASM οἶνος-N2--ASM ἐγώ- P--GS ἐν-P καιρός-N2--DSM αὐτός- D--GSM καί-C ἀποαἱρέω-VF2-FMI1S ὁ- A--APN ἱμάτιον-N2N-APN ἐγώ- P--GS καί-C ὁ- A--APN ὀθόνιον-N2N-APN ἐγώ- P--GS ὁ- A--GSN μή-D καλύπτω-V1--PAN ὁ- A--ASF ἀσχημοσύνη-N1--ASF αὐτός- D--GSF

12 καί-C νῦν-D ἀποκαλύπτω-VF--FAI1S ὁ- A--ASF ἀκαθαρσία-N1A-ASF αὐτός- D--GSF ἐνώπιον-P ὁ- A--GPM ἐραστής-N1M-GPM αὐτός- D--GSF καί-C οὐδείς-A3--NSM οὐ-D μή-D ἐκαἱρέω-VB--AMS3S αὐτός- D--ASF ἐκ-P χείρ-N3--GSF ἐγώ- P--GS

13 καί-C ἀποστρέφω-VF--FAI1S πᾶς-A1S-APF ὁ- A--APF εὐφροσύνη-N1--APF αὐτός- D--GSF ἑορτή-N1--APF αὐτός- D--GSF καί-C ὁ- A--APF νεομηνία-N1A-APF αὐτός- D--GSF καί-C ὁ- A--APN σάββατον-N2N-APN αὐτός- D--GSF καί-C πᾶς-A1S-APF ὁ- A--APF πανήγυρις-N3I-APF αὐτός- D--GSF

14 καί-C ἀπο ἀναἵζω-VF2-FAI1S ἄμπελος-N2--ASF αὐτός- D--GSF καί-C ὁ- A--APF συκῆ-N1--APF αὐτός- D--GSF ὅσος-A1--APN εἶπον-VBI-AAI3S μίσθωμα-N3M-NPN ἐγώ- P--GS οὗτος- D--NPN εἰμί-V9--PAI3S ὅς- --APN δίδωμι-VAI-AAI3P ἐγώ- P--DS ὁ- A--NPM ἐραστής-N1M-NPM ἐγώ- P--GS καί-C τίθημι-VF--FMI1S αὐτός- D--APN εἰς-P μαρτύριον-N2N-ASN καί-C καταἐσθίω-VF--FMI3S αὐτός- D--APN ὁ- A--NPN θηρίον-N2N-NPN ὁ- A--GSM ἀγρός-N2--GSM καί-C ὁ- A--NPN πετεινόν-N2N-NPN ὁ- A--GSM οὐρανός-N2--GSM καί-C ὁ- A--NPN ἑρπετόν-N2N-NPN ὁ- A--GSF γῆ-N1--GSF

15 καί-C ἐκδικέω-VF--FAI1S ἐπί-P αὐτός- D--ASF ὁ- A--APF ἡμέρα-N1A-APF ὁ- A--GPM *βααλιμ-N---GP ἐν-P ὅς- --DPF ἐπιθύω-V1I-IAI3S αὐτός- D--DPM καί-C περιτίθημι-V7I-IMI3S ὁ- A--APN ἐνώτιον-N2N-APN αὐτός- D--GSF καί-C ὁ- A--APN καθόρμιον-N2N-APN αὐτός- D--GSF καί-C πορεύομαι-V1I-IMI3S ὀπίσω-P ὁ- A--GPM ἐραστής-N1M-GPM αὐτός- D--GSF ἐγώ- P--GS δέ-X ἐπιλανθάνω-VBI-AMI3S λέγω-V1--PAI3S κύριος-N2--NSM

16 διά-P οὗτος- D--ASN ἰδού-I ἐγώ- P--NS πλανάω-VF2-FAI1S αὐτός- D--ASF καί-C τάσσω-VF--FAI1S αὐτός- D--ASF εἰς-P ἔρημος-N2--ASF καί-C λαλέω-VF--FAI1S ἐπί-P ὁ- A--ASF καρδία-N1A-ASF αὐτός- D--GSF

17 καί-C δίδωμι-VF--FAI1S αὐτός- D--DSF ὁ- A--APN κτῆμα-N3M-APN αὐτός- D--GSF ἐκεῖθεν-D καί-C ὁ- A--ASF κοιλάς-N3D-ASF *αχωρ-N---GS δια ἀναοἴγω-VA--AAN σύνεσις-N3I-ASF αὐτός- D--GSF καί-C ταπεινόω-VC--FPI3S ἐκεῖ-D κατά-P ὁ- A--APF ἡμέρα-N1A-APF νηπιότης-N3T-GSF αὐτός- D--GSF καί-C κατά-P ὁ- A--APF ἡμέρα-N1A-APF ἀνάβασις-N3I-GSF αὐτός- D--GSF ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF

18 καί-C εἰμί-V9--FMI3S ἐν-P ἐκεῖνος- D--DSF ὁ- A--DSF ἡμέρα-N1A-DSF λέγω-V1--PAI3S κύριος-N2--NSM καλέω-VF--FAI3S ἐγώ- P--AS ὁ- A--NSM ἀνήρ-N3--NSM ἐγώ- P--GS καί-C οὐ-D καλέω-VF--FAI3S ἐγώ- P--AS ἔτι-D *βααλιμ-N---NP

19 καί-C ἐκαἴρω-VF2-FAI1S ὁ- A--APN ὄνομα-N3M-APN ὁ- A--GPM *βααλιμ-N---GP ἐκ-P στόμα-N3M-GSN αὐτός- D--GSF καί-C οὐ-D μή-D μιμνήσκω-VS--APS3P οὐκέτι-D ὁ- A--APN ὄνομα-N3M-APN αὐτός- D--GPM

20 καί-C διατίθημι-VF--FMI1S αὐτός- D--DPM ἐν-P ἐκεῖνος- D--DSF ὁ- A--DSF ἡμέρα-N1A-DSF διαθήκη-N1--ASF μετά-P ὁ- A--GPN θηρίον-N2N-GPN ὁ- A--GSM ἀγρός-N2--GSM καί-C μετά-P ὁ- A--GPN πετεινόν-N2N-GPN ὁ- A--GSM οὐρανός-N2--GSM καί-C μετά-P ὁ- A--GPN ἑρπετόν-N2N-GPN ὁ- A--GSF γῆ-N1--GSF καί-C τόξον-N2N-ASN καί-C ῥομφαία-N1A-ASF καί-C πόλεμος-N2--ASM συντρίβω-VF--FAI1S ἀπό-P ὁ- A--GSF γῆ-N1--GSF καί-C καταοἰκίζω-VF2-FAI1S σύ- P--AS ἐπί-P ἐλπίς-N3D-DSF

21 καί-C μνηστεύομαι-VF--FMI1S σύ- P--AS ἐμαυτοῦ- D--DSM εἰς-P ὁ- A--ASM αἰών-N3W-ASM καί-C μνηστεύομαι-VF--FMI1S σύ- P--AS ἐμαυτοῦ- D--DSM ἐν-P δικαιοσύνη-N1--DSF καί-C ἐν-P κρίμα-N3M-DSN καί-C ἐν-P ἔλεος-N3E-DSN καί-C ἐν-P οἰκτιρμός-N2--DPM

22 καί-C μνηστεύομαι-VF--FMI1S σύ- P--AS ἐμαυτοῦ- D--DSM ἐν-P πίστις-N3I-DSF καί-C ἐπιγιγνώσκω-VF--FMI2S ὁ- A--ASM κύριος-N2--ASM

23 καί-C εἰμί-V9--FMI3S ἐν-P ἐκεῖνος- D--DSF ὁ- A--DSF ἡμέρα-N1A-DSF λέγω-V1--PAI3S κύριος-N2--NSM ἐπιἀκούω-VF--FMI1S ὁ- A--DSM οὐρανός-N2--DSM καί-C ὁ- A--NSM οὐρανός-N2--NSM ἐπιἀκούω-VF--FMI3S ὁ- A--DSF γῆ-N1--DSF

24 καί-C ὁ- A--NSF γῆ-N1--NSF ἐπιἀκούω-VF--FMI3S ὁ- A--ASM σῖτος-N2--ASM καί-C ὁ- A--ASM οἶνος-N2--ASM καί-C ὁ- A--ASN ἔλαιον-N2N-ASN καί-C αὐτός- D--NPN ἐπιἀκούω-VF--FMI3S ὁ- A--DSM *ιεζραελ-N---DSM

25 καί-C σπείρω-VF2-FAI1S αὐτός- D--ASF ἐμαυτοῦ- D--DSM ἐπί-P ὁ- A--GSF γῆ-N1--GSF καί-C ἐλεέω-VF--FAI1S ὁ- A--ASF *οὐ+ἐλεέω-N---ASF καί-C εἶπον-VF2-FAI1S ὁ- A--DSM *οὐ+λαόσ+ἐγώ-N---DSM λαός-N2--NSM ἐγώ- P--GS εἰμί-V9--PAI2S σύ- P--NS καί-C αὐτός- D--NSM εἶπον-VF2-FAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM ἐγώ- P--GS εἰμί-V9--PAI2S σύ- P--NS

   

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Apocalypse Explained # 66

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66. Verse 14. And His head and hairs white, signifies the Divine in firsts and in ultimates. This is evident from the signification of "head," when it refers to the Lord, of whom these things are said, as being the Divine in firsts (of which presently); and from the signification of "hairs," as being the Divine in ultimates (of which also presently); and from the signification of "white," as being what is pure. (That "white" [album] and "bright white" [candidum] mean what is pure, see Arcana Coelestia 3301, 3993, 4007, 5319.) "Head," in reference to the Lord, is the Divine in firsts, because the head is the highest part of man, and in it are his firsts, which are called the beginnings, from which are derived all things that have place in the body; for in the head are the understanding and the will, from which, as from their firsts or beginnings, flow the remaining things that relate to man's outer life, such as speech and all actions. But "hairs," in reference to the Lord, mean the Divine in ultimates, because hairs are ultimate things, for they grow out of the outmost parts of man, and first things terminate in them; when, therefore, "head" and "hairs" are mentioned firsts and ultimates are meant.

[2] Anyone who knows that in spiritual things also "head" signifies first things and "hairs" ultimates, and that first things and ultimates signify all things (as shown in n. 41), can know many arcana of the internal sense where "head" and "hairs" are mentioned; as that:

A Nazarite should not shave the hair of his head, for this, as it is said, was the Nazariteship of God upon his head, and when the days were accomplished, he was to shave it off and consecrate it (Numbers 6:1-21);

also that:

The strength of Samson was in his locks, and when they were shaven off he became weak, and when they grew again he came into his strength (Judges 16:13-31 tothe end);

also that:

Forty-two children were torn in pieces by bears because they mocked Elisha, calling him bald-head (2 Kings 2:23-24);

as also that:

Elijah was clothed with a garment of hair (2 Kings 1:8);

And John the Baptist with camel's hair (Mark 1:6);

furthermore, what "head," "hairs," "beard," and "baldness" signify wherever they are mentioned in the Word.

[3] That a Nazarite should not shave his hair, because this, as is said, was the Nazariteship of God upon his head; and that when the days were accomplished he should shave it off and consecrate it, was for the reason that the Nazarite represented the Lord in firsts and in ultimates, and His Divine in ultimates was His Human, which He made Divine even to the flesh and bones, which are ultimates. That He made it Divine even to the flesh and bones is evident from the fact that He left nothing in the sepulcher, and that:

He said to the disciples that He had flesh and bones, which a spirit hath not (Luke 24:39-40).

And when the Divine Itself is Divine even in ultimates, then it governs all things from firsts by means of ultimates (as can be seen from what was shown above, n. 41; especially from what was cited from the Arcana Coelestia, namely, that interior things flow in successively into exterior things, even into what is extreme or outmost, and there have existence and subsistence, n. 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form what is simultaneous in the ultimate, in what order see n. 5897, 6451, 8603, 10099; that therefore all interior things are held together in connection from the first by means of the ultimate, n. 9828, and in the work on Heaven and Hell 297; that from this the ultimate is more holy than the interiors, n. 9824; and therefore in ultimates there is strength and power, n. 9836). These then are the reasons why the Nazariteship was instituted. The Nazarite was finally to consecrate his hair by putting it into the fire of the altar, because it represented the Divine holiness, and the "fire of the altar" signified that holiness (n. 934, 6314, 6832).

[4] From this it can be seen, moreover, why the strength of Samson was in his hair (Judges 16:13-31 to the end), for it is said that:

He was a Nazarite from his mother's womb (Judges 13:7; 16:17).

Moreover, for the same reason:

It was not lawful for the high priest and his sons, nor for the Levites, to shave the head and make themselves bald (Leviticus 10:6; 21:5, 10; Ezekiel 44:20).

Likewise:

With the Israelitish people to cut off the beard (which had a like signification) was disgraceful (2 Samuel 10:4, 5).

The forty-two children were torn in pieces by the bears because they mocked Elisha, calling him bald-head, for the reason that Elijah and Elisha represented the Lord in respect to the Word, which is Divine truth, the sanctity and strength of which are in ultimates from firsts, as was said just above. Because "baldness" thus signified the deprivation of these, this took place. "Bears," moreover, signify truth in ultimates. (That Elijah and Elisha represented the Lord in respect to the Word, see Arcana Coelestia 2762, 5247.) From this it is clear also why Elijah had a hairy garment and John one of camel's hair; for John the Baptist, like Elijah, represented the Lord in respect to the Word; for this reason also he was called Elijah (See Arcana Coelestia 7643, 9372).

[5] When these things are understood, it can be known what is signified in the Word by "head," "hairs," "beard," and "baldness," as in Isaiah:

In that time shall the Lord shave by the king of Assyria, the head, and the hairs of the feet, He shall also consume the beard (Isaiah 7:20).

In the same prophet:

On all heads baldness, every beard cut off (Isaiah 15:2).

In Jeremiah:

Truth is perished, and is cut off from their mouth. Cut off thine hair and cast it away (Jeremiah 7:28-29).

In Ezekiel:

Take a razor and pass it over the head and beard (Ezekiel 5:1).

Shame shall be upon every face, and baldness upon all heads (Ezekiel 7:18).

Every head was made bald (Ezekiel 29:18).

In Amos:

I will bring up baldness upon every head (Amos 8:10).

In David:

God shall bruise the head of His enemies, the hairy scalp of him that goeth on in his guilt (Psalms 68:21).

In these passages and in others, by "cutting off the hair of the head," "shaving the beard," and inducing baldness, is signified to deprive of all truth and good; since he that is deprived of ultimates is also deprived of things prior, for prior things have existence and subsistence in ultimates, as was said above. Moreover, in the world of spirits there are seen some that are bald, and I have been told that they are such as have abused the Word, and have applied the sense of the letter, which is Divine truth in ultimates, to wicked purposes, and therefore have been deprived of all truth. These are most malignant. Many of them are of the Babylonish body. Angels, on the contrary, appear with becoming hair.

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

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