Библията

 

但以理書 6

Проучване

   

1 大利烏隨心所願,立一百二十個總督,治理通國。

2 又在他們以上立總長人(但以理在其中),使總督在他們人面前回覆事務,免得王受虧損。

3 因這但以理有美好的靈性,所以顯然超乎其餘的總長和總督,王又想立他治理通國。

4 那時,總長和總督尋找但以理誤國的把柄,為要參他;只是找不著他的錯誤過失,因他忠心辦事,毫無錯誤過失。

5 那些人便:我們要找參這但以理的把柄,除非在他神的律法中就尋不著。

6 於是,總長和總督紛紛聚集來見王,:願大利烏王萬歲!

7 國中的總長、欽差、總督、謀士,和巡撫彼此商議,要立一條堅定的禁令(或譯:求王下旨要立一條……),三十日內,不拘何人,若在王以外,或向神或向人求甚麼,就必扔在獅子坑中。

8 王啊,現在求你立這禁令,加蓋玉璽,使禁令決不更改;照瑪代和波斯人的例是不可更改的。

9 於是大利烏王立這禁令,加蓋玉璽。

10 但以理知道這禁令蓋了玉璽,就到自己家裡(他樓上的窗戶開向耶路撒冷),一日三次,雙膝跪在他神面前,禱告感謝,與素常一樣。

11 那些人就紛紛聚集,見但以理在他神面前祈禱懇求。

12 他們便進到王前,提王的禁令,:王啊,三十日內不拘何人,若在王以外,或向神或向人求甚麼,必被扔在獅子坑中。王不是在這禁令上蓋了玉璽麼?王回答:實有這事,照瑪代和波斯人的例是不可更改的。

13 他們對王:王啊,那被擄之猶大人中的但以理不理你,也不遵你蓋了玉璽的禁令,他竟一日三次祈禱。

14 見這話,就甚愁煩,一心要救但以理,籌劃解救他,直到日落的時候。

15 那些人就紛紛聚集來見王,:王啊,當知道瑪代人和波斯人有例,凡王所立的禁令和律例都不可更改。

16 王下令,人就把但以理帶來,扔在獅子坑中。王對但以理:你所常事奉的神,他必救你。

17 有人搬石頭放在坑口,王用自己的璽和大臣的印,封閉那坑,使懲辦但以理的事毫無更改。

18 王回宮,終夜禁食,無人拿樂器到他面前,並且睡不著覺。

19 次日黎明,王就起來,急忙往獅子坑那裡去。

20 臨近坑邊,哀聲呼叫但以理,對但以理:永生神的僕人但以理啊,你所常事奉的神能救你脫離獅子麼?

21 但以理對王:願王萬歲!

22 我的神差遣使者,封住獅子的口,叫獅子不傷我;因我在神面前無辜,我在王面前也沒有行過虧損的事。

23 王就甚喜樂,吩咐人將但以理從坑裡繫上來。於是但以理從坑裡被繫上來,身上毫無傷損,因為信靠他的神。

24 王下令,人就把那些控告但以理的人,連他們的妻子兒女都帶來,扔在獅子坑中。他們還沒有到坑底,獅子就抓住(原文是勝了)他們,咬碎他們的骨頭。

25 那時,大利烏王傳旨,曉諭住在全地各方、各國、各族的人說:願你們大享平安!

26 現在我降旨曉諭我所統轄的全國人民,要在但以理的神面前,戰兢恐懼。因為他是永遠長存的活神,他的國永不敗壞;他的權柄永存無極!

27 他護庇人,搭人,在天上地下施行神蹟奇事,了但以理脫離獅子的口。

28 如此,這但以理,當大利烏王在位的時候和波斯王古列在位的時候,大享亨通。

   

От "Съчиненията на Сведенборг

 

Apocalypse Explained #1034

Проучете този пасаж

  
/ 1232  
  

1034. (Verse 2) With whom the kings of the earth have committed whoredom. That this signifies that they have falsified all the truths of the church, is evident from the signification of committing whoredom, as denoting to falsify (concerning which see n. 141, 161, 817, 881); and from the signification of the kings of the earth, as denoting the truths of the church, kings denoting truths, and the earth denoting the church. Kings are mentioned very frequently in the Word, and it is believed that kings or their kingdoms are thereby meant, whereas all those who are in truths from good from the Lord are meant in the Word by them; and, in the abstract sense, in which consists the spiritual sense, truths from good. That these things are meant by kings may be seen above (n. 29, 31, 553, 624, 625), which is further evident from the following passages in the Apocalypse:

"Jesus Christ, the Prince of the kings of the earth, who hath made us kings and priests" (1:5, 6).

Again:

"The Lamb hath made us kings and priests, that we might reign upon the earth" (5:10; also 16:12, 14).

[2] Because by kings are signified truths from good, they also signify, in the opposite sense, falsities from evil. For most expressions in the Word have also an opposite sense. Such is the signification of kings in the following parts of this chapter:

The seven heads of the beast "are also seven kings, five have fallen, and one is, and the other is not yet come, and when he doth come he must abide but a short time" (ver. 11).

Also:

"The ten horns which thou sawest are ten kings" (ver. 12).

As also:

"The woman is the great city, which reigneth over the kings of the earth" (ver. 18).

Similarly in the following passages, where it is said,

That the beast, the kings of the earth, and their army, made war with him that sat on the white horse (Apoc. 19:19).

From these things it is evident what is signified by the kings of the earth committing whoredom with the whore sitting upon many waters, namely, the falsification of the truths of the church by those who belong to Babylon. Similarly in the following passages, where it is said,

That the kings of the earth committed whoredom with that woman, "and the merchants of the earth waxed rich, from the abundance of her delicacies."

Likewise:

"The kings of the earth, who have committed whoredom, and lived delicately with her, shall weep over her and bewail her" (Apoc. 18:3, 9, 11).

Similar things are signified by the kings in Daniel:

That the ten horns of the fourth beast "are ten kings, which shall arise from that kingdom, and another after them, who shall be diverse from the former, who shall humble three kings" (7:24).

[3] The reason why kings signify those who are in truths from good, and, abstractedly, truths from good is, that the Lord is called king from Divine truth, and priest from Divine good; and hence the heaven where Divine truth reigns is called "His throne." This is why the angels in the heavens, and men on earth, who are in truths from good from the Lord, are called sons of the king, also sons of the kingdom, and heirs; therefore these are they who are meant by kings where the Lord is called the "King of kings," as in verse 14 of this chapter, and in chapter 19:16, and elsewhere.

  
/ 1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.