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Daniel 5

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1 Kong Belsazzar gjorde et stort gæstebud for sine tusinde Stormænd og drak Vin med dem.

2 Og påvirket af Vinen lod han de Guldkar og Sølvkar hente, som hans Fader Nebukadnezar havde ført bort fra Helligdommen i Jerusalem, for at Kongen og hans Stormænd, hans Hustruer og Medhustruer kunde drikke af dem.

3 Man hentede da Guld og Sølvkarrene, som var ført bort fra Helligdommen, Guds Hus i Jerusalem, og Kongen og hans Stormænd, hans Hustruer og Medhustruer drak af dem;

4 og medens de drak Vin, priste de deres Guder af Guld, Sølv, Kobber, Jern, Træ og Sten.

5 Men i samme Stund viste der sig Fingre af en Menneskehånd, som skrev på Væggens Kalk i Kongens Palads over for Lysestagen, og Kongen så Hånden, som skrev.

6 Da skiftede Kongen Farve, hans Tanker forfærdede ham, hans Hofters Ledemod slappedes, og hans Knæ slog imod hinanden.

7 Og kongen råbte med høj øst, at man skulde føre Manerne, Kaldæerne og Stjernetyderne ind; og Kongen tog til Orde og sagde til Babels Vismænd: "Enhver, som kan læse denne Skrift og tyde mig den, skal klædes i Purpur, Guldkæden skal hænges om hans Hals, og han skal være den tredje mægtigste i iget."

8 Så kom alle Babels Vismænd til Stede, men de evnede hverken at læse Skriften eller tyde den for Kongen.

9 Da blev Kong Belsazzar højlig forfærdet, og han skiftede Farve: også hans Stormænd stod rædselslagne.

10 Ved Kongens og hans Stormænds åb kom Dronningen ind i Gildesalen, og hun tog til Orde og sagde: "Kongen leve evindelig! Lad ikke dine Tanker forfærde dig og skift ikke Farve!

11 I dit ige findes en Mand, i hvem hellige Guders Ånd er, og som i din Faders Dage fandtes at sidde inde med Viden, Indsigt og en Visdom som selve Guderne, så din Fader Nebukadnezar satte ham til Øverste for Drømmetyderne, Manerne, Kaldæerne og Stjernetyderne,

12 eftersom en ypperlig Ånd, Kundskab og Indsigt til at udtyde Drømme, råde Gåder og løse Knuder fandtes hos denne Daniel, hvem kongen gav Navnet Beltsazzar. Lad derfor Daniel kalde, at han kan tyde det!"

13 Så førtes Daniel ind for Kongen. Og Kongen tog til Orde og sagde til ham: "Er du Daniel, en af de fangne Judæere, som min Fader Kongen bortførte fra Juda?

14 Jeg har hørt om dig, at Guders Ånd er i dig, og at du er fundet at sidde inde med Viden, Kløgt og ypperlig Visdom.

15 Nu har Vismændene og Manerne været ført ind for mig for at læse denne Skrift og tyde mig den; men de evner ikke at tyde mig dette.

16 Men jeg har hørt om dig, at du kan tyde Drømme og løse Knuder. Nu vel! Hvis du kan læse Skriften og tyde mig den, skal du klædes i Purpur, Guldkæden skal hænges om din Hals, og du skal være den tredje mægtigste i iget."

17 Så svarede Daniel Kongen: "Spar dine Gaver og giv en anden dine Foræringer! Men Skriften vil jeg læse og tyde for Kongen.

18 Den højeste Gud, o Konge, gav din Fader Nebukadnezar Kongedømme, Magt, Herlighed og Ære;

19 og for den Storheds Skyld, som han havde givet ham, frygtede og bævede alle Folk, Stammer og Tungemål for ham; han dræbte, hvem han vilde, og lod leve, hvem han vilde; han ophøjede, hvem han vilde, og nedbøjede, hvem han vilde.

20 Men da hans Hjerte blev hovmodigt og hans Ånd stolt og overmodig, stødtes han fra Kongetronen, og hans Herlighed fratoges ham.

21 Af Menneskenes Samfund blev han udstødt, og hans Hjerte blev som et Dyrs; han boede hos Vildæslerne, han måtte æde Græs som Kvæget, og af Himmelens Dug vædedes hans Legeme, til han skønnede, at den højeste Gud er Herre over Menneskenes ige og kan ophøje, hvem han vil, til Hersker derover.

22 Men du, Belsazzar, hans Søn, har ikke ydmyget dit Hjerte, skønt du vidste alt dette;

23 du har hovmodet dig mod Himmelens Herre! Hans Huses Kar har man hentet til dig, og du og dine Stormænd, dine Hustruer og Medhustruer drak Vin af dem; og du priste dine Guder af Sølv, Guld, Kobber, Jern, Træ og Sten, som hverken kan se eller høre eller fatte; men den Gud, som holder din Livsånde i sin Hånd og råder over alle dine Veje, ham ærede du ikke.

24 Derfor er denne Hånd udsendt fra ham og Skriften der optegnet.

25 Og således lyder Skriften: Mené, mené, tekél ufarsin!

26 Og Ordene skal tydes således: Mené betyder: Gud har talt dit iges Dage og gjort Ende derpå.

27 Tekél betyder: Du er vejet på Vægten og fundet for let.

28 Perés betyder: Dit ige er delt og givet til Medien og Persien."

29 Så blev Daniel på Belsazzars Bud klædt i Purpur, Guldkæden hængtes om hans Hals, og man udråbte, at han skulde være den tredje mægtigste i iget.

30 Men samme Nat blev Belsazzar, Kaldæernes Konge, dræbt,

31 og Mederen Darius overtog iget i en Alder af to og tresindstyve År.

   


The Project Gutenberg Association at Carnegie Mellon University

De obras de Swedenborg

 

Heaven and Hell #365

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365. We may gather from this that rich people arrive in heaven just as much as poor people do, one as easily as the other. The reason people believe that it is easy for the poor and hard for the rich is that the Word is misunderstood when it talks about the rich and the poor. In the spiritual meaning of the Word, "the rich" means people who are amply supplied with understandings of what is true and good, that is, people in the church where the Word is. "The poor" means people who lack these understandings but who long for them, or people outside the church, where the Word is not found.

[2] The rich person dressed in purple and fine linen who was cast into hell means the Jewish nation. Because they had the Word and were therefore amply supplied with understandings of what is good and true, they are called "rich." The garments of purple actually mean understandings of what is good, and the fine linen means understandings of what is true. 1 The poor person who was lying in the gateway and who longed to feast on the crumbs that were falling from the rich person's table, who was carried up into heaven by angels, means the non-Jews who did not have understandings of what is good and true but who still longed for them (Luke 16:19, 31).

The rich who were invited to the great feast but who excused themselves also mean the Jewish nation, and the poor who were brought in to replace them mean the non-Jews who were outside the church (Luke 12:16-24, 14:16-24).

[3] We need also to explain who are meant by the rich of whom the Lord said, "It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God" (Matthew 19:24). "The rich person" here means the rich in both senses, natural and spiritual. Rich people in the natural sense are people who have abundant wealth and set their hearts on it, while in a spiritual sense they are people who are amply supplied with insights and knowledge (for these are spiritual wealth) and who want to use them to get themselves into heavenly and ecclesiastical circles by their own intellect. Since this is contrary to the divine design, it says that it is easier for a camel to get through the eye of a needle. On this level of meaning, a camel means our cognitive and informational level in general, and the eye of a needle means spiritual truth. 2

Nowadays people do not know that this is the meaning of the camel and the eye of a needle because there has not yet been any access to the knowledge that teaches what is meant spiritually by the things that the Word says literally. There is spiritual meaning in the details of the Word, and natural meaning as well; because the Word was written in pure correspondences of natural realities with spiritual ones in order to effect a union of heaven and the world, or of angels with us, once the direct union had ceased. We can see from this exactly who are meant by the rich in the Word.

[4] We may gather from a number of passages that on the spiritual level "the rich" in the Word refers to people who enjoy insights into what is good and true and that wealth means those insights themselves, which are spiritual riches: see Isaiah 10:12-14; 30:6-7; 45:3, Jeremiah 17:3; 47:7 [Jeremiah 48:7?], Jeremiah 50:36-37; 51:13, Daniel 5:2-4, Ezekiel 26:7, 12; 27:1-36; Zechariah 9:3-4; Psalms 45:12; Hosea 12:9; Revelation 3:17-18, Luke 14:33, and elsewhere. On the poor in the spiritual sense as people who do not have insights into what is good and true but who long for them, see Matthew 11:5; Luke 6:20-21; 14:21; Isaiah 14:30; 29:19; 41:17-18; Zephaniah 3:12, 18 [13]. An explanation of the spiritual meaning of all these passages may be found in 10227 of Secrets of Heaven.

Notas a pie de página:

1. [Swedenborg's footnote] Garments mean things that are true, and therefore insights: 1033 [1073?], 2576, 5319, 5954, 9212, 9216, 9952, 10536. Purple means heavenly good: 9467. Linen means truth of a heavenly origin: 5319, 9469, 9744.

2. [Swedenborg's footnote] A camel in the Word means our cognitive and informational level in general: 3048, 3071, 3143, 3145. What embroidery, embroidering, and therefore needles Arcana Coelestia 9688. To start from outward facts in order to gain access to truths of faith is contrary to the divine design: 10236. People who do this become insane in matters of heaven and the church: 128-130, 232-233, 6047; and in the other life, when they think about spiritual things, they become virtually drunk: 1072. More about their nature: 196. Examples to illustrate the fact that spiritual things cannot be grasped if they are approached on this basis: 233, 2094, 2196, 2203, 2209. It is all right to go from spiritual truth into the knowledge appropriate to our natural level, but not the other way around, because there is an inflow of the spiritual into the natural but not an inflow of the natural into the spiritual: 3219, 5119, 5259, 5427-5428, 5478, 6322, 9110-9111 [10199?]. We need first to acknowledge the truths of the Word and the church, and then it is all right to take our secular learning into account; but not the other way around: 6047.

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

De obras de Swedenborg

 

Arcana Coelestia #10235

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10235. 'And you shall make a laver of bronze' means the good within the natural degree in a person, in which purification takes place. This is clear from the meaning of 'the laver', in which there is water for washing, as the natural degree within a person, dealt with below; and from the meaning of 'bronze' as its good, dealt with in 425, 1551. Washing is the subject in the verses that come now. They state that Aaron and his sons were to wash their hands and their feet whenever they entered the tent of meeting or approached the altar to minister; and elsewhere it is stated that those who became unclean should wash themselves and their garments, and that if they did so they would be clean. From all this it may be recognized that washing represented purification from evils, so that the washing of body and garments represented the purification of heart and mind. Everyone who is at all enlightened in his thinking may see that washing does not purge away evils in the heart and mind, only dirt on the body and clothes, and that after this has been purged away the evils still remain; also that evils could not ever be washed away by means of water, only through repentance.

[2] All this shows yet again that what had been established among the Israelite nation consisted of external forms which represented internal realities, and that the internal realities were the real holy things of the Church among them, not the external forms without those realities. But that nation nevertheless thought that holiness lay entirely in the external forms and not at all in internal realities, as is clear from the Lord's words in Matthew,

Woe to you, scribes and Pharisees, hypocrites! You cleanse the exterior of the cup and the plate, but the interiors are full of pillage and lack of restraint. Blind Pharisee! Cleanse first the internal of the cup and the plate, in order that the external may be made clean also. You make yourselves like white-washed sepulchres, which outwardly do indeed appear beautiful, but within are full of dead people's bones and of all uncleanness. Matthew 23:25-27.

See also Mark 7:2-8 and Luke 11:39.

[3] The reason why 'the laver' means the natural degree is that 'washing' in the laver means purification from evils, and purification from evils takes place in the natural degree. Furthermore vessels in general mean those things that belong to the natural man, 3068, 3079, 9394, since the natural is a recipient of spiritual realities belonging to the internal man. By the natural degree the external part of a person should be understood, that is, the part that is called the external man. The idea that 'the laver' means the natural degree within a person may seem to be far-fetched, but it should be remembered that purification from evils is the subject at this point in the internal sense; and that which undergoes purification is a person. From this it follows that some part of a person is meant by that object in which washing - meaning purification - took place. That part is the natural degree, because this is where purification takes place, as has been stated. Furthermore all the objects which had been made among the Israelite and Jewish nation for the sake of worship were signs of those things that belong to heaven and the Church and therefore of such things as exist within a person; for unless they had been signs of something that exists within a person they would not have represented anything at all.

[4] 'The laver' means the natural degree within a person, 'the water' in the laver means the truths of faith, and 'washing' purification from evils. From this it may be seen what the bronze sea next to the temple meant, and also what the twelve oxen which were carrying it meant. In like manner it may be seen what the other ten lavers, also placed next to the temple, meant; what the engraved lions, oxen, and cherubs there 1 meant; and also what the chariot-like wheels underneath them meant. What all these were signs of is evident once it is known what the laver, water, and washing mean, and once it is known what the purification from evils that takes place with a person entails. For all these things without exception were representative of celestial and spiritual realities.

[5] The bronze sea made by Solomon and placed next to the temple is described as follows,

He made the sea [of] cast [bronze], ten cubits from brim to brim, completely round 2 ; five cubits was its height; and a line of thirty cubits measured its circumference 3 . Below the brim were gourds going round, ten to a cubit 4 , all the way around the sea 5 . It was standing on twelve oxen, three looking north, and three looking west, and three looking south, and three looking east; but the sea was upon them above, and all their hinder parts were inwards. Its thickness was a hand's breadth; its brim was shaped like 6 the brim of a cup, [like] the flower of a lily. It contained two thousand baths 7 . And the sea was placed on the right side 8 of the house towards the southeast 9 . 1 Kings 7:23-26, 39.

[6] This vessel or laver is called a sea because a sea means factual knowledge in general, and all factual knowledge belongs to the natural man.

'A sea' means factual knowledge in general, see 28, 2850, 8184.

Factual knowledge belongs to the natural man, 1486, 3019, 3020, 3309, 3310, 5373, 6004, 6023, 6071, 6077, 9918.

The reason why this laver was shaped like the rim of a cup was that 'a cup' too means factual knowledge present in the natural man, on the level of the senses, 9557, 9996. 'Twelve oxen' served to mean all forms of good in their entirety present in the natural man, on the level of the senses, because they existed there in place of a pedestal, and 'a pedestal' means that which is last and lowest and provides support - 'twelve' meaning all things in their entirety, see 3272, 3858, 3913, and 'ox' the good of the natural man, 2781, 9135.

[7] The reason why the oxen looked towards all four quarters of the world was that the good present in the natural man is the receptacle of all things that flow in from the world, both those connected with good and those connected with truth. A diameter of ten cubits meant that which is complete, 3107, and a circumference of thirty cubits meant completeness all round, 9082. 'Two thousand baths' meant goodness and truth joined together, thus purification and regeneration; for regeneration is nothing other than the joining together of goodness and truth. Two thousand has the same meaning as two, for compound numbers are similar in meaning to the simple ones of which they the product, 5291, 5335, 5708, 7973, 'two' meaning a joining together, see 5194, 8423. The placement of the bronze sea on the right side towards the southeast meant that it was directed towards the Lord, for the Lord is the East, 101, 9668; the house or temple is heaven and the Church, where the Lord is, 3720. From all this it now becomes clear what 'the bronze sea' meant, and consequently what 'the laver' means, namely the natural degree within a person, in which purification takes place.

Notas a pie de página:

1. i.e. on the sides of the carts carrying the lavers

2. literally, round, around about

3. literally, went round it, around about

4. The Latin means literally of ten cubits, as does the Hebrew; but how to understand this is uncertain. Some suggest that the Hebrew implies ten to a cubit, others for ten cubits, while others again think that the words are an intrusion from verse 23 and should therefore be ignored.

5. literally, going round the sea, around about

6. literally, its brim was according to the work of

7. A bath was a liquid measure of approximately 22 litres or 5 gallons.

8. literally, shoulder

9. literally, towards the east over against the south

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