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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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God

  
Ancient of Days, by William Blake

When the Bible speaks of "Jehovah," it is representing love itself, the inmost love that is the essence of the Lord. That divine love is one, whole and complete in itself, and Jehovah also is one, a name applied only to the Lord. The divine love expresses itself in the form of wisdom. Love, then, is the essence of God -- His inmost. Wisdom -- the loving understanding of how to put love into action -- is slightly more external, giving love a way to express itself. Wisdom, however, is expressed in a great variety of thoughts and ideas, what the Writings collectively call divine truth. There are also many imaginary gods, and sometimes angels and people can be called gods (the Lord said Moses would be as a god to Aaron). So when the Bible calls the Lord "God," it is in most cases referring to divine truth. In other cases, "God" has reference to what is called the divine human. The case there is this: As human beings, we cannot engage the Lord directly as divine love. It is too powerful and too pure. Instead, we have to approach Him by understanding Him through divine truth. Divine truth, then, is the Lord in human form, a form we can approach and understand. Thus "God" is also used in reference to this human aspect, because it is an expression of truth.

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Відтворити відео

This video is a product of the New Christian Bible Study Corporation. Follow this link for more information and more explanations - text, pictures, audio files, and videos: www.newchristianbiblestudy.org

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Arcana Coelestia #10239

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10239. 'And Aaron and his sons shall wash in it' means a representative sign of the purification and regeneration of a person by the Lord. This is clear from the meaning of 'washing' as purification, dealt with above in 10237; from the representation of 'Aaron' as the Lord in respect of Divine Celestial Good, dealt with in 9806, 10068; and from the representation of 'Aaron's sons' as the Lord in respect of Divine Spiritual Good, dealt with in 9807, 10068. From these places it is evident that 'Aaron and his sons shall wash in it' means a representative sign of the purification of a person by the Lord. The reason why a representative sign of regeneration as well is meant is that regeneration as well was represented by washing, that is to say, washing the whole body, which was called baptizing. And baptizing or baptism is the sign of regeneration, see 4255, 9088.

[2] But regeneration is different from purification in that regeneration comes first and purification afterwards. None can be purified from evils and falsities except those who are undergoing regeneration and after they have been regenerated. One who has not been regenerated is, it is true, led away from evils so far as he allows, but he is not purified from them; he is all the time impure. The person who has been regenerated is different; day by day he is being made purer. This is how the Lord's words addressed to Peter should be understood,

He who has been washed has no need except to wash his feet, so that the whole person is clean. John 13:10.

'He who has been washed' means one who has been regenerated.

[3] The fact that the word 'baptizing' was used to denote the total washing of things is clear in Mark 7:4 1 , and to denote washing the whole body, in Matthew 3:13-16; Mark 1:9-10; and also 2 Kings 5:10, 14. The Jordan - in which washings, which were baptizings, took place, Matthew 3:6, 13; Mark 1:5; 2 Kings 5:10, 14 - meant the natural, 1585, 4255. Baptismal washing also means temptation, Matthew 20:22-23; it does so because all regeneration is accomplished by means of temptations, 5036, 5773, 8351, 8958, 8959ff.

[4] It must also be stated briefly here why it was that the Lord, when He was in the world, was Himself willing to be baptized, when yet baptism is the sign of a person's regeneration by Him. The reason was that the baptizing of the Lord Himself was a sign of the glorification of His Humanity. Anything in the Word that means a person's regeneration also means the glorification of the Human within the Lord; for a person's regeneration is an image of the Lord's glorification, 3138, 3212, 3296, 3490, 4402, 5688. This is why the Lord, when He allowed John to baptize Him, said,

Thus it is fitting for us to fulfill all the righteousness of God 2 . Matthew 3:15.

'Fulfilling all the righteousness of God' means subduing the hells, restoring them and the heavens to order, by His own power, and at the same time glorifying His Human. All this was accomplished by means of the temptations which the Lord allowed Himself to undergo, thus by means of the conflicts with the hells which He underwent repeatedly, even to the last on the Cross. These things constituted the righteousness which the Lord fulfilled, see 9486, 9715, 9809, 10019, 10152. The like is also meant by references to the fulfillment of all things written in the Law and the Prophets concerning the Lord, Luke 18:31; 22:37; 24:44, and by the Lord's declaration that He had come to fulfill all of the law, Matthew 5:17-18.

[5] A person unacquainted with the arcana within the Word thinks that the Lord became righteousness through His fulfillment of everything in the law, and that by this fulfillment He freed the human race from the yoke of the law, and so from damnation. But that is not what these words mean. Rather their meaning is that He became righteousness through His subduing of the hells, restoration of the heavens to order, and glorification of His Human. For by this glorification He filled Himself with power, in order that by His Divine Human He could keep the hells in subjection forever, maintain the heavens in order, and so regenerate a person, that is, deliver him from the hells and save him.

Примітки:

1. i.e. the Greek verb used in that verse is baptizein, which implies total immersion in water.

2. Here Swedenborg is following the Latin version of Sebastian Schmidt. There is nothing in the Greek to support the addition of God.

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