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Daniel 10

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1 ἐν-P ὁ- A--DSM ἐνιαυτός-N2--DSM ὁ- A--DSM πρῶτος-A1--DSMS *κῦρος-N2--GSM ὁ- A--GSM βασιλεύς-N3V-GSM *πέρσης-N1M-GPM πρόσταγμα-N3M-NSN δεικνύω-VCI-API3S ὁ- A--DSM *δανιηλ-N---DSM ὅς- --NSM ἐπικαλέω-VCI-API3S ὁ- A--NSN ὄνομα-N3M-NSN *βαλτασαρ-N---NSM καί-C ἀληθής-A3H-NSN ὁ- A--NSN ὅραμα-N3M-NSN καί-C ὁ- A--NSN πρόσταγμα-N3M-NSN καί-C ὁ- A--NSN πλῆθος-N3E-NSN ὁ- A--NSN ἰσχυρός-A1A-NSN διανοέομαι-VC--FPI3S ὁ- A--ASN πρόσταγμα-N3M-ASN καί-C διανοέομαι-VCI-API1S αὐτός- D--ASN ἐν-P ὅραμα-N3M-DSN

2 ἐν-P ὁ- A--DPF ἡμέρα-N1A-DPF ἐκεῖνος- D--DPF ἐγώ- P--NS *δανιηλ-N---NSM εἰμί-V9I-IMI1S πενθέω-V2--PAPNSM τρεῖς-A3--APF ἑβδομάς-N3D-APF

3 ἄρτος-N2--ASM ἐπιθυμία-N1A-GPF οὐ-D ἐσθίω-VBI-AAI1S καί-C κρέας-N3--NSN καί-C οἶνος-N2--NSM οὐ-D εἰςἔρχομαι-VBI-AAI3S εἰς-P ὁ- A--ASN στόμα-N3M-ASN ἐγώ- P--GS ἔλαιον-N2N-ASN οὐ-D ἀλείφω-VAI-AMI1S ἕως-P ὁ- A--GSN συντελέω-VA--AAN ἐγώ- P--AS ὁ- A--APF τρεῖς-A3--APF ἑβδομάς-N3D-APF ὁ- A--GPF ἡμέρα-N1A-GPF

4 καί-C γίγνομαι-VBI-AMI3S ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF τέταρτος-A1--DSF καί-C εἰκάς-N3D-DSF ὁ- A--GSM μήν-N3--GSM ὁ- A--GSM πρῶτος-A1--GSMS καί-C ἐγώ- P--NS εἰμί-V9I-IMI1S ἐπί-P ὁ- A--GSN χεῖλος-N3E-GSN ὁ- A--GSM ποταμός-N2--GSM ὁ- A--GSM μέγας-A1--GSM ὅς- --NSM εἰμί-V9--PAI3S *τίγρης-N---NS

5 καί-C αἴρω-VAI-AAI1S ὁ- A--APM ὀφθαλμός-N2--APM ἐγώ- P--GS καί-C ὁράω-VBI-AAI1S καί-C ἰδού-I ἄνθρωπος-N2--NSM εἷς-A3--NSM ἐνδύω-VM--XPPNSM βύσσινος-A1--APN καί-C ὁ- A--ASF ὀσφύς-N3U-ASF περιζώννυμι-VS--PPPNSM βύσσινος-A1--DSM καί-C ἐκ-P μέσος-A1--GSM αὐτός- D--GSM φῶς-N3T-ASN

6 καί-C ὁ- A--NSN σῶμα-N3M-NSN αὐτός- D--GSM ὡσεί-D θαρσις-N---NS καί-C ὁ- A--NSN πρόσωπον-N2N-NSN αὐτός- D--GSM ὡσεί-D ὅρασις-N3I-NSF ἀστραπή-N1--GSF καί-C ὁ- A--NPM ὀφθαλμός-N2--NPM αὐτός- D--GSM ὡσεί-D λαμπάς-N3D-NPF πῦρ-N3--GSN καί-C ὁ- A--NPM βραχίων-N3N-NPM αὐτός- D--GSM καί-C ὁ- A--NPM πούς-N3D-NPM ὡσεί-D χαλκός-N2--NSM ἐκἀστράπτω-V1--PAPNSM καί-C φωνή-N1--NSF λαλιά-N1A-GSF αὐτός- D--GSM ὡσεί-D φωνή-N1--NSF θόρυβος-N2--GSM

7 καί-C ὁράω-VBI-AAI1S ἐγώ- P--NS *δανιηλ-N---NSM ὁ- A--ASF ὅρασις-N3I-ASF ὁ- A--ASF μέγας-A1--ASF οὗτος- D--ASF καί-C ὁ- A--NPM ἄνθρωπος-N2--NPM ὁ- A--NPM εἰμί-V9--PAPNPM μετά-P ἐγώ- P--GS οὐ-D ὁράω-VBI-AAI3P ὁ- A--ASF ὅρασις-N3I-ASF οὗτος- D--ASF καί-C φόβος-N2--NSM ἰσχυρός-A1A-NSM ἐπιπίπτω-VAI-AAI3S ἐπί-P αὐτός- D--APM καί-C ἀποδιδράσκω-VBI-AAI3P ἐν-P σπουδή-N1--DSF

8 καί-C ἐγώ- P--NS καταλείπω-VVI-API1S μόνος-A1--NSM καί-C ὁράω-VBI-AAI1S ὁ- A--ASF ὅρασις-N3I-ASF ὁ- A--ASF μέγας-A1--ASF οὗτος- D--ASF καί-C οὐ-D ἐν καταλείπω-VVI-API3S ἐν-P ἐγώ- P--DS ἰσχύς-N3--NSF καί-C ἰδού-I πνεῦμα-N3M-ASN ἐπιστρέφω-VDI-API3S ἐπί-P ἐγώ- P--AS εἰς-P φθορά-N1A-ASF καί-C οὐ-D καταἰσχύω-VAI-AAI1S

9 καί-C οὐ-D ἀκούω-VAI-AAI1S ὁ- A--ASF φωνή-N1--ASF λαλιά-N1A-GSF αὐτός- D--GSM ἐγώ- P--NS εἰμί-V9I-IMI1S πίπτω-VX--XAPNSM ἐπί-P πρόσωπον-N2N-ASN ἐγώ- P--GS ἐπί-P ὁ- A--ASF γῆ-N1--ASF

10 καί-C ἰδού-I χείρ-N3--ASF προςἄγω-VBI-AAI3S ἐγώ- P--DS καί-C ἀγείρω-V1I-IAI3S ἐγώ- P--AS ἐπί-P ὁ- A--GPN γόνυ-N3--GPN ἐπί-P ὁ- A--APN ἴχνος-N3E-APN ὁ- A--GPM πούς-N3D-GPM ἐγώ- P--GS

11 καί-C εἶπον-VBI-AAI3S ἐγώ- P--DS *δανιηλ-N---NSM ἄνθρωπος-N2--NSM ἐλεεινός-A1--NSM εἰμί-V9--PAI2S διανοέομαι-VC--APD2S ὁ- A--DPN πρόσταγμα-N3M-DPN ὅς- --DPN ἐγώ- P--NS λαλέω-V2--PAI1S ἐπί-P σύ- P--AS καί-C ἵστημι-VH--AAD2S ἐπί-P ὁ- A--GSM τόπος-N2--GSM σύ- P--GS ἄρτι-D γάρ-X ἀποστέλλω-VDI-API1S ἐπί-P σύ- P--AS καί-C ἐν-P ὁ- A--DSN λαλέω-VA--AAN αὐτός- D--ASM μετά-P ἐγώ- P--GS ὁ- A--ASN πρόσταγμα-N3M-ASN οὗτος- D--ASN ἵστημι-VHI-AAI1S τρέμω-V1--PAPNSM

12 καί-C εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS μή-D φοβέω-V2--PMD2S *δανιηλ-N---VSM ὅτι-C ἀπό-P ὁ- A--GSF ἡμέρα-N1A-GSF ὁ- A--GSF πρῶτος-A1--GSFS ὅς- --GSF δίδωμι-VAI-AAI2S ὁ- A--ASN πρόσωπον-N2N-ASN σύ- P--GS διανοέομαι-VC--APN καί-C ταπεινόω-VC--APN ἐναντίον-P κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM σύ- P--GS εἰςἀκούω-VSI-API3S ὁ- A--NSN ῥῆμα-N3M-NSN σύ- P--GS καί-C ἐγώ- P--NS εἰςἔρχομαι-VBI-AAI1S ἐν-P ὁ- A--DSN ῥῆμα-N3M-DSN σύ- P--GS

13 καί-C ὁ- A--NSM στρατηγός-N2--NSM βασιλεύς-N3V-GSM *πέρσης-N1M-GPM ἀντιἵστημι-VXI-XAI3S ἐναντίον-P ἐγώ- P--GS εἴκοσι-M καί-C εἷς-A1A-ASF ἡμέρα-N1A-ASF καί-C ἰδού-I *μιχαηλ-N---NSM εἷς-A3--NSM ὁ- A--GPM ἄρχων-N3--GPM ὁ- A--GPM πρῶτος-A1--GPMS ἐπιἔρχομαι-VBI-AAI3S βοηθέω-VA--AAN ἐγώ- P--DS καί-C αὐτός- D--ASM ἐκεῖ-D καταλείπω-VBI-AAI3P μετά-P ὁ- A--GSM στρατηγός-N2--GSM ὁ- A--GSM βασιλεύς-N3V-GSM *πέρσης-N1M-GPM

14 καί-C εἶπον-VBI-AAI3S ἐγώ- P--DS ἔρχομαι-VBI-AAI1S ὑποδεικνύω-VA--AAN σύ- P--DS τίς- I--NSN ὑποἀντάω-VF--FMI3S ὁ- A--DSM λαός-N2--DSM σύ- P--GS ἐπί-P ἔσχατος-A1--GSM ὁ- A--GPF ἡμέρα-N1A-GPF ἔτι-D γάρ-X ὅρασις-N3I-NSF εἰς-P ἡμέρα-N1A-APF

15 καί-C ἐν-P ὁ- A--DSN αὐτός- D--ASM λαλέω-VA--AAN μετά-P ἐγώ- P--GS ὁ- A--APN πρόσταγμα-N3M-APN οὗτος- D--APN δίδωμι-VAI-AAI1S ὁ- A--ASN πρόσωπον-N2N-ASN ἐγώ- P--GS ἐπί-P ὁ- A--ASF γῆ-N1--ASF καί-C σιωπάω-VAI-AAI1S

16 καί-C ἰδού-I ὡς-C ὁμοίωσις-N3I-NSF χείρ-N3--GSF ἄνθρωπος-N2--GSM ἅπτομαι-VAI-AMI3S ἐγώ- P--GS ὁ- A--GPN χεῖλος-N3E-GPN καί-C ἀναοἴγω-VAI-AAI1S ὁ- A--ASN στόμα-N3M-ASN ἐγώ- P--GS καί-C λαλέω-VAI-AAI1S καί-C εἶπον-VAI-AAI1S ὁ- A--DSM ἵστημι-VXI-XAPDSM ἀπέναντι-P ἐγώ- P--GS κύριος-N2--VSM καί-C ὡς-C ὅρασις-N3I-NSF ἀποστρέφω-VDI-API3S ἐπί-P ὁ- A--ASN πλευρόν-N2N-ASN ἐγώ- P--GS ἐπί-P ἐγώ- P--AS καί-C οὐ-D εἰμί-V9I-IAI3S ἐν-P ἐγώ- P--DS ἰσχύς-N3--NSF

17 καί-C πῶς-D δύναμαι-VF--FMI3S ὁ- A--NSM παῖς-N3D-NSM λαλέω-VA--AAN μετά-P ὁ- A--GSM κύριος-N2--GSM αὐτός- D--GSM καί-C ἐγώ- P--NS ἀσθενέω-VAI-AAI1S καί-C οὐ-D εἰμί-V9--PAI3S ἐν-P ἐγώ- P--DS ἰσχύς-N3--NSF καί-C πνεῦμα-N3M-NSN οὐ-D καταλείπω-VVI-API3S ἐν-P ἐγώ- P--DS

18 καί-C προςτίθημι-VAI-AAI3S καί-C ἅπτομαι-VAI-AMI3S ἐγώ- P--GS ὡς-C ὅρασις-N3I-NSF ἄνθρωπος-N2--GSM καί-C καταἰσχύω-VAI-AAI3S ἐγώ- P--AS

19 καί-C εἶπον-VBI-AAI3S ἐγώ- P--DS ἄνθρωπος-N2--NSM ἐλεεινός-A1--NSM εἰμί-V9--PAI2S μή-D φοβέω-V2--PMD2S ὑγιαίνω-V1--PAD2S ἀνδρίζομαι-V1--PMD2S καί-C ἰσχύω-V1--PAD2S καί-C ἐν-P ὁ- A--DSN λαλέω-VA--AAN αὐτός- D--ASM μετά-P ἐγώ- P--GS ἰσχύω-VAI-AAI1S καί-C εἶπον-VAI-AAI1S λαλέω-VA--AAD3S ὁ- A--NSM κύριος-N2--NSM ἐγώ- P--GS ὅτι-C ἐνἰσχύω-VAI-AAI3S ἐγώ- P--AS

20 καί-C εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS γιγνώσκω-V1--PAI2S τίς- I--ASN ἔρχομαι-VBI-AAI1S πρός-P σύ- P--AS καί-C νῦν-D ἐπιστρέφω-VF--FAI1S διαμάχομαι-V1--PMN μετά-P ὁ- A--GSM στρατηγός-N2--GSM βασιλεύς-N3V-GSM ὁ- A--GPM *πέρσης-N1M-GPM καί-C ἐγώ- P--NS ἐκπορεύομαι-V1I-IMI1S καί-C ἰδού-I στρατηγός-N2--NSM *ἕλλην-N---GPM εἰςπορεύομαι-V1I-IMI3S

21 καί-C μάλα-D ὑποδεικνύω-VF--FAI1S σύ- P--DS ὁ- A--APN πρῶτος-A1--APNS ἐν-P ἀπογραφή-N1--DSF ἀλήθεια-N1A-GSF καί-C οὐδείς-A3--NSM εἰμί-V9--IAI3S ὁ- A--NSM βοηθέω-V2--PAPNSM μετά-P ἐγώ- P--GS ὑπέρ-P οὗτος- D--GPN ἀλλά-C ἤ-C *μιχαηλ-N---NSM ὁ- A--NSM ἄγγελος-N2--NSM

   

From Swedenborg's Works

 

Arcana Coelestia #7601

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7601. 'And the flax' means the truth of the exterior natural. This is clear from the meaning of' the flax' as truth, but the truth of the exterior natural, dealt with below. The natural is exterior and interior, see 4570, 5118, 5497, 5649, and therefore the truth and good there are interior and exterior, 3293, 3294. The truth and good of the exterior natural are meant by 'the flax and the barley', and the good and truth of the interior natural by 'the wheat and the spelt'.

[2] This verse and the next deal with the truths and forms of good that were destroyed and laid waste, and the forms of good and truths that were not destroyed or laid waste. Thus they deal with the truths and forms of good that were stored away and placed in safe keeping for [future] use, and those which were not stored away and placed in safe keeping. For when those who are evil undergo vastation, that is, when they are being separated from truths and forms of good and are left with their own evils and falsities, those truths and forms of good that are present in the exterior natural - where they have become linked to falsities and evils - are what are laid waste. These truths and forms of good look downwards and cannot for that reason be safely stored away, as will be seen below in 7604, 7607. But the truths and forms of good of the interior natural are not laid waste but are taken to an even more interior position, where they are held in safe keeping for [future] use. Communication between the interior natural and the exterior is then closed to such an extent that no good or truth at all can pass from there into the exterior natural, apart from just a general kind of communication of them which enables those people to engage in reasoning and put together arguments to lend support to falsities and evils. Those forms of good and truths that are placed in safe keeping are meant in the Word by 'the remnant', dealt with in 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156, 7556. These then are the things which the two present verses deal with and which are meant by 'the flax and the barley were struck; for the barley was a ripening ear, and the flax a stem', and by 'the wheat and the spelt were not struck because they were hidden'.

[3] The meaning of 'flax' or 'linen' as truth has its origin in representatives in heaven. In heaven those who are guided by the truth of the natural are seen clothed in white, like the whiteness of linen. The actual truth of the natural is also represented there as fabric made from the finer kind of flaxen threads. These threads have the appearance of silken ones, and clothing made from them has a similar appearance - brilliant, wonderfully translucent, and soft - if the truth represented in that way is rooted in good. But on the other hand those threads which look flaxen do not have a translucent, brilliant, or soft appearance, but a hard and brittle appearance, though they are still white, if the truth that is represented in that way is not rooted in good.

[4] From all this one may now recognize what is meant when it says that the angels whom people saw appeared in garments of flax or linen, such as those referred to in John,

Out of the temple came the seven angels having the seven plagues, clothed in linen, white and splendid, and girded around their breasts with golden girdles. Revelation 15:6.

In Daniel,

I lifted up my eyes and saw, and behold, a man clothed in linen whose loins were girded with gold of Uphaz. Daniel 10:5.

In Ezekiel,

Behold, six men coming from the direction of the upper gate, each with a weapon of dispersion in his hand. But one man in the midst of them was clothed in linen and had a writer's inkhorn at his side. 1 Ezekiel 9:2.

More is said about this angel [clothed in linen] in verses 3 and 4 of the same chapter and in Chapter 10:2-7. The same prophet also says, in reference to the angel who measured the new temple, that he had a line of flax and a measuring rod in his hand, Ezekiel 40:ff. Also, the angels who were seen in the Lord's tomb appeared clothed in white, splendid and flashing like lightning, Matthew 28:3; Mark 16:5; Luke 14:4; John 20:11-12.

[5] Since 'linen' or 'flax' meant the truth of the exterior natural, and the exterior natural is what clothes things more internal, that truth is what was represented by the linen garments with which angels were seen to be clothed. It is also meant by the linen garments worn by Aaron whenever he ministered in the Holy Place, spoken of in Moses as follows, When Aaron comes into the Holy Place, he shall put on the holy linen tunic, and gird himself with a linen sash, and place the linen turban on himself. These are holy garments. Leviticus 16:3-4.

Similarly in Ezekiel,

The priests, the Levites, the sons of Zadok, when they enter the gates of the inner court they shall put on the linen garments, and no wool shall come upon them. When they minister in the gates of the inner court, and within, the linen turbans shall be on their heads, the linen under garments shall be over their loins. Ezekiel 44:17-18.

This is referring to the new temple and the New Jerusalem, which mean the Lord's kingdom. For the same reason also the priests wore linen ephods, 1 Samuel 22:18; when the boy Samuel ministered before the Lord he wore a linen ephod, 1 Samuel 1:18; and David too wore a linen ephod when the ark was brought into his city, 2 Samuel 6:14.

[6] From all this one can also see why the Lord girded Himself with a linen towel when He washed the disciples' feet, and wiped their feet with the linen towel with which He was girded, John 13:4-5. Washing of the feet was a sign of purification from sins, which is accomplished by the truths of faith, since these teach a person how he ought to live.

[7] 'Linen' means truth in the following places too: In Jeremiah,

Jehovah said to the prophet, Go, buy yourself a linen girdle, and place it over your loins; but you are not to pass it through water. Take the girdle, and arise, go away to the Euphrates, and hide it in the cleft of a rock. At the end of many days, when he took the girdle from where he had hidden it, behold, the girdle was spoiled; it was profitable for nothing. Jeremiah 13:1-7.

'The linen girdle over the loins' represented truth arising from good, as it is in the beginning when the Church is established by the Lord, and as it becomes subsequently, when around the end it is has become spoiled and profitable for nothing. In Isaiah,

Those that make linen out of silk threads, and the weavers of curtains, will blush. Isaiah 19:9.

This refers to Egypt. 'Making linen out of silk threads' stands for counterfeiting truths.

[8] In Moses,

You shall not plough with an ox and an ass together. You shall not put on a mingled garment made of wool and linen together. Deuteronomy 22:10-11.

'Ox' means the good of the natural, 'ass' its truth; and much the same is meant by 'wool and linen'. Their being forbidden to plough with an ox and ass together or to put on a mingled garment made of wool and linen together meant that they were forbidden to be in two states at the same time, that is to say, in a state of good from which they looked to truth and at the same time in a state of truth from which they looked to good. These prohibitions embody much the same as those declared by the Lord in Matthew,

Let him who is on the roof of the house not go down to take anything out of his house; and let him who is in the field not turn back to get his clothing. Matthew 24:17-18.

Regarding these prohibitions see 3652 (end). For those who look from good to truth are in the inner part of heaven, whereas those who look from truth to good are in the outer part. The latter look from the world towards heaven, the former from heaven towards the world. Consequently they are in a kind of inverse ratio to each other, and therefore if they were put together the one would destroy the other.

Footnotes:

1. literally, on his loins

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

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