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但以理书 10

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1 但以理再得启示与异象

2 悲哀禁食那时,我但以理悲伤了个星期。

3 美味的食物我没有和酒没有入我的,我也没有用膏油抹身,整整个星期。

4 使的安慰正二十日,我在底格里斯边的时候,

5 我举目观见有身穿细麻衣,腰束乌法纯金的带。

6 他的身像碧玉,面貌像闪电的样子,眼睛把,手和腿像擦亮的铜那么闪耀,说的声音像群众喊叫的声音。

7 独有我但以理见这异象,那些和我在一起的人都没有见,不过他们却惊慌,逃跑躲藏起来了。

8 因此,只有我一人留下来;我见了这异象,就全身无力,脸色变,一点力气都没有。

9 我却仍见他说的声音;我一见他说的声音,就沉睡了,脸伏在地。

10 忽然有一只按在我身上,使我用膝和掌勉强支持着要站起来。

11 他对我:“大蒙眷爱的但以理啊!你应当意我要对你。你只管站起来,因为我现在奉差遣到你这里来。”他和我的时候,我就战战兢兢地站起来。

12 他又对我:“但以理啊!不要惧怕,因为自从你第一要明白这些事,又在你的面前谦卑自己,你祷告的已蒙垂了;我就是因你祷告的的。

13 但波斯国的护卫使拦阻我二十一天;后有护卫使长中的位米迦勒帮助我,我就他在那里(“我就他在那里”按照《马索拉抄本》应作“我就被在那里”;现参照《七十士译本》翻译),和波斯众起。

14 现在我是要使你明白日后所要发生在你的同胞身上的事,因为这异象是关于将许多的年日的。”

15 他和我这些的时候,我就脸伏在地,默默无声。

16 忽然有一位像人的,摸我的嘴唇,我就开和那站在我面前的交谈,:“我啊!因着这异象,我非常痛苦,毫无气力。

17 仆人怎能和我说话呢?我现在全身无力,没有气息。”

18 那位像人的再摸我,使我有力量。

19 :“大蒙眷爱的哪!不要惧怕,愿你平安,你要大大刚强。”他和我说话的时候,我就刚强起来;于是我:“我,因为你刚强了我。”

20 :“现在我要回去和波斯的护卫天使作战;我一离去,希腊的护卫天使就要。但你知道我为什么到你这里吗?

21 我来是要把那记录在真理书上的事告诉你。除了你们的护卫天使米迦勒之外,没有个帮助我,和我起抵挡他们。”

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   Study the Inner Meaning
From Swedenborg's Works

Main explanations:

Apocalypse Revealed 500, 548

天国与地狱 171

The Inner Meaning of the Prophets and Psalms 181


Other references to this chapter:

天堂的奥秘 425, 1664, 2162, 2788, 3021, 6135, 7601, ...

Apocalypse Revealed 34, 36, 49, 56, 468, 505, 671, ...

天命 134

The Lord 4, 52

真實的基督徒信仰 157


References from Swedenborg's unpublished works:

Apocalypse Explained 50, 69, 77, 79, 80, 375, 504, ...

Scriptural Confirmations 2, 4, 15, 42

Other New Christian Commentary

  Stories and their meanings:


  PDF Resources


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From Swedenborg's Works

 

Apocalypse Explained #951

Apocalypse Explained (Whitehead translation)      

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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).

(References: Exodus 28:42-43; Leviticus 6:10-11, 6:11)


[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).

(References: Ezekiel 44:17-18)


[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.

(References: John 13:4-5)


[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.

(References: Daniel 12:6-7; Ezekiel 9:2-4, 9:3-4, 10:6-7)


[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.

(References: The Apocalypse Explained 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).

(References: The Apocalypse Explained 627)


[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)

(References: The Apocalypse Explained 64-65, 195, 271, 395, 475-476, The Apocalypse Explained 637)


[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.

(References: Ezekiel 9:2-4; Leviticus 6:10-11)

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From Swedenborg's Works

References from Swedenborg's unpublished works:

Apocalypse Explained 947, 982, 1022, 1222

Other New Christian Commentary

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


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