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Daniel 4

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1 Nebuchadnezzar the king, unto all the peoples, nations, and languages, that dwell in all the earth: Peace be multiplied unto you.

2 It hath seemed good unto me to show the signs and wonders that the Most High God hath wrought toward me.

3 How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation.

4 I, Nebuchadnezzar, was at rest in my house, and flourishing in my palace.

5 I saw a dream which made me afraid; and the thoughts upon my bed and the visions of my head troubled me.

6 Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream.

7 Then came in the magicians, the enchanters, the Chaldeans, and the soothsayers; and I told the dream before them; but they did not make known unto me the interpretation thereof.

8 But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and I told the dream before him, [saying],

9 O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.

10 Thus were the visions of my head upon my bed: I saw, and, behold, a tree in the midst of the earth; and the height thereof was great.

11 The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth.

12 The leaves thereof were fair, and the fruit thereof much, and in it was food for all: the beasts of the field had shadow under it, and the birds of the heavens dwelt in the branches thereof, and all flesh was fed from it.

13 I saw in the visions of my head upon my bed, and, behold, a watcher and a holy one came down from heaven.

14 He cried aloud, and said thus, Hew down the tree, and cut off its branches, shake off its leaves, and scatter its fruit: let the beasts get away from under it, and the fowls from its branches.

15 Nevertheless leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven: and let his portion be with the beasts in the grass of the earth:

16 let his heart be changed from man's, and let a beast's heart be given unto him; and let seven times pass over him.

17 The sentence is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the lowest of men.

18 This dream I, king Nebuchadnezzar, have seen; and thou, O Belteshazzar, declare the interpretation, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation; but thou art able; for the spirit of the holy gods is in thee.

19 Then Daniel, whose name was Belteshazzar, was stricken dumb for a while, and his thoughts troubled him. The king answered and said, Belteshazzar, let not the dream, or the interpretation, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries.

20 The tree that thou sawest, which grew, and was strong, whose height reached unto heaven, and the sight thereof to all the earth;

21 whose leaves were fair, and the fruit thereof much, and in it was food for all; under which the beasts of the field dwelt, and upon whose branches the birds of the heavens had their habitation:

22 it is thou, O king, that art grown and become strong; for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.

23 And whereas the king saw a watcher and a holy one coming down from heaven, and saying, Hew down the tree, and destroy it; nevertheless leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field, and let it be wet with the dew of heaven: and let his portion be with the beasts of the field, till seven times pass over him;

24 this is the interpretation, O king, and it is the decree of the Most High, which is come upon my lord the king:

25 that thou shalt be driven from men, and thy dwelling shall be with the beasts of the field, and thou shalt be made to eat grass as oxen, and shalt be wet with the dew of heaven, and seven times shall pass over thee; till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.

26 And whereas they commanded to leave the stump of the roots of the tree; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.

27 Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if there may be a lengthening of thy tranquillity.

28 All this came upon the king Nebuchadnezzar.

29 At the end of twelve months he was walking in the royal palace of Babylon.

30 The king spake and said, Is not this great Babylon, which I have built for the royal dwelling-place, by the might of my power and for the glory of my majesty?

31 While the word was in the king's mouth, there fell a voice from heaven, [saying], O king Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee:

32 and thou shalt be driven from men; and they dwelling shall be with the beasts of the field; thou shalt be made to eat grass as oxen; and seven times shall pass over thee; until thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.

33 The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hair was grown like eagles' [feathers], and his nails like birds' [claws].

34 And at the end of the days I, Nebuchadnezzar, lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honored him that liveth for ever; for his dominion is an everlasting dominion, and his kingdom from generation to generation.

35 And all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou?

36 At the same time mine understanding returned unto me; and for the glory of my kingdom, my majesty and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent greatness was added unto me.

37 Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those that walk in pride he is able to abase.

   

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Ezekiel 29:3

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3 speak, and say, Thus saith the Lord Jehovah: Behold, I am against thee, Pharaoh king of Egypt, the great monster that lieth in the midst of his rivers, that hath said, My river is mine own, and I have made it for myself.

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Arcana Coelestia # 10005

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10005. 'The robe of the ephod' means the middle part of that kingdom. This is clear from the meaning of 'the robe' as the Divine Spiritual emanating indirectly from the Divine Celestial, thus the middle of the spiritual kingdom, dealt with in 9825. The reason why it is called 'the robe of the ephod' is that the robe went with the ephod; it was also kept distinct from the tunic by means of a girdle. For there were two girdles; the first was an overall one for the ephod and robe together, the second was for the tunic alone. This second girdle served to mean that the things of the spiritual kingdom which were represented by the tunic were distinct and separate from those represented by the robe and ephod together. 'A girdle (or belt)' means a common bond which holds more internal things in connection, 9828, and also serves to separate one thing from another, 9944.

[2] The implications of all this are that there are three realities which follow one another in consecutive order. In heaven those three are called celestial, spiritual, and the natural springing from these. That which is celestial is the good of love to the Lord, that which is spiritual is the good of charity towards the neighbour, and that which is natural and springs from them is the good of faith. What is celestial, or the good of love to the Lord, constitutes the inmost or third heaven; what is spiritual, or the good of charity towards the neighbour, constitutes the middle or second heaven; and what is natural springing from these, or the good of faith, constitutes the lowest or first heaven. Since Aaron's garments represented the Lord's spiritual kingdom, 9814, it is evident from things which have been mentioned what the tunic represented, what the robe represented, and what the ephod represented. That is to say, the tunic represented the intermediary that unites the spiritual kingdom to the celestial kingdom, and therefore also it was kept distinct by means of a girdle from the robe and ephod, which represented the spiritual kingdom, internal and external. Regarding the tunic, see 9826, 9942; regarding the robe, 9825; and regarding the ephod, 9824.

[3] Some idea of this matter may also be gained from what has been shown previously regarding the tent of meeting, which represented heaven in which the Lord was present. The inmost part of it, where the ark of the Testimony was, represented the inmost or third heaven; the dwelling-place, which was outside the veil, represented the middle or second heaven; and the court represented the first or lowest heaven. And they in like manner were celestial, spiritual, and the natural springing from these. But the intermediary uniting the inmost and middle heavens was represented by the veil between the holy place and the holy of holies, in the same way as it was by the tunic on Aaron. Regarding the inmost part of the tent where the ark was, see 9485; regarding the dwelling-place which was outside the veil, 9594, 9632; regarding the court, 9741; and regarding the veil, the intermediary uniting the inmost and middle heavens, 9670, 9671.

[4] An even better idea of these things may be acquired from the correspondence of the human being with the heavens; for all the parts of the human being have a correspondence with everything that exists in the heavens, see what has been shown previously at the ends of a number of chapters. The human head corresponds to the inmost or third heaven, where there is celestial good; the breast down to the loins corresponds to the middle or second heaven, where there is spiritual good; and the feet correspond to the lowest or first heaven, where there is natural good. The neck however, by virtue of correspondence, is the intermediary uniting the inmost and middle heavens, 9913, 9914, in the same way as the veil in the tent was. For all representatives on the natural level resemble the human form and have the same meaning as the parts of it which they resemble, 9496. From all this it now becomes clear why the tunic was kept distinct from the robe and ephod by means of a girdle, and also why the robe is called 'the robe of the ephod'.

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