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Daniel 2

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1 Toisena Nebukadnetsarin vaItakunnan vuotena näki Nebukadnetsar unta, josta hän hämmästyi, niin että hän heräsi.

2 Ja kuningas käski tähtientutkiat ja viisaat ja noidat ja Kaldealaiset kutsuttaa kokoon, sanomaan kuninkaalle hänen untansa. Ja he tulivat ja astuivat kuninkaan eteen.

3 Ja kuningas sanoi heille: minä näin unta, josta minä peljästyin, ja minä mielelläni tahtoisin tietää, mikä se uni oli.

4 Niin sanoivat Kaldealaiset kuninkaalle Syrian kielellä: kuningas eläköön kauvan! sano palvelioilles uni, niin me tahdomme selittää sen.

5 Kuningas vastasi ja sanoi Kaldealaisille: minä olen unhottanut; jollette minulle ilmoita unta ja selitä sitä, niin te pitää kappaleiksi hakattaman, ja teidän huoneenne lokaläjäksi kukistettaman.

6 Vaan jos te minun tietää annatte unen ja selityksen, niin teidän pitää saaman lahjoja, antimia ja suuren kunnian minulta: sentähden sanokaat minulle uni ja sen selitys.

7 He vastasivat jälIeen ja sanoivat: kuningas sanokaan palvelioillensa unen, me tahdomme sen selittää.

8 Kuningas vastasi ja sanoi: totisesti minä ymmärrän, että te aikaa kulutatte, koska te näette minun sen unohtaneeksi.

9 Mutta jollette minulle unta sano, niin tuomio käy teidän ylitsenne, että te olette aikoneet minun edessäni puhua vääryyttä, siihenasti että aika kuluis: sentähden sanokaat minulle uni, niin minä ymmärrän, että te myös selityksen osaatte.

10 Niin vastasivat Kaldealaiset kuninkaan edessä ja sanoivat: ei yhtään ihmistä ole maan päällä, joka sanoa taitaa, mitä kuningas anoo; niin ei ole myös yhtään kuningasta, kuinka suuri ja voimallinen hän olis, joka senkaltaista tähtientutkialta, viisaalta eli Kaldealaiselta vaatii.

11 Sillä se, jota kuningas anoo, on ylen korkia, ja ei yksikään ole, joka sen kuninkaalle sanoa taitaa, paitsi jumalia, jotka ihmisten seassa ei asu.

12 Silloin vihastui kuningas sangen suuresti, ja käski kaikki viisaat Babelissa tapettaa.

13 Ja tuomio annettiin, että viisaat tapettaman piti; ja Danielia hänen kumppaniensa kanssa myös etsittiin tapettaviksi.

14 Silloin saatti Daniel toisen neuvon ja käskyn Ariokille, kuninkaan ylimmäiselle päämiehelle, joka meni ulos tappamaan viisaita Babelissa.

15 Ja hän vastasi ja sanoi kuninkaan käskyläiselle Ariokille: miksi niin ankara tuomio on käynyt ulos kuninkaalta? Ja Ariok antoi Danielin tietää sen asian.

16 Niin meni Daniel ylös ja rukoili kuningasta, että hän antais hänelle aikaa, sanoaksensa kuninkaalle selitystä.

17 Ja Daniel meni kotia ja ilmoitti sen kumppaneillensa Hananialle, Misaelille ja Asarialle,

18 Että he taivaan Jumalalta armoa rukoilisivat sen salaisen asian tähden, ettei Daniel kumppaninensa ynnä muiden viisasten kanssa Babelissa hukkuisi.

19 Niin ilmoitettiin Danielille se salainen asia yöllä näyssä: niin Daniel kiitti Jumalaa taivaasta,

20 Vastasi ja sanoi: kiitetty olkoon Jumalan nimi ijankaikkisesta ijankaikkiseen! sillä hänen on viisaus ja väkevyys.

21 Hän muuttaa ajat ja hetket; panee pois kuninkaat ja asettaa kuninkaat; hän antaa viisaille viisauden ja ymmärtäväisille taidon ja ymmärryksen.

22 Hän ilmoittaa syvät ja salaiset asiat; hän tietää, mitä pimiässä on, sillä hänen tykönänsä on sula valkeus.

23 Minä kiitän ja ylistän sinua minun isäini Jumala, ettäs minulle viisautta ja väkevyyttä lainaat, ja nyt minulle ilmoittanut olet, jota me sinulta rukoilimme; sinä olet meille kuninkaan asian ilmoittanut.

24 Silloin meni Daniel Ariokin tykö, jolla kuninkaalta käsky oli viisaita Babelissa hukuttaa; hän meni ja sanoi hänelle näin: älä tapa viisaita Babelissa, vaan vie minut ylös kuninkaan tykö, minä tahdon kuninkaalle selityksen sanoa.

25 Ariok vei Danielin kiiiruusti kuninkaan eteen, ja sanoi hänelle näin: minä olen löytänyt yhden miehen Juudalaisten vankien seasta, joka kuninkaalle selityksen sanoa taitaa.

26 Kuningas vastasi ja sanoi Danielille, joka Belsatsariksi kutsuttiin: oletko sinä se, joka minulle sen unen, jonka minä nähnyt olen, ja hänen selityksensä ilmoittaa taidat?

27 Daniel vastasi kuninkaan edessä ja sanoi: sitä salautta, jota kuningas anoo, ei viisaat, tähtientutkiat, oppineet ja noidat taida kuninkaalle ilmoittaa.

28 Vaan Jumala on taivaissa, joka taitaa salaiset asiat julistaa, hän tiettäväksi teki kuningas Nebukadnetsarille, mitä tulevaisina aikoina tapahtuman pitää. Tämä on sinun unes ja sinun näkys, kuin sinä makasit.

29 Sinä kuningas vuoteessas ajattelit mitä tästedes tapahtuman pitäis; ja se, joka salaiset ilmoittaa, hän on sinulle osoittanut, kuinka tapahtuman pitää.

30 Niin ovat senkaltaiset asiat minulle ilmoitetut, ei minun viisauteni tähden, niinkuin se olis suurempi kuin kaikkein, jotka elävät, vaan sentähden että sen selitys pitäis kuninkaalle tiettäväksi tuleman, ja sinä saisit sinun sydämes ajatukset tietää.

31 Sinä kuningas näit, ja katso, suuri ja korkia kuva seisoi suurella kirkkaudella sinun edessäs; ja se oli hirmuinen nähdä.

32 Sen kuvan pää oli parhaimmasta kullasta; mutta sen rinta ja käsivarret olivat hopiasta; sen vatsa ja lanteet olivat vaskesta.

33 Sen sääret olivat raudasta; sen jalat olivat puolittain raudasta ja puolittain savesta.

34 Sen sinä näit, siihenasti kuin yksi kivi temmattiin ilman käsiä, ja löi sen kuvan jalkoihin, jotka raudasta ja savesta olivat, ja murensi ne rikki.

35 Silloin tulivat ne kaikki muserretuksi, rauta, savi, vaski, hopia ja kulta, ja tulivat niinkuin akanat suviriihessä, ja tuuli vei ne pois, niin ettei niiden siaa ensinkään löydetty; mutta kivi joka kuvaa löi, tuli suureksi vuoreksi, niin että se kokonaan maan täytti.

36 Tämä on uni; nyt me tahdomme kuninkaalle sen selityksen sanoa:

37 Sinä kuningas olet kuningasten kuningas, jolle Jumala taivaasta valtakunnan, voiman, väkevyyden ja kunnian antanut on;

38 Ja kaikki, joissa ihmisen lapset asuvat, ja eläimet kedolla ja linnut taivaan alla on hän sinun käsiis antanut, ja sinulle näiden kaikkein päälle lainasi vallan: sinä se kultainen pää olet.

39 Sinun jälkees pitää toisen valtakunnan tuleman, halvemman kuin sinä; sitte se kolmas valtakunta, joka vaskinen on, jonka pitää kaikki maakunnat hallitseman.

40 Sen neljännen valtakunnan pitää kovan oleman niinkuin raudan; sillä niinkuin rauta särkee ja murentaa kaikki, ja niinkuin rauta kaikki rikkoo, juuri niin tämän piti myös särkemän ja murentaman.

41 Mutta ettäs näit jalat ja varpaat, puolittain savesta ja puolittain raudasta, sen pitää jaetun valtakunnan oleman; kuitenkin pitää raudan vahvuudesta siihen jäämän, niinkuin sinä näit raudan olevan savella sekoitetun.

42 Ja että varpaat sen jaloissa puolittain rautaa ja puolittain savea oli, niin sen pitää puolittain vahvan ja puolittain heikon valtakunnan oleman.

43 Ja ettäs näit raudan sekoitetun savella, niin he kyllä ihmisen siemenellä sekoitetaan, mutta ei he kuitenkaan riipu kiinni toinen toisessansa; niinkuin ei rautaa taideta sekoittaa saven kanssa yhteen.

44 Mutta näiden kuningasten aikana on Jumala taivaasta yhden valtakunnan asettava, jota ei ikänä kukisteta, ja hänen valtakuntansa ei pidä toiselle kansalle annettaman: sen pitää kaikki nämät valtakunnat särkemän ja hajoittaman, mutta sen pitää ijankaikkisesti pysymän.

45 Niinkuin sinä näit kiven, ilman käsiä vuoresta temmatun, joka raudan, vasken, saven, hopian ja kullan murensi: niin on suuri Jumala kuninkaalle näyttänyt, kuinka tästälähin tapahtuman pitää; ja tämä on totinen uni ja sen selitys on oikia.

46 Niin lankesi kuningas Nebukadnetsar kasvoillensa, ja kumarsi Danielia, ja käski tehdä hänelle ruokauhria ja polttouhria.

47 Ja kuningas vastasi Danielia ja sanoi: totisesti on teidän Jumalanne kaikkein jumalain Jumala ja kaikkein kuningasten Herra, joka salaiset asiat ilmoittaa, ettäs tämän salaisen asian olet ilmoittaa taitanut.

48 Niin kuningas korotti Danielin, ja antoi hänelle suuria ja paljon lahjoja, ja asetti hänen kaikkein Babelin valtakuntain päälle ja päämieheksi kaikkein viisasten päälle Babelissa.

49 Ja Daniel rukoili kuningasta, että hän pani Babelin maakuntain päälle Sadrakin, Mesakin ja Abednegon; mutta Daniel itse oli kuninkaan tykönä hänen kartanossansa.

   


SWORD version by Tero Favorin (tero at favorin dot com)

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Arcana Coelestia #9406

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9406. 'And under His feet' means the lowest level of meaning, which is that of the letter itself. This is clear from the meaning of 'feet' as natural things, dealt with in 2162, 3147, 3761, 3986, 4280, 4938-4952, so that the soles under the feet are the lowest things in the natural order. The reason why the lowest level of meaning in the Word, which is the sense of the letter, is meant here by 'under the feet' is that these words refer to Divine Truth or the Word, which comes from the Lord and is the Lord, as may be recognized from what has come before. And the lowest level of God's truth or the Word is the Word as it exists in the sense of the letter, that is, the natural sense since it is intended for the natural man. The fact that the sense of the letter contains an internal sense, which in comparison is spiritual and heavenly, is clear from all those things which have been shown up to now regarding the Word. But the more worldly- and bodily-minded a person is, the less he understands this, because he does not allow himself to be raised into spiritual light and from there to see what the Word is like, namely that in the letter it is natural and in the internal sense is spiritual. For it is possible to see from the spiritual world or the light of heaven what lower things down to the lowest are like, but not from below upwards, 9401 (end), and so to see that the Word in the letter is as described above.

[2] Since the Word in the letter is natural, and natural things are meant by 'the feet', the lowest level of the Word, like the lowest of the Church, is called 'the place of Jehovah's feet', also 'His footstool', 1 as well as 'clouds and darkness' in comparison, as in Isaiah,

They will keep Your gates open continually, to bring to You the army 2 of the nations, and their kings in procession. 3 The glory of Lebanon will come to You, the fir, the pine, and the box tree together, to beautify the place of My sanctuary; and I will make the place of My feet glorious. Isaiah 60:11, 13.

This refers to the Lord and to His kingdom and Church. 'The army of the nations' is used to mean those with whom forms of the good of faith exist, and 'kings' to mean those with whom the truths of faith are present. For the meaning of 'nations' as those with whom forms of the good of faith exist, see 1259, 1328, 1416, 1849, 4574, 6005, and for that of 'kings' as those with whom truths are present, 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148. 'The glory of Lebanon', or the cedar, is spiritual good and truth; 'the fir, the pine, and the box tree' are corresponding, natural forms of good and truth; 'the place of the sanctuary' is heaven and the Church, and the Word as well; 'the place of the feet' is heaven, the Church, and the Word as well, on their lowest levels. The reason why the Word as well is meant is that heaven is heaven, and the Church likewise the Church, by virtue of Divine Truth emanating from the Lord, and Divine Truth which makes the Church and heaven is the Word. This also explains why the inmost part of the tent in which the ark containing the law was is called 'the sanctuary'; for 'the law' is the Word, 6752. In the same prophet,

The heavens are My throne and the earth My footstool. Isaiah 66:1.

[3] In David,

Exalt Jehovah our God, and worship at His footstool. Holy is He! Moses and Aaron were among His priests; He spoke to them in the pillar of cloud. Psalms 99:5-7.

'Jehovah's footstool' which they were to worship at is Divine Truth on its lowest levels, thus the Word. 'Moses and Aaron' in the representative sense are the Word, see 7089, 7382, 9373, 9374, and 'cloud' is the Word in the letter or Divine Truth on its lowest levels, see Preface to Genesis 18, and 4060, 4391, 5922, 6343 (end), 6752, 8106, 8781; and from all this it is evident what 'speaking in the pillar of cloud' means.

[4] In the same author,

We heard of Him in Ephrathah, we found Him in the fields of the wood. We will enter His dwelling-places, and we will bow down at His footstool. Psalms 132:6-7.

This refers to the Lord and the revelation of Himself in the Word. 'Finding Him in Ephrathah' means doing so in the spiritual-celestial sense of the Word, 4585, 4594, 'in the fields of the wood' in the natural or literal sense of the Word, 3220, 9011 (end). 'Footstool' stands for Divine Truth emanating from the Lord, as it exists on the lowest levels of the Word.

[5] In the same author,

Jehovah bowed heaven, and thick darkness was under His feet. He made darkness His hiding-place - darkness of waters, clouds of the heavens. From the brightness before Him His clouds passed away. Psalms 18:9, 11-12.

This refers to the Lord's coming and presence in the Word. 'Thick darkness under His feet' stands for the sense of the letter of the Word, as does 'darkness of waters' and 'clouds of the heavens'. The fact that this very sense holds within itself Divine Truth as this exists in the heavens is meant by 'He made darkness His hiding-place'; and the fact that at the presence of the Lord the internal sense then appears, as it exists in heaven, and in its glory, is meant by 'from the brightness before Him His clouds pass away'. In Nahum,

The way of Jehovah is in storm and tempest, and the clouds are the dust of His feet. Nahum 1:3.

Here also 'the clouds' stands for the Word in the sense of the letter, which is also meant by 'storm and tempest', in which 'the way of Jehovah' lies.

[6] When God's truth as it is in heaven shines through for a person in the actual sense of the letter, this sense is then portrayed as 'the feet', which have a shine 'like that of burnished bronze', as also in Daniel,

I lifted up my eyes and saw, and behold, a Man clothed in linen whose loins were girded with gold of Uphaz, and His body was like tarshish; 4 and His face was like the appearance 5 of lightning, and His eyes were like fiery torches; His arms and His feet were like the shine of burnished bronze, and the sound of His words like the sound of a crowd. Daniel 10:5-6.

Here 'a Man clothed in linen' is used to mean in the highest sense the Lord; and since the Lord is meant it is also used to mean Divine Truth emanating from Him. For Divine Truth that emanates from the Lord is the Lord Himself in heaven and in the Church. God's truth or the Lord on lowest levels is meant by 'arms and feet like the shine of burnished bronze', and also by 'the sound of His words like the sound of a crowd'; and something similar is meant in Ezekiel 1:7.

[7] The successive state of the Church on this planet so far as reception of God's truth emanating from the Lord is concerned is also meant by the statue seen by Nebuchadnezzar, in Daniel,

The head of the statue was gold, its breast and its arms were silver, its belly and thighs were bronze, its legs were iron, its feet were partly iron and partly clay which did not cohere with each other. And the stone cut out of the rock smashed to pieces the iron, clay, bronze, silver, and gold. Daniel 2:32-35, 43, 45.

The first state of the Church so far as reception of God's truth emanating from the Lord is concerned is 'the gold', because 'gold' means celestial good, which is the good of love to the Lord, 113, 1551, 1552, 5658, 8932. The second state is meant by 'the silver', this being spiritual good, which is the good of faith in the Lord and of charity towards the neighbour, 1551, 2954, 5658, 7999. The third state is meant by 'the bronze', which is natural good, 425, 1551. And the fourth state is meant by 'the iron', which is natural truth, 425, 426. 'The clay' means falsity, which does not cohere with truth and good. The smashing to pieces of the iron, bronze, silver, and gold by the stone cut out of the rock means the destruction of the Church so far as reception of truth from the Word is concerned when the sense of the letter of the Word is used to reinforce falsity and evil. This happens when the Church is in its final state, at which time it is no longer governed by any heavenly love, only by worldly and bodily love. This was how it was with the Word so far as reception of it among the Jewish nation was concerned when the Lord came into the world. And it is how it is with the Word among the majority at the present day. They are not even aware that there is anything inwardly present in the Word; and if they were told that there is and what it is like they would not accept it. Yet in most ancient times, which are meant by 'the gold', people saw within the sense of the letter of the Word nothing apart from what was heavenly, almost independently of the letter.

From all this it may now be recognized that 'the God of Israel' and what was seen 'under His feet' means the Word on its lowest level of meaning, which is the sense of the letter.

Fotnoter:

1. literally, the stool of His feet

2. Though the Hebrew word means army it may be rendered alternatively as strength or as wealth. Most English versions of the Scriptures prefer one of these.

3. literally, their kings will be led

4. A Hebrew word for a particular kind of precious stone, possibly a beryl.

5. literally, the face

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

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Arcana Coelestia #5922

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5922. 'And you must tell my father about all my glory in Egypt' means a communication of the spiritual heaven in the natural with spiritual good. This is clear from the meaning of 'telling' as communicating; from the meaning of 'glory' as the spiritual heaven, dealt with below; from the meaning of 'Egypt' as factual knowledge within the natural, thus the natural itself, as above in 5908; and from the representation of Israel, to whom 'father', the recipient of the communication, refers here, as spiritual good, dealt with above in 5906. From all this it is evident that 'you must tell my father about all my glory in Egypt' means a communication of the spiritual heaven in the natural with spiritual good.

[2] With regard to 'glory' meaning the spiritual heaven, the situation is this: There are two kingdoms that form heaven - the celestial kingdom and the spiritual kingdom. The celestial kingdom is the inmost or third heaven, and the spiritual kingdom is the middle or second heaven. Good as it exists among celestial angels is called celestial good, and good as it exists among spiritual angels is called spiritual good. Celestial good is the good of love to the Lord, while spiritual good is the good of love towards the neighbour. As for what joins the two kingdoms together, the good of charity towards the neighbour does so. For with members of the celestial kingdom love to the Lord is what is internal and charity towards the neighbour what is external; but with members of the spiritual kingdom charity towards the neighbour is what is internal and faith deriving from it what is external. From this one may see that what joins the two kingdoms is charity towards the neighbour; for charity is that in which the celestial kingdom ends and the spiritual kingdom begins. What comes last in the one comes first in the other, and is thus where they receive each other.

[3] Now let what 'glory' is be stated. In the highest sense 'glory' is the Lord in respect to Divine Truth; thus it is Divine Truth that goes forth from the Lord. But in the representative sense 'glory' is the good of love towards the neighbour or charity, which is the external good of the Lord's celestial kingdom and the internal good of His spiritual kingdom; for in the genuine sense this good is Divine Truth in heaven. Now since reference is made at this point in the story to Israel, who is spiritual good or charity which makes the spiritual kingdom in heaven and the spiritual Church on earth, Joseph's 'glory' here which they were to tell Israel about means the spiritual heaven. The spiritual heaven is called 'glory' because things there are seen in light, brilliance, and radiance.

[4] Glory is attributed to Divine Truth that comes forth from the Lord's Divine Human, and it is ascribed to the Lord as King; for in the internal sense kingship means Divine Truth, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068. This is clear in John,

What is more, the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father, full of grace and truth. John 1:14.

'The Word' is Divine Truth. Since it goes forth from the Lord it is the Lord Himself, and for that reason 'glory' is attributed to Divine Truth.

[5] In Luke, when Jesus was transfigured on the mountain,

Behold, two men talked to Him, who were Moses and Elijah, who were seen in glory. Luke 9:30-31.

There the Lord showed Peter, James, and John what His Divine Human was like and what it looked like in Divine light. The form in which they saw Him at that time demonstrated what the Word is like in its internal sense, and so what Divine Truth in heaven is like; for the Word is Divine Truth provided for the Church's use. This also explains why at the same time the scene presented Moses and Elijah talking to Him; for 'Moses' represents the Law, by which one means the books by him together with the historical ones, while 'Elijah' represents the Prophets or prophetical part of the Word. For more about Moses' representation of the Law, see Preface to Genesis 18, and also 4859 (end); and for more about Elijah's representation of the prophetical part of the Word, see the same Preface, and also 2762, 5247 (end).

[6] In Matthew,

They will see the Son of Man coming in the clouds of heaven with power and glory. Matthew 24:30.

The literal sense of the Word is meant by 'the clouds', while the internal sense, consequently Divine Truth as this exists in heaven, is meant by 'glory'; see Preface to Genesis 18. 'Glory' also means the intelligence and wisdom that flow from Divine Truth, 4809. So far as its external sense is concerned the Word exists 'in a cloud', for the reason that people's minds dwell in darkness. Therefore if the Word did not dwell 'in a cloud' scarcely anyone would understand it, and also the sacred contents of the internal sense would be rendered profane by wicked people in the world. This is why the Lord says in Isaiah,

Jehovah will create over every habitation of Mount Zion, and over her assemblies, a cloud by day, and the shining of a flaming fire by night; for over all the glory there will be a covering. And there will be a tabernacle for shade by day. Isaiah 4:5-6.

[7] It was for the same reason that over the tabernacle a cloud was seen by day and a fire by night. The tabernacle represented the Lord's Divine Human, consequently Divine Truth which goes forth from Him, and so the Word, which is Divine Truth for the Church, see 3210, 3439. The same is meant by the following in Moses,

The cloud covered the tent of meeting, and the glory of Jehovah filled the dwelling-place. Exodus 40:34.

In the same author,

The glory of Jehovah appeared in the tent of meeting before all the children of Israel. Numbers 14:10.

And in another place,

The cloud covered the tent, and the glory of Jehovah appeared. Numbers 16:42.

[8] A cloud and glory appeared in a similar way over Mount Sinai, which are spoken of in Moses as follows,

When Moses went up into the mountain the cloud covered the mountain. And the glory of Jehovah dwelt over Mount Sinai and covered it six days. Exodus 24:15-16.

The same representations occurred then because the Law, which is Divine Truth, was delivered from that mountain. The reason why the cloud was seen and the glory of Jehovah when Moses went up into the mountain was that in this he represented the Law, that is, the historical section of the Word. This explains why on several occasions the expression 'Moses and the Prophets' or else 'the Law and the Prophets' is used. 'The Law' is in this case used to mean the books by him together with all the other historical books, but not the Prophets because that part of the Word was represented by Elijah and Elisha. For as is well known, the Word has a historical section and a prophetical part, and therefore when the Word is called 'the Law and the Prophets', 'the Law' is used to mean the historical section and 'the Prophets' the prophetical part.

[9] Divine Truth was also represented by a brightness, like a rainbow in the cloud, that surrounded the cherubs and was up above them - in Ezekiel, where those things are described as follows,

I saw the appearance of fire, like a brightness round about, like the appearance of a rainbow which is in the cloud on a day of rain. This was the appearance of the likeness of the glory of Jehovah. Ezekiel 1:26-28.

Divine Truth is also called the glory of Jehovah, and the glory of the God of Israel in Ezekiel 8:4; 10:18-19; 11:21, 23. It is called 'the glory of Jehovah' in reference to the inmost heaven, and 'the glory of the God of Israel' in reference to the middle or spiritual heaven. The reason why in heaven Divine Truth appears in glory is that truth itself in the spiritual heaven appears before one's eyes as a shining cloud, which I too have been allowed to see several times, while the good held within that truth appears there as a fieriness. The cloud which is given diverse colourings by the fire presents amazing sights, which are 'glory' in the external sense. But the glory in the internal sense is intelligence and wisdom, which are also what those sights represent.

[10] The fact that Divine Truth, the source of all wisdom and intelligence, is 'the glory', as is the diversely coloured cloud appearing before one's external sight, is also clear from the following places: In Moses,

Jehovah said, I am the Living One, and the whole earth will be filled with the glory of Jehovah. Numbers 14:21.

This was said by Jehovah when the Israelite people were rejected by Him. He said that only their young children would enter the land of Canaan, at which time the whole earth would be filled with the glory of Jehovah. The meaning of this was that the glory of Jehovah would be present in the representatives of the Church existing among them, and in the Word which referred for the most part to them, and that all heaven and consequently the holy things of the Church would be filled with this glory.

[11] In Isaiah,

The seraphim kept calling out, Holy, holy, holy is Jehovah Zebaoth; the whole earth is full of His glory. Isaiah 6:3.

In the same prophet,

The glory of Jehovah will be revealed, and all flesh will see it together. Isaiah 40:5.

In the same prophet,

Therefore in the Urim give glory to Jehovah, in the isles of the sea to the name of Jehovah, the God of Israel. Isaiah 24:15.

'The Urim' stands for the light that is received from Divine Truth going; forth from the Lord. 'The isles of the sea' stands for those who are further away from the truth, 1158.

[12] In the same prophet,

The glory of Lebanon has been given to it, the majesty of Carmel and Sharon. They will see the glory of Jehovah, the majesty of our God. Isaiah 35:2.

'Lebanon' stands for the spiritual Church, Carmel and Sharon' for the celestial Church. 'The glory of Jehovah' is attributed to the latter when celestial truth, which is charity, is meant, and 'the majesty of the God of Israel' to the former when spiritual good, which also is charity, is meant.

[13] In the same prophet,

Arise, shine, for Your light has come, and the glory of Jehovah has risen upon You. For behold, darkness is covering the earth, and thick darkness the peoples. But Jehovah will arise upon You, and His glory will be seen over You. Isaiah 60:1-2.

This refers to the Lord, who is called the Light, as in John 1:4, 9. It also says that 'the glory of Jehovah will arise upon Him', meaning that Divine Truth belongs to Him. Similarly in the same prophet,

For My own sake, for My own sake, I will do it; for how should it be profaned? My glory I do not give to another. Isaiah 48:11.

This too refers to the Lord, 'glory' in the highest sense standing for the Divine Human, and so also for Divine Truth since this comes forth from it. 'Not giving glory to another' is imparting it solely to the Divine Human, which is one with Himself.

[14] In John,

The holy city Jerusalem, coming down out of heaven, having the glory of God, and its light was like a most precious stone. Revelation 21:10-11.

'The holy city Jerusalem' is the Lord's spiritual kingdom in heaven and His spiritual Church on earth, to both of which glory is attributed. Its light is truth radiating from the Divine.

[15] Since Divine Truth is what kingship in the Word represents - even as the Lord in respect to His Divine Truth was represented by kings, see the places listed just above - glory was therefore ascribed to Him as King, as in David,

Lift up your heads, O gates, and be lifted , O ancient doors, 1 so that the King of glory may come in. Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Lift up your heads, O gates, lift up. O ancient doors, 1 that the King of glory may come in. Who is this King of glory? Jehovah Zebaoth, He is the King of glory. Psalms 24:7-10.

In Isaiah,

Jehovah Zebaoth will reign on Mount Zion and in Jerusalem, and before His elders, glory. Isaiah 24:23.

'Glory' stands for Divine Truth. Jehovah is called 'Jehovah Zebaoth' - that is, Jehovah of Hosts or of Armies - when the subject is Divine truth; for truths are meant by 'armies', 3448.

[16] Also, because Divine Truth was represented by kingship, the throne on which kings sat when they made judgements was called a throne of glory, Isaiah 22:23; Jeremiah 14:21; 17:12.

And in Matthew,

The Son of Man will sit on the throne of His glory. Matthew 19:28.

In the same gospel,

When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. And the King will say to them . . . Matthew 25:31, 34, 40.

The throne was called 'a throne of glory' for the further reason that truth was the basis on which judgements were made. In the same gospel,

The Son of Man will come in the glory of His Father together with His angels, and at that time He will repay everyone according to his deeds. Matthew 16:27.

[17] From all this one may now see what is meant by 'the glory' in the Lord's Prayer,

Yours is the kingdom, the power, and the glory, for ever. Matthew 6:13.

The Lord's spiritual kingdom in heaven and His spiritual Church on earth is in addition referred to by another word for 'glory' (decus) in Isaiah 60:7; 63:15; 64:11; Daniel 8:9-11; 11:16, 41, 45.

Joseph too therefore speaks of his glory, for Joseph himself in the highest sense represents the Lord's Divine Spiritual or His Divine Truth, and in the internal sense His spiritual kingdom, also the good of faith, see 3969, 4669, 4723, 4727.

Fotnoter:

1. literally, doors of the world

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