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Daniel 5

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1 IL re Belsasar fece un gran convito a mille de’ suoi grandi, e bevea del vino in presenza di que’ mille.

2 E Belsasar, avendo assaporato il vino, comandò che fossero portati i vasi d’oro e d’argento, che Nebucadnesar, suo padre, avea tratti fuor del Tempio, ch’era in Gerusalemme, acciocchè il re, e i suoi grandi, le sue mogli, e le sue concubine, vi bevessero dentro.

3 Allora furono portati i vasi d’oro, ch’erano stati tratti fuor del Tempio della Casa del Signore, ch’era in Gerusalemme. E il re, e i suoi grandi, le sue mogli, e le sue concubine, vi bevvero dentro.

4 Essi beveano del vino, e lodavano gl’iddii d’oro, e d’argento, di rame, di ferro, di legno, e di pietra.

5 In quella stessa ora uscirono delle dita di man d’uomo, le quali scrivevano dirincontro al candelliere, in su lo smalto della parete del palazzo reale; e il re vide quel pezzo di mano che scriveva.

6 Allora il color della faccia del re si mutò, e i suoi pensieri lo spaventarono, e i cinti de’ suoi lombi si sciolsero, e le sue ginocchia si urtarono l’un contro all’altro.

7 E il re gridò di forza che si facesser venire gli astrologi, i Caldei, e gl’indovini. E il re prese a dire a’ savi di Babilonia: Chiunque leggerà questa scrittura, e me ne dichiarerà l’interpretazione, sarà vestito di porpora, e porterà una collana d’oro in collo, e sarà il terzo signore nel regno.

8 Allora entrarono tutti i savi del re; ma non poterono leggere quella scrittura, nè dichiararne al re l’interpretazione.

9 Allora il re Belsasar fu grandemente spaventato, e il color della sua faccia si mutò in lui; i suoi grandi ancora furono smarriti.

10 La regina, alle parole del re, e de’ suoi grandi, entrò nel luogo del convito, e fece motto al re, e gli disse: O re, possi tu vivere in perpetuo; i tuoi pensieri non ti spaventino, e il colore della tua faccia non si muti.

11 Vi è un uomo nel tuo regno, in cui è lo spirito degl’iddii santi; e al tempo di tuo padre si trovò in lui illuminazione, ed intendimento, e sapienza, pari alla sapienza degl’iddii; e il re Nebucadnesar, tuo padre, o re, lo costituì capo de’ magi, degli astrologi, de’ Caldei, e degl’indovini.

12 Conciossiachè in lui, che è Daniele, a cui il re avea posto nome Beltsasar, fosse stato trovato uno spirito eccellente, e conoscimento, e intendimento, per interpretar sogni, e per dichiarar detti oscuri, e per isciogliere enimmi. Ora chiamisi Daniele, ed egli dichiarerà l’interpretazione.

13 Allora Daniele fu menato davanti al re. E il re fece motto a Daniele, e gli disse: Sei tu quel Daniele, che è de’ Giudei che sono in cattività, i quali il re, mio padre, condusse di Giudea?

14 Io ho inteso dir di te, che lo spirito degl’iddii santi è in te, e che si è trovata in te illuminazione, e intendimento, e sapienza eccellente.

15 Or al presente i savi, e gli astrologi, sono stati menati davanti a me, affin di leggere questa scrittura, e dichiararmi la sua interpretazione; ma non possono dichiarar l’interpretazione della cosa.

16 Ma io ho udito dir di te, che tu puoi dare interpretazioni, e sciogliere enimmi. Ora, se tu puoi legger questa scrittura, e dichiararmene l’interpretazione, tu sarai vestito di porpora, e porterai una collana d’oro in collo, e sarai il terzo signore nel regno.

17 Allora Daniele rispose, e disse in presenza del re: Tienti i tuoi doni, e da’ ad un altro i tuoi presenti; pur nondimeno io leggerò la scrittura al re, e gliene dichiarerò l’interpretazione.

18 O tu re, l’Iddio altissimo avea dato regno, e grandezza, e gloria, e magnificenza, a Nebucadnesar, tuo padre;

19 e per la grandezza, ch’egli gli avea data, tutti i popoli, nazioni, e lingue, tremavano, e temevano della sua presenza; egli uccideva chi egli voleva, ed altresì lasciava in vita chi egli voleva; egli innalzava chi gli piaceva, ed altresì abbassava chi gli piaceva.

20 Ma, quando il cuor suo s’innalzò, e il suo spirito s’indurò, per superbire, fu tratto giù dal suo trono reale, e la sua gloria gli fu tolta.

21 E fu scacciato d’infra gli uomini, e il cuor suo fu renduto simile a quel delle bestie, e la sua dimora fu con gli asini salvatichi; egli pascè l’erba come i buoi, e il suo corpo fu bagnato della rugiada del cielo, finchè riconobbe che l’Iddio altissimo signoreggia sopra il regno degli uomini, e ch’egli stabilisce sopra quello chi gli piace.

22 Or tu, Belsasar, suo figliuolo, non hai umiliato il tuo cuore, con tutto che tu sapessi tutto ciò.

23 Anzi ti sei innalzato contro al Signore del cielo, e sono stati portati davanti a te i vasi della sua Casa, e in quelli avete bevuto, tu, e i tuoi grandi, e le tue mogli, e le tue concubine; e tu hai lodati gl’iddii d’argento, d’oro, di rame, di ferro, di legno, e di pietra, i quali non veggono, e non odono, e non hanno conoscimento alcuno; e non hai glorificato Iddio, nella cui mano è l’anima tua, ed a cui appartengono tutte le tue vie.

24 Allora da parte sua è stato mandato quel pezzo di mano, ed è stata disegnata quella scrittura.

25 Or quest’è la scrittura ch’è stata disegnata: MENE, MENE, TECHEL, UPHARSIN.

26 Questa è l’interpretazione delle parole: MENE: Iddio ha fatto ragione del tuo regno, e l’ha saldata.

27 TECHEL: tu sei stato pesato alle bilance, e sei stato trovato mancante.

28 PERES: il tuo regno è messo in pezzi, ed è dato a’ Medi, ed a’ Persiani.

29 Allora, per comandamento di Belsasar, Daniele fu vestito di porpora, e portò in collo una collana d’oro; e per bando pubblico egli fu dichiarato il terzo signore nel regno.

30 In quella stessa notte Belsasar, re dei Caldei, fu ucciso.

31 E Dario Medo ricevette il regno, essendo d’età d’intorno a sessantadue anni.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

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Arcana Coelestia # 3104

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3104. 'Half a shekel in weight' means the amount needed for the introduction. This is clear from the meaning of 'a shekel', 'half a shekel', and 'weight'. 'A shekel' means the price or valuation of good and truth, and 'half a shekel' a defined amount of it, see 2959. 'Weight' means the state of something as regards good, as will be seen [below]. From these considerations it is evident that 'half a shekel in weight' means and embodies the amount as regards the good which 'a gold nose-jewel' is used to mean - that amount being the quantity of it that was needed for the introduction, as is plain from what comes before and after this point in the story.

[2] That 'weight' is the state of something as regards good is evident from the following places in the Word:

In Ezekiel where the prophet was told to eat food each day twenty shekels in weight, and to drink water in measure the sixth of a hin,

For, behold, I am breaking the staff of bread in Jerusalem, so that they may eat bread by weight and with anxiety, and drink water by measure and with dismay; that they may be in want of bread and water. Ezekiel 4:10-11, 16-17.

This refers to the vastation of good and truth, which is represented by 'the prophet'. A state of good when vastated is meant by their having to eat food and bread 'by weight', and a state of truth when vastated by their having to drink water 'by measure' - 'bread' meaning that which is celestial, and so good, see 276, 680, 2165, 2177, and 'water' that which is spiritual, and so truth, 739, 2702, 3058. From this it is evident that 'weight' is used in reference to good, and 'measure' to truth.

[3] In the same prophet,

You shall have just balances, and a just ephah, and a just bath. Ezekiel 45:10 and following verses.

This refers to the holy land, by which the Lord's kingdom in heaven is meant, as may be recognized from every detail at this point in this prophet, where what are required are not balances, an ephah, and a bath that are just but the goods and truths meant by those weights and measures.

In Isaiah,

Who has measured the waters in the hollow of His hand and weighed the heavens in [His] palm, and gathered the dust of the earth in a measure, and weighed the mountains in a balance, and the hills in the scales? Isaiah 40:12.

'Weighing the mountains in a balance and the hills in the scares' stands for the truth that the Lord is the source of the heavenly things of love and charity, and that He alone orders the states of these things. For 'the mountains' and 'the hills' referred to in connection with those weights mean the heavenly things of love, see 795, 796, 1430, 2722.

[4] In Daniel,

The writing on the wall of Belshazzar's palace was, Mene, Mene, Tekel, Upharsin. This is the interpretation: Mene, God has numbered your kingdom and brought it to an end; Tekel, you have been weighed in the scales and have been found wanting; Peres, your kingdom has been divided and given to the Medes and Persians. Daniel 5:25-28.

Here 'mene' or 'He has numbered' has reference to truth, but 'tekel' or 'weighed in the scales' to good. Described in the internal sense is the time when the age is drawing to a close.

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

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Arcana Coelestia # 3057

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3057. 'At the time that women go out to draw water' means a state of instruction. This is clear from the meaning of 'time' as state, dealt with immediately above in 3056, and from the meaning of 'a woman who draws' or a drawer of water, as receiving instruction, dealt with below. What has been stated so far from 3054 onwards presents the meaning in the internal sense of the details related in this verse as a historical event. What those details embody in a single sentence however is not readily apparent to anyone who has not been taught anything about the natural man, or about the facts and matters of doctrine belonging there, or indeed about the way in which truths are raised up from the natural man into the rational and become rational. They are even less apparent to him if he does not know the nature of the rational when compared with the natural, that is, the nature of the concepts present in the rational when compared with the images in the natural.

[2] Those concepts in the rational do not come immediately into a person's view while he is living in the body. For it is the things in the natural which enter his awareness, rarely those in the rational except when a certain kind of light falls on those images in the natural, as when some mental power enters into and arranges into order the contents of a person's thought, or as when one gains an insight into the matter on which the mind is dwelling. Unless these and many other considerations are known, scarcely any intelligible explanation of what occurs in this verse is at all possible; such as that a holy ordering of general facts is meant, and also a removal from matters of doctrine so as to receive the truths of faith, and that this ordering and this removal occur during a state of obscurity, and that a state such as this is one of instruction.

[3] Nevertheless let a brief description be given, insofar as the matter can be understood, of what goes on in a person when he is being reformed by the Lord, for man's reformation is to some extent an image of what happened to the Lord when He was in the world, as stated above in 3043. While a person is being reformed the things that are general within his natural man are being ordered by the Lord so that they correspond to things that are in heaven. What correspondence is, and the fact that it is a relationship between spiritual things and natural, see 2987, 2989-2991, 3002. The things which are general are first of all ordered in such a way that those which are particular can be gradually introduced into them by the Lord, and then those that are specific into these. For unless the general are ordered, no order can come to the particular, because the latter enter into and confirm the former. Still less can order come to the specific, for these enter into the particular (which act as general things for them) and give light to the particular. This is what is meant by a holy ordering of general facts, and what is meant in the internal sense by making the camels kneel down. In this way they submit themselves to receive influx.

[4] While these things are being ordered in this manner matters of doctrine are removed since they are conclusions drawn from facts. For so to speak a dictate flows in by way of the rational, declaring that one thing is true, another not true - true because it agrees with general things when ordered, or not true because it disagrees. No other type of influx as to truths exists. Matters of doctrine are indeed present already, yet they are not really matters of doctrine until they are believed, but merely facts. When they are thought about therefore, any conclusion that is drawn is not from them but from other things concerning them. This is what is meant by being removed from matters of doctrine, and what is meant in the internal sense here by 'outside the city'. But this state is what is called an obscure state and is meant by 'evening time'; but once matters of doctrine have been confirmed so that they are believed morning, or a state of light arrives. All else in this verse is evident from what has now been stated.

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