何西阿書 11
2
先知越發招呼他們，他們越發走開，向諸巴力獻祭，給雕刻的偶像燒香。
3
我原教導以法蓮行走，用膀臂抱著他們，他們卻不知道是我醫治他們。
4
我用慈繩（慈：原文是人的）愛索牽引他們；我待他們如人放鬆牛的兩腮夾板，把糧食放在他們面前。
5
他們必不歸回埃及地，亞述人卻要作他們的王，因他們不肯歸向我。
6
刀劍必臨到他們的城邑，毀壞門閂，把人吞滅，都因他們隨從自己的計謀。
7
我的民偏要背道離開我；眾先知雖然招呼他們歸向至上的主，卻無人尊崇主。
8
以法蓮哪，我怎能捨棄你？以色列啊，我怎能棄絕你？我怎能使你如押瑪？怎能使你如洗扁？我回心轉意，我的憐愛大大發動。
9
我必不發猛烈的怒氣，也不再毀滅以法蓮。因我是神，並非世人，是你們中間的聖者；我必不在怒中臨到你們。
10
耶和華必如獅子吼叫，子民必跟隨他。他一吼叫，他們就從西方急速而來。
Apocalypse Explained #1022
1022. To give unto her the cup of the wrath of His anger, signifies its devastation through direful falsities of evil. This is evident from the signification of a "cup," as being falsity from hell, which is the falsity of evil (See n. 960; and as it appears as if God were wrathful and angry on account of this it is called "the cup of the wrath of the anger of God," "wrath" on account of the falsity, and "anger" on account of the evil. So "to give unto her that cup" signifies to devastate, for the falsity of evil from hell devastates the church as to all good and truth. That the church meant by "Babylon" has been thus devastated will be made evident from the two following chapters.
(The Tenth Commandment)
[2] "Thou shalt not covet (or desire) thy neighbor's wife, his manservant, or his maidservant, his ox, or his ass." These are lusts after what is man's own, because the wife, manservant, maidservant, ox, and ass, are within his house, and the things within a man's house mean in the spiritual internal sense the things that are his own, that is, the wife means the affection of spiritual truth and good, "manservant and maidservant," the affection of rational truth and good serving the spiritual, and "ox and ass" the affection of natural good and truth. These signify in the Word such affections; but because coveting and desiring these affections means to will and eagerly desire to subject a man to one's own authority or bidding, it follows that lusting after these affections means the lusts of the love of self, that is, of the love of ruling, for thus does one make the things belonging to a companion to be his own.
[3] From this it can now be seen that the lust of the ninth commandment is the lust of the love of the world, and that the lusts of this commandment are lusts of the love of self. For, as has been said before, all lusts are of love, for it is love that covets; and as there are two evil loves to which all lusts have reference, namely, the love of the world and the love of self, it follows that the lust of the ninth commandment has reference to the love of the world, and the lust of this commandment to the love of self, especially to the love of ruling. (That all evils and the falsities therefrom flow from these two loves may be seen above, n. 159, 171, 394, 506, 517, 650, 950, 951, 973, 982, 1010, 1016; and in the New Jerusalem and its Heavenly Doctrine, n. 65-83.)
