The Bible

 

但以理書 6

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1 大利烏隨心所願,立一百二十個總督,治理通國。

2 又在他們以上立總長人(但以理在其中),使總督在他們人面前回覆事務,免得王受虧損。

3 因這但以理有美好的靈性,所以顯然超乎其餘的總長和總督,王又想立他治理通國。

4 那時,總長和總督尋找但以理誤國的把柄,為要參他;只是找不著他的錯誤過失,因他忠心辦事,毫無錯誤過失。

5 那些人便:我們要找參這但以理的把柄,除非在他神的律法中就尋不著。

6 於是,總長和總督紛紛聚集來見王,:願大利烏王萬歲!

7 國中的總長、欽差、總督、謀士,和巡撫彼此商議,要立一條堅定的禁令(或譯:求王下旨要立一條……),三十日內,不拘何人,若在王以外,或向神或向人求甚麼,就必扔在獅子坑中。

8 王啊,現在求你立這禁令,加蓋玉璽,使禁令決不更改;照瑪代和波斯人的例是不可更改的。

9 於是大利烏王立這禁令,加蓋玉璽。

10 但以理知道這禁令蓋了玉璽,就到自己家裡(他樓上的窗戶開向耶路撒冷),一日三次,雙膝跪在他神面前,禱告感謝,與素常一樣。

11 那些人就紛紛聚集,見但以理在他神面前祈禱懇求。

12 他們便進到王前,提王的禁令,:王啊,三十日內不拘何人,若在王以外,或向神或向人求甚麼,必被扔在獅子坑中。王不是在這禁令上蓋了玉璽麼?王回答:實有這事,照瑪代和波斯人的例是不可更改的。

13 他們對王:王啊,那被擄之猶大人中的但以理不理你,也不遵你蓋了玉璽的禁令,他竟一日三次祈禱。

14 見這話,就甚愁煩,一心要救但以理,籌劃解救他,直到日落的時候。

15 那些人就紛紛聚集來見王,:王啊,當知道瑪代人和波斯人有例,凡王所立的禁令和律例都不可更改。

16 王下令,人就把但以理帶來,扔在獅子坑中。王對但以理:你所常事奉的神,他必救你。

17 有人搬石頭放在坑口,王用自己的璽和大臣的印,封閉那坑,使懲辦但以理的事毫無更改。

18 王回宮,終夜禁食,無人拿樂器到他面前,並且睡不著覺。

19 次日黎明,王就起來,急忙往獅子坑那裡去。

20 臨近坑邊,哀聲呼叫但以理,對但以理:永生神的僕人但以理啊,你所常事奉的神能救你脫離獅子麼?

21 但以理對王:願王萬歲!

22 我的神差遣使者,封住獅子的口,叫獅子不傷我;因我在神面前無辜,我在王面前也沒有行過虧損的事。

23 王就甚喜樂,吩咐人將但以理從坑裡繫上來。於是但以理從坑裡被繫上來,身上毫無傷損,因為信靠他的神。

24 王下令,人就把那些控告但以理的人,連他們的妻子兒女都帶來,扔在獅子坑中。他們還沒有到坑底,獅子就抓住(原文是勝了)他們,咬碎他們的骨頭。

25 那時,大利烏王傳旨,曉諭住在全地各方、各國、各族的人說:願你們大享平安!

26 現在我降旨曉諭我所統轄的全國人民,要在但以理的神面前,戰兢恐懼。因為他是永遠長存的活神,他的國永不敗壞;他的權柄永存無極!

27 他護庇人,搭人,在天上地下施行神蹟奇事,了但以理脫離獅子的口。

28 如此,這但以理,當大利烏王在位的時候和波斯王古列在位的時候,大享亨通。

   

From Swedenborg's Works

 

Apocalypse Revealed #573

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573. Whose feet were like those of a bear. This symbolically means, full of misconceptions taken from the literal sense of the Word, read but not understood.

Feet symbolize the natural support which is the basis on which the heresy meant by the leopard rests and, so to speak, propels itself, and that support is the literal sense of the Word. A bear symbolizes people who read the Word but fail to understand it, so that they derive from it misconceptions.

That these are the people symbolized by bears became apparent to me from seeing bears in the spiritual world, and from seeing some people there wearing bearskins. They were all people who read the Word and did not see any doctrinal truth in it. They were also people who affirmed the appearances of truth there, resulting in misconceptions.

Some bears seen in the spiritual world are dangerous and some are not, and some also are white, but they are told apart by their heads. Bears that are not dangerous have heads like those of calves or sheep.

Bears symbolize people and things like this in the following passages:

A bear lying in wait for me has overturned my paths, a lion in hidden places has corrupted my ways... He has made me desolate. (Lamentations 3:9-11)

I will meet them like a bereaved bear..., and there I will devour them like a savage lion. The wild beast of the field shall rend them. (Hosea 13:8)

...there shall lie down... the calf and the young lion... The heifer and the bear shall graze. (Isaiah 11:6-7)

(The second beast that came up from the sea was) like a bear... and had three ribs in its mouth between its teeth. (Daniel 7:5)

The lion and bear that David smote, catching the lion by its beard (1 Samuel 17:34-37), have a similar symbolic meaning. So, too, in 2 Samuel 17:8.

[2] A lion and a bear are mentioned in these places because a lion symbolizes falsity destroying the Word's truths, and a bear symbolizes misconceptions that destroy them also, but not to the same degree. Thus we are told in Amos:

...the day of Jehovah...(a day of) darkness, and not light. It is as if one who flees from a lion comes upon a bear. (Amos 5:18-19)

In the second book of Kings we read that Elisha was mocked by some boys and called a baldhead, and that forty-two boys were therefore torn apart by two female bears from the woods (2 Kings 2:23-24). This occurred because Elisha represented the Lord in respect to the Word (no. 298), because baldness symbolized the Word without its literal sense, thus having no reality (no. 47), because the number forty-two symbolized blasphemy (no. 583), and because female bears symbolized the literal sense of the Word read indeed, but not understood.

  
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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.