Библија

 

但以理書 11

Студија

   

1 又說:當瑪代王大利烏元年,我曾起來扶助米迦勒,使他堅強。

2 現在我將真事指示你:波斯還有興起,第四必富足遠勝諸。他因富足成為強盛,就必激動眾攻擊希利尼國。

3 必有一個勇敢的王興起,執掌大權,隨意而行。

4 他興起的時候,他的國必裂,向方(方:原文是風)分開,卻不歸他的後裔,治國的權勢也都不及他;因為他的國必被拔出,歸與他後裔之外的人。

5 方的王必強盛,他將帥中必有一個比他更強盛,執掌權柄,他的權柄甚大。

6 過些年後,他們必互相連合,方王的女兒必就了北方立約;但這女子幫助之力存立不住,王和他所倚靠之力也不能存立。這女子和引導他的,並生他的,以及當時扶助他的,都必交與死地。

7 但這女子的本家(原文是)必另生一子(子:原文是枝)繼續王位,他必率領軍隊進入北方王的保障,攻擊他們,而且得勝;

8 並將他們的像和鑄成的偶像,與的寶器掠到埃及去。數年之內,他不去攻擊北方的王。

9 北方的王(原文是他)必入方王的國,卻要仍回本地。

10 北方王(原文是他)的二子必動干戈,招聚許多軍兵。這軍兵前去,如洪水氾濫,又必再去爭戰,直到南方王的保障。

11 方王必發烈怒,出來與北方王爭戰,擺列大軍;北方王的軍兵必交付他

12 他的眾軍傲,他的心也必自;他雖使數萬人仆倒,卻不得常勝。

13 北方王必回來擺列軍,比先前的更多。滿了所定的年數,他必率領軍,帶極多的軍裝

14 那時,必有許多起來攻擊方王,並且你本國的強暴人必興起,要應驗那異象,他們卻要敗亡。

15 北方王必築壘攻取堅固城;方的軍兵必站立不住,就是選擇的精兵(原文是民)也無力站住。

16 攻擊他的,必任意而行,無人在北方王(原文是他)面前站立得住。他必站在那榮美之,用施行毀滅。

17 他必定意用全國之力而,立公正的約,照約而行,將自己的女兒南方王為妻,想要敗壞他(或譯:埃及),這計卻不得成就,與自己毫無益處。

18 其後他必回奪取了許多。但有一大帥,除掉他令人受的羞辱,並且使這羞辱歸他本身。

19 他就必向本的保障,卻要絆跌仆倒,歸於無有。

20 那時,必有人興起接續他為王,使橫征暴斂的人通行國中的榮美地。這王不多日就必滅亡,卻不因忿怒,也不因爭戰。

21 必有一個卑鄙的人興起接續為王,人未曾將國的尊榮他,他卻趁人坦然無備的時候,用諂媚的話得國。

22 必有無數的軍兵勢如洪水,在他面前沖沒敗壞;同盟的君也必如此。

23 與那君結盟之後,他必行詭詐,因為他必上來以微小的軍(原文是民)成為強盛。

24 趁人坦然無備的時候,他必到國中極肥美之地,行他列祖和他列祖之祖所未曾行的,將擄物、掠物,和財寶散給眾人,又要設計攻打保障,然而這都是暫時的。

25 他必奮勇向前,率領軍攻擊方王;方王也必以極極強的軍兵與他爭戰,卻站立不住,因為有人設計謀害方王。

26 王膳的,必敗壞他;他的軍隊必被沖沒,而且被殺的甚多。

27 至於這,他們心懷惡計,同席謊,計謀卻不成就;因為到了定期,事就了結。

28 北方王(原文是他)必帶許多財寶回往本國,他的心反對約,任意而行,回到本

29 到了定期,他必返回方。後一次卻不如前一次,

30 因為基提戰船必攻擊他,他就喪膽而回,又要惱恨約,任意而行;他必回來聯絡背棄約的人。

31 他必興兵,這兵必褻瀆聖地,就是保障,除掉常獻的燔祭,設立那行毀壞可憎的。

32 作惡違背聖約的人,他必用巧言勾引;惟獨認識的子民必剛強行事。

33 民間的智慧人必訓誨多人;然而他們多日必倒在刀下,或被火燒,或被擄掠搶奪。

34 他們仆倒的時候,稍得扶助,卻有許多人用諂媚的話親近他們。

35 智慧人中有些仆倒的,為要熬煉其餘的人,使他們清淨潔白,直到末了;因為到了定期,事就了結。

36 王必任意而行,自自大,超過所有的神,又用奇異的話攻擊萬神之神。他必行事亨通,直到主的忿怒完畢,因為所定的事必然成就。

37 他必不顧他列祖的,也不顧婦女所羨慕的,無論何他都不顧;因為他必自大,過一切。

38 他倒要敬拜保障的神,用、寶和可愛之物敬奉他列祖所不認識的神。

39 他必靠外邦神的幫助,攻破最堅固的保障。凡承認他的,他必將榮耀加給他們,使他們管轄許多人,又為賄賂分地與他們。

40 到末了,方王要與他交戰。北方王必用戰車、馬兵,和許多,勢如暴風攻擊他,也必進入列國,如洪水氾濫。

41 又必進入那榮美之,有許多國就被傾覆,但以東人、摩押人,和一大半亞捫人必脫離他的

42 他必伸攻擊列國;埃及也不得脫離。

43 他必把持埃及財寶和各樣的寶物。呂彼亞人和古實人都必跟從他。

44 但從東方和北方必有消息擾亂他,他就發烈怒出去,要將多人殺滅淨盡。

45 他必在和榮美的中間設立他如宮殿的帳幕;然而到了他的結局,必無人能幫助他。

   

Библија

 

但以理書 8:4

Студија

       

4 我見那公綿往西、往、往牴觸。獸在他面前都站立不住,也沒有能救護脫離他的;但他任意而行,自高自大。

Из Сведенборгових дела

 

Arcana Coelestia # 3404

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3404. 'Isaac sowed in that land' means interior truths from the Lord as they appear to the rational. This is clear from the meaning of 'sowing' in the highest sense as Divine Truth from the Lord who is the Sower, 3038, and in the internal sense as the truth and good residing with a person, which stem from that Divine Truth, 3373; and from the meaning of 'land' as rational concepts which, when enlightened from the Divine, are appearances of truth, 3368, or what amounts to the same, are interior truths from the Lord as they appear to the rational. These appearances or truths belong on a higher degree, for as far as verse 14 it is these that are the subject in the internal sense. These appearances of truth are the kind that exist with angels, and are such as go immeasurably above anyone's understanding as long as he lives in the world.

[2] To make it clearer still what appearances of truth are, let the following example be added: It is well known that the Divine is infinite as regards Being (Esse) and eternal as regards Manifestation (Existere), and that what is finite is incapable of comprehending what is infinite, or indeed of comprehending what is eternal, since what is eternal is the Manifestation (Existere) of what is infinite. And because the Divine itself is infinite and eternal, so are all things which proceed from the Divine infinite and also eternal. And as those things are infinite angels are quite incapable of grasping them, for they too are finite beings. That being so, things that are infinite and eternal present themselves to angels within appearances that are finite, though within appearances such as are very far above the range of what man can comprehend. For example, man is quite incapable of possessing any idea of what is eternal except from what is temporal. And being incapable of having any idea other than this he is incapable of comprehending what 'from eternity' is and so what the Divine prior to the existence of time or creation of the world is. And as long as his thinking contains any idea at all that is formed from what is temporal, he slips inevitably, if he thinks about what is eternal, into errors from which he cannot be rescued. But the angels, whose ideas are not formed from anything temporal but from timeless state, are enabled to perceive it supremely well, for to them eternity is not eternity of time but eternity of state devoid of any idea of that which is temporal.

[3] From this one may see what the appearances existing with angels are like compared with man's, and how superior their appearances are to man's. For man cannot have one shred of thought, not even the least shred, that is not in some way temporal and spatial in origin, whereas angels' thought has no such origin at all. Instead their thought has its origin in timeless state, in which the being (esse) and the manifestation (existere) of things is the only consideration. These few comments show the nature of the appearances of truth which are the subject in these verses, and that these appearances belong to a higher degree. The verses that follow deal in order with the appearances of truth that belong to a lower degree which are also suitable to the human race.

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