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Daniel第2章

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1 Il secondo anno del regno di Nebucadnetsar, Nebucadnetsar ebbe dei sogni; il suo spirito ne fu turbato, e il suo sonno fu rotto.

2 Il re fece chiamare i magi, gli astrologi, gl’incantatori e i Caldei, perché gli spiegassero i suoi sogni. Ed essi vennero e si presentarono al re.

3 E il re disse loro: "Ho fatto un sogno; e il mio spirito è turbato, perché vorrei comprendere il sogno".

4 Allora i Caldei risposero al re, in aramaico: "O re, possa tu vivere in perpetuo! Racconta il sogno ai tuoi servi, e noi ne daremo la interpretazione".

5 Il re replicò, e disse ai Caldei: "La mia decisione è presa: se voi non mi fate conoscere il sogno e la sua interpretazione, sarete fatti a pezzi; e le vostre case saran ridotte in tanti immondezzai;

6 ma se mi dite il sogno e la sua interpretazione, riceverete da me doni, ricompense e grandi onori; ditemi dunque il sogno e la sua interpretazione".

7 Quelli risposero una seconda volta, e dissero: "Dica il re il sogno ai suoi servi, e noi ne daremo l’interpretazione".

8 Il re replicò, e disse: "Io m’accorgo che di certo voi volete guadagnar tempo, perché vedete che la mia decisione è presa;

9 se dunque non mi fate conoscere il sogno, non c’è che un’unica sentenza per voi; e voi vi siete messi d’accordo per dire davanti a me delle parole bugiarde e perverse, aspettando che mutino i tempi. Perciò ditemi il sogno, e io saprò che siete in grado di darmene l’interpretazione".

10 I Caldei risposero in presenza del re, e dissero: "Non c’è uomo sulla terra che possa far conoscere quello che il re domanda; così non c’è mai stato re, per grande e potente che fosse, il quale abbia domandato una cosa siffatta a un mago, a un astrologo, o a un Caldeo.

11 La cosa che il re domanda è ardua; e non v’è alcuno che la possa far conoscere al re, tranne gli dèi, la cui dimora non è fra i mortali".

12 A questo, il re s’adirò, montò in furia, e ordinò che tutti i savi di Babilonia fossero fatti perire.

13 E il decreto fu promulgato, e i savi dovevano essere uccisi; e si cercavano Daniele e i suoi compagni per uccidere anche loro.

14 Allora Daniele si rivolse in modo prudente e sensato ad Arioc, capo delle guardie del re, il quale era uscito per uccidere i savi di Babilonia.

15 Prese la parola e disse ad Arioc, ufficiale del re: "Perché questo decreto così perentorio da parte del re?" Allora Arioc fece sapere la cosa a Daniele.

16 E Daniele entrò dal re, e gli chiese di dargli tempo; che avrebbe fatto conoscere al re l’interpretazione del sogno.

17 Allora Daniele andò a casa sua, e informò della cosa Hanania, Mishael e Azaria, suoi compagni,

18 perché implorassero la misericordia dell’Iddio del cielo, a proposito di questo segreto, onde Daniele e i suoi compagni non fossero messi a morte col resto dei savi di Babilonia.

19 Allora il segreto fu rivelato a Daniele in una visione notturna. E Daniele benedisse l’Iddio del cielo.

20 Daniele prese a dire: "Sia benedetto il nome di Dio, d’eternità in eternità! poiché a lui appartengono la sapienza e la forza.

21 Egli muta i tempi e le stagioni; depone i re e li stabilisce, dà la sapienza ai savi, e la scienza a quelli che hanno intelletto.

22 Egli rivela le cose profonde e occulte; conosce ciò ch’è nelle tenebre, e la luce dimora con lui.

23 O Dio de’ miei padri, io ti rendo gloria e lode, perché m’hai dato sapienza e forza, e m’hai fatto conoscere quello che t’abbiam domandato, rivelandoci la cosa che il re vuole".

24 Daniele entrò quindi da Arioc, a cui il re aveva dato l’incarico di far perire i savi di Babilonia; entrò, e gli disse così: "Non far perire i savi di Babilonia! Conducimi davanti al re, e io darò al re l’interpretazione".

25 Allora Arioc menò in tutta fretta Daniele davanti al re, e gli parlò così: "Io ha trovato, fra i Giudei che sono in cattività, un uomo che darà al re l’interpretazione".

26 Il re prese a dire a Daniele, che si chiamava Beltsatsar: "Sei tu capace di farmi conoscere il sogno che ho fatto e la sua interpretazione?"

27 Daniele rispose in presenza del re, e disse: "Il segreto che il re domanda, né savi, né incantatori, né magi, né astrologi possono svelarlo al re;

28 Ma v’è nel cielo un Dio che rivela i segreti, ed egli ha fatto conoscere al re Nebucadnetsar quello che avverrà negli ultimi giorni. Ecco quali erano il tuo sogno e le visioni della tua mente quand’eri a letto.

29 I tuoi pensieri, o re, quand’eri a letto, si riferivano a quello che deve avvenire da ora innanzi; e colui che rivela i segreti t’ha fatto conoscere quello che avverrà.

30 E quanto a me, questo segreto m’è stato rivelato, non per una sapienza ch’io possegga superiore a quella di tutti gli altri viventi, ma perché l’interpretazione ne sia data al re, e tu possa conoscere quel che preoccupava il tuo cuore.

31 Tu, o re, guardavi, ed ecco una grande statua; questa statua, ch’era immensa e d’uno splendore straordinario, si ergeva dinanzi a te, e il suo aspetto era terribile.

32 La testa di questa statua era d’oro fino; il suo petto e le sue braccia eran d’argento; il suo ventre e le sue cosce, di rame;

33 le sue gambe, di ferro; i suoi piedi, in parte di ferro e in parte d’argilla.

34 Tu stavi guardando, quand’ecco una pietra si staccò, senz’opera di mano, e colpì i piedi di ferro e d’argilla della statua, e li frantumò.

35 Allora il ferro, l’argilla, il rame, l’argento e l’oro furon frantumati insieme, e diventarono come la pula sulle aie d’estate; il vento li portò via, e non se ne trovò più traccia; ma la pietra che aveva colpito la statua diventò un gran monte, che riempì tutta la terra.

36 Questo è il sogno; ora ne daremo l’interpretazione davanti al re.

37 Tu, o re, sei il re dei re, al quale l’Iddio del cielo ha dato l’impero, la potenza, la forza e la gloria;

38 e dovunque dimorano i figliuoli degli uomini, le bestie della compagna e gli uccelli del cielo, egli te li ha dati nelle mani, e t’ha fatto dominare sopra essi tutti. La testa d’oro sei tu;

39 e dopo di te sorgerà un altro regno, inferiore al tuo; poi un terzo regno, di rame, che dominerà sulla terra;

40 poi vi sarà un quarto regno, forte come il ferro; poiché, come il ferro spezza ed abbatte ogni cosa, così, pari al ferro che tutto frantuma, esso spezzerà ogni cosa.

41 E come hai visto i piedi e le dita, in parte d’argilla di vasaio e in parte di ferro, così quel regno sarà diviso; ma vi sarà in lui qualcosa della consistenza del ferro, giacché tu hai visto il ferro mescolato con la molle argilla.

42 E come le dita de’ piedi erano in parte di ferro e in parte d’argilla, così quel regno sarà in parte forte e in parte fragile.

43 Tu hai visto il ferro mescolato con la molle argilla, perché quelli si mescoleranno mediante connubi umani; ma non saranno uniti l’un all’altro, nello stesso modo che il ferro non s’amalgama con l’argilla.

44 E al tempo di questi re, l’Iddio del cielo farà sorgere un regno, che non sarà mai distrutto, e che non passerà sotto la dominazione d’un altro popolo; quello spezzerà e annienterà tutti quei regni; ma esso sussisterà in perpetuo,

45 nel modo che hai visto la pietra staccarsi dal monte, senz’opera di mano, e spezzare il ferro, il rame, l’argilla, l’argento e l’oro. Il grande Iddio ha fatto conoscere al re ciò che deve avvenire d’ora innanzi; il sogno è verace, e la interpretazione n’è sicura".

46 Allora il re Nebucadnetsar cadde sulla sua faccia, si prostrò davanti a Daniele, e ordinò che gli fossero presentati offerte e profumi.

47 Il re parlò a Daniele, e disse: "In verità il vostro Dio è l’Iddio degli dèi, il Signore dei re, e il rivelatore dei segreti, giacché tu hai potuto rivelare questo segreto".

48 Allora il re elevò Daniele in dignità, lo colmò di numerosi e ricchi doni, gli diede il comando di tutta la provincia di Babilonia, e lo stabilì capo supremo di tutti i savi di Babilonia.

49 E Daniele ottenne dal re che Shadrac, Meshac e Abed-nego fossero preposti agli affari della provincia di Babilonia; ma Daniele stava alla corte del re.

   

来自斯威登堡的著作

 

Arcana Coelestia#3021

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3021. 'Put now your hand under my thigh' means being bound, as regards its power, to the good of conjugial love. This is clear from the meaning of 'the hand' as power, dealt with in 878, and from the meaning of 'the thigh' as the good of conjugial love, dealt with in what follows. A binding of this good to that power is indeed the meaning, as is clear from the consideration that those who were bound by an obligation to carry out some matter connected with conjugial love put their hand, according to ancient custom, under the thigh of the one to whom they were so bound, and in so doing swore by him. This was done because 'the thigh' meant conjugial love, and 'the hand' power, or the full extent of whatever one's capability might be. For all parts of the human body correspond to spiritual and celestial things in the Grand Man, which is heaven, as shown in 2996, 2998, and will in the Lord's Divine mercy be shown more extensively later on. The thighs themselves, together with the loins, correspond to conjugial love. Those things were well known to the most ancient people, and for that reason so many customs came down from them, including that of putting their hands under the thigh when being bound by an obligation to carry out something connected with the good of conjugial love. Their knowledge of such things, which was valued most highly by the ancients, and belonged among the chief things that constituted their knowledge and intelligence, is totally lost today, so much so that not even the existence of any such correspondence is known, and for this reason people will probably be astounded that such things are meant by that custom. Here, because the subject is the betrothal of Isaac his son to another member of Abraham's family, and the oldest servant was called on to perform that task, this custom was therefore followed.

[2] It has been stated that 'the thigh', because of its correspondence, means conjugial love, and this may also be seen from other places in the Word, for example, from the procedure to be followed when a woman was accused by her husband of adultery, in Moses,

The priest shall make the woman take the oath of a curse, and the priest shall say to the woman, Jehovah will make you a curse and an oath in the midst of your people, when Jehovah makes your thigh fall away and your belly swell. When he has made her drink the water, then it will happen, if she has defiled herself and committed a trespass against her husband, that the water causing the curse will enter into her and become bitter, and her belly will swell, and her thigh will fall away; and the woman will be a curse in the midst of her people. Numbers 5:21, 27.

'The falling away of the thigh' means the evil of conjugial love, which is adultery. Every other detail in the same procedure had some specific meaning, so that not even the smallest detail fails to embody something, though anyone reading the Word who has no concept of its sacredness will wonder why such things are included there. It is because 'the thigh' means the good of conjugial love that the expression 'those coming out of the thigh' is used frequently, as in a reference to Jacob,

Be fruitful and multiply; a nation and a company of nations will be from you, and kings will go out from your thighs. Genesis 35:11.

And elsewhere in the same author,

Every soul coming with Jacob to Egypt, who came out of his thigh. Genesis 46:26; Exodus 1:5.

And in a reference to Gideon, Gideon had seventy sons, who came out of his thigh. Judges 8:30.

[3] Since 'the thigh' and 'the loins' mean the things that belong to conjugial love they also mean those that belong to love and charity, the reason being that conjugial love underlies every other kind of love, see 686, 2733, 2737-2739. These all have the same source - the heavenly marriage - which is a marriage of good and truth, regarding which see 2727-2759. For 'the thigh' means the good of celestial love and the good of spiritual love, as may be seen from the following places: In John,

He who sat on the white horse had on His robe and on His thigh the name written, King of kings, and Lord of lords. Revelation 19:16.

'He who sat on the white horse' is the Word, and so the Lord, who is the Word, see 2760-2762. 'Robe' means Divine Truth, 2576, and for that reason He is called 'King of kings', 3009. From this it is evident what 'the thigh' means, namely the Divine Good which flows from His love, on account of which He is also named 'Lord of lords', 3004-3011. And this being the Lord's essential nature, it is said that He had a name written on His robe and on His thigh, for 'name' means essential nature, 1896, 2009, 2724, 3006.

[4] In David,

Gird Your sword on Your thigh, O Mighty One, in Your glory and honour! Psalms 45:3.

This refers to the Lord. 'Sword' stands for truth engaged in conflict, 2799, 'thigh' for the good of love. 'Girding the sword on the thigh' means that the truth which He was to use in the fight was allied to the good of love. In Isaiah,

Righteousness will be the girdle of His loins, and truth the girdle of His thighs. Isaiah 11:5.

This too refers to the Lord. Because 'righteousness' has reference to the good that flows from love, 2235, it is called 'the girdle of His loins', while 'truth' because it comes from good, is called 'the girdle of His thighs'. Thus 'loins' is used in reference to the love within good, and 'thighs' to the love within truth.

[5] In the same prophet'

None will be weary, and none will stumble in Him. He will not slumber nor sleep. Nor has the girdle of His thighs been loosed, nor the thong of His shoes torn away. Isaiah 5:27.

This refers to the Lord. 'The girdle of His thighs' stands, as above, for the love within truth. In Jeremiah Jehovah told the prophet to buy a linen girdle and put it over his loins but not dip it in water. He was then told to go away to the Euphrates and hide it in a cleft of the rock. When he went back at a later time to retrieve it from that place it was spoiled, Jeremiah 13:1-7. 'A linen girdle' stands for truth, but the placing of it over his loins was representative of the fact that truth was the outward expression of good. Anyone may see that these actions are representative. Their meaning however cannot be known except from correspondences, which will in the Lord's Divine mercy be dealt with at the ends of certain chapters further on.

[6] It is similar with the meaning of the things seen by Ezekiel, Daniel, and Nebuchadnezzar: Ezekiel saw,

Above the firmament that was above the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and above the likeness of a throne, there was a likeness, as the appearance of a Man (Homo) upon it above. And I saw as it were the shape of fiery coals, as the shape of fire, within it round about. From the appearance of His loins and upwards, and from the appearance of His loins and downwards, I saw as it were the appearance of fire, whose brightness was round about it like the appearance of the rainbow which is in the cloud on the day of rain; so was the appearance of the brightness round about, thus was the appearance of the likeness of the Glory of Jehovah. Ezekiel 1:26-28.

This scene was clearly representative of the Lord and His kingdom. 'The appearance of His loins upwards and the appearance, of His loins downwards' is descriptive of His love, as is evident from the meaning of 'fire' as love, 934, and from the meaning of 'brightness' and of 'the rainbow' as wisdom and intelligence from that love, 1042, 1043, 1053.

[7] Daniel saw,

A man clothed in linen whose loins were girded with gold of Uphaz, and whose body was like tarshish, 1 and whose face was like the appearance of lightning and whose eyes were like fiery torches, and whose arms and feet were like the shine of burnished bronze. Daniel 10:5-6.

What each of these expressions means - the loins, the body, the face, the eyes, the arms, and the feet - does not become clear to anyone except from representations and correspondences involved in these. From these it is evident that in what Daniel saw the Lord's heavenly kingdom was represented, in which Divine Love constitutes the loins, and 'the gold of Uphaz' with which He was girded, the good resulting from wisdom that is grounded in love, 113, 1551, 1552.

[8] In Daniel: Nebuchadnezzar saw a statue whose head was fine gold, breast and arms silver, belly and thighs bronze, feet partly iron, partly clay, Daniel 2:32-33. This statue represented consecutive states of the Church. The head of gold represented the first state, which was celestial because it was a state of love to the Lord; the breast and arms of silver represented the second state, which was spiritual because it was a state of charity towards the neighbour; the belly and thighs of bronze represented the third state, which was a state of natural good meant by 'bronze', 425, 1551 - natural good being love or charity towards the neighbour as this exists on a lower level than spiritual good - while the feet of iron and clay were the fourth state, which was a state of natural truth meant by 'iron', 425, 426, and also a state involving complete lack of cohesion with good, which is meant by 'clay'.

From all this one may see what is meant by the thighs and loins, namely conjugial love primarily, and from this love every genuine kind of love, as is evident from the places quoted and also from Genesis 32:25, 31-32; Isaiah 20:2-4; Nahum 2:1; Psalms 69:23; Exodus 12:11; Luke 12:35-36. The thighs and loins also mean in the contrary sense those loves that are the reverse of conjugial love and all genuine loves, namely self-love and love of the world, 1 Kings 2:5-6; Isaiah 32:10-11; Jeremiah 30:6; 48:37; Ezekiel 29:7; Amos 8:10.

脚注:

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

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