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Daniel 4

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1 (H3:31) "Kuningas Nebukadnessar kaikille kansoille, kansakunnille ja kielille, jotka asuvat kaiken maan päällä: suuri olkoon teidän rauhanne!

2 (H3:32) Minä olen nähnyt hyväksi ilmoittaa ne tunnusteot ja ihmeet, jotka korkein Jumala on minulle tehnyt.

3 (H3:33) Kuinka suuret ovat hänen tunnustekonsa ja kuinka voimalliset hänen ihmeensä! Hänen valtakuntansa on iankaikkinen valtakunta ja hänen valtansa pysyy suvusta sukuun."

4 (H4:1) "Minä Nebukadnessar elin rauhassa huoneessani ja onnellisena palatsissani.

5 (H4:2) Minä näin unen, ja se peljästytti minut; ja unikuvat, joita minulla oli vuoteessani, minun pääni näyt, kauhistuttivat minut.

6 (H4:3) Niin minä annoin käskyn tuoda eteeni kaikki Baabelin viisaat, että he ilmoittaisivat minulle unen selityksen.

7 (H4:4) Silloin tulivat tietäjät, noidat, kaldealaiset ja tähtienselittäjät, ja minä kerroin heille unen, mutta he eivät voineet ilmoittaa minulle sen selitystä.

8 (H4:5) Mutta viimein tuli minun eteeni Daniel, jonka nimi on minun jumalani nimen mukaan Beltsassar ja jossa on pyhien jumalien henki; ja minä kerroin hänelle unen:

9 (H4:6) 'Beltsassar, sinä tietäjäin päämies, jossa minä tiedän olevan pyhien jumalien hengen ja jolle mikään salaisuus ei ole liian vaikea! Sano, mitä olivat ne näyt, jotka minä unessani näin, ja mikä on sen selitys.

10 (H4:7) Nämä olivat minun pääni näyt, jotka minulla oli vuoteessani. Minä näin: Katso, oli puu keskellä maata, ja sen korkeus oli suuri.

11 (H4:8) Puu kasvoi ja vahvistui, niin että sen latva ulottui taivaaseen ja se näkyi kaiken maan ääriin.

12 (H4:9) Sen lehvät olivat kauniit ja sen hedelmät suuret, ja siinä oli ravintoa kaikille. Sen alla etsivät varjoa kedon eläimet, ja sen oksilla asuivat taivaan linnut, ja kaikki liha sai siitä ravintonsa.

13 (H4:10) Minä näin pääni näyissä, joita minulla oli vuoteessani: katso, pyhä enkeli astui alas taivaasta.

14 (H4:11) Hän huusi voimallisesti ja sanoi näin: hakatkaa puu poikki ja karsikaa sen oksat, riipikää sen lehvät ja hajottakaa sen hedelmät. Paetkoot eläimet sen alta ja linnut sen oksilta.

15 (H4:12) Mutta sen kanto juurineen jättäkää maahan, rauta-ja vaskikahleissa kedon ruohikkoon. Taivaan kasteesta hän kastukoon, ja niinkuin eläinten olkoon hänen osansa maan ruoho.

16 (H4:13) Hänen sydämensä muutetaan, niin ettei se ole ihmisen sydän, ja hänelle annetaan eläimen sydän. Ja niin kulukoon häneltä seitsemän aikaa.

17 (H4:14) Tämä on säädetty enkelien päätöksellä, ja niin ovat tästä asiasta pyhät sanoneet, että elävät tietäisivät Korkeimman hallitsevan ihmisten valtakuntaa ja antavan sen, kenelle hän tahtoo, ja asettavan sen päämieheksi ihmisistä halvimman.'

18 (H4:15) Tämän unen näin minä, kuningas Nebukadnessar. Ja sinä, Beltsassar, sano sen selitys, koska ei yksikään minun valtakuntani viisaista voi minulle ilmoittaa sen selitystä. Mutta sinä sen voit, sillä sinussa on pyhien jumalien henki."

19 (H4:16) Silloin Daniel, jonka nimenä oli Beltsassar, hämmästyi hetkeksi, ja hänen ajatuksensa peljästyttivät häntä. Kuningas lausui ja sanoi: "Beltsassar, älköön uni ja sen selitys sinua peljästyttäkö". Beltsassar vastasi ja sanoi: "Herrani, koskekoon uni sinun vihollisiasi ja sen selitys sinun vastustajiasi.

20 (H4:17) Puu, jonka sinä näit ja joka kasvoi ja vahvistui, niin että sen latva ulottui taivaaseen ja se näkyi kaikkeen maahan,

21 (H4:18) jonka lehvät olivat kauniit ja hedelmät suuret ja jossa oli ravintoa kaikille, jonka alla kedon eläimet asuivat ja jonka oksilla taivaan linnut oleskelivat,

22 (H4:19) -se puu olet sinä, kuningas, joka olet kasvanut ja vahvistunut; sinun suuruutesi on kasvanut ja ulottuu taivaaseen ja sinun valtasi maan ääriin.

23 (H4:20) Ja että kuningas näki pyhän enkelin astuvan alas taivaasta ja sanovan: 'Hakatkaa puu poikki ja turmelkaa se, mutta jättäkää sen kanto juurineen maahan, rauta-ja vaskikahleissa kedon ruohikkoon; taivaan kasteesta hän kastukoon, ja niinkuin kedon eläinten olkoon hänen osansa, kunnes häneltä on kulunut seitsemän aikaa',

24 (H4:21) sen selitys, oi kuningas, ja Ylimmäisen päätös, joka on kohdannut minun herraani, kuningasta, on tämä:

25 (H4:22) Sinut ajetaan pois ihmisten seasta, ja kedon eläinten parissa on sinun asuinpaikkasi oleva; sinä joudut syömään ruohoa niinkuin raavaat, ja sinä olet kastuva taivaan kasteesta; ja niin on sinulta kuluva seitsemän aikaa, kunnes tulet tuntemaan, että Korkein hallitsee ihmisten valtakuntaa ja antaa sen, kenelle hän tahtoo.

26 (H4:23) Mutta että käskettiin jättää maahan puun kanto juurineen, se tietää, että sinun valtakuntasi pysytetään sinulla, ja sinä saat sen, niin pian kuin tulet tuntemaan, että valta on taivaan.

27 (H4:24) Sentähden, kuningas, kelvatkoon sinulle minun neuvoni: kirvoita synnit itsestäsi almuilla ja pahat tekosi vaivaisia armahtamalla; ehkäpä silloin onnesi kestäisi."

28 (H4:25) Tämä kaikki kohtasi kuningas Nebukadnessaria.

29 (H4:26) Kaksitoista kuukautta tämän jälkeen, kun kuningas oli kävelemässä kuninkaallisen palatsinsa katolla Baabelissa,

30 (H4:27) hän puhkesi puhumaan sanoen: "Eikö tämä ole se suuri Baabel, jonka minä väkevällä voimallani olen rakentanut kuninkaalliseksi linnaksi, valtasuuruuteni kunniaksi!"

31 (H4:28) Vielä oli sana kuninkaan suussa, kun taivaasta tuli ääni: "Sinulle, kuningas Nebukadnessar, julistetaan: Sinun valtakuntasi on otettu sinulta pois.

32 (H4:29) Sinut ajetaan pois ihmisten seasta, ja kedon eläinten parissa on sinun asuinpaikkasi oleva; sinä joudut syömään ruohoa niinkuin raavaat, ja niin on sinulta kuluva seitsemän aikaa, kunnes tulet tuntemaan, että Korkein hallitsee ihmisten valtakuntaa ja antaa sen, kenelle hän tahtoo."

33 (H4:30) Sillä hetkellä se sana toteutui Nebukadnessarissa: hänet ajettiin pois ihmisten seasta, ja hän söi ruohoa niinkuin raavaat, ja hänen ruumiinsa kastui taivaan kasteesta, kunnes hänen hiuksensa kasvoivat pitkiksi kuin kotkan sulat ja hänen kyntensä kuin lintujen kynnet.

34 (H4:31) "Mutta sen ajan kuluttua minä, Nebukadnessar, nostin silmäni taivasta kohti, ja minun järkeni palasi. Ja minä kiitin Korkeinta, minä ylistin ja kunnioitin häntä, joka elää iankaikkisesti, jonka hallitus on iankaikkinen hallitus ja jonka valtakunta pysyy suvusta sukuun.

35 (H4:32) Kaikki maan asukkaat ovat tyhjänveroiset; ja hän tekee, niinkuin hän tahtoo, taivaan joukoille ja maan asukkaille, eikä ole sitä, joka pidättää hänen kätensä ja sanoo hänelle: 'Mitäs teet?'

36 (H4:33) Siihen aikaan palasi minun järkeni, ja palasi minun valtasuuruuteni ja loistoni, minun valtakuntani kunniaksi. Ja minun hallitusmieheni ja ylimykseni etsivät minut, ja minut pantiin jälleen hallitsemaan valtakuntaani, ja minun valtani lisääntyi ylenpalttisesti.

37 (H4:34) Nyt minä, Nebukadnessar, kiitän, ylistän ja kunnioitan taivaan kuningasta; sillä kaikki hänen työnsä ovat totiset ja hänen tiensä oikeat. Ja hän voi nöyryyttää ne, jotka ylpeydessä vaeltavat."

   

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Arcana Coelestia # 9817

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9817. 'And you shall speak to all the wise at heart' means an influx from the Lord through the Word into all who are governed by the good of love. This is clear from the meaning of 'speaking' as influx, dealt with in 2951, 5481, 5743, 5797, 7270; and from the meaning of 'the wise at heart' as those who are governed by the good of love, dealt with below. The reason why influx from the Lord through the Word is meant is that for members of the Church the main channel by which the Lord flows in is the Word. This is so because the nature of the Word is such that all things without exception there correspond to the Divine spiritual and Divine celestial realities that exist in the heavens; and as a result of this a person shares affections and thoughts with angels, in so complete a manner that he and they are seemingly one. So it is that the world has been joined to heaven through the Word, but only among those who are governed by the good of faith and love. From all this it becomes clear that for members of the Church the Lord flows in through the Word; for the Lord is the all in the heavens, since what is Divine and emanates from the Lord, and is received by angels, composes heaven.

[2] The reason why 'the wise at heart' means those who are governed by the good of love is that the presence of wisdom in a person is attributable to the life of heaven in him, also that 'heart' means the good of love. In the Word 'spirit' and 'heart' are expressions that have regard to the life of heaven present with a person, 'spirit' being used to mean that life in the understanding part of the person's mind and 'heart' that life in the will part. To the understanding part belongs truth, but to the will part belongs good; the former has to do with faith, but the latter with love. For the understanding receives truths that constitute faith, and the will forms of good that are aspects of love. From this it is evident that by 'the wise at heart' those governed by the good of love received from the Lord are meant. The good of love is celestial good, through which spiritual good comes into being; and spiritual good is that which covers celestial good, like garments the body. And since Aaron's garments represented the Lord's spiritual kingdom lying adjacent to His celestial kingdom, and the former comes into being through the latter, the present verse goes on to say that 'the wise at heart', that is, those governed by the good of love received from the Lord, should make the garments for Aaron and his sons. As regards 'heart', that it means the good of love or celestial good, see 3635, 3880, 3883-3896, 9050; and that it therefore means the will, 2930, 3888, 7542, 8910, 9113, 9300, 9495.

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

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Arcana Coelestia # 9300

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9300. 'The first of the firstfruits of your ground you shall bring into the house of [Jehovah] your God' means that every truth of good and every good of truth is holy because it comes from the Lord alone. This is clear from the meaning of 'the firstfruits of the ground' as the truth that the Church's forms of good and its truths must be attributed to the Lord alone (for these are meant by 'the firstfruits', see 9223, and the Church by 'the ground', 566, 1068), the expression 'the first of the firstfruits' being used because that truth must be paramount, since forms of good and truths receive their life from the Lord, that is, they receive it from the Lord when they are attributed to Him; and from the meaning of 'bringing into the house of God' as bringing them to the Lord, in order that they may be holy (for 'the house of God' is the Lord, see 3720, and everything holy comes from the Lord, 9229). From all this it is evident that 'the first of the firstfruits of your ground you shall bring into the house of your God' means that every truth of good and every good of truth is holy because it comes from the Lord alone.

[2] The terms 'truth of good' and 'good of truth' are used because in the case of a person who is being regenerated, and especially of one who has been regenerated, truths emanate from good, and forms of good emanate from truth. For the truths compose the life of his understanding, and the good the life of his will. And with the person who has been regenerated understanding and will form a mind that is one, communicating reciprocally with each other; the truths which belong to the understanding communicate with the good which belongs to the will, and the good belonging to the will with the truths belonging to the understanding. There is a mutual flow from one to the other, scarcely any different from the flow of the blood from the heart into the lungs, and from them into the heart again, then from the left side of the heart into the arteries, and from these back again through veins into the heart. One can form an idea similar to this regarding the reciprocal flow of the good and truth with a person from his understanding into his will and from his will into his understanding. The reason why the heart and lungs can give us an idea especially of the reciprocal activity of the truth of faith and the good of charity in the understanding and the will is that the lungs correspond to the truths belonging to faith and the heart to the good belonging to love, 3635, 3883-3896. So it is also that 'the heart' in the Word means the life of the will, and 'the soul' 1 the life of faith, 9050.

[3] The reason why those two organs can help us to form an idea regarding truths belonging to the understanding and good belonging to the will is that all things which are aspects of faith and of love are accompanied by ideas formed from such things as a person knows. For without ideas formed from things that can be known and things that can be perceived by the senses a person has no ability to think. And a person thinks properly, even about aspects of faith and love, when he does so from objects that correspond; for correspondences are natural truths in which spiritual truths are reflected as in a mirror. Therefore to the extent that ideas in the mind regarding spiritual realities are conceived of but not by means of those correspondences, they are formed either from the illusions of the senses or from absurdities. What a person's ideas are like regarding aspects of faith and of love is transparently evident in the next life, for people's ideas there are plainly perceptible.

[4] The statement that the truths of faith belong to a person's understanding and the good of charity to his will may seem to be nonsensical to people who say and are convinced that having a belief in matters of faith is all that is necessary. This is because the natural man and his power of understanding has no grasp whatever of things of that nature, and because faith comes not from a person himself but from the Lord. But those same people nevertheless acknowledge and believe that a person is enlightened by truths and inspired by good when he reads the Word, and that when he is enlightened he perceives what is or is not the truth. They also speak of those who excel others in uncovering truths from the Word as the enlightened. From this it is evident that those who are enlightened see and perceive within themselves whether something is the truth or not; what is then enlightened within them is their understanding, and what is then inspired within them is their will. But if that which enlightens them is the authentic truth of faith and that which inspires them is the authentic good of charity, it is the internal man's understanding that is enlightened and the internal man's will that is inspired. The situation is different if the truth of faith, or the good of charity, is unauthentic.

[5] People governed by these, and even those ruled by falsities and evils are indeed able to give their assent to the Church's truths; yet they have no inner ability to see and perceive whether they really are truths. So it is that most people keep to the teachings of the Church in which they were born but go no further than giving their assent to them. They would assent even to extremely heretical beliefs such as those of Socinianism or Judaism if they had been born from parents holding such beliefs. From all this it is evident that the understanding is enlightened in the case of those with an affection for truth arising from good but not in the case of those with an affection for truth arising from evil. In the case of those with an affection for truth arising from good the internal man's understanding is enlightened and the internal man's will is inspired, whereas in the case of those with an affection for truth arising from evil the internal man's understanding is not enlightened nor is the internal man's will inspired, for the reason that they are natural men and women. As a consequence of this they maintain that the natural man has no ability to grasp any thing which is a matter of faith.

[6] The fact that the understanding is what is enlightened by the truths of faith and the will is what is inspired by the good of charity in the case of those with an affection for truth arising from good, who are therefore more internal or spiritual men and women, is evident from the same kind of people in the next life. Those who are there are able to understand all matters of faith and to will all that constitutes charity, as they themselves also clearly perceive. Consequently intelligence and wisdom beyond description are theirs; for after they have cast aside the body they enjoy that more internal understanding which was being enlightened in the world and that more internal will which was being inspired in the world. But they could not perceive during that time how they were being enlightened and inspired because during that time their thinking took place within the body and was founded on such things as belong to the world. From all this it is now clear that the truths of faith compose the life of the understanding and the good of charity composes the life of the will, that is, that the understanding ought to be present in those things which are matters of faith and the will in those which are aspects of charity. Or what amounts to the same thing, those two powers of mind are what faith and charity from the Lord flow into; and these are received according to the state of those powers. Thus the Lord's dwelling-place with a person is nowhere else than within those powers.

[7] An idea of what more there is to all this may be gained from what has been stated about the internal man and the external man in 6057, 9279, namely this: The internal man has been created so as to conform to an image of heaven, but the external man so as to conform to an image of the world; and those whose internal man has not been opened up see nothing from a heavenly point of view. And what they see from a worldly point of view regarding heaven is thick darkness, as a consequence of which they cannot have any spiritual idea about such things as are matters of faith and charity. As a result of this furthermore they fail so completely even to see what Christian good is, that is, what charity is, that they entirely suppose that the life of heaven consists solely in truths, which they call the truths of faith, and also that this life can be imparted to anyone at all with whom the assurance of faith exists though not the life of faith.

[8] How blind these people are regarding the life of faith, which is charity, is plainly evident from the consideration that they pay no attention whatever to thousands of things taught by the Lord Himself regarding goodness of life, and that when they read the Word they instantly toss them away behind the back of faith, thereby concealing them from themselves and from others. So it is also that anything which has to do with good, that is, with charity and its works, is banished by them from the teachings of the Church to that lower body of teachings which they call moral theology, and which they regard as natural, not spiritual. But in reality the life of charity remains after death, and faith only in the measure that it accords with that life, that is, thought regarding the truths of faith remains in the measure that there is a will to do good in accordance with them. Those who have faith that arises out of good are able to use any factual knowledge whatever to corroborate things for themselves and thereby make their faith stronger, see 2454, 2568, 2588, 4156, 4293, 4760, 5201, 6047, 8629.

Poznámky pod čarou:

1. The word for soul also means breath.

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