ბიბლია

 

Danilo 10

Სწავლა

   

1 Treće godine Kira, cara persijskog, objavi se reč Danilu, koji se zvaše Valtasar; i reč beše istinita i o velikim stvarima; i razabra reč i razume utvaru.

2 U to vreme ja Danilo bejah u žalosti tri nedelje dana.

3 Jela ugodna ne jedoh, ni meso ni vino ne uđe u moja usta, niti se namazah uljem dok se ne navršiše tri nedelje dana.

4 A dvadeset četvrtog dana prvog meseca bejah na bregu velike reke Hidekela.

5 I podigoh oči svoje i videh, a to jedan čovek obučen u platno, i pojas beše oko njega od čistog zlata iz Ufaza;

6 A telo mu beše kao hrisolit, i lice mu kao munja, a oči mu kao lučevi zapaljeni, a ruke i noge kao bronza uglađena, a glas od reči njegovih kao glas mnogog ljudstva.

7 I ja Danilo sam videh utvaru, a ljudi što behu sa mnom ne videše je, ali ih popade strah velik, te pobegoše i sakriše se.

8 I ostah sam i videh tu veliku utvaru, i ne osta snage u meni, i lepota mi se nagrdi, i ne imah snage.

9 I čuh glas od reči njegovih, i kad čuh glas od reči njegovih, izvan sebe padoh ničice licem na zemlju.

10 I gle, ruka me se dotače i podiže me na kolena moja i na dlanove moje.

11 I reče mi: Danilo, mili čoveče! Slušaj reči koje ću ti kazati, i stani pravo, jer sam sada poslan k tebi. I kad mi reče tu reč, ustah drhćući.

12 I reče mi: Ne boj se, Danilo, jer prvog dana kad si upravio srce svoje da razumevaš i da mučiš sebe pred Bogom svojim, uslišene biše reči tvoje, i ja dođoh tvojih reči radi.

13 Ali knez carstva persijskog staja mi nasuprot dvadeset i jedan dan; ali, gle, Mihailo jedan od prvih knezova dođe mi u pomoć; tako ja ostah onde kod careva persijskih.

14 I dođoh da ti kažem šta će biti tvom narodu posle; jer će još biti utvara za te dane.

15 I kad mi govoraše tako, oborih oči svoje na zemlju i zanemeh.

16 I gle, kao čovek dotače se usana mojih, i otvorih usta svoja, i progovorih i rekoh onom koji stajaše prema meni: Gospodaru moj, od ove utvare navališe moji bolovi na mene i nema snage u meni.

17 A kako može sluga mog gospodara govoriti s gospodarem mojim? Jer od ovog časa u meni nesta snage i ni dihanje ne osta u meni.

18 Tada onaj što beše kao čovek opet me se dotače i ohrabri me.

19 I reče: Ne boj se, mili čoveče; mir da ti je! Ohrabri se, ohrabri se. I dokle mi govoraše, ohrabrih se i rekoh: Neka govori gospodar moj, jer si me ohrabrio.

20 A on reče: Znaš li zašto sam došao k tebi? A sada ću se vratiti da vojujem na kneza persijskog; potom ću otići, i gle, doći će knez grčki.

21 Ali ću ti kazati šta je napisano u knjizi istinitoj. Nema nikoga da junački radi sa mnom u tom osim Mihaila, kneza vašeg.

   

სვედენბორგის ნაშრომებიდან

 

Apocalypse Revealed # 830

შეისწავლეთ ეს პასაჟი.

  
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830. 19:16 And He has on His garment and on His thigh a name written: "King of kings and Lord of lords." This symbolically means that the Lord teaches in the Word who He is, that He is the Divine truth of Divine wisdom and the Divine goodness of Divine love, thus that He is God of the universe.

The Lord's garment symbolizes the Word in respect to Divine truth, as in no. 825 above. The Lord's thigh symbolizes the Word in respect to Divine goodness. Because thighs and loins symbolize married love, and because that love is the fundamental love of all loves, therefore thighs and loins symbolize the goodness of love. That this is due to its correspondence may be seen in no. 213 above. Therefore, when a thigh is mentioned in reference to the Lord, it symbolizes the Lord in respect to the goodness of love, and here the Word as well in that respect. Having a name written symbolizes the character of the Lord, as in no. 824 above. "King of kings" means the Lord in respect to the Divine truth of His Divine wisdom, and "Lord of lords" means the Lord in respect to the Divine goodness of His Divine love. The Lord's kingdom and His dominion have the same symbolic meaning in places where both are mentioned (see no. 664 above).

[2] Because the Lord is called King of kings and Lord of lords, and this means the Lord in respect to both Divine truth and Divine good, therefore the name is said to have been written on His garment and on His thigh; and the name written on His garment symbolizes the Word in respect to Divine truth, while the name written on His thigh symbolizes the Word in respect to Divine goodness, both being contained in the Word. The Word's Divine truth is found in its spiritual sense, which is intended for angels of the intermediate or second heaven, who possess intelligence stemming from Divine truths; and the Word's Divine goodness is found in its celestial sense, which is intended for angels of the highest or third heaven, who possess wisdom stemming from Divine goods. But this latter sense is deeply hidden, being perceptible only to people who possess love toward the Lord from the Lord.

That the one on the white horse here is the Lord is explicitly said above in the book of Revelation:

These will do battle with the Lamb, but the Lamb will overcome them, for He is Lord of lords and King of kings. (Revelation 17:14)

[3] That a thigh symbolizes the goodness of love, and in reference to the Lord, the Divine goodness of His Divine love, is clear from the following passages in the Word:

Righteousness shall be the girdle of His loins, and truth the girdle of His thighs. (Isaiah 11:5)

...over (the cherubim's) heads was... the appearance of a man (on a throne).... From the appearance of His loins and upward..., and from the appearance of His loins and downward..., (there was) the appearance of fire and of brightness all around. (Ezekiel 1:26-28)

The man on the throne means the Lord. The appearance of fire from His loins upward and downward symbolizes His Divine love, and the brightness all around symbolizes the Divine wisdom emanating from it.

(Daniel saw a man) whose loins were girded with gold of Uphaz. (Daniel 10:5)

The man was an angel having the Lord in him. Gold of Uphaz symbolizes the goodness of love.

The thighs or loins have the same symbolic meaning in Isaiah 5:27, Psalms 45:3, and elsewhere.

Regarding the correspondence of the thighs or loins with married love, which is the fundamental love of all loves, see Arcana Coelestia (The Secrets of Heaven), nos. 5050-5062.

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

სვედენბორგის ნაშრომებიდან

 

Apocalypse Revealed # 825

შეისწავლეთ ეს პასაჟი.

  
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825. 19:13 He was clothed with a garment stained with blood, and His name is called "The Word of God." This symbolizes Divine truth in its outmost sense, or the Word in its letter, to which violence has been done.

A garment symbolizes truth that clothes good (nos. 166, 212, 328), and when referring to the Word it symbolizes the Word in its literal sense, for the literal sense is a kind of covering that clothes the Word's spiritual and celestial senses. The blood symbolizes the violence done to the Lord's Divinity and to the Word (nos. 327, 684). It symbolizes this because blood symbolizes the Lord's Divine truth in the Word (nos. 379, 653). Consequently to shed blood means, symbolically, to do violence to the Lord's Divinity and to the Word. The Word of God symbolizes here the Word in its literal sense, for it is to this that violence has been done, but not to the Word in its spiritual sense, because this sense has not been known, and if it had been known, it would have had violence done to it as well. Therefore that sense was not revealed until after the Last Judgment was over and the Lord was about to establish a new church. Nor is it revealed to anyone now unless he possesses Divine truths from the Lord, as may be seen in The Doctrine of the New Jerusalem Regarding the Sacred Scripture 26.

[2] That violence has been done to the Lord's Divinity and to the Word is clearly apparent from the Roman Catholic religion and from the faith-alone religion of the Protestant Reformed. The Roman Catholic religion teaches that the Lord's humanity is not Divine, and so they have transferred everything that is the Lord's to themselves. They also maintain that it is for them alone to interpret the Word, and their interpretation is everywhere contrary to the Word's Divine truth, as we showed in the exposition of the preceding chapter 18. It is apparent, therefore, that violence has been done to the Word by that religion.

It is apparent likewise from the faith-alone religion among the Protestant Reformed. This, too, does not make the Lord's humanity Divine, and it founds its theology on a single saying of Paul falsely interpreted. 1 Therefore it takes no account of everything the Lord taught regarding love and charity and good works, even though those teachings are so obvious that anyone may see them if only he has the eyes to do so.

[3] Jews treated the Word similarly. Their religion taught that the Word was written only for them, so that only they are meant in it, and that the Messiah to come would exalt them over all others in the whole world. By these notions and many others they falsified and adulterated everything in the Word. This is the meaning of the following declaration in Isaiah:

Who is this who comes from Edom, with spattered garments from Bozrah... Why is your apparel red, and your garments like those of one who treads in the winepress... ...(Because) their victory is spattered upon My garments, and I have befouled my whole garment. (Isaiah 63:1-3)

Garments here, too, symbolize the Word's Divine truths. Edom means red, here the redness of blood. It is apparent, therefore, that His being clothed with a garment stained with blood and His name called "The Word of God," symbolizes Divine truth in the outmost sense, or the Word in its letter, to which violence has been done.

სქოლიოები:

1. "Therefore we conclude that a man is justified by faith apart from the deeds of the law" (Romans 3:28

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.