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Daniel 11

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1 καὶ ἐν τῷ ἐνιαυτῷ τῷ πρώτῳ κύρου τοῦ βασιλέως εἶπέν μοι ἐνισχῦσαι καὶ ἀνδρίζεσθαι

2 καὶ νῦν ἦλθον τὴν ἀλήθειαν ὑποδεῖξαί σοι ἰδοὺ τρεῖς βασιλεῖς ἀνθεστήκασιν ἐν τῇ περσίδι καὶ ὁ τέταρτος πλουτήσει πλοῦτον μέγαν παρὰ πάντας καὶ ἐν τῷ κατισχῦσαι αὐτὸν ἐν τῷ πλούτῳ αὐτοῦ ἐπαναστήσεται παντὶ βασιλεῖ ἑλλήνων

3 καὶ στήσεται βασιλεὺς δυνατὸς καὶ κυριεύσει κυριείας πολλῆς καὶ ποιήσει καθὼς ἂν βούληται

4 καὶ ἐν τῷ ἀναστῆναι αὐτὸν συντριβήσεται ἡ βασιλεία αὐτοῦ καὶ μερισθήσεται εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ οὐ κατὰ τὴν ἀλκὴν αὐτοῦ οὐδὲ κατὰ τὴν κυριείαν αὐτοῦ ἣν ἐδυνάστευσε ὅτι ἀποσταθήσεται ἡ βασιλεία αὐτοῦ καὶ ἑτέρους διδάξει ταῦτα

5 καὶ ἐνισχύσει βασιλείαν αἰγύπτου καὶ εἷς ἐκ τῶν δυναστῶν κατισχύσει αὐτὸν καὶ δυναστεύσει δυναστεία μεγάλη ἡ δυναστεία αὐτοῦ

6 καὶ εἰς συντέλειαν ἐνιαυτῶν ἄξει αὐτούς καὶ εἰσελεύσεται βασιλεὺς αἰγύπτου εἰς τὴν βασιλείαν τὴν βορρᾶ ποιήσασθαι συνθήκας καὶ οὐ μὴ κατισχύσῃ ὅτι ὁ βραχίων αὐτοῦ οὐ στήσει ἰσχύν καὶ ὁ βραχίων αὐτοῦ ναρκήσει καὶ τῶν συμπορευομένων μετ' αὐτοῦ καὶ μενεῖ εἰς ὥρας

7 καὶ ἀναστήσεται φυτὸν ἐκ τῆς ῥίζης αὐτοῦ καθ' ἑαυτόν καὶ ἥξει ἐπὶ τὴν δύναμιν αὐτοῦ ἐν ἰσχύι αὐτοῦ βασιλεὺς βορρᾶ καὶ ποιήσει ταραχὴν καὶ κατισχύσει

8 καὶ τοὺς θεοὺς αὐτῶν καταστρέψει μετὰ τῶν χωνευτῶν αὐτῶν καὶ τοὺς ὄχλους αὐτῶν μετὰ τῶν σκευῶν τῶν ἐπιθυμημάτων αὐτῶν τὸ ἀργύριον καὶ τὸ χρυσίον ἐν αἰχμαλωσίᾳ ἀποίσουσιν εἰς αἴγυπτον καὶ ἔσται ἔτος βασιλεῖ βορρᾶ

9 καὶ εἰσελεύσεται εἰς βασιλείαν αἰγύπτου ἡμέρας καὶ ἐπιστρέψει ἐπὶ τὴν γῆν αὐτοῦ

10 καὶ ὁ υἱὸς αὐτοῦ καὶ ἐρεθισθήσεται καὶ συνάξει συναγωγὴν ὄχλου πολλοῦ καὶ εἰσελεύσεται κατ' αὐτὴν κατασύρων παρελεύσεται καὶ ἐπιστρέψει καὶ παροξυνθήσεται ἐπὶ πολύ

11 καὶ ὀργισθήσεται βασιλεὺς αἰγύπτου καὶ πολεμήσει μετὰ βασιλέως βορρᾶ καὶ παραδοθήσεται ἡ συναγωγὴ εἰς τὰς χεῖρας αὐτοῦ

12 καὶ λήψεται τὴν συναγωγήν καὶ ὑψωθήσεται ἡ καρδία αὐτοῦ καὶ ταράξει πολλοὺς καὶ οὐ μὴ φοβηθῇ

13 καὶ ἐπιστρέψει βασιλεὺς βορρᾶ καὶ συνάξει πόλεως συναγωγὴν μείζονα παρὰ τὴν πρώτην κατὰ συντέλειαν καιροῦ ἐνιαυτοῦ καὶ εἰσελεύσεται εἰς αὐτὴν ἐπ' αὐτὸν ἐν ὄχλῳ πολλῷ καὶ ἐν χρήμασι πολλοῖς

14 καὶ ἐν τοῖς καιροῖς ἐκείνοις διάνοιαι ἀναστήσονται ἐπὶ τὸν βασιλέα αἰγύπτου καὶ ἀνοικοδομήσει τὰ πεπτωκότα τοῦ ἔθνους σου καὶ ἀναστήσεται εἰς τὸ ἀναστῆσαι τὴν προφητείαν καὶ προσκόψουσι

15 καὶ ἐπελεύσεται βασιλεὺς βορρᾶ καὶ ἐπιστρέψει τὰ δόρατα αὐτοῦ καὶ λήψεται τὴν πόλιν τὴν ὀχυράν καὶ οἱ βραχίονες βασιλέως αἰγύπτου στήσονται μετὰ τῶν δυναστῶν αὐτοῦ καὶ οὐκ ἔσται αὐτῷ ἰσχὺς εἰς τὸ ἀντιστῆναι αὐτῷ

16 καὶ ποιήσει ὁ εἰσπορευόμενος ἐπ' αὐτὸν κατὰ τὸ θέλημα αὐτοῦ καὶ οὐκ ἔσται ὁ ἀνθεστηκὼς ἐναντίον αὐτοῦ καὶ στήσεται ἐν τῇ χώρᾳ καὶ ἐπιτελεσθήσεται πάντα ἐν ταῖς χερσὶν αὐτοῦ

17 καὶ δώσει τὸ πρόσωπον αὐτοῦ ἐπελθεῖν βίᾳ πᾶν τὸ ἔργον αὐτοῦ καὶ συνθήκας μετ' αὐτοῦ ποιήσεται καὶ θυγατέρα ἀνθρώπου δώσει αὐτῷ εἰς τὸ φθεῖραι αὐτήν καὶ οὐ πείσεται καὶ οὐκ ἔσται

18 καὶ δώσει τὸ πρόσωπον αὐτοῦ ἐπὶ τὴν θάλασσαν καὶ λήψεται πολλοὺς καὶ ἐπιστρέψει ὀργὴν ὀνειδισμοῦ αὐτῶν ἐν ὅρκῳ κατὰ τὸν ὀνειδισμὸν αὐτοῦ

19 ἐπιστρέψει τὸ πρόσωπον αὐτοῦ εἰς τὸ κατισχῦσαι τὴν χώραν αὐτοῦ καὶ προσκόψει καὶ πεσεῖται καὶ οὐχ εὑρεθήσεται

20 καὶ ἀναστήσεται ἐκ τῆς ῥίζης αὐτοῦ φυτὸν βασιλείας εἰς ἀνάστασιν ἀνὴρ τύπτων δόξαν βασιλέως καὶ ἐν ἡμέραις ἐσχάταις συντριβήσεται καὶ οὐκ ἐν ὀργῇ οὐδὲ ἐν πολέμῳ

21 καὶ ἀναστήσεται ἐπὶ τὸν τόπον αὐτοῦ εὐκαταφρόνητος καὶ οὐ δοθήσεται ἐπ' αὐτὸν δόξα βασιλέως καὶ ἥξει ἐξάπινα κατισχύσει βασιλεὺς ἐν κληροδοσίᾳ αὐτοῦ

22 καὶ τοὺς βραχίονας τοὺς συντριβέντας συντρίψει ἀπὸ προσώπου αὐτοῦ

23 καὶ μετὰ τῆς διαθήκης καὶ δήμου συνταγέντος μετ' αὐτοῦ ποιήσει ψεῦδος καὶ ἐπὶ ἔθνος ἰσχυρὸν ἐν ὀλιγοστῷ ἔθνει

24 ἐξάπινα ἐρημώσει πόλιν καὶ ποιήσει ὅσα οὐκ ἐποίησαν οἱ πατέρες αὐτοῦ οὐδὲ οἱ πατέρες τῶν πατέρων αὐτοῦ προνομὴν καὶ σκῦλα καὶ χρήματα αὐτοῖς δώσει καὶ ἐπὶ τὴν πόλιν τὴν ἰσχυρὰν διανοηθήσεται καὶ οἱ λογισμοὶ αὐτοῦ εἰς μάτην

25 καὶ ἐγερθήσεται ἡ ἰσχὺς αὐτοῦ καὶ ἡ καρδία αὐτοῦ ἐπὶ τὸν βασιλέα αἰγύπτου ἐν ὄχλῳ πολλῷ καὶ ὁ βασιλεὺς αἰγύπτου ἐρεθισθήσεται εἰς πόλεμον ἐν ὄχλῳ ἰσχυρῷ σφόδρα λίαν καὶ οὐ στήσεται ὅτι διανοηθήσεται ἐπ' αὐτὸν διανοίᾳ

26 καὶ καταναλώσουσιν αὐτὸν μέριμναι αὐτοῦ καὶ ἀποστρέψουσιν αὐτόν καὶ παρελεύσεται καὶ κατασυριεῖ καὶ πεσοῦνται τραυματίαι πολλοί

27 καὶ δύο βασιλεῖς μόνοι δειπνήσουσιν ἐπὶ τὸ αὐτὸ καὶ ἐπὶ μιᾶς τραπέζης φάγονται καὶ ψευδολογήσουσι καὶ οὐκ εὐοδωθήσονται ἔτι γὰρ συντέλεια εἰς καιρόν

28 καὶ ἐπιστρέψει εἰς τὴν χώραν αὐτοῦ ἐν χρήμασι πολλοῖς καὶ ἡ καρδία αὐτοῦ ἐπὶ τὴν διαθήκην τοῦ ἁγίου ποιήσει καὶ ἐπιστρέψει ἐπὶ τὴν χώραν αὐτοῦ

29 εἰς καιρόν καὶ εἰσελεύσεται εἰς αἴγυπτον καὶ οὐκ ἔσται ὡς ἡ πρώτη καὶ ἡ ἐσχάτη

30 καὶ ἥξουσι ῥωμαῖοι καὶ ἐξώσουσιν αὐτὸν καὶ ἐμβριμήσονται αὐτῷ καὶ ἐπιστρέψει καὶ ὀργισθήσεται ἐπὶ τὴν διαθήκην τοῦ ἁγίου καὶ ποιήσει καὶ ἐπιστρέψει καὶ διανοηθήσεται ἐπ' αὐτούς ἀνθ' ὧν ἐγκατέλιπον τὴν διαθήκην τοῦ ἁγίου

31 καὶ βραχίονες παρ' αὐτοῦ στήσονται καὶ μιανοῦσι τὸ ἅγιον τοῦ φόβου καὶ ἀποστήσουσι τὴν θυσίαν καὶ δώσουσι βδέλυγμα ἐρημώσεως

32 καὶ ἐν ἁμαρτίαις διαθήκης μιανοῦσιν ἐν σκληρῷ λαῷ καὶ ὁ δῆμος ὁ γινώσκων ταῦτα κατισχύσουσι καὶ ποιήσουσι

33 καὶ ἐννοούμενοι τοῦ ἔθνους συνήσουσιν εἰς πολλούς καὶ προσκόψουσι ῥομφαίᾳ καὶ παλαιωθήσονται ἐν αὐτῇ καὶ ἐν αἰχμαλωσίᾳ καὶ ἐν προνομῇ ἡμερῶν κηλιδωθήσονται

34 καὶ ὅταν συντρίβωνται συνάξουσιν ἰσχὺν βραχεῖαν καὶ ἐπισυναχθήσονται ἐπ' αὐτοὺς πολλοὶ ἐπὶ πόλεως καὶ πολλοὶ ὡς ἐν κληροδοσίᾳ

35 καὶ ἐκ τῶν συνιέντων διανοηθήσονται εἰς τὸ καθαρίσαι ἑαυτοὺς καὶ εἰς τὸ ἐκλεγῆναι καὶ εἰς τὸ καθαρισθῆναι ἕως καιροῦ συντελείας ἔτι γὰρ καιρὸς εἰς ὥρας

36 καὶ ποιήσει κατὰ τὸ θέλημα αὐτοῦ ὁ βασιλεὺς καὶ παροργισθήσεται καὶ ὑψωθήσεται ἐπὶ πάντα θεὸν καὶ ἐπὶ τὸν θεὸν τῶν θεῶν ἔξαλλα λαλήσει καὶ εὐοδωθήσεται ἕως ἂν συντελεσθῇ ἡ ὀργή εἰς αὐτὸν γὰρ συντέλεια γίνεται

37 καὶ ἐπὶ τοὺς θεοὺς τῶν πατέρων αὐτοῦ οὐ μὴ προνοηθῇ καὶ ἐν ἐπιθυμίᾳ γυναικὸς οὐ μὴ προνοηθῇ ὅτι ἐν παντὶ ὑψωθήσεται καὶ ὑποταγήσεται αὐτῷ ἔθνη ἰσχυρά

38 ἐπὶ τὸν τόπον αὐτοῦ κινήσει καὶ θεόν ὃν οὐκ ἔγνωσαν οἱ πατέρες αὐτοῦ τιμήσει ἐν χρυσίῳ καὶ ἀργυρίῳ καὶ λίθῳ πολυτελεῖ καὶ ἐν ἐπιθυμήμασι

39 ποιήσει πόλεων καὶ εἰς ὀχύρωμα ἰσχυρὸν ἥξει μετὰ θεοῦ ἀλλοτρίου οὗ ἐὰν ἐπιγνῷ πληθυνεῖ δόξαν καὶ κατακυριεύσει αὐτοῦ ἐπὶ πολὺ καὶ χώραν ἀπομεριεῖ εἰς δωρεάν

40 καὶ καθ' ὥραν συντελείας συγκερατισθήσεται αὐτῷ ὁ βασιλεὺς αἰγύπτου καὶ ἐποργισθήσεται αὐτῷ βασιλεὺς βορρᾶ ἐν ἅρμασι καὶ ἐν ἵπποις πολλοῖς καὶ ἐν πλοίοις πολλοῖς καὶ εἰσελεύσεται εἰς χώραν αἰγύπτου

41 καὶ ἐπελεύσεται εἰς τὴν χώραν μου

42 καὶ ἐν χώρᾳ αἰγύπτου οὐκ ἔσται ἐν αὐτῇ διασῳζόμενος

43 καὶ κρατήσει τοῦ τόπου τοῦ χρυσίου καὶ τοῦ τόπου τοῦ ἀργυρίου καὶ πάσης τῆς ἐπιθυμίας αἰγύπτου καὶ λίβυες καὶ αἰθίοπες ἔσονται ἐν τῷ ὄχλῳ αὐτοῦ

44 καὶ ἀκοὴ ταράξει αὐτὸν ἀπὸ ἀνατολῶν καὶ βορρᾶ καὶ ἐξελεύσεται ἐν θυμῷ ἰσχυρῷ καὶ ῥομφαίᾳ ἀφανίσαι καὶ ἀποκτεῖναι πολλούς

45 καὶ στήσει αὐτοῦ τὴν σκηνὴν τότε ἀνὰ μέσον τῶν θαλασσῶν καὶ τοῦ ὄρους τῆς θελήσεως τοῦ ἁγίου καὶ ἥξει ὥρα τῆς συντελείας αὐτοῦ καὶ οὐκ ἔσται ὁ βοηθῶν αὐτῷ

   

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Arcana Coelestia # 1462

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1462. 'Egypt' means, in reference to the Lord, knowledge comprised of cognitions, but in reference to all others, knowledge in general. This becomes clear from the meaning of that country in the Word, dealt with already in several places, and specifically in 1164, 1165. Indeed the Ancient Church existed in Egypt, as it did in many other places, 1238, and while the Church was in that region all kinds of knowledge flourished there more than anything else; and this explains why 'Egypt' came to mean knowledge. But after those people desired to penetrate the mysteries of faith by means of all this knowledge, and so to inquire into the truth of Divine arcana from their own power, Egypt became a place of magic, and so came to mean factual knowledge which perverts, and which gives rise to falsities and derivative evils, as is clear in Isaiah 19:11.

[2] That 'Egypt' means all kinds of knowledge that serve a use, thus at this point knowledge comprised of cognitions which is able to serve as vessels for celestial and spiritual things, becomes clear from the following places in the Word: In Isaiah,

They have led Egypt astray, the corner-stone of the tribes. Isaiah 19:13.

Here it is called 'the corner-stone of the tribes', which was to serve as the base on which the things of faith meant by 'the tribes' were to rest. In the same prophet,

On that day there will be five cities in the land of Egypt which speak in the lip of Canaan and swear to Jehovah Zebaoth. Each will be called Ir Heres. On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar at its border to Jehovah; and it will be a sign and a witness to Jehovah Zebaoth in the land of Egypt, for they will cry to Jehovah because of the oppressors, and He will send a savior and a prince to them, and he will deliver them. And Jehovah will make Himself known to Egypt, and the Egyptians will know Jehovah on that day and will offer sacrifice and minchah, and will make vows to Jehovah and perform them. And Jehovah will smite Egypt, smiting and healing, and they will return to Jehovah; and He will be entreated by them, and He will heal them. Isaiah 19:18-22.

Used in a good sense here, 'Egypt' stands for people who possess facts, or natural truths, which are the vessels for spiritual truths.

[3] In the same prophet,

On that day there will be a highway from Egypt to Asshur, and Asshur will come into Egypt and Egypt into Asshur, and the Egyptians will serve Asshur. 1 On that day Israel will be the third with Egypt and Asshur, a blessing in the midst of the earth, whom Jehovah Zebaoth will bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel My heritage. Isaiah 19:23-25.

Here 'Egypt' means knowledge consisting of natural truths, 'Asshur' reason or rational things, and 'Israel' spiritual things, which follow one another in that order. Hence the statement that 'on that day there will be a highway from Egypt to Asshur, and Israel will be the third with Egypt and Asshur'.

[4] In Ezekiel,

Fine linen with embroidered work from Egypt was your sail, that it might be to you an ensign. Ezekiel 27:7.

This refers to Tyre, which means the possession of cognitions. 'Fine linen with embroidered work' stands for the truths contained in all kinds of knowledge which are of service; belonging as they do to the external man facts ought to be of service to the internal man. In the same prophet,

Thus said the Lord Jehovih, At the end of forty years I will gather Egypt from the peoples among whom they were scattered, and I will bring back the captivity of Egypt. Ezekiel 29:13-14.

Here also 'Egypt' has much the same meaning, as is also said of Judah and Israel in many other places that they were to be gathered from the peoples and brought back from captivity. In Zechariah,

And it will be that whoever of the families of the earth does not go up to Jerusalem to worship the King, Jehovah Zebaoth, there will be no rain upon them And if the family of Egypt does not go up, and does not come . . . Zechariah 14:17-18.

Here also 'Egypt' is used in a good sense to have a similar meaning.

[5] That knowledge or human wisdom is meant by 'Egypt' becomes clear also in Daniel 11:43 where knowledge of celestial and of spiritual things is called 'the secret hoards of gold and silver' and also 'the precious things of Egypt'. And of Solomon it is said that his wisdom surpassed the wisdom of all the sons of the east and all the wisdom of the Egyptians, 1 Kings 4:30. And the house built by Solomon for Pharaoh's daughter had no other representation, 1 Kings 7:8 and following verses.

[6] The Lord's being taken into Egypt when He was an infant had no other meaning than that which here is meant by Abram, though He was also taken there so that He might fulfill all things that had taken place and were representative of Himself. The passage of Jacob and his sons down into Egypt represented in the inmost sense nothing other than the Lord's initial instruction in cognitions from the Word, as is also evident from what follows. In reference to the Lord the following is said in Matthew,

The angel of the Lord appeared to Joseph in a dream, saying, Rise, take the boy and His mother, and flee into Egypt, and be there until I tell you. He rose and took the boy and His mother by night, and departed into Egypt, and was there until the death of Herod, so that what had been said by the prophet might be fulfilled, when he said, Out of Egypt have I called My son. Matthew 2:13-15, 19-21.

This promise is stated in Hosea as follows,

When Israel was a boy I loved him, and out of Egypt I called My son. Hosea 11:1.

From this it is clear that 'the boy Israel' is used to mean the Lord, His instruction when a boy being expressed by the words, 'Out of Egypt have I called My son'.

[7] In the same prophet,

By a prophet Jehovah brought Israel up out of Egypt and by a prophet he was preserved. Hosea 12:12-13.

Here similarly 'Israel' is used to mean the Lord. 'A prophet' means one who teaches, thus teaching consisting of cognitions. In David,

Turn us back, O God Zebaoth, cause Your face 2 to shine and we shall be saved. You caused a vine to set out from Egypt, You drove out the nations and planted it. Psalms 80:7-8.

This too refers to the Lord, who is called 'the vine out of Egypt' as regards the cognitions in which He was receiving instruction.

Poznámky pod čarou:

1. The Hebrew of his text in Isaiah may be read in two different ways - serve Asshur or serve with Asshur. Most English versions of Isaiah prefer the second of these.

2. literally, Faces

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

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