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Hoseas 4

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1 Hør Isralitter, Herrens ord, thi Herren går i rette med Landets Folk. Thi ej er der Troskab, ej Godhed, ej kender man Gud i Landet.

2 Man sværger og lyver, myrder og stjæler, horer, gør Indbrud, og Blodskyld følger på Blodskyld.

3 Derfor sørger Landet, og alt, hvad der bor der, sygner, Markens Dyr og Himlens Fugle; selv Havets Fisk svinder bort.

4 Dog skænde man ej, dog revse man ej, når mit Folk kun er som dets Præster.

5 Du skal styrte ved Dag, og med dig Profeten ved Nat.

6 Mit Folk skal gå til Grunde, fordi det er uden Kundskab. Da du har vraget Kundskab, vrager jeg dig som Præst; du glemte din Guds Åbenbaring, så glemmer og jeg dine Sønner.

7 Jo fler, des mere de synded, ombytted deres Ære med Skændsel;

8 mit Folks Synd lever de af, dets Brøde hungrer de efter.

9 Men Præst skal det gå som Folk: jeg hjemsøger ham for hans Færd, hans Id gengælder jeg ham.

10 De skal spise, men ikke mættes bole, men ej blive fler; thi de har sveget HE EN og holder fast ved Hor.

11 Vin og Most tager Forstanden.

12 Mit Folk rådspørger sit Træ, og Svaret giver dets Stok; thi Horeånd ledte dem vild, de boler sig bort fra deres Gud.

13 De ofrer på Bjergenes Tinder, på Højene brænder de Ofre under en Eg, en Poppel, en Terebinte, thi Skyggen er god. Så horer jo og eders Døtre, så boler jo og eders Kvinder;

14 jeg straffer ej Døtrenes Hor, ej Kvinderne for deres Bolen; thi selv går de bort med Horer ofrer sammen med Skøger; og det uvise Folk drages ned.

15 Men selv om du, Israel, horer, må Juda ej gøre sig skyldigt. Gå ikke over til Gilgal, drag ikke op til Bet-Aven, sværg ikke: "Så sandt HE EN lever!"

16 Thi som en uvan Ko er Israel uvan, skal HE EN så lade dem græsse i Frihed som Lam?

17 Efraim er bundet til Afgudsbilleder; lad ham fare!

18 Deres Drikken er skejet ud. Hor har de bedrevet; højt har deres Skjolde elsket Skændsel.

19 Et Vejr har omspændt dem med sine Vinger, og de skal blive til Skamme for deres Ofre.

   


The Project Gutenberg Association at Carnegie Mellon University

From Swedenborg's Works

 

Arcana Coelestia #4013

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4013. 'Jacob took for himself fresh rods of poplar' means the power proper to natural good. This is clear from the meaning of 'a rod' as power, and from the meaning of 'poplar' as the good of the natural, dealt with below. 'A rod' is referred to in various places in the Word, and in every case it means power, for one reason because of its use by shepherds in the exercise of power over their flocks, and for another because it served to support the body, and existed so to speak for the sake of the right hand - for 'the hand' means power, 878, 3387. And because it had that meaning a rod was also used in ancient times by a king; and the royal emblem was a short rod and also a sceptre. And not only a king used a rod, but also a priest and a prophet did so, in order that he too might denote by means of his rod the power which he possessed, as Aaron and Moses did. This explains why Moses was commanded so many times to stretch out his rod, and on other occasions his hand, when miracles were performed, the reason being that 'a rod' and 'the hand' means Divine power. And it is because 'a rod' means power that the magicians of Egypt likewise used one when performing magical miracles. It is also the reason why at the present day a magician is represented with a rod in his hand.

[2] From all these considerations it may be seen that power is meant by 'rods'. But in the original language the word used for the rod that a shepherd, or else a king, or else a priest or a prophet possessed, is different from that used for the rods which Jacob took. The latter were used by wayfarers and so also by shepherds, as becomes clear from other places, such as Genesis 32:10; Exodus 12:11; 1 Samuel 17:40, 43; Zechariah 11:7, 10. In the present verse, it is true, the rod is not referred to as one supporting the hand but as a stick cut out from a tree, that is to say, from the poplar, hazel, or plane, to be placed in the troughs in front of the flock. Nevertheless the word has the same meaning, for in the internal sense it describes the power of natural good and from that the good that empowers natural truths.

[3] As regards 'the poplar' from which a rod was made, it should be recognized that trees in general mean perceptions and cognitions - perceptions when they have reference to the celestial man, but cognitions when they have reference to the spiritual man, see 103, 2163, 2682, 2722, 2972. This being so, trees specifically mean goods and truths, for it is these that are involved in perceptions and cognitions. Some kinds of trees mean the interior goods and truths which belong to the spiritual man, such as olives and vines, other kinds mean the exterior goods and truths which belong to the natural man, such as the poplar, the hazel, and the plane. And because in ancient times each tree meant some kind of good or truth, the worship which took place in groves accorded with the kinds of trees there, 2722. The poplar referred to here is the white poplar, so called from the whiteness from which it gets its name. Consequently 'poplar' means good which was a product of truth, or what amounts to the same, the good of truth, as also in Hosea 4:13, though in this instance the good has been falsified.

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