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Daniel 7

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1 Il primo anno di Belsatsar, re di Babilonia, Daniele, mentr’era a letto, fece un sogno, ed ebbe delle visioni nella sua mente. Poi scrisse il sogno, e narrò la sostanza delle cose.

2 Daniele dunque prese a dire: Io guardavo, nella mia visione notturna, ed ecco scatenarsi sul mar grande i quattro venti del cielo.

3 E quattro grandi bestie salirono dal mare, una diversa dall’altra.

4 La prima era come un leone, ed avea delle ali d’aquila. Io guardai, finché non le furono strappate le ali; e fu sollevata da terra, fu fatta stare in piedi come un uomo, e le fu dato un cuor d’uomo.

5 Ed ecco una seconda bestia, simile ad un orso; essa rizzavasi sopra un lato, avea tre costole in bocca fra i denti; e le fu detto: "Lèvati, mangia molta carne!"

6 Dopo questo, io guardavo, ed eccone un’altra simile ad un leopardo, che aveva addosso quattro ali d’uccello; questa bestia aveva quattro teste, e le fu dato il dominio.

7 Dopo questo, io guardavo, nelle visione notturne, ed ecco una quarta bestia spaventevole, terribile e straordinariamente forte; aveva dei denti grandi, di ferro; divorava e sbranava, e calpestava il resto coi piedi; era diversa da tutte le bestie che l’avevano preceduta, e aveva dieci corna.

8 Io esaminavo quelle corna, ed ecco un altro piccolo corno spuntò tra quelle, e tre delle prime corna furono divelte dinanzi ad esso; ed ecco che quel corno avea degli occhi simili a occhi d’uomo, e una bocca che proferiva grandi cose.

9 Io continuai a guardare fino al momento in cui furon collocati de’ troni, e un vegliardo s’assise. La sua veste era bianca come la neve, e i capelli del suo capo eran come lana pura; fiamme di fuoco erano il suo trono e le ruote d’esso erano fuoco ardente.

10 Un fiume di fuoco sgorgava e scendeva dalla sua presenza; mille migliaia lo servivano, e diecimila miriadi gli stavan davanti. Il giudizio si tenne, e i libri furono aperti.

11 Allora io guardai a motivo delle parole orgogliose che il corno proferiva; guardai, finché la bestia non fu uccisa, e il suo corpo distrutto, gettato nel fuoco per esser arso.

12 Quanto alle altre bestie, il dominio fu loro tolto; ma fu loro concesso un prolungamento di vita per un tempo determinato.

13 Io guardavo, nelle visioni notturne, ed ecco venire sulle nuvole del cielo uno simile a un figliuol d’uomo; egli giunse fino al vegliardo, e fu fatto accostare a lui.

14 E gli furon dati dominio, gloria e regno, perché tutti i popoli, tutte le nazioni e lingue lo servissero; il suo dominio è un dominio eterno che non passerà, e il suo regno, un regno che non sarà distrutto.

15 Quanto a me, Daniele, il mio spirito fu turbato dentro di me, e le visioni della mia mente mi spaventarono.

16 M’accostai a uno degli astanti, e gli domandai la verità intorno a tutto questo; ed egli mi parlò, e mi dette l’interpretazione di quelle cose:

17 "Queste quattro grandi bestie, sono quattro re che sorgeranno dalla terra;

18 poi i santi dell’Altissimo riceveranno il regno e lo possederanno per sempre, d’eternità in eternità".

19 Allora desiderai sapere la verità intorno alla quarta bestia, ch’era diversa da tutte le altre, straordinariamente terribile, che aveva i denti di ferro e le unghie di rame, che divorava, sbranava, e calpestava il resto con i piedi,

20 e intorno alle dieci corna che aveva in capo, e intorno all’altro corno che spuntava, e davanti al quale tre erano cadute: a quel corno che avea degli occhi, e una bocca proferenti cose grandi, e che appariva maggiore delle altre corna.

21 Io guardai, e quello stesso corno faceva guerra ai santi e aveva il sopravvento,

22 finché non giunse il vegliardo e il giudicio fu dato ai santi dell’Altissimo, e venne il tempo che i santi possederono il regno.

23 Ed egli mi parlò così: "La quarta bestia è un quarto regno sulla terra, che differirà da tutti i regni, divorerà tutta la terra, la calpesterà e la frantumerà.

24 Le dieci corna sono dieci re che sorgeranno da questo regno; e, dopo quelli, ne sorgerà un altro, che sarà diverso dai precedenti, e abbatterà tre re.

25 Egli proferirà parole contro l’Altissimo, ridurrà allo stremo i santi dell’Altissimo, e penserà di mutare i tempi e la legge; i santi saran dati nelle sue mani per un tempo, dei tempi, e la metà d’un tempo.

26 Poi si terrà il giudizio e gli sarà tolto il dominio, che verrà distrutto ed annientato per sempre.

27 E il regno e il dominio e la grandezza dei regni che sono sotto tutti i cieli saranno dati al popolo dei santi dell’Altissimo; il suo regno è un regno eterno, e tutti i domini lo serviranno e gli ubbidiranno".

28 Qui finirono le parole rivoltemi. Quanto a me, Daniele, i miei pensieri mi spaventarono molto, e mutai di colore; ma serbai la cosa nel cuore.

   

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Arcana Coelestia # 9230

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9230. 'And you shall not eat flesh torn in the field' means that falsified good of faith must not be joined [to oneself]. This is clear from the meaning of 'flesh' as good, dealt with in 7850, 9127; from the meaning of 'the field' as the Church in respect of good, thus the Church's good, dealt with in 2971, 3766, 7502, 7571, 9139, 9141; from the meaning of 'torn' as something destroyed by falsities, thus also something falsified, dealt with in 5828; and from the meaning of 'eating' as making one's own and joining [to oneself], dealt with in 2187, 3168, 3513 (end), 3596, 4745, 5643, 8001. From these meanings it is evident that 'you shall not eat flesh torn in the field' means that the Church's good, or the good of faith, if it has been falsified, is not to be made one's own or joined [to oneself].

[2] A brief statement must be made here about what the good of faith is and what the truth of faith is. The good of faith is a term that denotes everything of the Church that has to do with life and service inspired by teachings of the Church that compose its faith, in short, everything that has to do with willing those things and doing them in a spirit of obedience; for the Church's truths of faith become, through people's willing them and doing them, forms of good. But the truth of faith is a term that denotes everything which does not as yet have useful service as its end in view or does not exist for the sake of its use in life. Consequently it is something a person comes to know and retain in the memory, then grasps with his understanding, and goes on to teach. As long as the Church's truths go no further than the understanding they are merely items of knowledge and known facts, and in contrast to forms of good stand outside the person himself. For the human memory and understanding are like the hall outside a room, and the will is so to speak the actual room, the will being the person himself. This shows what the truth of faith is and what the good of faith is. But the good that a person does in the first state, while he is being regenerated, is called the good of faith, whereas the good that he does in the second state, which is when he has been regenerated, is called the good of charity. When therefore a person doing good is governed by the good of faith, he does good in a spirit of obedience; but when someone doing good is governed by the good of charity, he does good out of affection. Regarding those two states with a person who is being regenerated, see 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 9224, 9227.

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

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Arcana Coelestia # 3720

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3720. 'This is nothing other than the house of God' means the Lord's kingdom as it exists in the ultimate degree of order. This is clear from the meaning of 'the house of God'. In the Word 'the house of God' is referred to in many places, and in the external sense, that is, literally, it means a building where holy worship takes place. But in the internal sense it means the Church, in the more universal sense it means heaven, and in the most universal the Lord's kingdom. In the highest sense however it means the Lord Himself as regards the Divine Human. But in the Word sometimes the expression 'House of God' is used and sometimes 'Temple'. The two are similar in meaning, the difference being that the expression 'House of God' is used when the subject is good but 'temple' when the subject is truth. From this it is evident that 'the House of God' means the Lord's celestial Church, and in the more universal sense the heaven of celestial angels, in the most universal the Lord's celestial kingdom, and in the highest sense the Lord as regards Divine Good; whereas 'the Temple' means the Lord's spiritual Church, and in the more universal sense the heaven of spiritual angels, in the most universal the Lord's spiritual kingdom, and in the highest the Lord as regards Divine Truth, see 2048. The reason why 'the House of God' means that which is celestial and the dwelling-place of good, while 'the Temple' means that which is spiritual and the dwelling-place of truth, is that 'a house' in the Word means good, see 710, 2233, 2559, 3128, 3652, and among the most ancient people used to be built of pieces of wood for the reason that 'wood' meant good, 643, 1110, 2784, 2812, whereas 'the Temple' means truth because it was built of stones - 'stones' meaning truths, see 643, 1296, 1298.

[2] These meanings that 'pieces of wood' and 'stones' possess are clear not only from the Word where they are mentioned but also from representatives in the next life. For people who assume that merit lies in good works seem to themselves to be cutting wood, and those who assume that it lies in truths, that is to say, people who have believed that they knew more truths than anybody else and yet have lived wickedly, seem to themselves to be breaking up stones. I have often seen such people wood-cutting or stone-breaking, from which the meaning of 'wood' and of 'stone' was made clear to me - that good is meant by 'wood' and truth by 'stone'. It has in like manner been made clear to me from the fact that when I have seen a wooden house the concept of good has instantly presented itself, and when I have seen a stone house the concept of truth has done so. And I have also learned from angels about this matter. This is why, when in the Word 'the House of God' is mentioned, the concept of good presents itself to angels, the kind of good depending on the nature of the subject that is being dealt with. And when 'the Temple' is mentioned, the concept of truth presents itself, the kind of truth depending on the subject that is being dealt with. From this one may also deduce how deeply and inwardly concealed the heavenly arcana lie in the Word.

[3] The reason 'the House of God' here means the Lord's kingdom as it exists in the ultimate degree of order is that the subject is Jacob who, as often shown already, represents the Lord's Divine Natural. The natural exists in the ultimate degree of order, for the natural encompasses all interior degrees and includes them all together within itself. And since they are included all together within the natural, and so countless things are beheld as a single whole, obscurity exists there compared with other degrees. This obscurity too has been dealt with frequently.

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