ബൈബിൾ

 

Daniel 11

പഠനം

   

1 der står som Hjælp og Støtte for mig. Dog vil jeg nu kundgøre dig, hvad der står skrevet i Sandhedens Bog;

2 ja, nu vil jeg kundgøre dig, hvad sandt er. Se, endnu skal der fremstå tre konger i Persien, og den fjerde skal komme til større igdom end nogen af de andre; og når han er blevet mægtig ved sin igdom, skal han opbyde alt imod det græske ige.

3 Men da fremstår en Heltekonge, og han skal råde med Vælde og gøre, hvad han vil.

4 Men bedst som han står, skal hans ige sprænges og deles efter de fire Verdenshjørner, og det skal ikke tilfalde hans Efterkommere eller blive så mægtigt, som da han rådede, men hans ige skal ødelægges og gå over til andre end Efterkommerne.

5 Siden bliver Sydens konge mægtig, men en af hans Fyrster bliver stærkere end han og får Magten; og hans Magt skal blive stor.

6 Men nogle År senere slutter de Forbund, og Sydens Konges Datter drager ind til Nordens Konge for at tilvejebringe Fred; men Armens Kraft holder ikke Stand, hans Arm holder ikke ud, men hun gives i Døden tillige med sit Følge, sin Søn og sin Ægtemand.

7 I de Tider skyder der i hans Sted et Skud frem af hendes ødder; og han drager mod Nordens konges Hær og trænger ind i hans Fæstning, fuldbyrder sin Vilje på dem og bliver mægtig,

8 endog deres Guder med deres støbte Billeder og deres kostbare Kar, Sølv og Guld, fører han med som Bytte til Ægypten; siden skal han en Tid lang lade Nordens Konge i o.

9 Men denne falder ind i Sydens Konges ige; dog må han vende hjem til sit Land.

10 Men hans Søn ruster sig og samler store Hære i Mængde, drager frem imod ham og oversvømmer og overskyller Landet. Og han kommer igen og trænger frem til hans Fæstning.

11 Men Sydens konge bliver rasende og rykker ud til Kamp imod Nordens Konge; han stiller en stor Hær på Benene, men den gives i Sydens Konges Hånd.

12 Når Hæren er oprevet, bliver hans Hjerte stolt; han strækker Titusinder til Jorden, men hævder ikke sin Magt.

13 Nordens Konge stiller på ny en Hær på Benene, større end den forrige, og nogle År senere drager han imod ham med en stor Hær og et vældigt Tros.

14 Og i de Tiderer der mange, som gør Oprør imod Sydens Konge. og Voldsmændene i dit Folk rejser sig, for at Åbenbaringen kan gå i Opfyldelse, men selv falder de.

15 Nordens Konge rykker frem, opkaster Volde og indtager en Fæstning; og Sydens Arme skal ikke holde ud; hans Hær flygter og har ikke Modstands kraft.

16 Den, som rykker imod ham, gør, hvad han vil, og ingen står sig imod ham; han sætter sig fast i det herlige Land og bringer Ødelæggelse med sig.

17 Han oplægger åd om at komme med hele sit iges Styrke, men slutter Fred med ham og giver ham sin Datter til Ægte til Landets Ulykke; men det bliver ikke til noget og lykkes ikke for ham.

18 Så vender han sig mod Kystlandene og indtager mange, men en Hærfører gør Ende på hans Hån; syv Fold gengælder han ham hans Hån.

19 Derpå vender han sig mod sit eget Lands Fæstninger, men han snubler, falder og forsvinder.

20 I hans Sted træder en, som sender en Skatteopkræver gennem igets Herlighed, men på nogle Dage knuses han, dog uden Harm, ej heller i Strid.

21 I hans Sted træder en Usling. Kongedømmets Herlighed overdrages ham ikke, men han kommer, før nogen aner Uråd, og tilriver sig Kongedømmet ved ænker.

22 Hære bortskylles helt foran ham, også en Pagtsfyrste knuses.

23 Så snart man har sluttet Forbund med ham, øver han Svig; han drager frem og bliver stærk ved en Håndfuld Folk.

24 Uventet falder han ind i de frugtbareste Egne og gør, hvad hans Fædre eller Fædres Fædre ikke gjorde; an, Bytte og Gods strør han ud til sine Folk, og mod Fæstninger oplægger han åd, dog kun til en Tid.

25 Han opbyder sin kraft og sit Mod mod Sydens Konge og drager ud med en stor Hær; og Sydens Konge rykker ud til Strid med en overmåde stor og stærk Hær, men kan ikke stå sig, da der smedes ænker imod ham;

26 hans Bordfæller bryder hans Magt, hans Hær skylles bort, og mange dræbes og falder.

27 Begge Konger har ondt i Sinde og sidder til Bords sammen og lyver; men det lykkes ikke, thi Enden tøver endnu til den fastsatte Tid.

28 Da han er på Hjemvejen til sit Land med store Forråd, oplægger hans Hjerte Håd mod den hellige Pagt, og han fuldfører det og vender hjem til sit Land.

29 Til den fastsatte Tid drager han atter mod Syd, men det går ikke anden Gang som første;

30 kittæiske Skibe drager imod ham, og han lader sig skræmme og vender om; hans Vrede blusser op mod den hellige Pagt, og han giver den frit Løb. Så vender han hjem og mærker sig dem, som falder fra den hellige Pagt.

31 Og hans Hære skal stå der og vanhellige Helligdommen, den faste Borg, afskaffe det daglige Offer og rejse Ødelæggelsens Vederstyggelighed.

32 Dem, der overtræder Pagten, lokker han ved Smiger til Frafald; men de Folk, som kender deres Gud, står fast og viser det i Gerning.

33 De kloge i Folket skal bringe mange til Indsigt, men en Tid lang bukker de under for Ild og Sværd, Fangenskab og Plyndring.

34 Medens de bukker under, får de en ringe Hjælp, og mange slutter sig til dem på Skrømt.

35 Af de kloge må nogle bukke under, for at der kan renses ud iblandt dem, så de sigtes og renses til Endens Tid; thi endnu tøver den til den bestemte Tid.

36 Og Kongen gør, hvad han vil, ophøjer og hovmoder sig mod enhver Gud; mod Gudernes Gud taler han utrolige Ting, og han har Lykken med sig, indtil Vreden er omme; thi hvad der er besluttet, det sker.

37 Sine Fædres Guder ænser han ikke; ej heller ænser han Kvindernes Yndlingsgud eller nogen anden Gud, men hovmoder sig mod dem alle.

38 I Stedet ærer han Fæstningernes Gud; en Gud, hans Fædre ikke kendte, ærer han med Guld, Sølv, Ædelsten og Klenodier.

39 I de faste Borge lægger han den fremmede Guds Folk; dem, der vedkender sig ham, overøser han med Ære og giver dem Magt over mange, og han uddeler Land til Løn.

40 Men ved Endens Tid skal Sydens Konge prøve Kræfter med ham, og Nordens Konge stormer imod ham med Vogne, yttere og Skibe i Mængde og falder ind i Landene, oversvømmer og overskyller dem.

41 Han falder ind i det herlige Land, og Titusinder falder; men følgende skal reddes af hans Bånd: Edom, Moab og en Levning Ammoniter.

42 Han udrækker sin Hånd mod Landene, og Ægypten undslipper ikke.

43 Han bliver Herre over Guld og Sølvskattene og alle Ægyptens Klenodier; der er Libyere og Ætiopere i hans Følge.

44 Men ygter fra Øst og Nord forfærder ham, og han drager bort i stor Harme for at tilintetgøre mange og lægge Band på dem.

45 Han opslår sine Paladstelte mellem Havet og det hellige, herlige Bjerg. Men han går sin Bane i Møde, og ingen kommer ham til Hjælp.

   


The Project Gutenberg Association at Carnegie Mellon University

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Apocalypse Explained #951

ഈ ഭാഗം പഠിക്കുക

  
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951. As "the seven angels that had the seven last plagues," signify the manifestation of the evils and falsities that have devastated the church, and as these are made manifest by means of the Divine truth in the Word, therefore those angels appeared "clothed in linen clean and bright;" for "linen clean and bright" signifies genuine truth. All angels appear clothed according to their functions; for the garments in which they go clothed correspond to their ministries, and in general to their interiors. The angels who are wise from Divine truth appear in white garments of muslin, lawn, or linen, because "muslin," "lawn," and "linen," correspond to the truths in which they are; and for this reason Aaron and his sons had garments of linen in which they ministered. These are described in Moses:

Thou shalt make for Aaron and his sons linen breeches to cover the flesh of their nakedness, from the loins even unto the thighs; these shall be upon them when they shall go into the Tent of meeting and when they come near unto the altar to minister in the holy place, that they bear not iniquity and die (Exodus 28:42, 43).

Again:

When Aaron shall enter into the holy place he shall put on the linen coat of holiness and the linen breeches shall be upon his flesh, and he shall gird himself with a linen belt and shall put on a linen miter (Leviticus 16:4).

He should put on the same garments when expiating the people (Leviticus 16:32).

Also when he took the ashes from the altar after the burnt-offering (Leviticus 6:10).

[2] In like manner the priests were to minister in the new temple. In Ezekiel:

When the priests the Levites, the sons of Zadok shall enter at the gates of the inner court they shall put on linen garments; no wool shall come upon them while they shall minister in the gates of the inner court and within; linen miters shall be upon their head and linen breeches shall be upon their loins (Ezekiel 44:15, 17, 18).

They put on linen garments when they ministered holy things, because all holy administration is effected by the Divine truth. For the priesthood in which Aaron and his sons officiated represented the Lord as to the Divine good; and this ministers all things by means of the Divine truth. Moreover, the Divine truth protects from falsities and evils, which are from hell; therefore it is said "that they bear not iniquity and die," which signifies that otherwise falsities from hell would destroy them. These garments were called "garments of holiness," because holiness is predicated of the Divine truth. As the garments of ministry were linen garments, the priests wore a linen ephod when they ministered, as is read of Samuel (1 Samuel 2:18), and of the priests whom Saul slew (1 Samuel 22:18), and of David when he went before the ark (2 Samuel 6:14).

[3] Also of the Lord Himself in John:

Jesus rose up from supper and laid aside His garments, and took a linen cloth and girded Himself, and poured water into a basin and began to wash the disciples' feet and to wipe them with the linen cloth with which He was girded (Jeremiah 13:4, 5).

The washing of the disciples' feet represented and thus signified purification from evils and falsities by means of the Divine truth from the Lord; for all purification from evils and falsities is effected by the Lord by means of the Divine truth; and this is signified by "the linen cloth" with which the Lord girded Himself and with which He wiped the disciples' feet.

[4] Besides these seven angels treated of in Revelation there have been other angels seen in linen garments; as:

The angel who shall set a mark on the foreheads of the men who sigh; and who shall go in between the wheels of cherubim and take coals of fire and scatter them over the city (Ezekiel 9:3, 4, 11; 10:2, 6, 7).

Likewise the angel seen by Daniel, clothed in linen, whose loins were girt with gold of Uphas (Daniel 10:5; 12:6, 7).

These appeared clothed in linen because girded for ministry. The angel who measured the new temple, whose appearance was like that of brass:

Was seen to have a line of flax in his hand and a measuring reed (Ezekiel 40:3).

By "the measuring of the temple" there, is described the New Church as to its quality; this is signified by the number of the measures; and as all the quality of the church is known by the Divine truth, therefore "a line of flax" was in his hand.

[5] As "linen" signifies truth, and "a girdle" everything of it, for it is what embraces and includes all things, and as nothing of truth any longer remained with the sons of Israel, therefore:

The prophet Jeremiah was commanded to buy himself a linen girdle, and to hide it in the cleft of a rock at the Euphrates; and at the end of many days it was spoiled and was profitable for nothing (Jeremiah 13:1-7).

"The linen girdle" signifies all the truth of doctrine from the Word. What is signified by its being "hidden in the cleft of a rock at the Euphrates and was there spoiled," may be seen above n. 569.

[6] "Linen" signifies the truth of the church also in Isaiah:

A bruised reed He will not break, and smoking flax He will not extinguish, and He will bring forth judgment in truth (Isaiah 42:3).

This was said of the Lord; and "the smoking flax," that He will not extinguish signifies the small amount of truth from good with anyone. (The rest may be seen explained above, n. 627.) "Linen" signifies also truth from the Word, especially the truth of the sense of its letter (Hosea 2:5, 9).

[7] Moreover, it was a statute with the sons of Israel:

That they should not wear a garment of wool and linen mixed together (Deuteronomy 22:11).

The reason was that "wool" signifies good and "linen" truth, also because man has communication with the societies of heaven by means of his garments; and there are societies that are in good and societies that are in truth; and man must not have communication with different societies at the same time, which would cause confusion. That this was the reason for this statute no one has heretofore known. But it has been granted me to know it from changing my garments; for when I have laid aside a linen garment those in the spiritual world who were in truths have complained that they could not be present; and when I again put on the garment the same spirits became present. That there is such correspondence with the very garments of man has not been known heretofore, and yet it can be seen from the passages cited above, namely, from what is said of the linen garments of Aaron and his sons, the linen ephod that the priests and David wore, the linen in which the angels appeared clothed, and the linen cloth with which the Lord girded Himself and wiped the disciples' feet, also the other garments of Aaron and his sons, all of which were representative; also from the signification of garments in general, as being truths clothing good (See above, n. 64, 65, 195, 271, 395, 475, 476, 637).

(Continuation respecting the First Commandment)

[8] It is not believed in the world that the love of ruling from the mere delight of ruling, and the love of possessing goods from the mere delight of possession, and not from the delight of uses, conceal in themselves all evils, and also a contempt for and rejection of all things pertaining to heaven and the church; and for the reason that man is stirred up by the love of self and the love of the world to doing good to the church, the country, society, and the neighbor, by making good deeds honorable and looking for reward. Therefore this love is called by many the fire of life, and the incitement to great things. But it is to be known that so far as these two loves regard uses in the first place and self in the second they are good, while so far as they regard self in the first place and uses in the second they are evil, since man then does all things for the sake of self and consequently from self, and thus in every least thing he does there is self and what is his own [proprium], which regarded in itself is nothing but evil. But to regard uses in the first place and self in the second is to do good for the sake of the church, the country, society, and the neighbor; and the goods that man does to these for the sake of these are not from man but from the Lord. The difference between these two is like the difference between heaven and hell. Man does not know that there is such a difference, because from birth and thus from nature he is in these loves, and because the delight of these loves continually flatters and pleases him.

[9] But let him consider that the love of ruling from the delight of ruling, and not from the delight of uses, is wholly devilish; and such a man may be called an atheist; for so far as he is in that love he does not in his heart believe in the existence of God, and to the same extent he derides in his heart all things of the church, and even hates and pursues with hatred all who acknowledge God, and especially those who acknowledge the Lord. The very delight of their life is to do evil and to commit wicked and infamous deeds of every kind. In a word, they are very devils. This a man does not know so long as he lives in the world; but he will know that it is so when he comes into the spiritual world, as he does immediately after death. Hell is full of such, where instead of having dominion they are in servitude. Moreover, when they are looked at in the light of heaven they appear inverted, with the head downwards and the feet upwards, since they gave rule the first place and uses the second, and that which is in the first place is the head, and that which is the second is the feet; and that which is the head is loved, but that which is the feet is trampled upon.

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