IBhayibheli

 

Daniel 4

Funda

   

1 Kong Nebukadnesar til alle folk, ætter og tungemål som bor på den hele jord: Alt godt bli eder i rikt mål til del

2 De tegn og under som den høieste Gud har gjort mot mig, har jeg funnet for godt å kunngjøre.

3 Hvor store er ikke hans tegn, hvor mektige hans under! Hans rike er et evig rike, og hans herredømme varer fra slekt til slekt.

4 Jeg, Nebukadnesar, satt i god ro i mitt hus, levde lykkelig i mitt palass.

5 Da hadde jeg en drøm; den forferdet mig, og tankene på mitt leie og synene i mitt indre skremte mig.

6 Og det blev av mig utstedt det bud at alle Babels vismenn skulde føres inn for mig, forat de skulde kunngjøre mig drømmens uttydning.

7 Da kom tegnsutleggerne, åndemanerne, kaldeerne og sannsigerne inn, og jeg fortalte dem drømmen; men de kunde ikke si mig hvorledes den skulde tydes.

8 Til sist kom også Daniel inn for mig, han som hadde fått navnet Beltsasar efter navnet på min gud, og i hvem de hellige guders ånd er, og jeg fortalte ham drømmen:

9 Beltsasar, du tegnsutleggernes mester! Efterdi jeg vet at de hellige guders ånd er i dig, og at ingen hemmelighet er dig for vanskelig, så si mig nu de syner jeg har sett i min drøm - si mig hvorledes de skal tydes!

10 Dette var de syner jeg hadde i mitt indre mens jeg hvilte på mitt leie: Jeg så i mitt syn et tre som stod midt på jorden, og som var meget høit;

11 det var et stort og sterkt tre, og så høit at det nådde til himmelen, og det kunde sees helt til jordens ende;

12 dets løv var fagert, og det bar rikelig frukt, så det gav føde for alle; markens dyr fant skygge under det, og himmelens fugler bodde på dets grener, og alt levende nærte sig av det.

13 Og i de syner jeg hadde i mitt indre mens jeg hvilte på mitt leie, så jeg en hellig vekter som steg ned fra himmelen.

14 Han ropte med høi røst, og således lød hans ord: Fell treet, hugg dets grener av, riv løvet av det og spred fruktene omkring! Dyrene under det skal rømme, og fuglene flyve bort fra dets grener.

15 Men la dets rotstubb stå igjen i jorden, men i lenker av jern og kobber, midt i gresset på marken! Og med himmelens dugg skal han* vætes, og med dyrene skal han ha del i jordens urter. / {* den mann som treet er billede på; V. 33.}

16 Hans hjerte skal forandres, så det ikke lenger er et menneskes hjerte; et dyrs hjerte skal han få, og syv tider* skal skride frem over ham. / {* d.e. år.}

17 Dette budskap har sin grunn i vekternes rådslutning, og sådan er de helliges avgjørelser i denne sak, forat alle som lever, skal sanne at den Høieste har makt over kongedømmet blandt menneskene og gir det til den han vil, og setter den ringeste av menneskene til å råde over det.

18 Det var den drøm som jeg kong Nebukadnesar, så; kunngjør nu du Beltsasar mig dens uttydning. For ingen av mitt rikes vismenn kan si mig hvad den betyr; men du kan det, fordi de hellige guders ånd er i dig.

19 Da stod Daniel, han som hadde fått navnet Beltsasar, en stund slått av redsel, og hans tanker forferdet ham. Så tok kongen til orde og sa: Beltsasar! La ikke drømmen og dens uttydning forferde dig! Beltsasar svarte: Min herre! Gid denne drøm måtte gjelde dem som hater dig, og dens uttydning dine fiender!

20 Det tre du så, som var så stort og sterkt, og så høit at det nådde til himmelen, og som kunde sees over hele jorden,

21 og som hadde så fagert løv og bar så rikelig frukt at det gav føde for alle - som markens dyr hadde tilhold under, og på hvis grener himmelens fugler bodde,

22 det er du selv, konge, du som er så stor og mektig, og hvis velde har vokset så det når til himmelen, og hvis herredømme strekker sig like til jordens ende.

23 Men at kongen så en hellig vekter som steg ned fra himmelen og sa: Fell treet og ødelegg det, men la dets rotstubb stå igjen i jorden, men i lenker av jern og kobber, midt i gresset på marken, og med himmelens dugg skal han vætes, og med markens dyr skal han dele lodd så lenge til syv tider har skredet frem over ham,

24 det betyr, konge, og så er den Høiestes rådslutning, som kommer over min herre kongen:

25 Du skal bli utstøtt fra menneskene, og din bolig skal være hos markens dyr, og urter skal du ete likesom oksene, og med himmelens dugg skal du vætes, og syv tider skal skride frem over dig, inntil du sanner at den Høieste har makt over kongedømmet blandt menneskene og gir det til den han vil.

26 Men at det blev sagt at treets rotstubb skulde stå igjen, det betyr at ditt rike skal være ditt fra den tid du sanner at himmelen har makten.

27 Derfor, konge, la mitt råd tekkes dig, og løs dig fra dine synder ved rettferdighet og fra dine misgjerninger ved barmhjertighet mot ulykkelige, om din lykke skal bli varig.

28 Alt dette kom over kong Nebukadnesar.

29 Da tolv måneder var til ende, gikk han engang omkring på taket av det kongelige palass i Babel.

30 Da tok kongen til orde og sa: Er ikke dette det store Babel, som jeg har bygget til kongesete ved min veldige makt og til ære for min herlighet?

31 Før kongen ennu hadde talt ut, kom det brått en røst fra himmelen: Til dig, kong Nebukadnesar, sies nu dette ord: iket er tatt fra dig,

32 fra menneskene blir du utstøtt, og hos markens dyr skal din bolig være, urter skal du ete likesom oksene, og syv tider skal skride frem over dig, inntil du sanner at den Høieste har makt over kongedømmet blandt menneskene og gir det til den han vil.

33 I samme stund blev dette ord fullbyrdet på Nebukadnesar; han blev utstøtt fra menneskene og åt urter likesom oksene, og av himmelens dugg blev hans kropp vætet, til hans hår vokste og blev som ørnefjær, og hans negler som fugleklør.

34 Men da tiden* var utløpet, løftet jeg, Nebukadnesar, mine øine til himmelen, og min forstand vendte tilbake, og jeg lovet den Høieste og priste og æret ham som lever evindelig, han hvis herredømme er et evig herredømme, og hvis rike varer fra slekt til slekt**. / {* DNL 4, 25. 32.} / {** DNL 4, 3.}

35 Alle de som bor på jorden, er som intet å akte, og han gjør med himmelens hær og med dem som bor på jorden, hvad han vil, og det er ingen som kan hindre ham og si til ham: Hvad gjør du?

36 Så vendte da på den tid min forstand tilbake, og jeg fikk mitt kongedømmes herlighet, min prakt og min glans igjen, og mine rådsherrer og stormenn søkte mig op, og jeg blev atter innsatt i mitt kongedømme og fikk ennu større makt enn før.

37 Nu priser og ophøier og ærer jeg, Nebukadnesar, himmelens konge; for alle hans gjerninger er sannhet, og hans stier rettferdighet, og dem som ferdes i overmot, makter han å ydmyke.

   

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #8932

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

8932. 'You shall not make [to be] with Me gods of silver and gods of gold' means that they are to avoid completely things which to outward appearances look like truths and forms of good but inwardly are falsities and evils. This is clear from the meaning of 'making gods' as worshipping, since someone who makes gods for himself does so in order to worship them; from the meaning of 'silver' as truth, and therefore in the contrary sense as falsity, and from the meaning of 'gold' as good, and therefore in the contrary sense as evil, both dealt with in 113, 1551, 1552, 2954, 5658, 6914, 6917, 7999. The reason why these are things which to outward appearances look like truths and forms of good, but inwardly are falsities and evils, is that the words 'making them with Me', that is, with Jehovah God, are used. Actual Divine Truth and Goodness reside on an inner level; they reside on an outer level as well, but then they are embodied in types or representative images. For the outward things composing a type or image stand for and represent inner realities. Outward things are falsities and evils when, separated from inner realities, they are held to be holy and are worshipped; and yet they still look like truths and forms of good because they represent those realities. These things are meant by 'making [to be] with Jehovah God gods of silver and gods of gold'.

[2] This commandment follows immediately after the Ten Commandments because the Israelite and Jewish people were the sort that held outward things separated from inward realities to be holy and worshipped them as being altogether Divine, 3479, 3769, 4281, 4293, 4307, 4314, 4316, 4433, 4680, 4825, 4832, 4844, 4847, 4865, 4903, 6304, 6832, 8814, 8819. To gain more definite knowledge of what those things are which look to outward appearances like truths and forms of good but inwardly are falsities and evils, and what those things are like, take as examples all the ritual practices of the Jewish Church, such as sacrifices, burning incense, washings, and many other practices. Outwardly they were truths and forms of good, not in themselves but because they were types or images that stood for and represented inward truths and forms of good, which are aspects of love to the Lord and faith in Him. When the outward objects belonging to such practices were held to be holy, and especially when they were worshipped, as they were by the Jews and Israelites when they became idolaters and used them in the worship of strange gods, they no longer had any connection with the truths and forms of good which they stood for and represented, because inwardly they were falsities and evils.

[3] The situation was the same with all other things that were types or representative images of heavenly and Divine realities among that people. For as soon as outward things which represented inner realities were used in the worship of other gods they became idols worshipped by them or 'gods of silver and gold which they made [to be] with Jehovah God'. For then those things looked to outward appearances like truths and forms of good, but inwardly they were falsities and evils.

[4] In general 'gods of silver and gold' are all the falsities and derivative evils in worship which are made to look like truth and good through wrong usages and misinterpretations of the Word, and at the same time through reasonings that are the product of self-intelligence. Such things are meant by 'gods of silver and gold' in the following places: In Isaiah,

On that day a person will cast away his idols of silver and his idols of gold which they made for themselves to bow down to, to the moles and bats, to go into the clefts 1 of the rocks and into the fissures of the crags. Isaiah 2:20-21.

'Moles and bats' stands for those who are in darkness, that is, are steeped in falsities and derivative evils.

[5] In the same prophet,

On that day a man will cast aside his idols of silver, and his idols of gold, which your hands have made for you - a sin. Isaiah 31:7.

'Which your hands have made' stands for things which are the product of self-intelligence. In the same prophet,

The craftsman casts a graven image, and a goldsmith overlays it with gold and casts silver chains for it. Isaiah 40:19.

'Graven images' are things which are products of the proprium or self, 8869. 'Overlaying with gold' stands for making things look to outward appearances like forms of good, 'casting silver chains' stands for making them seem to hang together as if linked to one another with truths, good being meant by 'gold' and truth by 'silver', see the paragraphs referred to above.

[6] Similarly in Jeremiah,

The customs 2 of the nations are vanity. Since indeed one cuts out wood from the forest, the work of the hands of the workman, he decorates it with silver and gold; they make it firm with pegs and hammers, so that it is not unsteady. Jeremiah 10:3-4.

In Hosea,

The Ephraimites sin more and more, and make for themselves a molten image from silver, idols by their own intelligence, completely the work of craftsmen. Hosea 13:2.

'Ephraim' stands for the Church's understanding, 5354, 6222, 6234, 6238, 6267; 'a molten image made from silver' stands for falsity that looks like truth, which is why it says 'by their own intelligence'; and 'completely the work of craftsmen' stands for the fact that it is all brought about through reasonings which are a product of the proprium or self.

[7] In Habakkuk,

Woe to him who says to a piece of wood, Awake! or to a dumb stone, Wake up, this will teach! Behold, this is bound in gold and silver, but there is no spirit in the midst of it. Habakkuk 2:19.

'A piece of wood' stands for evil, 'a stone' for falsity. 'Bound in gold and silver' stands for applications used to give the appearance of what is good and true. In Daniel,

Belshazzar said, when he had properly tasted the wine, that they were to bring the vessels of gold and silver which his father Nebuchadnezzar had brought from the temple that [had been] in Jerusalem, in order that the king and his nobles, his wives and his concubines might drink from them. And they would drink wine, and praise the gods of gold and silver, bronze, iron, wood, and stone. Daniel 5:2-4, 23.

'The vessels of gold and silver from the temple of Jerusalem' represented the forms of good and the truths which belonged to the Church and to the Lord's kingdom; 'drinking wine from them' meant desecrating them by means of evils and falsities, which are 'the gods of gold and silver'.

[8] In David,

Their idols are silver and gold, the work of human hands They have a mouth, but they do not speak; they have eyes but do not see. Psalms 115:4-5; 135:15-16.

'Silver and gold, which are idols' stands for falsities and evils; 'the work of human hands' stands for the fact that they are the product of self-intelligence. In Moses,

You shall burn the graven images of the gods of the nations with fire; you shall not covet the silver and the gold that are on them, so that you take them to yourself; for it is an abomination to Jehovah your God. Therefore you shall not bring an abomination into your house, lest you become 3 an accursed thing like it; you shall utterly abhor it. Deuteronomy 7:25-26.

'Silver and gold on graven images' stands for falsities and evils which are worshipped as truths and forms of good because they have been made to look like these.

Imibhalo yaphansi:

1. Reading scissuras (clefts) for fissuras (fissures)

2. literally, statutes

3. Reading fias (you become) for fiat (it becomes)

  
Yiya esigabeni / 10837  
  

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

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #4680

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

4680. 'That their father loved him more than all his brothers' means that [the Lord's Divine Spiritual or Divine Truth] was joined to the Divine Natural - in the proximate sense, to the Ancient Church meant by 'father'. This is clear from the explanations given above in 4675, where similar words occur. The reason why in the proximate sense the meaning is that [the Lord's Divine Spiritual or Divine Truth] was joined to the Ancient Church, and why in that sense 'father' is used to mean that Church, is that in the proximate sense, as stated immediately above in 4679, the descendants of Jacob and therefore the Church that was represented among them are meant by 'Joseph's brothers'. This whole matter has been discussed several times already, but in view of the train of thought that occurs in what follows the main points will be restated briefly here.

[2] The Ancient Church established by the Lord after the Flood was a representative Church. It was the kind of Church in which the external features of its worship, every single one, represented the celestial and spiritual things belonging to the Lord's kingdom, and in the highest sense represented those Divine things which are the Lord's own. Every single internal aspect of its worship however had to do with charity. This Church was widespread in much of the Asiatic world and in many kingdoms there. And although differences existed among them so far as teachings about matters of faith were concerned, there was nevertheless one Church because all people everywhere made charity the essential element of the Church. People at that time who separated faith from charity and made faith the essential element of the Church were called Ham. But in process of time this Church turned aside to idolatrous practices, and in Egypt, Babylon, and other places to magical ones; for they began to worship external things devoid of anything internal. So because they departed from charity, heaven departed from them, and in its place spirits from hell came and led them.

[3] Once this Church had been laid in ruins a new Church originating in Eber came into being, which was called the Hebrew Church. This existed in Syria and Mesopotamia, and also among other nations in the land of Canaan. But it differed from the Ancient Church in that it made sacrifices the essential requirement of external worship. It did, it is true, acknowledge charity as the inner substance of worship, but not so much with the heart as the Ancient Church had done. This Church too became idolatrous.

[4] At length the Lord was pleased to establish a new type of Church among Abraham's descendants through Jacob and to introduce among that nation the external features of the worship of the Ancient Church. But that nation was the kind that could not accept anything internal constituting the Church because their hearts were utterly opposed to charity. For this reason no more than what was representative of the Church was set up among that nation. From this it is now clear that 'Jacob's sons' or 'Joseph's brothers' in the proximate sense means that kind of Church, and that 'Jacob their father' means the Ancient Church. Furthermore, in many other places in the Word, especially the prophetical part, 'Jacob' is used to mean the Ancient Church, in addition to which this Church - the Ancient - is frequently called 'father' or 'mother', 'father' to refer to its good and 'mother' to its truth. From this it is now evident that 'their father loved Joseph more than all his brothers' means that the Lord's Divine Truth was joined to the Ancient Church.

  
Yiya esigabeni / 10837  
  

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