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Daniel 7

German: Elberfelder (1905)         

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1 Im ersten Jahre Belsazars, des Königs von Babel, sah Daniel einen Traum und Gesichte seines Hauptes auf seinem Lager. Dann schrieb er den Traum auf, die Summe der Sache berichtete er.

2 Daniel hob an und sprach: Ich schaute in meinem Gesicht bei der Nacht, und siehe, die vier Winde des Himmels brachen los auf das große Meer.

3 Und vier große Tiere stiegen aus dem Meere herauf, eines verschieden von dem anderen. -

4 Das erste war gleich einem Löwen und hatte Adlersflügel; ich schaute, bis seine Flügel ausgerissen wurden, und es von der Erde aufgehoben und wie ein Mensch auf seine Füße gestellt und ihm eines Menschen Herz gegeben wurde. -

5 Und siehe, ein anderes, zweites Tier, gleich einem Bären; und es richtete sich auf einer Seite auf, und es hatte drei Rippen in seinem Maule zwischen seinen Zähnen; und man sprach zu ihm also: Stehe auf, friß viel Fleisch! -

6 Nach diesem schaute ich, und siehe, ein anderes, gleich einem Pardel; und es hatte vier Flügel eines Vogels auf seinem Rücken; und das Tier hatte vier Köpfe, und Herrschaft wurde ihm gegeben.

7 Nach diesem schaute ich in Gesichten der Nacht: und siehe, ein viertes Tier, schrecklich und furchtbar und sehr stark, und es hatte große eiserne Zähne; es fraß und zermalmte, und was übrigblieb, zertrat es mit seinen Füßen; und es war verschieden von allen Tieren, die vor ihm gewesen, und es hatte zehn Hörner.

8 Während ich auf die Hörner achtgab, siehe, da stieg ein anderes, kleines Horn zwischen ihnen empor, und drei von den ersten Hörnern wurden vor ihm ausgerissen; und siehe, an diesem Horne waren Augen wie Menschenaugen, und ein Mund, der große Dinge redete.

9 Ich schaute, bis Throne aufgestellt wurden und ein Alter an Tagen sich setzte: sein Gewand war weiß wie Schnee, und das Haar seines Hauptes wie reine Wolle; sein Thron Feuerflammen, dessen Räder ein loderndes Feuer.

10 Ein Strom von Feuer floß und ging von ihm aus; tausend mal Tausende dienten ihm, und zehntausend mal Zehntausende standen vor ihm. Das Gericht setzte sich, und Bücher wurden aufgetan.

11 Dann schaute ich wegen der Stimme der großen Worte, welche das Horn redete: ich schaute, bis das Tier getötet, und sein Leib zerstört und dem Brande des Feuers übergeben wurde. -

12 Und was die übrigen Tiere betrifft: ihre Herrschaft wurde weggenommen, aber Verlängerung des Lebens ward ihnen gegeben bis auf Zeit und Stunde.

13 Ich schaute in Gesichten der Nacht: und siehe, mit den Wolken des Himmels kam einer wie eines Menschen Sohn; und er kam zu dem Alten an Tagen und wurde vor denselben gebracht.

14 Und ihm wurde Herrschaft und Herrlichkeit und Königtum gegeben, und alle Völker, Völkerschaften und Sprachen dienten ihm; seine Herrschaft ist eine ewige Herrschaft, die nicht vergehen, und sein Königtum ein solches, das nie zerstört werden wird.

15 Mir, Daniel, ward mein Geist in mir tief ergriffen, und die Gesichte meines Hauptes ängstigten mich.

16 Ich nahte zu einem der Dastehenden, um von ihm Gewißheit über dies alles zu erbitten. Und er sagte mir, daß er mir die Deutung der Sache kundtun wolle:

17 Diese großen Tiere, deren vier waren, sind vier Könige, die von der Erde aufstehen werden.

18 Aber die Heiligen der höchsten Örter werden das Reich empfangen, und werden das Reich besitzen bis in Ewigkeit, ja, bis in die Ewigkeit der Ewigkeiten.

19 Darauf begehrte ich Gewißheit über das vierte Tier, welches von allen anderen verschieden war, sehr schrecklich, dessen Zähne von Eisen und dessen Klauen von Erz waren, welches fraß, zermalmte, und was übrigblieb, mit seinen Füßen zertrat;

20 und über die zehn Hörner auf seinem Kopfe; und über das andere Horn, welches emporstieg, und vor welchem drei abfielen; und das Horn hatte Augen und einen Mund, der große Dinge redete, und sein Aussehen war größer als das seiner Genossen.

21 Ich sah, wie dieses Horn Krieg wider die Heiligen führte und sie besiegte,

22 bis der Alte an Tagen kam, und das Gericht den Heiligen der höchsten Örter gegeben wurde, und die Zeit kam, da die Heiligen das Reich in Besitz nahmen. -

23 Er sprach also: Das vierte Tier: ein viertes Königreich wird auf Erden sein, welches von allen Königreichen verschieden sein wird; und es wird die ganze Erde verzehren und sie zertreten und sie zermalmen.

24 Und die zehn Hörner: aus jenem Königreich werden zehn Könige aufstehen; und ein anderer wird nach ihnen aufstehen, und dieser wird verschieden sein von den vorigen und wird drei Könige erniedrigen.

25 Und er wird Worte reden gegen den Höchsten und die Heiligen der höchsten Örter vernichten; und er wird darauf sinnen, Zeiten und Gesetz zu ändern, und sie werden eine Zeit und Zeiten und eine halbe Zeit in seine Hand gegeben werden.

26 Aber das Gericht wird sich setzen; und man wird seine Herrschaft wegnehmen, um sie zu vernichten und zu zerstören bis zum Ende.

27 Und das Reich und die Herrschaft und die Größe der Königreiche unter dem ganzen Himmel wird dem Volke der Heiligen der höchsten Örter gegeben werden. Sein Reich ist ein ewiges Reich, und alle Herrschaften werden ihm dienen und gehorchen. -

28 Bis hierher das Ende der Sache. Mich, Daniel, ängstigten meine Gedanken sehr, und meine Gesichtsfarbe veränderte sich an mir; und ich bewahrte die Sache in meinem Herzen.

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Daniel's First Vision: 4 Beasts and the Little Horn      

By Rev. Dr. Andrew T. Dibb

Woodcut

This opening verse of the prophecies of Daniel has a resounding similarity to the opening verses of most of the preceding chapters of the book of Daniel. Like them, it places the vision in a context, we are shown the point of our regeneration at which the Lord is directing us: the first year of Belshazzar, king of Babylon.

In the internal sense, time is an indication of state. This means that the events and prophecies of Daniel do not follow in a strict chronological order, but rather happen on different levels at the same time. While Nebuchadnezzar is king of Babylon, representing selfishness in our inner self, Belshazzar rules our outer self. The work of overcoming selfish motives has to go hand in hand with the removal of that very selfishness in our external—otherwise the exercise is purely intellectual. Daniel’s visions in the last six chapters of the book, indicate the process by which we become aware of the effects of selfishness in our daily lives: when Belshazzar is king.

In spiritual development, we sometimes delude ourselves that change follows effort without delay. Nothing could be further from the truth. Our habits are very powerful—often we are not even aware that we have them. Yet "regeneration" literally means "re-birth," which entails casting out each and every obstacle in the path of our spiritual development. This can only be done by examining the exterior motives in our lives, and getting to the very bottom or root of our behaviors.

Daniel’s vision traces this exploration for us. Each of the four beasts he saw rising up from the sea depict the states of an evil life in us, with the added twist in their relationship to the religious principles a person purports to hold. Each must be examined and rejected. Every detail of the vision, therefore is important.

As with all numbers in the Word, the number "four" has a special meaning vitally important to the exposition. "Four" represents a joining together, and so has the same meaning as the number "two," (Arcana Coelestia 1686, 9103, 9601) which is obvious since "four" is the result of two multiplied into itself.

In a general sense, when the term "four winds" is mentioned in the Word, it means "all things of good and of truth, thus all things of heaven and of the church" (Arcana Coelestia 9642:10) flowing into a person, for "wind" means the influx of life from the Lord (Apocalypse Revealed 343). Thus the Lord breathed life into Adam in the Garden of Eden, and again on His disciples, filling them with the Holy Spirit. In an ideal situation, the presence of the Lord, both in our will and our understanding, in equal measure, indicates a state of regeneration. In that state, we are as "four-square" as the New Jerusalem.

As in so many cases in the book of Daniel, the symbolism needs to be reversed in order to see its full meaning. Daniel is in Babylon, a servant to the king, and thus anything usually relating to the Lord is inverted to relate to the king of Babylon, as selfishness: the opposite of love to the Lord.

The influx then is not goodness and truth, but evil and falsity, specifically love of self and control over others. The "sea" in this vision depicts the great restless tide of selfishness controlling our external being. The book of Daniel is a picture of a person whose conscience is restricted to thoughts and feelings, yet whose behavior, attitudes, and habits still reflect the old states of selfishness (Apocalypse Explained 316). Babylon reigns. In the vision that follows, the states and their effects are revealed.

The vision of the four beasts coming up from the sea tells our story when we cynically misuse truth to live selfishly, until evil completely takes over and would destroy us (Apocalypse Explained 556, Apocalypse Revealed 574). Evil will succeed unless the power of the truth, in our conscience, overcomes evil and allows us to reject it.

The first of these beasts was like a lion with eagle’s wings. Lions are mentioned many times in the Word, and usually describe the power of truth to destroy falsity and evil (Apocalypse Explained 556). But in this vision, describing Babylon, the lion takes on the opposite meaning: the lion represents the power of the love of self (Arcana Coelestia 6367), and the power of falsity to destroy truths.

The eagle's wings, representing human reason, were taken away from the lion, and he was made to stand on his two feet like a man, and a man’s heart was given to him. A person engrossed in selfishness loses their ability to appreciate religion, and weighted down by their own contrary thoughts, find themselves alienated from the truth.

Next, Daniel saw a bear raised up on one side. This posture indicates our eagerness to misinterpret the Word to suit our own means (Arcana Coelestia 781). This a vision of the human state when self love (Nebuchadnezzar) rules our internal being, and the expression of that selfishness (Belshazzar) controls our daily actions. The bear is the pleasure of justifying evil with our own 'superior' reasoning.

It is easy to be kind, while manipulating other people for our own benefit. It is easy to present oneself as a spiritual being in order to deceive other people. In such a life, charity is a dead form. Thus the bear had three ribs hanging from its mouth.

Daniel never tells who commanded the bear to 'arise, and devour more flesh,' but perhaps the urging comes from deeper states of selfishness which control our external actions. Whatever its origin, these words give voice to the heart of a person misusing the Word for his or her own gain.

A leopard is "a ferocious beast" which loves to "kill harmless animals." Its very appearance, black spots on white, illustrates the effect of falsity on truth (Apocalypse Revealed 57). But the leopard in Daniel also had four wings like a bird. As in the case of the lion which had the wings of an eagle, the wings here also signify our intellect destroying the truth. The four wings on the leopard depict "confirmations of what is false" (Apocalypse Revealed 574).

The leopard not only had four wings, but also four heads. This is a depiction of human degradation when falsity rules. It is a state of spiritual insanity, for when a selfish internal acts with a falsified external, there is nothing to prevent a person engaging in all kinds evil (Arcana Coelestia 1944:3). In this state, the conscience is enslaved, powerless to stop the madness.

The fourth beast, whose appearance is not described, signifies the "destruction of truth and good" (Apocalypse Revealed 574). Once a person reaches this state of degeneration, they stop at nothing to destroy any restraining influences. Falsity is used to destroy truth through denial or twisting it to suit one’s own ends. This process is described as "teeth like iron" devouring and breaking in pieces (see 1 explanation of Daniel 2 for a description of 'iron')(Apocalypse Revealed 556).

'A horn' is usually a symbol of power, and in the highest sense, the power of truth against falsity. But again, in this story the opposite sense applies, and the power here is of falsity for evil (Apocalypse Explained 316). These ten horns depict the complete power falsity has over the way we act.

The whole sordid description of the four beasts culminates on a little horn. This is the complete perversion of anything good and true drawn from the Word, and so represents the final profanation. If there was no counter-balancing conscience, a person would be irrevocably in hell.

The casting out of the three horns depicts the power of evil and falsity to destroy and remove the truths of the Word (Apocalypse Explained 316). The number "three" represents fullness or completeness, and thus the power of evil when brought into action to destroy all truths. Hence, the old saying 'when you break one of the Commandments, you break them all,' takes on a more powerful meaning.

The next image shifts: we see the thrones "cast down" signifying the falsities (Arcana Coelestia 8215) from the beasts, judged by the truths of the Word forming our conscience. All judgment begins with truth, for truth provides the balances upon which our lives are measured.

In the image of God’s throne, symbolizing judgment, it is important to remember that His judgment is always a product of love and mercy. But the Lord’s love should not be confused with license: just because He loves the human race, individually and collectively, this does not mean evil is permissible. Evil interferes with a person’s reception of the Lord, putting barriers between Him and ourselves. For the most part, the Lord permits evils, but does not will them, because they are useful reminding us to turn away from them (Divine Providence 275, 278). Yet there are times when human beings overstep the mark.

The judgment in this chapter must be seen in its context, which is in the reign of Belshazzar. It is the story of both the beasts and the fact that Belshazzar was weighed in the balances, found wanting, and killed by Darius. That in essence is a judgment on the external’s of our lives, on our behavior. and attitudes which have their origin in the Nebuchadnezzar states of our inner being.

Here, however, we see the origin of truth as "the Ancient of Days," sitting on the throne of judgment, heralding the destruction of one state and the beginning of another (Apocalypse Revealed 574). The "Ancient of Days" is an image of the love of the Lord (Arcana Coelestia 9470), and in a sense is the Divine counterpart to the love we are led to by means of truth. The object of all truth is to lead one to a love of God, and a love of the neighbor, and a life expressive of both. Our love for God is a reflection of His love for us.

In the Word, a garment corresponds to truth one knows and which forms a part of a person’s mind. Thus the garment of the Ancient of Days represents the truth veiling over the Divine Good. This truth is truth in our minds, in our conscious minds (Arcana Coelestia 9470, Apocalypse Explained 67). These garments were as white as snow to show us the quality of the intelligence and wisdom we can have from the Lord (Apocalypse Explained 195:18).

'Hair' means the most external parts of our lives—the natural thoughts and feelings we have which prompt us into action, all perfectly conscious. While we are in this world, this very external part of us seems to be vitally important, but in fact it is only driven by the inner things. If these are from the Lord, then our external will also appear as virgin wool.

The fire of the throne is the appearance of the Lord's love. The wheels represents the wisdom and intelligence we have from the Lord, which are full of love and so are described as "burning."

All judgment is done by the Lord. The Lord’s birth in Bethlehem was the beginning of a last judgment on the ancient churches, and that judgment from love by means of wisdom, came about through the life and death of Jesus Christ, the Divine Human of the Lord.

In Daniel’s vision, there is a similar relationship between the Ancient of Days, seated on His throne, and the Son of Man to whom was given all power. The Ancient of Days represents the Lord, and in that vision we saw the unity of the Divine love and Divine wisdom in the fiery throne upon which He sat.

Once the presence of the Lord has been established in us by the overthrow of evil and falsity, we will continue to develop in goodness and truth. This spiritual growth is described in the words that 'the Son of Man was given an everlasting dominion,' a theme repeated in verses 18 and 27. The kingdom of the Son of Man extended over "all peoples, nations and tongues," representing the different states of the human mind which will be made subject to truth from the Word. "Peoples" are the truths of doctrine—in this case, the false ideas which affect our behavior to be judged against the truth introduced into our minds by the conscience. "Nations" mean the evils of life, overthrown in the process of judgment (Apocalypse Revealed 483, Apocalypse Explained 175, 455). Thus in the process of judgment, both our habitual thoughts and feelings will be confronted by truth, and replaced by feelings drawn from the goodness and truth of the Lord. Finally, "tongues" signify the actions drawn from evil feelings and false thoughts—these too will be brought down in our personal "last judgment."

The "time, times, and half a time" are the states of temptation and combat we need to go through in order to regenerate. Yet each minute of that combat is a temptation, and temptation only takes place within the framework or regeneration. Thus a person being tempted, who resists the evil, sits in judgment on that evil, and from the power of the Lord will eventually prevail over it.

These final verses are a vision of things yet to come. This is before our entrance into the Lord’s kingdom, before the power of falsity is broken. We still have growing to do. There are still states we need to face and overcome. Even with this marvelous promise of ultimate victory, Daniel found that his thoughts still troubled him.

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Footnotes:

http://newchristianbiblestudy.org/bible/story/daniel-interprets-nebuchadnezzars-dream/king-james-version

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Swedenborg

Hlavní výklad ze Swedenborgových prací:

Arcana Coelestia 1326, 10455

Apocalypse Revealed 748

De Verbo (The Word) 5

der Propheten und der Psalmen Davids 178

Scriptural Confirmations 4, 37


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 49, 934, 1066, 1607, 1990, 2547, 2832, ...

Apocalypse Revealed 24, 36, 47, 49, 101, 166, 229, ...

Die Eheliche Liebe 26, 81, 193

Die göttliche Vorsehung 134

Die Lehre vom Herrn 4, 6, 10, 26, 42, 48, 52

Die Lehre des neuen Jerusalem von der Heiligen Schrift 49, 86

Lebenslehre 61

Himmel und Hölle 171

Wahre Christliche Religion 1, 113, 157, 223, 251, 262, 288, ...


References from Swedenborg's unpublished works:

Apocalypse Explained 36, 63, 67, 70, 175, 195, 199, ...

On the Athanasian Creed 41

Die Hauptlehren der neuen Kirche 37

Coronis oder Anhang zur Wahren Christlichen Religion 3

De Verbo (The Word) 10, 15, 25

An Invitation to the New Church 10

Marriage 0, 1, 113

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sah
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sprach
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Seite
'Side' signifies good or spiritual love.

drei
The Writings talk about many aspects of life using the philosophical terms "end," "cause" and "effect." The "end" is someone’s goal or purpose, the ultimate...

nacht
The sun in the Bible represents the Lord, with its heat representing His love and its light representing His wisdom. “Daytime,” then, represents a state...

Gewand
Soft raiment,' as in Matthew 11:9, represents the internal sense of the Word.

Weiß
'White' relates to truths, because it originates in the light of the sun.

Räder
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ewigkeit
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erz
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gesetz
All laws, even civil and judicial laws, which are in the Word, correspond to the laws of good and truth, which are in heaven.

unter
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Dienen
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Apocalypse Explained # 331

Apocalypse Explained (Whitehead translation)      

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331. And people and nation, signifies who are of the Lord's spiritual church, and of His celestial church. This is evident from the signification of "people" and "nation" in the Word, "people" signifying those who are in spiritual good, thus those who are of the Lord's spiritual church, and "nation" those who are in celestial good, thus those who are of the Lord's celestial church. That there are two kingdoms into which the heavens are divided, namely, the celestial kingdom and the spiritual kingdom, and that those who are in the good of love to the Lord are in the celestial kingdom, and those who are in the good of charity towards the neighbor are in the spiritual kingdom, see in the work on Heaven and Hell, (n. 20-28). These two kingdoms, however, are not only in the heavens but also on the earth, and on the earth they are called the celestial church and the spiritual church. Few know what is signified in the Word specifically by a "people" or "peoples," and what by a "nation" or "nations." I will therefore present from the Word some passages where the two are named together, from which it will be clear that "people" and "nations" have distinct significations, for unless they had distinct significations they would not both be named together, as in the following passages.

(Odkazy: Revelation 5:9)


[2] In Isaiah:

The strong people shall glorify Thee, the city of the formidable nations shall fear Thee. Jehovah will swallow up in this mountain the faces of the covering, that covereth over all peoples, and the veil that is veiled over all nations (Isaiah 25:3, 7).

Here a distinction is made between "peoples" and "nations," because "peoples" signify those who are of the Lord's spiritual kingdom, and "nations" those who are of His celestial kingdom, thus those who are in spiritual good and those in celestial good. Spiritual good is the good of charity towards the neighbor, thus the good of faith, and celestial good is the good of love to the Lord, and thence the good of mutual love. The truth of this good is what is meant by "the city of formidable nations," for "city" signifies the doctrine of truth, or the truths of doctrine; "to swallow up the covering over all peoples, and the veil veiled over all nations," signifies to dispel the shade that has so covered the understanding that the truths are not seen or the goods perceived that pertain to heaven and the church.

(Odkazy: Isaiah 25:7-8)


[3] In the same:

Come near, ye nations, to hear; and hearken, ye peoples; let the earth hear, and the fullness thereof (Isaiah 34:1).

Because "nations" signify those who are in the good of love, and "peoples" those who are in the good of charity and in the truths of faith therefrom, it is said of the nations that they should "come near," and of the peoples that they should "hearken;" to "come near" signifies to be conjoined by love, and to "hearken" signifies to obey and to be instructed; it is therefore said, "let the earth hear, and the fullness thereof," "earth" signifying the church in respect to good, and "the fullness thereof" truths.

[4] In the same:

I Jehovah have called thee in righteousness, and I will hold thine hand and I will give thee for a covenant to the people, for a light of the nations (Isaiah 42:6).

In the same:

Bring forth the blind people that have eyes, and the deaf that have ears. Let all the nations be brought together, and let the peoples gather together (Isaiah 43:8-9).

In the same:

I have given him for a witness to the peoples, a prince and lawgiver to the nations (Isaiah 55:4).

In the same:

Thus said the Lord Jehovih, Behold, I will lift up Mine hand towards the nations, and lift up My standard towards the peoples (Isaiah 49:22).

In the same:

The peoples that walk in darkness have seen a great light. Thou hast multiplied the nation, thou hast made great to it gladness (Isaiah 9:2-3).

And in the same:

It shall be in that day that the root of Jesse, which standeth for an ensign of the peoples, the nations shall seek. And He shall lift up an ensign for the nations, and shall gather together the outcasts of Israel (Isaiah 11:10, 12).

All these things are said of the Lord; and "peoples" and "nations" mean all who are of His church; for all who are of the Lord's church are either of His celestial kingdom or of His spiritual kingdom; not any except those who are in these two kingdoms can possibly be of the church. Moreover, there are two things that constitute the church, good and truth, both from the Lord; "nations" mean those who are in good, and "peoples" those who are in truth; and, abstractly from persons, "nations" signify the goods of the church, and "peoples" its truths; "peoples" signify the truths of the church because spiritual good, or the good of charity towards the neighbor, in which those are who are meant by "peoples," in its essence is truth. (See Arcana Coelestia 8042, 10296; why it is so, n. 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 9596; thence what the distinction is between those who are of the celestial kingdom and those who are of the spiritual kingdom, n. 2088, 2669, 2708, 2715, 3235, 3240, 4788, 7068, 8521, 9277, 10295)

(Odkazy: Arcana Coelestia 1043-1044; Isaiah 11:10-12, Isaiah 55:4-5)


[5] In the same:

In that time a present unto Jehovah of Hosts shall be brought; a people distracted and plundered: and a nation meted out and trodden down, whose land the rivers have spoiled, to the place of the name of Jehovah of Hosts, to Mount Zion (Isaiah 18:2, 7).

This treats of the invitation of all to the church; therefore also "people" and "nation" are both mentioned. "Mount Zion" signifies the church, to which they are invited; "a people distracted and plundered" signifies those with whom truths have been taken away, changed, or perverted by those who are in the falsities of doctrine; "a nation meted out and trodden down, whose land the rivers have spoiled," signifies those with whom goods have been treated in like manner, "rivers" meaning falsities and reasonings therefrom.

[6] In Zechariah:

Yet there shall come peoples, and the inhabitants of great cities, to entreat the faces of Jehovah, and many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem (Zechariah 8:20-22).

Here, too, "peoples" and "nations" signify all who are of the Lord's church; "peoples" those who are of His spiritual church, and "nations" those who are of His celestial church. "Jerusalem," to which they shall come, is the church.

[7] In David:

Thou wilt set me for the head of the nations; a people I have not known shall serve me (Psalms 18:43).

In the same:

Jehovah will subdue the peoples under us, and the nations under our feet. God reigneth over the nations. The willing ones of the peoples are gathered together (Psalms 47:3, 8-9).

In the same:

That [Thy way] may be known on the earth, Thy salvation among all nations. The peoples shall confess Thee, O God: the nations shall be glad and shout for joy; for Thou shalt judge the peoples in uprightness, and shalt lead the nations into the land (Psalms 67:2-4).

Remember me, O Jehovah, in good pleasure towards Thy people; that I may be glad in the joy of Thy nations (Psalms 106:4-5).

I will confess Thee, O Lord, among the nations. I will sing psalms unto Thee among the peoples (Psalms 57:9; 108:3).

In these passages also "peoples" and "nations" are mentioned, by which are meant all who are in truths and goods. Moreover, the very words that are applied to peoples are words that are predicated of truths, and those applied to nations are those that are predicated of goods. That no other are meant by "nations" is evident also from the fact that these things were said by David, who was an enemy of the Canaanitish nations.

(Odkazy: Psalms 57:7-9, Psalms 108:1-3)


[8] In Luke:

Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples; a light for a revelation to the nations (Luke 2:30-32).

In Zephaniah:

The remnant of My people shall spoil them, and the remainder of My nation shall inherit them (Zephaniah 2:9).

In Moses:

When her two sons were struggling in her womb, Rebekah went to inquire of Jehovah, and Jehovah said unto her, Two nations are in thy womb, and two peoples shall be separated from thy bowels (Genesis 25:22-23).

Remember the days of the age, when the Most High gave to the nations an inheritance; when He separated the sons of man he set the bounds of the peoples according to the number of the sons of Israel (Deuteronomy 32:7-8).

"The sons of man" have the same signification as "peoples," namely, those who are in spiritual truths and goods; therefore it is said of them, "when He separated the sons of man He set the bounds of the peoples according to the number of the sons of Israel;" "the sons of Israel" signifying the spiritual church, and the "number" of them, or of the twelve tribes named from them, signifying all the truths and goods therein (see just above, n. 330); such therefore are called "peoples;" "to separate" them and "to set their bounds" signifies to alienate from falsities and to bestow truths; and "to give an inheritance to the nations" signifies heaven and conjunction with those who are in the good of love.

(Odkazy: The Apocalypse Explained 330)


[9] In Daniel:

All peoples, nations, and tongues shall worship Him; His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not perish (Daniel 7:14).

This is said of the Lord; and "peoples" and "nations" mean all who are in truths and goods; and "all tongues" mean all of whatever doctrine or religion; for the Lord's church is universal, since it exists with all who are in the good of life, and who from their doctrine look to heaven, and thereby conjoin themselves to the Lord (of whom see Heaven and Hell 318-328). Because "nations" signify those who are in the good of love, and "peoples" those who are in the good of charity and in the truths of faith therefrom, it is said, "His dominion is an everlasting dominion, and His kingdom shall not pass away;" "dominion" in the Word is predicated of good, and "kingdom" of truth; for this reason the Lord is called "Lord" from Divine good, and "king" from Divine truth.

There are other passages besides these that might be quoted to prove that "peoples" signify those who are of the spiritual church, and "nations" those who are of the celestial church. So far those only have been presented in which "peoples" and "nations" are mentioned together; to these some shall be added in which "nations" alone are mentioned.

[10] In Isaiah:

Open the gates, that the righteous nation that keepeth faithfulness may enter in. Thou hast added to the nation, O Jehovah, Thou hast added to the nation; Thou hast been glorified: Thou hast removed all the ends of the earth (Isaiah 26:2, 15).

In David:

All the ends of the earth shall turn unto Jehovah; and all the families of the nations shall worship before Thee. For the kingdom is Jehovah's; and He it is that ruleth among the nations (Psalms 22:27-28).

In Isaiah:

The nations shall walk to Thy light, and kings to the brightness of Thy rising. Thy heart shall be enlarged, because the multitude of the sea shall turn unto Thee, the army of the nations shall come unto Thee (Isaiah 60:3, 5).

All nations shall see Thy righteousness, and all kings Thy glory (Isaiah 62:2).

In these passages "nations" and "peoples" are not mentioned together, but still in the last two "nations" and "kings" because "kings" signify the like as "peoples," namely, those who are in truths (see above, n. 31; and it is because "nations" signify those who are in good, and "Kings" those who are in truths, that it is said of the nations that they "shall see Thy righteousness," and of the kings that they shall "see Thy glory;" "righteousness" in the Word being predicated of good, and "glory" of truth. (That "righteousness" is predicated in the Word of Divine good, see Arcana Coelestia 2235, 9857; and "glory" of Divine truth, n. 4809, 5922, 8267, 8427, 9429.)

(Odkazy: Isaiah 60:11; The Apocalypse Explained 31)


[11] From the contrary sense it can yet be seen that "peoples" signify those who are in truths, and "nations" those who are in good; for in that sense "peoples" signify those who are in falsities, and "nations" those who are in evils, as in the following. In Isaiah:

O Assyrian, the rod of Mine anger, I will send him against a hypocritical nation, and against the people of My wrath will I command him (Isaiah 10:5-6).

In the same:

The voice of a multitude in the mountains; the voice of a tumult of the kingdoms of the nations gathered together. They come from a land afar off, from the end of the heavens, even Jehovah with the vessels of His indignation to destroy the whole land (Isaiah 13:4-5).

Jehovah that smiteth the peoples with a stroke not curable, that ruleth with anger the nations (Isaiah 14:6).

In the same:

At the noise of the tumult let the peoples flee away; and before Thine exaltation let the nations be dispersed (Isaiah 33:3).

In Jeremiah:

Behold, a people cometh from the land of the north, and a great nation shall be stirred up from the sides of the earth. They lay hold on the bow and spear; they are cruel, and have no mercy (Jeremiah 6:22-23).

In Ezekiel:

I will not cause thee to hear any more the calumny of the nations, and the reproach of the peoples thou shalt not bear any more (Ezekiel 36:15).

In David:

Thou makest us a byword among the nations, a shaking of the head among the peoples (Psalms 44:14).

In the same:

Jehovah bringeth the counsel of the nations to nought; He overthroweth the thoughts of the peoples (Psalms 33:10).

In these passages "peoples" mean those who are against the truths of the spiritual church, thus in falsities; and "nations" those who are against the goods of the celestial church, thus in evils. This is also the signification of the peoples and nations that were driven out of the land of Canaan. To this let what was said above n. 175 be added.

(Odkazy: Isaiah 11:10-12, Isaiah 25:7-8, Isaiah 55:4-5, Isaiah 60:11; Psalms 57:7-9; Revelation 5:9; The Apocalypse Explained 175)

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From Swedenborg's Works

References from Swedenborg's unpublished works:

Apocalypse Explained 320, 340, 355, 365, 388, 400, 401, 431, 433, 453, 454, 518, 519, 625, 631, 657, 684, 693, 701, 706, 726, 741, 768, 803, 872, 881, 945, 1029, 1077, 1107, 1191

Other New Christian Commentary

Thanks to the Swedenborg Foundation for their permission to use this translation.


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