Bible

 

Daniel 5

Studie

   

1 Kuningas Belsatsar teki kuuluisan pidon tuhannelle päämiehellensä, ja joi itsensä viinasta juovuksiin näiden tuhannen kanssa.

2 Ja kuin hän juopunut oli, käski hän tuoda ne kultaiset ja hopiaiset astiat, jotka Nebukadnetsar, hänen isänsä Jerusalemin templistä ottanut oli, juodaksensa niistä voimallistensa, emäntäinsä ja vaimoinsa kanssa.

3 Niin tuotiin ne kultaiset astiat, jotka templistä, Jumalan huoneesta, Jerusalemista otetut olivat; ja kuningas, hänen voimallisensa, emäntänsä ja vaimonsa joivat niistä.

4 Ja kuin he joivat viinaa, kiittivät he kultaisia, hopiaisia, vaskisia, rautaisia, puisia ja kivisiä jumalia.

5 Juuri sillä hetkellä kävivät sormet niinkuin ihmisen käsi, kirjoittamaan kynttiläjalan kohdalle seinään kuninkaan salissa, ja kuningas äkkäsi kirjoittajan käden.

6 Silloin muuttui kuningas, ja hänen ajatuksensa peljättivät hänen, niin että hänen lanteensa horjuivat, ja hänen polvensa vapisivat.

7 Ja kuningas huusi korkiasti, että viisaat, Kaldealaiset ja tietäjät tuotaisiin; ja käski sanoa viisaille Babelissa: Kuka ikänä tämän kirjoituksen lukee, ja ilmoittaa minulle sen selityksen, hän pitää purpuralla vaatetettaman, ja kultakäädyt kaulassansa kantaman ja kolmas Herra oleman tässä valtakunnassa.

8 Silloin tulivat kaikki kuninkaan viisaat edes, vaan ei he taitaneet sitä kirjoitusta lukea, eikä sen selitystä kuninkaalle ilmoittaa.

9 Siitä hämmästyi kuningas Belsatsar vielä kovemmin, ja hänen muotonsa muuttui, ja hänen voimallisensa tulivat murheellisiksi.

10 Sentähden meni kuningatar kuninkaan ja hänen voimallistensa asian tähden pitohuoneesen, ja sanoi: Kuningas eläköön kauvan! Älä niin peljästy sinun ajatuksistas ja älä niin muotoas muuta.

11 Sinun valtakunnassas on mies, jolla on pyhäin jumalain henki, sillä sinun isäs aikana löydettiin hänessä valistus, toimi ja viisaus, niinkuin jumalten viisaus on; ja sinun isäs Nebukadnetsar pani hänen tähtientutkiain, viisasten, Kaldealaisten ja tietäjäin päälle. Niin teki kuningas, sinun isäs.

12 Että korkiampi henki hänen tykönänsä löydettiin, niin myös ymmärrys ja taito unia selittämään, osaamaan pimeitä puheita ja salaisia asioita ilmoittamaan. Daniel, jonka kuningas antoi Belsatsariksi nimittää; niin kutsuttakaan Daniel; hän sanoo, mitä se tietää.

13 Silloin vietiin Daniel kuninkaan eteen. Ja kuningas puhui ja sanoi Danielille: Oletko sinä Daniel, yksi Juudalaisista vangeista, jotka kuningas, minun isäni, Juudeasta tänne tuonut on?

14 Minä olen kuullut sinusta, että sinulla on pyhäin jumalain henki, että myös valistus, ymmärrys ja korkia viisaus sinussa löydetty on.

15 Minä olen antanat kutsua eteeni toimelliset ja viisaat tätä kirjoitusta lukemaan ja sen selitystä minulle ilmoittamaan, ja ei he taida sanoa, mitä se tietää.

16 Mutta minä kuulen sinusta, että sinä taidat pimiät asiat selittää ja salatut ilmoittaa. Jos sinä nyt taidat tämän kirjoituksen lukea ja minulle ilmoittaa, mitä se tietää, niin sinä pitää purpuralla puetettaman ja kultakäädyt kaulassas kantaman ja kolmas herra oleman tässä valtakunnassa.

17 Niin vastasi Daniel ja sanoi kuninkaalle: Pidä itse lahjas ja anna antimes muille. Minä luen kuitenkin kuninkaalle kirjoituksen, ja ilmoitan sen selityksen hänelle.

18 Herra kuningas, korkein Jumala on sinun isälles Nebukadnetsarille valtakunnan, voiman, kunnian ja jalouden antanut.

19 Ja sen voiman tähden, joka hänelle annettu oli, pelkäsivät ja karttoivat häntä kansat, sukukunnat ja kielet. Hän tappoi kenen hän tahtoi, hän jätti elämään kenen hän tahtoi, hän ylensi kenen hän tahtoi, hän alensi kenen hän tahtoi.

20 Mutta koska hänen sydämensä paisui, ja hänen henkensä ylpeyteen paisuneeksi tuli, hyljättiin hän kuninkaalliselta istuimelta, ja tuli pois kunniastansa

21 Ja ajettiin pois ihmisten seasta. Ja hänen sydämensä tuli eläinten kaltaiseksi, ja täytyi metsän eläinten kanssa juosta, ja söi ruohoja niinkuin härkä, ja hänen ruumiinsa oli taivaan kasteen alla, ja kastui, siihenasti, että hän oppi, että korkeimmalla Jumalalla on valta ihmisten valtakuntain päälle, ja hän antaa ne kellenkä hän tahtoo.

22 Ja sinä Belsatsar, hänen poikansa, et ole sydäntäs nöyryyttänyt, ehkäs kaikki kyllä ne tiesit;

23 Vaan olet itses korottanut taivaan Herraa vastaan. Ja hänen huoneensa astiat piti kannettaman sinun etees, ja sinä, sinun voimallises, sinun emäntäs ja vaimos olette niistä viinaa juoneet. Niin myös hopiaisia, kultaisia, vaskisia, rautaisia, puisia ja kivisä jumalia kiittäneet, jotka ei näe eikä kuule, eikä tuta taida. Mutta sitä Jumalaa, jonka kädessä sinun henkes on, ja jonka tykönä kaikki sinun ties ovat, et sinä ole kunnioittanut.

24 Sentähden on häneltä lähetetty tämä käsi, ja tämä kirjoitus kirjoitettu.

25 Ja tämä on kirjoitus, joka siinä kirjoitettu on: Mene, Mene, Tekel, Upharsin.

26 Ja tämä on selitys: Mene; se on: Jumala on sinun valtakuntas lukenut ja lopettanut.

27 Tekel; se on: Sinä olet vaa'alla punnittu, ja aivan köykäiseksi löydetty.

28 Peres; se on: Sinun valtakuntas on jaettu ja Mediläisille ja Persialaisille annettu.

29 Silloin käski Belsatsar, että Daniel purpuralla puetettaman piti, ja kultakäädyt hänen kaulaansa annettaman, ja antoi hänestä kuuluttaa, että hän kolmas herra on valtakunnassa.

30 Mutta juuri sinä yönä tapettiin Belsatsar, Kaldean kuningas.

31 Ja Darius Mediläinen sai valtakunnan, kuin hän kahdenseitsemättäkymmentä ajastajan vanha oli.

   


SWORD version by Tero Favorin (tero at favorin dot com)

Ze Swedenborgových děl

 

Arcana Coelestia # 4447

Prostudujte si tuto pasáž

  
/ 10837  
  

4447. 'Hamor spoke to them, saying' means the good of the Church among the Ancients. This is clear from the representation of 'Hamor' as that which was received from the Ancients, dealt with in 4431, namely the good of the Church received from them, for the good of the Church is 'a father', and the truth derived from that good, meant here by 'Shechem', is 'a son' - which also is why 'father' in the Word means good, and 'son' truth. The expression 'the good of the Church among the Ancients' is used here, not the good of the Ancient Church, for the reason that the phrase 'the Church among the Ancients' is used to mean the Church that descended from the Most Ancient Church which existed before the Flood, whereas the Ancient Church is used to mean the Church which came into existence after the Flood. Those two Churches have been dealt with several times previous to this, when it has been shown that the Most Ancient Church which existed before the Flood was celestial whereas the Ancient Church which came into existence after the Flood was spiritual. The difference between the two has also been dealt with often.

[2] Remnants of the Most Ancient Church which was celestial were still in existence in the land of Canaan, especially among those in that land who were called Hittites and Hivites. The reason why such remnants did not exist anywhere else was that the Most Ancient Church, which was called Man or Adam, 478, 479, existed in the land of Canaan, where the garden of Eden, which meant the intelligence and wisdom of the members of that Church, 100, 1588, and the trees in it their perception, 103, 2163, 2722, 2972, was therefore situated. And because intelligence and wisdom were meant by that garden or paradise the Church itself is also meant by it. And because the Church is meant, so also is heaven; and because heaven is meant, so also in the highest sense is the Lord. So it is that in the highest sense the land of Canaan also means the Lord, in the relative sense heaven and also the Church, and in the personal sense the member of the Church, 1413, 1437, 1607, 3038, 3481, 3705. So it is too that the word 'land' standing by itself in the Word has a similar meaning, 566, 662, 1066, 1067, 1413, 1607, 3355; while a new heaven and a new earth mean a new Church, internally and externally, 1733, 1850, 2117, 2118 (end), 3355 (end). The Most Ancient Church was situated in the land of Canaan, see 567, and it was from this that places there became representative. It explains why Abram was commanded to go there, and also why the land was given to his descendants from Jacob, namely that the representatives connected with the places which were to be used in the composition of the Word might be perpetuated, 3686. This was why every place in that land, including mountains and rivers, and also all the borders surrounding it, became representative, 1585, 1866, 4240.

[3] From all these considerations one may see what the expression 'Church among the Ancients' is used to mean, namely remnants of the Most Ancient Church. And because those remnants existed among the Hittites and Hivites, Abraham, Isaac, and Jacob, with their wives, acquired a burial-place among the Hittites in their land, Genesis 23:1-end; Genesis 49:29-32; 50:13; and Joseph among the Hivites, Joshua 24:32. Hamor, Shechem's father, represented the remnants of that Church, and as a consequence means the good of the Church among the Ancients and therefore the origin of interior truth from a Divine stock, 4399. What the difference is between the Most Ancient Church which existed before the Flood and the Ancient Church which came into existence after the Flood, see 597, 607, 608, 640, 641, 765, 784, 895, 920, 1114-1128, 1238, 1327, 2896, 2897.

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 2921

Prostudujte si tuto pasáž

  
/ 10837  
  

2921. 'My lord, you are a prince of God in the midst of us' means the Lord as regards Divine good and truth with them. This is clear from the meaning of 'a lord' and of 'a prince of God', and from the meaning of 'in the midst of us'. The fact that the expression 'lord' is used when good is the subject is clear from the Old Testament Word, for there Jehovah is sometimes called Jehovah, sometimes God, sometimes Lord, sometimes Jehovah God, sometimes Lord Jehovih, sometimes Jehovah Zebaoth, and always for a hidden reason which cannot be known except from the internal sense. In general when the celestial things of love, that is, when good, are dealt with, the name Jehovah is used, but when the spiritual things of faith are dealt with, the name God is used. And when both together are dealt with, the names Jehovah God are used. When however the Divine power of good, that is, when omnipotence is the subject, Jehovah Zebaoth (or Jehovah of Hosts), and also the Lord, are used; so that the names Jehovah Zebaoth and the name the Lord have the same sense and meaning. From this also, that is to say, from the power of good, men and angels are called 'lords', and in the contrary sense those are called servants or slaves who have no power at all or else have a power received from their lords. From these considerations it becomes clear that here 'my lord' in the internal sense means the Lord as regards good, which in what follows below will be illustrated from the Word. 'A prince of God' however means the Lord as regards the power of truth, that is, as regards truth, as becomes clear from the meaning of 'a prince' or 'princes' as first and foremost truths, dealt with in 1482, 2089, and from the fact that the phrase 'a prince of God' is used, for the name God is used when truth is dealt with but the name Jehovah when good is dealt with, 2586, 2769, 2807, 2822. As regards 'in the midst of us' meaning among them or present with them, this is clear without explanation.

[2] That in the Old Testament Word the names Jehovah Zebaoth and the name Lord have the same sense and meaning is clear in Isaiah,

The zeal of Jehovah Zebaoth will do this; the Lord has sent a word into Jacob, and it has fallen on Israel. Isaiah 9:7-8.

Elsewhere in the same prophet,

A mighty king will have dominion over them, said the Lord, Jehovah Zebaoth. Isaiah 19:4.

In Malachi,

Behold, suddenly there will come to His temple the Lord whom you are seeking and the angel of the covenant in whom you delight. Behold, He is coming, says Jehovah Zebaoth. Malachi 3:1.

More plainly, in Isaiah,

I saw the Lord sitting upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Woe is me! For I am cut off; for my eyes have seen the King, Jehovah Zebaoth. And I heard the voice of the Lord. Isaiah 6:1-3, 5, 8.

From these places it is evident that Jehovah Zebaoth and the Lord have the same meaning.

[3] But 'the Lord Jehovih' is used more particularly when the help of omnipotence is sought and prayed for, as in Isaiah,

Say to the cities of Judah, Behold your God! Behold, the Lord Jehovih will come with might, and His arm will exercise dominion for Him; behold, His reward is with Him, and His work before Him. He will pasture His flock like a shepherd. Isaiah 40:9-11.

For further examples of this use of 'the Lord Jehovih', see Isaiah 25:8; 40:10; 48:16; 50:4-5, 7, 9; 61:1; Jeremiah 2:22; Ezekiel 8:1; 11:13, 17, 21; 12:10, 19, 28; 13:8, 13, 16, 18, 20; 14:4, 6, 11, 18, 20-21; Micah 1:2; Psalms 71:5, 16; and many other places.

[4] What is more, in the Old Testament Word 'the Lord' entails the same as 'Jehovah', that is to say, 'the Lord' is used when good is dealt with, and therefore also the Lord is distinguished from God in the same way as Jehovah is from God; as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In David,

Confess the God of gods, for His mercy is for ever; confess the Lord of lords, for His mercy is for ever. Psalms 136:1-3.

[5] But nowhere in the New Testament Word, neither in the Gospels nor in the Book of Revelation, is Jehovah used. Instead of Jehovah the name the Lord occurs - for hidden reasons to be dealt with below. The fact that in the New Testament Word the Lord is used instead of Jehovah is quite clear in Mark,

Jesus said, The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord. Therefore you shall love the Lord your God with all your heart, and with all your soul, and with all your thought, and with all your strength. Mark 12:29-30.

The same is expressed in Moses as follows,

Hear, O Israel, Jehovah our God is one Jehovah; and you shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. Deuteronomy 6:4-5.

Here it is evident that the name 'the Lord' is used instead of Jehovah. Likewise in John,

I looked, and behold, a throne had been set in heaven, with one seated upon the throne. Around the throne were four living creatures, full of eyes in front and behind. Each had for himself six wings round about him, and was full of eyes within. They were saying, Holy, holy, holy is the Lord God omnipotent. Revelation 4:2, 6, 8.

This is described in Isaiah as follows,

I saw the Lord seated upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Isaiah 6:1-3, 5, 8.

In this case 'the Lord' is used instead of 'Jehovah', that is, 'the Lord God omnipotent' instead of 'Jehovah Zebaoth'. The fact that the four living creatures are the seraphim or cherubs is evident in Ezekiel 1:5, 13-15, 19 and following verses; 10:15. That in the New Testament 'the Lord' is Jehovah is also clear from many other places, as in Luke,

An angel of the Lord appeared to Zechariah. Luke 1:11.

'An angel of the Lord' is used instead of 'an angel of Jehovah'. In the same chapter the angel told Zechariah regarding his son,

He will turn many of the children of Israel to the Lord their God. Luke 1:16.

'To the Lord their God' is used instead of 'to Jehovah their God'. Also in the same chapter, the angel told Mary regarding Jesus,

He will be great, and will be called the Son of the Most High; and the Lord God will give to Him the throne of David. Luke 1:32.

'The Lord God' is used instead of 'Jehovah God'. Still in the same chapter,

Mary said, My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour. Luke 1:46-47.

Here also 'the Lord' is used instead of 'Jehovah'. And again in the same chapter, Zechariah prophesied, saying,

Blessed is the Lord God of Israel. Luke 1:68.

'The Lord God' is used instead of 'Jehovah God'. In the same gospel,

An angel of the Lord stood before the shepherds, and the glory of the Lord shone around them. Luke 2:9.

'An angel of the Lord' and 'the glory of the Lord' are used instead of 'an angel of Jehovah' and 'the glory of Jehovah'. In Matthew,

Blessed is He coming in the name of the Lord. Matthew 21:9; 23:39; Luke 13:35; John 12:13.

'In the name of the Lord' is used instead of 'in the name of Jehovah'. There are many other places besides all these, such as Luke 1:28; 2:15, 22-24, 29, 38-39; 5:17; Mark 12:10-11.

[6] Among the hidden reasons why people called Jehovah the Lord were the following: If when the Lord was in the world they had been told that He was the Jehovah mentioned so many times in the Old Testament, see 1736, they would not have accepted it because they would not have believed it. And there is the further reason that as regards the Human the Lord did not become Jehovah until He had in every respect united the Divine Essence to the Human Essence, and the Human Essence to the Divine Essence, see 1725, 1729, 1733, 1745, 1815, 2156, 2751. These became fully united after the final temptation, which was that of the Cross; and it was for this reason that after the Resurrection the disciples always called Him Lord, John 20:2, 13, 15, 18, 20, 25; 21:7, 12, 15-17, 20; Mark 16:19-20; and Thomas said,

My Lord and my God. John 20:28.

And as the Lord was the Jehovah mentioned so many times in the Old Testament, therefore He also told the disciples,

You call Me Master and Lord, and you are right, for so I am. If therefore I your Lord and Master have washed your feet, you also ought to wash one anothers' feet. John 13:13-14, 16.

These words mean that He was Jehovah God, for in this instance He is called 'Lord' as regards good, but 'Master' as regards truth. That the Lord was Jehovah is also meant by the angel's words to the shepherds,

To you is born this day a Saviour, who is Christ the Lord. Luke 2:11.

'Christ' is used instead of 'Messiah', 'Anointed One', and 'King', 'the Lord, instead of 'Jehovah' - 'Christ' having regard to truth, 'the Lord' to good. Anyone who does not examine the Word carefully cannot know this, for he believes that our Saviour was called Lord because this was an everyday expression that was used to offer respect to Him, as to others, when in reality He was so called by virtue of His being Jehovah.

  
/ 10837  
  

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