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Daniyel 4

Студија

   

1 אנה נבוכדנצר שלה הוית בביתי ורעןן בהיכלי׃

2 חלם חזית וידחלנני והרהרין על־משכבי וחזוי ראשי יבהלנני׃

3 ומני שים טעם להנעלה קדמי לכל חכימי בבל די־פשר חלמא יהודענני׃

4 באדין [כ= עללין] [ק= עלין] חרטמיא אשפיא [כ= כשדיא] [ק= כשדאי] וגזריא וחלמא אמר אנה קדמיהון ופשרה לא־מהודעין לי׃

5 ועד אחרין על קדמי דניאל די־שמה בלטשאצר כשם אלהי ודי רוח־אלהין קדישין בה וחלמא קדמוהי אמרת׃

6 בלטשאצר רב חרטמיא די אנה ידעת די רוח אלהין קדישין בך וכל־רז לא־אנס לך חזוי חלמי די־חזית ופשרה אמר׃

7 וחזוי ראשי על־משכבי חזה הוית ואלו אילן בגוא ארעא ורומה שגיא׃

8 רבה אילנא ותקף ורומה ימטא לשמיא וחזותה לסוף כל־ארעא׃

9 עפיה שפיר ואנבה שגיא ומזון לכלא־בה תחתוהי תטלל חיות ברא ובענפוהי [כ= ידרון] [ק= ידורן] צפרי שמיא ומנה יתזין כל־בשרא׃

10 חזה הוית בחזוי ראשי על־משכבי ואלו עיר וקדיש מן־שמיא נחת׃

11 קרא בחיל וכן אמר גדו אילנא וקצצו ענפוהי אתרו עפיה ובדרו אנבה תנד חיותא מן־תחתוהי וצפריא מן־ענפוהי׃

12 ברם עקר שרשוהי בארעא שבקו ובאסור די־פרזל ונחש בדתאא די ברא ובטל שמיא יצטבע ועם־חיותא חלקה בעשב ארעא׃

13 לבבה מן־[כ= אנושא] [ק= אנשא] ישנון ולבב חיוה יתיהב לה ושבעה עדנין יחלפון עלוהי׃

14 בגזרת עירין פתגמא ומאמר קדישין שאלתא עד־דברת די ינדעון חייא די־שליט [כ= עליא] [ק= עלאה] במלכות [כ= אנושא] [ק= אנשא] ולמן־די יצבא יתננה ושפל אנשים יקים [כ= עליה] [ק= עלה]׃

15 דנה חלמא חזית אנה מלכא נבוכדנצר [כ= ואנתה] [ק= ואנת] בלטשאצר פשרא אמר כל־קבל די כל־חכימי מלכותי לא־יכלין פשרא להודעתני [כ= ואנתה] [ק= ואנת] כהל די רוח־אלהין קדישין בך׃

16 אדין דניאל די־שמה בלטשאצר אשתוםם כשעה חדה ורעינהי יבהלנה ענה מלכא ואמר בלטשאצר חלמא ופשרא אל־יבהלך ענה בלטשאצר ואמר [כ= מראי] [ק= מרי] חלמא [כ= לשנאיך] [ק= לשנאך] ופשרה [כ= לעריך] [ק= לערך]׃*

17 אילנא די חזית די רבה ותקף ורומה ימטא לשמיא וחזותה לכל־ארעא׃

18 ועפיה שפיר ואנבה שגיא ומזון לכלא־בה תחתוהי תדור חיות ברא ובענפוהי ישכןן צפרי שמיא׃

19 [כ= אנתה] [ק= אנת]־הוא מלכא די רבית ותקפת ורבותך רבת ומטת לשמיא ושלטנך לסוף ארעא׃

20 ודי חזה מלכא עיר וקדיש נחת מן־שמיא ואמר גדו אילנא וחבלוהי ברם עקר שרשוהי בארעא שבקו ובאסור די־פרזל ונחש בדתאא די ברא ובטל שמיא יצטבע ועם־חיות ברא חלקה עד די־שבעה עדנין יחלפון עלוהי׃

21 דנה פשרא מלכא וגזרת [כ= עליא] [ק= עלאה] היא די מטת על־[כ= מראי] [ק= מרי] מלכא׃

22 ולך טרדין מן־אנשא ועם־חיות ברא להוה מדרך ועשבא כתורין לך יטעמון ומטל שמיא לך מצבעין ושבעה עדנין יחלפון [כ= עליך] [ק= עלך] עד די־תנדע די־שליט [כ= עליא] [ק= עלאה] במלכות אנשא ולמן־די יצבא יתננה׃

23 ודי אמרו למשבק עקר שרשוהי די אילנא מלכותך לך קימה מן־די תנדע די שלטן שמיא׃

24 להן מלכא מלכי ישפר [כ= עליך] [ק= עלך] [כ= וחטיך] [ק= וחטאך] בצדקה פרק ועויתך במחן ענין הן תהוא ארכה לשלותך׃

25 כלא מטא על־נבוכדנצר מלכא׃ ף

26 לקצת ירחין תרי־עשר על־היכל מלכותא די בבל מהלך הוה׃

27 ענה מלכא ואמר הלא דא־היא בבל רבתא די־אנה בניתה לבית מלכו בתקף חסני וליקר הדרי׃

28 עוד מלתא בפם מלכא קל מן־שמיא נפל לך אמרין נבוכדנצר מלכא מלכותה עדת מנך׃

29 ומן־אנשא לך טרדין ועם־חיות ברא מדרך עשבא כתורין לך יטעמון ושבעה עדנין יחלפון [כ= עליך] [ק= עלך] עד די־תנדע די־שליט [כ= עליא] [ק= עלאה] במלכות אנשא ולמן־די יצבא יתננה׃

30 בה־שעתא מלתא ספת על־נבוכדנצר ומן־אנשא טריד ועשבא כתורין יאכל ומטל שמיא גשמה יצטבע עד די שערה כנשרין רבה וטפרוהי כצפרין׃

31 ולקצת יומיה אנה נבוכדנצר עיני לשמיא נטלת ומנדעי עלי יתוב [כ= ולעליא] [ק= ולעלאה] ברכת ולחי עלמא שבחת והדרת די שלטנה שלטן עלם ומלכותה עם־דר ודר׃

32 וכל־[כ= דארי] [ק= דירי] ארעא כלה חשיבין וכמצביה עבד בחיל שמיא [כ= ודארי] [ק= ודירי] ארעא ולא איתי די־ימחא בידה ויאמר לה מה עבדת׃

33 בה־זמנא מנדעי יתוב עלי וליקר מלכותי הדרי וזוי יתוב עלי ולי הדברי ורברבני יבעון ועל־מלכותי התקנת ורבו יתירה הוספת לי׃

34 כען אנה נבוכדנצר משבח ומרוםם ומהדר למלך שמיא די כל־מעבדוהי קשט וארחתה דין ודי מהלכין בגוה יכל להשפלה׃ ף

   

Од делата на Сведенборг

 

Arcana Coelestia #9093

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9093. 'And divide the silver from it' means that its truth will be dispersed. This is clear from the meaning of 'dividing' as banishing and dispersing, dealt with in 6360, 6361; and from the meaning of 'silver' as truth, dealt with in 1551, 2048, 5658, 6112, 6914, 6917, 7999. The reason why 'dividing' means dispersing is that if things existing in association are divided they are also scattered, as when a person destroys his mind by dividing it. For the human mind consists of two parts existing in association; one part is called the understanding, the other part is called the will. A person who divides these two parts scatters what belongs to each part individually; for one part must receive its life from the other, and therefore when one perishes, so does the other. It is similar when someone divides truth from good, or what amounts to the same thing, faith from charity; when anyone does this he destroys both. In short, all the things which ought to be a single whole perish if they are divided.

[2] This division is meant by the Lord's words in Luke,

No one can serve two masters; either he will hate the one and love the other, or he will prefer the one and despise the other. You cannot serve God and mammon. Luke 16:13.

That is, it is not possible to serve the Lord through belief in Him and at the same time serve the world by loving it, thus to acknowledge truth and at the same time to do evil. Anyone who behaves in this way has his mind divided, as a result of which it is destroyed. From all this it is evident why it is that 'dividing' means dispersing; and the same is clearly the meaning in Matthew also,

The master of that slave will come on a day when he does not expect him and in an hour he does not know. And he will divide him and assign him his part with the hypocrites. Matthew 24:50-51.

'Dividing' here means separating and removing from forms of good and truths, 4424, thus dispersing them.

[3] In Moses,

Cursed be their anger, for it is fierce, and their wrath, for it is hard. 1 I will divide them in Jacob, and will scatter them in Israel. Genesis 49:7.

These words occur in Israel's prophetic utterance regarding Simeon and Levi. 'Simeon' and 'Levi' here represent those steeped in faith separated from charity, 6352; and 'Jacob' and 'Israel' represent the external and the internal Church, also the external and the internal man, 4286, 4598, 5973, 6360, 6361. 'Dividing them in Jacob' means banishing them from the external Church, and 'scattering them in Israel' from the internal Church, thus dispersing the Church's forms of good and its truths residing with them.

[4] It is also evident that 'dividing' has this meaning from the words written on the wall when Belshazzar king of Babel, together with his nobles, wives, and concubines, drank wine out of the vessels of gold and of silver that had belonged to the Temple in Jerusalem, Daniel 5:2-4, 25, 28. What was written said, 'Numbered, numbered, weighed, and divided,' 'divided' here meaning separated from the kingdom. Those verses show how all things at that time were representative. They describe the profanation of goodness and truth, which is meant by 'Babel'. Profanation is meant by 'Babel', see 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326. Forms of the good of love, also the truths of faith, received from the Lord, are meant by 'the vessels of gold and silver', 1551, 1552, 5658, 6914, 6917. Profanation is meant by drinking out of them, and by praising then the gods of gold, silver, bronze, iron, wood, and stone (as verse 4 says there), which are a string of evils and falsities, 4402 (end), 4544, 7873, 8941. 'The Temple in Jerusalem' from which the vessels had come means in the highest sense the Lord, and in the representative sense His kingdom and Church, 3720. Belshazzar's kingdom when it had been divided was a sign of the dispersion of goodness and truth, and his being killed that very night a sign of deprivation of the life of truth and good, which is damnation. For 'being divided' is being dispersed; 'king' is the truth of good, 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148, the same thing being meant by 'kingdom', 1672, 2547, 4691; 'being killed' means being deprived of the life of truth and good, 3607, 6767, 8902; and 'the night' in which he was killed is a state of evil and falsity, 2353, 7776, 7851, 7870, 7947. From this it is evident that all things there were representative.

[5] It says in David,

They divided my garments among them, and for my clothing cast lots. Psalms 22:18.

And in Matthew,

They divided the garments (the Lord's), casting lots, that it might be fulfilled which was said by the prophet. Matthew 27:35.

Also in John,

The soldiers took the garments and made four parts; and the tunic. The tunic was without seam, woven from the top throughout. They said regarding it Let us not divide it, but cast lots for it, whose it may be - so that the Scripture might be fulfilled. John 19:23-24.

The person who reads these things, knowing nothing about the internal sense of the Word, is unaware of any arcanum that lies concealed within them, when in fact every detail holds a Divine arcanum. The arcanum was that Divine Truths had been dispersed by the Jews. For the Lord was Divine Truth, which is why He is called the Word in John 1:1 and the following verses, 'the Word' being Divine Truth. His garments represented truths in the outward form they take, His tunic truths in their inward form; and the dividing of the garments represented the dispersing of the truths of faith by the Jews. For the meaning of 'garments' as truths in the outward form they take, see 2576, 5248, 5954, 6918, and for that of 'tunic' as truth in its inward form, 4677. Truths in their outward form are truths as they exist in the literal sense of the Word, but truths in their inward form are truths as they exist in the spiritual sense of the Word. 'Dividing the garments into four parts' meant total dispersion, in the same way that dividing does in Zechariah 14:4, and elsewhere. Dividing into two parts - as it says in Matthew 27:51; Mark 15:38, regarding the veil of the Temple - has a like meaning. The splitting apart of the rocks also at that time, Matthew 27:51, represented the dispersing of all matters of faith; for 'rock' means the Lord in respect of faith, and therefore means faith received from the Lord, 8581.

Фусноти:

1. i.e. cruel

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

Библијата

 

Exodus 21

Студија

   

1 "Now these are the ordinances which you shall set before them.

2 "If you buy a Hebrew servant, he shall serve six years and in the seventh he shall go out free without paying anything.

3 If he comes in by himself, he shall go out by himself. If he is married, then his wife shall go out with him.

4 If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master's, and he shall go out by himself.

5 But if the servant shall plainly say, 'I love my master, my wife, and my children. I will not go out free;'

6 then his master shall bring him to God, and shall bring him to the door or to the doorpost, and his master shall bore his ear through with an awl, and he shall serve him for ever.

7 "If a man sells his daughter to be a female servant, she shall not go out as the male servants do.

8 If she doesn't please her master, who has married her to himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, since he has dealt deceitfully with her.

9 If he marries her to his son, he shall deal with her as a daughter.

10 If he takes another wife to himself, he shall not diminish her food, her clothing, and her marital rights.

11 If he doesn't do these three things for her, she may go free without paying any money.

12 "One who strikes a man so that he dies shall surely be put to death,

13 but not if it is unintentional, but God allows it to happen: then I will appoint you a place where he shall flee.

14 If a man schemes and comes presumptuously on his neighbor to kill him, you shall take him from my altar, that he may die.

15 "Anyone who attacks his father or his mother shall be surely put to death.

16 "Anyone who kidnaps someone and sells him, or if he is found in his hand, he shall surely be put to death.

17 "Anyone who curses his father or his mother shall surely be put to death.

18 "If men quarrel and one strikes the other with a stone, or with his fist, and he doesn't die, but is confined to bed;

19 if he rises again and walks around with his staff, then he who struck him shall be cleared: only he shall pay for the loss of his time, and shall provide for his healing until he is thoroughly healed.

20 "If a man strikes his servant or his maid with a rod, and he dies under his hand, he shall surely be punished.

21 Notwithstanding, if he gets up after a day or two, he shall not be punished, for he is his property.

22 "If men fight and hurt a pregnant woman so that she gives birth prematurely, and yet no harm follows, he shall be surely fined as much as the woman's husband demands and the judges allow.

23 But if any harm follows, then you must take life for life,

24 eye for eye, tooth for tooth, hand for hand, foot for foot,

25 burning for burning, wound for wound, and bruise for bruise.

26 "If a man strikes his servant's eye, or his maid's eye, and destroys it, he shall let him go free for his eye's sake.

27 If he strikes out his male servant's tooth, or his female servant's tooth, he shall let him go free for his tooth's sake.

28 "If a bull gores a man or a woman to death, the bull shall surely be stoned, and its flesh shall not be eaten; but the owner of the bull shall not be held responsible.

29 But if the bull had a habit of goring in the past, and it has been testified to its owner, and he has not kept it in, but it has killed a man or a woman, the bull shall be stoned, and its owner shall also be put to death.

30 If a ransom is laid on him, then he shall give for the redemption of his life whatever is laid on him.

31 Whether it has gored a son or has gored a daughter, according to this judgment it shall be done to him.

32 If the bull gores a male servant or a female servant, thirty shekels of silver shall be given to their master, and the ox shall be stoned.

33 "If a man opens a pit, or if a man digs a pit and doesn't cover it, and a bull or a donkey falls into it,

34 the owner of the pit shall make it good. He shall give money to its owner, and the dead animal shall be his.

35 "If one man's bull injures another's, so that it dies, then they shall sell the live bull, and divide its price; and they shall also divide the dead animal.

36 Or if it is known that the bull was in the habit of goring in the past, and its owner has not kept it in, he shall surely pay bull for bull, and the dead animal shall be his own.

   

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