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Hoseas 13

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1 Når Efra'im talte, blev alle redde; han raget høit op i Israel; da førte han skyld over sig ved å dyrke Ba'al og døde.

2 Og nu blir de ved å synde og gjøre sig støpte billeder av sitt sølv, avguder efter sin egen forstand, alle sammen håndverkeres arbeid; sådanne er det de taler til - mennesker som ofrer, kysser kalver!

3 Derfor skal de bli som en morgensky, lik duggen som tidlig svinner bort, lik agner som vinden fører bort fra treskeplassen, og som røk fra et røkfang.

4 Men jeg er Herren din Gud fra Egyptens land, og nogen annen Gud enn mig kjenner du ikke, og nogen annen frelser finnes det ikke.

5 Det var jeg som sørget for dig i ørkenen, i det brennhete land.

6 Fordi deres beite var godt, blev de mette; og da de blev mette, ophøiet de sig i sitt hjerte, og så glemte de mig.

7 Da blev jeg mot dem som en løve; som en leopard lurer jeg ved veien;

8 jeg vil møte dem som en bjørn som ungene er tatt fra, og sønderrive deres hjertes dekke*; jeg vil fortære dem som en løvinne; markens ville dyr skal sønderslite dem. / {* d.e. deres bryst.}

9 Det er blitt til din ødeleggelse, Israel, at du har satt dig op imot mig, jeg som er din hjelp.

10 Hvor er da din konge, at han skulde kunne frelse dig i alle dine byer, og dine dommere, om hvem du sa: Gi mig en konge og fyrster?

11 Jeg gir dig en konge i min vrede, og jeg tar ham bort igjen i min harme.

12 Efra'ims misgjerning er samlet i en pung, hans synd er gjemt.

13 Veer som hos en fødende kvinne skal komme over ham. Han er en uforstandig sønn; når tiden er der, kommer han ikke frem i modermunnen.

14 Av dødsrikets vold vil jeg fri dem ut, fra døden vil jeg forløse dem. Død! Hvor er din pest? Dødsrike! Hvor er din sott? Anger er skjult for mine øine*. / {* jeg angrer ikke hvad jeg har lovt; 4MO 23, 19.}

15 For han brer frukt*, der han står blandt sine brødre; men det kommer en østenvind, et Herrens vær, som drar op fra ørkenen, og hans brønn blir tom, og hans kilde tørkes ut; den** røver den hele skatt av kostelige ting. / {* 1MO 48, 19; 49, 22.} {** østenvinden, d.e. assyrerne; HSE 4, 19.}

   

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Jonas 4:8

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8 Og da solen stod op, sendte Gud en lummer østenvind, og solen stakk Jonas' hode, så han vansmektet; da ønsket han sig døden og sa: Jeg vil heller enn leve.

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Divine Providence # 256

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256. 3. Strict materialists justify their rejection of divine providence when they see that Christianity is restricted to that smaller part of the inhabited world that we call Europe, and even there is divided. The reason Christianity is found only in that smaller part of the habitable world called Europe is that it is not suited to the character of people of the Middle East the way Islam is, Islam being a kind of compound religion, as already noted [255]. Any religion that is not suitable is not accepted. For example, a religion that prohibits marrying more than one wife will not be accepted but rejected by people who have been polygamists for centuries; and the same principle applies to other practices mandated by Christianity.

[2] It does not matter whether a larger or a smaller part of the world accepts a religion as long as there are people who have the Word, since there is still light from them to people who are outside the church and do not have the Word. This has been explained in Teachings for the New Jerusalem on Sacred Scripture 104-113. Strange as it may seem, wherever the Word is read reverently and the Lord is worshiped because of the Word, the Lord is present along with heaven. This is because the Lord is the Word, and the Word is that divine truth that makes heaven what it is. This is why the Lord says, "Wherever two or three are gathered in my name, I am there in their midst" (Matthew 18:20). This can be done with the Word by Europeans, then, in many places in the habitable world, because Europeans are in business all around the world and are either reading the Word or teaching from it everywhere. It may seem as though I am making this up, but it is true.

[3] The reason Christianity is divided is that it is based on the Word, and the Word is composed entirely of correspondential imagery. For the most part, these images are semblances of truth that contain hidden genuine truth. Since the church must necessarily derive its teaching from the literal meaning of the Word, and that meaning is of this nature, it is inevitable that there should be quarrels and arguments and dissent in the church especially about the interpretation of the Word, though not about the Word itself or the divine nature of the Lord himself. It is universally believed that the Word is holy and that the Lord is divine, and these two beliefs are essential features of the church. This means that people who deny the Lord's divine nature, the ones called Socinians, are excommunicated by the church, while people who deny the holiness of the Word are not even considered Christians.

I may add at this point something striking about the Word, something that points to the conclusion that inwardly the Word is divine truth itself, and that at its very heart it is the Lord.

[4] When spirits open the Word and rub it against their face or clothing, then simply from this touch their faces or clothing glow as brightly as the moon or a star. Everyone they meet can see this. This is a witness to the fact that nothing in the world is more holy than the Word.

On the Word being composed entirely of correspondential imagery, see Teachings for the New Jerusalem on Sacred Scripture 5-26; on the need to draw and corroborate the teaching of the church from the literal meaning of the Word, see Teachings for the New Jerusalem on Sacred Scripture 50-61 of that work; on the fact that it is possible to get heresies from the literal meaning of the Word but harmful to validate them, see Teachings for the New Jerusalem on Sacred Scripture 91-97; and on the church being derived from the Word, with its quality determined by its understanding of the Word, see Teachings for the New Jerusalem on Sacred Scripture 76-79.

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