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Daniel 2

Latin: Vulgata Clementina         

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1 In anno secundo regni Nabuchodonosor, vidit Nabuchodonosor somnium, et conterritus est spiritus ejus, et somnium ejus fugit ab eo.

2 Præcepit autem rex ut convocarentur arioli, et magi, et malefici, et Chaldæi, ut indicarent regi somnia sua. Qui cum venissent, steterunt coram rege.

3 Et dixit ad eos rex : Vidi somnium, et mente confusus ignoro quid viderim.

4 Responderuntque Chaldæi regi syriace : Rex, in sempiternum vive ! dic somnium servis tuis, et interpretationem ejus indicabimus.

5 Et respondens rex ait Chaldæis : Sermo recessit a me : nisi indicaveritis mihi somnium, et conjecturam ejus, peribitis vos, et domus vestræ publicabuntur.

6 Si autem somnium, et conjecturam ejus narraveritis, præmia, et dona, et honorem multum accipietis a me. Somnium igitur, et interpretationem ejus indicate mihi.

7 Responderunt secundo, atque dixerunt : Rex somnium dicat servis suis, et interpretationem illius indicabimus.

8 Respondit rex, et ait : Certe novi quod tempus redimitis, scientes quod recesserit a me sermo.

9 Si ergo somnium non indicaveritis mihi, una est de vobis sententia, quod interpretationem quoque fallacem, et deceptione plenam composueritis, ut loquamini mihi donec tempus pertranseat. Somnium itaque dicite mihi, ut sciam quod interpretationem quoque ejus veram loquamini.

10 Respondentes ergo Chaldæi coram rege, dixerunt : Non est homo super terram, qui sermonem tuum, rex, possit implere : sed neque regum quisquam magnus et potens verbum hujuscemodi sciscitatur ab omni ariolo, et mago, et Chaldæo.

11 Sermo enim, quem tu quæris, rex, gravis est : nec reperietur quisquam qui indicet illum in conspectu regis, exceptis diis, quorum non est cum hominibus conversatio.

12 Quo audito, rex, in furore et in ira magna, præcepit ut perirent omnes sapientes Babylonis.

13 Et egressa sententia, sapientes interficiebantur : quærebanturque Daniel et socii ejus, ut perirent.

14 Tunc Daniel requisivit de lege atque sententia ab Arioch principe militiæ regis, qui egressus fuerat ad interficiendos sapientes Babylonis.

15 Et interrogavit eum, qui a rege potestatem acceperat, quam ob causam tam crudelis sententia a facie regis esset egressa. Cum ergo rem indicasset Arioch Danieli,

16 Daniel ingressus rogavit regem ut tempus daret sibi ad solutionem indicandam regi.

17 Et ingressus est domum suam, Ananiæque et Misaëli et Azariæ, sociis suis, indicavit negotium,

18 ut quærerent misericordiam a facie Dei cæli super sacramento isto, et non perirent Daniel et socii ejus cum ceteris sapientibus Babylonis.

19 Tunc Danieli mysterium per visionem nocte revelatum est : et benedixit Daniel Deum cæli,

20 et locutus ait : Sit nomen Domini benedictum a sæculo et usque in sæculum : quia sapientia et fortitudo ejus sunt.

21 Et ipse mutat tempora, et ætates : transfert regna, atque constituit : dat sapientiam sapientibus, et scientiam intelligentibus disciplinam.

22 Ipse revelat profunda et abscondita, et novit in tenebris constituta : et lux cum eo est.

23 Tibi, Deus patrum nostrorum, confiteor, teque laudo, quia sapientiam et fortitudinem dedisti mihi, et nunc ostendisti mihi quæ rogavimus te, quia sermonem regis aperuisti nobis.

24 Post hæc Daniel ingressus ad Arioch, quem constituerat rex ut perderet sapientes Babylonis, sic ei locutus est : Sapientes Babylonis ne perdas : introduc me in conspectu regis, et solutionem regi narrabo.

25 Tunc Arioch festinus introduxit Danielem ad regem, et dixit ei : Inveni hominem de filiis transmigrationis Juda, qui solutionem regi annuntiet.

26 Respondit rex, et dixit Danieli, cujus nomen erat Baltassar : Putasne vere potes mihi indicare somnium, quod vidi, et interpretationem ejus ?

27 Et respondens Daniel coram rege, ait : Mysterium, quod rex interrogat, sapientes, magi, arioli, et aruspices nequeunt indicare regi :

28 sed est Deus in cælo revelans mysteria, qui indicavit tibi, rex Nabuchodonosor, quæ ventura sunt in novissimis temporibus. Somnium tuum, et visiones capitis tui in cubili tuo hujuscemodi sunt.

29 Tu, rex, cogitare cœpisti in strato tuo, quid esset futurum post hæc : et qui revelat mysteria, ostendit tibi quæ ventura sunt.

30 Mihi quoque non in sapientia, quæ est in me plus quam in cunctis viventibus, sacramentum hoc revelatum est : sed ut interpretatio regi manifesta fieret, et cogitationes mentis tuæ scires.

31 Tu, rex, videbas, et ecce quasi statua una grandis : statua illa magna, et statura sublimis stabat contra te, et intuitus ejus erat terribilis.

32 Hujus statuæ caput ex auro optimo erat, pectus autem et brachia de argento, porro venter et femora ex ære,

33 tibiæ autem ferreæ : pedum quædam pars erat ferrea, quædam autem fictilis.

34 Videbas ita, donec abscissus est lapis de monte sine manibus : et percussit statuam in pedibus ejus ferreis et fictilibus, et comminuit eos.

35 Tunc contrita sunt pariter ferrum, testa, æs, argentum, et aurum, et redacta quasi in favillam æstivæ areæ, quæ rapta sunt vento, nullusque locus inventus est eis : lapis autem, qui percusserat statuam, factus est mons magnus, et implevit universam terram.

36 hoc est somnium. Interpretationem quoque ejus dicemus coram te, rex.

37 Tu rex regum es : et Deus cæli regnum, et fortitudinem, et imperium, et gloriam dedit tibi :

38 et omnia, in quibus habitant filii hominum, et bestiæ agri : volucres quoque cæli dedit in manu tua, et sub ditione tua universa constituit : tu es ergo caput aureum.

39 Et post te consurget regnum aliud minus te argenteum : et regnum tertium aliud æreum, quod imperabit universæ terræ.

40 Et regnum quartum erit velut ferrum : quomodo ferrum comminuit, et domat omnia, sic comminuet, et conteret omnia hæc.

41 Porro quia vidisti pedum, et digitorum partem testæ figuli, et partem ferream, regnum divisum erit : quod tamen de plantario ferri orietur, secundum quod vidisti ferrum mistum testæ ex luto.

42 Et digitos pedum ex parte ferreos, et ex parte fictiles : ex parte regnum erit solidum, et ex parte contritum.

43 Quod autem vidisti ferrum mistum testæ ex luto, commiscebuntur quidem humano semine, sed non adhærebunt sibi, sicut ferrum misceri non potest testæ.

44 In diebus autem regnorum illorum suscitabit Deus cæli regnum, quod in æternum non dissipabitur, et regnum ejus alteri populo non tradetur : comminuet autem, et consumet universa regna hæc, et ipsum stabit in æternum.

45 Secundum quod vidisti, quod de monte abscissus est lapis sine manibus, et comminuit testam, et ferrum, et æs, et argentum, et aurum, Deus magnus ostendit regi quæ ventura sunt postea : et verum est somnium, et fidelis interpretatio ejus.

46 Tunc rex Nabuchodonosor cecidit in faciem suam, et Danielem adoravit, et hostias, et incensum præcepit ut sacrificarent ei.

47 Loquens ergo rex, ait Danieli : Vere Deus vester Deus deorum est, et Dominus regum, et revelans mysteria : quoniam tu potuisti aperire hoc sacramentum.

48 Tunc rex Danielem in sublime extulit, et munera multa et magna dedit ei : et constituit eum principem super omnes provincias Babylonis, et præfectum magistratuum super cunctos sapientes Babylonis.

49 Daniel autem postulavit a rege, et constituit super opera provinciæ Babylonis Sidrach, Misach, et Abdenago : ipse autem Daniel erat in foribus regis.

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Daniel Interprets Nebuchadnezzar's Dream      

By Rev. Dr. Andrew T. Dibb

In the second chapter of the Book of Daniel, Nebuchadnezzar, the King of Babylon has a dream that troubles him. Daniel, inspired by God, is the only person who is able to interpret it. It's a powerful story in the literal sense, and its spiritual sense goes deep; it describes a step that we each need to take if we want to make spiritual progress.

The literal text sets the story in the "second year", which refers to a state of conflict that comes before regeneration. Generally, "two" means a union, and specifically the marriage of good and truth. But in this story, the marriage is between evil and falsity. Nebuchadnezzar is still on the throne of Babylon: the falsities from selfish love seek to establish dominion over every sphere of life.

So, in the second year, "Nebuchadnezzar had dreams; and his spirit was so troubled that his sleep left him." Dreams are one of the ways the Lord revealed the Word to the ancients. It is not surprising to find Nebuchadnezzar greatly disturbed by a dream, to the point that "his sleep left him." Sleep, when dreams occur, depicts a state of obscurity. In Nebuchadnezzar's case, the obscurity arose because he represents false thoughts resulting from a selfish lust for power. Selfishness obscures the truth because it makes it impossible to focus outside of the self.

Nebuchadnezzar represents falsity from selfishness and the desire to dominate and control others. When this is in charge, people become manipulative, insisting that everything serve their own ends. They are willing to twist any truth, even destroy it, to justify their actions. The danger in this state is its attraction; it can invade the mind and establish an empire.

This is our state before regeneration. However, Divine Providence mandates that in order to remove this, we must become conscious of our Nebuchadnezzar states. This may be difficult because reflection requires perspective, which starts out obscured — asleep. Nebuchadnezzar, unable to remember or interpret his dream, commanded his magicians, astrologers, sorcerers and Chaldeans to ease his mind.

When the wise men were unable, the king began killing them. In the internal sense, "to kill," means to turn truths into falsities. Daniel and his companions were to be included in the slaughter, but they were different from the other wise men, who represented falsity based on abuse or misuse of truth grounded in selfishness. Daniel and his friends served the Lord.

Daniel's name had been changed to 'Belteshazzar,' symbolizing the perversion of truth by love of self. Yet in this verse, they sought 'Daniel' and his companions to kill them. This shows a human quality hidden from daily life. If Nebuchadnezzar represents blind selfishness, to save us, the Lord must keep truth hidden from the flow of selfish thought. When his hidden name is used, Daniel represents this hidden thought, protected and ready for use against selfishness.

In chapter one, Daniel rejects Nebuchadnezzar by refusing to eat his food. Once again, he stands against the king who reveals his evil in his willingness to kill when displeased. Nebuchadnezzar is the epitome of self-worship, Daniel is the true worshiper of the Lord.

Daniel and his friends sought "mercies from the God of heaven concerning this secret." Despite their position as 'wise men,' they humbled themselves to the Lord. This is a picture of the submission necessary for conscience to direct the unruly external self.

Daniel was given insight into the fallen human, the decline caused by selfishness. People faced with these insights often run and hide. Yet without self-knowledge, people cannot make any spiritual progress. By blessing the Lord, Daniel recognizes that only His divine power can help people put evils into order. Without this, spiritual life is over.

This gratitude embodies a New Church principle: all goodness and truth are from the Lord alone. Any insight people have into the nature of evils must come from the Him. Evil is blind to itself, but truth shows it for what it is. By thanking the Lord for insight, people can face their evils.

Before he can be killed, Daniel requests an audience with the king. Outward behaviors can be aligned with good or evil, and so Arioch, captain of the guard, acts on Daniel's request in spite of Nebuchadnezzar's orders. His words to the king show how useful things can ally themselves to the truth. So Arioch advocates for Daniel.

In his entreaty, Arioch emphasizes Daniel's heritage: "a man of the captives of Judah." This may have cast the king's mind back to his campaign in Judah, or even to the young man prepared for his service, filled with wisdom and glowing with physical health. In the internal sense, 'Judah' represents the church with a person, initially through truths. So Arioch identifies Daniel as truth from the Word. Nebuchadnezzar knew Daniel by his Babylonian name of Belteshazzar: when people in falsity are presented with truth, they view it as mere information for their own use. This is why an adulterer sees no difference between adultery and marriage, or a liar no distinction between truth and falsity.

Daniel is the conscience, which can be thought of as guilt or sorrow for actions. But at it's core, conscience is guidance by the truths of the Word. For truths to guide us, we must recognize their Divine authority and origin: none of the wise men, astrologers, magicians, or soothsayers could tell and interpret the king's dream.

In the sense of the letter, Daniel could begin because he established that the dream was from God, and thus interpreted by God. Daniel was simply a mouthpiece. For us, the self-awareness needed to move us from selfishness to charity comes from the Lord. Only He can direct our lives, but leaves us in freedom to accept that direction or not.

Daniel described Nebuchadnezzar's dream: the great image, with a head of gold, chest and arms of silver, belly and thighs of bronze, legs of iron, and feet partly of iron and partly of clay. Even in the literal sense of the story one sees the steady decline from precious to base to valueless.

Many scholars describe this dream in political terms. They claim it describes successive nations or rulers in the earth, from the Babylonians, to the Greeks, the Romans, and so on. However, the Word deals with spiritual, not worldly things. In one sense, this dream speaks of the different spiritual eras that have existed in this world. This is called the "internal historical" sense. On this level, Nebuchadnezzar's dream describes the rise and fall of the ancient churches to the present. This exposition focuses on a deeper level: the regenerative series, or how the Word tells of each individual's spiritual life.

Nebuchadnezzar's dream symbolizes allowing selfishness to dictate our thoughts and beliefs. Babylon is a state of great selfishness, the opposite of loving the Lord. This is the origin of all evils, going hand in hand with falsity, which twists and perverts the truth, making it a slave to our desires. The dream describes how this state gains mastery of the human mind. It begins before selfishness gains a toehold in our thoughts, and ends in the destruction of our very humanity.

The vision begins with the head because it is the highest part of a human being. But the key to this head is that it is gold, symbolizing love to the Lord. The chest and arms are physically lower than the head, and silver is less valuable than gold. The chest and arms represent the rational parts of the mind. Silver represents truths derived from the goodness within. This change from loving the Lord to thinking from truth marks a change in focus: good embraces all, opening us up to each other in a life of mutual love and charity. Truth, on the other hand, is more open to abuse: ideas of truth have been the cause of many wars and conflicts. Truth is used to hurt as often as to nurture goodness. It is a double edged sword.

At the next level, the decline becomes more obvious: from the head to the chest to the belly and thighs – half way down the body. From gold to silver to bronze, precious metal turns to base. The belly and thighs normally depict the good of loving the Lord and the neighbor, called charity. Here, however, it is twisted into the opposite sense: disregard for others, and one's own interpretation of truth. To the person in this state, these things appear good. So the belly and thighs were made of bronze, an alloy that can be polished until it gleams like gold, but it is not, nor ever can be transmuted.

So we are brought to the lower parts of the body: the legs of iron. In place of truth, falsity takes charge. This is depicted by the iron, which merely looks like silver. The legs are followed by the outer extreme of spiritual life: the feet. The feet are the lowest part of our body. Feet correspond to the outmost of our lives, which should be the expression of the Lord's goodness and truth through us. Instead, the feet of the statue are a weak spot: a mixture of iron and clay. In this image, we see the entire devolution of selfishness – carried into our very action – a life devoid of real goodness or truth, only a false image.

At the climax of the dream, a stone strikes the image and breaks it to pieces. This shows us our true character and the power of truth to bring us back from the brink of disaster. The stone was cut without hands: it is not of human origin. Here the Divine truth contrasts with the king’s practice of consulting his wise men and magicians, who represent selfish human thought. Divine truth leads to all goodness when used the way the Lord intends. Detached from human rationalizing, the truth liberates.

This freedom is the new vision of truth: the stone grows into a mountain. "A mountain" symbolizes love – a new love from truth, that replaces the selfishness and the desire for control. The mountain filling the earth symbolizes the way this new truth and love become the center and focus of our lives. We are created anew by the Lord's truth.

Having described the dream in great detail, Daniel then explains its meaning. He begins with what seems like an affirmation of Nebuchadnezzar; the Lord gave us our love of self! He ordained that we should feel life as our own and have no sense of His life flowing into us. This allows us to act according to our reason, and respond to the Lord in freedom. Selfishness is the abuse of this gift from the Lord, and the kingdom changes its meaning from truth to falsity.

Nebuchadnezzar clearly confuses Daniel with the Lord, and ascribes the power to interpret dreams to him. But the reality of selfishness becomes clear when contrasted with the ideals of conscience. If selfishness cannot reflect upon itself, it needs to be confronted with truth – and truth shows the true nature of evil and convicts it.

Nebuchadnezzar promoted Daniel and his three friends to positions of power. He recognized their God as the God of gods, the Lord of kings. But he continues to recognize the previous gods who served Babylon. Nebuchadnezzar may have elevated the Lord above Marduk, the Babylonian god, but he was neither willing nor prepared to jettison his customary deity.

Spiritual life must begin somewhere, and this interaction between Nebuchadnezzar and Daniel symbolizes the beginning. There is still a great distance to travel before we are truly born again. The old selfish side will reassert itself, new arguments and battles will rage. Yet the promise of Nebuchadnezzar's dream is still with us.

Swedenborg

Hlavní výklad ze Swedenborgových prací:

Librorum Propheticorum et Psalmorum Davidis 173


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 426, 1298, 1326, 1361, 1422, 1551, 1837, ...

Apocalypsis Revelata 211, 538, 567, 664, 717, 775, 781, ...

De Amore Conjugiali 73, 78, 79, 81

De Divina Providentia 328

Doctrina Novae Hierosolymae de Domino 4, 42, 48

Doctrina Novae Hierosolymae de Scriptura Sacra 117

De Ultimo Judicio 54

Vera Christiana Religio 156, 275, 609, 625, 754, 761, 788


References from Swedenborg's unpublished works:

Apocalypsis Explicata 70, 176, 237, 411, 577, 650, 662, ...

Coronis 2, 37

Dicta Probantia 4, 37

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Word/Phrase Explanations

somnium
A dream, as in Genesis 20:3,signifies being somewhat obscure.

rex
The human mind is composed of two parts, a will and an understanding, a seat of loves and affections, and a seat of wisdom and...

Chaldæi
Chaldea was a land lying along the Euphrates river near its mouth, south of Babylon, part of what is now southern Iraq. It was a...

Daniel
The book of Daniel follows after Ezekiel in the Old Testament. Daniel was a prophet during the early part of the captivity of the Jews...

nobis
Angels do give us guidance, but they are mere helpers; the Lord alone governs us, through angels and spirits. Since angels have their assisting role,...

aruspices
'Soothsayers' were people who studied natural magic.

percussit
To strike or smite, when used in the Bible, means to attack, harm or destroy, and is usually in reference to an attack on someone’s...

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 Daniel, Interpreter of Dreams
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Overview of a series of scripted lessons for the first six chapters of the book of Daniel. Suitable for Sunday schools, families and classrooms. Levels A, B and C provide materials for ages 3-14.
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Arcana Coelestia # 9406

     

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9406. ‘Et sub pedibus Ipsius’: quod significet ultimum sensum, qui est sensus ipsius litterae, constat ex significatione ‘pedum’ quod sint naturalia, de qua n. 2162, 3147, 3761, 3986, 4280, 4938-4952, ita plantae, quae sub pedibus, sunt ultima naturae; quod ‘sub pedibus’ hic sit sensus ultimus Verbi, qui est sensus litterae, est quia dicitur de Divino Vero seu Verbo, quod a Domino et quod est Dominus, ut ex illis quae praecedunt constare potest; ac ultimum veri Divini seu Verbi est qualis est sensus litterae, qui est naturalis quia pro homine naturali; quod sensus litterae in se contineat sensum internum, qui est respective spiritualis et caelestis, constat ex omnibus illis quae de Verbo hactenus ostensa sunt; sed homo quo plus mundanus et corporeus est, eo minus hoc capit, quoniam is in lucem spiritualem non elevari se patitur, et inde videre quale est Verbum, quod nempe in littera sit naturale et in sensu interno spirituale; nam e mundo spirituali seu e luce caeli videri possunt inferiora usque ad ultima qualia sunt, non autem vicissim, n. 9401 fin., ita quod Verbum in littera tale sit.

[2] Quia Verbum in littera est naturale, et per ‘pedes’ significantur naturalia, ideo 1 ultimum Verbi, sicut ultimum Ecclesiae, 2 vocatur ‘locus pedum Jehovae’, ut et ‘scabellum pedum Ipsius’, et quoque ‘nubes et tenebrae’ respective, ut apud Esaiam,

Aperient portas Tuas jugiter, ad adducendum ad Te exercitum gentium, et reges eorum deducentur; gloria Libani ad Te veniet; abies, taeda, buxus simul ad decorandum locum sanctuarii Mei, et locum pedum Meorum honorabilem reddam, 60:11, 13;

agitur hic de Domino ac Ipsius regno et Ecclesia; per ‘exercitum gentium’ intelliguntur qui in bonis fidei, et per ‘reges’ qui in veris fidei; quod ‘gentes’ sint qui in bonis fidei, videatur n. 1259, 1328, 1416, 1849, 4574, 6005, et quod ‘reges’ qui in veris, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; ‘gloria Libani’ seu cedrus est bonum et verum spirituale, ‘abies, taeda, et buxus’ 3 sunt bona et vera naturalia correspondentia, ‘locus sanctuarii’ est caelum et Ecclesia, et quoque Verbum, ‘locus pedum’ est caelum, Ecclesia, ut et Verbum, in ultimis; quod etiam sit Verbum, est quia caelum est caelum ex Divino Vero procedente a Domino, similiter Ecclesia; et Divinum Verum quod facit Ecclesiam et caelum est Verbum; inde quoque intimum tentorii, ubi arca in qua lex, vocatur sanctuarium, lex enim est Verbum, n. 6752:

apud eundem,

Caeli thronus Meus, et terra scabellum pedum Meorum, 66:1:

[3] apud Davidem,

Exaltate Jehovam Deum nostrum, et adorate versus scabellum pedum Ipsius; sanctus Ille; Moscheh et Aharon inter sacerdotes Ipsius; in columna nubis locutus est ad illos, Ps. 99:5-7;

‘scabellum pedum Jehovae versus quod adorarent’ est Divinum Verum in ultimis, ita Verbum; quod ‘Moscheh et Aharon’ in sensu repraesentativo sint Verbum, videatur n. 7089, 7382, 9373, 9374, et quod ‘nubes’ sit Verbum in littera, seu Divinum Verum in ultimis, Praefatio ad Gen. xviii, n. 4060, 4391, 5922, 6343 fin., 6752, 8106, 8781; inde patet quid sit ‘loqui in columna nubis’:

(Odkazy: Arcana Coelestia 2135, 9373-9374)


[4] apud eundem,

Audivimus de Ipso in Ephrata, invenimus Ipsum in agris silvae; intrabimus in habitacula Ipsius, et incurvabimus nos scabello pedum Ipsius, Ps. 132:6, 7;

agitur ibi de Domino ac de revelatione Ipsius in Verbo; ‘invenire Ipsum in Ephrata’ est in sensu Verbi spirituali caelesti, n. 4585, 4594, ‘in agris silvae’ est in Verbi sensu naturali seu litterali, n. 3220, 9011 fin., ‘scabellum pedum’ pro Divino Vero procedente a Domino, 4 in ultimis Verbi:

(Odkazy: Psalms 132:6-7)


[5] apud eundem,

Jehovah inclinavit caelum, et densae tenebrae sub pedibus Ipsius; posuit tenebras latibulum Suum, tenebrae aquarum, nubes caelorum; a splendore ante Ipsum nubes Ipsius transiverunt, Ps. 18:10, 12, 13 [King James Version, Ps. 18:9, 11, 12];

agitur hic de adventu et praesentia Domini in Verbo; ‘densae tenebrae sub pedibus Ipsius’ pro Verbi sensu litterae, similiter ‘tenebrae aquarum et nubes caelorum’; quod usque isti (x)sensui insit Divinum Verum quale est in caelis, significatur per quod ‘posuerit tenebras latibulum Suum’; et quod ad praesentiam Domini 5 appareat sensus internus qualis est in caelo, in sua gloria, significatur per quod ‘a splendore ante Ipsum nubes Ipsius transeant’:

apud Nahum, Jehovae in procella et tempestate via, et nubes pulvis pedum Ipsius, 1:3;

etiam ibi ‘nubes’ pro Verbo in sensu litterae, qui etiam est ‘procella et tempestas, in qua Jehovae via’.

(Odkazy: Psalms 18:11-12)


[6] Quando apud hominem translucet verum Divinum, quale est in caelo, 6 ex ipso sensu litterae, tunc hic sensus describitur per ‘pedes’ et per ‘splendorem eorum sicut aeris laevigati’, ut quoque apud Danielem,

Sustuli oculos meos et vidi, ecce vir unus indutus linteis, cujus lumbi cincti auro Uphasi, et corpus ejus sicut tarshish, et facies Ipsius sicut facies fulguris, et oculi Ipsius sicut faces ignis, brachia Ipsius et pedes Ipsius sicut splendor aeris laevigati et vox verborum Ipsius sicut vox turbae, 10:5, 6;

hic per ‘virum indutum linteis’ in sensu supremo intelligitur Dominus, et quia Dominus, etiam intelligitur 7 Divinum Verum quod ab Ipso, nam Divinum Verum quod a Domino est Ipse Dominus in caelo et in Ecclesia; verum Divinum seu Dominus in ultimis intelligitur per ‘brachia et pedes sicut splendor aeris laevigati’, tum per ‘vocem verborum Ipsius sicut vox turbae’; similiter apud Ezech. 1:7.

(Odkazy: Daniel 10:5-6)


[7] Status Ecclesiae successivus in hac tellure (x)quoad receptionem veri Divini procedentis a Domino etiam intelligitur per statuam visam Nebuchadnezari, apud Danielem,

Caput statuae aurum, pectus ejus et brachia ejus argentum, venter ejus et femora aes, crura ejus ferrum,pedes ejus ex parte ferrum et ex parte argilla, quae non cohaerebant; et lapis ex petra contrivit ferrum, argillam, aes, argentum, et aurum, 2:32, 33, [:34, 35,] 43[, 45];

primus status Ecclesiae quoad receptionem veri 8 procedentis a Domino est ‘aurum’, quoniam per ‘aurum’ significatur bonum caeleste, quod est bonum amoris in Dominum, n. 113, 1551, 1552, 5658, 8932, secundus per ‘argentum’, quod est bonum spirituale, quod est bonum fidei in Dominum et charitatis erga proximum, n. 1551, 2954, 5658, 7999, tertius per ‘aes’, 9 quod est bonum naturale, n. 425, 1551, et quartus per ‘ferrum’, quod est verum naturale, n. 425, 426; ‘argilla’ est falsum, quod non cohaeret cum vero et bono; quod ‘lapis ex petra contriverit ferrum, aes, argentum, et aurum’ significat quod Ecclesia quoad receptionem veri ex Verbo pereat, cum falsum et malum confirmantur per sensum litterae Verbi, quod fit cum Ecclesia in ultimo suo statu est, quando non amplius in aliquo caelesti amore sed solum in mundano et corporeo; tale fuit Verbum quoad receptionem ejus apud gentem Judaicam cum Dominus in mundum venit, et tale est apud plerosque Verbum hodie, usque adeo ut ne quidem sciatur quod aliquid internum sit in Verbo; et si diceretur quod sit et quale sit, non recipiatur; cum tamen in antiquissimis temporibus, quae significata sunt per ‘aurum’, in Verbi sensu litterae nihil aliud visum sit quam caeleste paene abstracte a littera. Ex his nunc constare potest quod per ‘Deum Israelis visum sub pedibus’ significetur Verbum in sensu ultimo, qui est sensus litterae.

-----
Footnotes:

1. quoque

2. The Manuscript inserts in particulari apud unumquemvis hominem, qui est Ecclesia, et apud omnes in communi,

3. est bonum et verum naturale correspondens

4. The Manuscript inserts ita pro Ipso Domino,

5. pateat

6. in

7. Verum Divinum altered to Divinum Verum

8. The Manuscript inserts Divini

9. autem

-----

(Odkazy: Arcana Coelestia 425-426, 1551-1552; Daniel 2:32-35; Exodus 24:10)

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From Swedenborg's Works

Inbound References:

Arcana Coelestia 10044, 10047, 10241


References from Swedenborg's unpublished works:

Apocalypsis Explicata 204, 270, 701, 717

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 Nebuchadnezzar's Dream
A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults.
Teaching Support | Ages over 3


This is the Third Latin Edition, published by the Swedenborg Society, in London, between 1949 and 1973.

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1 Chronicles 29:10

Latin: Vulgata Clementina         

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10 Et benedixit Domino coram universa multitudine, et ait : Benedictus es, Domine Deus Israël patris nostri ab æterno in æternum.

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