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Ντάνιελ 7

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1 Εν τω πρωτω ετει του Βαλτασαρ βασιλεως της Βαβυλωνος ο Δανιηλ ειδεν ενυπνιον και ορασεις της κεφαλης αυτου επι της κλινης αυτου· τοτε εγραψε το ενυπνιον και διηγηθη το κεφαλαιον των λογων.

2 Ο Δανιηλ ελαλησε και ειπεν, Εγω εθεωρουν εν τω οραματι μου την νυκτα και ιδου οι τεσσαρες ανεμοι του ουρανου συνεφωρμησαν επι την θαλασσαν την μεγαλην.

3 Και τεσσαρα θηρια μεγαλα ανεβησαν εκ της θαλασσης, διαφεροντα απ' αλληλων.

4 Το πρωτον ητο ως λεων και ειχε πτερυγας αετου· εθεωρουν εωσου απεσπασθησαν αι πτερυγες αυτου, και εσηκωθη απο της γης και εσταθη επι τους ποδας ως ανθρωπος, και καρδια ανθρωπου εδοθη εις αυτο.

5 Και ιδου, επειτα θηριον δευτερον ομοιον με αρκτον, και εσηκωθη κατα το εν πλαγιον, και ειχε τρεις πλευρας εν τω στοματι αυτου μεταξυ των οδοντων αυτου· και ελεγον ουτω προς αυτο· Σηκωθητι, καταφαγε σαρκας πολλας.

6 Μετα τουτο εθεωρουν και ιδου, ετερον ως λεοπαρδαλις, εχον επι τα νωτα αυτου τεσσαρας πτερυγας πτηνου· το θηριον ειχεν ετι τεσσαρας κεφαλας· και εδοθη εξουσια εις αυτο.

7 Μετα τουτο ειδον εν τοις οραμασι της νυκτος και ιδου, θηριον τεταρτον, τρομερον και καταπληκτικον και ισχυρον σφοδρα· και ειχε μεγαλους σιδηρους οδοντας· κατετρωγε και κατεσυντριβε και κατεπατει το υπολοιπον με τους ποδας αυτου· και αυτο ητο διαφορον παντων των θηριων των προ αυτου· και ειχε δεκα κερατα.

8 Παρετηρουν τα κερατα και ιδου, ετερον μικρον κερας ανεβη μεταξυ αυτων, εμπροσθεν του οποιου τρια εκ των πρωτων κερατων εξερριζωθησαν· και ιδου, εν τω κερατι τουτω ησαν οφθαλμοι ως οφθαλμοι ανθρωπου και στομα λαλουν πραγματα μεγαλα.

9 Εθεωρουν εως οτου οι θρονοι ετεθησαν και ο Παλαιος των ημερων εκαθησε, του οποιου το ενδυμα ητο λευκον ως χιων και αι τριχες της κεφαλης αυτου ως μαλλιον καθαρον· ο θρονος αυτου ητο ως φλοξ πυρος, οι τροχοι αυτου ως πυρ καταφλεγον.

10 Ποταμος πυρος εξηρχετο και διεχεετο απ' εμπροσθεν αυτου· χιλιαι χιλιαδες υπηρετουν εις αυτον και μυριαι μυριαδες παρισταντο ενωπιον αυτου· το κριτηριον εκαθησε και τα βιβλια ανεωχθησαν.

11 Εθεωρουν τοτε εξ αιτιας της φωνης των μεγαλων λογων, τους οποιους το κερας ελαλει, εθεωρουν εωσου εθανατωθη το θηριον και το σωμα αυτου απωλεσθη και εδοθη εις καυσιν πυρος.

12 Περι δε των λοιπων θηριων, η εξουσια αυτων αφηρεθη· πλην παρατασις ζωης εδοθη εις αυτα εως καιρου και χρονου.

13 Ειδον εν οραμασι νυκτος και ιδου, ως Υιος ανθρωπου ηρχετο μετα των νεφελων του ουρανου και εφθασεν εως του Παλαιου των ημερων και εισηγαγον αυτον ενωπιον αυτου.

14 Και εις αυτον εδοθη η εξουσια και η δοξα και η βασιλεια, δια να λατρευωσιν αυτον παντες οι λαοι, τα εθνη και αι γλωσσαι· η εξουσια αυτου ειναι εξουσια αιωνιος, ητις δεν θελει παρελθει, και η βασιλεια αυτου, ητις δεν θελει φθαρη.

15 Εφριξε το πνευμα εμου του Δανιηλ εντος του σωματος μου και αι ορασεις της κεφαλης μου με εταραττον.

16 Επλησιασα εις ενα των παρισταμενων και εζητουν να μαθω παρ' αυτου την αληθειαν παντων τουτων. Και ελαλησε προς εμε και μοι εφανερωσε την ερμηνειαν των πραγματων.

17 Ταυτα τα μεγαλα θηρια, τα οποια ειναι τεσσαρα, ειναι τεσσαρες βασιλεις, οιτινες θελουσιν εγερθη εκ της γης.

18 Αλλ' οι αγιοι του Υψιστου θελουσι παραλαβει την βασιλειαν και θελουσιν εχει το βασιλειον εις τον αιωνα και εις τον αιωνα του αιωνος.

19 Τοτε ηθελον να μαθω την αληθειαν περι του τεταρτου θηριου, το οποιον ητο διαφορον απο παντων των αλλων, καθ' υπερβολην τρομερον, του οποιου οι οδοντες ησαν σιδηροι και οι ονυχες αυτου χαλκινοι· κατετρωγε, κατεσυντριβε και κατεπατει το υπολοιπον με τους ποδας αυτου·

20 και περι των δεκα κερατων, τα οποια ησαν εν τη κεφαλη αυτου και περι του αλλου, το οποιον ανεβη και εμπροσθεν του οποιου επεσον τρια· περι του κερατος λεγω εκεινου, το οποιον ειχεν οφθαλμους και στομα λαλουν μεγαλα πραγματα, του οποιου η οψις ητο ρωμαλεωτερα παρα των συντροφων αυτου.

21 Εθεωρουν, και το κερας εκεινο εκαμνε πολεμον μετα των αγιων και υπερισχυε κατ' αυτων·

22 εωσου ηλθεν ο Παλαιος των ημερων και εδοθη η κρισις εις τους αγιους του Υψιστου· και ο καιρος εφθασε και οι αγιοι ελαβον την βασιλειαν.

23 Και εκεινος ειπε, το θηριον το τεταρτον θελει εισθαι η τεταρτη βασιλεια επι της γης, ητις θελει διαφερει απο πασων των βασιλειων, και θελει καταφαγει πασαν την γην και θελει καταπατησει αυτην και κατασυντριψει αυτην.

24 Και τα δεκα κερατα ειναι δεκα βασιλεις, οιτινες θελουσιν εγερθη εκ της βασιλειας ταυτης· και κατοπιν αυτων αλλος θελει εγερθη· και αυτος θελει διαφερει των πρωτων και θελει υποταξει τρεις βασιλεις.

25 Και θελει λαλησει λογους εναντιον του Υψιστου, και θελει κατατρεχει τους αγιους του Υψιστου, και θελει διανοηθη να μεταβαλλη καιρους και νομους· και θελουσι δοθη εις την χειρα αυτου μεχρι καιρου και καιρων και ημισεος καιρου.

26 Κριτηριον ομως θελει καθησει, και θελει αφαιρεθη η εξουσια αυτου, δια να φθαρη και να αφανισθη εως τελους.

27 Και η βασιλεια και η εξουσια και η μεγαλωσυνη των βασιλειων των υποκατω παντος του ουρανου θελει δοθη εις τον λαον των αγιων του Υψιστου, του οποιου η βασιλεια ειναι βασιλεια αιωνιος, και πασαι αι εξουσιαι θελουσι λατρευσει και υπακουσει εις αυτον.

28 Εως ενταυθα ειναι το τελος του πραγματος. Οσον δι' εμε τον Δανιηλ, οι διαλογισμοι μου πολυ με εταραττον και η οψις μου ηλλοιωθη εν εμοι· πλην συνετηρησα το πραγμα εν τη καρδια μου.

   

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Apocalypse Explained # 174

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174. Verse 26. And he that overcometh and keepeth My works unto the end, signifies perseverance in love and faith after combat against these loves and their removal as far as possible. This is evident from the signification of "overcoming" as being to fight against the delights of the loves of self and of the world, and to remove them. That this is the spiritual sense of these words follows from the connection. It is evident also from the signification of "keeping unto the end," as being perseverance even unto death; for he who perseveres even unto death in love and faith is saved; for such as he then is in respect to his life, he thenceforth remains to eternity (See above, n. 125). It is evident also from the signification of "works" as being the things of love and faith in cause and in effect, that is in internals and in externals. These things are here signified by "works," because these are the things treated of in what is written to the angel of this church (See above, n. 150). It is said, "keepeth My works," because everything of love and faith, and every opening of the internal and its conjunction with the external is from the Lord alone; therefore the "works," by which these are signified, are not man's, but the Lord's with man; and consequently it is said, "My works."

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

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The White Horse # 1

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1. CONCERNING THE WHITE HORSE as described in the Book of Revelation, Chapter 19.

In the writings of John, in the Book of Revelation, the following is a description of the Word in its spiritual sense, in other words the sense contained within it, or its 'inner meaning:'

I saw heaven standing open, and behold, a White Horse. And the one sitting on the White Horse was called faithful and true, judging and fighting in righteousness. His eyes were a flame of fire, and on His head were many jewels. He had a name inscribed that no one knew but He Himself. And He was dressed in a garment dyed with blood, and His name is called the Word of God. The armies that followed Him in heaven were on white horses, they themselves dressed in clean white linen. On His garment and on His thigh was written a name, King of Kings and Lord of Lords. Revelation 19:11-14, 16.

No one can have a clear idea of what each of the details in this description entails except by way of its 'inner meaning." It is obvious that each particular detail must represent or signify something, as follows:

Heaven which was standing open; a horse which was white; the one seated on it was called faithful and true, 1 judging and fighting in righteousness; His eyes a flame of fire; and many jewels 2 on His head; having a name inscribed that no one knew but He Himself; and dressed in a garment dyed with blood; and the armies that followed Him in heaven were on white horses, they themselves dressed in clean white linen; 3 on His garment and on His thigh He has written a name.

It is stated plainly that the one seated on the White Horse is the Word, and He is the Lord who is the Word, for what is said is that His name is called The Word of God; and then, He has written on His garment and on His thigh the title King of Kings and Lord of Lords.

From the interpretation of each individual phrase or statement it is clear that all this serves to describe the spiritual sense or internal meaning of the Word. The phrase heaven which was standing open' represents and signifies that the inner meaning of the Word is seen by those in heaven, and consequently also by those on earth for whom heaven stands open. 'A horse which was white' represents and signifies an understanding of the Word as regards its inner meanings. 4 That the 'white horse' means what I have said will be clear from what follows.

It is clear that 'the one seated on it' means the Lord in His capacity as the Word, and thus means the Word itself, for it is stated that 'His name is called the Word of God;' and he is called 'faithful' and 'judging in righteousness' because of His goodness; and 'true' and 'fighting in righteousness' because of His truth, for the Lord Himself is righteousness. 'His eyes a flame of fire' signify divine truth radiating from the divine good flowing from His divine love. The 'many jewels on His head' signify all the good and true properties of faith. Having a 'name written which no one knew other than He Himself' signifies that no one sees what is the nature of the Word in its inner meaning except Himself, and one to whom He reveals it.

Dressed in a garment dyed with blood' signifies the violence done to the Word in its literal meaning. 5 'The armies in heaven which followed Him on white horses' signifies those who understand the Word as regards its inner meanings.' 'Those dressed in clean white linen' signifies the same people who are endued with truth arising from what is good. 'On His garment and on His thigh a name written 6 ' signifies what is true and what is good and their specific qualities.

From all these verses, and from those which come before and after them, it is clear that they serve to foretell that the spiritual or internal sense of the Word will be laid open at around the final time of the Church; and what will happen at that time is also described there, Revelation 19:17-21. There is no need to show here the things which are signified by these words since they are individually shown in Arcana Caelestia. The Lord is the Word because He is the divine truth: 2533, 2803, 2894, 5272, 8535; 7 the Word is the divine truth: 4692, 5075, 9987; He is proclaimed to be sitting on a horse judging and fighting in righteousness because the Lord is righteousness. The Lord is proclaimed to be righteousness from the fact that by His own power He has saved the human race: 1813, 2025-2027, 9715, 9809, 10019, 10152. Righteousness is a merit belonging to the Lord alone: 9715, 9979. 'His eyes a flame of fire' signify divine truth radiating from the divine good flowing from His divine love, because 'eyes' signify the understanding and truth of faith: 2701, 4403-4421, 4523-4534, 6923, 9051, 10569; and 'a flame of fire' signifies the good of love: 934, 4906, 5215, 6314, 6832; the 'jewels on His head' 8 signify all the good and true properties of faith: 114, 3858, 6335, 6640, 9863, 9865, 9868, 9873, 9905.

Having a name written which no one knew other than He Himself' signifies that no one sees what is the nature of the Word in its inner meaning except Himself, and one to whom He reveals it, because a name signifies the nature of a thing: 144-145, 1754, 1896, 2009, 2724, 3006, 3237, 3421, 6674, 9310. 'Dressed in a garment dyed with blood' signifies the violence done to the Word in its literal meaning because a garment' signifies truth, which clothes what is good: 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536; especially truth in its outermost form, and thus the Word in its literal meaning: 5248, 6918, 9158, 9212; and because 'blood' signifies violence done to truth by what is false: 374, 1005, 4735, 5476, 9127. 'The armies in heaven which followed Him on white horses' signify those who understand the Word as regards its inner meanings because 'armies' signify those who are equipped with the truth and goodness of heaven and the Church: 3448, 7236, 7988, 8019; and the horse' signifies understanding: 3217, 5321, 6125, 6400, 6534, 7024, 8146, 8381; and 'white' means the truth which the light of heaven has within itself thus, the inner truth: 3301, 3993, 4007, 5319.

Those dressed in clean white linen' signify the same people who are endued with truth arising from what is good because 'linen' or 'a garment of linen' signifies truth from a heavenly sourcewhich is truth from what is good: 5319, 9469. 'On His garment and on His thigh a name written' signifies what is true and what is good, and their specific qualities, because 'a garment' signifies truth, and 'a name' signifies its nature, as above, and 'thigh' signifies the good properties of love: 3021, 4277, 4280, 9961, 10488. 'King of Kings and Lord of Lords' is the Lord as regards divine truth and divine good; the Lord is called King by virtue of His divine truth: 3009, 5068, 6148, and He is called Lord by virtue of His divine good: 4973, 9167, 9194.

From all this it is clear what the nature of the Word is in its spiritual or inner sense, and that there is no single word within it which does not have some spiritual meaning relating to heaven and the Church.

Poznámky pod čarou:

1. The Revd John Elliott: "The [original Latin] text ought surely to read, as Arcana Coelestia 2760; 'quod fidelis et verus, et in justitia ...'" The translator has followed this conjecture.

2. In translating diademata as 'jewels,' rather than 'crowns,' I have noted the Revd John Elliott, who draws attention to John Chadwick's assertion (from his Lexicon to the Latin Texts of Swedenborg's Theological Writings), that there can be little doubt that Swedenborg understood jewel, not crown, by the Latin word diadema.

3. The Latin byssinus means 'a garment made form byssus' (Lewis and Shorts Latin Dictionary). Byssus: cotton (Baxter and Johnsons Medieval Latin Word-List); cotton, or (according to some) a kind of flax, and the linen made from it (Lewis and Shorts Latin Dictionary).

4. The Latin interiora (plural of interius, and comp. of intern um) means 'inward' or 'internal' (Lewis and Shorts Latin Dictionary). It may also signify: 'more hidden,' 'secret' or 'unknown' (Lewis and Shorts Latin Dictionary).

5. I am grateful to the Rev'd. John Elliott for the suggestion of translating litera as 'in its literal meaning." I was in a fog as to Swedenborg's intention in using litera, which classically may mean either 'a letter' or 'writing."

6. The Latin interiora (plural of interius, and comp. of intern um) means 'inward' or 'internal' (Lewis and Shorts Latin Dictionary). It may also signify: 'more hidden,' 'secret' or 'unknown' (Lewis and Shorts Latin Dictionary).

7. Throughout this translation I have used the reference numbers following the emendations made by the Revd John Elliott in De Equo Albo (2004).

8. In translating diademata as 'jewels,' rather than 'crowns,' I have noted the Rev'd. John Elliott, who draws attention to John Chadwick's assertion (from his Lexicon to the Latin Texts of Swedenborg's Theological Writings), that there can be little doubt that Swedenborg understood jewel not crown by the Latin word diadema.

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

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