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真实的基督教 # 1

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1. 前言:新天國與新教會的信仰

首先, 將本書中所講述的真實的基督徒信仰, 也就是新天國和新教會的信仰, 分別以總體和具體的形式概要地說明。作為接下來全書的引言, 或作為進入聖殿的大門, 又或作為詳細內容的概要。此信仰被稱為新天國和新教會的信仰, 因為天人(angel)組成的天國和世人組成的教會, 如同一個人的靈魂與肉體, 內外一致,行動如一。因此, 若教會之人活在良善與真理之中, 對於思想內在而言, 他就是天國的一名天人。在肉身死後, 他便進入天國, 照著良善與真理在他裡面聯合的狀態在那裡安享極樂。當知道, 在主現在正建立的新天國中, 這樣的信仰是新天國的引言,入門和概要。

  
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Thanks to our friends at swedenborgwork.com for their permission to use this translation on the New Christian Bible Study site. ( 衷心感谢”史威登堡著作中文网”许可我们使用该中文译文)

Библија

 

但以理书 8

Студија

   

1 伯沙撒王在位第年,有异象现与我─但以理,是在先前所见的异象

2 我见了异象的时候,我以为在以拦省书珊城(或译:宫)中;我见异象又如在乌莱河边。

3 我举目观,见有双角的公绵站在河边,两角都。这角过那角,更的是後长的。

4 我见那公绵往西、往、往抵触,兽在它面前都站立不住,也没有能救护脱离它的,但它任意而行,自高自大。

5 我正思想的时候,见有一只公山羊从西而,遍行全,脚不沾尘。这山羊两眼当中有一非常的角。

6 他往我所见、站在河边有双角的公绵那里去,大发忿怒,向他直闯。

7 我见公山就近公绵,向它发烈怒、抵触它,折断它的两角。

8 山羊极其自高自,正强盛的时候,那角折断了,又在角根上向方(原文是风)长出个非常的角来。

9 四角之中有角长出个小角,向南、向东、向荣美之地,渐渐成为强大。

10 他渐渐强大,象,将些象和宿抛落在,用脚践踏。

11 并且他自高自大,以为高及天象之君;除掉常献给君的燔祭,毁坏君的圣所。

12 因罪过的缘故,有军旅和常献的燔祭交付他。他将真理抛在上,任意而行,无不顺利。

13 见有说话,又有者问那说话:这除掉常献的燔祭和施行毁坏的罪过,将所与军旅(或译:以色列的军)践踏的异象,要到几时才应验呢?

14 他对我:到二日,所就必洁净。

15 我─但以理见了这异象,愿意明白其中的意思。忽有一位形状像人的站在我面前。

16 我又见乌莱河两岸中有人声呼叫:加百列啊,要使此人明白这异象。

17 他便到我所站的地方。他一,我就惊慌俯伏在地;他对我:人子啊,你要明白,因为这是关乎末後的异象

18 他与我说话的时候,我面伏在沉睡;他就摸我,扶我站起来,

19 :我要指示你恼怒临完必有的事,因为这是关乎末後的定期。

20 你所见双角的公绵,就是玛代和波斯

21 那公山羊就是希利尼王(希利尼:原文是雅完;下同);两眼当中的角就是头一王。

22 至於那折断了的角,在其根上又长出角,这角就是国,必从这国里兴起来,只是权势都不及他。

23 这四国末时,犯法的人罪恶满盈,必有一王兴起,面貌凶恶,能用双关的诈语。

24 他的权柄必大,却不是因自己的能力;他必行非常的毁灭,事情顺利,任意而行;又必毁灭有能力的和圣民。

25 他用权术成就中的诡计,心里自高自大,在人坦然无备的时候,毁灭多人;又要站起来攻击万君之君,至终却非因人而灭亡。

26 所说二千三百日的异象是真的,但你要将这异象封住,因为关乎後来许多的日子。

27 於是我─但以理昏迷不醒,病了数日,然後起来办理王的事务。我因这异象惊奇,却无人能明白其中的意思。

   

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Arcana Coelestia # 3720

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3720. 'This is nothing other than the house of God' means the Lord's kingdom as it exists in the ultimate degree of order. This is clear from the meaning of 'the house of God'. In the Word 'the house of God' is referred to in many places, and in the external sense, that is, literally, it means a building where holy worship takes place. But in the internal sense it means the Church, in the more universal sense it means heaven, and in the most universal the Lord's kingdom. In the highest sense however it means the Lord Himself as regards the Divine Human. But in the Word sometimes the expression 'House of God' is used and sometimes 'Temple'. The two are similar in meaning, the difference being that the expression 'House of God' is used when the subject is good but 'temple' when the subject is truth. From this it is evident that 'the House of God' means the Lord's celestial Church, and in the more universal sense the heaven of celestial angels, in the most universal the Lord's celestial kingdom, and in the highest sense the Lord as regards Divine Good; whereas 'the Temple' means the Lord's spiritual Church, and in the more universal sense the heaven of spiritual angels, in the most universal the Lord's spiritual kingdom, and in the highest the Lord as regards Divine Truth, see 2048. The reason why 'the House of God' means that which is celestial and the dwelling-place of good, while 'the Temple' means that which is spiritual and the dwelling-place of truth, is that 'a house' in the Word means good, see 710, 2233, 2559, 3128, 3652, and among the most ancient people used to be built of pieces of wood for the reason that 'wood' meant good, 643, 1110, 2784, 2812, whereas 'the Temple' means truth because it was built of stones - 'stones' meaning truths, see 643, 1296, 1298.

[2] These meanings that 'pieces of wood' and 'stones' possess are clear not only from the Word where they are mentioned but also from representatives in the next life. For people who assume that merit lies in good works seem to themselves to be cutting wood, and those who assume that it lies in truths, that is to say, people who have believed that they knew more truths than anybody else and yet have lived wickedly, seem to themselves to be breaking up stones. I have often seen such people wood-cutting or stone-breaking, from which the meaning of 'wood' and of 'stone' was made clear to me - that good is meant by 'wood' and truth by 'stone'. It has in like manner been made clear to me from the fact that when I have seen a wooden house the concept of good has instantly presented itself, and when I have seen a stone house the concept of truth has done so. And I have also learned from angels about this matter. This is why, when in the Word 'the House of God' is mentioned, the concept of good presents itself to angels, the kind of good depending on the nature of the subject that is being dealt with. And when 'the Temple' is mentioned, the concept of truth presents itself, the kind of truth depending on the subject that is being dealt with. From this one may also deduce how deeply and inwardly concealed the heavenly arcana lie in the Word.

[3] The reason 'the House of God' here means the Lord's kingdom as it exists in the ultimate degree of order is that the subject is Jacob who, as often shown already, represents the Lord's Divine Natural. The natural exists in the ultimate degree of order, for the natural encompasses all interior degrees and includes them all together within itself. And since they are included all together within the natural, and so countless things are beheld as a single whole, obscurity exists there compared with other degrees. This obscurity too has been dealt with frequently.

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