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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...

Resources for parents and teachers

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 Daniel, Interpreter of Dreams
Project | Ages 11 - 17

 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

 Nebuchadnezzar's Dream
Worship Talk | Ages 7 - 14

 Nebuchadnezzar's Dream
Color the picture of the statue seen in the dream.
Project | Ages 7 - 14

 Nebuchadnezzar’s Dream (3-5 years)
Project | Ages 4 - 6

 Nebuchadnezzar’s Dream (6-8 years)
Project | Ages 7 - 10

 Nebuchadnezzar’s Dream (9-11 years)
Project | Ages 11 - 14

 Overview of Daniel: A Man of Conscience for ages 3-14
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.
Sunday School Lesson | Ages 3 - 14

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Doctrina Novae Hierosolymae de Domino # 4

     

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4. Ad confirmandum quod ita sit, velim in primo hoc articulo solum adducere loca e Verbo, ubi dicitur "dies ille," "in die illo," "inque tempore illo;" in quibus per "diem" et per "tempus" intelligitur Adventus Domini:- Apud Esaiam,

"Fiet in posteritate dierum, stabilis erit mons Jehovae in capite montium." "Exaltabitur Jehovah solus in die illo." "Dies Jehovae Zebaoth super omnem magnificum et altum." "In die illo projiciet homo idola argenti et auri sui" (2:2, 11-12, 20).

"In die illo removebit Dominus Jehovih ornatum" (3:18).

"In die illo erit germen Jehovae in decus et gloriam" (4:2).

"Fremet contra eum in die illo,... ac despiciet in terram, quae ecce tenebrae, anxietas, et lux obtenebrescet in ruinis" (5:30).

"Fiet in die illo, sibilabit Jehovah muscae in extremitate fluviorum Aegypti." "In die illo detondebit Dominus... in transitibus fluvii." "In die illo vivificabit." "Erit in die illo omnis locus... in senticetum et vepretum" (7:18, 20-21, 23).

"Quid facietis in die visitationis,... qui veniet?" "In die illo... Israel" innitetur Jehovae, Sancto Israelis in veritate" (10:3, 20).

"Fiet in die illo. radicem Jischaji, quae stans in signum populorum,... gentes quaerent: et erit quies Ipsius gloria." "Imprimis in die illo Dominus... requiret reliquias populi sui" (11:10-11).

"Dices in die illo, Confitebor tibi Jehovah." "Dicetis in die illo, Confitemini Jehovae, invocate nomen Ipsius" (12:1, 4).

"Propinquus est dies Jehovae, sicut devastatio a Schaddai veniet." "Ecce dies Jehovae venit crudelis, et indignationis, et excandescencentiae, et irae." "Commovebo caelum, et trepidabit terra e loco suo, in die excandescentiae irae Ipsius." "Propinquum est tempus Ipsius, et veniet(? ut veniat), et dies... non extrahentur" (13:6, 9, 13, 22).

"Fiet in die illo, atteretur gloria Jacobi." "In die illo respiciet homo ad Factorem suum, et oculi... ad Sanctum Israelis." "In die illo erunt urbes refugii... in derelicta silvae" (17:4, 7, 9).

"In die illo erunt quinque civitates in terra Aegypti, loquentes labia Canaanis." "In die illo erit altare Jehovae in medio... Aegypti, (et cognoscent Aegyptii Jehovam in die illo...)." "In die illo erit semita ex Aegypto in Aschurem, et... (in die illo) Israel erit... in medio terrae" (19:18-19, 21, 23-24 1 ).

"Dicet habitator insulae... in die illo, Ecce... exspectatio nostra" ((20:6)).

"Dies tumultus, et conculcationis, et perplexitatis, Domino Jehovih Zebaoth" (22:5, 12 2 ).

"In die illo visitabit Jehovah super exercitum altitudinis..., et super reges terrae." "Post multitudinem dierum visitabuntur; tunc erubescet luna, et pudefiet sol" (24:21, (22,) 23).

3 Jehovah "dicet in die illo, Ecce Deus noster hic, quem exspectavimus, ut liberet nos" (25:9).

"In die illo cantabitur canticum hoc in terra Jehudae, 4 Urbs valida nobis" (26:1 5 ).

"In die illo visitabit Jehovah gladio suo." "In die illo respondete illi, Vinea meri" (27:1-2, 12-13).

"In die illo erit Jehovah Zebaoth in coronam ornatus et in cidarim" (28:5).

"Tunc audient in die illo surdi verba Libri,... eque tenebris oculi caecorum videbunt" (29:18).

"Erunt... ductus aquarum in die caedis magnae, cum cadent turres, et ...lux lunae sicut lux solis,... in die quo obligabit Jehovah fracturam populi sui" (30:25-26).

"In die illo rejicient vir idola argenti... et auri sui" (31:7).

"Dies vindictae Jehovae, annus retributionum Ipsius " (34:8).

"Venient tibi duo illa... in uno die, orbitas et viduitas" (47:9).

"Cognoscet populus meus nomen meum, et in die illo... Ego Ille, qui loquens, Ecce Me" (52:6).

"Unxit Jehovah Me,... ad proclamandum annum beneplaciti Jehovae et diem vindictae Deo nostro, ad consolandum omnes lugentes" (61:1-2).

"Dies vindictae in corde meo, et annus redemptorum meorum venit" (63:4).

Apud Jeremiam,

"In diebus illis... non dicetis 6 amplius, Arca foederis Jehovae." "In tempore illo vocabunt Hierosolymam thronum Jehovae." "In diebus illis ibunt domus Jehudae ad domum Israelis" (3:16-18).

"In die illo... peribit cor regis, et cor principum, et obstupescent sacerdotes et prophetae (admirabuntur)" (4:9).

"Ecce dies venientes,... quibus in vastitatem evadet terra" (7:32 (,34)).

"Cadent inter cadentes in die 7 visitationis eorum" (8:12).

"Ecce dies venientes,... visitabo omnem circumcisum in praeputio" (9:24 [NCBSP: 25]).

"In tempore visitationis eorum peribunt" (10:15 8 ).

"Reliquiae non erunt eis, adducam malum super" illos "anno visitationis illorum" (11:23 9 ).

"Ecce dies venientes,... quibus non dicetur amplius... (16:14).

"Cervice et non faciebus respiciam eos in die exitii illorum" (18:17).

"Ecce dies venientes,... quibus dabo locum hunc in devastationem (19:6(, 8)).

"Ecce dies venientes,... quibus suscitabo Davidi germen justum, qui regnet Rex." "In diebus illis salvabitur Jehudah, et Israel habitabit secure." "Quare ecce dies venientes,... quibus non dicent amplius..." "Adducam super illos malum anno visitationis illorum. "In extremitate dierum intelligetis intelligentiam" (23:5-7, 12, 20).

"Ecce dies venientes,... quibus conversurus." "Heu... magnus dies hic, et non erit sicut ille." "Fiet in die illo,... frangam jugum,... et vincula... avellam" (30:3, 7-8).

"Dies erit, quo clamabant custodes in monte Ephraim, Surgite,... ascendamus Sionem, ad Jehovam Deum nostrum." "Ecce dies venientes,... quibus pangam..., foedus novum." "Ecce dies venientes,... quibus aedificabitur urbs Jehovae" (31:6, 27, 31, 38).

"Dies venientes,... quibus stabiliam verbum bonum." "In diebus illis, et in tempore illo germinare faciam Davidi germen justum." "In diebus illis salvabitur Jehudah" (33:14-16).

"Adducam verba... contra urbem hanc in malum... in die illo. Te autem eripiam in die illo" (39:16-17).

"Dies ille Domino Jehovih Zebaoth dies ultionis, vindictam sumet de hostibus suis." "Dies exitii... venit super eos, tempus visitationis eorum" (46:10, 21).

"Propter diem venientem ad vastandum" (47:4).

"Adducam super illum... annum visitationis." "Reducam tamen captivitatem ejus in extremitate dierum" (48:44, 47).

"Exitium adducam. super eos tempore visitationis eorum." "Cadent juvenes ejus in plateis, et omnes viri belli exscindentur in die illo." "In extremitate dierum reducam captivitatem" illorum (49:8, 26, 39).

"In diebus illis et in tempore illo... venient filii Israelis... et filii Jehudae simul,... et Jehovam Deum suum quaerent." "In diebus illis et in tempore illo... quaeretur iniquitas Israelis, et non illa." "Vae illis, quia venit dies illorum, tempus visitationis illorum" (50:4, 20, 27, 31).

"Vanitas illa, opus errorum, in tempore visitationis illorum peribunt" (51:18).

Apud Ezechielem,

"Finis venit, venit finis,... venit mane super te,... venit tempus, propinquus est dies tumultus." "Ecce dies, ecce venit, exivit mane, effloruit virga, germinavit violentia." "Advenit dies, advenit tempus... super omni multitudine ejus." "Non argentum et aurum eripient illos in die irae Jehovae" (7:6-7, 10, 12, 19).

Dicebant de Propheta, "Visio quam ille videns, fiet post dies multos; in tempora longinqua ille prophetans" (12:27).

"Non stabunt in bello in die" irae "Jehovae" (13:5).

"Tu confossus impius, princeps Israelis, cujus venit dies, in tempore iniquitatis finis" (21:30, (B.A 25, 29)).

"Urbs effundens sanguinem in medio sui, 10 ut veniat tempus ejus; et appropinquare fecisti dies, ut venias ad annos 11 tuos" (22:3-4).

"Nonne in die, quo abstulero ab iis robur?" "In die illo veniet ereptus ad te ad informationem aurium." "In die illo aperietur os tuum cum erepto (24:25-27).

"In die illo crescere faciam cornu domui Israelis" (29:21).

"Ejulate, heu diem, nam propinquus dies Jehovae, propinquus dies Jehovae, dies nubis, tempus gentium erit." "In die illo exibunt nuntii a Me" (30:2-3, 9).

"In die quo descensurus es in infernum" (31:15).

"Ego quaeram gregem meum,... in die quo erit in medio gregis" tui,... et eripiam eos ex omnibus locis quo dispersi fuerunt, 12 in die nubis et caliginis" (34:11-12).

"In die, quo mundavero vos ab omnibus iniquitatibus vestris" (36:33).

"Propheta et dic, Nonne in die illo, quo sedebit populus meus Israel secure, cognosces?" "In posteritate dierum deducam te in terram meam." "In die illo, in die quo veniet Gog super terram." "In zelo meo, in igne 13 indignationis meae, si non in die hoc fuerit terrae motus magnus super terra Israelis" (38:14, 16, 18-19).

"Ecce venit,... hic dies de quo locutus sum." "Fiet in die illo, dabo Gogo locum sepulcro in terra Israelis;... ut cognoscat domus Israelis, quod Ego Jehovah Deus illorum ex die illo et deinceps (39:8, 11, 22 14 ).

Apud Danielem,

"Deus in caelis revelavit arcana,... quid futurum in posteritate dierum" (2:28).

"Tempus advenit, ut regnum confirmarent sancti" (7:22).

"Attende,... quia ad tempus finis visio." "Dixit, Ecce ego notum faciam tibi, quod futurum in extremitate irae, quia ad statum tempus finis." "Visio vesperae et mane... veritas est; tu... reconde visionem, quia in dies multos" (8:17, 19, 26).

"Veni ad faciendum te intelligere, quid obveniet populo tuo in extremitate dierum, quia adhuc visio in dies" (Danielem 10:14-15 [NCBSP: 14).

"Intelligentes... probabuntur ad purgandum et mundandum, usque ad tempus finis, nam adhuc ad statum tempus" (11:35).

"In tempore illo surget Michael princeps magnus, qui stat pro filiis populi tui, et erit tempus angustiae, quale non fuit, ex quo gens. In tempore hoc tamen eripietur populus tuus, omnis qui invenietur scriptus in libro" (12:1).

"Tu, Daniel, occlude verba, et obsigna librum usque ad tempus finis." "A tempore vero, quo removebitur juge, et dabitur abominatio devastans, dies mille ducenti nonaginta." "Surges in sortem tuam sub finem dierum" (12:4, 9, 11, 13 15 ).

Apud Hoscheam,

"Finem faciam regni domus Israelis." "In die illo frangam arcum Israelis." "Magnus dies Israelis" 16 (1:(4,), 11).

"In die illo... vocabis, Marite mi." "Feriam illis foedus in die illo." "in die illo exaudiam" (2:16, 18, 21).

"Revertentur filii Israelis, et quaerent Jehovam Deum..., et Davidem regem suum,... in, extremitate dierum" (3:5).

"Ecce in diebus illis, et in tempore illo, quibus reducam" (4:1(B.A. Joel 3:1?);

"Ite et revertamur ad Jehovam,... vivificabit nos post biduum, et in die tertio eriget nos, et vivemus coram Ipso" (6:1-2).

"Venerunt dies visitationis, venerunt dies retributionis" (9:7),

Apud Joelem,

"Heu dies, quia propinquus dies Jehovae, et sicut devastatio a Schaddai veniet" (1:15).

"Venit dies Jehovae, propinquus dies tenebrarum et caliginis, dies nubis et obscuritatis. Magnus dies Jehovae et terribilis valde, et quis sustinebit illum?" (2:1-2, 11.)

"Super servos et ancillas in diebus illis effundam spiritum meum." "Sol vertetur in tenebras, et luna in sanguinem, antequam venit dies Jehovae magnus et terribilis" (3:2, 4 (B.A. 2:29, 31)).

"In diebus illis, et in tempore illo.... congregabo omnes gentes. Propinquus est dies Jehovae." "Fiet in die illo stillabunt montes mustum" (4:(B.A. 3:)1, (2,)14, 18)).

Apud Obadiam,

"In die illo... perdam sapientes ex Edomo." "Ne laeteris super" illis "in die interitus eorum,... In die angustiae eorum." "Propinquus namque dies Jehovae super omnes gentes" (vers. 8, 12-15).

Apud Amosum,

"Fortis corde... fugiet nudus in die illo" (2:16).

"In die quo visitaturus praevaricationes Israelis super illum" (3:14).

"Vae desiderantibus diem Jehovae. Quid vobis dies Jehovae? ille tenebrarum et non lucis." "Nonne tenebrae erit dies Jehovae, et non lux? et caligo, non autem splendor illi?" (5:13, 18, 20.)

"Ejulabunt cantica templi in die illo." "In die illo... occidere faciam solem in meridie; et obtenebrabo terram in die lucis." "In die illo deficient virgines pulchrae et juvenes siti" (8:3, 9, 13).

"In die illo erigam tentorium Davidis collapsum." "Ecce dies venientes... ut stillent montes mustum" (9:11, 13 17 ).

Apud Micham,

"In die illo... lamentabitur,... vastando vastati sumus" (2:4).

"In extremitate dierum erit mons domus Jehovae constitutus in caput montium." "In die... colligam claudum" (4:1, 6).

"In illo die... exscindam equos tuos... et currus tuos" (5:9 (B.A. 10)).

"Dies speculatorum tuorum, visitatio tua venit." "Dies adest ad aedificandum macerias." "Dies hic usque ad te veniet" (7:4, 11-12 18 ).

Apud Habakuk,

"Adhuc visio in tempus constitutum, et effatur in finem;... si morabitur, exspecta illud 19 quia veniendo veniet, nec procrastinabitur" (2:3).

"Jehovah,... in medio annorum fac opus tuum: in medio annorum notum facias;... Deus veniet" (3:2(, 3)).

Apud Zephaniam,

"Propinquus est dies Jehovae," "In die sacrificii Jehovae visitabo super principes, et super filios regis." "In die illo... erit vox clamoris." "In tempore illo perscrutabor Hierosolymam lucernis." "Propinquus dies Jehovae magnus." "Dies excandescentiae dies hic; dies angustiae et coarctationis; dies vastationis et devastationis; dies tenebrarum et caliginis; dies nubis et obnubilationis: dies buccinae et clangoris." "In die excandescentiae Jehovae, comedetur tota terra; et consummationem festinatam faciet cum omnibus habitatoribus terrae" (1:7-10, 12, 14-16, 18).

"Cum nondum venit super vos 20 ... dies irae Jehovah" "Forte abscondemini in die irae Jehovae" (2:2-3).

"Exspectate Me... usque ad diem surgere meum ad praedam, nam judicium meum." "In die illo non pudefies ab... operibus tuis." "In die illo dicetur Hierosolymae, Ne time." "Conficiam oppressores tuos in tempore illo." "In tempore illo adducam vos. In tempore illo congregabo vos, quia dabo vos in nomen et in laudem" (3:(8,), 11, 16, 19-20).

Apud Zachariam,

"Tunc adhaerebunt gentes multae Jehovae in die illo" (Zachariam 2:15 [NCBSP: 11]). 21

"Removebo iniquitatem terrae... in die uno. In die illo... clamabitis vir ad Socium suum, sub vitem et sub ficum" (3:9-10). 21

"In diebus illis... apprehendent decem viri alam viri Judaei" (8:23).

"Servabit illos Jehovah Deus illorum in die illo sicut gregem populum suum" (9:16).

Foedus meum "ruptum est in die illo" (11:11).

"In die illo ponam Hierosolymam lapidem oneris omnibus populis." "In die... percutiam omnem equum stupore." "In die illo ponam duces Jehudae sicut fornacem ignis in lignis." "In die illo proteget Jehovah habitatores Hierosolymae." "In die illo quaeram perdere omnes gentes." "In die illo crescet planctus in Hierosolyma" (12:3-4, 6, 8-9, 11).

"In die illo fons erit apertus domui Davidis et habitatoribus Hierosolymae." "Fiet in die illo... exscindam nomina idolorum in terra." "In die illo pudefient prophetae" (13:1-4).

"Ecce dies veniens Jehovae." "Stabunt pedes Ipsius in die illo super Monte Olivarum." "In die illo non erit lux et splendor... Dies unus qui notus erit Jehovae; non dies, non nox, circa tempus vesperae erit lux." "In die illo exibunt aquae vivae ex Hierosolyma." "In die illo erit Jehovah unus, et nomen Ipsius unum." "In die illo erit tumultuatio Jehovae magna." "In die illo erit super tintinnabulis equorum, Sanctitas Jehovae." "Non erit amplius Cananaeus in domo Jehovae... in die illo" (14:1, 4, 6, (9,) 13, 20-21).

Apud Malachiam,

"Quis sustinet diem adventus Ipsius, et quis consistet cum apparuerit?"

"Ut sint Mihi in die quem facio, in peculium." "Ecce dies veniens ardens sicut clibanus." "Ecce Ego mitto vobis Eliam Prophetam, antequam venit dies Jehovae magnus et terribilis" (Malachiam 3:2, 17, 19, 23).

Apud Davidem,

"Florebit in diebus Ipsius justus, et multa pax:... et dominabitur a mari ad mare, et a fluvio usque ad fines terrae" (Psalm 72:7-8).

(Praeter alibi.)

-----
Footnotes:

"1. ""In die illo erunt quinque civitates......exspectatio nostra"" [("19:6)]:--Hic translatione verborum usi sumus. Editio princeps habet:--Dicet habitator insulae in DIE ILLO, ecce exspectatio nostra. In DIE ILLO erunt quinque civitates in terra Aegypti, loquentes labia Canaanis. In DIE ILLO erit Altare Jehovae in medio Aegypti. In DIE ILLO erit semita ex Aegypto in Aschurem, et Israel erit in medio terrae: 19:6, 18, 21, 24." Duae hic citationes a typotheta commixtae videntur.

"2. 12 pro ""11""""3. Jehovah dicet:--sic edit. princeps; plurimis in locis autem legitur, ""Et dicetur"""

"4. Jehudae pro ""Jehovae"""

"5. xxvi. pro ""xxv."""

"6. ""dicetis:""--sic edit. princeps; vide autem"Apocalypsis Explicata 700[g], ubi legitur "dicent," quod textum Hebraicum rectius interpretatur.

"7. ""die:""--"Arcana Coelestia 2242, habet "tempore," quod praeferendum est.

"8. 15 pro ""5""" "9. 23 pro ""13""" "10. sui pro ""tui:"" vide"Arcana Coelestia 374.
"11. annos pro ""amores:"" vide"Arcana Coelestia 488.
"12. fuerunt, in pro ""fuerunt. In""" "13. igne pro ""die:"" vide"Apocalypsis Explicata 342[c], Apocalypsis Explicata 400[c].

"14. 22 pro ""12""" "15. xii. pro ""xiii.""" "16. ""Israelis:""--sic editio princeps: forsitan legeres Jisreelis, pro Jizreelis; vide"Hoscheam 2:22, Arcana Coelestia 3580.
"17. 13 pro ""3""" "18. 4 pro ""5""" "19. ""illud:"" sic editio princeps: vide autem"Arcana Coelestia 9416; Coronis 60; quibus in locis legitur "illum:" Dicta Prob., p. 57, habet "illam."

"20. vos pro ""nos:"" vide"Apocalypsis Explicata 413[b]; Apocalypsis Revelata 340; Dicta Prob., p. 30.

21. Hae citationes duae inter se translatae sunt.

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(Odkazy: Habakkuk 3:2-3; Isaiah 22:8, 22:20, 22:25, 24:21-23, 24:21-22; Jeremiah 23:5-6, 23:7, 23:17; Malachi 4:1, 4:5; Obadiah 1:12, 1:15; Zechariah 13:1-2, 13:4, 14:6-9; Zephaniah 1:7-8, 1:10)


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Apocalypsis Revelata 472, 704, 819

De Divina Providentia 172

Doctrina Novae Hierosolymae de Domino 14, 37

Doctrina Novae Hierosolymae de Scriptura Sacra 89

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